Jeremiah 1:5

Jeremiah 1:4-5 4. Then the word of the LORD came unto me, saying, 4. Et fuit sermo Jehova ad me dicendo, 5. Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations. 5. Antequam formarem to in utero novi to, et antequam egressus esses e vulva sanetificavi to, Prophetam in gentibus constituite. Here Jeremiah explains more fully what he had already mentioned that he had been called from above, for otherwise he would have presumptuously obtruded himself: for no one, as the Apostle says, takes this honor to himself; but the call of God alone raises up prophets and teachers to their dignity {see Hebrews 5:4 }. Hence, that Jeremiah might secure attention, he declares that he had been called to the prophetic office, and that by the clear voice of God. For this purpose, he says, that this word was given him, Before I formed thee in the womb [9] I knew thee He introduces God as the speaker, that what he declares might be more emphatical, that it might be of more weight and more forcible: for, if he had said simply in his own person, that he had been made a prophet by God's voice, it would not have so much moved the hearers; but when he brings forward God as the speaker, there is necessarily more weight and force in what is said. I pass by here what might be more largely said on what is necessary in one's call, so that he may be attended to by God's people; for no one, by his own and private right, can claim this privilege of speaking, as I have already said, inasmuch as this is what belongs to God alone. But I have elsewhere spoken at large on the prophetic call; it is therefore enough now to point at such things as these as it were by the finger: and particular discussions must be sought elsewhere; for were I to dwell at large on every subject, my work would be endless. I will, therefore, according to my usual practice, give a brief exposition of this Prophet. Jeremiah then says, that he had been called by God, for this end, that he might on this account gain a hearing from the people. God declares that he knew Jeremiah before he formed him in the womb. This is not said specially of the Prophet, as though other men are unknown to God, but it is to be understood of the prophetic office, as though he had said, "Before I formed thee in the womb, I destined thee for this work, even that thou mayest undertake the burden of a teacher among the people." And the second part is a repetition, when he says, Before thou camest forth from the womb I sanctified thee Sanctification is the same as the knowledge of God: and thus we perceive that knowledge is not mere prescience, but that predestination, by which God chooses every single individual according to his own will, and at the same time appoints and also sanctifies him; for no one, as Paul declares, ( 2 Corinthians 2:16 ,) is according to his own nature fitted for the work. Since then this fitness is the gratuitous gift of God, it is nothing strange that God declares that he had sanctified Jeremiah, as though he had said, "I formed thee man in the womb, and at the same time appointed thee for this particular work; and as it was not in thy power to bring with thee a qualification for the prophetic office, I formed thee not only a man, but a prophet." This is the import of the passage. But they refine too much, who think that the Prophet was sanctified from the womb as John the Baptist was, for the words mean no such thing; but only that is testified of Jeremiah, which Paul also affirms respecting himself in the first chapter of the Epistle to the Galatians, that he was known by God before he was born. Jeremiah then was not actually sanctified in the womb, but set apart according to God's predestination and hidden purpose; that is, God chose him then to be a Prophet. It may be asked, whether he was not chosen before the creation of the world? To this it may be readily answered, that he was indeed foreknown by God before the world was made; but Scripture accommodates itself to the measure of our capacities, when it speaks of the generation of any one: it is then the same as though God had said of Jeremiah, that he was formed man for this end that in due time he might come forth a Prophet. And no doubt the following clause is added exegetically, A prophet for the nations I made thee His sanctification, then, as I have said, was not real, but intimated that he was appointed a Prophet before he was born. It however seems strange that he was given a Prophet to the nations God designed him to be the minister of his Church; for he neither went to the Ninevites, as Jonah did, ( Jonah 3:3 ,) nor traveled into other countries, but spent his labors only among the tribe of Judah; why then is it said that he was given as a Prophet to the nations? To this I answer, that though God appointed him especially for his Church, yet his teaching belonged to other nations, as we shall presently see, and very evidently, as we proceed; for he prophesied concerning the Babylonians, the Egyptians, and the Moabites; in short, he included all the nations who were nigh and known to the Jews. This was indeed as it were accidental: but though he was given as a Prophet especially to his own people, yet his authority extended to heathen nations. No doubt nations are mentioned, including many, in order that the power and dignity of his teaching might appear more evident. It follows- Footnotes: [9] More strictly, "in the inside," or belly, vtn. The specific term for womb is in the next sentence, rchm. -- Ed

Before I {g} formed thee in the womb I knew thee; and before thou wast born I sanctified thee, and I ordained thee a prophet to the {h} nations. (g) The scripture uses this manner of speech to declare that God has appointed his minsters to their offices before they were born, as in Isa 49:1, Ga 1:15. (h) For Jeremiah did not only prophecy against the Jews, but also against the Egyptians, Babylonians, Moabites and other nations.

Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, [and] I ordained thee a prophet unto the nations. Before I formed thee in the belly I knew thee, — viz., With a knowledge not intuitive only, but also approbative. Verba notitiae apud Hebraeos secum trahunt affectum. I sanctified thee. — Infusing grace into thy heart - as afterwards also into the Baptist’s Luke 1:15 - and setting thee apart in my secret purpose to this sacred office of a prophet, as afterwards also God did Paul to the apostleship. Galatians 1:15 And I ordained thee a prophet. — Magna semper fecerunt qui Deo vocante docuerunt, saith Luther. They have always done great things, whom God hath called to teach his people; quod est contra eos qui Ecclesiam ruituram putant nisi et ipsi doceant, saith Oecolampadius. This text maketh against such as think that the Church must needs suffer, unless they (though uncalled) turn teachers. Unto the nations, — i.e., First, To the Jews, qui fere in Gentiles evaserant, who were little better than Gentiles; so papagans are called pagans. Revelation 11:2 Secondly, To foreigners, of and to whom he prophesied. Jeremiah 44:30 ; Jeremiah 46:1 ; Jeremiah 47:1 ; Jeremiah 48:1 ; Jeremiah 49:1 ; Jeremiah 50:1 Thirdly, To people of all times, who may and must be instructed by this book; which is such as was highly set by, and cited in the Old Testament by Daniel, Ezekiel, Nehemiah, Ezra, Obadiah (who taketh most of his prophecy out of him); as in the New by our Saviour, Matthew 21:5 ; Matthew 21:9 ; Matthew 21:13 ; Matthew 21:16 ; Matthew 21:33 ; Matthew 21:42 Mark 11:9-10 ; Mark 11:17 Matthew the Evangelist, Matthew 2:6 ; Matthew 2:18 Paul; 2 Corinthians 6:2 ; 2 Corinthians 6:16-18 ; 2 Corinthians 10:17 Hebrews 8:5 ; Hebrews 8:8-12 ; Hebrews 10:5-10 ; Hebrews 10:16-17 ; Hebrews 10:30 ; Hebrews 10:37-38 John the divine. Revelation 2:6-8 ; Revelation 15:3-4

Before I formed thee in the belly, i.e. womb, Isaiah 46:3 . Having spoken before of the time of his call, Jeremiah 1:4 , he now speaks of the manner of it. I knew thee, i.e. approved and appointed thee, as a fit minister for this work. Words of knowledge among the Hebrews note affection, as hath been formerly noted. I sanctified thee, viz. not with saving grace, though that need not to be excluded; but accordingly I prepared and ordained thee for this public service; and thus with Paul, Galatians 1:15 , where both are expressed. See the like use of the word Isaiah 13:3 . He speaks thus to Jeremiah, not to the other prophets, because he stood in need of greater and more direct encouragement than they, both in respect of the tenderness of his years, and also of those insuperable difficulties which in those most degenerate and corrupt times he must unavoidably encounter with, which might cause him to decline the work, Jeremiah 1:6 . Unto the nations; either with reference to place, to other nations besides the Jews, as appears, Jeremiah 43 Jer 46 Jer 47 , &c, taking the Jews in among them, as Jeremiah 25:17 ,18 , and so unto may be taken for against , as it is often expressed in those places and elsewhere; or with reference to time, to people of all times, who may be instructed by this book, or whose words are made use of, both by several prophets of the Old Testament, as Daniel, Ezekiel, Nehemiah, &c., and by our Saviour in the New; by Matthew 2:17 ,18 ; by Paul, 2 Corinthians 6:18 ; and by St. John, Revelation 2:23 .

Before I formed thee in the belly I knew thee,.... Not merely by his omniscience, so he knows all men before their conception and birth; but with such a knowledge as had special love and affection joined with it; in which sense the Lord knows them that are his, as he does not others, and predestinates them unto eternal life; and which is not only before their formation in the womb, but before the foundation of the world, even from all eternity. The forming of the human foetus is God's act, and a curious piece of workmanship it is; see Psalm 139:15 . And before thou camest forth out of the womb I sanctified thee; not by infusing holiness into him, but by separating him in his eternal purposes and decrees to the office of a prophet before he was born, and even before the world began; just as the Apostle Paul was separated to the Gospel of God, Romans 1:1 , for it follows, and I ordained thee a prophet unto the nations; not to the Israelites only, who Jarchi thinks are so called, because they now followed the usages and customs of the nations; but to the Gentiles, against whom be was sent to prophesy, Jeremiah 46:1 as Egyptians, Philistines, Moabites, Ammonites, and Chaldeans. This ordination of him to be a prophet was not done in time, but in eternity, in the mind and thought of God; he was foreordained to this office before the foundation of the world, of which a declaration was made unto him when he was now called unto it; to which he makes answer.

Jeremiah's early call to the work and office of a prophet is stated. He was to be a prophet, not to the Jews only, but to the neighbouring nations. He is still a prophet to the whole world, and it would be well if they would attend to these warnings. The Lord who formed us, knows for what particular services and purposes he intended us. But unless he sanctify us by his new-creating Spirit, we shall neither be fit for his holy service on earth, nor his holy happiness in heaven. It becomes us to have low thoughts of ourselves. Those who are young, should consider that they are so, and not venture beyond their powers. But though a sense of our own weakness and insufficiency should make us go humbly about our work, it should not make us draw back when God calls us. Those who have messages to deliver from God, must not fear the face of man. The Lord, by a sign, gave Jeremiah such a gift as was necessary. God's message should be delivered in his own words. Whatever wordly wise men or politicians may think, the safety of kingdoms is decided according to the purpose and word of God.

5. knew—approved of thee as My chosen instrument (Ex 33:12, 17; compare Isa 49:1, 5; Ro 8:29). sanctified—rather, "separated." The primary meaning is, "to set apart" from a common to a special use; hence arose the secondary sense, "to sanctify," ceremonially and morally. It is not here meant that Jehovah cleansed Jeremiah from original sin or regenerated him by His Spirit; but separated him to his peculiar prophetical office, including in its range, not merely the Hebrews, but also the nations hostile to them (Jer 25:12-38; 27:1-21; 46:1-51:64), [Henderson]. Not the effect, but the predestination in Jehovah's secret counsel, is meant by the sanctification here (compare Lu 1:15, 41; Ac 15:18; Ga 1:15; Eph 1:11).

Rather, "Before I formed thee in the belly." I approved of thee (as one fit for the prophetic office)," and before thou camest forth from the womb" I made thee holy (dedicated thee to holy uses); I have appointed thee (now by this public call to be) "a prophet unto the nations." Unto the nations - The privileges contained in this verse are so great as in their full sense to be true only of Christ Himself, while to Jeremiah they belong as being in so many particulars a type of Christ.