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1 The words of Jeremiah the son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin: 2 To whom the word of the LORD came in the days of Josiah the son of Amon king of Judah, in the thirteenth year of his reign. 3 It came also in the days of Jehoiakim the son of Josiah king of Judah, unto the end of the eleventh year of Zedekiah the son of Josiah king of Judah, unto the carrying away of Jerusalem captive in the fifth month. 4 Then the word of the LORD came unto me, saying, 5 Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations. 6 Then said I, Ah, Lord GOD! behold, I cannot speak: for I am a child. 7 But the LORD said unto me, Say not, I am a child: for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak. 8 Be not afraid of their faces: for I am with thee to deliver thee, saith the LORD. 9 Then 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. 10 See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant. 11 Moreover the word of the LORD came unto me, saying, Jeremiah, what seest thou? And I said, I see a rod of an almond tree. 12 Then said the LORD unto me, Thou hast well seen: for I will hasten my word to perform it. 13 And the word of the LORD came unto me the second time, saying, What seest thou? And I said, I see a seething pot; and the face thereof is toward the north. 14 Then the LORD said unto me, Out of the north an evil shall break forth upon all the inhabitants of the land. 15 For, lo, I will call all the families of the kingdoms of the north, saith the LORD; and they shall come, and they shall set every one his throne at the entering of the gates of Jerusalem, and against all the walls thereof round about, and against all the cities of Judah. 16 And I will utter my judgments against them touching all their wickedness, who have forsaken me, and have burned incense unto other gods, and worshipped the works of their own hands. 17 Thou therefore gird up thy loins, and arise, and speak unto them all that I command thee: be not dismayed at their faces, lest I confound thee before them. 18 For, behold, I have made thee this day a defenced city, and an iron pillar, and brasen walls against the whole land, against the kings of Judah, against the princes thereof, against the priests thereof, and against the people of the land. 19 And they shall fight against thee; but they shall not prevail against thee; for I am with thee, saith the LORD, to deliver thee.
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[AD 235] Hippolytus of Rome on Jeremiah 1:1
What were the dimensions, then, of the temple of Solomon? Its length was sixty cubits, and its breadth twenty. And it was not turned to the east, that the worshippers might not worship the rising sun, but the Lord of the sun. And let no one marvel if, when the Scripture gives the length at forty cubits, I have said sixty. For a little after it mentions the other twenty, in describing the holy of holies, which it also names Dabir. Thus the holy place was forty cubits, and the holy of holies other twenty. And Josephus says that the temple had two storeys, and that the whole height was one hundred and twenty cubits. For so also the book of Chronicles indicates, saying, "And Solomon began to build the house of God. In length its first measure was sixty cubits, and its breadth twenty cubits, and its height one hundred and twenty; and he overlaid it within with pure gold."

Source: Hippolytus Exegetical Fragments
[AD 420] Jerome on Jeremiah 1:1
In those days etc. The great clemency of God is astonishing; with the captivity already neat and the Babylonian army besieging Jerusalem, he nevertheless provokes the people to repentance, preferring to save the converted rather than to destroy wrongdoers.

before I. This is not as heresy supposes because Jeremiah existed before his conception, but because the Lord, to whom things not yet made are already made, foreknew that he was going to exist.

before etc. Fruthermore, when he says, "I appointed you a prophet to the nations," he wishes this to be understood: later on in this very prophet, we are going to read that he prophesied not only to Jerusalem but also to many of the surrounding nations. Certain people understand this passage to be about the Savior, who was in the strictest sense a prophet to the nations and who called all nations through the apostles. For that one, before being formed in the virgin's womb and coming forth from his mother's body, was truly sanctified in the womb and known in the Father, and the Father was always in Him.
[AD 420] Jerome on Jeremiah 1:1
After the beginning of Jeremiah's prophesying, in the thirty-fifth year of his prophetic career, Ezekiel began to prophesy to those who had been taken captive.
[AD 420] Jerome on Jeremiah 1:1
The Prophet Jeremiah, for whom this prologue is written, was seen among the Hebrews to be certainly more rustic in style than Isaiah and Hosea and certain other prophets, but equal in meanings, which the same Spirit obviously prophesied. Furthermore, his simplicity of speech happened from the place in which he was born. For he was from Anathoth, which is up to today a village three miles distant from Jerusalem, a priest from priests and sanctified in his mother’s womb, dedicating with her virginity a man of the Gospel to the Church of Christ. This boy began to prophesy the captivity of the city and Judea both not only by the Spirit, but also with eyes of flesh. The Assyrians had already transferred the ten tribes of Israel, and now colonies of gentiles had taken possession of their lands. For this reason he prophesied only in Judah and Benjamin, and he lamented the ruins of his city in a fourfold alphabet, which we have presented in the measure of the meter and in verses. Besides this, the order of visions, which is entirely confused among the Greeks and Latins, we have corrected to the original truth. And the Book of Baruch, his scribe, which is neither read nor found among the Hebrews, we have omitted, standing ready, because of these things, for all the curses from the jealous, to whom it is necessary for me to respond through a separate short work. And I suffer because you think this. Otherwise, for the benefit of the wicked, it was more proper to set a limit for their rage by my silence, rather than any new things written to provoke daily the insanity of the envious.
[AD 420] Jerome on Jeremiah 1:1-3
(Chapter 1, Verses 1 onwards) The words of Jeremiah son of Hilkiah concerning the priests who were in Anathoth in the land of Benjamin: the word of the Lord that came to him in the days of Josiah son of Amon, king of Judah, in the thirteenth year of his reign. And it came to pass in the days of Jehoiakim son of Josiah, king of Judah, until the end of the eleventh year of Zedekiah son of Josiah, king of Judah, until the exile of Jerusalem, in the fifth month. The other prophets, such as Isaiah, Hosea, and Joel, were before the captivity of the ten tribes of Israel, or of the two tribes, Judah and Benjamin. Others were after the captivity, such as Daniel, Haggai, and Zechariah. However, Jeremiah and Ezekiel prophesied as the captivity was imminent: one of them in the land of Judah, the other in Babylon. Jeremiah began prophesying when he was still a young boy, in the thirteenth year of the reign of Josiah, the son of Amon, king of Judah. And he prophesied during his reign for nineteen years, and afterwards under his son Joachim for eleven years, and under Zedekiah, who was the last of the kings of Judah, for eleven years, until the fifth month when Jerusalem was taken by the Babylonians. But the three months of Joachaz and Jehoiachin (one of whom was taken to Egypt and the other was taken with his mother to Babylon) are included in the aforementioned years: thus, from the beginning of his prophecy until the captivity of Jerusalem, in which he himself was also taken captive, he prophesied for forty-one years, except for the time when he was taken to Egypt. Here, he prophesied in Taphnis, as is contained in this very volume. According to the words of Jeremiah, the Septuagint placed, 'The word of the LORD that came to Jeremiah' (Jeremiah 43:8), in this sense, that the words of Jeremiah are the word of the LORD. He belonged to the class of priests who lived opposite the north of Jerusalem, in the third mile, and the village of Anathoth. At the same time, there was the wonderful mercy of the LORD, that even with the captivity approaching and the Babylonian army besieging Jerusalem, He still prompts the people to repentance, preferring to save the converted rather than to destroy the sinners. Regarding the transmigration, which all others have translated with a consistent voice, the Seventy have expressed captivity. But after the beginning of Jeremiah's prophecy, in the thirty-fifth year of his prophecy, Ezekiel, who was in Babylon with those who had been captured with him, began to prophesy.

Source: Commentary on Jeremiah
[AD 430] Augustine of Hippo on Jeremiah 1:2
Jeremiah, like Isaiah, is one of the major prophets, not of the minor, like the others from whose writings I have just given extracts. He prophesied when Josiah reigned in Jerusalem and Ancus Martius at Rome, when the captivity of the Jews was already at hand; and he continued to prophesy down to the fifth month of the captivity, as we find from his writings. Zephaniah, one of the minor prophets, is put along with him, because he himself says that he prophesied in the days of Josiah; but he does not say till when. Jeremiah thus prophesied not only in the times of Ancus Martius but also in those of Tarquinius Priscus, whom the Romans had for their fifth king. For he had already begun to reign when that captivity took place.

Source: City of God 18.33
[AD 458] Theodoret of Cyrus on Jeremiah 1:2
King Josiah’s father was Amon, an impious man. His grandfather was Manasseh, who had instructed Josiah’s father in his impiety. Josiah, on the contrary, went the exact opposite of them, siding with the party of the godly. His children, however, showed no interest in their father’s virtue and imitated their forefathers’ godlessness. Knowing this in advance, therefore, the God of all elected the prophet in the thirteenth year of Josiah’s reign and commanded him to foretell the calamities that would befall both city and people.

Source: ON JEREMIAH 1. ARGUMENT
[AD 420] Jerome on Jeremiah 1:4-5
(Vers. 4, 5.) And the word of the Lord came to me, saying: Before I formed you in the womb, I knew you; and before you came forth out of the womb, I sanctified you: I have made you a prophet to the nations. Not that Jeremiah existed before his conception, as some heresy suspects, but that the Lord foresaw him to be. To whom things not yet made already exist, according to what the Apostle spoke: Who calls those things that are not, as those that are (Rom. IV, 17). But what is sanctified in the womb, we should understand according to the words of the Apostle: But when it pleased him, who separated me from my mother's womb, and called me by his grace, to reveal his Son in me; that I might preach him among the Gentiles (Galatians 1:15). John the Baptist is also sanctified in the womb, and receives the Holy Spirit, and is stirred in the womb, and speaks through the mouth of his mother (Luke 1). And when it is said, I have made you a prophet to the nations, it means that we are going to read about the prophet in him later, that he prophesied not only in Jerusalem, but also to many nations around.". Some understand this place to be about the Savior, who was specifically the Prophet of the Gentiles; and through the Apostles, he called all nations. For he was truly sanctified in the womb before being formed in the virgin womb, and before coming out of his mother's womb; and he was known to the Father, who is always in the Father, and in whom the Father is always.

Source: Commentary on Jeremiah
[AD 202] Irenaeus on Jeremiah 1:5
The Word of God is the one who forms us in the womb, as he says to Jeremiah, “Before I formed you in the womb, I knew you. Before you came forth from the belly, I sanctified you and appointed you to be a prophet among the nations.” And Paul, too, says this in the same way, “But when it pleased God, who separated me from my mother’s womb, that I might declare him among the nations.”

Source: AGAINST HERESIES 5:15.3
[AD 220] Tertullian on Jeremiah 1:5
Read the word of God that was spoken to Jeremiah, “Before I formed you in the womb, I knew you.” God not only forms us in the womb; he also breathes on us as he did at the first creation, when “the Lord God formed man and breathed into him the breath of life.” And God could not have known a person in the womb, except in his entire nature: “And before you came forth out of the womb, I sanctified you.” Well, was it then a dead body at that early stage? Certainly not. For “God is not the God of the dead but of the living.”

Source: ON THE SOUL 26
[AD 220] Tertullian on Jeremiah 1:5
The embryo therefore becomes a human being in the womb from the moment that its form is completed. The law of Moses, indeed, punishes with due penalties the one who shall cause an abortion, inasmuch as there exists already the rudiment of a human being that has imputed to it even now the condition of life and death, since it is already liable to the issues of both, although, by living still in the mother, it for the most part shares its own state with the mother.

Source: ON THE SOUL 37
[AD 253] Origen of Alexandria on Jeremiah 1:5
We forget that the words “Let us make man according to our image and according to our likeness” apply to each person. When we fail to remember the one who formed a person in the womb, and formed all people’s hearts individually and understands all their works, we do not perceive that God is a helper of those who are lowly and inferior, a protector of the weak, a provider of shelter of those who have been given up in despair and Savior of those who have been given up as hopeless.

Source: COMMENTARY ON THE GOSPEL OF JOHN 13:167-68
[AD 311] Methodius of Olympus on Jeremiah 1:5
So, if God still forms human beings, shall we not be guilty of audacity if we think of the generation of children as something offensive when even the Almighty is not ashamed to make use of them in working with his undefiled hands.

Source: BANQUET OF THE TEN VIRGINS 2:2
[AD 325] Lucius Caecilius Firmianus Lactantius on Jeremiah 1:5
In the first place we testify that he was born twice: first, in the spirit, later in the flesh. It is said in Jeremiah, “Before I formed you in the womb I knew you.” And again, “who was blessed before he was born,” which happened to no other besides Christ.

Source: DIVINE INSTITUTES 4:8
[AD 373] Athanasius of Alexandria on Jeremiah 1:5
Concerning Jeremiah, God says, “Before I formed you in the womb, I knew you.” … If such terms are used in Scripture of things created, but the term ever is used of the Word, then it follows, O enemies of God, that the Son did not come out of nothing, nor is he to be numbered at all among created things, but he is the Father’s image and eternal word, never having not existed, but never existing as the eternal radiance.

Source: Discourses Against the Arians 1.4.13
[AD 386] Cyril of Jerusalem on Jeremiah 1:5
He is not ashamed to assume flesh, who is the creator of those very parts. Who tells us this? The Lord said to Jeremiah: “Before I formed you in the belly, I knew you. Before you came forth out of the womb, I made you holy.” If, then, in making humanity he was not ashamed of the contact, was he ashamed in making for his own sake the holy flesh, the veil of his Godhead? It is God who even now creates children in the womb, as it is written in Job, “Didn’t you pour me out as milk and curdled me like cheese? You have clothed me with skin and flesh and have knit me together with bones and sinews.” There is nothing polluted in the human frame unless a person defiles it with fornication and adultery. God, who made Adam, also made Eve. Both male and female were formed by God’s hands. None of the parts of the body as formed from the beginning are polluted.

Source: Catechetical Lecture 12:26
[AD 397] Ambrose of Milan on Jeremiah 1:5
“The bosom of the Father” is to be understood in a spiritual sense, as a kind of innermost dwelling of the Father’s love and of his nature, in which the Son always dwells. Even so, the Father’s womb is the spiritual womb of an inner sanctuary, from which the Son has proceeded just as from a generative womb.… The Father speaks of that womb through the prophet Jeremiah: “Before I formed you in the womb I knew you, and before you were born I consecrated you.” Therefore, the prophet showed that there was a twofold nature in Christ, the divine and the fleshly, the former from the Father, the latter from a virgin, but in such a way that Christ was not deprived of his divinity when he was born from a virgin and was in the body.

Source: ON THE PATRIARCHS 11:51
[AD 397] Ambrose of Milan on Jeremiah 1:5
To show them, however, the weakness and transparency of their objection, though it has no real relation to any truth, divine or human, I will prove to them that people have existed before they were born. Let them show that Jacob had not been appointed and ordained, even before he was born. While yet hidden in the secret chamber of his mother’s womb, he supplanted his brother. Let them show that Jeremiah had not likewise been so, before his birth, “Before I formed you in your mother’s womb, I knew you; and before you came forth from the belly, I sanctified you, and appointed you for a prophet amongst the nations.” … What do you [Arians] mean by your principle that “before he was begotten he did not exist”? Was the Father engaged for some time in conception, so that certain epochs passed away before the Son was begotten?

Source: Exposition of the Christian Faith 4.9.113, 116
[AD 420] Jerome on Jeremiah 1:5
It was not that Jeremiah existed before he was conceived, as some heretics suppose, but that the Lord foreknew Jeremiah to be coming, the Lord to whom what does not yet exist is already present, in accordance with what the apostle said of him: “who calls that which is not as though it were.” But we also ought to understand Jeremiah’s consecration in the womb according to the apostle’s word: “When it pleased him, he set me apart from my mother’s womb and called me by his grace, to reveal his Son in me, that I might proclaim him to the nations.” John the Baptist similarly was consecrated in the womb, where he received the Holy Spirit and leaped and spoke through his mother’s mouth. Furthermore, when the Lord says, “I appointed you a prophet to the nations,” he wants it to be understood that we will eventually read in him the prophet who will prophesy not only to Jerusalem but also to a multitude in the entire company of nations. Some understand this as referring to the Savior, who was himself a prophet to the nations and called all peoples through the apostles. For it is certainly true of him that before he was formed in the virginal womb of his mother and before he came forth from her, he was consecrated in the womb and was known to the Father, he, indeed, who is always in the Father and the Father always in him.

Source: SIX BOOKS ON JEREMIAH 1:2.1-3
[AD 430] Augustine of Hippo on Jeremiah 1:5
Moreover, this calling, which works through the opportune circumstances of history, whether this calling is in individuals or in peoples or in humankind itself, comes from a decree both lofty and profound. To this relates the following passage: “In the womb have I sanctified you.”

Source: ON EIGHTY-THREE VARIED QUESTIONS 68:6
[AD 458] Theodoret of Cyrus on Jeremiah 1:5
God’s choice of Jeremiah was not without basis: knowledge preceded it. Notice it says that God had knowledge and then he consecrated, for he knows everything before it happens. Now, he employed the word consecrated, meaning “he appointed.” Then God also mentions the task for which he selected him: “I appointed you as prophet to the nations.” Thus, he prophesies not only concerning the fortunes of the Jews but also the other nations. “I replied, O Lord and Master that you are, see, I do not know how to speak, because I am a child.” The prophet recognized the one addressing him. This is why he called him by a title having to do with lordship. When the mighty Moses was once speaking, remember, and wanted to learn the divine name, the Lord said, “I am the one who is.” He imitates Moses’ timidity by saying youth is not up to prophesying. The Lord, however, urges him not to put forward the excuse of youthfulness but to do as he is told.

Source: ON JEREMIAH 1:1.4-6
[AD 461] Leo the Great on Jeremiah 1:5
Through the Holy Spirit we are reborn the children of promise, not in the mother’s womb but in the power of baptism. For this reason David, who certainly was a son of promise, says to God, “Your hands have made and fashioned me.” And to Jeremiah the Lord says, “Before I formed you in the womb I knew you, and before you were born I consecrated you.”

Source: LETTER 15:10
[AD 465] Maximus of Turin on Jeremiah 1:5
This, too, seems unworthy to pass over in silence in praise of John. Although he was not yet born, yet already he prophesies and, while still in the enclosure of his mother’s womb, confesses the coming of Christ with movements of joy since he could not do so with his voice.… In this regard I think that the prophetic phrase is appropriate that says, “Before I formed you in the womb I knew you, and before you were born I consecrated you.” We ought not to marvel that after he was put in prison by Herod, from his confinement he continued to announce Christ to his disciples, when even confined in the womb he preached the same Lord by his movements.

Source: SERMON 5:4
[AD 339] Eusebius of Caesarea on Jeremiah 1:6
The Hebrew Scripture introduces Moses at first as declining the leadership of the people by what he said to God who conversed with him: “I beg you, O Lord, appoint someone else who is able, whom you will send.” Afterwards it portrays Saul as hiding himself to avoid assuming the kingdom and the prophet Jeremiah as humbly declining his mission.

Source: PREPARATION FOR THE GOSPEL 12:9
[AD 390] Gregory of Nazianzus on Jeremiah 1:6
I resort once again to history. When I consider the men of best repute in ancient days, who were ever preferred by grace to the office of ruler or prophet, I discover that some readily complied with the call while others deprecated the gift. I also learn that those who drew back were not blamed for their timidity, nor were those who came forward accused of being too eager. The former stood in awe of the greatness of the ministry; the latter trustfully obeyed him who called them. Aaron was eager, but Moses resisted; Isaiah readily submitted, but Jeremiah was afraid of his youth and did not venture to prophesy until he had received from God a promise and a power beyond his years.

Source: IN DEFENSE OF HIS FLIGHT TO PONTUS, ORATION 2:114
[AD 390] Gregory of Nazianzus on Jeremiah 1:6
It is a good thing even to hold back from God for a little while—as did the great Moses in ancient times, and Jeremiah later on—and then to run readily to him when he calls. This is what Aaron8 and Isaiah did—as long as both are done with a respectful spirit. Do the former because you lack strength. Do the latter because of the power of God who calls you.

Source: ON EASTER AND HIS RELUCTANCE, ORATION 1:1
[AD 397] Ambrose of Milan on Jeremiah 1:6
Both Moses and Jeremiah, chosen by the Lord to declare the words of God to the people, avoided through modesty that which through grace they could do.

Source: On the Duties of the Clergy 1.17.66
[AD 397] Ambrose of Milan on Jeremiah 1:6
But perhaps you may say, How does Jeremiah call the yoke heavy, when the Lord in the Gospel has said, “For my yoke is easy, and my burden is light”? Now, first understand that the Greek has “yoke” only, and has not added “heavy.” Notice this, also, that although it was so in Lamentations, in the Gospel he said “easy yoke” and “light burden,” not “light yoke.” For the yoke of the Word can be heavy, yet easy. Heavy to the youth, heavy to the young man whose age is in fuller flower, so that he is unwilling to offer the neck of his mind in subjection to the yoke of the Word. The yoke of the Word can seem heavy because of the burdens of discipline, the rigor of improvement, the weight of abstinence and the curbing of lust. Yet it is easy because of the fruitfulness of grace, the hope of eternal reward and the sweetness of a purer conscience. Still, he called the yoke of the Word “easy” and the burden of conscience “light,” because for him who has taken up the yoke of the Word with a patient neck the burden of discipline cannot be heavy.

Source: CONSOLATION ON THE DEATH OF EMPEROR VALENTINIAN 11
[AD 407] John Chrysostom on Jeremiah 1:6
Prophets had power either to speak or to refrain from speaking. They were not bound by necessity but were honored with a privilege. For this reason Jonah fled, for this reason Ezekiel delayed and for this reason Jeremiah excused himself. And God drives them not only by compulsion but also by advising, exhorting, threatening. He does not darken their mind, because to cause distraction, madness and great darkness is the proper work of a demon. It is God’s work to illuminate and with consideration to teach what is necessary.

Source: HOMILIES ON 1 CORINTHIANS 29:2
[AD 420] Jerome on Jeremiah 1:6
This statement from Paul: "He who set me apart from the womb of my mother and called me through his grace was pleased to reveal his son to me, in order that I might preach him among the Gentiles." (Gal 1:15-16) John the Baptist was also sanctified in the womb. He received the Holy Spirit, stirred in the womb and spoke through the mouth of his mother.

Ah, ah, ah, Lord God: He pleads against his office, which in view of his age he cannot fulfill, showing the same modesty as Moses, who said that he was slight and meager of voice. But Moses was summoned, as it were, at a great and robust age, whereas Jeremiah is given the grace of boyhood, which is adorned with modesty and reserve.
[AD 420] Jerome on Jeremiah 1:6
(Verse 6.) And I said: Ah, ah, ah, Lord God, behold, I do not know how to speak, for I am a child. LXX: And I said, O Lord God, I do not know how to speak, for I am young. He detests the office that he cannot sustain due to his age, with the same modesty that Moses himself says he has a thin and weak voice (Exodus IV and 6). But he, as if he were seized with great and robust age, is caught up; forgiveness is given to this childhood, which is adorned with modesty and shame.

Source: Commentary on Jeremiah
[AD 253] Origen of Alexandria on Jeremiah 1:7-8
We do not find, therefore, that the expression “to be sent from God” is be used of anyone other than the saints. It occurs in the case of Isaiah … and in the case of Jeremiah, “You shall go to all that I shall send you”; and in the case of Ezekiel, “I send you to the people of Israel, to a nation of rebels, who have rebelled against me.”

Source: COMMENTARY ON THE GOSPEL OF JOHN 2:184
[AD 420] Jerome on Jeremiah 1:7-8
You should not consider the matter of age, he said, for you have learned through another prophet’s words that “a man’s gray hair is his wisdom.” May you only be willing to continue, for you will have me as a companion by whose assistance you will accomplish everything: “Open your mouth, and I will fill it.” Neither should you consider the number of those against whom you are about to speak, but consider me only, who is with you to deliver you, says the Lord. The Lord delivers, however, not so that the prophet will be free of persecutions and difficulties, for we read that he was severely afflicted. Instead, the Lord liberates one who suffers everything to overcome these tribulations rather than yielding to them.

Source: SIX BOOKS ON JEREMIAH 1:4.1-2
[AD 420] Jerome on Jeremiah 1:7-8
(Vers. 7, 8.) And the Lord said to me: Do not say, I am a boy, for you shall go to all whom I shall send you, and whatever I command you, you shall speak. Do not be afraid of their faces: for I am with you to deliver you, saith the Lord. Do not consider your age, says he; for by another prophet speaking, you have learned: The wisdom of a man is in his gray hairs (Wis. 4:9): Let it be only your will that you continue; you will have me as a companion, by whose assistance you will accomplish all things: open your mouth and I will fill it (Psalm 81:10). And do not consider the multitude of those to whom and against whom you are about to speak, but me, who am with you, so that I may rescue you, says the Lord. But the Lord does not deliver in order that the Prophet may be free from persecutions and hardships, for we read of him enduring many things; but rather that he may endure everything with patience and not be overcome by distress.

Source: Commentary on Jeremiah
[AD 390] Gregory of Nazianzus on Jeremiah 1:8
Some readily complied with the call, others deprecated the gift... Isaiah readily submitted (Is 6:8), but Jeremiah was afraid of his youth.

Ah, ah, ah, Lord God: What is it that has induced this fear in me, that, instead of supposing me to be needlessly afraid, you may highly commend my foresight? I hear from Moses himself, when God spoke to him, that, although many were bidden to come to the mount, and Moses alone to draw near, and the people were not to go up with him. Exodus 24:1-2 For it is not everyone who may draw near to God, but only one who, like Moses, can bear the glory of God. Moreover, before this, when the law was first given, the trumpet-blasts, and lightnings, and thunders, and darkness, and the smoke of the whole mountain, and the terrible threats that if even a beast touched the mountain it should be stoned, Hebrews 12:18 and other like alarms, kept back the rest of the people, for whom it was a great privilege, after careful purification, merely to hear the voice of God. But Moses actually went up and entered into the cloud, and was charged with the law, and received the tables, which belong, for the multitude, to the letter, but, for those who are above the multitude, to the spirit.
[AD 220] Tertullian on Jeremiah 1:9
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.’ ”

Source: AGAINST PRAXEAS 22
[AD 253] Origen of Alexandria on Jeremiah 1:9
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.”

Source: ON FIRST PRINCIPLES 2:8.3
[AD 253] Origen of Alexandria on Jeremiah 1:9
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.”

Source: AGAINST CELSUS 4:1
[AD 407] John Chrysostom on Jeremiah 1:9
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.

Source: HOMILIES ON THE GOSPEL OF JOHN 69
[AD 412] Theophilus of Alexandria on Jeremiah 1:9
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.

Source: LETTER 90, TO EPIPHANIUS
[AD 420] Jerome on Jeremiah 1:9
(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.

Source: Commentary on Jeremiah
[AD 390] Gregory of Nazianzus on Jeremiah 1:10
Isaiah, again, beheld the glory of the seraphim, and after him Jeremiah, who was entrusted with great power against nations and kings. The one heard the divine voice and was cleansed by a live coal for his prophetic office, and the other was known before his formation and sanctified before his birth. Paul, also, while yet a persecutor, who became the great herald of the truth and teacher of the Gentiles in faith, was surrounded by a light46 and acknowledged him whom he was persecuting, and was entrusted with his great ministry and filled every ear and mind with the gospel.

Source: ON THE DEATH OF HIS FATHER, ORATION 18:14
[AD 420] Jerome on Jeremiah 1:10
It is important to observe here that two joys succeed four sorrows. The good cannot be built up unless the evil is destroyed, nor can the best be planted unless the worst is eradicated. For “every plant that the heavenly Father has not planted will be uprooted,” and every building that does not have its foundation on rock but was built on sand is undermined and destroyed by the word of God. But that which Jesus will consume by the breath of his mouth and destroy by the coming of his presence, indeed, all sacrilege and perverse doctrine, he will annihilate forever. Furthermore, he will depose and scatter all who elevate themselves against the knowledge of God, trusting instead in their own wisdom, which is foolishness to God, so that the lower dwellings may be prepared for them and that those who are conformed to the truth of the church, having previously been destroyed and plucked up, might be planted and established in the higher places, such that what the apostle said will be fulfilled: “You are God’s edifice, God’s field.” Many people understand this passage to refer to the person of Christ. For the name Jeremiah means “the heights of the Lord,” the Lord who destroyed the kingdoms of the devil, who had shown them to him on a high mountain, and destroyed the adversarial powers as well, canceling the bond of errors on the cross. It is also said in the Psalms concerning these things, after the figurative truth of history: “Why do nations murmur and the people meditate in vain? The kings of the earth stand by and the princes convene as one.” The church of God is planted and built for those who were plucked up, destroyed, dragged down and lost. But about the person of Jeremiah, there is no doubt, for we read subsequently that he took a chalice full of wine and all the nations were commanded to drink.

Source: SIX BOOKS ON JEREMIAH 1:6.1-5
[AD 420] Jerome on Jeremiah 1:10
(Verse 10) Behold, I have appointed you today over nations and over kingdoms, to uproot and to destroy, and to scatter, and to demolish, and to build, and to plant. This addition that we have made from Hebrew, 'and to scatter,' is not found in the Septuagint. And it must be considered that two joys follow four sorrows. For good things cannot be built unless evil things are destroyed: and the best things cannot be planted unless the worst things are uprooted. For every plantation that the heavenly Father has not planted will be uprooted, and any building that does not have its foundation on the rock but is constructed on sand will be dug up and destroyed by the word of God. But that which Jesus will consume with the breath of His mouth and destroy by the coming of His presence, namely all sacrilegious and perverse doctrine, He will utterly destroy forever. Moreover, He will dissipate and overthrow those things that are exalted against the knowledge of God and rely on their own wisdom, which is foolishness before God, so that humble things may be built up and in place of the high things that have been destroyed and uprooted, new things may be constructed and planted that are in accordance with the teachings of the Church. And let that which the Apostle says be fulfilled, 'You are God's building, you are God's field' (2 Corinthians 3:9). Here they understand this place as being above the person of Christ: for Jeremiah interprets high of the Lord, who destroyed the kingdoms of the devil, which he had shown to him on a high mountain: he will destroy the opposing powers, wiping out the handwriting of errors on the cross. Concerning which, in the Psalm, after the truth of the stories, he speaks tropically: Why do the nations rage, and the people meditate on vain things? The kings of the earth stand up, and the princes gather together in one (Psalm 2:1-2). For these things having been uprooted, destroyed, and lost, and having been dragged down into the depths, the Church of God is built and planted. However, there is no doubt concerning the person of Jeremiah. For we read in the following (Ad. cap. XXV) that he should take a cup full of pure wine in his hand; and he is ordered to offer it to all the nations around.

Source: Commentary on Jeremiah
[AD 430] Augustine of Hippo on Jeremiah 1:10
For unless there were some who were destroyed to be rebuilt, Jeremiah would not have written, “See, I have this day set you to throw down and to build.” - "Expositions of the Psalms 89.3"
[AD 435] John Cassian on Jeremiah 1:10
But you should know that we must work twice as hard to drive out vice as we do to acquire virtue. And this is not simply our own opinion, but we were instructed by the opinion of the One who alone knows the strength and the method of his work: “See,” he says, “I have set you this day over nations and over kingdoms, to pluck up and to break down, to destroy and to overthrow, to build and to plant.” He points out that four things are required for getting rid of poisonous elements: to root up, to pull down, to waste and to destroy. But in order to do good and acquire righteousness, all that is required is to build and to plant. It is perfectly evident that it is a harder thing to tear up and eradicate the ingrained passions of body and soul than to introduce and plant spiritual virtues.

Source: CONFERENCE 2:14.3
[AD 230] Didascalia Apostolorum on Jeremiah 1:11-12
Now our rod is the Word of God, Jesus Christ, as Jeremiah saw him as an almond rod. So everyone that spares his son a word of rebuke hates his son. Therefore teach your sons the word of the Lord. Punish them with lashes. Subdue them by your word of religion from their youth.

Source: DIDASCALIA 22.[4:11]
[AD 397] Ambrose of Milan on Jeremiah 1:11-12
It is written in the book of the prophet, “Take a branch from a nut tree.” So we must consider why the Lord said this to the prophet, for it is not written without a purpose, since we also read in the Pentateuch that the nut tree of Aaron, the priest, blossomed after it had been laid away for a long while.

Source: LETTER 62
[AD 420] Jerome on Jeremiah 1:11-12
(Verse 11, 12.) And the word of the Lord came to me, saying: What do you see, Jeremiah? And I said, I see a watching rod. And the Lord said to me: You have seen well, for I will watch over my word to perform it. For the watching rod, the Septuagint translated it as a nut-stick. Therefore, we must work so that the Latin reader understands the Hebrew etymology briefly. Seced is called a nut: but watching or watch or to watch is called Soced. And in the later [books], the leopard is placed in this position as a vigilant guardian. From this, therefore, because it is called a nut, due to the similarity of the word to the understanding of 'watchful', it alluded to the name: which indeed is also written in Daniel according to Theodotion, so that the dividing and cutting of the trees (namely oak and mastic) is appointed to adulterous priests. Likewise, in the beginning of Genesis, from the man who is called Is (), the woman is called Issa (), as some kind of mannish woman, because she is taken from man. For the nutcracker staff, the vigilant rod, the Eagle and Symmachus; but they transferred the almond to Theodotius. The rod, however, keeps watch, considering all the sins of the people, in order to strike and rebuke the transgressors. Therefore the Apostle writes to the sinners: What do you want? Shall I come to you with a rod, or in love and the spirit of gentleness? (1 Corinthians 4:21). This is the rod, or staff, that David speaks of: Your rod and your staff, they comfort me (Psalm 23:4). Beautifully he placed, they were consoled. For in this way the Lord corrects, so that he may amend. And just as a nut, or an almond, has a very bitter shell, and is surrounded by a very hard shell, so that when the bitter and hard parts are removed, the sweetest fruit is found: in the same way, all correction and the labor of self-restraint seem bitter for the present: but they produce the sweetest fruits. Hence that old saying: The roots of letters are bitter, the fruits are sweet. A certain rod and nut are understood to symbolize the Lord, of whom Isaiah says: 'A rod shall come forth from the root of Jesse' (Isaiah 11:1). Therefore, even the rod of Aaron, which was thought to be dead, is said to have blossomed at the resurrection of the Lord.

Source: Commentary on Jeremiah
[AD 215] Clement of Alexandria on Jeremiah 1:13-19
For how shall we not regard it fearful, if one who knows God shall not recognize the Lord? While the ox and the donkey, stupid and foolish animals, will know one who feeds them, Israel is found to be more irrational than these? And having, by Jeremiah, complained against the people on many grounds, God adds, “They have forsaken me, says the Lord.”

Source: CHRIST THE EDUCATOR 1:9
[AD 253] Origen of Alexandria on Jeremiah 1:13-19
Place that candlestick in the south that it may look to the north. For when the light has been lit, that is, when the heart is watchful, it ought always to look to the north and watch for “him who is from the north,” as also the prophet says he saw “a kettle or pot kindled and its face was from the face of the north,” for “evils are kindled from the north for the whole earth.” Be watchful, therefore, apprehensive and zealous. Always contemplate the slyness of the devil and always watch the place from which temptation may come, from which the foe may invade, from which the enemy may creep up. For the apostle Peter also says, “Your adversary the devil walks around like a roaring lion seeking whom he may devour.”

Source: HOMILIES ON EXODUS 9:4
[AD 420] Jerome on Jeremiah 1:13-14
(Vers. 13, 14.) And the word of the Lord came to me a second time, saying: What do you see? And I said, I see a boiling pot, and its face is from the north. And the Lord said to me: From the north evil will be opened (or kindled) upon all the inhabitants of the land. To some degrees, the torments are given to the sinners, so that they may gradually come to salvation. Those who do not want to be corrected by the striking rod are thrown into the bronze and burning pot, as Ezechiel writes more fully, which is kindled from the face of the north (Ezech. XXIV), signifying the king of Babylon and the city of Jerusalem. And it is beautifully inserted: From the North, evil things will ignite upon all the inhabitants of the earth: either the land of Judah, or certainly the entire earth, about which it is written in the Apocalypse: Woe to all the inhabitants of the earth (Apoc. VIII, 13). For the holy ones are not inhabitants of the earth: but rather strangers and pilgrims, of whom one says: I am a stranger upon the earth; and a pilgrim like all my fathers (Psal. XXXVIII, 13). And another: My days are few and evil, in which I sojourn on the earth (Gen. XLVII, 9). And Peter also writes the Catholic Epistle to the strangers scattered throughout Pontus, Galatia, and Cappadocia (1 Peter 1). And according to mystical interpretations, Solomon speaks of the harsh north wind (Proverbs 25:23), which is called the east wind by those who have lost the warmth of faith due to its coldness.

Source: Commentary on Jeremiah
[AD 435] John Cassian on Jeremiah 1:13-19
A saint is different from a sinner, not because he or she is not tempted in the same way but because he or she is not defeated even by a great assault, while the other is overcome even by a slight temptation. The strength of any good person would not, as we said, be worthy of praise, if the victory was gained without being tempted. Most certainly there is no room for victory where there is no struggle and conflict. “Blessed is the one who endures trial, for when he has stood the test, he will receive the crown of life that God has promised to those who love him.” According to the apostle Paul also, “power is made perfect” not in ease and delights but “in weakness.” “And behold,” says he, “I make you this day a fortified city, an iron pillar and bronze walls, against the whole land, against the kings of Judah, its princes, its priests and the people of the land. They will fight against you; but they shall not prevail against you, for I am with you, says the Lord, to deliver you.”

Source: CONFERENCE 3:18.13
[AD 458] Theodoret of Cyrus on Jeremiah 1:13-19
The blessed Jeremiah also saw a boiling pot tilted away from the north. So he means that Manasseh will recover its own land, Ephraim regain its former power and Judah be renamed king of all, whereas the Moabites will be subject to them, observing their invincible strength—and not only they but also Edomites and foreigners.

Source: COMMENTARY ON THE PSALMS 60:6
[AD 458] Theodoret of Cyrus on Jeremiah 1:13-19
He emphasizes the justice of what has been done by adding, “I shall pronounce my judgment against them because of all their wickedness in forsaking me. They sacrificed to foreign gods and worshiped the works of their hands.” What could be more foolish than this kind of godlessness? What could be more righteous than retribution? Consider that they, for their part, forsook their own maker and turned things of their own making into gods. He, by contrast, after demonstrating his patient mercy for such a long time, finally deprived them of his characteristic grace. Once deprived of it, they became enslaved to unholy people.

Source: ON JEREMIAH 1:1.16
[AD 420] Jerome on Jeremiah 1:15-16
(Verse 15, 16.) For behold, I will gather all the families of the kingdoms of the North, says the Lord, and they shall come and each one shall set their throne at the entrance of the gates of Jerusalem, and over all its surrounding walls, and over all the cities of Judah. And I will speak my judgments with them concerning all their wickedness, who have forsaken me, and worshiped foreign gods and bowed down to the work of their own hands. Without a doubt, many nations and the kings of each nation were subjected to the Babylonian king, who, besieging Jerusalem, placed their thrones and tents around it, so that none of those who were closed in could escape. And not only Jerusalem, but also all the cities of Judah were surrounded by a similar siege. And when, he says, the city has been captured, then I will speak to them that my judgments were right, and that each one received what they deserved: not for the other vices to which human nature is subject, but especially for idolatry, by which they deserted me and worshipped the works of their own hands. Some interpret this passage in a positive way, namely that those who have been refined in the bronze furnace and purified through torments will afterwards become princes of Jerusalem; and after the Lord has shown compassion to them, then he will rebuke them because, when he deserted them, they worshipped idols. But this is a violent and wicked interpretation: so that an ignorant handler does not commit slander.

Source: Commentary on Jeremiah
[AD 420] Jerome on Jeremiah 1:17
(Verse 17.) So gird up your loins and arise, and speak to them all that I command you. And Job is commanded to gird up his loins (Job 4); and to the Apostles (Luke 12), that with girded loins, which Elijah (2 Kings 1) and John the Baptist (Matthew 3) had mortified with haircloth belts, they may hold lamps in their hands, namely for the proclamation of the Gospel. Therefore, whoever is going to speak the words of God must gird up his loins, knowing that all the power of the devil is in the loins (Job 40); and let the righteous man say in the Psalms: My loins are filled with illusions (Psalm 37:8). And when he has girded his loins, let him hear what is written: Arise, you who sleep, and arise from the dead: and Christ shall enlighten you (Ephesians 5:14); that being always vigilant and rising from sleep, he may speak the things that God has commanded him.

Do not be afraid of their face: for I will not make their appearance fearful to you. Whether as the Septuagint and other interpreters have: lest I make you afraid. And the sense is according to our translation: Do not be afraid of their face: for with me as your helper, you will not be able to fear them. According to the Septuagint: Do not be afraid of their face, have the confidence of my command. For if you do not offer what you have, in order to stop being afraid, I will abandon you and deliver you to fear, and in a way it will seem that I make you afraid while I abandon you to fear. But this signifies that truth should always be loved: and the multitude of men should not be feared, who, when rebuked, do not endure it; but they lay snares for the one who rebukes them. And what follows in the Septuagint: 'For I am with you to deliver you,' says the Lord, is not found in the Hebrew. And the meaning is: I will deliver you, not so that no one lays snares for you; but so that, enduring the snares, you do not transgress.

Source: Commentary on Jeremiah
[AD 420] Jerome on Jeremiah 1:18-19
(Verse 18, 19) For I have set you today (or Behold I have made you on this day) as a fortified city, and as an iron column, and as a bronze wall over all the earth: to the kings of Judah, to its princes, and to its priests, and to the people of the land. And they will fight against you, but they will not prevail, for I am with you, says the Lord, to deliver you. The divine word describes why the Prophet should not be afraid. I, he says, have set, or made you today, that is, in the present life, until it is called today, as a very strong city: not as one house, nor a tower, or any walls (Matthew 5); but as every city that is situated on a mountain cannot be hidden. About which it is written: Glorious things are said of you, O city of God (Psalm 86:2). And: I am a strong city, a city that is under attack (Isaiah 27:3). And, in a column, it is said of a pillar of iron, about which the Apostle writes: The pillar and foundation of truth (1 Timothy 3:15). Thus Peter and John, who were considered pillars of the Church, gave the right hand of fellowship to Paul and Barnabas. And not only this, but it is said to be a bronze wall, which is not damaged by rust and does not perish when beaten by rain, but becomes stronger with age. But you are such against kings and princes and people, not of any place, but of the land; those who have earthly wisdom and do not know heavenly things, who have the image of the earth and not of the heavenly. These, he says, will fight against you and will not prevail. Why, I ask? What is the cause of such great strength that neither kings, nor princes, nor priests, nor people can prevail against one? It follows: Because I am with you, says the Lord, to deliver you. If at any time the kings of Judah, who are called confessors, and their princes, and the priests, and the people, namely the bishops and presbyters and deacons, and the lowly and ignoble commoners, should rise up against the holy man, let him have firm faith and cease to fear: for with the help of the Lord, he will prevail.

Source: Commentary on Jeremiah