Who am I--Sermon

Who am I--Sermon--Jeremiah 1-10

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. 

 

create a sermon on the theme of Identity and based on this text:

 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.  Include the calling of Gideon and the story of Abigail as examples of God's calling and plans for our lives.

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Crafting the Sermon

To build your sermon on 'Identity,' I'm starting by breaking down the request into its core components. The goal isn't just to gather information, but to structure it as a compelling sermon. This involves an introduction to the human struggle for identity, a deep dive into the foundational text from Jeremiah, and then using the stories of Gideon and Abigail as powerful illustrations, all leading to a final conclusion for the listener.

Analyzing the Core Text

First, I'll focus on the primary passage, Jeremiah 1:5-10. My research will center on its key themes: God's foreknowledge (knowing us before birth), our human insecurity (Jeremiah's claim, 'I am a child'), and the divine empowerment that overcomes our inadequacy (God's response, 'I have put my words in thy mouth').

Gathering Illustrations

Next, I'll research the story of Gideon, focusing on the powerful contrast between his self-perception ('I am the least') and God's identity for him ('mighty warrior'). I'll then explore the story of Abigail, noting how her identity isn't defined by her difficult circumstances (her foolish husband, Nabal) but by her wisdom and decisive action, which ultimately saves her household and prevents future bloodshed.

Connecting the Themes

Finally, I'll look for resources and theological insights that connect these three figures. The goal is to synthesize their stories to illustrate the sermon's core message: that our true identity is not based on our feelings, our social standing, or our circumstances, but is instead rooted in God's divine calling and empowerment.

 

Understanding Jeremiah's Call

My initial research into Jeremiah 1:5-10 has been very fruitful. The analysis confirms a powerful contrast: our self-perceived identity versus our divinely-given identity. Jeremiah's excuse, "I am a child," represents our own feelings of inadequacy, inexperience, and fear. God's response is a direct counter to this: He doesn't just offer encouragement, He provides a new identity. The key insight is that God's calling is not based on our present qualifications but on His eternal foreknowledge and His empowering presence. The moment He says, "I have put my words in your mouth," He is equipping Jeremiah with the very thing he felt he lacked, making his inadequacy irrelevant.

Developing the Sermon's Illustrations

With a solid foundation in the Jeremiah passage, I'm now turning to the illustrative examples you requested: Gideon and Abigail. For Gideon, I'll be looking for analysis that highlights the stark contrast between his self-doubt—hiding in the winepress and calling himself the "least"—and God's greeting to him as a "mighty warrior." This provides a direct parallel to Jeremiah's story. For Abigail, I'll explore how her identity as a wise and decisive peacemaker shines through despite her difficult circumstances, particularly her foolish husband, Nabal. Her story will show how a God-given identity can be lived out through wisdom and action, not just a dramatic calling.

Connecting with the Audience

A sermon needs to connect with the listener's lived experience. To create a compelling introduction, I'm researching the modern struggle for identity, looking for illustrations related to career, social media, and personal anxieties. This will help frame the sermon's central question: 'Where do we find our true identity?'

Synthesizing the Message

My final step in this research phase will be to find theological sources that explicitly tie these three stories—Jeremiah, Gideon, and Abigail—together under the single theme of 'Identity.' I'm looking for material that synthesizes these narratives to build the sermon's core argument: that our true identity is not found in our feelings, our failures, or our circumstances, but is instead a gift from God, rooted in His calling and empowered by His presence.

 

Gideon: From 'Least' to 'Mighty'

My research on Gideon has provided a perfect parallel to Jeremiah's story of inadequacy. I found that Gideon's identity was defined by his fear—he was hiding in a winepress and called his clan the 'weakest' and himself the 'least.' God, however, addresses him as a 'mighty warrior.' This highlights the sermon's core theme: God calls us not based on who we *are* in our own eyes, but who we *will be* in His power. The key insight is that God's presence, 'I will be with you,' is what qualifies the called, a fact He proved by shrinking Gideon's army to show it was His strength, not human might, that mattered.

Abigail: Identity Beyond Circumstance

The story of Abigail offers a powerful contrast to Gideon and Jeremiah. Her 'identity crisis' wasn't one of self-doubt, but of circumstance. She was married to a 'foolish' and 'worthless' man named Nabal. However, the texts I've found describe her as 'intelligent and beautiful,' and her actions show immense wisdom, courage, and discernment. She acted with agency, refusing to be a victim of her situation. She not only saved her household but also preserved David's moral integrity by preventing him from committing 'bloodguilt.' This demonstrates how our God-given identity can be lived out through wise action, even in the midst of chaotic circumstances.

Weaving the Stories Together

I've found strong connections between Jeremiah's call and Gideon's, both centering on God's adequacy in human inadequacy. I've also found material for the sermon's introduction that frames the modern 'identity crisis' in a way that the Bible directly answers. The world tells us to 'find' our identity, but Scripture shows us our identity is *given* by God. My next step is to find sources that more explicitly frame Abigail's story not just as wisdom, but as her *fulfilling her divine calling* within her specific context, solidifying her as the third pillar of this sermon.

Deepening the Analysis

I'm now moving from broad searching to a deeper analysis of the best sources I've uncovered. I will be looking into specific sermon outlines and theological articles on Gideon, Abigail, and Jeremiah. This will help me extract specific, quotable insights and detailed arguments to construct the body of the sermon, ensuring each part is strongly connected to the central theme.

 

Creating the initial report outline...

The initial information sweep has returned a significant volume of data. I am now synthesizing these preliminary findings to construct a logical report outline. This structured framework will organize the key arguments, establish a clear narrative flow, and map the primary data points to their respective sections.

Synthesizing the Core Message

I've now gathered all the key components for the sermon. A central insight I've found is that a 'personal vocation crisis is fundamentally an identity crisis.' This idea perfectly links Jeremiah's self-doubt to our modern feelings of not knowing who we are or what we're supposed to do. The answer, as seen in Jeremiah 1:5, is that our identity and purpose are not things we invent, but gifts we receive from God's foreknowledge and calling.

Gideon: 'A Weakling in a Winepress'

My research on Gideon has solidified. A key concept is that God's call *creates* the reality. He calls Gideon a 'mighty man of valor' *before* he shows any valor at all, while he's still a 'weakling in a winepress.' God then patiently shapes him into that identity, dealing gently with his doubts (like the fleece). This powerfully illustrates how God's identity for us supersedes our own self-doubt and fear.

Abigail: The Wise Mediator

The story of Abigail provides a crucial third pillar. I've found she is a powerful example of someone whose identity is not defined by her circumstances (her foolish husband). The key insight is that she acts as a wise 'mediator,' saving her household from wrath and also saving David from his own rashness. I've found a great structure for this part of the sermon: her identity was expressed through **Urgency** (she acted quickly), **Humility** (she bowed down), and **Wisdom** (she reminded David of *his* true identity).

Preparing for the Final Sermon

My research is now complete. I have a strong introduction that contrasts the world's view of identity with the Bible's, a deep analysis of the Jeremiah text (including the 'jolt' of God's touch and the power of His words), and two powerful illustrations in Gideon and Abigail. I've successfully synthesized these three narratives to show that our true identity is not found in our feelings, abilities, or circumstances, but is received from God. I am now ready to weave all this research into the final sermon.

 

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The Anatomy of a Calling: Who God Says You Are


I. Introduction: The Identity Crisis and the Primal Question

A well-known anecdote from the 19th century illustrates the modern dilemma of personal identity. The famous German philosopher Schleiermacher, then an old man, was sitting alone on a park bench. A policeman, deeming him a vagrant, shook him and demanded, "Who are you?" Schleiermacher reportedly replied, "I wish I knew".1
This story serves as a parable for the contemporary era. Modern culture is inundated with messages regarding identity. Individuals are advised to "find themselves," "create their personal brand," or "be somebody".1 This search for identity is often frantic and pragmatic, rooted in external, fluctuating metrics: career success, social media presence, political affiliations, or curated "selfies".3 The foundational problem with an identity built on these shifting sands is its inherent instability; as these external factors change, the identity itself is thrown into crisis.5
The core issue lies in a fundamental misunderstanding of identity and purpose. The modern world suggests that an individual must first discover who they are, and from that self-discovery, they will then learn what to do. Biblical analysis suggests this is backward. As theologian Francis Schaeffer noted, when people fail to do what God asks, the problem is one of identity; they have forgotten who God is and the purpose for which He created them.6
Analysis of the biblical model reveals that a "personal vocation crisis is an identity crisis".7 A person does not know who they are because they do not know what they were made for. The biblical framework inseparably links identity and purpose. One cannot fully grasp who one is until one understands Whose one is and what one has been ordained to do. Identity is not found, achieved, or created by the self; it is received, declared, and commissioned by God. The call of Jeremiah provides the foundational text for this divine framework.

II. The Blueprint of Identity: Before I Formed You (Jeremiah 1:5-8)


A. The Divine Blueprint

The opening of Jeremiah's call, in verse 5, provides the bedrock for a biblical understanding of identity: "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."
This single verse contains a four-part, unbreakable chain of divine action that defines Jeremiah's existence—and by extension, the identity of the believer.
"I formed thee..." (Creation): Human existence is not an accident. It is the intentional work of a Creator. As Ephesians 2:10 states, believers are God's "handiwork".8
"I knew thee..." (Relationship): This is the core of the verse. The Hebrew verb used here, yada, signifies far more than mere intellectual awareness. It is "covenantal knowing".7 It is the language of the deepest intimacy, implying a personal knowledge that reaches to the very soul, existing before an individual possesses a personality, habits, or quirks.7
"I sanctified thee..." (Consecration): As a direct result of this intimate knowing, God sets the individual apart. This sanctification is not based on future performance but on God's divine possession.
"I ordained thee..." (Vocation): This is the climax of the sequence. The knowing and consecrating flow directly into the appointing. Identity ("known" and "sanctified") is thus revealed as inseparable from purpose ("ordained... a prophet").9

B. The Human Objection

In verse 6, Jeremiah's response to this profound definition of his identity is immediate: "Then said I, Ah, Lord GOD! behold, I cannot speak: for I am a child."
Jeremiah hears God's definition of him—"a prophet unto the nations"—and his immediate reaction is to look at himself. He holds his personal resume up against the divine calling and finds a complete mismatch. His objection, "I am a child," is the quintessential cry of human inadequacy.12 It represents every human objection based on perceived limitations: "I am too young," "I am too old," "I am too broken," "I am too inexperienced," or "I have too much of a past".10 Humans tend to define themselves by their limitations.

C. The Divine Rebuttal

God's response in verses 7-8 is not a negotiation; it is a command: "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. Be not afraid of their faces: for I am with thee to deliver thee..."
God forbids Jeremiah's self-diminishing rhetoric.15 He does not debate the point. He does not reassure Jeremiah by saying, "You are actually very articulate for your age." He simply invalidates the entire premise of the objection.
The divine solution to Jeremiah's "I cannot" is not to build his self-confidence but to establish his God-confidence. The inadequacy is rendered irrelevant. God provides two reasons why Jeremiah's self-assessment does not matter:
Sovereignty (v. 7): "...for thou shalt go... thou shalt speak." The adequacy for the task is measured not by Jeremiah's personal skill, but by God's divine choice and sovereign command.15
Presence (v. 8): "...for I am with thee..." This is the antidote to all fear and inadequacy.12 The answer to Jeremiah's "I am a child" is not "You are an adult"; the answer is God's "I AM".17 The qualification for the call is not human ability but God's abiding presence.

III. The Declaration of Identity: Mighty Warrior in the Winepress (Gideon, Judges 6)

The divine pattern established in Jeremiah 1 is further illustrated in high-definition in the calling of Gideon in Judges 6. If Jeremiah felt like a child, Gideon was behaving like one.

A. The Anatomy of Inadequacy

When Gideon is introduced, Israel is under the oppressive thumb of the Midianites, who regularly destroy their crops. Gideon is found "threshing wheat... to hide it from the Midianites".18 The location is the key to his identity. Wheat was threshed on an open, windy hilltop; a winepress was a pit dug into the ground.20 Gideon is a man out of place, defined by his fear, hiding in a hole.14 He is the very picture of inadequacy and cowardice.

B. The Divine Declaration

In Judges 6:12, the "angel of the LORD" appears to him with an astonishing greeting: "The LORD is with you, thou mighty warrior."
This greeting is a divine contradiction. God's messenger looks at a "weakling in a winepress" 21, a man described as "a bit of a coward" 21, and names him a "mighty warrior".22 This is the core of the Gideon narrative. God is not describing Gideon's current character; He is declaring Gideon's new identity.23 God "speaks identity and courage over" those He finds in fear.21 The divine word does not reflect reality; it creates it.24 God did not call Gideon because he was a mighty warrior; He called him a mighty warrior to make him one.24

C. The Same Objection, The Same Rebuttal

Like Jeremiah, Gideon immediately argues, objecting not only based on his circumstance ("if the LORD be with us, why then is all this befallen us?") but on his self-perceived identity. In Judges 6:15, he protests: "Behold, my clan is the weakest... and I am the least in my father's house".22 This is Jeremiah's "I am a child," amplified. Gideon sees himself as the "least of the weakest".14
God's response in verse 16 is identical in principle to His response to Jeremiah: "And the LORD said unto him, Surely I will be with you...".26
This reveals a clear, divine pattern for establishing identity, as demonstrated across multiple biblical callings.
Table 1: The Divine Pattern of Identity
Biblical Figure
Jeremiah
Gideon
Moses

This pattern, synthesizing the narratives of Jeremiah, Gideon, and Moses, demonstrates that God's consistent answer to human inadequacy is the promise of His all-sufficient presence.13 God's response to the human "I am not" is always His "I AM."

IV. The Enactment of Identity: Wisdom in the Face of Folly (Abigail, 1 Samuel 25)

The narrative of Abigail in 1 Samuel 25 demonstrates what this divinely-given identity looks like when it is enacted in a crisis. Abigail does not receive a dramatic, visionary call from an angel. Instead, the identity God has already cultivated in her is activated by a life-threatening situation.30

A. The Context of Crisis

Abigail's identity is trapped by her circumstances. The text describes her as "a woman of good understanding, and of a beautiful countenance." She is the embodiment of wisdom. However, she is married to Nabal, a man described as "churlish and evil in his doings".32 His very name means "Fool".34 Abigail's story is one of wisdom bound to folly.
The crisis erupts when David, the future king, is insulted by Nabal. In a rash fit of anger, David vows to slaughter every male in Nabal's household, an act that would bring "bloodguilt" upon him and his future dynasty.33

B. The Activation of Identity

When Abigail learns of the impending disaster, she does not panic, flee, or despair. The text states she "acted quickly".37 Her actions flow directly from her identity as a wise woman of God, demonstrating a three-fold strategy for peacemaking 37:
Urgency: She "acted quickly," immediately gathering a massive amount of provisions and moving toward the conflict, not away from it.37
Humility: She rides to meet David and "bowed down with her face on the ground".37 The innocent party, she assumes the posture of the guilty.
Wisdom: She does not merely beg for mercy; she argues with wisdom.37 She respectfully but firmly speaks truth to power.38

C. The Power of an Enacted Identity

Abigail's speech to David is a masterclass in identity. First, she acts as a mediator. In 1 Samuel 25:24, she says, "Upon me, my lord, upon me let this iniquity be..." She, the wise, willingly takes the guilt of Nabal, the fool, upon herself to save her household.33 This is a profound, Christ-like act of mediation.33
Second, and most significantly, she saves David from himself by reminding him of his divine identity. She appeals to his God-given purpose, speaking of "the LORD's battles" and the "lasting dynasty" God promised him.38 She is, in effect, arguing that David's planned act of personal vengeance is beneath the man God has ordained him to be.38
This is the full maturation of a God-given identity. Jeremiah receives the blueprint. Gideon accepts the declaration. Abigail enacts her identity in wisdom. The result is a "ripple effect": she not only saves her own house, but she also saves David from his own rashness, pulling him back to his own divine identity.33 A person living in their true, God-given identity becomes a "peacemaker" 30 who has the wisdom and courage to restore the identities of others.

V. Conclusion: The Commission of Your Identity (Jeremiah 1:9-10)

The exposition returns to Jeremiah 1 for its conclusion. Jeremiah has received his identity (v. 5) and voiced his objection (v. 6). He has the promise of God's presence (v. 8). Yet, he is still a child who "cannot speak."

A. The Divine Equipment

Verse 9 provides the solution: "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."
This is the moment of divine empowerment. This is the tangible answer to the feeling of inadequacy. God does not just call the unqualified; He qualifies the called.40
God does not remove human inadequacy; He fills it.42 He does not make His servants self-sufficient; He makes them God-dependent.29 As the Apostle Paul would later articulate, the glory lies not in human adequacy, but in the adequacy of Christ, which is discovered in human weakness.42 When an individual feels they cannot speak, God touches their mouth. When they feel they cannot lead, God promises, "I will be with you." When they feel they cannot act, God provides His wisdom. To insist "I am not..." when God has declared "I AM" is, as one pastor noted, to take His name in vain by refusing the identity He provides.17

B. The Divine Purpose

Finally, in verse 10, God gives Jeremiah his commission, which is the purpose of his new identity: "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."
God gives Jeremiah, the "child," authority over kingdoms. This identity is not for passive possession; it is for active commission. The purpose is two-fold:
To Root Out and Pull Down: The believer is commissioned to go to war against the false identities in their own life. To "root out" the "I am the least." To "pull down" the "I am a child." To "destroy" the identity given by fear, failure, or family.40
To Build and to Plant: The believer is then commissioned to "build" God's kingdom and "plant" His words of life.40 They are called to become an Abigail for the Davids in their lives—to speak truth and call others back to the identity God has for them.
In sum, the biblical answer to the question "Who am I?" is not found by looking in the mirror, but by looking to God's Word. Like Jeremiah, an individual's identity was known and ordained by God before birth.7 Like Gideon, that true identity is declared by God in the midst of the deepest fears; He calls the one hiding in the winepress a "mighty warrior".21 And like Abigail, that identity is designed to be enacted in wisdom, to be a peacemaker who stands in the gap.30
The identity God gives is not based on what the individual has done, but on what He has declared. He has formed, known, sanctified, and ordained. He has touched the mouth and put His words there.
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