Jeremiah 1:6
Verse
Context
Sermons







Summary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The divine call throws Jeremiah into terror. Knowing well his too great weakness for such an office, he exclaims: Ah, Lord Jahveh! I know not how to speak; for I am נער, i.e., young and inexperienced; cf. Kg1 3:7. This excuse shows that לא יד means something else than לא אישׁ דברים, by which Moses sought to repel God's summons. Moses was not ready of speech, he lacked the gift of utterance; Jeremiah, on the other hand, only thinks himself not yet equal to the task by reason of his youth and want of experience.
Jamieson-Fausset-Brown Bible Commentary
From the long duration of his office (Jer 1:2-3; Jer 40:1, &c.; Jer 43:8, &c.), it is supposed that he was at the time of his call under twenty-five years of age. child--the same word is translated, "young man" (Sa2 18:5). The reluctance often shown by inspired ministers of God (Exo 4:10; Exo 6:12, Exo 6:30; Jon 1:3) to accept the call, shows that they did not assume the office under the impulse of self-deceiving fanaticism, as false prophets often did.
John Gill Bible Commentary
Then said I, Ah, Lord God!.... The word "Ah", or "Ahah", is used in distress and grief, as Kimchi observes; and is expressive of mourning and complaint, as Jarchi notes; and shows that the prophet was troubled and uneasy at his call, and would gladly have been excused on the following account: behold, I cannot speak; or, "I know not how to speak" (r); properly and pertinently, politely and eloquently, especially before great personages, kings and princes, and the citizens of Jerusalem, being brought up in a rustic manner in the country. A like excuse Moses made, Exo 4:10. The Targum is, "I know not to prophesy: for I am a child"; meaning either in knowledge and understanding, or in years; not a mere child, but a "junior", as the Septuagint version renders the word; or a "young man", as the Arabic version; so Samuel and Zechariah were young men, when they first ministered in their office, Sa1 3:1. Abarbinel supposes that Jeremiah was now twelve or fifteen years of age; but it should seem rather that he was more, perhaps twenty years of age; since he seems to have prophesied to the men of Anathoth before he was sent to Jerusalem, Jer 11:21. (r) "uescio loqui", V. L. Munster, Vatablus, Junius & Tremellius; "non novi loqui", Pagninus, Montanus.
Tyndale Open Study Notes
1:6 Jeremiah was young (probably a teenager).
Jeremiah 1:6
The Call of Jeremiah
5“Before I formed you in the womb I knew you, and before you were born I set you apart and appointed you as a prophet to the nations.”6“Ah, Lord GOD,” I said, “I surely do not know how to speak, for I am only a child!”
- Scripture
- Sermons
- Commentary
The Vision of God
By Chuck Smith1.8K35:12VisionEXO 3:11ISA 6:1ISA 6:7JER 1:6LUK 5:8ROM 3:10In this sermon, the speaker focuses on Isaiah chapter 6, where Isaiah hears the voice of the Lord asking who will go and be sent by Him. The speaker emphasizes the need for servants for God's work in these last days. They highlight the importance of recognizing our own inadequacies and offering ourselves to God for His work. The sermon also emphasizes the humbling experience of seeing God's holiness and our own sinfulness, and how it is only through God's grace and righteousness that we are qualified to serve Him.
Horton Haven Labor Day Retreat-13 a Squirming Sacrifice
By William MacDonald1.2K34:10SacrificeEXO 3:11EXO 4:10JER 1:6LUK 19:14JHN 9:22ACT 9:5ROM 10:9In this sermon, the preacher shares a story about a radio program for young people that was supported by listener donations. One night, a lady called from the downtown railroad station and expressed her desire to visit the program. Despite the late hour and lack of transportation, she insisted on coming and eventually arrived at the preacher's house. She expressed her gratitude for the radio program and gave a generous donation. The preacher uses this story as a parable to illustrate how God patiently waits at our door, wanting to bless us.
Wonders of Creation Redemption - Part 5
By William MacDonald1.2K45:34RedemptionGEN 22:1EXO 3:11EXO 4:10JER 1:6LUK 9:62ROM 12:1HEB 12:1In this sermon, the speaker addresses the struggle for existence that many people face in their lives. He emphasizes that our lives should be focused on eternity rather than being consumed by worldly pursuits. The speaker highlights the importance of offering our lives to Jesus as a reasonable response to His amazing love and sacrifice. He also emphasizes that if Jesus is truly Lord, then He deserves our complete surrender and obedience. The sermon concludes with a reminder to seek God's will each day and find peace and purpose in knowing that everything that happens is part of God's plan.
Dallas Area Conference 1993-08
By William MacDonald1.1K35:47ConferenceEXO 3:11EXO 4:10PSA 69:7JER 1:6LUK 9:62LUK 19:14ACT 9:5In this sermon, the speaker reflects on the awe-inspiring nature of Jesus as portrayed in the Gospels. Despite the quiet and understated manner in which the story of the Savior is told, the glory of Jesus is enough to amaze us. The speaker emphasizes the importance of obeying the voice of the Lord, even though it may not always be the most logical or comfortable choice. The sermon also highlights the reluctance and hesitation that often accompanies God's call, using examples from the lives of Moses and Jeremiah.
Oh!
By A.W. Tozer0The Nature of PrayerSpiritual AwePSA 46:10ISA 6:5JER 1:6ROM 11:33A.W. Tozer emphasizes the importance of the exclamatory expression 'Oh!' in our relationship with God, contrasting it with the intellectual confines of theology. He argues that true spiritual experience transcends mere knowledge and invites a heartfelt response to God's presence, which often leaves us in silence and awe. Tozer warns that losing the 'Oh!' in our prayers signifies a dangerous shift towards self-reliance and a lack of genuine connection with God. He encourages Christians to maintain a sense of wonder and reverence in their spiritual lives, ensuring that their prayers are heartfelt rather than merely routine. The sermon concludes with a plea to never lose that profound sense of awe before God.
The Believer's Sufficiency of God
By Octavius Winslow0Divine CallingSufficiency in GodJER 1:6Octavius Winslow emphasizes the believer's sufficiency in God, drawing from the experience of the prophet Jeremiah, who felt inadequate for his divine mission. Winslow teaches that before God elevates us for service, He often humbles us, stripping away our self-reliance and instilling a spirit of obedience. He reassures believers that despite feelings of unworthiness or lack of experience, God's presence and strength are sufficient to empower them for their calling. The sermon encourages believers to rely on Christ as the source of all grace and strength, reminding them that their sufficiency comes from God alone. Winslow concludes with a call to move forward in faith, trusting that God will provide the necessary strength for every trial and service.
The Comfortable Pulpit
By Richard E. Bieber0JER 1:6Richard E. Bieber delivers a sermon on the prophetic power of the pulpit, emphasizing the discomfort that is necessary for the true prophetic word to flow. He contrasts the well-trained but comfortable speaker with the discomfort experienced by biblical prophets like Isaiah, Jeremiah, and Elijah, who were acutely aware of their inadequacy in the presence of the Holy One. Bieber highlights the importance of incomplete vision in the prophetic calling, acknowledging that prophets often see only part of God's plan. He concludes by urging for the removal of insulation from pulpits through prayer, allowing the Spirit's discomfort to refine and empower true prophets.
Some of My Experiences in Teaching Holiness
By Samuel Logan Brengle0FaithHolinessJER 1:6Samuel Logan Brengle shares his journey in teaching holiness, expressing the struggles he faced in effectively conveying the message of sanctification. He emphasizes the importance of being filled with truth and love, relying on God to work in the hearts of the people rather than solely on his own efforts. Brengle recounts how he learned to preach holiness with clarity and compassion, despite facing criticism and temptation from the enemy. He highlights three key points: the impossibility of self-sanctification, the necessity of faith to receive holiness, and the immediacy of claiming the blessing. Ultimately, he encourages believers to trust in God's willingness to grant holiness now, leading to transformative experiences in their lives.
Despise Not Thy Youth
By C.H. Spurgeon0YouthDivine CallingJER 1:6C.H. Spurgeon emphasizes that youth should not be a barrier to fulfilling God's calling, as exemplified by Jeremiah, who felt inadequate due to his age. God reassures Jeremiah that his youth does not disqualify him; rather, he is chosen to deliver God's message. Spurgeon encourages young preachers and teachers to focus on their divine commission rather than their limitations, asserting that God's strength will empower them in their mission. He reminds them that wisdom and experience are secondary to obedience and faithfulness in delivering God's word.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The divine call throws Jeremiah into terror. Knowing well his too great weakness for such an office, he exclaims: Ah, Lord Jahveh! I know not how to speak; for I am נער, i.e., young and inexperienced; cf. Kg1 3:7. This excuse shows that לא יד means something else than לא אישׁ דברים, by which Moses sought to repel God's summons. Moses was not ready of speech, he lacked the gift of utterance; Jeremiah, on the other hand, only thinks himself not yet equal to the task by reason of his youth and want of experience.
Jamieson-Fausset-Brown Bible Commentary
From the long duration of his office (Jer 1:2-3; Jer 40:1, &c.; Jer 43:8, &c.), it is supposed that he was at the time of his call under twenty-five years of age. child--the same word is translated, "young man" (Sa2 18:5). The reluctance often shown by inspired ministers of God (Exo 4:10; Exo 6:12, Exo 6:30; Jon 1:3) to accept the call, shows that they did not assume the office under the impulse of self-deceiving fanaticism, as false prophets often did.
John Gill Bible Commentary
Then said I, Ah, Lord God!.... The word "Ah", or "Ahah", is used in distress and grief, as Kimchi observes; and is expressive of mourning and complaint, as Jarchi notes; and shows that the prophet was troubled and uneasy at his call, and would gladly have been excused on the following account: behold, I cannot speak; or, "I know not how to speak" (r); properly and pertinently, politely and eloquently, especially before great personages, kings and princes, and the citizens of Jerusalem, being brought up in a rustic manner in the country. A like excuse Moses made, Exo 4:10. The Targum is, "I know not to prophesy: for I am a child"; meaning either in knowledge and understanding, or in years; not a mere child, but a "junior", as the Septuagint version renders the word; or a "young man", as the Arabic version; so Samuel and Zechariah were young men, when they first ministered in their office, Sa1 3:1. Abarbinel supposes that Jeremiah was now twelve or fifteen years of age; but it should seem rather that he was more, perhaps twenty years of age; since he seems to have prophesied to the men of Anathoth before he was sent to Jerusalem, Jer 11:21. (r) "uescio loqui", V. L. Munster, Vatablus, Junius & Tremellius; "non novi loqui", Pagninus, Montanus.
Tyndale Open Study Notes
1:6 Jeremiah was young (probably a teenager).