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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 1:1–3.
We have here as much as it was thought fit we should know of the genealogy of this prophet and the chronology of this prophecy. 1. We are told what family the prophet was of. He was the son of Hilkiah, not that Hilkiah, it is supposed, who was high priest in Josiah's time (for then he would have been called so, and not, as here, one of the priests that were in Anathoth), but another of the same name. Jeremiah signifies one raised up by the Lord. It is said of Christ that he is a prophet whom the Lord our God raised up unto us, Deu 18:15, Deu 18:18. He was of the priests, and, as a priest, was authorized and appointed to teach the people; but to that authority and appointment God added the extraordinary commission of a prophet. Ezekiel also was a priest. Thus God would support the honour of the priesthood at a time when, by their sins and God's judgments upon them, it was sadly eclipsed. He was of the priests in Anathoth, a city of priests, which lay about three miles from Jerusalem. Abiathar had his country house there, Kg1 2:26. 2. We have the general date of his prophecies, the knowledge of which is requisite to the understanding of them. (1.) He began to prophesy in the thirteenth year of Josiah's reign, Jer 1:2. Josiah, in the twelfth year of his reign, began a work of reformation, applied himself with all sincerity to purge Judah and Jerusalem from the high places, and the groves, and the images, Ch2 34:3. And very seasonably then was this young prophet raised up to assist and encourage the young king in that good work. Then the word of the Lord came to him, not only a charge and commission to him to prophesy, but a revelation of the things themselves which he was to deliver. As it is an encouragement to ministers to be countenanced and protected by such pious magistrates as Josiah was, so it is a great help to magistrates, in any good work of reformation, to be advised and animated, and to have a great deal of their work done for them, by such faithful zealous ministers as Jeremiah was. Now, one would have expected when these two joined forces, such a prince, and such a prophet (as in a like case, Ezr 5:1, Ezr 5:2), and both young, such a complete reformation would be brought about and settled as would prevent the ruin of the church and state; but it proved quite otherwise. In the eighteenth year of Josiah we find there were a great many of the relics of idolatry that were not purged out; for what can the best princes and prophets do to prevent the ruin of a people that hate to be reformed? And therefore, though it was a time of reformation, Jeremiah continued to foretel the destroying judgments that were coming upon them; for there is no symptom more threatening to any people than fruitless attempts of reformation. Josiah and Jeremiah would have healed them, but they would not be healed. (2.) He continued to prophesy through the reigns of Jehoiakim and Zedekiah, each of whom reigned eleven years. He prophesied to the carrying away of Jerusalem captive (Jer 1:3), that great event which he had so often prophesied of. He continued to prophesy after that, Jer 40:1. But the computation here is made to end with that because it was the accomplishment of many of his predictions; and from the thirteenth of Josiah to the captivity was just forty years. Dr. Lightfoot observes that as Moses was so long with the people, a teacher in the wilderness, till they entered into their own land, Jeremiah was so long in their own land a teacher, before they went into the wilderness of the heathen: and he thinks that therefore a special mark is set upon the last forty years of the iniquity of Judah, which Ezekiel bore forty days, a day for a year, because during all that time they had Jeremiah prophesying among them, which was a great aggravation of their impenitency. God, in this prophet, suffered their manners, their ill manners, forty years, and at length swore in his wrath that they should not continue in his rest.
Historical interpretation
Two Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
What were the dimensions, then, of the temple of Solomon? Its length was sixty cubits, and its breadth twenty. And it was not turned to the east, that the worshippers might not worship the rising sun, but the Lord of the sun. And let no one marvel if, when the Scripture gives the length at forty cubits, I have said sixty. For a little after it mentions the other twenty, in describing the holy of holies, which it also names Dabir. Thus the holy place was forty cubits, and the holy of holies other twenty. And Josephus says that the temple had two storeys, and that the whole height was one hundred and twenty cubits. For so also the book of Chronicles indicates, saying, "And Solomon began to build the house of God. In length its first measure was sixty cubits, and its breadth twenty cubits, and its height one hundred and twenty; and he overlaid it within with pure gold."
After the beginning of Jeremiah's prophesying, in the thirty-fifth year of his prophetic career, Ezekiel began to prophesy to those who had been taken captive.
In those days etc. The great clemency of God is astonishing; with the captivity already neat and the Babylonian army besieging Jerusalem, he nevertheless provokes the people to repentance, preferring to save the converted rather than to destroy wrongdoers.
before I. This is not as heresy supposes because Jeremiah existed before his conception, but because the Lord, to whom things not yet made are already made, foreknew that he was going to exist.
before etc. Fruthermore, when he says, "I appointed you a prophet to the nations," he wishes this to be understood: later on in this very prophet, we are going to read that he prophesied not only to Jerusalem but also to many of the surrounding nations. Certain people understand this passage to be about the Savior, who was in the strictest sense a prophet to the nations and who called all nations through the apostles. For that one, before being formed in the virgin's womb and coming forth from his mother's body, was truly sanctified in the womb and known in the Father, and the Father was always in Him.
The Prophet Jeremiah, for whom this prologue is written, was seen among the Hebrews to be certainly more rustic in style than Isaiah and Hosea and certain other prophets, but equal in meanings, which the same Spirit obviously prophesied. Furthermore, his simplicity of speech happened from the place in which he was born. For he was from Anathoth, which is up to today a village three miles distant from Jerusalem, a priest from priests and sanctified in his mother’s womb, dedicating with her virginity a man of the Gospel to the Church of Christ. This boy began to prophesy the captivity of the city and Judea both not only by the Spirit, but also with eyes of flesh. The Assyrians had already transferred the ten tribes of Israel, and now colonies of gentiles had taken possession of their lands. For this reason he prophesied only in Judah and Benjamin, and he lamented the ruins of his city in a fourfold alphabet, which we have presented in the measure of the meter and in verses. Besides this, the order of visions, which is entirely confused among the Greeks and Latins, we have corrected to the original truth. And the Book of Baruch, his scribe, which is neither read nor found among the Hebrews, we have omitted, standing ready, because of these things, for all the curses from the jealous, to whom it is necessary for me to respond through a separate short work. And I suffer because you think this. Otherwise, for the benefit of the wicked, it was more proper to set a limit for their rage by my silence, rather than any new things written to provoke daily the insanity of the envious.
(Chapter 1, Verses 1 onwards) The words of Jeremiah son of Hilkiah concerning the priests who were in Anathoth in the land of Benjamin: the word of the Lord that came to him in the days of Josiah son of Amon, king of Judah, in the thirteenth year of his reign. And it came to pass in the days of Jehoiakim son of Josiah, king of Judah, until the end of the eleventh year of Zedekiah son of Josiah, king of Judah, until the exile of Jerusalem, in the fifth month. The other prophets, such as Isaiah, Hosea, and Joel, were before the captivity of the ten tribes of Israel, or of the two tribes, Judah and Benjamin. Others were after the captivity, such as Daniel, Haggai, and Zechariah. However, Jeremiah and Ezekiel prophesied as the captivity was imminent: one of them in the land of Judah, the other in Babylon. Jeremiah began prophesying when he was still a young boy, in the thirteenth year of the reign of Josiah, the son of Amon, king of Judah. And he prophesied during his reign for nineteen years, and afterwards under his son Joachim for eleven years, and under Zedekiah, who was the last of the kings of Judah, for eleven years, until the fifth month when Jerusalem was taken by the Babylonians. But the three months of Joachaz and Jehoiachin (one of whom was taken to Egypt and the other was taken with his mother to Babylon) are included in the aforementioned years: thus, from the beginning of his prophecy until the captivity of Jerusalem, in which he himself was also taken captive, he prophesied for forty-one years, except for the time when he was taken to Egypt. Here, he prophesied in Taphnis, as is contained in this very volume. According to the words of Jeremiah, the Septuagint placed, 'The word of the LORD that came to Jeremiah' (Jeremiah 43:8), in this sense, that the words of Jeremiah are the word of the LORD. He belonged to the class of priests who lived opposite the north of Jerusalem, in the third mile, and the village of Anathoth. At the same time, there was the wonderful mercy of the LORD, that even with the captivity approaching and the Babylonian army besieging Jerusalem, He still prompts the people to repentance, preferring to save the converted rather than to destroy the sinners. Regarding the transmigration, which all others have translated with a consistent voice, the Seventy have expressed captivity. But after the beginning of Jeremiah's prophecy, in the thirty-fifth year of his prophecy, Ezekiel, who was in Babylon with those who had been captured with him, began to prophesy.
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Summary
Jeremiah 1:1 serves as the foundational superscription to the prophetic book, meticulously identifying the prophet Jeremiah as the son of Hilkiah, a priest from Anathoth in the territory of Benjamin. This inaugural verse immediately establishes the divine provenance of the messages contained within, signaling that the ensuing prophecies are not merely human words but divinely inspired declarations delivered through a chosen vessel. It firmly anchors the prophet in a precise historical, geographical, and familial context, thereby setting the stage for his challenging and often tumultuous ministry to Judah during a period of profound national decline and impending Babylonian exile.
Context
Literary Context
As the inaugural verse of the Book of Jeremiah, this statement functions as a crucial superscription, a common and authoritative feature in prophetic literature, akin to those found in Isaiah 1:1 or Hosea 1:1. It immediately establishes the authenticity and divine authority of the subsequent prophecies by identifying the human agent through whom God's word is delivered. This introductory formula prepares the reader for a divinely inspired narrative, emphasizing that the "words of Jeremiah" are, in essence, the very utterances of Yahweh. It sets the profound tone for a book characterized by direct divine address, urgent prophetic pronouncements, and a deep, often painful, engagement with the covenant relationship between God and His people, Israel.
Historical & Cultural Context
Jeremiah's prophetic ministry spanned an exceptionally volatile and pivotal period in Judah's history, commencing during the reign of King Josiah (c. 640-609 BCE) and extending through the reigns of Jehoiakim and Zedekiah, ultimately culminating in the devastating Babylonian exile of Jerusalem in 586 BCE. This era was marked by profound political instability, widespread religious apostasy, and the escalating threat of powerful regional empires such as Assyria, Egypt, and the rising power of Babylon. Jeremiah's identity as a priest from Anathoth, a Levitical city specifically designated for priestly families in the territory of Benjamin (Joshua 21:18), is highly significant. While he may not have served actively in the Jerusalem temple, his priestly lineage deeply connected him to the Mosaic covenant, the Law, and the spiritual heritage of Israel. This background would have afforded him a unique and informed perspective on the nation's spiritual decline and the pervasive corruption within the priesthood itself, which he frequently confronted throughout his ministry.
Key Themes
This introductory verse subtly yet powerfully introduces several foundational themes that resonate throughout the entire book. Firstly, it underscores Divine Authority and Prophetic Commission, signaling that the content is not merely human opinion or political commentary but a divinely inspired message delivered through a chosen vessel. This sets the stage for Jeremiah's profound call to be a "prophet to the nations," as explicitly revealed in Jeremiah 1:5. Secondly, the meticulous detailing of Jeremiah's lineage and hometown highlights the theme of Identity and Background, emphasizing that God sovereignly chooses specific individuals from particular, often unexpected, contexts to deliver His weighty message. Finally, by firmly naming the prophet and his precise origins, the book establishes its strong Historical Anchoring, preparing the reader for the detailed and often harrowing accounts of national apostasy, divine judgment, and the eventual, albeit distant, hope of restoration that comprise the remainder of the book, thereby demonstrating God's active and purposeful involvement in human history.
Exposition and Analysis
Key Word Analysis
This term (H1697), often translated simply as "word," possesses a far broader and richer semantic range in Hebrew. Derived from the root meaning "to speak," dâbâr can refer not only to spoken utterances, pronouncements, or prophecies, but also to matters, affairs, things, deeds, or events. In the context of "The words of Jeremiah," it comprehensively implies that the content of the book encompasses not just the prophet's divine pronouncements and oracles, but also the historical accounts of Jeremiah's actions, his personal experiences, the unfolding events of his tumultuous ministry, and the very "things" that God brought to pass through him. It signifies a holistic record of God's communication and its impactful manifestation in history.
This name (H3414), derived from the Hebrew root rûm ("to rise," "to exalt," or "to lift up") and the divine name Yah (a shortened form of Yahweh), most accurately means "Yahweh will rise" or "Yahweh will exalt." This etymology is profoundly prophetic of Jeremiah's entire ministry. Despite facing immense opposition, widespread rejection, and deep personal suffering, Yahweh would indeed "raise him up" as a steadfast and unyielding prophet to deliver difficult, unpopular truths. Ultimately, Yahweh's word, delivered through Jeremiah, would "rise" victorious over the rebellion of Judah, bringing about both judgment and the promise of future restoration.
This term (H3548) refers to one officiating in sacred rites, a priest. Jeremiah's lineage "of the priests" signifies his birth into a family dedicated to the service of Yahweh, specifically from the Levitical city of Anathoth. This background, while not necessarily indicating active temple service in Jerusalem, provided him with an intimate, foundational understanding of the covenant, the Law, and the intricate religious traditions of Israel. It also ironically positioned him to critique the very religious establishment from which he originated, highlighting the deep corruption that had infiltrated the priesthood and the people's worship, leading to national spiritual decay.
Verse Breakdown
"The words of Jeremiah the son of Hilkiah"
This opening clause immediately identifies the human author and the authoritative source of the prophetic message. It establishes Jeremiah's personal identity, his familial lineage, and thus lends profound credibility and historical grounding to the entire book. The use of "words" (dâbâr) here is comprehensive, suggesting that the book contains not only spoken prophecies but also the significant events and experiences that constituted Jeremiah's prophetic life and ministry.
"of the priests that [were] in Anathoth"
This clause provides crucial details about Jeremiah's family background and geographical origin. Being "of the priests" indicates his Levitical heritage, connecting him directly to the sacred traditions, covenant responsibilities, and the religious establishment of Israel. Anathoth, a city designated for priests, further solidifies this connection, emphasizing his roots in a community dedicated to Yahweh's service, even if it was a relatively small and often politically marginalized town compared to the capital, Jerusalem.
"in the land of Benjamin"
This final geographical marker precisely places Anathoth within the tribal territory of Benjamin, located just a few miles northeast of Jerusalem. This detail not only provides specific location but also subtly connects Jeremiah to the rich and complex history of this tribe, which had a significant, albeit sometimes tumultuous, relationship with the larger tribe of Judah and the city of Jerusalem (e.g., Benjamin was the tribe of Israel's first king, Saul, and later played a key role in the divided monarchy).
Literary Devices
Jeremiah 1:1 primarily employs Superscription, a foundational literary device common in ancient Near Eastern texts and particularly prevalent in prophetic books. This opening statement functions as a formal title or heading, immediately identifying the author, the nature of the content ("the words of"), and the historical context within which the prophecies are situated. It serves to authenticate the message by grounding it in a specific, verifiable human agent and his background. The meticulous detail in naming Jeremiah, his father Hilkiah, his priestly lineage, and his hometown of Anathoth in the land of Benjamin, is a robust form of Attestation or Verification. This precise genealogical and geographical anchoring provides a strong historical and empirical foundation for the divine revelation that follows. This level of precision lends an undeniable air of authority, reliability, and historical truthfulness to the entire book, signaling to the reader that the subsequent prophecies are not anonymous or mythical pronouncements but are firmly rooted in real time and space, delivered by a known individual chosen by God.
Theological and Thematic Connections
Jeremiah 1:1, though a simple introduction, is a profound theological statement in itself, underscoring the fundamental principle of divine revelation through chosen human agents. It highlights God's consistent method of communicating His will, warnings, and promises through specific individuals, even those from seemingly humble or particular backgrounds. The prophet's identity, rooted in a priestly family from a small town, powerfully illustrates that God's instruments are not necessarily chosen for their worldly prominence or political influence but solely for His sovereign purpose and the faithful delivery of His word. This verse sets the stage for the recurring and central theme of God's active, personal, and unwavering engagement with His covenant people, holding them accountable to His Law and revealing His intricate plans for both judgment and ultimate restoration. It serves as a powerful reminder that God's word is not an abstract philosophical concept but an active, living force that powerfully enters into and shapes human history through specific people and events.
Reflection and Application
Jeremiah 1:1, despite its seemingly straightforward nature as an introduction, carries profound implications for our understanding of God's communication with humanity and, by extension, our own potential callings and purposes. It serves as a poignant reminder that God frequently chooses ordinary individuals from specific, often localized, contexts to carry extraordinary, universally significant messages. Jeremiah's priestly heritage, though not directly leading to temple service, undoubtedly prepared him with a deep understanding of the covenant and the spiritual state of his nation. For us, this suggests that our own unique backgrounds, inherent gifts, and lived experiences, no matter how seemingly mundane or specialized, can be divinely purposed and strategically used for God's redemptive work in the world. This verse challenges us to consider how our distinct identities and particular circumstances might uniquely equip us to speak truth, embody grace, and serve God's purposes within our own generation, much as Jeremiah was called to speak to a rebellious and backsliding Judah. Engaging with this verse encourages us to approach Scripture not merely as timeless truths but as living words spoken into real, historical situations, inviting us to discern how God's ancient word powerfully applies to our contemporary realities and calls us to faithful response.
Questions for Reflection
FAQ
Why is Jeremiah's family background and hometown so meticulously detailed in the first verse?
The meticulous detailing of Jeremiah's family background ("the son of Hilkiah, of the priests") and his hometown ("Anathoth in the land of Benjamin") serves several crucial and interconnected purposes. Firstly, it establishes the authenticity and divine authority of the prophetic message. In ancient Near Eastern literature, such precise superscriptions were a common and accepted method to identify the source and validate the content of a document, signaling that the message was not anonymous or fabricated. Secondly, it provides essential historical grounding, firmly placing the prophet and his message within a specific, verifiable time and place in human history, thereby demonstrating that God's revelation is not abstract but profoundly intersects with real human events and circumstances. Thirdly, Jeremiah's priestly lineage from Anathoth, which was a Levitical city (Joshua 21:18), highlights his deep connection to Israel's covenant traditions, the Mosaic Law, and the sacred duties of the priesthood. This background would have given him an intimate understanding of the spiritual state of the nation and its deviations from God's covenant, even as he would later courageously critique the corrupt religious establishment. This detailed introduction also subtly foreshadows the significant opposition and personal suffering he would face, particularly from his own people in Anathoth, as explicitly mentioned later in Jeremiah 11:21.
Christ-Centered Fulfillment
While Jeremiah 1:1 primarily serves as an introduction to the prophet, it subtly yet profoundly points towards Christ in its emphasis on God's chosen messenger and the very nature of divine "words." Just as Jeremiah was divinely appointed and consecrated from birth to speak God's challenging truth to a rebellious people (Jeremiah 1:5), so too was Jesus, the ultimate Prophet, uniquely chosen, set apart, and sent by the Father. Jesus is not merely a messenger but is Himself the very "Word" made flesh (John 1:14), the full, final, and most glorious revelation of God to humanity (Hebrews 1:1-2). Jeremiah's ministry, characterized by profound suffering, rejection, and isolation for faithfully speaking God's unpopular truth, powerfully foreshadows the life of Christ, who was "despised and rejected by mankind" (Isaiah 53:3), yet steadfastly delivered the Father's message, even unto a sacrificial death. The "words of Jeremiah" pointed to the coming judgment and the distant promise of eventual restoration, but in Christ, these words find their ultimate and complete fulfillment in the establishment of the new covenant, where God's promises are fully realized, and His Spirit is poured out on all who believe, ushering in an era of intimate knowledge of God and forgiveness of sins (Jeremiah 31:31-34; Luke 22:20).