TRV
Study This Verse
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
Historical Reception
3 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.
(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.
Jeremiah, like Isaiah, is one of the major prophets, not of the minor, like the others from whose writings I have just given extracts. He prophesied when Josiah reigned in Jerusalem and Ancus Martius at Rome, when the captivity of the Jews was already at hand; and he continued to prophesy down to the fifth month of the captivity, as we find from his writings. Zephaniah, one of the minor prophets, is put along with him, because he himself says that he prophesied in the days of Josiah; but he does not say till when. Jeremiah thus prophesied not only in the times of Ancus Martius but also in those of Tarquinius Priscus, whom the Romans had for their fifth king. For he had already begun to reign when that captivity took place.
King Josiah’s father was Amon, an impious man. His grandfather was Manasseh, who had instructed Josiah’s father in his impiety. Josiah, on the contrary, went the exact opposite of them, siding with the party of the godly. His children, however, showed no interest in their father’s virtue and imitated their forefathers’ godlessness. Knowing this in advance, therefore, the God of all elected the prophet in the thirteenth year of Josiah’s reign and commanded him to foretell the calamities that would befall both city and people.
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Summary
Jeremiah 1:2 serves as a pivotal historical and theological anchor, precisely dating the commencement of Jeremiah's prophetic ministry. It establishes that God's authoritative word came to Jeremiah during the reign of King Josiah of Judah, specifically in his thirteenth year, thereby grounding divine revelation firmly within the concrete realities of human history and political leadership. This precision underscores the intentionality of God's communication and sets the stage for the challenging messages Jeremiah was commissioned to deliver to a nation on the brink of judgment, highlighting the divine initiative behind his prophetic call.
Context
Literary Context
This verse immediately follows the opening superscription of the book, which identifies the prophet Jeremiah and his lineage in Jeremiah 1:1. Jeremiah 1:2-3 then functions as a temporal frame for his entire prophetic career, specifying the precise period during which "the word of the LORD came" to him. By providing these chronological details before the account of Jeremiah's divine call, which begins in Jeremiah 1:4, the text emphasizes the historical reality and divine authority behind his subsequent prophecies. It transitions from simply naming the prophet to establishing the specific historical moment of his divine commissioning, setting the stage for the profound messages that follow.
Historical & Cultural Context
Jeremiah's ministry began in the thirteenth year of King Josiah's reign, approximately 627/626 BC. This was a critical juncture in Judah's history. Josiah (640-609 BC) was a righteous king who initiated significant religious reforms, seeking to purge idolatry and restore the worship of Yahweh after decades of apostasy under his predecessors, Manasseh and Amon. These reforms, detailed in 2 Kings 22-23 and 2 Chronicles 34-35, were spurred by the discovery of the Book of the Law in the Temple. Despite Josiah's earnest efforts, the spiritual revival was largely superficial for many, and the people's hearts remained prone to idolatry and disobedience. Geopolitically, the mighty Assyrian Empire was in decline, creating a power vacuum that would soon be filled by the rising Babylonian Empire. Jeremiah's prophetic voice emerged into this complex environment of attempted reform, deep-seated national sin, and impending international upheaval, setting the stage for his unpopular messages of judgment and exile.
Key Themes
The verse introduces several foundational themes central to the book of Jeremiah. Firstly, it highlights Divine Initiative and Revelation, emphasizing that Jeremiah's ministry was not self-appointed but a direct result of "the word of the LORD came" to him. This underscores God's sovereignty in choosing and commissioning His messengers, a truth echoed in passages like Jeremiah 20:7. Secondly, the precise dating establishes the theme of Historical Anchoring of Prophecy, demonstrating that God's active involvement in human affairs is not abstract but unfolds within specific times, places, and political realities. This lends credibility and urgency to Jeremiah's message, as seen in the historical precision of other prophetic books like Isaiah. Lastly, it implicitly introduces the Burden of Prophecy, as Jeremiah's calling would involve delivering difficult and often rejected messages of warning, repentance, and judgment to a stubbornly rebellious people, a theme that resonates throughout his laments and struggles (e.g., Jeremiah 15:10).
Exposition and Analysis
Key Word Analysis
This term signifies more than just spoken utterances. It encompasses a "matter," "thing," "affair," or "decree." In the context of "the word of the LORD," it denotes an authoritative, active, and living communication directly from God. It is not merely human opinion or abstract thought, but a divine reality that carries power, truth, and the capacity to bring about what it declares, often involving a divine command or message.
This is the sacred, covenantal name of God, often transliterated as Yahweh. It signifies "the self-Existent One" or "the Eternal." The use of this specific name emphasizes that the message Jeremiah received originated from the covenant God of Israel, the one who revealed Himself to Moses and remained faithful to His promises, even when His people were unfaithful.
This name means "founded of Jah" or "Yahweh supports." It is significant that Jeremiah's ministry began under a king whose very name subtly points to divine establishment and support, even as the nation was drifting away from the God who founded them. This king, despite his personal piety, ruled over a people whose spiritual foundation was crumbling, setting the stage for Jeremiah's challenging prophetic work.
Verse Breakdown
"To whom the word of the LORD came"
This opening clause immediately establishes the divine origin and authoritative nature of Jeremiah's ministry. It highlights God's initiative; the word "came" to Jeremiah, rather than Jeremiah seeking it out or initiating the prophetic process himself. This passive construction underscores Jeremiah's role as a recipient and messenger, not the originator, of the divine message, emphasizing divine sovereignty in revelation.
"in the days of Josiah the son of Amon king of Judah"
This phrase firmly anchors Jeremiah's prophetic activity within a specific historical epoch and royal lineage. It situates the divine revelation within the context of the Davidic monarchy in Judah, providing a precise political and dynastic framework for understanding the events and messages that follow. It connects the spiritual state of the nation to its leadership, indicating that God's word is relevant to the highest echelons of society.
"in the thirteenth year of his reign"
This provides an exact chronological marker, allowing for the precise dating of the commencement of Jeremiah's prophetic call to approximately 627/626 BC. This historical precision is crucial for understanding the socio-political and religious climate into which Jeremiah was called, particularly the ongoing reforms of Josiah and the looming geopolitical threats from Assyria and Babylon, underscoring the timeliness and urgency of God's message.
Literary Devices
Jeremiah 1:2 employs several key literary devices that enhance its meaning and impact. The most prominent is Historical Framing, where the precise dating by king and regnal year situates the divine message within a verifiable historical context. This technique lends authenticity and authority to the prophetic book, asserting that God's revelation is not a mythical tale but an intervention in real human history. Another device is the Divine Passive in "the word... came," which subtly emphasizes God as the primary, active agent in initiating Jeremiah's ministry. Jeremiah is presented as the recipient of a sovereign divine act, underscoring God's ultimate control and purpose in commissioning His prophets. Finally, the phrase "the word of the LORD" functions as a form of Metonymy, where "word" stands in for God's active presence, His authoritative will, and His very being. It implies that God Himself is communicating, not merely a message, imbuing the prophetic pronouncements with ultimate divine weight and power.
Theological and Thematic Connections
Jeremiah 1:2 serves as a foundational statement regarding the nature of divine revelation. It affirms that God is not a distant deity but an actively engaged sovereign who communicates His will to humanity at specific junctures in history. The "word of the LORD" is presented as a dynamic, authoritative force that initiates prophetic ministry and shapes the course of nations. This concept of God speaking through His chosen messengers is a consistent theme throughout the Old Testament, demonstrating His desire to relate to His people, warn them of impending judgment, and call them back to covenant faithfulness. Jeremiah's call, rooted in this historical moment, highlights God's unwavering commitment to His covenant with Israel, even in their rebellion.
Reflection and Application
Jeremiah 1:2 reminds us that God is deeply invested in human history and that His divine purposes unfold within specific times and contexts. Just as Jeremiah was called to deliver God's message in a challenging and turbulent era, so too are believers today called to discern and respond to God's voice within their own historical and cultural settings. This verse encourages us to pay close attention to the specific circumstances in which God's word comes to us, whether through Scripture, prayer, or the guidance of the Holy Spirit. It challenges us to consider how our personal and communal contexts influence our reception and application of divine truth, and to cultivate the courage to speak God's truth, even when it is unpopular or confronts prevailing norms. Understanding the historical anchoring of God's word provides a robust foundation for our faith, assuring us that God is sovereign over all times and seasons, and that His word is always relevant, powerful, and ultimately true.
Questions for Reflection
FAQ
Why is the specific date of Jeremiah's call so important?
The specific date—"in the thirteenth year of his reign" of King Josiah—is crucial for several reasons. Firstly, it grounds Jeremiah's prophecy in real, verifiable history, lending credibility and authority to his message. It demonstrates that God's actions and revelations are not mythical but deeply interwoven with the fabric of human events. Secondly, it allows us to understand the precise socio-political and spiritual climate that shaped Jeremiah's ministry. His call occurred during Josiah's reforms, a period of attempted spiritual renewal, yet also one where deep-seated idolatry and moral decay persisted. This context helps explain the nature and urgency of Jeremiah's often harsh messages of judgment and his subsequent laments, as seen throughout the book of Jeremiah.
What does "the word of the LORD came" signify?
This phrase signifies divine initiative and absolute authority. It means that Jeremiah's prophetic ministry was not a self-appointed task or a product of human wisdom, but a direct, unsolicited revelation from God Himself. The "word of the LORD" (Hebrew: dâbâr Yᵉhôvâh) is a powerful theological concept throughout the Old Testament, denoting a living, active, and authoritative communication from the covenant God of Israel. It carries His power, truth, and purpose, often acting as a creative force (e.g., Genesis 1:3) or a judicial decree. For Jeremiah, it was the irresistible, compelling force that propelled him into a challenging and often painful ministry, as he himself attests in Jeremiah 20:9.
Christ-Centered Fulfillment
Jeremiah 1:2, by emphasizing "the word of the LORD" coming to a prophet in a specific historical moment, powerfully foreshadows the ultimate and final revelation of God in Jesus Christ. While Jeremiah received the word, Jesus is the Word (Greek: Logos), the very embodiment of God's self-revelation. As John 1:1-3 declares, "In the beginning was the Word, and the Word was with God, and the Word was God... All things were made by him." The Old Testament prophets, like Jeremiah, spoke God's word in fragments and shadows, but in Christ, God has spoken definitively and completely (as affirmed in Hebrews 1:1-2). Moreover, just as Jeremiah's ministry was anchored in the specific historical context of Josiah's reign, so too was Christ's incarnation and ministry firmly rooted in a precise historical and cultural setting, "when the fullness of the time was come" (Galatians 4:4). Jesus, the Living Word, came to a rebellious people, much like Jeremiah's Judah, but offered not just a message of judgment, but the ultimate salvation through His sacrificial life, death, and resurrection, embodying the very essence of God's covenant faithfulness and redemptive purpose (John 3:16).