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 1:4–10. 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
Two Centuries of Reception
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The Scripture narrative goes on to explain in a popular manner that “they did not understand that he spoke to them about the Father,” although they ought certainly to have known that the Father’s words were uttered in the Son because they read in Jeremiah, “And the Lord said to me, ‘Behold, I have put my words in your mouth.’ ”
In sacred language God is called a fire. For instance, Scripture says, “Our God is a consuming fire.” It also speaks as follows concerning the substance of the angels when it says, “He makes his angels spirits and his ministers a burning fire.” In another place, “The angel of the Lord appeared in a flame of fire in the bush.” We have, moreover, received a commandment to be “fervent in spirit,” which undoubtedly means that the Word of God is hot and fiery. The prophet Jeremiah also hears from him who gave him his answer, “Behold, I have put my words into your mouth like a fire.” Since God, then, is a fire, and the angels a flame of fire and all the saints are fervent in spirit, so, on the contrary, those who have fallen away from the love of God are undoubtedly said to have cooled in their affection for him and to have become cold. For the Lord also says that “because iniquity has grown, the love of many will grow cold.”
We pray that words may be given us, as it is written in the book of Jeremiah that the Lord said to the prophet: “Behold, I have put my words in your mouth as fire. See, I have set you this day over the nations, and over the kingdoms, to root out and to pull down, and to destroy, and to throw down, and to build and to plant.”
I say this, for Isaiah said, “The Lord has given me a learned tongue that I should know when I ought to speak a word.” Furthermore, what of Jeremiah? When he was sent, he then was inspired by God. And what of Ezekiel? For, when he had eaten the chapter of the book, he then spoke prophetically.
The Lord has said to his prophet, “See, I have this day set you over the nations and over the kingdoms to root out and to pull down and to destroy and … to build and to plant.” In every age he bestows the same grace on his church, that his body may be preserved intact and that the poison of heretical opinions may nowhere prevail over it. And now also do we see the words fulfilled.
(Verse 9) And the Lord put forth his hand, and touched my mouth: and the Lord said unto me, Behold, I have put my words in thy mouth. It is to be noted that here the hand of God is sent, which touches the prophet's mouth, and it is said to him: Behold, I have put my words in thy mouth; but in Isaiah it is written: And one of the seraphims flew unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged (Isaiah 6:6-7). For there, because he was of solid and perfect age, he himself confesses openly that he has unclean lips, and he dwells in the midst of a people with polluted lips. So, one of the Seraphim is sent, who does not touch his mouth with his hand, but with tongs and a burning coal, to take away his iniquities and cleanse his sins. Now, it is the hand of God Himself that is sent, through which all things are accomplished, and which is called the arm in another place: not to take away sins, which he had not committed many in his childhood; but to bestow the grace of speech. Furthermore, Ezekiel devours the book, both inside and outside, containing both divine mysteries and simple history. Jeremiah's mouth is touched, and the words of the Lord are given to him, so that he may receive confidence in preaching. And beautifully, according to the letter, a hand is sent, so that seeing the likeness of human limbs, it does not fear the touch of the hand.
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Summary
Jeremiah 1:9 marks the climactic moment of the prophet Jeremiah's divine commissioning, where the LORD directly intervenes to equip him for his formidable task. Following Jeremiah's expression of inadequacy, God physically touches his mouth and declares the impartation of His own words, signifying a supernatural endowment of authority and the divine origin of the message Jeremiah is to proclaim. This act transforms Jeremiah into God's authoritative mouthpiece, overcoming his perceived limitations and establishing the absolute truth and power of the prophetic word he is called to deliver to a rebellious nation.
Context
Literary Context
Jeremiah 1:9 serves as the definitive act of empowerment within Jeremiah's prophetic call narrative, which unfolds across the opening verses of the book. The chapter begins with God's sovereign declaration of Jeremiah's pre-natal election and appointment as a prophet to the nations, as seen in Jeremiah 1:5. Jeremiah, in response, expresses profound apprehension and a sense of inadequacy, citing his youth and inability to speak effectively in Jeremiah 1:6. The LORD immediately counters this protest with a powerful reassurance, commanding Jeremiah not to be afraid and promising His divine presence and deliverance, as stated in Jeremiah 1:7 and Jeremiah 1:8. Verse 9, therefore, is not merely a verbal assurance but a tangible, physical manifestation of God's promise to equip. It is the moment where God directly addresses Jeremiah's specific concern about speaking, transforming his mouth into the conduit for divine revelation and validating the authority of his future pronouncements. The subsequent verses, particularly Jeremiah 1:10, then outline the comprehensive scope and nature of this divinely empowered ministry.
Historical & Cultural Context
Jeremiah's prophetic ministry began in the late 7th century BCE, during the reign of King Josiah (c. 627 BCE), and continued through the reigns of Jehoiakim and Zedekiah, culminating in the Babylonian exile. This was a period of immense political instability, moral decay, and widespread idolatry in Judah. Despite Josiah's reforms, the nation was deeply entrenched in covenant unfaithfulness, mirroring the apostasy of previous generations. In this context, prophets served as God's primary means of communication, calling the people back to covenant fidelity, pronouncing judgment, and offering hope. The cultural understanding of a prophet was someone who spoke "thus says the LORD," acting as a direct emissary. The physical act of God touching Jeremiah's mouth would have resonated deeply within this cultural framework, signifying a direct, supernatural impartation of divine authority and message. It was a visible and tangible sign, akin to a king placing his signet ring on a messenger, authenticating the message as originating from the highest authority. This act would have underscored the gravity and divine origin of Jeremiah's pronouncements to a people who desperately needed to hear a clear, unadulterated word from God amidst their syncretistic practices and political turmoil.
Key Themes
Jeremiah 1:9 powerfully encapsulates several foundational themes that permeate the book of Jeremiah and the broader prophetic tradition. Foremost is the theme of Divine Commissioning and Empowerment, where God actively and supernaturally equips His chosen servant for an arduous task. This is not merely a verbal appointment but a tangible act of divine enablement, directly addressing Jeremiah's perceived inadequacy and ensuring his fitness for ministry. Closely related is the theme of The Authority of the Prophetic Word. By placing "My words" directly into Jeremiah's mouth, the verse unequivocally establishes that Jeremiah is not speaking his own opinions, wisdom, or political views, but delivering the very utterances of God. This divine dictation imbues Jeremiah's message with absolute truth and irrefutable authority, making him a true mouthpiece for the Almighty, a concept powerfully echoed in the call of other prophets, such as Isaiah 6:6-7. Finally, the verse underscores God's Sovereignty and Unwavering Purpose. Despite Jeremiah's youth and initial reluctance, God's plan for him is immutable. God's choice and subsequent empowerment demonstrate that His purposes are not contingent on human ability or willingness alone, but on His divine will and the empowering grace He bestows upon those He calls, ensuring that His word will accomplish its intended purpose, as promised in Isaiah 55:11.
Exposition and Analysis
Key Word Analysis
This is the personal, covenantal name of God, often translated as "Jehovah" or "the Lord." It signifies "the self-Existent or Eternal." The use of YHWH here emphasizes that it is the sovereign, covenant-keeping God of Israel who is initiating this prophetic call and directly empowering Jeremiah. This is not a generic deity but the specific God who has a relationship with His people and is now speaking through His chosen prophet. His eternal nature underscores the unchanging truth and power of the words He imparts.
This primitive root means "properly, to touch, i.e. lay the hand upon (for any purpose)." It implies direct, intimate contact, often resulting in a significant change, transfer, or even a violent impact. In this context, the touch is not merely symbolic but an active, transformative act. It signifies the direct impartation of divine power and the transfer of God's message and authority directly into Jeremiah, enabling him to speak what he previously felt incapable of. This physical contact underscores the reality and tangibility of God's intervention.
This term is derived from "to speak" and carries a broad semantic range, encompassing "a word," "a matter," "a thing," "an affair," "a decree," or "a report." In this context, "my words" refers to the specific divine utterances, messages, and pronouncements that Jeremiah is commissioned to deliver. It emphasizes that the content of Jeremiah's prophecy is not his own human opinion or wisdom but originates entirely from God. The comprehensive nature of dâbâr suggests that these are not just individual words, but the entire divine message, encompassing all aspects of God's will, judgment, and promise.
Verse Breakdown
"Then the LORD put forth his hand, and touched my mouth."
This phrase describes a direct, physical, and profoundly symbolic action by God. The "hand" of the LORD frequently represents His power, active intervention, and sovereign authority. The act of "touching" Jeremiah's "mouth" is a visible and tangible sign that God is personally intervening to enable Jeremiah for his formidable prophetic task. It directly addresses Jeremiah's earlier protest about his perceived inability to speak, as recorded in Jeremiah 1:6. This divine touch signifies both a cleansing and a supernatural empowering, preparing Jeremiah's lips to speak God's pure message, much like the burning coal touched Isaiah's lips in Isaiah 6:7. It marks the moment of supernatural enablement, overcoming human limitation with divine capacity.
"And the LORD said unto me, Behold, I have put my words in thy mouth."
This is the verbal declaration that explains the meaning and purpose of the preceding physical act. The emphatic introductory word "Behold" (Hebrew: hinnēh) draws immediate attention to the profound significance and certainty of the statement. God explicitly states that He has "put" (Hebrew: nâthan, meaning to give, place, assign, or bestow) His "words" (Hebrew: dâbâr, signifying divine utterances, messages, and decrees) directly into Jeremiah's "mouth." This confirms that Jeremiah will be a true mouthpiece for God, speaking not his own thoughts, opinions, or human wisdom, but the precise, authoritative message of the Almighty. It signifies divine inspiration and dictation, ensuring the absolute truth, infallibility, and inherent power of Jeremiah's prophetic pronouncements. This declaration is a divine guarantee of the authenticity and efficacy of Jeremiah's future ministry.
Literary Devices
Jeremiah 1:9 is rich with Symbolism. The "hand" of the LORD symbolizes divine power, authority, and direct intervention, indicating God's active engagement in Jeremiah's call. The act of "touching" Jeremiah's "mouth" symbolizes the direct impartation of divine authority and the supernatural enablement for speech, transforming the prophet's human instrument into a divine conduit. The "mouth" itself is symbolic of the instrument of prophetic utterance, and the "words" placed within it symbolize the divine message itself, pure, unadulterated, and originating solely from God. The phrase "put my words in thy mouth" also functions as a powerful Metaphor for divine inspiration and dictation, illustrating the intimate and direct connection between God's message and the prophet's delivery. It conveys that Jeremiah's speech will be an extension of God's own voice, not merely human wisdom or opinion. Furthermore, the description of God's hand and mouth is an example of Anthropomorphism, attributing human physical characteristics to God to make His actions comprehensible to human understanding, emphasizing His personal and active involvement in Jeremiah's call.
Theological and Thematic Connections
Jeremiah 1:9 stands as a pivotal statement on the nature of prophetic ministry and divine communication. It underscores the profound truth that true prophecy is not a human endeavor but a divine impartation. God's direct touch and explicit declaration signify that the prophet is merely a conduit, a vessel through whom the Almighty speaks. This ensures the message's authority, infallibility, and power, as it originates from the Creator Himself. Theologically, it highlights God's sovereign initiative in choosing and equipping His servants, overcoming human limitations with divine enablement. It also establishes the foundational principle that God's word, once spoken, carries inherent power to accomplish its purpose, whether for judgment or restoration. This divine commissioning is a testament to God's commitment to communicate His will to humanity, even when humanity is rebellious, demonstrating His unwavering desire for covenant relationship and ultimate redemption.
Reflection and Application
Jeremiah 1:9 offers profound encouragement and a vital challenge for believers today. It reminds us that God's call is always accompanied by His equipping. Just as Jeremiah felt inadequate and young, we often feel ill-equipped for the tasks God places before us, whether in ministry, witness, or daily life. Yet, this verse assures us that our perceived weaknesses do not hinder God's purposes; rather, they highlight His power to work through us. The divine touch on Jeremiah's mouth symbolizes that when God calls us to speak His truth, He empowers our voices, whether through direct proclamation, teaching, or simply living out His word with integrity. For us, God's "words in our mouth" are primarily found in the inspired and authoritative Scriptures. Our message must be rooted in His truth, not personal opinions, cultural trends, or fleeting emotions. This calls for diligent study of the Bible, prayerful dependence on the Holy Spirit for understanding and application, and courageous proclamation of its message, trusting that God's word, empowered by His Spirit, will accomplish its intended purpose through us.
Questions for Reflection
FAQ
Was Jeremiah literally unable to speak, or was his protest more about a lack of confidence?
Jeremiah's protest in Jeremiah 1:6 ("I am a child; and I cannot speak") is generally understood not as a literal speech impediment, but as an expression of profound humility, a sense of inadequacy, and a lack of confidence in his own ability to fulfill such a weighty prophetic office. He felt too young and inexperienced to confront a nation and deliver God's severe messages. God's response in Jeremiah 1:9 directly addresses this perceived inability, demonstrating that the power and authority of the message would come from God, not from Jeremiah's natural eloquence or age.
Does God still "touch" people's mouths or "put His words" in them today?
While the specific physical act described in Jeremiah 1:9 was unique to Jeremiah's prophetic commissioning, the underlying principle of divine empowerment for speaking God's truth remains active. Today, God primarily "puts His words" in believers' mouths through the indwelling Holy Spirit, who illuminates and applies the inspired written Word of God (the Bible). When believers faithfully study Scripture, pray for wisdom, and rely on the Spirit, God enables them to speak His truth with clarity, conviction, and authority, whether in teaching, evangelism, or personal witness. This is a spiritual, not typically a physical, impartation, empowering believers to be His witnesses to the world, as promised in Acts 1:8.
Christ-Centered Fulfillment
Jeremiah 1:9 finds its ultimate and perfect fulfillment in Jesus Christ. While Jeremiah was a prophet through whom God spoke, Jesus is the very Word of God incarnate (John 1:1, John 1:14). Unlike Jeremiah, who had God's words put into his mouth, Jesus inherently is God's word, the perfect and complete revelation of the Father. He did not merely speak for God; He was God speaking. Jesus perfectly fulfilled the role of the prophet promised in Deuteronomy 18:18, speaking only what the Father commanded Him and nothing of His own initiative (John 12:49-50). His words carried inherent divine authority, not derived from an external touch, but from His very being as God, astonishing those who heard Him (Matthew 7:29). The divine commissioning of Jeremiah, where God's words are placed into a human mouth, foreshadows the ultimate prophet, Jesus, who is the final and full expression of God's communication to humanity (Hebrews 1:1-2). Through Him, God has spoken His definitive word, culminating in the gospel message of salvation and redemption for all who believe.