| Barnes' Notes on the Bible These words - i. e., the words of Jehoiakim's scroll.
Clarke's Commentary on the BibleThe word that Jeremiah - spake unto Baruch - This is another instance of shameless transposition. This discourse was delivered in the fourth year of Jehoiakim, several years before Jerusalem was taken by the Chaldeans. It is a simple appendage to chap. 36, and there it should have been inserted.
Gill's Exposition of the Entire BibleThe word that Jeremiah the prophet spake unto Baruch the son of Neriah,.... Who was his amanuensis or scribe; and this word he spake not to him of himself, but in the name of the Lord, as coming from him; so the Targum calls it, "the word of prophecy which Jeremiah the prophet prophesied concerning Baruch the son of Neriah:'' when he had written these words in a book at the mouth of Jeremiah; not what immediately precede, concerning the destruction of the Jews in Egypt; which were delivered out many years after the writing of the roll by Baruch here referred to; and which was done, as here said, in the fourth year of Jehoiakim the son of Josiah king of Judah; which was eighteen years before the destruction of Jerusalem; so that this prophecy does not stand in order, which would more properly have followed the thirty sixth chapter; where we have an account of what Baruch wrote from the mouth of Jeremiah in a roll, and read to the people, and after that to the princes; which exposed him to danger, and caused the grief expressed by him in this chapter; but it being written to a private person, is postponed to this place: saying; as follows:
Keil and Delitzsch Biblical Commentary on the Old Testament"The word which Jeremiah the prophet spake to Baruch the son of Neriah, when he wrote these words in a book at the mouth of Jeremiah, in the fourth year of Jehoiakim the son of Josiah king of Judah, saying, Jeremiah 45:2. Thus saith Jahveh, the God of Israel, to thee, O Baruch: V. 3. Thou saidst, Woe to me now! for Jahveh hath added sorrow to my pain: I am weary with sighing, and no rest do I find. V. 4. Thus shalt thou say unto him, Thus saith Jahveh: Behold, what I have built I will destroy, and what I have planted I will pluck up, and that is the whole earth. V. 5. And thou seekest great things for thyself: seek them not: for, behold, I will bring evil on all flesh, saith Jahveh; but I will give thy life unto thee for booty in all places whither thou shalt go." From the superscription in Jeremiah 45:1, it appears that this word of God came to Baruch through Jeremiah the prophet, in the fourth year of the reign of Jehoiakim, when Baruch was writing out, or had written out, in a book-roll the prophecies that had been uttered by Jeremiah up till that time. It is not necessarily implied in the infin. בּכתבו that the word of God came during the transcription, while he was still engaged in writing: it may also mean, "when he was ready with the writing," had got done with it; and Hitzig is wrong when he rejects as "misleading" the view which Movers takes - "when he had written." The writing down of the addresses of Jeremiah in the year mentioned is related in Jeremiah 36; thus the substance of this chapter and that of Jeremiah 36 agree. "These words" can only be the addresses (words) of Jeremiah which Baruch was then writing down. From this, Hitzig, Graf, Ngelsbach, and others, infer that this small piece was the last in the copy of Jeremiah's prophecies originally prepared under Jehoiakim, - if not of the first one which was intended to be read in the temple, at least of the second copy which was made after the former one had been destroyed; and that it was only after the collection had been enlarged to the extent of the collection handed down to us, that this portion was affixed as an appendix to the end of the prophecies of Jeremiah which relate to his own country. But this inference is not a valid one. "These words" are the addresses of the prophet in general, which Baruch wrote down; and that only those which were uttered up to the fourth year of Jehoiakim are intended, is implied, not in the demonstrative "these," but in the date given afterwards, by which "these" is further specified. In Jeremiah 45:1 it is merely stated that at that time the word of God, given below, came to Jeremiah, and through Him to Baruch, but not that Baruch wrote down this also on that occasion, and appended it to the roll of Jeremiah's prophecies which had been prepared at his dictation. It may have been written down much later, possibly not till the whole of Jeremiah's prophecies were collected and arranged in Egypt. Moreover, the position occupied by this chapter in the collection shows that this message of comfort to Baruch was added as an appendix to those predictions of Jeremiah which concern Judah and Israel. The occasion for this message of comfort addressed to the prophet's attendant is pointed out in Jeremiah 45:3, in the words which Baruch had uttered: "Woe to me! for Jahveh adds sorrow to my pain." Baruch felt "pain," i.e., pain of soul, at the moral corruption of the people, their impenitence and obduracy in sin and vice, just like the prophet himself, Jeremiah 15:18. To this pain God adds sorrow, by threatening the judgment which shall fall on Judah for sin, and which was even then beginning to break over the land; cf. Jeremiah 8:18. Baruch sighs over this till he is wearied, and finds no rest; cf. Lamentations 5:5. "I am weary with my sighing," is a reminiscence from Psalm 6:7. This sorrow in addition to his pain was not caused in him for the first time by writing down the discourses of the prophet, but was rather thus freshened and increased. The answer of the Lord to this sighing is of a stern character, yet soothing for Baruch. The sentence of destruction has been determined on. What the Lord has built He will now destroy: it is not said why, since the reason was sufficiently known from the prophet's utterances. As to the expression in Jeremiah 45:4, cf. Jeremiah 1:10; Jeremiah 31:28. The destruction regards the whole earth, היא ואת־כּל־הארץ, lit., "and as regards the whole earth, it is it," namely that I destroy. On the employment of את in introducing the subject, cf. Daniel 9:13; Haggai 2:5, and Ewald, 277 d. כּל־הארץ does not mean "the whole land," but "the whole earth:" this is indubitably evident from the parallel "upon all flesh," Jeremiah 45:5, i.e., the whole of humanity, as in Jeremiah 25:31. The sentence is passed on all the earth, in accordance with the announcement made in Jeremiah 25:15.
Geneva Study BibleThe word that Jeremiah the prophet spoke to {a} Baruch the son of Neriah, when he had written these {b} words in a book from the mouth of Jeremiah, in the fourth year of Jehoiakim the son of Josiah king of Judah, saying, (a) Who was Jeremiah's disciple, and wrote his prophecies under him. (b) Of which read Jer 36:9,10.
Jamieson-Fausset-Brown Bible CommentaryCHAPTER 45 Jer 45:1-5. Jeremiah Comforts Baruch. After the completion of the prophecies and histories appertaining to the Jewish people and kings, Jeremiah subjoins one referring to an individual, Baruch; even as there are subjoined to the epistles of Paul addressed to churches, epistles to individuals, some of which were prior in date to the former. Afterwards follow the prophecies referring to other nations, closing the book [Grotius]. The date of the events here told is eighteen years before the taking of the city; this chapter in point of time follows the thirty-sixth chapter. Baruch seems to have been regularly employed by Jeremiah to commit his prophecies to writing (Jer 36:1, 4, 32). 1. these words-his prophecies from the thirteenth year of Josiah to the fourth of Jehoiakim.
Matthew Henry's Concise Commentary45:1-5 An encouragement sent to Baruch. - Baruch was employed in writing Jeremiah's prophecies, and reading them, see ch. Jer 36, and was threatened for it by the king. Young beginners in religion are apt to be discouraged with little difficulties, which they commonly meet with at first in the service of God. These complaints and fears came from his corruptions. Baruch had raised his expectations too high in this world, and that made the distress and trouble he was in harder to be borne. The frowns of the world would not disquiet us, if we did not foolishly flatter ourselves with the hopes of its smiles, and court and covet them. What a folly is it then to seek great things for ourselves here, where every thing is little, and nothing certain! The Lord knows the real cause of our fretfulness and despondency better than we do, and we should beg of him to examine our hearts, and to repress every wrong desire in us.
Matthew Henry's Whole Bible CommentaryChapter 45 The prophecy we have in this chapter concerns Baruch only, yet is intended for the support and encouragement of all the Lord's people that serve him faithfully and keep closely to him in difficult trying times. It is placed here after the story of the destruction of Jerusalem and the dispersion of the Jews, but was delivered long before, in the fourth year of Jehoiakim, as was the prophecy in the next chapter, and probably those that follow. We here find, I. How Baruch was terrified when he was brought into trouble for writing and reading Jeremiah's roll (v. 1-3). II. How his fears were checked with a reproof for his great expectations and silenced with a promise of special preservation (v. 4, 5). Though Baruch was only Jeremiah's scribe, yet this notice is taken of his frights, and this provision made for his comfort; for God despises not any of his servants, but graciously concerns himself for the meanest and weakest, for Baruch the scribe as well as for Jeremiah the prophet. Verses 1-5 How Baruch was employed in writing Jeremiah's prophecies, and reading them, we had an account ch. 36, and how he was threatened for it by the king, warrants being out for him and he forced to abscond, and how narrowly he escaped under a divine protection, to which story this chapter should have been subjoined, but that, having reference to a private person, it is here thrown into the latter end of the book, as St. Paul's epistle to Philemon is put after his other epistles. Observe, I. The consternation that poor Baruch was in when he was sought for by the king's messengers and obliged to hide his head, and the notice which God took of it. He cried out, Woe is me now! v. 3. he was a young man setting out in the world; he was well affected to the things of God, and was willing to serve God and his prophet; but, when it came to suffering, he was desirous to be excused. Being an ingenious man, and a scholar, he stood fair for preferment, and now to be driven into a corner, and in danger of a prison, or worse, was a great disappointment to him. When he read the roll publicly he hoped to gain reputation by it, that it would make him to be taken notice of and employed; but when he found that, instead of that, it exposed him to contempt, and brought him into disgrace, he cried out, "I am undone; I shall fall into the pursuers' hands, and be imprisoned, and put to death, or banished: The Lord has added grief to my sorrow, has loaded me with one trouble after another. After the grief of writing and reading the prophecies of my country's ruin, I have the sorrow of being treated as a criminal; for so doing; and, though another might make nothing of this, yet for my part I cannot bear it; it is a burden too heavy for me. I fainted in my sighing (or I am faint with my sighing; it just kills me) and I find no rest, no satisfaction in my own mind. I cannot compose myself as I should and would to bear it, not have I any prospect of relief or comfort." Baruch was a good man, but, we must say, this was his infirmity. Note, 1. Young beginners in religion, like fresh-water soldiers, are apt to be discouraged with the little difficulties which they commonly meet with at first in the service of God. They do but run with the footmen, and it wearies them; they faint upon the very dawning of the day of adversity, and it is an evidence that their strength is small (Prov. 24:10), that their faith is weak, and that they are yet but babes, who cry for every hurt and every fright. 2. Some of the best and dearest of God's saints and servants, when they have seen storms rising, have been in frights, and apt to make the worst of things, and to disquiet themselves with melancholy apprehensions more than there was cause for. 3. God takes notice of the frets and discontents of his people and is displeased with them. Baruch should have rejoiced that he was counted worthy to suffer in such a good cause and with such good company, but, instead of that, he is vexed at it, and blames his lot, nay, and reflects upon his God, as if he had dealt hardly with him; what he said was spoken in a heat and passion, but God was offended, as he was with Moses, who paid dearly for it, when, his spirit being provoked, he spoke unadvisedly with his lips. Thou didst say so and so, and it was not well said. God keeps account what we say, even when we speak in haste. II. The reproof that God gave him for talking at this rate. Jeremiah was troubled to see him in such an agitation, and knew not well what to say to him. He was loth to chide him, and yet thought he deserved it, was willing to comfort him, and yet knew not which way to go about it; but God tells him what he shall say to him, v. 4. Jeremiah could not be certain what was at the bottom of these complaints and fear, but God sees it. They came from his corruptions. That the hurt might therefore not be healed slightly, he searches the wound, and shows him that he had raised his expectations too high in this world and had promised himself too much from it, and that made the distress and trouble he was in so very grievous to him and so hard to be borne. Note, The frowns of the world would not disquiet us as they do if we did not foolishly flatter ourselves with the hopes of its smiles and court and covet them too much. It is our over-fondness for the good things of this present time that makes us impatient under its evil things. Now God shows him that it was his fault and folly, at this time of day especially, either to desire or to look for an abundance of the wealth and honour of this world. For, 1. The ship was sinking. Ruin was coming upon the Jewish nation, an utter and universal ruin: "That which I have built, to be a house for myself, I am breaking down, and that which I have planted, to be a vineyard for myself, I am plucking up, even this whole land, the Jewish church and state; and dost thou now seek great things for thyself? Dost thou expect to be rich and honourable and to make a figure now? No." 2. "It is absurd for thee to be now painting thy own cabin. Canst thou expect to be high when all are brought low, to be full when all about thee are empty?" To seek ourselves more than the public welfare, especially to seek great things to ourselves when the public is in danger, is very unbecoming Israelites. We may apply it to this world, and our state in it; God in his providence is breaking down and pulling up; every thing is uncertain and perishing; we cannot expect any continuing city here. What folly is it then to seek great things for ourselves here, where every thing is little and nothing certain! III. The encouragement that God gave him to hope that though he should not be great, yet he should be safe: "I will bring evil upon all flesh, all nations of men, all orders and degrees of men, but thy life will I give to thee for a prey" (thy soul, so the word is) "in all places whither thou goest. Thou must expect to be hurried from place to place, and, wherever thou goest, to be in danger, but thou shalt escape, though often very narrowly, shalt have thy life, but it shall be as a prey, which is got with much difficulty and danger; thou shalt be saved as by fire." Note, The preservation and continuance of life are very great mercies, and we are bound to account them such, as they are the prolonging of our opportunity to glorify God in this world and to get ready for a better; and at some times, especially when the arrows of death fly thickly about us, life is a signal favour, and what we ought to be very thankful for, and while we have it must not complain though we be disappointed of the great things we expected. Is not the life more than meat? |
