ESV Global Study Bible :: Footnotes for Jeremiah 1

Jer. 1:1–19 Introduction. These verses introduce the book’s historical background (vv. 1–3), Jeremiah’s call and message (vv. 4–16), and the Lord’s promised protection of Jeremiah (vv. 17–19). Thus, this section introduces the book’s major settings, themes, and characters.

Jer. 1:1–3 Jeremiah lived in difficult times. He ministered from c. 627 b.c., or from the reign of Judah’s last good king (Josiah), to sometime after the fall of Jerusalem to the Babylonians in 587. Jeremiah’s preaching did not stop the nation’s descent into exile.

Jer. 1:1 one of the priests. Jeremiah knew the written word of God and was charged with teaching it to the people (Hos. 4:1–3; Mal. 2:1–9). Anathoth (Jer. 11:21–23; 32:6–9) was 2–4 miles (3.2–6.4 km) northeast of Jerusalem, so Jeremiah grew up in the shadow of the capital city and its temple. Anathoth was one of the four towns in the land of Benjamin allotted to the priests (Josh. 21:17–18). Jeremiah was from the lineage of Abiathar, the priest Solomon replaced with Zadok (1 Kings 2:26–27, 35), fulfilling God’s rejection of Eli’s family (1 Sam. 2:27–36). Thus, Jeremiah was not an insider in temple politics.

Jer. 1:2 to whom the word of the Lord came. The text highlights that what follows comes from God. Jeremiah is God’s messenger.

Jer. 1:3 Jehoiakim appears as the book’s villain. He ruled c. 609–598 b.c. He hated Jeremiah’s preaching (36:1–26). He favored Egypt over Babylon, which led Babylon to invade Judah and take a number of captives c. 605 b.c. (Daniel and his friends were some of the exiles taken to Babylon at that time; Dan. 1:1–2.) Jehoiakim then switched allegiance to Babylon, only to change back to Egypt, which led to a second deportation of Judeans in 597 b.c. (Ezekiel went to Babylon at this time.) Zedekiah was the last king of Judah (c. 597–586 b.c.). He was an inconsistent man who sought Jeremiah’s advice but was unwilling to follow it (Jer. 21:1–10; 38:14–28). His opposition to Babylon eventually led to the defeat of Jerusalem by Babylonians in the fifth month, or July/August (see 39:1–10), of 587 or 586 b.c. This captivity lasted until c. 538–535 b.c., when Cyrus, the Persian conqueror of Babylon, allowed the Jews to return to their homeland (Ezra 1). Jeremiah prophesied that the exile would last 70 years, and it did (counting from 605 b.c.; see note on Jer. 25:11).

Jer. 1:5 God’s plan for Jeremiah was that he be consecrated, or “set apart,” for preaching God’s word. Jeremiah’s ministry is to be a prophet to the nations, not just to Israel (25:1–14; 46:1–51:64).

Jer. 1:8 Jeremiah can fear either God (Prov. 1:7) or men. He need not fear men, for God will deliver him, though the mention of deliverance means Jeremiah will face trouble. I am with you. See note on Jer. 30:11.

Jer. 1:9–10 God touches Jeremiah’s mouth and sets it apart for his use (Isa. 6:4–7). That God puts his words in Jeremiah’s mouth emphasizes the words’ divine source (see Deut. 18:18). Jeremiah claims no credit for what follows. This word has power over nations and over kingdoms. The sovereign word of the sovereign God governs history. Jeremiah’s message over the 40 years of his ministry is threefold: (1) he must pluck up and break down, which refers to preaching against sin; (2) he must destroy and overthrow, which relates to messages concerning judgment; and (3) he must build and plant, which means he must preach about hope and renewal. One or more of these three word pairs occur again in Jer. 18:7–11; 31:28;; 45:4.

Jer. 1:13–14 boiling pot, facing away from the north. This vision means that judgment will come from the north. Eventually Babylon fulfills this threat.

Jer. 1:16 God will use the invaders (v. 15) as his agents of judgments against Judah, for all their evil in forsaking him. The term “forsaking” indicates that they have abandoned their covenant God for other gods (2:1–8). Their sin amounts to harm or evil committed against God.

Jer. 1:18 Jeremiah is invincible as long as he does God’s work. God’s sovereignty is his comfort.