John Calvin Commentary Jeremiah 1:6-7

"Then said I, Ah, Lord Jehovah! behold, I know not how to speak; for I am a child. But Jehovah said unto me, Say not, I am a child; for to whomsoever I shall send thee thou shalt go, and whatsoever I shall command thee thou shalt speak." — Jeremiah 1:6-7 (ASV)

After speaking of his call, the Prophet adds that he initially refused his office, and he states this for two reasons. First, so that he might clear himself from every suspicion of rashness, for we know how much ambition prevails among men, as James intimates, that many wish to be teachers (James 3:1), and there is hardly anyone who is not anxious to be listened to. Since, then, most men too readily assume the office of teaching, and many boldly intrude into it, Jeremiah, in order to avoid the very suspicion of rashness, informs us that he was compelled to take the office.

Secondly, he says that he refused the office so that he might gain more esteem and make his disciples more attentive. But why did he refuse to obey God when called to the prophetic function? Because its difficulty frightened him. And yet this very reason should rouse readers to greater attention, as it no doubt awakened hearers when Jeremiah spoke to them.

If anyone asks whether Jeremiah acted rightly in refusing what God commanded, the answer is that God pardoned his servant. For it was not his intention to reject his call, or to exempt himself from obedience, or to shake off the yoke because he was considering his own leisure, his own fame, or any similar matters. Jeremiah considered nothing of this kind; but when he thought of himself, he felt that he was wholly unequal to undertake such an arduous office.

Hence the excuse that is added is one of modesty. We then see that God forgave his timidity, for it proceeded, as we have just said, from a right feeling; and we know that vices often arise from good principles. But it was still a laudable thing in Jeremiah that he thought himself not sufficiently qualified to undertake the prophetic office, and that he wished to be excused, and for another to be chosen who was endowed with more courage and with better qualifications. I will proceed with what remains tomorrow.

Prayer:

Grant, Almighty God, that as you have not only provided for your ancient Church by choosing Jeremiah as your servant, but have also designed that the fruit of his labors should continue to our age, O grant that we may not be unthankful to you, but that we may so avail ourselves of such a great benefit, that its fruit may appear in us to the glory of your name; may we learn so entirely to devote ourselves to your service, and each of us be so attentive to the work of his calling, that we may strive with united hearts to promote the honor of your name, and also the kingdom of your only-begotten Son, until we finish our warfare, and come at last into that celestial rest, which has been obtained for us by the blood of your only Son. Amen.

[Exposition continues from previous day's lecture]

We mentioned yesterday the reason why Jeremiah refused the office of teaching: because he thought himself unequal to the work. For this reason he called himself a child—not in age, but in knowledge. Hence the word “child” is to be taken metaphorically, for by this the Prophet confessed that he was not sufficiently qualified in knowledge and practice. Some, as I have said, have unwisely applied this to his age. Though he was of a mature age, he still called himself a child because of his unskillfulness and because he did not possess the gifts necessary for such an important office.

Now follows the answer given to him, Say not, I am a child; for thou shalt go, etc. God not only predicts here what the Prophet was to do, but also declares what he intended him to do and what he required from him, as though he had said, “It is your duty to obey, because I have the right to command: you must, therefore, go wherever I shall send you, and you must also proclaim whatever I shall command you.” By these words God reminds him that he was his servant, and that there was no reason why a sense of his own weakness should make him afraid; for it should have been enough for him simply to obey his command.

And it is especially necessary to know this doctrine: for just as we should undertake nothing without considering what our strength is, so when God commands anything, we should immediately obey his word, as it were, with closed eyes. Prudence is justly praised by writers; and it is what should generally be attended to by all; they should consider what their shoulders can bear and cannot bear.

For from where does it come that many have so much audacity and boldness, except that they hurry on through extreme self-confidence? Hence, in all undertakings, this should be the first thing: everyone should weigh well his own strength and take in hand what comports with the measure of his capacity. Then no one would foolishly obtrude himself and arrogate to himself more than what is right. But when God calls us, we must obey, however deficient we may be in all things. And this is what we learn from what God says here, Say not, I am a child; that is, “though you, indeed, think yourself destitute of every qualification, though you are conscious of your own weakness, yet thou shalt go; you must go wherever I shall send you.” God, then, requires this honor to be simply conceded to him: that men should obey his commands, even though the qualifications necessary to execute them may be lacking.