Jeremiah 1
1:1-3 Jeremiah was the instrument through whom God spoke, but it was the divine word that came to him. This was a favorite expression of Jeremiah, indicating that God’s word took possession of him and exerted deep influence in his life. Verse 4 repeats this expression, assuring us that Jeremiah’s words and God’s word stand together, not in some ethereal or romantic way, but concretely as God gave Jeremiah specific words. God’s word came to Jeremiah over many years, ending with the Babylonian exile. The revelations began during the reign of the Judean King Josiah (640-609 BC) and continued during the reigns of Jehoahaz (reigned for three months in 609 BC); Jehoiakim (609-597 BC); Jehoiachin (reigned for three months in 597 BC); and Zedekiah (597-586 BC). Jeremiah did not mention the brief reigns of Jehoahaz or Jehoiachin in his list (v. 3).
1:4 The word of the Lord came to me. The Hebrew expression for the “word” (dabar) means not only the spoken word, as it is frequently and correctly rendered, but also “thing,” “action,” or “event.” Thus word and event in the OT often are treated as a single perception. A person’s thoughts, plans, actions, and spoken or written words are seen as one complete act. Accordingly, Jeremiah both preached and acted out some of his messages in symbolic performances in order to bring the word of God home more forcibly to his audience.
1:5 The prophet was told that God chose him before he formed him in the womb. The word for chose is the Hebrew verb yadaÊ¿, which also carries the connotation “knew.” Similar concepts are used in the call of the Servant of the Lord (Is 49:5) and the apostle Paul (Gl 1:15). God had more than an intellectual knowledge of Jeremiah; he had a personal relationship with him. He was set . . . apart or separated (as in the root “to be holy,” or “set apart” to the Lord) and appointed to be a prophet to the nations. If God is the Lord of the entire world, it is natural that his message would extend to all nations.
1:6 Jeremiah objected, saying I am only a youth. “Youth” (Hb na’ar) can refer to an infant (Ex 2:6), a child (1Sm 1:22), a boy (1Sm 3:1), or even a young man (Gn 22:3; 34:19).
1:7-8 The word rescue also means to “deliver.” This was the same strong assurance God had given to his people in the exodus from Egypt (Ex 3:8; 12:27) and when he rescued David from a lion (1Sm 17:37).
1:9 The Lord touched the prophet’s mouth and told him, I have now filled your mouth with my words. Almost identical words were spoken to Moses in Dt 18:18: “I will put my words in his mouth.” Here is an anthropomorphism (description of God in human terms) that promises that God will personally be the source of his message. Later Jeremiah will speak of having eaten God’s word (Jr 15:16). These words became like fire in his mouth (5:14). This same close relationship between God’s word and the prophet who delivers them is graphically illustrated in the case of Moses (Ex 4:15-16; 7:1-2). The word of God in Jeremiah’s mouth was “like a hammer that pulverizes rock” (Jr 23:29).
1:10 Six metaphors—uproot . . . tear down . . . destroy . . . demolish . . . build, and plant—will constitute Jeremiah’s message to the nations; four negative and two positive. Some or all of these same words occur throughout Jeremiah’s message (12:14-17; 16:19-21; 18:7-9; 24:6; 25:9-32; 31:28,40; 42:10; 45:4). God’s word, Jeremiah understood from Dt 32:39, had the power to bring life or death, wounding or healing; no one would be able to rescue these nations or individuals from God’s hand.
1:11-12 In the first of two visions, God showed the prophet a branch of an almond tree, one of the first trees to blossom in the spring. In 1:12 the Lord interpreted this imagery by saying, I watch over my word. The “almond” is shaqed in Hebrew, and the verb “to watch” is shoqed; thus, these verses involve a pun in the original language. Just as the almond tree blossoms early in Israel’s springtime and signifies the coming of a fruitful season, God told Jeremiah that he would soon cause him to “blossom” with fruitful words from God.
1:13-15 Next the prophet saw a boiling pot or cauldron, tilted toward the south, spilling its contents of disaster from the north. This was the direction from which foreign armies would come against Israel and Judah. This enemy is identified in 25:9 as Babylon, but the threat collectively came from all the clans and kingdoms of the north. Each northern king would set up his throne, symbolizing his conquest and rule over defeated Judah.
1:16 The reason for such a severe judgment was Judah’s burning incense to other gods. This was a clear violation of God’s covenant with Israel and the first and second of the Ten Commandments. They were worshiping the works of their own hands. The Hebrew verb shows these were repeated acts still going on.
1:17-19 Jeremiah was given three commands: (1) stand up, (2) tell them everything that I command you, and (3) do not be intimidated by them. The command to stand up is literally “gird your loins,” or “brace yourself.” It is used of getting ready for work, battle, debate, or for the tiring job of preaching to an unreceptive audience. The prophet was not to speak out of his own thoughts, but everything that God commanded him. The word for “to be intimidated” (also meaning “to be terrified,” “to be confounded,” or “to panic”) plays on the word to cower (same Hb verb; “to ruin [you]” or “to make [you] a failure”) before them. God would make Jeremiah a fortified city, an iron pillar, and bronze walls against the whole land. The prophet would be made strong, resistant, and as impregnable as these objects. There would be strong opposition to his message, but kings . . . officials, and priests would not prevail over God’s prophet.
