Jer 1:4-7 | KingComments | STEP | Although is a short verse, what it says is the heart of the prophetic experience. Jeremiah’s calling comes not in a vision, but by hearing the Divine word. It is instructive to compare his calling with that of Amos ( ), Isaiah ( ) and Ezekiel ( ). We can notice in four actions of God toward His prophet. God has 1. known him, 2. formed him, 3. consecrated him, and 4. appointed him. It is indeed encouraging for Jeremiah to know that God has specifically equipped him to carry out his mission. The awareness of this is not mere knowledge, but the experience of a relationship (cf. ). God’s claim on his life takes precedence over all other relationships, as we see with the perfect Servant of the LORD, the Lord Jesus ( ). Jeremiah’s consecration is that he is set apart for a specific spiritual purpose. That is consecration. Here we see a biblical linkage of God’s foreknowledge and His consecration of the servant. It is important to see the order as well: 1. He is known by God. 2. Then he is formed by Him in the mother’s womb (cf. ). The LORD is therefore his rightful Owner Who can use him as it pleases Him. 3. Next, He consecrates Jeremiah, that is, He sets him apart from all other Israelites. 4. Finally, we hear the goal of God’s purpose and action and that is to appoint him a prophet. The emphasis is on the initiative of God and the sovereignty of His choice (cf. ). To which God has destined someone, He also calls him to do it. We see the same thing with John the baptist as with Jeremiah. John too was consecrated before his birth ( ). Jeremiah is appointed “a prophet to the nations”. He is appointed a prophet with a worldwide ministry, just as Paul later will be the apostle to the nations ( ). It also implies that Israel is in a sense counted among the nations. This is because it has turned away from the LORD so much that it has begun to behave like the nations. If they had separated themselves from them according to God’s purpose, they would not be counted among them ( ). What God says here of Jeremiah applies basically to every believer. Every child of God is known by Him ( ) and is formed, consecrated and also appointed by Him to a specific ministry. Children of God do not blend into the crowd, but every child of God may realize that the attention of God is also directed to him or her personally. Jeremiah looks at himself and judges himself as not qualified for that task ( ). We see a similar reaction in Moses ( ) and Gideon ( ) when they are called by the LORD (cf. ). Moses also says he cannot speak, but the background with him is unbelief. The LORD also tells Moses that He will put His words in his mouth. Jeremiah says he is too young. The word Jeremiah uses when he says he is “a youth” is the same word said of Zechariah ( ). The similarity between Moses, Gideon and Jeremiah is that they do not consider themselves capable of fulfilling the commission. The reason is that they look at themselves and not at Him Who gives them the commission. It is not about him who is sent, but about Him Who sends. Jeremiah, with his great sensitivity, was the right person to be a prophet. No one could share in God’s feelings better than him. He has a heart that can sympathize with the condemned. Little could the young prophet at this time suspect how difficult, hopeless and heartbreaking his task would be. The LORD’s answer basically means that Jeremiah should not think about himself at all ( ). What he can or cannot do is of no importance. What is important is only what God can and does do (cf. ). The servant must only obey. God never errs in choosing His servants ( ). He provides all whom He calls with the strength, courage, and help they need. Moreover, God’s promise of His presence will drive away his fear (cf. ). It is not the custom of earthly princes to go with their envoys. But God goes with those He sends and is with them ( ). Jeremiah’s fear is another cause of his hesitation ( ; cf. ). He will be mercilessly opposed and persecuted. But the LORD will protect him from the attacks of his enemies and give him the spiritual courage that he will need so badly. God provides for all the needs of those He calls into His service ( ). As a tangible proof that the LORD gives Jeremiah the authority for his service, He touches his mouth ( ; cf. ). The question is not whether a person can speak well or not well, but whether he has lips touched by God, that is, consecrated lips. These Jeremiah now has. In this way he is inspired to speak God’s truth and the Divine message is made known to him. From this moment on, Jeremiah’s words will truly be God’s words and he will actually be the spokesman of God (cf. ; ; ; ; ). Later, God makes His words fire in the mouth of Jeremiah ( ). That God will put His words in his mouth is something Moses says of the Prophet God will send in the future ( ), which is the Lord Jesus. This is another proof that Jeremiah is a picture of the Lord Jesus as the great Prophet (cf. ). The plucking up and breaking down is not done by an act, with a sword, but by His word ( ). His word, however, is a word that works, that does something, works something. His word, His speaking, is powerful. Jeremiah thinks of himself that he is just a youth, but God places him here above the kings of the nations. He will announce the rise and fall of empires and other kingdoms, not by any authority of his own, but as one who speaks for God. The content of Jeremiah’s message is one of the most important passages in the book. He must speak of judgment and desolation, of overthrow and destruction. But as great and terrible as God’s judgments are, they are not judgments without mercy, for their purpose is restoration, blessing, and renewal. Therefore, Jeremiah must also speak of that. God’s purposes in Jeremiah’s ministry are therefore twofold: destructive and constructive. God’s word is accompanied by power so that the prophet will accomplish these purposes ( ). In Jeremiah’s ministry, the emphasis is undoubtedly on the destructive element. Four verbs are used to express this: 1. “To pluck up and 2. to break down, 3. to destroy and 4. to overthrow”. Two verbs indicate the constructive and restorative element: 1. “To build and 2. to plant”. In these activities we see the prophet engaged as a builder and a farmer (cf. ).

‏ Jeremiah 1:4-7

Calling of Jeremiah

Although Jer 1:4 is a short verse, what it says is the heart of the prophetic experience. Jeremiah’s calling comes not in a vision, but by hearing the Divine word. It is instructive to compare his calling with that of Amos (Amos 7:10-17), Isaiah (Isa 6:1-10) and Ezekiel (Eze 1:1-3 ; Eze 2:1-8).

We can notice in Jer 1:5 four actions of God toward His prophet. God has

1. known him,

2. formed him,

3. consecrated him, and

4. appointed him.

It is indeed encouraging for Jeremiah to know that God has specifically equipped him to carry out his mission. The awareness of this is not mere knowledge, but the experience of a relationship (cf. Amos 3:2a). God’s claim on his life takes precedence over all other relationships, as we see with the perfect Servant of the LORD, the Lord Jesus (Isa 49:1-5).

Jeremiah’s consecration is that he is set apart for a specific spiritual purpose. That is consecration. Here we see a biblical linkage of God’s foreknowledge and His consecration of the servant. It is important to see the order as well:

1. He is known by God.

2. Then he is formed by Him in the mother’s womb (cf. Psa 139:13-16). The LORD is therefore his rightful Owner Who can use him as it pleases Him.

3. Next, He consecrates Jeremiah, that is, He sets him apart from all other Israelites.

4. Finally, we hear the goal of God’s purpose and action and that is to appoint him a prophet.

The emphasis is on the initiative of God and the sovereignty of His choice (cf. Rom 9:21). To which God has destined someone, He also calls him to do it. We see the same thing with John the baptist as with Jeremiah. John too was consecrated before his birth (Lk 1:13-17).

Jeremiah is appointed “a prophet to the nations”. He is appointed a prophet with a worldwide ministry, just as Paul later will be the apostle to the nations (Gal 1:15-16). It also implies that Israel is in a sense counted among the nations. This is because it has turned away from the LORD so much that it has begun to behave like the nations. If they had separated themselves from them according to God’s purpose, they would not be counted among them (Num 23:9b).

What God says here of Jeremiah applies basically to every believer. Every child of God is known by Him (Gal 4:9a) and is formed, consecrated and also appointed by Him to a specific ministry. Children of God do not blend into the crowd, but every child of God may realize that the attention of God is also directed to him or her personally.

Jeremiah looks at himself and judges himself as not qualified for that task (Jer 1:6). We see a similar reaction in Moses (Exo 4:10) and Gideon (Jdg 6:15) when they are called by the LORD (cf. 1Sam 3:15b). Moses also says he cannot speak, but the background with him is unbelief. The LORD also tells Moses that He will put His words in his mouth. Jeremiah says he is too young. The word Jeremiah uses when he says he is “a youth” is the same word said of Zechariah (Zec 2:4).

The similarity between Moses, Gideon and Jeremiah is that they do not consider themselves capable of fulfilling the commission. The reason is that they look at themselves and not at Him Who gives them the commission. It is not about him who is sent, but about Him Who sends.

Jeremiah, with his great sensitivity, was the right person to be a prophet. No one could share in God’s feelings better than him. He has a heart that can sympathize with the condemned. Little could the young prophet at this time suspect how difficult, hopeless and heartbreaking his task would be.

The LORD’s answer basically means that Jeremiah should not think about himself at all (Jer 1:7-8). What he can or cannot do is of no importance. What is important is only what God can and does do (cf. 1Cor 3:7). The servant must only obey.

God never errs in choosing His servants (Jer 1:7). He provides all whom He calls with the strength, courage, and help they need. Moreover, God’s promise of His presence will drive away his fear (cf. Hag 1:13). It is not the custom of earthly princes to go with their envoys. But God goes with those He sends and is with them (Acts 18:9-10).

Jeremiah’s fear is another cause of his hesitation (Jer 1:8; cf. Eze 3:9). He will be mercilessly opposed and persecuted. But the LORD will protect him from the attacks of his enemies and give him the spiritual courage that he will need so badly. God provides for all the needs of those He calls into His service (Phil 4:19).

As a tangible proof that the LORD gives Jeremiah the authority for his service, He touches his mouth (Jer 1:9; cf. Isa 6:7). The question is not whether a person can speak well or not well, but whether he has lips touched by God, that is, consecrated lips. These Jeremiah now has. In this way he is inspired to speak God’s truth and the Divine message is made known to him. From this moment on, Jeremiah’s words will truly be God’s words and he will actually be the spokesman of God (cf. Isa 51:16; Eze 2:8 ; Eze 3:4; Exo 4:12; Mt 10:19; Lk 21:15).

Later, God makes His words fire in the mouth of Jeremiah (Jer 5:14). That God will put His words in his mouth is something Moses says of the Prophet God will send in the future (Deu 18:18), which is the Lord Jesus. This is another proof that Jeremiah is a picture of the Lord Jesus as the great Prophet (cf. Jn 12:49).

The plucking up and breaking down is not done by an act, with a sword, but by His word (Jer 1:10). His word, however, is a word that works, that does something, works something. His word, His speaking, is powerful. Jeremiah thinks of himself that he is just a youth, but God places him here above the kings of the nations. He will announce the rise and fall of empires and other kingdoms, not by any authority of his own, but as one who speaks for God.

The content of Jeremiah’s message is one of the most important passages in the book. He must speak of judgment and desolation, of overthrow and destruction. But as great and terrible as God’s judgments are, they are not judgments without mercy, for their purpose is restoration, blessing, and renewal. Therefore, Jeremiah must also speak of that.

God’s purposes in Jeremiah’s ministry are therefore twofold: destructive and constructive. God’s word is accompanied by power so that the prophet will accomplish these purposes (Isa 55:10-11). In Jeremiah’s ministry, the emphasis is undoubtedly on the destructive element. Four verbs are used to express this:

1. “To pluck up and

2. to break down,

3. to destroy and

4. to overthrow”.

Two verbs indicate the constructive and restorative element:

1. “To build and

2. to plant”.

In these activities we see the prophet engaged as a builder and a farmer (cf. 1Cor 3:6-10).