Exegetical and Hermeneutical Commentary of Jeremiah 1:5
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. I knew thee ] meaning not mere acquaintance, but choice as a consequence of knowledge. The parallelism of contrast, frequent in the poetical books of the Bible, shews this to be the sense of the word in Psa 1:6, “The Lord knoweth the way of the righteous, but the way of the wicked shall perish”; cp. Gen 18:19, “For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the Lord”; Amo 3:2, “You only have I known of all the families of the earth: therefore I will visit upon you all your iniquities.”
before thou camest forth ] Cp. Luk 1:15; Luk 1:35; also Jdg 13:5.
I sanctified thee ] i.e. consecrated or set apart for My service. See Exo 13:2; Lev 27:14 ff., and often elsewhere.
unto the nations ] See Intr. Jer 2:3 ( b).
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 5. Before I formed thee] I had destined thee to the prophetic office before thou wert born: I had formed my plan, and appointed thee to be my envoy to his people. St. Paul speaks of his own call to preach the Gospel to the Gentiles in similar terms, Ga 1:15-16.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Before I formed thee in the belly, i.e. womb, Isa 46:3. Having spoken before of the time of his call, Jer 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, Gal 1:15, where both are expressed. See the like use of the word Isa 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, Jer 1:6.
Unto the nations; either with reference to place, to other nations besides the Jews, as appears, Jer 43; Jer 46; Jer 47, &c, taking the Jews in among them, as Jer 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 Mat 2:17,18; by Paul, 2Co 6:18; and by St. John, Rev 2:23.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. knewapproved of thee as Mychosen instrument (Exo 33:12;Exo 33:17; compare Isa 49:1;Isa 49:5; Rom 8:29).
sanctifiedrather,”separated.” The primary meaning is, “to set apart”from a common to a special use; hence arose the secondary sense, “tosanctify,” ceremonially and morally. It is not here meant thatJehovah cleansed Jeremiah from original sin or regenerated him by HisSpirit; but separated him to his peculiar prophetical office,including in its range, not merely the Hebrews, but also the nationshostile to them (Jer 25:12-38;Jer 27:1-21; Jer 46:1-51),[HENDERSON]. Not theeffect, but the predestination in Jehovah’s secret counsel, is meantby the sanctification here (compare Luk 1:15;Luk 1:41; Act 15:18;Gal 1:15; Eph 1:11).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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
Ps 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, Ro 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, Jer 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.
Fuente: John Gill’s Exposition of the Entire Bible
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 Heb 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, (2Co 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, (Jon 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-
(9) More strictly, “in the inside,” or belly, בטן. The specific term for womb is in the next sentence, רחם. — Ed
Fuente: Calvin’s Complete Commentary
(5) I knew thee.With the force which the word often has in Hebrew, as implying. not foreknowledge only, but choice and approval (Psa. 1:6; Psa. 37:18, Amo. 3:2).
I sanctified thee.i.e., consecrated thee, set thee apart as hallowed for this special use.
Ordained.Better, I have appointed, without the conjunction, this verb referring to the manifestation in time of the eternal purpose.
Unto the nations.i.e., to the outlying Gentile nations. This was the distinguishing characteristic of Jeremiahs work. Other prophets were sent to Israel and Judah, with occasional parentheses of prophecies that affected the Gentiles. The horizon of Jeremiah was to extend more widely. In part his work was to make them drink of the cup of the Lords fury (Jer. 25:15-17); but in part also he was a witness to them of a brighter future (Jer. 48:47; Jer. 49:39). It is as though he had drunk in the Spirit of Isaiah, and thought of the true prophet as one who was to be a light of the Gentiles (Isa. 49:6).
In this way, seemingly abrupt, yet probably following on a long process of divine education, was the youthful Jeremiah taught that he was to act a part specially appointed for him in the drama of his nations history. He could not see a chance in the guidance that had led him thus far. The call that now came to him so clearly was not the echo of his own thoughts. All his life from infancy had been as that of one consecrated to a special work. Could he stop there? Must he not, like St. Paul, think of the divine purpose as prior to the very germ of his existence? (Gal. 1:15.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Before I formed thee Jeremiah was assigned to an extraordinary work. The emphasis and solemnity of this assignment are here indicated by the fulness of the statement. As in the case of Samson, Samuel, John the Baptist, and some others, God’s purpose concerning him antedated his birth. Of course there is in this nothing to imply that this is not true of others, or indeed of all; but Jeremiah is reminded and assured of this, that he may feel himself “girded of God.” There is in the work which God has for men to do an individuality exactly answering to that of the worker. The eminent and notable cases of individual election mentioned in the Bible are but specimens of all. There is in this nothing of fatalism, since the free agent may, and often does, refuse to fill his assigned mission.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 1:5. Before I formed thee, &c. See Isa 49:1-5. We have examples of a similar designation with that mentioned in the text, in St. John the Baptist, and St. Paul.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 1:5 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.
Ver. 5. 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.
And I ordained thee a prophet.
Unto the nations,
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
I knew. Put by Figure of speech Metonymy (of Cause), for choosing. Reference to Pentateuch (Exo 33:12, Exo 33:17). App-92.
sanctified thee = set thee apart, or, hallowed thee. See note on Exo 3:5, and compare John Baptist (Luk 1:15-17); Paul (Gal 1:15, Gal 1:16); Samson (Jdg 13:3).
the nations. This distinguishes Jeremiah from some of the other prophets, and shows that the legend of his martyrdom is only legend.
Fuente: Companion Bible Notes, Appendices and Graphics
Before I: Psa 71:5, Psa 71:6, Isa 49:1, Isa 49:5, Luk 1:76, Gal 1:15, Gal 1:16
I knew: Exo 33:12, Exo 33:17, Rom 8:29, 2Ti 2:19-21
and before: Luk 1:15, Luk 1:41, Rom 1:1
and I ordained: Heb. and I gave, Eph 1:22, Eph 4:11, Eph 4:12
Reciprocal: Psa 22:10 – from Psa 139:13 – covered me Son 7:2 – thy belly Isa 44:2 – formed Jer 20:15 – A man Jer 25:13 – hath Jer 36:2 – against all Eze 31:2 – speak Mat 11:25 – and hast Joh 3:27 – A man Joh 10:36 – whom Joh 15:16 – ordained Joh 17:19 – I sanctify Act 9:15 – a chosen Act 22:14 – hath Heb 10:29 – wherewith
Fuente: The Treasury of Scripture Knowledge
Jer 1:5. God sees into the future with as much certainty as he does in the present. But he does not always determine what that future shall be; he never Interferes with the personal responsibility of any as regards matters of right and wrong. Yet he does frequently decree certain facts that pertain to his great work, and one of such instances is that of Jeremiah. Before he was even conceived by his mother God knew him. The lexicon definition of the original Hebrew for this word knew includes, “To ascertain by seeing” and “designation.1 So God not only saw tile fact of Jeremiahs conception and birth, but also designated (predetermined) that it should take place. Before he was born God sanctified him for the work of a prophet. That word is from qadash which Strong defines, “A primitive root; to be (causatively make, pronounce or observe as) clean (ceremonially or morally). Since the word Is here used in regard to Jeremiah as a prophet, the part of the definition that applies is ceremonially.” Foreseeing that Jeremiah was going to be born by divine decree, and that he would be personally a righteous man, God decided to have him for one of his prophets. Nations is from cot which has been rendered in the A.V. by Gentile 30 times, heathen 142, nation 373 and people 111. Jeremiah was a Jew and his work was primarily on behalf of his own people. However, the Jewish nation had more or less dealings with other nations, hence the prophets of God wrote about them and made predictions either of blessings or punishments against them depending on the circumstances. Not only did they write about them, but many of their predictions referred to the coming of Christ which was to be of Interest to the whole world.
Fuente: Combined Bible Commentary
1:5 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, Gal 1:15 .
(h) For Jeremiah did not only prophecy against the Jews, but also against the Egyptians, Babylonians, Moabites and other nations.
Fuente: Geneva Bible Notes
Yahweh knew (Heb. yada’, committed Himself to) Jeremiah before He had formed him in his mother’s womb (cf. Gen 4:1; Psa 1:6; Hos 4:1; Amo 3:2). Jeremiah existed as a human being during his gestation period (cf. Psa 139:13). God had set him aside (Heb. hiqdish) from all other uses for prophetic ministry even before his birth (cf. Isaiah 6; Ezekiel 1-3; Amo 7:10-17). His prophetic ministry would involve many nations (chs. 46-51), not just Judah (chs. 2-45).
"The thought that his very existence was a conscious part of divine purpose and not an incidental biological occurrence must have given him a special sense of destiny. This in turn doubtless contributed to his determination to fulfil his prophetic mission regardless of personal considerations." [Note: Harrison, Jeremiah and . . ., pp. 50-51.]
"God identified Himself to be sovereign over Jeremiah in that He (1) foreknew Jeremiah before he was born, (2) had caused him to be born, and (3) had separated him for a holy service. On this basis, He also had the sovereign prerogative to appoint Jeremiah to be a prophet." [Note: Irving L. Jensen, Jeremiah and Lamentations, p. 19.]