Exegetical and Hermeneutical Commentary of Jeremiah 1:10

See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant.

10. set thee ] given thee authority to speak as My representative. It is the same word as that rendered “made governor” in Jer 40:5; Jer 40:7, and “made overseer” in Gen 39:4-5.

over the nations ] So Amos (Jer 1:3 to Jer 2:3) had prophesied concerning non-Jewish kingdoms.

to pluck up, etc.] The prophet is said to do in his own person that which he announces as about to be done by God. Cp. Jer 15:1; Isa 6:10; Eze 43:3, where the prophet speaks of the vision that he saw when he “came to destroy the city.” So in profane literature we find prophets spoken of as though they had a share in influencing the course of the future, which it was theirs only to predict. Thus Aeneas to the Sibyl:

“And thou, O sacred maid, inspired to see

The event of things in dark futurity,

Give me what heaven has promised to my fate

To conquer and command the Latian state.”

Dryden’s Vergil, VI. 100 103.

The predominant portion of the prophet’s task was to consist in rebuke and in threatening; while nevertheless out of the ruins a better and more hopeful state of things should arise for Israel.

Fuente: The Cambridge Bible for Schools and Colleges

I have … set thee over – literally, I have made thee Pakeed, i. e., deputy. This title is given only to these invested with high authority (e. g. Gen 41:34; 2Ch 24:11; Jer 20:1; Jer 29:26). From Gods side, the prophet is a mere messenger, speaking what he is told, doing what he is commanded. From mans side, he is Gods vicegerent, with power to root out, and to pull down.

Root out … pull down – In the Hebrew, the verbs present an instance of the alliteration so common in the prophets, and agreeable to oriental taste. The former signifies the destruction of anything planted, the latter refers to buildings.

To throw down – More exactly, to tear in pieces. There are four words of destruction, and but two words of restoration, as if the message were chiefly of evil. And such was Jeremiahs message to his contemporaries. Yet are all Gods dealings finally for the good of His people. The Babylonian exile was, for the moment, a time of chastisement; it also became a time of national repentance (see Jer 24:5-7).

Fuente: Albert Barnes’ Notes on the Bible

Verse 10. I have – set thee over the nations] God represents his messengers the prophets as doing what he commanded them to declare should be done. In this sense they rooted up, pulled down, and destroyed – declared God’s judgments, they builded up and planted – declared the promises of his mercy. Thus God says to Isaiah, Isa 6:10: “Make the heart of this people fat – and shut their eyes.” Show them that they are stupid and blind; and that, because they have shut their eyes and hardened their hearts, God will in his judgments leave them to their hardness and darkness.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

I have this day set thee over the nations and over the kingdoms: having now received his commission, he is directed to whom he is to go, viz. to the greatest, not only single persons, but whole nations, as the Babylonians, Persians, and Egyptians, and exhorted to greatness of mind, as being sent as an ambassador from God, to deliver his messages without flattery or cowardice; and that he might make that proud people sensible of their folly, that looked upon themselves as above reproof, he gives unto his prophet this large authority.

To pull down, i.e. to prophesy that I will pull down; which I will as certainly effect as if thou hadst done it thyself; for, according to Scripture usage, the prophets are said to do that which they foretell shall come to pass, Gen 49:7; Eze 43:3, i.e. to pronounce destruction; hence God is said to slay them by the words of his mouth, Hos 6:5; and so are all the following expressions to be understood.

To build and to plant; metaphors taken from architects and gardeners. Either the former words relate to the enemies of God, and the latter to his friends; or rather, to both conditionally. If they repent, he will build them up, i.e. he will increase their families, and plant them, viz. settle them in the land, Jer 24:6. If they do not, he will root them up, and pull them down, &c. He will do the contrary. Compare this with Jer 42:10, and Jer 45:4. The reason why God useth so many words to the same purpose seems to be, partly to show how deeply all kind of wickedness and contempt of God had taken root; which possibly may be one reason why he placeth pulling down and rooting up before building and planting, to show what a deal of rubbish there was to be removed before he could reform and repair his church and state; or rather, because the prophet was to begin with these in his prophecy, as appears by his second visions, Jer 1:11,13; and partly to quicken the prophets zeal against them.

Fuente: English Annotations on the Holy Bible by Matthew Poole

10. set thee overliterally,”appointed thee to the oversight.” He was to have his eyeupon the nations, and to predict their destruction, orrestoration, according as their conduct was bad or good. Prophets aresaid to do that which they foretell shall be done; fortheir word is God’s word; and His word is His instrument whereby Hedoeth all things (Gen 1:3; Psa 33:6;Psa 33:9). Word and deed are onething with Him. What His prophet saith is as certain as if itwere done. The prophet’s own consciousness was absorbed intothat of God; so closely united to God did he feel himself, thatJehovah’s words and deeds are described as his. In Jer31:28, God is said to do what Jeremiah here is represented asdoing (compare Jer 18:7; 1Ki 19:17;Eze 43:3).

root out (Mt15:13).

pull downchange ofmetaphor to architecture (2Co10:4). There is a play on the similar sounds, linthosh,linthotz, in the Hebrew for “root out . . . pulldown.”

build . . . plantrestoreupon their repenting. His predictions were to be chiefly, and in thefirst instance, denunciatory; therefore the destruction of thenations is put first, and with a greater variety of terms than theirrestoration.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

See, I have this day set thee over the nations, and over the kingdoms,…. Not as a prince, but as a prophet over them, to prophesy things concerning them, whether good or evil, which should certainly come to pass as he predicted:

to root out, and to pull down, and to destroy, and to throw down; that is, to foretell that such a kingdom and nation should be rooted out, as a tree or plant that is plucked up by the roots; and that such an one should be pulled, and thrown down, and destroyed, as a building is. The whole may be understood of the destruction of the Jews by Nebuchadnezzar, of their temple, city, and nation; though the Targum and Jarchi interpret all this of the Gentiles only, and the following,

to build, and to plant, of the house of Israel; which may be applied to the building of the temple, and the planting of the Jews in their own land, after their return from captivity, which Jeremiah prophesied of. These last words are not in the Arabic version.

Fuente: John Gill’s Exposition of the Entire Bible

God having now shewn that Jeremiah’s mouth was consecrated to himself, and separated from common and profane use, proceeds to invest him with power: See, he says, I have set thee this day over nations and over kingdoms By these words God shews how reverently he would have his word received, even when conveyed by frail mortals. There is no one who pretends not, that he desires to obey God, but yet hardly one in a hundred really receives his word. For as soon as he speaks, almost all raise a clamor; or if they dare not furiously, and in a hostile manner, oppose it, we yet see how some evade it, and others secretly oppose it. The authority, then, which God ascribes to his own word, ought to be noticed by us: Behold, I have set thee over nations and kingdoms

Farther, by saying, See, I have set thee, he encourages the Prophet to be magnanimous in spirit. He was to remember his calling, and not timidly or servilely to flatter men, or to shew indulgence to their lusts and passions: See, he says. We may hence perceive, that teachers cannot firmly execute their office except they have the majesty of God before their eyes, so that in comparison with him they may disregard whatever splendor, pomp, or power there may be in men. Experience indeed teaches us, that the sight of men, whatever dignity they may possess, be it the least, brings fear with it. Why are prophets and teachers sent? That they may reduce the world to order: they are not to spare their hearers, but freely reprove them whenever there may be need; they are also to use threatenings when they find men perverse. But when there is any dignity connected with men, the teacher dares not to offend; he is afraid of those who are invested with power, or who possess wealth, or a high character for prudence, or who are endued with great honors. In such cases there is no remedy, except teachers set God before their eyes, and regard him to be himself the speaker. They may thus with courageous and elevated minds look down on whatever height and pre — eminence there may be among mortals. This, then, is the object of what God says here, See, I have set thee over nations and kingdoms; for he shews that there is so much authority in his word, that whatever is high and exalted on earth is made subject to it; even kings are not excepted.

But what God has joined together let no man separate. (Mat 19:6; Mar 10:9) God indeed extols here his Prophets above the whole world, and even above kings; but he has previously said, Behold, I have put my words, in thy mouth; so that whosoever claims such a power, must necessarily bring forth the word of God, and really prove that he is a prophet, and that he introduces no fictions of his own. And hence we see how fatuitous is the boasting of the Pope, and of his filthy clergy, when they wickedly dare to appropriate to themselves what is here said. “We are, “ they say, “above both kings and nations.” By what right? “God hath thus spoken by the Prophet Jeremiah.” But these two things are to be joined together — I have put my words in thy mouth, and, I have set thee over nations and kingdoms Now let the Pope shew that he is furnished with the word of God, that he claims for himself nothing that is his own, of apart from God; in a word, that he introduces nothing of his own devices, and we shall willingly allow that he is pre — eminent above the whole world. For God is not to be separated from his word: as his majesty shines eminently above the whole world, yea, and above all the angels of heaven; so there is the same dignity belonging to his word. But as these swine and dogs are empty of all true doctrine and piety, what effrontery it is, yea, what stupidity, to boast that they have authority over kings and nations! We, in short, see from the context, that men are not here so much extolled, though they be true ministers of celestial truth, as the truth itself; for God ascribes here the highest authority to his own word, though its ministers were men of no repute, poor and despised, and having nothing splendid connected with them. The purpose for which this was said I have already explained; it was, that true prophets and teachers may take courage, and thus boldly set themselves against kings and nations, when armed with the power of celestial truth.

He then adds, To root up, to destroy, to pull down, to lay waste God seems here to have designedly rendered odious his own word and the ministry of the Prophet; for the word of God in the mouth of Jeremiah could not have been acceptable to the Jews, except they perceived that it was for their safety and welfare: but God speaks here of ruin and destruction, of cutting down and desolation. But he subjoins, to build and to plant God then ascribes two effects to his word, that on the one hand it destroys, pulls down, lays waste, cuts off; and that on the other it plants and builds

But it may, however, be rightly asked, why does God at first speak of ruin and extermination? The order would have seemed better had he said first, I set thee to build and to plant, according to what is said by Paul, who declares that vengeance was prepared by him and the other teachers against all despisers, and against all the height of the world, when your obedience, he says, shall be completed. (2Co 10:5.) Paul then intimates that the doctrine of the gospel is properly, and in the first place, designed for this end — to call men to the service of God. But Jeremiah here puts rhin and destruction before building and planting. It then seems, as I have said, that he acts inconsistently. But we must ever bear in mind what the state of the people was: for impiety, perverseness, and hardened iniquity had for so long a time prevailed, that it was necessary to begin with ruin and eradication; for Jeremiah could not have planted or have built the temple of God, except he had first destroyed, pulled down, laid waste, and cut off. How so? Because the Devil had erected there his palace; for as true religion had been for many years despised, the Devil was there placed, as it were, on his high throne, and reigned uncontrolled at Jerusalem, and through the whole land of Judea. How, then, could he have built there a temple for God, in which he might be purely worshipped, except ruin and destruction had preceded? for the Devil had corrupted the whole land. We indeed know that all kinds of wickedness then prevailed everywhere, as though the land had been filled with thorns and briers. Jeremiah then could not have planted or sown his heavenly doctrine until the land had been cleansed from so many vices and pollutions. This is no doubt the reason why in the first place he speaks of cutting off and ruin, of exterminating and eradicating, and afterwards adds planting and building.

The heap of words employed shews how deep impiety and the contempt of God had fixed their roots. God might have said only, I have set thee to pull down and to destroy; he might have been content with two words, as in the latter instance — to plant and to build. But as the Jews had been obstinate in their wickedness, as their insolence had been so great, they could not be corrected immediately, nor in one day, nor by a slight effort. Hence God accumulated words, and thus encouraged his Prophet to proceed with unwearied zeal in the work of clearing away the filth which had polluted the whole land. We now then understand what is here said, and the purpose of using so many words. (13)

But he speaks again of kingdoms and nations; for though Jeremiah was given as a Prophet especially to his own nation, yet he was also a Prophet to heathen nations, as they say, by accident, according to what we shall hereafter see: and it seems that, God designedly mentioned nations and kingdoms, in order to humble the pride of that people who thought themselves exempt from all reproof. Hence he says, that he gave authority to his servant, not only over Judea, but also over the whole world; as though he had said, “Ye are but a small portion of mankind; raise not then your horns against my servant, as ye shall do this without effect; for he shall exercise power not only over Judea, but also over all nations, and even over kings, as the doctrine which I have deposited with him is of such force and power that it will stand eminent above all mortals, much more above one single nation.”

We at the same time see that though the treachery of men constrains God to use severity, yet he never forgets his own nature, and kindly invites to repentance those who are not wholly past remedy, and offers to them the hope of pardon and of salvation; and this is what celestial truth ever includes. For though it be the odour of death unto death to those who perish, it is yet the odor of life unto life to the elect of God. It indeed often happens that the greater part turn the doctrine of salvation to their ruin; yet God never suffers all to perish. He therefore makes the truth the incorruptible seed of life to his elect, and builds them up as his temples. This is what we must bear in mind. And so there is no reason why the truth of God should be disliked by us, though it be the occasion of perdition to many; for it always brings salvation to the elect: it so plants them, that they strike roots into the hope of a blessed immortality, and then it builds them for holy temples unto God. It now follows —

(13) The whole of this verse is arranged according to the usual manner of the Prophets. The word “nations” comes first, and then “kingdoms.” Three lines follow; the first word in each line refers to “kingdoms,” and the last to “nations.” The ו, vau, in the second line is omitted in many copies, and there seems to be no need of it; and it is not true what Blayney says, that there are MSS. which supply the ו before the last line, though it be supplied by the Septuagint To preserve the distinct meaning of each verb, I offer the following rendering: —

See, I have set thee this day Over nations and over kingdoms, To root up, and to break down, To destroy, and to erase, To build up, and to plant.

He was to root up kingdoms, and to break down nations; then he adds stronger words, for he was to destroy, or wholly to destroy kingdoms, and to erase or to obliterate nations. The reason for the repetition is well stated by Calvin. As to his other work, two words only are used: he was to build up kingdoms, and to plant nations. A nation, of course, exists before a kingdom, and this order is observed in the second line; but the order, as it is usual with the sacred writers, not only of the Old, but also of the New Testament, is then reversed. See an instance in Rom 10:9, where indeed the true order is given last, the ostensible act being in the first instance stated, and then the principle from which it proceeds. — Ed.

Fuente: Calvin’s Complete Commentary

(10) I have this day set thee . . .With the gift, and therefore the consciousness, of a new power, there comes what would at first have been too much for the mortal vessel of the truth to beara prospective view of the greatness of the work before him. He is at once set (literally, made the deputy, or representative, of God, as in Jdg. 9:28 and 2Ch. 24:11, the officer, or in Jer. 20:1, chief governor) over the nations, i.e., as before, the nations external to Israel, and the kingdoms including it. The work at first seems one simply of destructionto root out and ruin (so we may represent the alliterative assonance of the Hebrew), to destroy and rend asunder. But beyond that there is the hope of a work of construction. He is to build up the fallen ruins of Israel, to plant in the land that had been made desolate. The whole sequel of the book is a comment on these words. It passes through terror and darkness to the glory and the blessing of the New Covenant (Jer. 31:31).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

10. To root out, and to pull down, etc. A fearful commission! More unwelcome than that of Jonah! Yet his work was not executive but declarative. He was said to do what he has the commission to declare that God will do. So Christ gave to Peter the declaratory power of binding and loosing, (Mat 16:19,) that is, the gospel commission of declaring the terms of salvation. And so Jeremiah is to pull down, and to destroy, because he is to be a prophet of evil to his own countrymen. True, this work of demolition was not to be unto ultimate destruction, but for reconstruction; and yet it was to extend to much that was enshrined in the national pride and dear to the national heart. The prophet’s work was to be in some sense the very counterpart of that of Moses. He led the people into political independency; in Jeremiah’s time this independent national life was to terminate. From being a nation they were henceforth to be only a people. The institutions which for many centuries had been the matrix of spiritual ideas in process of unfolding, were now to be cast down and overthrown in order that these same truths might have freedom for further development. And so his mission was also to build, and to plant. The political life of the nation was to terminate for the sake of its religious life. The work of demolition and extirpation was preparatory to planting and building. It was one stage of that violence by which a way was opened for the bringing in of a better hope.

It is worthy of note, that while we have here four terms to set forth the negative aspect of the prophet’s work, there are but two to represent its positive aspect. This indicates the moral condition of the times, and foreshadows the character of the book. Israel was to be humbled and afflicted that the theocracy might be strengthened and elevated. Israel was to go into captivity that the truth of God might be free.

Fuente: Whedon’s Commentary on the Old and New Testaments

Jer 1:10. See, I haveset thee over the nations In the style of Scripture the prophets are said to do what they declare shall be done, and therefore Jeremiah is here said to be set over nations, to root out, &c.; because he was authorized to make known the purposes of God, and because these events would follow in consequence of his prophesies. See Isa 6:9 and Bishop Newton on the Prophesies, vol. 1.

Fuente: Commentary on the Holy Bible by Thomas Coke

Jer 1:10 See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant.

Ver. 10. See, I have this day set thee over nations, ] scil., With authority to use the same liberty in reproving their sins that they take in committing them. Fear not the highest (for I have set thee over them), but look upon them as so many mice; for what are they more in comparison of me and of thee, who hast from me thy mission and commission? zeal in well doing showeth a man to be right, like as such are living fish as swim against the stream.

To root out, and to pull down, ] i.e., To denounce destruction to evildoers, and then I will effect it. Elisha hath his sword, as well as Hazael or Jehu, 1Ki 19:17 and vengeance for the disobedient is every whit as ready in God’s hands as in his minister’s mouth. 2Co 10:6 See Hos 6:5 . See Trapp on “ Hos 6:5 “ Joh 20:23 . But what a mercy of God to the Church was it that the same day that Pelagius, that arch-heretic, was born in Britain, Augustine, the great confuter of that heretic, should be born in Africa – Providence so disposing that the poison and the antidote should come into world together. a

To build, and to plant. ] As a co-worker with God for the good of souls, by preaching Christ unto them, as this prophet doth notably in a most divine and stately strain, setting him forth in his coming, covenant, offices, benefits, &c., as the only foundation and lively root of hope.

a Dempster, Hist. Scot.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)