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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 1:4–10. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
8 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.
The Hebrew Scripture introduces Moses at first as declining the leadership of the people by what he said to God who conversed with him: “I beg you, O Lord, appoint someone else who is able, whom you will send.” Afterwards it portrays Saul as hiding himself to avoid assuming the kingdom and the prophet Jeremiah as humbly declining his mission.
It is a good thing even to hold back from God for a little while—as did the great Moses in ancient times, and Jeremiah later on—and then to run readily to him when he calls. This is what Aaron and Isaiah did—as long as both are done with a respectful spirit. Do the former because you lack strength. Do the latter because of the power of God who calls you.
I resort once again to history. When I consider the men of best repute in ancient days, who were ever preferred by grace to the office of ruler or prophet, I discover that some readily complied with the call while others deprecated the gift. I also learn that those who drew back were not blamed for their timidity, nor were those who came forward accused of being too eager. The former stood in awe of the greatness of the ministry; the latter trustfully obeyed him who called them. Aaron was eager, but Moses resisted; Isaiah readily submitted, but Jeremiah was afraid of his youth and did not venture to prophesy until he had received from God a promise and a power beyond his years.
But perhaps you may say, How does Jeremiah call the yoke heavy, when the Lord in the Gospel has said, “For my yoke is easy, and my burden is light”? Now, first understand that the Greek has “yoke” only, and has not added “heavy.” Notice this, also, that although it was so in Lamentations, in the Gospel he said “easy yoke” and “light burden,” not “light yoke.” For the yoke of the Word can be heavy, yet easy. Heavy to the youth, heavy to the young man whose age is in fuller flower, so that he is unwilling to offer the neck of his mind in subjection to the yoke of the Word. The yoke of the Word can seem heavy because of the burdens of discipline, the rigor of improvement, the weight of abstinence and the curbing of lust. Yet it is easy because of the fruitfulness of grace, the hope of eternal reward and the sweetness of a purer conscience. Still, he called the yoke of the Word “easy” and the burden of conscience “light,” because for him who has taken up the yoke of the Word with a patient neck the burden of discipline cannot be heavy.
Both Moses and Jeremiah, chosen by the Lord to declare the words of God to the people, avoided through modesty that which through grace they could do.
Prophets had power either to speak or to refrain from speaking. They were not bound by necessity but were honored with a privilege. For this reason Jonah fled, for this reason Ezekiel delayed and for this reason Jeremiah excused himself. And God drives them not only by compulsion but also by advising, exhorting, threatening. He does not darken their mind, because to cause distraction, madness and great darkness is the proper work of a demon. It is God’s work to illuminate and with consideration to teach what is necessary.
(Verse 6.) And I said: Ah, ah, ah, Lord God, behold, I do not know how to speak, for I am a child. LXX: And I said, O Lord God, I do not know how to speak, for I am young. He detests the office that he cannot sustain due to his age, with the same modesty that Moses himself says he has a thin and weak voice (Exodus IV and 6). But he, as if he were seized with great and robust age, is caught up; forgiveness is given to this childhood, which is adorned with modesty and shame.
This statement from Paul: "He who set me apart from the womb of my mother and called me through his grace was pleased to reveal his son to me, in order that I might preach him among the Gentiles." (Gal 1:15-16) John the Baptist was also sanctified in the womb. He received the Holy Spirit, stirred in the womb and spoke through the mouth of his mother.
Ah, ah, ah, Lord God: He pleads against his office, which in view of his age he cannot fulfill, showing the same modesty as Moses, who said that he was slight and meager of voice. But Moses was summoned, as it were, at a great and robust age, whereas Jeremiah is given the grace of boyhood, which is adorned with modesty and reserve.
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Summary
Jeremiah 1:6 records the prophet Jeremiah's immediate, humble, and somewhat fearful response to God's profound and sovereign calling. Having just been told by the Lord that he was chosen and consecrated before birth to be a prophet to the nations, Jeremiah expresses a deep sense of inadequacy for such a monumental task, citing his youth and perceived inability to speak effectively. His protest highlights the stark contrast between human limitation and divine mandate, setting the stage for God's subsequent reassurance and empowerment, which forms a foundational dynamic for the entire book.
Context
Literary Context
This verse is deeply embedded within Jeremiah's inaugural vision and divine commission, which spans Jeremiah 1:4-10. Immediately preceding this verse, the Lord declares His sovereign choice and pre-ordained purpose for Jeremiah's life, stating He "knew you before I formed you in the womb, and before you were born I consecrated you; I appointed you a prophet to the nations" (Jeremiah 1:5). Jeremiah's reply in Jeremiah 1:6 is his first recorded utterance in the book, a direct, visceral reaction to this overwhelming divine revelation. Following his protest, God immediately dismisses his excuse and provides powerful assurance and a promise of divine enablement in Jeremiah 1:7-10. This swift dialogue establishes the foundational dynamic of the prophetic ministry: God initiates, God empowers, and human inadequacy is no barrier to divine purpose.
Historical & Cultural Context
Jeremiah was called to prophetic ministry during a profoundly tumultuous period in Judah's history, likely around 627/626 BC, during the reign of King Josiah (Jeremiah 1:2). This era was marked by significant political instability, with the mighty Assyrian Empire in decline and the formidable power of Babylon rapidly rising, posing an existential threat to the region. Spiritually, Judah was deeply entrenched in idolatry and moral corruption, despite Josiah's later, albeit temporary, reforms (2 Kings 22-23). Prophets in ancient Israel served as God's direct spokespersons, often tasked with delivering unpopular messages of judgment and urgent calls to repentance to kings, priests, and the general populace. Such a demanding role required immense courage, inherent authority, and considerable rhetorical skill. Jeremiah's self-assessment as a "child" (Hebrew: na'ar, implying youth and inexperience) reflects the cultural expectation that those in positions of public authority, especially religious authority, should possess maturity, wisdom, and eloquent speech. His objection is rooted in a realistic appraisal of the daunting nature of the task given his perceived lack of these essential qualities.
Key Themes
Jeremiah's protest in Jeremiah 1:6 introduces several pivotal themes that resonate throughout his book and the broader biblical narrative. Firstly, it highlights the profound contrast between human inadequacy and divine calling. Jeremiah's self-perception ("I cannot speak; for I am a child") stands in stark opposition to God's preceding declaration of his pre-ordained destiny as a prophet to the nations. This theme powerfully underscores God's sovereign choice to use seemingly unqualified individuals to accomplish His purposes, a pattern vividly seen with Moses (Exodus 4:10) and others throughout Scripture. Secondly, the verse reveals the theme of humility and apprehension in the face of a divine mandate. Jeremiah's exclamation, "Ah, Lord GOD!", conveys a complex mix of reverence, surprise, and profound apprehension, acknowledging the immense weight of the prophetic office and his own perceived limitations. Finally, the verse touches upon youth and inexperience as a perceived barrier to ministry. Jeremiah's primary objection is his youth, feeling he lacks the maturity, wisdom, and authority typically associated with public speaking and leadership, especially in delivering messages from God to kings and nations—a formidable challenge he would indeed face throughout his long and difficult ministry, as detailed in Jeremiah 20.
Exposition and Analysis
Key Word Analysis
This exclamation is a primitive word expressing pain exclamatorily, signifying distress, dismay, or earnest pleading. In Jeremiah's mouth, it conveys a profound sense of shock and perhaps even a plea for reprieve upon realizing the overwhelming magnitude of the divine commission. It is a raw, immediate emotional response to being confronted with a task that feels utterly beyond his human capacity.
Derived from a primitive root meaning "to arrange" or "to speak," this word encompasses the very essence of the prophetic role – to utter, declare, and communicate God's message. Jeremiah's claim "I cannot speak" is a direct assertion of his perceived inability to fulfill the core function of a prophet. It suggests a lack of eloquence, confidence, or the necessary authority required for public proclamation, especially before the powerful figures and nations he was called to address.
This term refers concretely to a boy or young man, ranging from the age of infancy to adolescence, and by implication, a servant. In this context, it signifies youth, immaturity, and a perceived lack of the experience, gravitas, or public speaking skills typically required for a prophet. Jeremiah is not necessarily claiming to be a literal child, but rather a youth perceived as lacking the necessary maturity and standing to command respect or effectively deliver God's weighty words.
Verse Breakdown
"Then said I, Ah, Lord GOD!"
This opening phrase captures Jeremiah's immediate and visceral reaction to God's preceding declaration of his prophetic appointment in Jeremiah 1:5. The interjection "Ah" (Hebrew ʼăhâhh) expresses a profound sense of dismay, distress, or earnest pleading, indicating the overwhelming nature of the divine call. Addressing God as "Lord GOD" (Hebrew ʼĂdônây Yᵉhôvih) acknowledges His absolute sovereignty and covenant faithfulness, even as Jeremiah expresses his personal inadequacy. It is a cry of respectful apprehension before the Almighty, a recognition of the immense chasm between the divine caller and the human called.
"behold, I cannot speak:"
Jeremiah's specific objection focuses on his perceived inability to speak. This is a direct contradiction to the very essence of being a prophet, whose primary role is to be God's mouthpiece. His "cannot speak" (Hebrew loʼ yâdaʻ dâbar, literally "I do not know how to speak") indicates a profound lack of eloquence, confidence, or the necessary rhetorical skills for public proclamation, especially given the challenging messages he would be required to deliver. It is a statement of perceived incompetence for the monumental task at hand, a humble admission of his human limitations.
"for I [am] a child."
This clause provides the explicit reason for his perceived inability to speak. The Hebrew word naʻar (child/youth) emphasizes his immaturity and lack of experience. It is not merely an age statement but a declaration of his perceived lack of the wisdom, authority, and gravitas expected of a public figure, particularly a prophet who must confront powerful leaders and a rebellious nation. He feels he lacks the necessary standing and maturity to command respect or deliver God's weighty words effectively in such a demanding public arena.
Literary Devices
Jeremiah 1:6 employs several significant literary devices that enrich its meaning and impact. The most prominent is Apostrophe, as Jeremiah directly addresses God ("Ah, Lord GOD!"), a common feature in prophetic literature that highlights the intensely personal and intimate nature of the divine-human encounter. There is also an element of Hyperbole in Jeremiah's declaration, "I cannot speak." While he may genuinely feel profoundly inadequate, the statement is likely an overstatement of his actual ability, emphasizing his deep sense of unreadiness rather than a literal inability to form words. This hyperbole serves to underscore the overwhelming nature of the call from his perspective. Furthermore, the verse sets up a powerful Contrast between Jeremiah's self-perception of weakness and God's omnipotent choice and purpose. This tension between human limitation and divine power is a recurring, foundational motif in biblical narratives of calling. Finally, there is a subtle Irony at play: the one chosen by the Almighty God to speak His very words to nations claims he cannot speak, setting the stage for God to powerfully demonstrate His sovereignty by equipping the seemingly unqualified.
Theological and Thematic Connections
Jeremiah's initial reluctance and profound sense of inadequacy in Jeremiah 1:6 is a profound theological statement about the very nature of divine calling. It underscores that God's choice and empowerment are never based on human merit, eloquence, or perceived strength, but solely on His sovereign will and immutable purpose. God consistently chooses the weak, the young, or the seemingly unqualified to demonstrate that His power is made perfect in weakness, ensuring that all glory redounds to Him alone. This recurring biblical pattern offers immense reassurance to believers that their perceived limitations are not barriers to God's plan, but rather precisely the opportunities for His divine enablement to be clearly manifested. The verse sets up the foundational truth that God equips those He calls, providing the necessary strength, words, and courage for the specific task He has ordained.
Reflection and Application
Jeremiah's honest and vulnerable expression of inadequacy in Jeremiah 1:6 offers profound encouragement and a vital lesson for believers today. In a world that often values outward confidence, self-promotion, and perceived capability, Jeremiah reminds us that God's call frequently comes to those who feel least equipped or most apprehensive. Our perceived weaknesses, lack of experience, or feelings of fear are not disqualifiers for God's purposes, but rather the very spaces where His power can be most clearly demonstrated. This verse invites us to bring our authentic selves, including our doubts, fears, and perceived limitations, transparently before God, trusting implicitly that His strength is perfected in our weakness. It challenges us to look beyond our own understanding and embrace the liberating truth that God does not call the equipped; He unequivocally equips the called. When faced with daunting tasks, whether in ministry, personal growth, or professional life, we are called to lean not on our own understanding or abilities, but on the divine assurance that the One who calls us is utterly faithful and will provide all that is needed for the task He has ordained.
Questions for Reflection
FAQ
Why did Jeremiah say he was a "child" (naʻar)?
Jeremiah's statement "I am a child" (Hebrew: naʻar) was not necessarily a claim of literal childhood, but rather a humble expression of his perceived immaturity, inexperience, and lack of the authority or public speaking skills required for the weighty and formidable role of a prophet. In ancient Near Eastern cultures, public figures, especially those delivering divine messages, were expected to possess maturity, wisdom, and eloquence. Jeremiah felt he lacked these crucial qualities, believing his youth would undermine his credibility and effectiveness in confronting kings and nations with God's challenging words. It was an honest protest rooted in a realistic assessment of the daunting task ahead, a task for which God would indeed promise to make him a fortified city, an iron pillar, and bronze walls against the whole land (Jeremiah 1:18-19).
Did God accept Jeremiah's excuse?
No, God emphatically did not accept Jeremiah's excuse. Immediately following Jeremiah's protest in Jeremiah 1:6, God firmly dismisses his objection in Jeremiah 1:7, saying, "Say not, I am a child: for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak." God's response highlights that His calling is based on His sovereign choice and omnipotent power, not on human qualifications or perceived limitations. He assures Jeremiah of His unfailing presence and provides the necessary divine empowerment, promising to put His very words in Jeremiah's mouth (Jeremiah 1:9).
What does Jeremiah 1:6 teach us about God's calling?
Jeremiah 1:6 teaches us several profound and comforting truths about God's calling. Firstly, it reveals that God's call is often sovereign, initiated by Him, and not dependent on our seeking or perceived readiness, as clearly seen in Jeremiah 1:5. Secondly, it demonstrates that feelings of inadequacy, fear, or unworthiness are a common, deeply human response to a divine mandate, even for great prophets chosen by God. Thirdly, and most importantly, it underscores the liberating truth that God's choice is not dependent on our perceived abilities or lack thereof. He does not call the equipped; He unequivocally equips the called. Our weaknesses, fears, and limitations become precisely the opportunities for His strength to be made perfect, as powerfully echoed in 2 Corinthians 12:9. This verse offers immense encouragement that our human limitations do not disqualify us from God's grand purposes.
Christ-Centered Fulfillment
Jeremiah's protest in Jeremiah 1:6—"I cannot speak: for I am a child"—finds its ultimate Christ-centered fulfillment in several profound ways. While Jeremiah felt utterly inadequate for the monumental task of speaking God's word to a rebellious nation, Jesus Christ is the perfect Prophet, the very Word of God incarnate (John 1:1, John 1:14). He did not merely speak God's words; He was and is the definitive, authoritative revelation of God, embodying perfect wisdom and divine authority, never claiming inadequacy but always speaking with unparalleled power and truth (Matthew 7:29). Furthermore, Jeremiah's call to speak difficult truths to a rebellious nation foreshadows Christ's own ministry, where He faithfully proclaimed the kingdom of God, even to His own rejection and ultimate suffering (Luke 4:43). In Christ, the human frailty and inadequacy expressed by Jeremiah are perfectly and eternally overcome; where Jeremiah felt unable to speak, Christ is the eloquent and powerful voice of God who perfectly accomplished the Father's will and delivered the ultimate message of salvation. Moreover, Jeremiah's experience of God equipping the seemingly unqualified points forward to the new covenant reality where, through Christ, God empowers all believers with His Holy Spirit, enabling them to fulfill their unique callings and ministries, not in their own strength but in the limitless power of Him who strengthens them (Philippians 4:13). Thus, Jeremiah's initial fear and God's subsequent equipping beautifully prefigure the ultimate sufficiency and divine enablement found in Christ for all who are called into His glorious service.