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 {see Hebrews 5:4}. Hence, 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 womb¹ I knew thee. He introduces God as the speaker, that what he declares might be more emphatical, that it might be of more weight and 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 much moved the hearers; but when he brings forward God as the speaker, there is necessarily more weight and force in what is said.

I pass by here what might be more largely said on what is necessary in one's call, so that he may be attended to by God's people; for no one, by his own and private right, can claim this privilege of speaking, as I have already said, inasmuch as this is what belongs to God alone. But I have elsewhere spoken at large on the prophetic call; it is therefore enough now to point at such things as these as it were by the finger: and particular discussions must be sought elsewhere; for were I to dwell at large 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 end, 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 specially of the Prophet, as though other men are unknown to God, but it is to be understood of the prophetic office, as though he had said, "Before I formed thee in the womb, I destined thee for this work, even that thou mayest 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 is the same as the knowledge of God: and thus we perceive that 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 according to his own nature fitted for the work. Since then this fitness is the gratuitous gift of God, it is nothing strange that God declares that he had sanctified Jeremiah, as though he had said, "I formed thee man in the womb, and at the same time appointed thee for this particular work; and as it was not in thy power to bring with thee a qualification for the prophetic office, I formed thee not only a man, but a prophet." This is the import of the passage.

But they refine too much, who think that the Prophet was sanctified from the womb as John the Baptist was, for the words mean no such thing; but only that is testified of Jeremiah, which Paul also affirms respecting himself in the first chapter of the Epistle to the Galatians, 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 the generation of any one: it is then the same as though God had said of Jeremiah, that he was formed man for this end that in due time he might come forth 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 real, but intimated that he was appointed a Prophet before he was born.

It however seems strange that he was given 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 especially for his Church, yet his teaching belonged to other nations, as we shall presently 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 nigh and known to the Jews. This was indeed as it were accidental: but though he was given as a Prophet especially to his own people, yet his authority extended to heathen nations. No doubt nations are mentioned, including many, in order that the power and dignity of his teaching might appear more evident. It follows-