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Jer_1:1-3
There are some indications that the original form of the heading has been somewhat modified. Notice
(1) that the words with which Jer_1:2 opens are identical with one of Jeremiah's characteristic formulae for introducing a prophecy (comp, Jer_14:1; Jer_46:1; Jer_47:1; Jer_49:34); and notice
(2) the awkward connection of verses 1 and 2, and 2 and 3 respectively.. It is a reasonable conjecture that the passage originally ran thus: "The word of the LORD which came to Jeremiah in the days of Josiah," etc.; verses 1 and 3 being added later, which involved a change in the construction.
Jer_1:1
The words of Jeremiah. This introductory formula only occurs here and in Amo_1:1. The editor of Jeremiah and of Amos deserts the usual phrase ("burden" or , "utterance," "vision," "the word of the LORD which came," etc.) in order to give fuller information concerning the origin of the prophetic writers (but see on verse 2). On the name Jeremiah, and on the position occupied by Hilkiah, see Introduction. That were in Anathoth. So Vulgate; Septuagint, however (followed by Payne Smith), makes the relative refer to Jeremiah ( ὅς κατῴκει ). But in this case would not the phrase have been "Jeremiah the priest," etc. (comp. Eze_1:1)? Anathoth was one of the priestly cities (Jos_21:18); it lay on or near the great northern road (Isa_10:30), and has been identified by Dr. Robinson (so also by Lieutenant Conder) with 'Anata, situated on a ridge, an hour and a quarter north-northeast from Jerusalem.
Jer_1:3
Unto the end of the eleventh year, etc. The limit is accurate with regard to Jeremiah 1-39. The later prophecies have a superscription of their own (see Jer_40:1.). In the fifth month (comp. Jer_52:12, Jer_52:27).
Jer_1:4-19
The call of Jeremiah.
Jer_1:4
Unto me. For the change of person, comp. Eze_1:4.
Jer_1:5
Knew thee; i.e. took notice of thee; virtually equivalent to selected thee (comp. Gen_39:6; Amo_3:2; Isa_58:3; Psa_144:3). Observe, the predestination of individuals is a familiar idea in the Old Testament (comp. Isa_45:4; Isa_49:1; Psa_139:16). It was also familiar to the Assyrians: King Assurba-nipal declares at the opening of his ' Annals ' that the gods "in the body of his mother have made (him) to rule Assyria." Familiar, too, to the great family of religious reformers. For, as Dean Milman has truly observed, "No Pelagian ever has or ever will work a religious revolution. He who is destined for such a work must have a full conviction that God is acting directly, immediately, consciously, and therefore with irresistible power, upon him and through him He who is not predestined, who does not declare, who does not believe himself predestined as the author of a great religions movement, he in whom God is not manifestly, sensibly, avowedly working out his pre-established designs, will never be saint or reformer". Sanctified thee; i.e. set thee apart for holy uses. Ordained; rather, appointed. Unto the nations. Jeremiah's prophecies, in fact, have reference not only to Israel, but to the peoples in relation to Israel (verse 10; Jer_25:15, Jer_25:16; 46-49; Jer_50:1-46; Jer_51:1-64?).
Jer_1:6
Ah, Lord God! rather, Alas, O Lord Jehovah! It is a cry of alarm and pain, and recurs in Jer_4:10; Jer_14:13; Jer_32:17. I am a child. I am too young to support such an office. The word rendered "child" is used elsewhere of youths nearly grown up (comp. Gen_34:19; Gen_41:12; 1Ki_3:7).
Jer_1:7
Thou shalt go, etc. Thoughts of self are altogether out of place in one who has received a Divine commission. Jeremiah's duty is simple obedience. In put-suing this path he cannot but be safe (verse 8).
Jer_1:9
Touched my mouth; literally, caused (his hand) to touch my mouth. Jeremiah had said that he was unskilled in oratory; the Divine answer is that the words which he has to speak are not his own, but those of Jehovah. Two things are obvious:
1. The touching of the lips is not purely metaphorical, as in Psa_51:15 (comp. Psa_40:6); it represents a real experience.
2. This experience, however, can only have been a visionary one, analogous to that vouchsafed to Isaiah at the opening of his prophetic ministry. In the grand account given by Isaiah of his inaugural vision (which has evidently influenced the form of the vision of Jeremiah), we read of the same significant act on the part of one of the seraphim. It is the same act, certainly, but it symbolizes, not as here the communication of a prophetic message (comp. Mat_10:19), but the purification of the lips. Does it not seem as if Isaiah had attained a deeper insight into the spiritual regeneration needed by the prophet than had been granted to Jeremiah? Another point in which Jeremiah's account seems inferior to that of Isaiah is plastic power. Notice how Jeremiah dwells upon the meaning of the words; this is a reflective element which diminishes the poetic power of the narrative. A word may Be added to explain that "visionary" is not here used in opposition to "based on fact." That the two epithets are susceptible of combination is well shown in the vision described by Pere Gratry, in his 'Souvenirs do ma Jeunesse', the reality of which is not in the least impaired in the writer's mind by its thoroughly inward character: "Dens teutes ces seines interieures, je n'imaginais rien … c'etaient de saisissantes et tres-energiques realites auxquelles je ne m'attendais nullement."
Jer_1:10
I have set thee; literally, I have made thee an overseer, or vicegerent (comp. Gen_41:34; Jdg_9:28, where the Authorized Version renders the cognate noun "officer"). To root out … to plant, viz. by pronouncing that Divine judgment which fulfils itself (comp. Jer_5:14; Num_23:25; Isa_9:8, Isa_9:9; Isa_55:11). As there is so much more threatening than promise in Jeremiah's writings, the destructive side of his activity is expressed by four verbs, the constructive only by two.
Jer_1:11-16
Two trials or probations of Jeremiah's inner sight (2Ki_6:17). Two visions are granted him, which he is required to describe. The first expresses the certainty of his prophetic revelation; the second indicates its contents.
Jer_1:11
A rod of an almond tree. The name here adopted for the almond tree is peculiarly suitable in this connection. It means "wakeful;" the almond, blossoming in January, is the first to "wake" from the sleep of winter.
Jer_1:12
I will hasten my word; literally, I am wakeful over my word; alluding to the meaning of the Hebrew word for almond.
Jer_1:13
A seething pot. There is a variety of Hebrew words for "pot." The word hero used suggests a vessel of large size, since pottage for a whole company of prophets could be cooked in such. a pot or caldron (2Ki_4:38). From Eze_24:11 we may infer that it was of metal. A "seething pot" in ancient Arabic poetry is a figure for war. The same symbol occurs in Eze_24:3-12, but with a different application. The face thereof is toward the north; rather, toward the south; literally, from the face of the north. The "face" of the pet is the side turned to the prophet. We may suppose the contents to be on the point of boiling over.
Jer_1:14
Out of the north. Previously to the battle of Carchemish, the Babylonians are only mentioned vaguely as a northern people (see Jer_4:6; Jer_6:1, Jer_6:22; Jer_10:22). Strictly speaking, they were an eastern people from the point of view of Palestine; but the caravan-road which the Chaldaean armies had to take entered Palestine at Dan (comp. Jer_4:15; Jer_8:16), and then proceeded southward. (On the question whether a Scythian invasion is referred to, at least conjointly with the Babylonian, see Introduction.) An evil; rather, the evil; viz. the calamity which in deepening gloom forms the burden of the prophet's discourses. Shall break forth; literally, shall open; i.e. let loose by opening. There is, however, some difficulty in explaining the choice of this expression. We might indeed suppose that the caldron had a lid, and that the removal or falling off of this lid is the "opening" referred to by the phrase.
Jer_1:15
I will call; literally, I am calling; i.e. I am about to call. The kingdoms of the north; alluding possibly to the varied origin of the population of Assyria and Babylonia. But more probably it is simply a suggestive phrase, for the wide extent of the hostile empire referred to (comp. Jer_25:9). They shall set every one his throne, etc. The kings, or. the, generals, representing "all the families, etc; shall set up the high seat of power and judicial authority at the broad space within the gate of the city, which constituted the Oriental forum (comp. Gen_23:10; Jos_20:4; Job_29:7; Job_31:21). Thither the besieged would have to come to surrender themselves (2Ki_24:12) and to hear their fate. A similar prediction is made with regard to Nebuchadnezzar (Jer_43:9, Jer_43:10). It is true the seat of authority is there said to be placed at the entrance of the palace, but this was in fact another place where justice was wont to be administered (Jer_22:2, Jer_22:3). Jerome's view, adopted by Rosenmüller and Nagelsbach, that "to set one's seat" means "to besiege" is against usage, and does not accord with the opening words of Jer_1:16. There is, however, an element of truth in it. The judgment executed ministerially by the northern kings or generals began with the siege of Jerusalem and the other cities, and hence the words with which the prophet continues. And against all the walls, etc. We should have expected something like "and shall set themselves in array against," etc. (comp. Isa_22:7 b); see, however, last note.
Jer_1:16
I will utter my judgments; or, I will hold a court of justice upon them; literally, I will speak judgments with them. The expression is peculiar to Jeremiah (comp. Jer_4:12; Jer_12:1; Jer_39:6; Jer_52:9), and includes both the examination of the accused, and the judicial sentence (see Jer_39:5; Jer_52:9). All their wickedness, etc. Their "wickedness," i.e. their infidelity to Jehovah, showed itself in burning incense to "other gods," and bowing down to their images. "Burned incense" is, however, too narrow a sense. The root-meaning of the verb is to be fragrant, and the causative conjugations will strictly mean only "to make a sweet odor," whether by the offering of incense or by burnt offerings (comp. Jer_11:12; 2Ki_23:8, where a causative conjugation is used in the same wide sense here postulated; also Psa_66:15 and Isa_1:13, where the word usually rendered "incense" seems rather to mean "a sweet smoke"). The prophet says, "of other gods" (not "of false gods"), out of consideration for the ignorance of his hearers, to whom Baal and Moloch really were as gods; in fact, that expressive word (cf.) which Isaiah uses ten times to express the unreality of the other so-called gods, occurs only once, and then not in quite the same sense (see Jer_14:14) in Jeremiah. But the prophet's own strict monotheism is proved by such passages as Jer_2:27; Jer_8:19; Jer_16:20.
Jer_1:17
Gird up thy loins, as an Oriental does before making any kind of physical exertion, whether walking (Exo_12:11; 2Ki_4:29), running (1Ki_18:46), or fighting (Job_12:21). Be not dismayed. A want of confidence on Jeremiah's part will issue in his utter discomfiture by his enemies. "Dismay" in Hebrew has a twofold reference, subjective ("dismay") and objective ("ruin," "discomfiture"). Both references can be illustrated from this verse. (Comp. the command and—verse 18—premise to Jeremiah with the command and promise to Ezekiel—3:8, Eze_3:9.)
Jer_1:18
Brasen walls. The plural is used instead of a collective term for the whole circle of fortifications. In the parallel passage (Jer_15:20) the singular occurs; the same alternation of plural and singular as in 2Ki_25:10; 1Ki_3:1. The combination of figures strikingly expresses the invincibility of one whose strength is in his God. The kings of Judah. Why the plural? Most reply, Because Jeremiah would have to do with successive sovereigns. But this meaning would have been just as well conveyed by the singular: "the king of Judah," without any name being added—would moan the king who from time to time happened to be reigning. "Kings of Judah" in Jeremiah seems to have a special meaning, and to include all the members of the royal family, who formed a numerous and powerful class (see on Jer_17:20).
I. THE OFFICIAL RELATIONSHIP OF JEREMIAH.
1. Jeremiah had the advantage of being the son of a priest. He had probably received a religious education from his childhood. The religion of his fathers must have been familiar to him. Its solemn rites and suggestive symbols were often before his eyes. Possibly, like St. Paul, who was trained in Jewish theology before he became a Christian (Gal_1:14), he may have found the Law a schoolmaster to bring him to a higher religion. The children of Christian ministers have peculiar privileges in the early knowledge of Scripture, Church life, etc; which they have opportunities of acquiring.
2. Yet this official relationship of Jeremiah's had its disadvantages. It was quite exceptional. Not more than three of the prophets were of sacerdotal origin. For the most part the priestly class regarded the prophetic with jealousy, if not with envy.
(1) Officialism is conservative, and opposed to the free and revolutionary spirit of prophecy.
(2) It is also formal, and tends to repress the inward and spiritual experiences of which prophecy is the highest outcome. It speaks well for Jeremiah that the spirit of prophecy was not crushed out of him by the dry traditionalism and the rigid ritualism of his priestly connections.
3. It is noteworthy that the official relationship of Jeremiah was entirely overshadowed by his prophetic mission. He is known to history not as the priest, but as the prophet. Official religious services are quite secondary to spiritual work.
II. THE CHARACTER OF THE AGE OF JEREMIAH.
1. Jeremiah entered on his mission in the midst of the reformation of Josiah. Yet the prophet's work was entirely disconnected from that of the king. Political religious activity is very different from personal spiritual work. Ecclesiastical reforms will not effect spiritual regeneration. The king's overthrow of the idols does not dispense with the need of the prophet's call to repentance.
2. Jeremiah continued his mission after the failure of Josiah's reformation and during an age of national decay. The character of the age changed, but the prophet remained unchanged. Weak men may be content to echo the popular cries of the day. It is too often the mission of the servant of God to contradict these familiar voices. The true prophet is not the creature of his age, the mouthpiece of the Zeit-geist; he is called to resist this influence.
3. Jeremiah closed his mission amidst scenes of national ruin. It was given him to see the fulfillment of his warnings of doom, but not that of his promises of restoration. Hence he is the prophet of tears. Jesus also wept over Jerusalem, but he brought redemption. We should be thankful that we live in these latter times when we can see the realization of the promises of "the Book of consolation."
III. THE DURATION OF THE MISSION OF JEREMIAH. It lasted for at least forty years; how many more after the overthrow of Jerusalem we do not know.
1. This fact speaks much for the prophetic power of Jeremiah. Many men can only rouse themselves to one supreme effort. True greatness is as much seen in the continuance of powers as in supreme exhibitions of them.
2. This fact is a grand proof of the faithfulness of the prophet. Almost the whole of his work was done "in opposition." We admire the young martyr who summons up a momentary heroic courage to seal his testimony with his blood; but greater honor is due to the aged confessor who has persevered through a lifelong martyrdom, and, though spared to old age, is also "faithful unto death."
3. This fact sheds light on God's ways with man. Jeremiah commenced his stern prophetic denunciations forty years before the destruction of Jerusalem. This suggests to us
(1) that God mercifully delays the execution of his threats to give man time for repentance; and
(2) that the forbearance of God, which postpones the evil day, does not frustrate the justice which must ultimately bring it upon the impenitent.
Jer_1:5
1. This implies
(1) foreknowledge—God has his idea about a man and his mission before he forms the initial germ of his life;
(2) a sanctifying, or setting apart, by which the man is considered by God in relation to his destined mission, and treated accordingly; and
(3) a preordination, a Divine action in accordance with the Divine idea and purpose which tends to carry these into effect. Every life is prophesied in the mind of God by God's thought of it, and comes into the world girded with Divine purposes, wrapped up and drawn onwards by the unseen threads of the designs of God.
2. This predestination does not involve fatalism; it is consistent with human freedom of action and personal responsibility. On the one hand we must conclude, from its existence, that there are certain possibilities with which God endows a man, and certain limits with which God has hedged him about. But on the other hand, we must recognize that it depends on the man's own will and effort whether he use those possibilities, and attain to the end enclosed within those limits. He has a Divine vocation, but he may neglect it; he may fail in realizing God's idea of his life. There rests on him the responsibility of accomplishing his destiny.
II. CONSIDER THE GROUNDS FOR BELIEF IN A DIVINE PREDESTINATION.
1. It is revealed in Scripture (e.g. Act_2:23; Rom_8:29; 1Pe_1:2).
2. It is involved in the idea of the providence of a supreme God. God foresees all the future; in every act of his all other events and their relation to this must be present to the mind of God. With such knowledge a universal control of events, such as is implied by a providence not interfering from without now and again at critical moments, but immanent in the whole course of the world, must imply a Divine preordination.
3. It is proved to us by experience.
(1) We are born with certain peculiarities, faculties, powers, tendencies. The prophet, like the poet, nascitur, non fit.
(2) The external circumstances of life are largely beyond our control. The child cannot determine the sphere of life into which it is to enter at birth. All the opportunities and duties which result from these circumstances are made for us, not by us. They bring a mission and open up a career, by chance if there be no providence, but by preordination if there be a providence.
III. CONSIDER THE PURPOSE OF A DIVINE PREDESTINATION.
1. It must often he mysterious. Until we review life as a whole we shall not be able to interpret the meaning of its several parts. We cannot judge of the architect's design by examining the separate stones which lie scattered in the builder's yard. But:
2. It is not arbitrary. The very idea of destiny as determined by a Being of infinite thought implies purpose based on reason. God would not determine events simply to manifest his unfettered rights of sovereignty. Such aimless caprice could only emanate from a senseless despot.
3. It is turned to a good purpose. This must be so, for if God is good his designs must be good. The predestination is
(1) for the good of the agent, who is blessed by being selected for Divine service; and
(2) for the good of the world. The elect are chosen instruments for benefiting the whole world. Thus Jeremiah was destined to be "a prophet unto the nations." The Jew was an elect people that he might be the channel of blessing to all mankind (Gen_12:3; Rom_3:2). The Christian is a chosen vessel that he may carry grace to others, and serve as the salt of the earth, as the light of the world.
IV. CONSIDER THE PRACTICAL EFFECT OF THE DOCTRINE OF PREDESTINATION. It contains no excuse for indolence and no reason for despair, for God fits all of us for sonic service, the accomplishment of which depends on our own faithfulness.
1. It should lead us to inquire what is God's will, rather than to carve out a career for ourselves.
2. It should make us humble, submissive, obedient, and diligent in service, since there is a Divine idea of our life which God expects us to realize.
3. It should inspire courage in the midst of difficulties. Jeremiah was brave in the thought that he was fulfilling a Divine destiny. Such a thought inspires energy in face of enmity, contempt, isolation, and apparent failure.
Jer_1:6-9
1. Jeremiah shrank from his mission, not through the cowardice that fears danger, nor through the indolence that dislikes effort, nor through the selfishness that declines responsibility, but through the diffidence of youth, sensitiveness, and humility.
(1) Youth is naturally diffident. The world is all unknown; powers are not yet proved by experience.
(2) Sensitiveness inclines to diffidence. There is a confidence which depends simply on denseness and callousness. Acute feeling is a great hindrance to bold action. Jeremiah felt the miseries of his nation deeply, and it was peculiarly difficult for such a man to assume the position of a stern censor.
(3) Humility leads to diffidence. If we think little of ourselves we are not likely to be forward in accepting posts of responsibility.
2. Now, this diffidence is an evil thing. It may not be sinful in its origin, but perfectly innocent, and even a mark of amiable characteristics. But it is injurious in its effects, and becomes positively guilty if indulged in when God has provided us means for overcoming it. The most gifted are often the most diffident. Hence if they yielded to their reluctance to fulfill their vocation, the greatest and best work of the world would be left undone. There is also a danger lest diffidence should become an excuse for indolence, selfishness, and cowardice. If unrestrained it will lead to these vices. People are often greatly to blame for shrinking from posts of responsibility, although they may even imagine they are earning the honors of modesty and humility.
II. GOD PROVIDES MEANS FOR OVERCOMING DIFFIDENCE. God never calls a man to any work without securing to him the means for performing it. Thus having called Jeremiah to his service, God sends help for overcoming the young man's diffidence.
1. The consciousness of a Divine mission. "Thou shalt go to all that I shall send thee." It is well to feel that we are not doing our own work but God's. If we fail, what does that matter to us so long as we are doing his will? The thought of duty is itself an inspiration. We are not simply to attempt what we imagine to be a good thing; we are called for a purpose, sent on a mission, and the thought that we are about our Father's business should allay the hesitation of natural diffidence. The ambassador is armed with the authority of his master and backed by his master's power. The prophet is sent by God with God's authority. All who are working God's will are similarly supported by God's authority.
2. The realization of the presence of God. "I am with thee." We may be diffident while we look to self; but when we look away to God we see the Source of strength and victory. Indeed, our very diffidence may be a means of securing our true strength by making us seek the help of God. Self-distrust may lead to trust in God. Thus when weak in ourselves we may become strong in him (2Co_12:10). If we go in God's strength we have no more occasion to fear, since success no longer depends on our ability but on his assistance.
3. The direct inspiration of the Spirit of God. "Behold I have put my words in thy mouth." God is not only present by our side to assist and deliver us, but he is within the soul, infusing light and power. The prophet fears he cannot speak the needed words. The words he is to speak are not his own but God's. He is the messenger, God is the real speaker. If then he can but discern the voice of God within him, and interpret this to the people, all diffidence arising from his own incompetence should vanish. Every work which is done for God can only proceed from God, and when it does thus come from God we need not fear its failure. God can accomplish his own will in us as well as by his immediate actions in the world.
Jer_1:10
II. THE SOURCES OF THE POWER OF PROPHECY ARE SPIRITUAL. The authority conferred on Jeremiah is not that of the secular arm. He is to exert his influence by no material force. HIS power is different in kind from that of a political government. The claim of the papal authority founded on this verse is unwarranted, since this does not confer the power of the sword but direct spiritual influence. Neither is the power of prophecy in the least allied to magic or sorcery. It is not a miraculous material force.
1. It is the power of truth. Truth is strong; knowledge is power. The prophet sees the deep principles of God's government, and in the discernment of them lies the force of his utterances.
2. It is the rower of right. The prophet takes his stand on the side of justice, purity, goodness. In the end the might must go with the right.
3. It is the power of God. The prophet is nothing in himself; he is God's servant: the authority he wields is God s. So the power of the preacher is not to be sought in reason, in eloquence, nor in official authority, but in the truth of his message, in the righteousness of his cause, and in his fidelity to the will of God.
III. THE RANGE OF THE POWER OF PROPHECY IS WORLDWIDE. Jeremiah was a Jew.
Yet he was "set over the nations and over the kingdoms."
1. God is the King of king and his authority concerns kingdoms as well as individuals. Political questions are amenable to the influence of Divine truth and righteousness.
2. God's truth does not only concern the Church. It is for the world—if the world will obey, for its blessedness; if it will not heed, for a judgment upon it.
IV. THE EFFECTS OF THE POWER OF PROPHECY ARE REVOLUTIONARY. It is no wild and transient influence, but a great stirring energy. Translated into modern language, this means that truth, right, and the will of God are powerful factors in history, disarranging human schemes and bringing higher designs into effect.
1. This power is destructive. Jeremiah is to "root out," etc. Evil is not a mere negation—simple darkness. It must be fought and east out. Christ sent "a sword" (Mat_10:34). The era of the Reformation was a destructive age. It is the duty of the preacher to protest against evil, to denounce it, to seek its overthrow, and not to shrink for fear of consequent disturbances. Warfare is better than guilty peace.
2. This power is ultimately constructive. Jeremiah is "to build and to plant." The destructive agencies of God are simply intended to clear off obstructions, and make the way for a new and better order. The disintegrating power of criticism should be regarded as only preparatory to the creative influence of living truth. The gospel is chiefly a constructive power, making men new creatures, building up the kingdom of God in our midst, brining about a new heaven and a new earth.
Jer_1:11, Jer_1:12
I. THERE ARE OCCASIONS WHEN GOD'S WATCHFULNESS AND ENERGY ARE ESPECIALLY MANIFEST. God never sleeps (Psa_121:4). While we sleep he keeps watch. Though. we do not mark his presence nor even think of it, he is still looking upon us and never ceasing from his activity. Yet he is said to awake as though from sleep (Psa_44:23), because to us he appears to be more wakeful at one season than at another.
1. There are times when God watches unseen, and times when he makes his watchfulness manifest to us by his acts; then he is said to awake.
2. God generally acts in quiet ways unnoticed and not directly interfering with us; but now and again his ceaseless activity is more pronounced, and is specially felt by opposing our course; then God seems to have aroused himself. Such times are awful crises of existence. We should be prepared to expect them, and not presume on the present obscurity of the Divine actions. Some day it will be as though God awoke with the voice of a trumpet and the might of a host suddenly revealed.
II. GOD NEVER DELAYS HIS ACTION BEYOND ITS DUE TIME. When it is time for God to "awake," he does "awake." It seems as though he tarried; but he has a reason for waiting.
1. He does not come to deliverance at the moment we expect him
(1) because it is well we should be tried by distresses, or
(2) because high purposes beyond our own lives are to be attained through the things which are occasioning us trouble, or
(3) because we have not sought his aid with true faith and submission, or
(4) for causes beyond our comprehension.
2. He does not come to judgment
(1) because he waits for sin to ripen, or
(2) because he is long-suffering and gives time for repentance, or
(3) because larger issues than those which touch us are involved in the act of judgment. Still, in both cases he comes at the right time. He is not a slothful God. He is wakeful, and his actions may be typified by the almond branch.
III. GOD'S JUDGMENTS SOMETIMES FALL SUDDENLY AND SWIFTLY. We may have but short warning of their approach. The execution of them may be rapid. The storm which has long been brewing may burst quickly. The harvest which has ripened slowly may be gathered in with haste. The impending judgment may not be discerned till it is too late for escape. When the rain began to fall it was too late for man to seek refuge in the ark. When the Jews saw the hosts of Nebuchadnezzar approaching there were no means for saving their country from ruin. It is foolish and wrong to neglect the salvation of God until we discern his judgment looming over us. "Today if ye will hear his voice, harden not your hearts."
Jer_1:13, Jer_1:14
1. They who are most favored by God must expect the severest judgment if they prove unfaithful to him. The Jews were a favored people. Their privileges were great; if they abused these their guilt and consequent punishment must be proportionately great. Therefore, instead of considering the past mercies of God as a ground for expecting to escape the penalties of our offences, we should see in them the measure of his future severities upon us if we sin in face of the special inducements to devotion afforded by those mercies.
2. The revelation of impending judgment is a great motive for faithful preaching. This vision of the seething pot is given to Jeremiah to rouse him to undertake his prophetic duties. A large part of his work consisted in gloomy predictions of coming doom. This was peculiar to the age. There are ages when similar preaching is especially appropriate. But as sin always makes for death the preacher is always called to raise a voice of warning.
II. THE VISION OF THE SEETHING POT ILLUSTRATES THE CHARACTER OF THE APPROACHING DOOM.
1. It is gradually prepared. The vessel is slowly heated to the boiling point. The guilt of sin accumulates and the evil consequences gather in force until they burst upon the victim with the energy of long pent-up wrath.
2. It breaks forth suddenly. Suddenly the vessel boils over. Judgment may be delayed and gradual in the preparation, and yet suddenly surprise us when at length it falls upon us.
3. It is violent and overwhelming, as the seething pot suggests fury, tumult, and, in its boiling over, a rushing forth of its scalding contents.
III. THE VISION OF THE SEETHING POT SUGGESTS THE SOURCE OF THE APPROACHING DOOM. The pot was turned towards the south and heated by fires in the north.
1. Punishment may come from the most unlikely quarter. The Jews had turned to Babylon for friendship, and from Babylon came their ruin. Our most trusted friends may become the instruments of our keenest suffering.
2. Lawless violence may be overruled by providence to work the ends of God's righteous laws. The doom is not to come from within the range of the theocracy and through the influence of those who consciously executed the Divine decree, but from far-off regions, wholly beyond the light of Israel's religion. Thus God makes the wrath of man to praise him. So storms and earthquakes, revolutions and invasions, tumults in nature and tumults in the human world, work ultimate good results in clearing and purifying the air, sweeping away pestilent corruption, and preparing for a new and wholesome order.
3. The more luxurious Southern races have frequently been visited by terrible invasions of hardier races from the North. The Scythians in the East, the Goths in the West, were scourges of God, and wholesome scourges, helping to reform the corrupt and indolent peoples who lived in dread of their invasions. We should see wise and good purposes of providence in these terrible events of general history, as we see them in the special history of Israel.
Jer_1:17-19
I. THE DUTY. Consider what the duty of faithful service laid upon the prophet included.
1. Energy. He is to gird up his loins, and arise. God is not satisfied with passive submission to his will God cannot be faithfully served by the indolent. All our powers are required for his service, and they must be employed without distraction.
2. Obedience. Jeremiah is to speak just what God commands him. Fidelity is not simply devotion to God, it is devotion according to his will—the devotion of servants, not that of patrons.
3. Thoroughness. The prophet is to speak "all" that God commands him. It is treason for the ambassador to suppress those elements of his commission which are displeasing to himself. The servant of God must not select from the revelation of Divine truth the words which suit his purpose and neglect the rest. He is not to shun to declare "the whole counsel of God"—threats as well as promises, difficult sayings and mysteries as well as plainly acceptable doctrines.
4. Fearlessness. "Be not dismayed." Fear is not only painful; it is injurious by paralyzing effort. Cowardice is sin.
II. THE ENCOURAGEMENTS. It is our duty to be faithful, though fidelity should bring our ruin; but such a result will not follow it. Consider the various inducements Jeremiah receives to a faithful discharge of his difficult task.
1. A revelation of momentous truths. God says, "Thou therefore gird up thy loins," etc. The word "therefore ' carries us back to the visions of the almond rod and the seething pot. The truths revealed in these visions themselves furnish a motive for the prophet to declare them. The seer should become a prophet. Truth is not the private property of the few; it is the rightful heritage of all. It is the duty of him who knows to enlighten the ignorant. More especially is this the case in regard to spiritual truths, practical truths, and truths which concern the highest welfare of mankind.
2. A warning of Divine displeasure. "Be not dismayed at them, lest I make thee indeed dismayed." The fear of God is a safeguard against the fear of man. Cowardice provokes danger. The Christian has no armor provided for his back.
3. An assurance of Divine protection. This is given in a succession of strong images, that it may be felt in all its certainty and importance. For we need not only to know that God will protect us, but to realize this if we are to be brave and strong. Thus Jeremiah is made to feel that, in spite of his youth and sensitiveness, he will be strong as a fortress and firm as brazen walls, none are so independent before men as they who are wholly dependent on God.
4. A promise of victory over opposition. The young prophet is taught to expect opposition.
(1) It is foolish to ignore the approach of trouble. A surprise sometimes leads to a defeat from very inferior foes. Danger foreseen is danger half overcome. The Bible never makes light of the difficulties and hardships of life (Luk_10:3).
(2) No ground of confidence is more inspiring than the knowledge that the danger clearly, fully apprehended will yet be certainly overcome. This was the assurance given to Jeremiah. The same assurance is offered to every faithful servant of God (Isa_43:1).
Jer_1:1-3
II. HIS PROFESSION. He belonged to the priesthood. Terrible are the charges which are brought against the priests and prophets of that day. They had reached the limit of utmost degradation. They are said to "deal falsely," to be "profane;" and their conduct is described as "a wonderful and horrible thing." Yet Jeremiah belonged to this deeply fallen class. How difficult must have been his position! how constant his resistance to the contagion of their example and influence! When from amongst those who are of the same order, who have common interests, common duties, and who are thrown together in so many and close relationships, one stands aloof and turns upon his companions in severe and solemn rebuke as Jeremiah did, such a one needs to be strong as "a defensed city, and an iron pillar, and brazen walls" (verse 18) Jeremiah stands before us as a noble proof that the tide of evil, however strongly it may run, may yet be resisted; none are of necessity borne down by it but, by the same grace which was given to Jeremiah, they may stem the fierce current and defy its power. Ten thousand of the saints of God have done this; why should not we?
III. THE REASON OF ALL MEN COUNTING HIM AS A PROPHET. "The word of the Lord came unto him." He did not say, "I am a prophet;" but all men felt he was. For his words had power; they were mighty to the pulling down of the strong holds of sin. It was not simply that he announced that there should be a "rooting out and pulling down" (cf. verse 10), but the words which he spoke so wrought in men's minds that these results followed. Hence men, conscious of the power of his words, confessed that it was "the word of the Lord" which had come to him. This is the old prophetic word which, whenever spoken, constrains men to confess the presence of God (cf. 1Co_14:25). And St. Peter (2Pe_1:19) says concerning it, "We have, surer still, the prophetic word." "More sure," he meant, than even the wondrous voice and vision of "the holy mount," for that was but a transient testimony given once and to the three favored apostles of the Lord alone; but the prophetic word, that which woke up the response in men's hearts, and by which the secrets of each soul were disclosed—that was a more constant, more universal, more powerful, and therefore a more sure testimony than aught beside. And the occasions when this "word of the Lord" comes to any of his servants are well known. See how particular and definite the dates are here. "In the thirteenth year of the reign of King Josiah. It came also in the days of Jehoiakim," etc. The coming of the word of the Lord to any soul is a marked and memorable period. He through whom that word is spoken is conscious of an unusual power, he realizes the Divine presence in an altogether unusual manner. He is more passive than active. It is said of the holy men of old, that they "spake as they were moved [borne along] of the Holy Ghost," and this, St. Peter declares (2Pe_1:21), is ever a characteristic of the prophetic word. And those who hear the word know that the Lord is speaking through his servant. Listlessness and unconcern give way to serious concern. Some can tell the very day and hour when they first heard the "word of the Lord." They had listened to sermons and read the Scriptures again and again, but one day they felt that the Lord himself was speaking to them, and they could not but give heed. Like as the people of Judah and Jerusalem knew when the voice of God, though they despised it to their ruin, was speaking to them, so do men now. And if we have heard it for our salvation, the time, the place, the speaker, will often be vividly remembered in connection with it, like as those who heard Jeremiah knew the very year when the "word of the Lord came" to him. It is ill for both hearers and speakers alike if they be unable to point to periods when they were conscious that "the word of the Lord" came to them. For a preacher never to realize the sacred glow and the uplifting of soul which accompany the utterance of the prophetic word; or for a hearer to have so dulled his conscience, so destroyed his spiritual ear, that though the word of the Lord be spoken his heart never responds, his soul never realizes the presence of God;—from the sin and sorrow of either may God mercifully save us.
IV. THE DATE AND DURATION OF JEREMIAH'S MINISTRY. We are told when it began, and how long it lasted. It began when the evil days for Judah and Jerusalem were drawing very near. It was in vain that the devout King Josiah endeavored to turn back the hearts of the people to the Lord God of their fathers. But though the long-suffering of God had been so tried and was now almost ceasing, yet, ere they were given up to the punishment which was their due, God raises up his servant Jeremiah and the band of faithful men who stood by him (cf. 2Ch_36:15-21). For forty years—for that is the period covered by the reigns of the several kings spoken of—Jeremiah exhorted, warned, entreated, threatened, prayed, wept; but all in vain. Therefore God's wrath at length rose against them, and there was no remedy. "Behold the goodness and the severity of God!" How reluctantly will he abandon any to the results of their own ways! how slow is he to let come upon them that which they have long deserved! Yea, he is the long-suffering God. But whilst we fail not to remember and to rejoice in this, let us not fail either to remember and to dread the other equally sure fact, that "God is a consuming fire" to those who set at naught all his counsel, and will have none of his reproof (Pro_1:24-33). Those to whom Jeremiah prophesied found it so, and so will all who sin in like manner now.—C.
Jer_1:4-19
II. BUT IT IS A DREAD COMMISSION. The shrinking of Jeremiah from it is manifest all through this chapter. Before the heavy burden which he was to bear was fully disclosed to him, he exclaims (verse 6), "Ah, Lord God! behold I cannot speak: for I am a child." And the assurances, aids, and encouragements which are given him all show how much needed to be done ere his reluctance and trembling fear could be overcome. The whole chapter tells of God's gracious preparation of his servant for the arduous work he had to do. And whosoever now undertakes like work, if he have no realization of its solemnity and burden, it is plain that God has not called him to speak in his Name. To hear a man tell of the awful doom of the impenitent in a manner that, if it be not flippant, yet seems to relish his task, and to hail it as an opportunity for rhetorical display, is horrible in the extreme, and will do more to harden men in sin than almost anything beside. The subject is so sad, so serious, so terrible, that he who believes in it at all will be sure to sympathize with the prophet's sensitive shrinking from the work to which he was ordained. If when sentencing criminals who have broken the laws of man to their due punishment, humane judges often break down in tears, though their punishment touch not the soul,—how can any contemplate the death that is eternal unmoved or without the most solemn compassion and tenderest pity? And to increase the fear and shrinking with which Jeremiah regarded the work before him, there was the seeming presumption of one so young—little more than "a child" in years, experience, or knowledge—undertaking such a work. The hopelessness of it also. As well might a sparrow think to fly full in the face of a hurricane, as for the young prophet to think to stay the torrent of sin which was now flooding and raging over the whole life of his people. Sin and transgression of the grossest kind had become their habit, their settled custom, their ordinary way. All that he had to tell them they had heard again and again, and had despised and forgotten it. What hope of success was there, then, for him? And the fierceness of the opposition he would arouse would also deter him from the work. It was not alone that the faces (verse 17) of kings, princes, priests, and people would darken upon him, but they would (verse 19) "fight against" him, as we know they did. Well, therefore, might he say, "Ah, Lord! I cannot." And today, how many are the plausible reasons which our reluctant hearts urge against that fidelity in such work as Jeremiah's which God requires at our hands! But God will not allow them. See—
III. HOW HE CONSTRAINED JEREMIAH TO UNDERTAKE THIS WORK.
1. Verse 5: he gave him certainty as to his being called to the prophetic work. To know that we are indeed called of God to any work is an unfailing source of strength therein.
2. Verse 7: he made him feel that necessity was laid upon him; thou shalt go; thou shalt speak. (Cf. Paul s Yea, woe is me, etc.) So Jeremiah himself afterwards says (Jer_20:9) God s word was like "a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay." What a help to the preacher of God's truth is such a conviction as this!
3. Verse 8: he promised his presence and delivering grace. Consciousness of security and safety in God will give a dauntless courage in the face of any and of all opposition.
4. He gave him special qualifications for his work. Words and power of speech (verse 9). Immovable and unflinching strength of will, a determination and resolve that would not waver (verse 18).
5. He showed him that the rooting up and the destruction were not ends in themselves, but to lead on to planting and to building afresh (verse 10). To know that we are working on to a good and blessed end is no small encouragement to us in working through all manner of difficulty to reach that end.
6. He made him vividly realize the nature and nearness of the judgments he foretold. This was the purpose of the visions of the rod of the almond tree and the seething pot (verses 11-15; for explanation, see exegesis). The first vision told of God's judgment close at hand. The second, of the quarter whence these judgments come, and of the fierce; furious character of the foes who should come upon them. Jeremiah was enabled to "see well" the visions, that is, to realize very forcibly what they meant. Oh, if we could but mere vividly realize what the anger of God is against sin; if we could have a vision of the wrath of God; with how much more power and urgency should we plead with men to flee from the wrath to come!
7. Verse 16: he reminds Jeremiah of the sins that called for these judgments. A deep sense of sin is indispensable to those who would earnestly warn of the doom of sin.
8. And (verse 19) God again gives his servant the blessed assurance, "They shall not prevail against thee; for I am with thee to deliver thee." Thus did God equip the prophet and prepare him for his work. His God supplied all his need. It was a stern warfare on which he was to go, but he went not at his own charges. If we be summoned to difficult duty, we shall be supplied with all-sufficient strength. Only let us be careful to avail ourselves of the help assured, lest (verse 17) we be dismayed and God confound us before our enemies. Dread, therefore, no commission that God entrusts thee with, for along with it will ever be found the grace, all the grace, needed for its successful discharge.—C.
Jer_1:10
II. WILL BE ENDUED WITH DIVINE POWER. "I have set thee over the nations …to root out," etc. None who contemplate the marvelous effects of such a ministry and compare them with the natural powers of him who exercises it, but must see that the ascendancy he has gained and the spiritual power he wields are of God and not of man.
III. WILL MAKE NO COMPROMISE WITH SIN. See the number and force of the words used to indicate the ruthless antagonism which the prophet would manifest toward the wickedness of his day. Nothing less than its complete overthrow would fulfill the ministry entrusted to him.
IV. WILL DEMAND ON THE PART OF THE PROPHET, AND WILL GAIN FROM THE GRACE OF GOD, A FEARLESS AND AN UNCONQUERABLE COURAGE. (Jer_1:17,Jer_1:18.)
V. ITS END AND RESULT BLESSED. "To build and to plant" (Jer_1:10). The encumbered ground had first to be cleared and cleansed, but that done, the fabric of a true life should be up reared, and principles pure, holy, and blessed should have root in the hearts of all.—C.
Jer_1:11-16
II. WHEREFORE WERE THEY? In all probability, for the sake of vividly impressing the mind of the prophet with the message he was to deliver, and so ensuring that that message should be delivered with greater power. Hence the question, "What seest thou?" (verse 11) was design