Jeremiah1:4-10 2025 Commentary

Context

I’m spending a bit more time this week on some background information, as well as a potential framing for a series (see below: Illustration) since we are going to be in Jeremiah for much of the late summer and fall. In fact, the book of Jeremiah provides far more in terms of historical context than other books of prophetic literature.  In the first verses of chapter 1 (just before the Lectionary reading begins) we learn that Jeremiah is the son of Hilkiah, from the land of Anathoth, part of the tribe of Benjamin.  It is especially significant that the author places Jeremiah historically: “In the days of Joseph son of Amon king of Judah in the thirteenth year of his reign. And it continued in the days of Jehoiakim son of Josiah until the end of the eleventh year of Zedekiah son of Josiah, king of Judah, until Jerusalem went into exile in the fifth month.”

If the author is so scrupulous in placing Jeremiah, it must be that he wants us to read Jeremiah against the backdrop of his own context.  Jeremiah prophesied from 620-586 BC. About a hundred years before this, the Northern Kingdoms of Israel were taken into exile in Assyria. They were dispersed throughout that empire, eventually dissolving and disappearing into it. According to Robert Alter, “The extirpation of the northern kingdom was a national catastrophe that haunted its southern counterpart throughout the century and more that followed.”

Additionally, the reign of Josiah was marked by a revival of religion in Judea.  He found and re-read God’s law, had it read to the people and restructured their worship accordingly.  We see this echoed in Jeremiah’s writings in his castigation of God’s people for their pagan practices and worship of foreign gods. Altar observes “it is noteworthy that (Jeremiah) begins with an indictment of imported pagan practices, unlike Isaiah, whose initial emphasis is on social justice.” From chastisement to the anticipation of Judah’s political ruin, with “the devastation of its towns, the exile of many of its inhabitants—the grim message that Jeremiah’s countrymen did not want to hear—will surely come, and very soon.”

While this harsh word would be hard to hear anytime, it was especially so while Babylon is actively laying siege to Jerusalem. As a result, Jeremiah was scorned by other prophets, imprisoned, thrown in dry wells. His reluctance to do his job makes perfect sense!

Telling the Truth

A key theme in Jeremiah will be discerning the words of the prophets.  In many cases, people stepped forward to offer their prophecies or, as we saw last week, dreams for the people of God in exile. As though raised on a kind of Southern charm and hospitality, these prophets tended to go by the adage, “If you don’t have anything nice to say, don’t say anything at all.” And it makes sense.  We all tend to default to this kind of cheeriness – “It’s not so bad.”  “You’ll do better next time.” We even do it in hospital rooms after devastating diagnoses or at the funeral parlor.  One of the main parts of Clinical Pastoral Education is deprogramming this tendency in young pastors.  No, heaven didn’t need another angel!

So, Jeremiah’s call narrative is important because, in several ways, it sets him apart from these self-professed prophets:

• God has called Jeremiah
• He’s not a particularly special talent
• In fact, Jeremiah’s not even sure he wants this job!
• The call narrative draws out parallels:
  • To Solomon and Moses by putting their words (or quite similar ones) in Jeremiah’s mouth, resisting his call.
  • To Isaiah’s “Servant of the Lord” by being called and prepared for this task, even from before his birth, to speak to all the nations
• He is commissioned not only to speak easy words to God’s people and condemnation on their enemies but, in some cases, he will speak judgment to God’s people and comfort to the surrounding nations.

Ultimately, according to The CEB Study Bible, “The report of this call assures readers that Jeremiah is a truth-teller. Jeremiah’s words and mission, although enormously troubling, are authorized by God.”

Preview of Coming Attractions

Although we technically began our sojourn in Jeremiah with last week’s Lectionary readings, this week we return to the beginning.  As the CEB Study Bible observes, “The first chapter of Jeremiah presents the whole book in miniature. It points forward to the many conflicts that will arise: between nations, between outsider Jeremiah and the religious and political leadership of Judah, and even within the prophet himself and with his God.”

The book of Jeremiah is long and, mostly, depressing.  God’s people are in a bad place. They are living through exile, war and oppression.  They have lost their homes and are deeply tempted to lose their faith along with it.  All of the questions of theodicy come up in this book: Why is God letting us suffer like this? Is it our fault? Is God not strong enough to defend us from our enemies? Had God un-chosen us? Lament features as a prominent motif and, every once in awhile, the clouds part and we see something that resembles hope peeking through.  The CEB Study Bible categorizes Jeremiah as both disaster literature and survival literature.

Illustration:

Given all this, what I have to offer is less of an illustration and more of a lens by which we can read the book of Jeremiah, which we will be doing a lot over the coming months.  When we are in the midst of desolation, suffering, oppression and injustice, how can we cope?

Martin Luther King, Jr. Six Principles of Non-Violent Resistance

• A way of life for courageous people
• Seeks to win friendship and understanding
• Seeks to defeat injustice, not people.
• Holds that suffering can educate and transform
• Chooses love instead of hate
• Believes the Universe (perhaps one might say “God”) is on the side of justice.

These principles offer a striking answer to that question in their own right but may, also, provide an interesting overlay to the text of Jeremiah.  I offer them here for you to keep in mind as we keep reading together over the coming months.