John Calvin Commentary Jeremiah 1:4-5

"Now the word of Jehovah came unto me, saying, Before I formed thee in the belly I knew thee, and before thou camest forth out of the womb I sanctified thee; I have appointed thee a prophet unto the nations." — Jeremiah 1:4-5 (ASV)

Here Jeremiah explains more fully what he had already mentioned: that he had been called from above, for otherwise he would have presumptuously obtruded himself. For no one, as the Apostle says, takes this honor to himself; but the call of God alone raises up prophets and teachers to their dignity .

Hence, so that Jeremiah might secure attention, he declares that he had been called to the prophetic office, and that by the clear voice of God. For this purpose, he says that this word was given him: Before I formed thee in the womb I knew thee.

He introduces God as the speaker so that what he declares might be more emphatic, carry more weight, and be more forcible. For if he had said simply in his own person that he had been made a prophet by God’s voice, it would not have so moved the hearers; but when he brings forward God as the speaker, there is necessarily more weight and force in what is said.

I will pass by here what might be said more extensively on what is necessary in one’s call, so that he may be listened to by God’s people. For no one, by his own private right, can claim this privilege of speaking, as I have already said, since this belongs to God alone.

But I have spoken at length elsewhere on the prophetic call; it is therefore enough now to merely point to such things. Particular discussions must be sought elsewhere, for if I were to dwell at length on every subject, my work would be endless. I will, therefore, according to my usual practice, give a brief exposition of this Prophet.

Jeremiah then says that he had been called by God, for this purpose, so that he might on this account gain a hearing from the people. God declares that He knew Jeremiah before He formed him in the womb. This is not said specifically of the Prophet, as though other men are unknown to God, but it is to be understood of the prophetic office. It is as though God had said, “Before I formed you in the womb, I destined you for this work, so that you might undertake the burden of a teacher among the people.”

And the second part is a repetition, when He says, Before thou camest forth from the womb I sanctified thee. Sanctification here is the same as the knowledge of God. Thus we perceive that this knowledge is not mere prescience, but that predestination by which God chooses every single individual according to His own will, and at the same time appoints and also sanctifies him. For no one, as Paul declares (2 Corinthians 2:16), is by his own nature fitted for the work.

Since then this fitness is the gratuitous gift of God, it is not strange that God declares that He had sanctified Jeremiah, as though God had said, “I formed you as a man in the womb, and at the same time appointed you for this particular work. And as it was not in your power to bring with you a qualification for the prophetic office, I formed you not only a man, but a prophet.” This is the meaning of the passage.

But those who think that the Prophet was sanctified from the womb as John the Baptist was refine too much, for the words mean no such thing. Rather, only that is testified of Jeremiah which Paul also affirms concerning himself (Galatians 1): that he was known by God before he was born.

Jeremiah then was not actually sanctified in the womb, but set apart according to God’s predestination and hidden purpose; that is, God chose him then to be a Prophet. It may be asked whether he was not chosen before the creation of the world?

To this it may be readily answered that he was indeed foreknown by God before the world was made. But Scripture accommodates itself to the measure of our capacities when it speaks of anyone's generation: it is then the same as though God had said of Jeremiah that he was formed as a man for this purpose, that in due time he might come forth as a Prophet.

And no doubt the following clause is added exegetically: A prophet for the nations I made thee. His sanctification, then, as I have said, was not actual, but intimated that he was appointed a Prophet before he was born.

It however seems strange that he was given as a Prophet to the nations. God designed him to be the minister of His Church, for he neither went to the Ninevites, as Jonah did (Jonah 3:3), nor traveled into other countries, but spent his labors only among the tribe of Judah. Why then is it said that he was given as a Prophet to the nations?

To this I answer that though God appointed him primarily for His Church, yet his teaching also pertained to other nations, as we shall soon see, and very evidently as we proceed. For he prophesied concerning the Babylonians, the Egyptians, and the Moabites; in short, he included all the nations who were near and known to the Jews.

This was indeed, so to speak, incidental. But though he was given as a Prophet primarily to his own people, yet his authority extended to heathen nations. No doubt nations are mentioned, including many, so that the power and dignity of his teaching might appear more evident.