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Commentary on Jeremiah 1 verses 4–10
Here is, I. Jeremiah's early designation to the work and office of a prophet, which God gives him notice of as a reason for his early application to that business (Jer 1:4, Jer 1:5): The word of the Lord came to him, with a satisfying assurance to himself that it was the word of the Lord and not a delusion; and God told him, 1. That he had ordained him a prophet to the nations, or against the nations, the nation of the Jews in the first place, who are now reckoned among the nations because they had learned their works and mingled with them in their idolatries, for otherwise they would not have been numbered with them, Num 23:9. Yet he was given to be a prophet, not to the Jews only, but to the neighbouring nations, to whom he was to send yokes (Jer 27:2, Jer 27:3) and whom he must make to drink of the cup of the Lord's anger, Jer 25:17. He is still in his writings a prophet to the nations (to our nation among the rest), to tell them what the national judgments are which may be expected for national sins. It would be well for the nations would they take Jeremiah for their prophet and attend to the warnings he gives them. 2. That before he was born, even in his eternal counsel, he had designed him to be so. Let him know that he who gave him his commission is the same that gave him his being, that formed him in the belly and brought him forth out of the womb, that therefore he was his rightful owner and might employ him and make use of him as he pleased, and that this commission was given him in pursuance of the purpose God had purposed in himself concerning him, before he was born: "I knew thee, and I sanctified thee," that is, "I determined that thou shouldst be a prophet and set thee apart for the office." Thus St. Paul says of himself that God had separated him from his mother's womb to be a Christian and an apostle, Gal 1:15. Observe, (1.) The great Creator knows what use to make of every man before he makes him. He has made all for himself, and of the same lumps of clay designs a vessel of honour or dishonour, as he pleases, Rom 9:21. (2.) What God has designed men for he will call them to; for his purposes cannot be frustrated. Known unto God are all his own works beforehand, and his knowledge is infallible and his purpose unchangeable. (3.) There is a particular purpose and providence of God conversant about his prophets and ministers; they are by special counsel designed for their work, and what they are designed for they are fitted for: I that knew thee, sanctified thee. God destines them to it, and forms them for it, when he first forms the spirit of man within him. Propheta nascitur, non fit - Original endowment, not education, makes a prophet.
II. His modestly declining this honourable employment, Jer 1:6. Though God had predestinated him to it, yet it was news to him, and a mighty surprise, to hear that he should be a prophet to the nations. We know not what God intends us for, but he knows. One would have thought he would catch at it as a piece of preferment, for so it was; but he objects against it, as a work for which he is unqualified: "Ah, Lord God! behold, I cannot speak to great men and multitudes, as prophets must; I cannot speak finely nor fluently, cannot word things well, as a message from God should be worded; I cannot speak with any authority, nor can expect to be heeded, for I am a child and my youth will be despised." Note, It becomes us, when we have any service to do for God, to be afraid lest we mismanage it, and lest it suffer through our weakness and unfitness for it; it becomes us likewise to have low thoughts of ourselves and to be diffident of our own sufficiency. Those that are young should consider that they are so, should be afraid, as Elihu was, and not venture beyond their length.
III. The assurance God graciously gave him that he would stand by him and carry him on in his work.
1.Let him not object that he is a child; he shall be a prophet for all that (Jer 1:7): "Say no any more, I am a child. It is true thou art; but," (1.) "Thou hast God's precept, and let not thy being young hinder thee from obeying it. Go to all to whom I shall send thee and speak whatsoever I command thee." Note, Though a sense of our own weakness and insufficiency should make us go humbly about our work, yet it should not make us draw back from it when God calls us to it. God was angry with Moses even for his modest excuses, Exo 4:14. (2.) "Thou hast God's presence, and let not thy being young discourage thee from depending upon it. Though thou art a child, thou shalt be enabled to go to all to whom I shall send thee, though they are ever so great and ever so many. And whatsoever I command thee thou shalt have judgment, memory, and language, wherewith to speak it as it should be spoken." Samuel delivered a message from God to Eli, when he was a little child. Note, God can, when he pleases, make children prophets, and ordain strength out of the mouth of babes and sucklings.
2.Let him not object that he shall meet with many enemies and much opposition; God will be his protector (Jer 1:8): "Be not afraid of their races; though they look big, and so think to outface thee and put thee out of countenance, yet be not afraid to speak to them; no, not to speak that to them which is most unpleasing. Thou speakest in the name of the King of kings, and by authority from him, and with that thou mayest face them down. Though they look angry, be not afraid of their displeasure nor disturbed with apprehensions of the consequences of it." Those that have messages to deliver from God must not be afraid of the face of man, Eze 3:9. "And thou hast cause both to be bold and easy; for I am with thee, not only to assist thee in thy work, but to deliver thee out of the hands of the persecutors; and, if God be for thee, who can be against thee?" If God do not deliver his ministers from trouble, it is to the same effect if he support them under their trouble. Mr. Gataker well observes here, That earthly princes are not wont to go along with their ambassadors; but God goes along with those whom he sends, and is, by his powerful protection, at all times and in all places present with them; and with this they ought to animate themselves, Act 18:10.
3.Let him not object that he cannot speak as becomes him - God will enable him to speak.
(1.)To speak intelligently, and as one that had acquaintance with God, Jer 1:9. He having now a vision of the divine glory, the Lord put forth his hand, and by a sensible sign conferred upon him so much of the gift of the tongue as was necessary for him: He touched his mouth, and with that touch opened his lips, that his mouth should show forth God's praise, with that touch sweetly conveyed his words into his mouth, to be ready to him upon all occasions, so that he could never want words who was thus furnished by him that made man's mouth. God not only put knowledge into his head, but words into his mouth; for there are words which the Holy Ghost teaches, Co1 2:13. It is fit God's message should be delivered in his own words, that it may be delivered accurately. Eze 3:4, Speak with my words. And those that faithfully do so shall not want instructions as the case requires; God will give them a mouth and wisdom in that same hour, Mat 10:19.
(2.)To speak powerfully, and as one that had authority from God, Jer 1:10. It is a strange commission that is here given him: See, I have this day set thee over the nations and over the kingdoms. This sounds very great, and yet Jeremiah is a poor despicable priest still; he is not set over the kingdoms as a prince to rule them by the sword, but as a prophet by the power of the word of God. Those that would hence prove the pope's supremacy over kings, and his authority to depose them and dispose of their kingdoms at his pleasure, must prove that he has the same extraordinary spirit of prophecy that Jeremiah had, else how can be have the power that Jeremiah had by virtue of that spirit? And yet the power that Jeremiah had (who, notwithstanding his power, lived in meanness and contempt, and under oppression) would not content these proud men. Jeremiah was set over the nations, the Jewish nation in the first place, and other nations, some great ones besides, against whom he prophesied; he was set over them, not to demand tribute from them nor to enrich himself with their spoils, but to root out, and pull down, and destroy, and yet withal to build and plant. [1.] He must attempt to reform the nations, to root out, and pull down, and destroy idolatry and other wickednesses among them, to extirpate those vicious habits and customs which had long taken root, to throw down the kingdom of sin, that religion and virtue might be planted and built among them. And, to the introducing and establishing of that which is good, it is necessary that that which is evil be removed. [2.] He must tell them that it would be well or ill with them according as they were, or were not, reformed. He must set before them life and death, good and evil, according to God's declaration of the method he takes with kingdoms and nations, Jer 18:9-10. He must assure those who persisted in their wickedness that they should be rooted out and destroyed, and those who repented that they should be built and planted. He was authorized to read the doom of nations, and God would ratify it and fulfil it (Isa 44:26), would do it according to his word, and therefore is said to do it by his word. It is thus expressed partly to show how sure the word of prophecy is - it will as certainly be accomplished as if it were done already, and partly to put an honour upon the prophetic office and make it look truly great, that others may not despise the prophets nor they disparage themselves. And yet more honourable does the gospel ministry look, in that declarative power Christ gave his apostles to remit and retain sin (Joh 20:23), to bind and loose, Mat 18:18.
Isaiah, again, beheld the glory of the seraphim, and after him Jeremiah, who was entrusted with great power against nations and kings. The one heard the divine voice and was cleansed by a live coal for his prophetic office, and the other was known before his formation and sanctified before his birth. Paul, also, while yet a persecutor, who became the great herald of the truth and teacher of the Gentiles in faith, was surrounded by a light and acknowledged him whom he was persecuting, and was entrusted with his great ministry and filled every ear and mind with the gospel.
It is important to observe here that two joys succeed four sorrows. The good cannot be built up unless the evil is destroyed, nor can the best be planted unless the worst is eradicated. For “every plant that the heavenly Father has not planted will be uprooted,” and every building that does not have its foundation on rock but was built on sand is undermined and destroyed by the word of God. But that which Jesus will consume by the breath of his mouth and destroy by the coming of his presence, indeed, all sacrilege and perverse doctrine, he will annihilate forever. Furthermore, he will depose and scatter all who elevate themselves against the knowledge of God, trusting instead in their own wisdom, which is foolishness to God, so that the lower dwellings may be prepared for them and that those who are conformed to the truth of the church, having previously been destroyed and plucked up, might be planted and established in the higher places, such that what the apostle said will be fulfilled: “You are God’s edifice, God’s field.” Many people understand this passage to refer to the person of Christ. For the name Jeremiah means “the heights of the Lord,” the Lord who destroyed the kingdoms of the devil, who had shown them to him on a high mountain, and destroyed the adversarial powers as well, canceling the bond of errors on the cross. It is also said in the Psalms concerning these things, after the figurative truth of history: “Why do nations murmur and the people meditate in vain? The kings of the earth stand by and the princes convene as one.” The church of God is planted and built for those who were plucked up, destroyed, dragged down and lost. But about the person of Jeremiah, there is no doubt, for we read subsequently that he took a chalice full of wine and all the nations were commanded to drink.
(Verse 10) Behold, I have appointed you today over nations and over kingdoms, to uproot and to destroy, and to scatter, and to demolish, and to build, and to plant. This addition that we have made from Hebrew, 'and to scatter,' is not found in the Septuagint. And it must be considered that two joys follow four sorrows. For good things cannot be built unless evil things are destroyed: and the best things cannot be planted unless the worst things are uprooted. For every plantation that the heavenly Father has not planted will be uprooted, and any building that does not have its foundation on the rock but is constructed on sand will be dug up and destroyed by the word of God. But that which Jesus will consume with the breath of His mouth and destroy by the coming of His presence, namely all sacrilegious and perverse doctrine, He will utterly destroy forever. Moreover, He will dissipate and overthrow those things that are exalted against the knowledge of God and rely on their own wisdom, which is foolishness before God, so that humble things may be built up and in place of the high things that have been destroyed and uprooted, new things may be constructed and planted that are in accordance with the teachings of the Church. And let that which the Apostle says be fulfilled, 'You are God's building, you are God's field' (2 Corinthians 3:9). Here they understand this place as being above the person of Christ: for Jeremiah interprets high of the Lord, who destroyed the kingdoms of the devil, which he had shown to him on a high mountain: he will destroy the opposing powers, wiping out the handwriting of errors on the cross. Concerning which, in the Psalm, after the truth of the stories, he speaks tropically: Why do the nations rage, and the people meditate on vain things? The kings of the earth stand up, and the princes gather together in one (Psalm 2:1-2). For these things having been uprooted, destroyed, and lost, and having been dragged down into the depths, the Church of God is built and planted. However, there is no doubt concerning the person of Jeremiah. For we read in the following (Ad. cap. XXV) that he should take a cup full of pure wine in his hand; and he is ordered to offer it to all the nations around.
For unless there were some who were destroyed to be rebuilt, Jeremiah would not have written, “See, I have this day set you to throw down and to build.” - "Expositions of the Psalms 89.3"
But you should know that we must work twice as hard to drive out vice as we do to acquire virtue. And this is not simply our own opinion, but we were instructed by the opinion of the One who alone knows the strength and the method of his work: “See,” he says, “I have set you this day over nations and over kingdoms, to pluck up and to break down, to destroy and to overthrow, to build and to plant.” He points out that four things are required for getting rid of poisonous elements: to root up, to pull down, to waste and to destroy. But in order to do good and acquire righteousness, all that is required is to build and to plant. It is perfectly evident that it is a harder thing to tear up and eradicate the ingrained passions of body and soul than to introduce and plant spiritual virtues.
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SUMMARY
Jeremiah 1:10 encapsulates the divine commission given to the prophet Jeremiah, articulating the immense scope and dual nature of his ministry. God declares Jeremiah's appointment with authority "over the nations and over the kingdoms," signifying not political dominion, but a spiritual mandate as God's authoritative mouthpiece. This authority encompasses a destructive aspect—"to root out, and to pull down, and to destroy, and to throw down"—targeting the deep-seated idolatry, sin, and rebellion prevalent in Judah and surrounding nations. Simultaneously, it includes a constructive aspect—"to build, and to plant"—foreshadowing future restoration, repentance, and the re-establishment of God's people and purposes. The verse powerfully underscores God's absolute sovereignty over all earthly powers and His ultimate redemptive plan, which often necessitates a process of judgment before renewal.
CONTEXT
Literary Context: Jeremiah 1:10 serves as the climactic and definitive statement of Jeremiah's prophetic call, directly following God's personal revelation and empowerment. The divine encounter begins with the Lord's declaration of Jeremiah's pre-natal consecration as a prophet to the nations in Jeremiah 1:4-5. Jeremiah's initial protest regarding his youth and perceived inability to speak is met with powerful divine assurance and a promise of God's presence in Jeremiah 1:7-8. Crucially, Jeremiah 1:9 describes the symbolic act of God touching Jeremiah's mouth and placing His words into him, thereby empowering him for the formidable task ahead. Verse 10 then outlines the specific, comprehensive, and divinely empowered mission that these words will accomplish, establishing the overarching framework for the entire prophetic book, which details the fulfillment of both the destructive and constructive aspects of this commission. The subsequent visions of the almond tree and the boiling pot in Jeremiah 1:11-16 further illustrate the certainty and nature of the impending judgment.
Historical & Cultural Context: Jeremiah was called to prophesy during one of the most tumultuous and pivotal periods in Judah's history, spanning approximately 627-586 BCE. This era witnessed the dramatic decline of the once-mighty Assyrian Empire and the meteoric rise of Babylon, which would eventually conquer Judah and lead to the devastating Babylonian exile. Jeremiah's ministry overlapped with the reigns of several kings—Josiah, Jehoiakim, Jehoiachin, and Zedekiah. During this time, Judah was steeped in widespread idolatry, social injustice, and political corruption, despite King Josiah's earlier attempts at religious reform. The people frequently sought alliances with foreign powers rather than trusting in the Lord, and false prophets offered comforting but deceptive messages of peace and prosperity. Jeremiah's message, therefore, was often a stark and unpopular call to repentance, warning of impending divine judgment through foreign invasion. Culturally, prophets in the ancient Near East served as divine messengers, often challenging the status quo and speaking truth to power, a role Jeremiah fully embodied, albeit with immense personal suffering and opposition.
Key Themes: Jeremiah 1:10 introduces several foundational themes that permeate the entire book of Jeremiah. Foremost is the theme of Divine Sovereignty, as God unequivocally declares His authority over "nations and kingdoms," demonstrating that human political powers and historical events are ultimately subject to His will. This verse also establishes the theme of Prophetic Authority and Responsibility, showing that Jeremiah's words are not merely human utterances but divinely empowered decrees with tangible, world-altering effects. The dual nature of the commission—"to root out, and to pull down, and to destroy, and to throw down" contrasted with "to build, and to plant"—highlights the profound theme of Judgment and Restoration. While much of Jeremiah's prophecy focuses on the necessary judgment for Judah's covenant unfaithfulness and sin, the ultimate goal is always redemptive, pointing towards a future of hope and renewal, as seen in later promises of a new covenant in Jeremiah 31:31-34. This tension between destruction and rebuilding underscores God's unwavering Covenant Faithfulness, where judgment serves to purify and restore His people to a right relationship with Him.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 1:10 is rich in literary devices that amplify its profound message and underscore the comprehensive nature of Jeremiah's divine commission. The most prominent is Merism, where two contrasting parts or extremes are used to represent the whole. Here, the four destructive verbs ("root out," "pull down," "destroy," "throw down") followed by the two constructive verbs ("build," "plant") encompass the entire spectrum of God's work through Jeremiah—from utter desolation to complete restoration. This pairing also functions as powerful Metaphor, drawing on agricultural and architectural imagery to describe spiritual and national processes. "Rooting out" and "planting" evoke the idea of a farmer tending a field, removing weeds and sowing good seed, while "pulling down" and "building" suggest the work of a master builder, demolishing old, unstable structures to erect new, sound ones. The phrase "over the nations and over the kingdoms" employs Hyperbole to emphasize the extraordinary, divinely-granted authority of Jeremiah, transcending typical human limitations and underscoring God's universal sovereignty. Finally, the entire verse serves as a Divine Commission, a formal declaration of a prophet's calling and the specific tasks assigned to him by God, establishing the foundational framework for Jeremiah's entire ministry and the unfolding narrative of the book.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 1:10 is a profound theological statement on God's absolute sovereignty and the nature of His active engagement with humanity. It reveals that God is not merely a deity concerned with one nation, but the supreme ruler over all "nations and kingdoms," orchestrating their rise and fall according to His divine purpose. This verse dismantles any notion of human autonomy apart from God's ultimate will, demonstrating that even the most powerful empires are subject to His word. Furthermore, it underscores the principle that divine judgment, while severe, is often a necessary precursor to true spiritual and national renewal. God's ultimate desire is not merely destruction but the purification and restoration of His people, a theme that resonates throughout biblical history and prophetic literature. The authority granted to Jeremiah, though exercised through words, highlights the potent, transformative power of God's spoken word to effect both demolition and reconstruction in the world, reflecting His ultimate redemptive plan.
REFLECTION AND APPLICATION
Jeremiah 1:10 offers profound insights for believers today, reminding us that God remains sovereign over all earthly powers and that His purposes encompass both necessary judgment and ultimate restoration. Just as Jeremiah was called to speak uncomfortable truths, we too are commissioned to be agents of God's truth in a world often resistant to it. This may involve confronting sin in our own lives, challenging societal injustices, or speaking prophetically into cultural narratives that contradict God's word. The dual nature of Jeremiah's call—to "root out" and "pull down" before "building" and "planting"—teaches us that true spiritual growth and societal transformation often require a prior process of dismantling what is corrupt or contrary to God's will. This can be a painful and demanding process, requiring courage, discernment, and reliance on divine strength, but it is essential for genuine renewal. Ultimately, this verse instills profound hope, assuring us that even in times of apparent destruction or chaos, God's long-term plan is always redemptive, aiming to build up and establish His kingdom. We are called to participate in this divine work, trusting in the power of His word to bring about both conviction and new life.
Questions for Reflection
FAQ
Was Jeremiah given political power by this verse?
Answer: No, Jeremiah was not given political power in the sense of ruling nations or commanding armies. The phrase "set thee over the nations and over the kingdoms" signifies a profound spiritual and prophetic authority. Jeremiah's power resided in his words, which were not his own but God's words. As God's mouthpiece, his prophecies—warnings of judgment and promises of restoration—would have real, tangible effects on the destinies of nations and kingdoms, even though he wielded no earthly scepter or sword. His authority was derived directly from God's absolute sovereignty, making his pronouncements effective instruments of divine will, as seen in the subsequent unfolding of historical events throughout the book of Jeremiah.
How does this verse relate to God's ultimate purpose for humanity?
Answer: Jeremiah 1:10 profoundly reveals God's ultimate purpose for humanity by demonstrating His active involvement in human history and His unwavering commitment to both justice and restoration. The destructive verbs ("root out," "pull down," "destroy," "throw down") signify God's intolerance for sin, idolatry, and rebellion, which hinder true human flourishing and relationship with Him. These actions clear the ground, removing obstacles to His righteous reign. The constructive verbs ("build," "plant") then reveal God's desire to establish a righteous, flourishing community that lives in covenant with Him. This dual process reflects God's overarching plan to redeem humanity from the devastating consequences of sin and to establish His kingdom of righteousness and peace, ultimately fulfilled in Christ. It shows that even through judgment, God's long-term intention is always redemptive and life-giving, aiming for a renewed creation and a restored relationship with His people.
CHRIST-CENTERED FULFILLMENT
Jeremiah 1:10 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While Jeremiah was set "over the nations and over the kingdoms" through his divinely inspired prophetic word, Jesus Christ is the inherent King of kings and Lord of lords, possessing eternal and intrinsic authority over all creation (Colossians 1:16-17). His earthly ministry and ultimate sacrifice perfectly embody the dual mandate of "rooting out" and "building." Jesus came to "root out" and "pull down" the kingdom of darkness, sin, and death, decisively triumphing over Satan and his works through His crucifixion and glorious resurrection (Colossians 2:15). He exposed and dismantled the false religious systems and hypocritical practices that had corrupted true worship, effectively "destroying" the power of sin in the lives of believers and offering freedom from its dominion (Romans 6:6). Simultaneously, Christ came "to build" His church, establishing a new spiritual temple composed of living stones, not made with human hands (Ephesians 2:20-22). He "plants" His people into His eternal kingdom, bringing new life and spiritual growth through the regenerative power of the Holy Spirit (John 3:5-8). The Great Commission, "Go therefore and make disciples of all nations" (Matthew 28:19), is a direct extension of this divine authority to build and plant God's kingdom globally, a mission that continues until Christ's triumphant return.