Jeremiah 1:7

“But the Lord said unto me, say not, I am a child, etc.] This excuse will not be admitted: for thou shall go to all that I shall send thee; either to “every place”, as the Targum paraphrases; or “to all persons to whom” he should be sent, as the Septuagint and Arabic versions render the words; or “to all things for which” he should send him, as the Syriac and Vulgate Latin versions. The sense is, that he should go everywhere, and to every person, and on every errand and message he should be sent unto and with: and whatsoever I command thee, thou shall speak; out and openly, and keep back nothing through the fear of men; as follows:”

“to all that--to all "to whom" [ROSENMULLER]. Rather, "to all against whom"; in a hostile sense (compare Jer 1:8, Jer 1:17-19) [MAURER]. Such was the perversity of the rulers and people of Judea at that time, that whoever would desire to be a faithful prophet needed to arm himself with an intrepid mind; Jeremiah was naturally timid and sensitive; yet the Spirit moulded him to the necessary degree of courage without taking away his peculiar individuality.”

“Jeremiah suggested two difficulties, the first inexperience, the second timidity. God now removes the first of these. Inexperience is no obstacle where the duty is simple obedience His timidity is removed by the promise given him in the next verse. return to 'Top of Page'”

“Thou shalt speak - Fear not, I will make thee eloquent and courageous. Jeremiah 1:9”

“1:7-8 God urged Jeremiah to look beyond himself to the importance of the task he was called to fulfill. He had to meet God’s requirements for a royal messenger, which included willingness to travel and the faithful delivery of the Lord’s messages.”

“for thou shalt: Jer 1:17, Jer 1:18; Exo 7:1, Exo 7:2; Num 22:20, Num 22:38; Kg1 22:14; Ch2 18:13; Eze 2:3-5; Eze 3:17-21, Eze 3:27; Mat 28:20; Mar 16:15, Mar 16:16; Act 20:27 Jeremiah 1:8”

“This excuse God holds of no account. As prophet to the nations, Jeremiah was not to make known his own thoughts or human wisdom, but the will and counsel of God which were to be revealed to him. This is signified by the clauses: for to all to whom I send thee, etc. The על belonging to תלך stands for אל, and does not indicate a hostile advance against any one. כל after על is not neuter, but refers to persons, or rather peoples; since to the relative אשׁר in this connection, עליהם is quite a natural completion; cf. Isa 8:12, and Ew. 331, c. Only to those men or peoples is he to go to whom God sends him; and to them he is to declare only what God commands him. And so he needs be in no anxiety…”