Text -- Jeremiah 45:2-5 (NET)

45:2 “The Lord God of Israel has a message for you, Baruch. 45:3 ‘You have said, “I feel so hopeless! For the Lord has added sorrow to my suffering. I am worn out from groaning. I can’t find any rest.”’” 45:4 The Lord told Jeremiah, “Tell Baruch, ‘The Lord says, “I am about to tear down what I have built and to uproot what I have planted. I will do this throughout the whole earth. 45:5 Are you looking for great things for yourself? Do not look for such things. For I, the Lord, affirm that I am about to bring disaster on all humanity. But I will allow you to escape with your life wherever you go.”’”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jer 45:3

Upon Baruch's reading the prophecies both he and Jeremiah were advised to hide themselves. This probably disturbed Baruch, and made him lament his condition.

Wesley: Jer 45:5

Dost thou expect what none is like to meet with who feareth God? Upon all flesh - I am bringing calamities upon the whole nation.

JFB: Jer 45:3

Jeremiah does not spare his disciple, but unveils his fault, namely, fear for his life by reason of the suspicions which he incurred in the eyes of his countrymen (compare Jer 36:17), as if he was in sympathy with the Chaldeans (Jer 43:3), and instigator of Jeremiah; also ingratitude in speaking of his "grief," &c., whereas he ought to deem himself highly blessed in being employed by God to record Jeremiah's prophecies.

JFB: Jer 45:3

Rescued from the peril of my first writing (Jer 36:26). I am again involved in a similar peril. He upbraids God as dealing harshly with him.

JFB: Jer 45:3

Rather, "I am weary."

JFB: Jer 45:3

No quiet resting-place.

JFB: Jer 45:4

(Isa 5:5). This whole nation (the Jews) which I founded and planted with such extraordinary care and favor, I will overthrow.

JFB: Jer 45:5

Thou art over-fastidious and self-seeking. When My own peculiar people, a "whole" nation (Jer 45:4), and the temple, are being given to ruin, dost thou expect to be exempt from all hardship? Baruch had raised his expectations too high in this world, and this made his distresses harder to be borne. The frowns of the world would not disquiet us if we did not so eagerly covet its smiles. What folly to seek great things for ourselves here, where everything is little, and nothing certain!

JFB: Jer 45:5

The whole Jewish nation and even foreign peoples (Jer 25:26).

JFB: Jer 45:5

Esteem it enough at such a general crisis that thy life shall be granted thee. Be content with this boon of life which I will rescue from imminent death, even as when all things are given up to plunder, if one escape with aught, he has a something saved as his "prey" (Jer 21:9). It is striking how Jeremiah, who once used such complaining language himself, is enabled now to minister the counsel requisite for Baruch when falling into the same sin (Jer 12:1-5; Jer 15:10-18). This is part of God's design in suffering His servants to be tempted, that their temptations may adapt them for ministering to their fellow servants when tempted.

He begins with Egypt, being the country to which he had been removed. The forty-sixth chapter contains two prophecies concerning it: the discomfiture of Pharaoh-necho at Carchemish by Nebuchadnezzar, and the long subsequent conquest of Egypt by the same king; also the preservation of the Jews (Jer 46:27-28).

Clarke: Jer 45:3

Thou didst say, Wo is me now! - All that were the enemies of Jeremiah became his enemies too; and he needed these promises of support

Clarke: Jer 45:3

The Lord hath added grief to my sorrow - He had mourned for the desolations that were coming on his country, and now he mourns for the dangers to which he feels his own life exposed; for we find, from Jer 36:26, that the king had given commandment to take both Baruch and Jeremiah, in order that they might be put to death at the instance of his nobles.

Clarke: Jer 45:4

Behold, that which I have built - I most certainly will fulfill all those threatenings contained in the roll thou hast written; for I will destroy this whole land.

Clarke: Jer 45:5

And seekest thou great things for thyself? - Nothing better can be expected of this people: thy hopes in reference to them are vain. Expect no national amendment, till national judgments have taken place. And as for any benefit to thyself, think it sufficient that God has determined to preserve thy life amidst all these dangers

Clarke: Jer 45:5

But thy life will I give unto thee for a prey - This is a proverbial expression. We have met with it before, Jer 21:9, Jer 38:2, Jer 39:18; and it appears to have this meaning. As a prey or spoil is that which is gained from a vanquished enemy, so it is preserved with pleasure as the proof and reward of a man’ s own valor. So Baruch’ s life should be doubly precious unto him, not only on account of the dangers through which God had caused him to pass safely, but also on account of those services he had been enabled to render, the consolations he had received, and the continual and very evident interposition of God in his behalf. All these would be dearer to him than the spoils of a vanquished foe to the hero who had overcome in battle

Spoil may signify unlooked-for gain. The preservation of his life, in such circumstances, must be more than he could reasonably expect; but his life should be safe, and he should have it as a spoil, whithersoever he should go. This assurance must have quieted all his fears.

Calvin: Jer 45:3

The prophecy is afterwards more clearly expressed, Thus saith Jehovah of Baruch. The Prophet sets on him and accosts him, in order that he might fill his mind with holy fear, in order to correct that sinful fear, by which he was impeded in strenuously serving God. Thou hast said, the cause of the reproof is expressed — thou hast said, Wo is to me now! for Jehovah has added sorrow to my grief Barnch no doubt wished to withdraw from his office, as is the case with those who are too much pressed, when they find that they are unequal to their task; they seek hiding-places and become runagates. Such, then, was the feeling of Baruch when he said, Wo is to me now! It was highly honorable to be a scribe to a Prophet, for it was the same thing as though he received words from the mouth of an angel. It was then unworthy and disgraceful for the holy servant of God to complain of his own misery, when yet it was an evidence of singular favor, that God had been pleased to choose him for such an office. Here then the ingratitude of Baruch is condemned, when he exclaimed that he was miserable, while yet he ought to have deemed it a singular happiness, that God had called him to that work.

He says, Jehovah has added sorrow to my grief Here the ingratitude of Baruch breaks out still more; for he ex-postulated with God, as though he had said, that he was not kindly treated. And there is an implied reproach in this complaint; for it is the same thing as though he called in question God’s justice, and charged him with too much severity. At the same time he complains that there was no end, as though he had said, that he had already suffered too much, and that God was not acting kindly with him, because he added evils to evils, Jehovah, he says, has added sorrow to my grief. It seems that יגון , igun, is more than מכאב , mecab, for Baruch intimates that he had already suffered grief there being an occasion for it; but that now an addition of sorrow or mourning was made to so many griefs.

We hence conclude, that Baruch did not shrink immediately at the first conflict, as slothful men do; but that he vacillated in the middle of his course. And this ought to be carefully observed; for they who have once courageously performed their office, think themselves endued as with angelic fortitude. Hence it comes that they boldly disregard all dangers, because they believe themselves to be invincible. But we see that Baruch was for a time a strenuous and courageous servant of God; but when there appeared no end, he began to grow faint. Let us then learn constantly to flee to God and to seek of him a new increase of grace, so that he may sustain us by the power of his Spirit, and raise us up, when fallen, for otherwise we cannot but fall every moment, even when our career seems glorious; but let us learn, being mindful of our infirmities, to ask the Lord to hold us up and to stretch forth his hand to us every day. This is what we are to observe in the example of Baruch, when he says, that sorrow was added to his grief.

But he afterwards expresses the same thing more clearly; I have labored in my groaning, he says, and found no rest By these words also, he testifies that he had been exposed to various evils, that his troubles were not as yet alleviated, or that he was not freed from dangers, and that at length he succumbed, for no rest was given him. We hence see what I have already stated, that Baruch was not refractory immediately at starting, but that when he had already made progress, having completed a part of the race, he was overcome with trials and overwhelmed, before he reached the goal.

Calvin: Jer 45:4

He afterwards adds, Thus shalt thou say to him, etc. Here the Prophet shews that he was not roused against Baruch through any private displeasure, but that he had only conveyed to him God’s message. Behold, what I have built I pull down, and what I have planted I root up. Here it is evident that the cause of the reproof was, that Baruch loved himself too much, and wished to evade dangers when God ordered him to engage in the conflict. Jeremiah sets forth what would be to the whole people. The comparison shews what I have stated, that Baruch, disregarding the public safety, was too cautious, and was thus timid and tender as to his own life. This is the reason why God mentions the whole people, as though he had said, “Dost thou wish to be deemed of more importance than the whole people? Is thy life of more value than the wellbeing of the whole community?” It was a disgrace to Baruch to prefer himself to the whole people, and even to the Temple and the worship of God. When, therefore, the severity of God was now ready to fall on the whole people, though Baruch might have endangered his life a hundred times, yet he ought not to have made so much account of his life. Then the Prophet shews here that Baruch was too delicate as to himself; and because he was blinded by the love of himself, he did not consider the public safety of the people, nor did he regard the Temple and the holy land.

These metaphors of building and planting often occur in Scripture, I shall not therefore dwell on them here. But we must observe, that though God be the creator of the whole world, yet the people of Israel were peculiarly his work, and also the land of Israel. For God had consecrated that land to himself that he might be served in it, and had adopted the people. Hence he often compares that people to a vineyard.

“O my vineyard, I have planted thee.”
(Jer 2:21.)

I will not multiply quotations, for in a thing so easy it would be a foolish ostentation to heap together many texts. God, then, had built his people, because they dwelt there as in their own habitations, and the land was called his rest He had also planted his people. We may remark, in short, that the building mentioned here and also the plantation, refer to those special favors which God had bestowed on that people. For though he had planted the whole world and all nations, yet the people of Israel was especially his planting, as it is said by Isaiah,

“The planting of the Lord is for glory,”

that is, this people had been planted, that God through them might manifest his own glory. (Isa 61:3)

Let us come now to what is here declared; he says, I pull down what I have built, I root up what I have planted; as though he had said, “I have hitherto adorned this people with singular endowments; for I chose them as a heritage to myself, it is a holy race, it is a priestly kingdom, I dwell in the midst of them, I have undertaken the care of defending them, I am their Father, they are to me not only as a son, but also as a first-born; and titan this land is holy, because I have set my name in it: I have therefore built and planted this people and this land; but now, he says, I am pulling down and rooting up.”

Calvin: Jer 45:5

It afterwards follows, And seekest thou great things for thyself? We now see clear enough why he reproved Baruch, it was, because he was too careful as to himself, and too timid; and thus it was that he was impeded in his duty. He then says, And dost thou seek for thyself? The particle לך , lac, for thyself, is put here emphatically; for here God sets Baruch in the balance, and the whole people together, with the temple and divine worship. “Dost thou,” he says, “outweigh them? Is thy life of more value than the temple, the safety of the people, and all my gifts which so much excel?” It was then God’s purpose in this way to make Baruch ashamed of himself, because he preferred a frail life to so many things and so glorious. Dost thou, then, he says, seek great things, גדלות , gidalut, for thyself? that is, “Shall thy state be eminent while the temple is burnt with fire, while the land is laid waste, while most men perish, and the remnant are driven into exile and captivity? Art thou then alone to be deemed sacred? Art thou alone to be exempt from loss and trouble? See, is all this right?” Here then he made Baruch himself the judge.

But as Baruch might as yet flatter himself, he immediately restrains him; Seek not, he says, for we know how men from self-love seek their own indulgence. That Baruch then might not persist in his course, God puts a check on all his ambitious feelings; Seek not, he says. He afterwards adds a ground of consolation. Baruch has been thus far severely reproved, as he deserved, on account of his self-indulgence; but God now forgives him, and adds a comfort which might in part alleviate his sorrow; For behold, he says, I will bring evil on all flesh, and 1 will give thee thy life for a prey in all p1aces whither thou goest Here God frees Baruch from that distressing fear by which he had been debilitated, so as not to possess suitable firmness for his work. he then says, “Fear not, for thy life shall be safe to thee while all around thee are destroyed.” Baruch thought that he should perish while the people were safe and secure; but God declares that none of the people would be safe, and that he would be safely preserved while all the rest were perishing.

I will bring evil, he says, on all flesh He speaks indeed briefly, but Baruch must have well considered what he had received from the mouth of the Prophet, for he ought to have been fully persuaded as to the faithfulness and immutable purpose of God. God then assumes this fact, that ruin was nigh as to the whole people and other nations. He afterwards adds, Thy life will I give thee as a prey Of this kind of language we have before spoken. To give one his life for a prey was to deliver him as it were from instant death. As when all things are exposed to plunder, if one snatched this or that and escaped, he would have something saved; or as if one plucked anything from the burning, he would have it preserved; so when all things were thrown into such a confusion, that death would beset men on every side, he who could escape in safety would have his life as a prey when removed from all danger. Then God bids Baruch to be content with the benefit of being safe, while others, as I have said, were perishing. Now follows, —

Defender: Jer 45:5

Baruch had been a young man of good birth and great promise, but left that behind in order to serve the Lord by assisting Jeremiah in his God-called ministry. As a result, not only did the Lord spare his life when all the others who had fled into Egypt were losing theirs, but his name has been known and honored by God's people every generation since. And, of course, there is far more. Jesus said: "There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, Who shall not receive manifold more in this present time, and in the world to come life everlasting" (Luk 18:29, Luk 18:30)."

TSK: Jer 45:2

unto : Isa 63:9; Mar 16:7; 2Co 1:4, 2Co 7:6; Heb 2:18, Heb 4:15

TSK: Jer 45:3

Woe : Jer 9:1, Jer 15:10-21, Jer 20:7-18; Psa 120:5

added : Gen 37:34, Gen 37:35, Gen 42:36-38; Num 11:11-15; Jos 7:7-9; Job 16:11-13, Job 23:2; Psa 42:7; Lam. 3:1-19, Lam 3:32

I fainted : Jer 8:18; Psa 27:13, Psa 77:3, Psa 77:4; Pro 24:10; Lam 1:13, Lam 1:22; 2Co 4:1, 2Co 4:16; Gal 6:9; 2Th 3:13; Heb 12:3-5

TSK: Jer 45:4

that which : Jer 1:10, Jer 18:7-10, Jer 31:28; Gen 6:6, Gen 6:7; Psa 80:8-16; Isa 5:2-7

TSK: Jer 45:5

seekest : 2Ki 5:26; Rom 12:16; 1Co 7:26-32; 1Ti 6:6-9; Heb 13:5

seek : Mat 6:25-32

I will bring : Jer 25:26; Gen 6:12; Isa 66:16; Zep 3:8

thy life : Jer 21:9, Jer 38:2, Jer 39:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jer 45:3

Grief to my sorrow - Baruch’ s sorrow is caused by the sinfulness of the Jewish nation, to which God adds grief by showing how severely it will be punished.

I fainted in - Or, "am weary with"Psa 6:6.

Barnes: Jer 45:4

land - Or, earth. Baruch’ s lot was cast in one of those troublous times when God enters into judgment with all flesh Jer 45:5. It was not Judaea only but the whole known world that was thrown into turmoil by Nebuchadnezzars energy Jer 25:26.

Poole: Jer 45:2

Jeremiah had in his former discourses revealed the will of God concerning nations, here he revealeth it as to Baruch his secretary or clerk, upon which account some compare him to Paul writing to Philemon as well as to churches.

Poole: Jer 45:3

Upon Baruch’ s reading the prophecies after he had wrote them from the mouth of Jeremiah, both he and Jeremiah were sent for before the princes, and advised to hide themselves, as we read, Jer 36:15,19 . This probably disturbed Baruch, and made him lament his condition in such-like expressions, of which the prophet had heard, probably by revelation from God.

Poole: Jer 45:5

What great things Baruch was seeking is not expressed, and impossible to be determined with any certainty; they could not be honour or riches, the time of Jehoiakim’ s reign was no time for any pious rational man to expect any thing of that nature; he might expect to have been a prophet, as Elisha was, who first was but a servant to Elijah. Or at least he might expect rest and protection, when others met with disturbance. But it may be the meaning is no more than, Dost thou expect what none meeteth with, or is like to meet with who feareth God? Never think of it.

I will bring evil upon all flesh I am bringing calamities and misery upon the whole nation wherein thou livest.

But thy life will I give unto thee for a prey in all places whither thou goest I will preserve thy life, that is all thou art to expect, and thou shalt live to see the time that thou wilt judge that a great booty, that thou shalt have lent thee, whithersoever the wind of my providence shall happen to drive thee. This message of God to Baruch teacheth us that God expects from his people a spirit suited to his dispensations, and that they should keep their spirits low in a time of public judgments, not making to themselves any great promises of freedom from their share in the public calamities of that nation or kingdom in which they are; but contenting themselves with such allowances as God proportioneth to them at such a time without discontent or murmuring, and blessing God for any marks of gracious providence which he in such times will please to set upon them, being thankful for them and satisfied with them.

PBC: Jer 45:5

See Philpot: LIFE GIVEN FOR A PREY

Haydock: Jer 45:5

Great: the spirit of prophecy; (Rabbins) or rather to be exempted from suffering, while all the neighbouring nations were perishing. (Calmet) ---

And save. Literally, "for salvation." Hebrew, "booty." (Haydock) ---

He seems to have been set at liberty with his master, chap. xl. 1. (Calmet)

Gill: Jer 45:2

Thus saith the Lord, the God of Israel, unto thee, O Baruch. Whom he knew by name, had a great regard for, and honours with this prophecy; and, being an Israelite, both in a literal and spiritual sense, he addresses him as the God of Israel, and as being his covenant God; in whom he should put his trust, and from whom he might expect safety and protection in the worst of times; and to whose sovereign will, in all the dispensations of his providence, he ought to have humbly and patiently submitted.

Gill: Jer 45:3

Thou didst say, woe is me now!.... What will become of me? I am ruined and undone; this he said in his heart, if not with his lips, perhaps both ways; and when the king gave orders for the apprehending of him and the prophet, being provoked at the roll which he had wrote and read, Jer 36:26;

for the Lord hath added grief to my sorrow; caused him grief upon grief, sorrow upon sorrow, an abundance of it; for there was a variety of things which occasioned grief and sorrow; the trouble of his office, as secretary to the prophet; the reproach east upon him by the people for it; the grievous things contained in the prophecies he transcribed, concerning the ruin of his people and nation; the king's displeasure at the roll, and his burning it; to which was added the danger he was exposed unto for writing it; and especially, as he might apprehend, for writing it over again, after it was burnt; to which were annexed new threatenings, and such as personally concerned the king;

I fainted in my sighing; or "with" it; he sighed and groaned at what he saw coming upon his country, and particularly upon himself; it quite overcame his spirits; he sunk and swooned away: or "I laboured in my sighing" ⁿ; amidst his sighs and groans, he prayed to the Lord, and laboured in prayer, that he might be delivered from the evils he feared were coming upon him:

and I find no rest; from his grief, sorrow, and sighing; no cessation of that; no serenity and composure of mind; no answer of prayer from God. The Targum is,

"and I found not prophecy.''

And the Jewish commentators, as Jarchi, Kimchi, Abarbinel, and Abendana, from the ancient Midrashes, interpret this grief of Baruch to be on account of his not having the gift of prophecy bestowed on him, which he expected by being a servant of the prophet ^o; and represent him as saying, Joshua ministered to Moses, and the Holy Spirit dwelled upon him; Elisha ministered to Elijah, and the Holy Spirit rested upon him; how different am I from all the disciples of the prophets! "woe is me now!" &c.

Gill: Jer 45:4

Thus shalt thou say unto him,.... This is spoken to Jeremiah, and is an order from the Lord to him, what he should say in his name to Baruch:

the Lord saith thus, behold, that which I have built will I break down, and that which I have planted I will pluck up; the Jewish nation, both as to church and state; which the Lord had built up as a spacious and beautiful house to dwell in, and had planted as a vineyard, and set it with pleasant plants; but now would demolish this building, and destroy this plantation:

even this whole land; not a few cities only, or only Jerusalem the metropolis, but the whole land of Judea; no part of it but what should be left desolate. So the Targum,

"even the whole land of Israel, which is mine.''

Gill: Jer 45:5

Seekest thou great things for thyself? seek them not,.... Riches and wealth honour and esteem, peace and prosperity; these were not to be sought after and expected, when the whole nation would be involved in such a general calamity. Baruch perhaps expected that his reading the roll to princes would have been a means of preferring him at court, of advancing him to some post or office, in which he might have acquired wealth, and got applause, and lived in peace and plenty all his days; but this was not to be looked for; when, if he observed, the very roll he wrote and read contained in it prophecies of the general ruin of the nation. The Jews restrain this to the gift of prophecy they suppose Baruch sought after, which was not to be enjoyed out of the land of Canaan:

for, behold, I will bring evil upon all flesh; not upon every individual person in the world; but upon all the inhabitants of Judea, who should either die by the sword or by famine, or by pestilence, or be carried captive, or be in some distress or another:

but thy life will I give unto thee for a prey in all places whither thou goest; suggesting that he should be obliged to quit his native place and country, and go from place to place; as he did, after the destruction of Jerusalem, along with the prophet; and even into Egypt with the Jews that went there; where his life would be in danger, and yet should be preserved; he should be snatched as a brand out of the burning, when Jerusalem was taken; and in other places, when exposed, though he should lose everything, yet not his life; which should be as dear to him as a rich spoil taken by the soldier, being a distinguishing mercy.

Commentary -- Verse Notes / Footnotes

NET Notes: Jer 45:3

¹ tn Heb “Woe to me!” See the translator’s note on 4:13 and 10:19 for the rendering of this term.

² sn From the context it appears that Baruch was feeling sorry for himself (v. 5) as well as feeling anguish for the suffering that the nation would need to undergo according to the predictions of Jeremiah that he was writing down.

NET Notes: Jer 45:4

¹ tn The words, “The Lord told Jeremiah” are not in the text but are implicit in the address that follows, “Thus you shall say to him.” These words are supplied in the translation for clarity.

² tn Heb “Thus you shall say to him [i.e., Baruch].”

³ tn Heb “and this is with regard to the whole earth.” The feminine pronoun הִיא (hi’) at the end refers to the verbal concepts just mentioned, i.e., this process (cf. GKC 459 §144.b and compare the use of the feminine singular suffix in the same function GKC 440-41 §135.p). The particle אֶת (’et) is here functioning to introduce emphatically the object of the action (cf. BDB 85 s.v. I אֵת 3.α). There is some debate whether אֶרֶץ (’erets) here applies to the whole land of Israel or to the whole earth. However, the reference to “all mankind” (Heb “all flesh”) in the next verse as well as “anywhere you go” points to “the whole earth” as the referent.

NET Notes: Jer 45:5

¹ tn Heb “oracle of the Lord.”

² sn Compare Jer 25:31, 33. The reference here to universal judgment also forms a nice transition to the judgments on the nations that follow in Jer 46-51 which may be another reason for the placement of this chapter here, out of its normal chronological order (see also the study note on v. 1).

³ tn Heb “I will give you your life for a spoil.” For this idiom see the translator’s note on 21:9 and compare the usage in 21:9; 38:2; 39:18.

Geneva Bible: Jer 45:3

Thou didst say, Woe is me now! for the LORD hath added grief to my sorrow; I ^{( c )} fainted in my sighing, and I find no rest.

^{( c )} Baruch moved with an inconsiderate zeal for Jeremiah's imprisonment, but chiefly for the destruction of the people and the temple makes this lamentation, as in (Psa 6:6).

Geneva Bible: Jer 45:4

Thus shalt thou say to him, The LORD saith thus; Behold, [that] which I have built I will ^{( d )} break down, and that which I have planted I will pluck up, even this whole land.

^{( d )} Meaning that God could destroy this people, because he had planted them.

Geneva Bible: Jer 45:5

And seekest ^{( e )} thou great things for thyself? seek [them] not: for, behold, I will bring evil upon all flesh, saith the LORD: but thy life will I give to thee for ^{( f )} a prize in all places where thou goest.

^{( e )} "Do you think to have honour and credit?" in which he shows his infirmity.

^{( f )} Read (Jer 21:9).

Commentary -- Verse Range Notes

TSK Synopsis: Jer 45:1-5

1 Baruch being dismayed,

4 Jeremiah instructs and comforts him.

MHCC: Jer 45:1-5

Baruch was employed in writing Jeremiah's prophecies, and reading them, see Jeremiah 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: Jer 45:1-5

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! Jer 45:3. 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 (Pro 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, Jer 45:4. 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?

Keil-Delitzsch: Jer 45:1-4

"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, Jer 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 Jer 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 Jer 36; thus the substance of this chapter and that of Jer 36 agree. "These words" can only be the addresses (words) of Jeremiah which Baruch was then writing down. From this, Hitzig, Graf, Nägelsbach, 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 Jer 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 Jer 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, Jer 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. Jer 8:18. Baruch sighs over this till he is wearied, and finds no rest; cf. Lam 5:5. "I am weary with my sighing," is a reminiscence from Psa 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 Jer 45:4, cf. Jer 1:10; Jer 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. Dan 9:13; Hag 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," Jer 45:5, i.e., the whole of humanity, as in Jer 25:31. The sentence is passed on all the earth, in accordance with the announcement made in Jer 25:15.

Keil-Delitzsch: Jer 45:5

But when the judgment extends over the whole of humanity, an individual man cannot ask for anything great. "To seek for great things," i.e., to ask for things which in general or under certain circumstances are unattainable (cf. Psa 131:1), is here used with reference to worldly prosperity. When the whole world is visited with judgment, an individual man must not make great demands, but be content with saving his life. This is promised to Baruch in Jer 45:5 , to alleviate his pain and sorrow. "To give life to any one for booty," means to let him escape with his life; cf. Jer 21:9; Jer 38:2; Jer 39:18. In the words, "in all places whither thou shalt go," it is intimated that he will be obliged to avoid destruction by flight, but will thereby save his life.

Constable: Jer 2:1--45:5

II. Prophecies about Judah chs. 2--45

The first series of prophetic announcements, reflections, and incidents that comprise this part of the book deals with Jeremiah's ministry to his own people.⁶⁴ The second main division of the book contains oracles against foreign nations (chs. 46-51).

Constable: Jer 34:1--45:5

D. Incidents surrounding the fall of Jerusalem chs. 34-45

The Book of Consolation contained messages of future hope for Judah (chs. 30-33). Now Jeremiah returned to document her present judgment. Chapters 34-45 continue the theme of judgment on Judah and Jerusalem from chapters 2-29.

All the events and messages contained in these chapters date near the fall of Jerusalem, which happened in 586 B.C. As mentioned previously, the Book of Jeremiah follows a generally chronological arrangement, but within various sections of the book the material is not always completely chronological. Jeremiah is unique among the prophetical books in that it records the fulfillment of its own prophecies about the fall of Jerusalem and the beginning of the Exile.

Constable: Jer 40:1--45:5

3. Incidents after the fall of Jerusalem chs. 40-45

One of the important theological lessons of this segment of the book, especially chapters 40-44, is that disobedience leads to judgment.

"One would think that the fall of Jerusalem would have taught Judah a lesson she would never forget. However, by recording the events that happened after the fall of the city, Jeremiah demonstrated that the basic character of the people who remained in the land was unchanged. They still refused to trust in God or to submit to Babylon (cf. Ezek. 33:23-29)."⁵⁰³

Constable: Jer 43:8--46:1

Events in Egypt 43:8-45:5

As the remnant moved from Judah to Egypt, so does the narrative.

Constable: Jer 45:1-5

Baruch's despair and consolation ch. 45

This chapter belongs after chapter 36 chronologically, either after 36:8 or 36:32. It serves as an appendix to the historical incidents recorded there. Perhaps the writer or final editor placed it here to show that Yahweh exempted faithful Baruch from the threats to the Judean remnant recorded in chapter 44.

"Probably Jeremiah placed this chapter last in his prophecies to Judah (Jer. 2-45) to emphasize the response that God wanted from godly Jews during the Exile."⁵³⁹

This short chapter provides insight into Baruch's life.⁵⁴⁰ It is also the last chapter in the book in which Jeremiah is part of the narrative.

45:1-2 The Lord had given Jeremiah a message for Baruch after he had copied Jeremiah's prophecies in 605 B.C. (ch. 36). Which copying this was is unimportant, the first one in 36:8 or the second one in 36:32.

45:3 Baruch had complained about the sorrow, pain, inner turmoil, and restlessness that he had experienced because he carried out God's will. He had copied Jeremiah's prophecies and had suffered from his association with their negative message. His lament recalls Jeremiah's "confessions" and some of the personal lament psalms.

45:4 The Lord was about to tear down and uproot Judah (cf. 1:10; 2:21; 31:5; et al.).

45:5 It was wrong, therefore, for Baruch to expect a life of comfort and ease. Baruch was an educated man whose brother was a high official under King Zedekiah (51:59). His grandfather had been the governor of Jerusalem during Josiah's reign (cf. 32:12; 2 Chron. 34:8). He may have entertained hopes of attaining a position of distinction in the nation, but he, too, would have to participate in the fallout of Yahweh's judgment. The Lord promised to bless Baruch by preserving his life wherever he went because of his faithful service.

"Ironically, the very suffering through which Baruch passed because of his loyalty to Jeremiah gained him honor beyond anything he could have anticipated."⁵⁴¹

The Lord's command not to seek great things for himself presupposes a proud motive. Seeking to serve the Lord in a significant position of ministry is not wrong in itself provided one's motive is to glorify God. It is seeking position for one's own glory that is wrong.

Introduction / Outline

JFB: Jeremiah (Book Introduction)

JEREMIAH, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (Jer 1:1), not the Hilkiah the high priest who discovered the book of the law (2Ki 22:8); had he been the same, the designation would have been "the priest", or "the high priest". Besides, his residence at Anathoth shows that he belonged to the line of Abiathar, who was deposed from the high priesthood by Solomon (1Ki 2:26-35), after which the office remained in Zadok's line. Mention occurs of Jeremiah in 2Ch 35:25; 2Ch 36:12, 2Ch 36:21. In 629 B.C. the thirteenth year of King Josiah, while still very young (Jer 1:5), he received his prophetical call in Anathoth (Jer 1:2); and along with Hilkiah the high priest, the prophetess Huldah, and the prophet Zephaniah, he helped forward Josiah's reformation of religion (2Ki. 23:1-25). Among the first charges to him was one that he should go and proclaim God's message in Jerusalem (Jer 2:2). He also took an official tour to announce to the cities of Judah the contents of the book of the law, found in the temple (Jer 11:6) five years after his call to prophesy. On his return to Anathoth, his countrymen, offended at his reproofs, conspired against his life. To escape their persecutions (Jer 11:21), as well as those of his own family (Jer 12:6), he left Anathoth and resided at Jerusalem. During the eighteen years of his ministry in Josiah's reign he was unmolested; also during the three months of Jehoahaz or Shallum's reign (Jer 22:10-12). On Jehoiakim's accession it became evident that Josiah's reformation effected nothing more than a forcible repression of idolatry and the establishment of the worship of God outwardly. The priests, prophets, and people then brought Jeremiah before the authorities, urging that he should be put to death for his denunciations of evil against the city (Jer 26:8-11). The princes, however, especially Ahikam, interposed in his behalf (Jer 26:16, Jer 26:24), but he was put under restraint, or at least deemed it prudent not to appear in public. In the fourth year of Jehoiakim (606 B.C.), he was commanded to write the predictions given orally through him, and to read them to the people. Being "shut up", he could not himself go into the house of the Lord (Jer 36:5); he therefore deputed Baruch, his amanuensis, to read them in public on the fast day. The princes thereupon advised Baruch and Jeremiah to hide themselves from the king's displeasure. Meanwhile they read the roll to the king, who was so enraged that he cut it with a knife and threw it into the fire; at the same time giving orders for the apprehension of the prophet and Baruch. They escaped Jehoiakim's violence, which had already killed the prophet Urijah (Jer 26:20-23). Baruch rewrote the words, with additional prophecies, on another roll (Jer 36:27-32). In the three months' reign of Jehoiachin or Jeconiah, he prophesied the carrying away of the king and the queen mother (Jer 13:18; Jer 22:24-30; compare 2Ki 24:12). In this reign he was imprisoned for a short time by Pashur (Jer. 20:1-18), the chief governor of the Lord's house; but at Zedekiah's accession he was free (Jer 37:4), for the king sent to him to "inquire of the Lord" when Nebuchadnezzar came up against Jerusalem (Jer 21:1-3, &c.; Jer 37:3). The Chaldeans drew off on hearing of the approach of Pharaoh's army (Jer 37:5); but Jeremiah warned the king that the Egyptians would forsake him, and the Chaldeans return and burn up the city (Jer 37:7-8). The princes, irritated at this, made the departure of Jeremiah from the city during the respite a pretext for imprisoning him, on the allegation of his deserting to the Chaldeans (Jer 38:1-5). He would have been left to perish in the dungeon of Malchiah, but for the intercession of Ebed-melech, the Ethiopian (Jer 38:6-13). Zedekiah, though he consulted Jeremiah in secret yet was induced by his princes to leave Jeremiah in prison (Jer 38:14-28) until Jerusalem was taken. Nebuchadnezzar directed his captain, Nebuzar-adan, to give him his freedom, so that he might either go to Babylon or stay with the remnant of his people as he chose. As a true patriot, notwithstanding the forty and a half years during which his country had repaid his services with neglect and persecution, he stayed with Gedaliah, the ruler appointed by Nebuchadnezzar over Judea (Jer 40:6). After the murder of Gedaliah by Ishmael, Johanan, the recognized ruler of the people, in fear of the Chaldeans avenging the murder of Gedaliah, fled with the people to Egypt, and forced Jeremiah and Baruch to accompany him, in spite of the prophet's warning that the people should perish if they went to Egypt, but be preserved by remaining in their land (Jer. 41:1-43:13). At Tahpanhes, a boundary city on the Tanitic or Pelustan branch of the Nile, he prophesied the overthrow of Egypt (Jer 43:8-13). Tradition says he died in Egypt. According to the PSEUDO-EPIPHANIUS, he was stoned at Taphnæ or Tahpanhes. The Jews so venerated him that they believed he would rise from the dead and be the forerunner of Messiah (Mat 16:14).

HAVERNICK observes that the combination of features in Jeremiah's character proves his divine mission; mild, timid, and susceptible of melancholy, yet intrepid in the discharge of his prophetic functions, not sparing the prince any more than the meanest of his subjects--the Spirit of prophecy controlling his natural temper and qualifying him for his hazardous undertaking, without doing violence to his individuality. Zephaniah, Habakkuk, Daniel, and Ezekiel were his contemporaries. The last forms a good contrast to Jeremiah, the Spirit in his case acting on a temperament as strongly marked by firmness as Jeremiah's was by shrinking and delicate sensitiveness. Ezekiel views the nation's sins as opposed to righteousness--Jeremiah, as productive of misery; the former takes the objective, the latter the subjective, view of the evils of the times. Jeremiah's style corresponds to his character: he is peculiarly marked by pathos, and sympathy with the wretched; his Lamentations illustrate this; the whole series of elegies has but one object--to express sorrow for his fallen country; yet the lights and images in which he presents this are so many, that the reader, so far from feeling it monotonous, is charmed with the variety of the plaintive strains throughout. The language is marked by Aramæisms, which probably was the ground of JEROME'S charge that the style is "rustic". LOWTH denies the charge and considers him in portions not inferior to Isaiah. His heaping of phrase on phrase, the repetition of stereotyped forms--and these often three times--are due to his affected feelings and to his desire to intensify the expression of them; he is at times more concise, energetic, and sublime, especially against foreign nations, and in the rhythmical parts.

The principle of the arrangement of his prophecies is hard to ascertain. The order of kings was--Josiah (under whom he prophesied eighteen years), Jehoahaz (three months), Jehoiakim (eleven years), Jeconiah (three months), Zedekiah (eleven years). But his prophecies under Josiah (the first through twentieth chapters) are immediately followed by a portion under Zedekiah (the twenty-first chapter). Again, Jer 24:8-10, as to Zedekiah, comes in the midst of the section as to Jehoahaz, Jehoiakim, and Jeconiah (the twenty-second, twenty-third, twenty-fifth chapters, &c.) So the thirty-fifth and thirty-sixth chapters as to Jehoiakim, follow the twenty-seventh, twenty-eighth, twenty-ninth, thirty-third, thirty-fourth chapters, as to Zedekiah; and the forty-fifth chapter, dated the fourth year of Jehoiakim, comes after predictions as to the Jews who fled to Egypt after the overthrow of Jerusalem. EWALD thinks the present arrangement substantially Jeremiah's own; the various portions are prefaced by the same formula, "The word which came to Jeremiah from the Lord" (Jer 7:1; Jer 11:1; Jer 18:1; Jer 21:1; Jer 25:1; Jer 30:1; Jer 32:1; Jer 34:1, Jer 34:8; Jer 35:1; Jer 40:1; Jer 44:1; compare Jer 14:1; Jer 46:1; Jer 47:1; Jer 49:34). Notes of time mark other divisions more or less historical (Jer 26:1; Jer 27:1; Jer 36:1; Jer 37:1). Two other portions are distinct of themselves (Jer 29:1; Jer 45:1). The second chapter has the shorter introduction which marks the beginning of a strophe; the third chapter seems imperfect, having as the introduction merely "saying" (Jer 3:1, Hebrew). Thus in the poetical parts, there are twenty-three sections divided into strophes of from seven to nine verses, marked some way thus, "The Lord said also unto me". They form five books: I. The Introduction, first chapter II. Reproofs of the Jews, the second through twenty-fourth chapters, made up of seven sections: (1) the second chapter (2) the third through sixth chapters; (3) the seventh through tenth chapters; (4) the eleventh through thirteenth chapters; (5) the fourteenth through seventeenth chapters; (6) the seventeenth through nineteenth and twentieth chapters; (7) the twenty-first through twenty-fourth chapters. III. Review of all nations in two sections: the twenty-fifth and twenty-sixth through forty-ninth chapters, with a historical appendix of three sections, (1) the twenty-sixth chapter; (2) the twenty-seventh chapter; (3) the twenty-eighth and twenty-ninth chapters. IV. Two sections picturing the hopes of brighter times, (1) the thirtieth and thirty-first chapters; (2) the thirty-second and thirty-third chapters; and an historical appendix in three sections: (1) Jer 34:1-7; (2) Jer 34:8-22; (3) Jer. 35:1-19. V. The conclusion, in two sections: (1) Jer 36:2; (2) Jer 45:1-5. Subsequently, in Egypt, he added Jer 46:13-26 to the previous prophecy as to Egypt; also the three sections, the thirty-seventh through thirty-ninth chapters; fortieth through forty-third chapters; and forty-fourth chapter. The fifty-second chapter was probably (see Jer 51:64) an appendix from a later hand, taken from 2Ki 24:18, &c.; 2Ki 25:30. The prophecies against the several foreign nations stand in a different order in the Hebrew from that of the Septuagint; also the prophecies against them in the Hebrew (the forty-sixth through fifty-first chapters) are in the Septuagint placed after Jer 25:14, forming the twenty-sixth and thirty-first chapters; the remainder of the twenty-fifth chapter of the Hebrew is the thirty-second chapter of the Septuagint. Some passages in the Hebrew (Jer 27:19-22; Jer 33:14-26; Jer 39:4-14 Jer 48:45-47) are not found in the Septuagint; the Greek translators must have had a different recension before them; probably an earlier one. The Hebrew is probably the latest and fullest edition from Jeremiah's own hand. See on Jer 25:13. The canonicity of his prophecies is established by quotations of them in the New Testament (see Mat 2:17; Mat 16:14; Heb 8:8-12; on Mat 27:9, see on Introduction to Zechariah); also by the testimony of Ecclesiasticus 49:7, which quotes Jer 1:10; of PHILO, who quotes his word as an "oracle"; and of the list of canonical books in MELITO, ORIGEN, JEROME, and the Talmud.

JFB: Jeremiah (Outline)

• EXPOSTULATION WITH THE JEWS, REMINDING THEM OF THEIR FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT FAVOR, AND A DENUNCIATION OF GOD'S COMING JUDGMENTS FOR THEIR IDOLATRY. (Jer. 2:1-37)
• GOD'S MERCY NOTWITHSTANDING JUDAH'S VILENESS. (Jer. 3:1-25)
• CONTINUATION OF ADDRESS TO THE TEN TRIBES OF ISRAEL. (Jer 4:1-2). THE PROPHET TURNS AGAIN TO JUDAH, TO WHOM HE HAD ORIGINALLY BEEN SENT (Jer. 4:3-31). (Jer. 4:1-31)
• THE CAUSE OF THE JUDGMENTS TO BE INFLICTED IS THE UNIVERSAL CORRUPTION OF THE PEOPLE. (Jer. 5:1-31)
• ZION'S FOES PREPARE WAR AGAINST HER: HER SINS ARE THE CAUSE. (Jer. 6:1-30)
• THE SEVENTH THROUGH NINTH CHAPTERS. DELIVERED IN THE BEGINNING OF JEHOIAKIM'S REIGN, ON THE OCCASION OF SOME PUBLIC FESTIVAL. (Jer. 7:1-34)
• THE JEW'S COMING PUNISHMENT; THEIR UNIVERSAL AND INCURABLE IMPENITENCE. (Jer. 8:1-22) The victorious Babylonians were about to violate the sanctuaries of the dead in search of plunder; for ornaments, treasures, and insignia of royalty were usually buried with kings. Or rather, their purpose was to do the greatest dishonor to the dead (Isa 14:19).
• JEREMIAH'S LAMENTATION FOR THE JEWS' SINS AND CONSEQUENT PUNISHMENT. (Jer. 9:1-26) This verse is more fitly joined to the last chapter, as Jer 9:23 in the Hebrew (compare Isa 22:4; Lam 2:11; Lam 3:48).
• CONTRAST BETWEEN THE IDOLS AND JEHOVAH. THE PROPHET'S LAMENTATION AND PRAYER. (Jer. 10:1-25)
• EPITOME OF THE COVENANT FOUND IN THE TEMPLE IN JOSIAH'S REIGN. JUDAH'S REVOLT FROM IT, AND GOD'S CONSEQUENT WRATH. (Jer. 11:1-23)
• CONTINUATION OF THE SUBJECT AT THE CLOSE OF THE ELEVENTH CHAPTER. (Jer. 12:1-17) (Psa 51:4).
• SYMBOLICAL PROPHECY. (Jer 13:1-7). (Jer. 13:1-27)
• PROPHECIES ON THE OCCASION OF A DROUGHT SENT IN JUDGMENT ON JUDEA. (Jer. 14:1-22) Literally, "That which was the word of Jehovah to Jeremiah concerning the dearth"
• GOD'S REPLY TO JEREMIAH'S INTERCESSORY PRAYER. (Jer. 15:1-21)
• CONTINUATION OF THE PREVIOUS PROPHECY. (Jer. 16:1-21)
• THE JEWS' INVETERATE LOVE OF IDOLATRY. (Jer. 17:1-27) The first of the four clauses relates to the third, the second to the fourth, by alternate parallelism. The sense is: They are as keen after idols as if their propensity was "graven with an iron pen (Job 19:24) on their hearts," or as if it were sanctioned by a law "inscribed with a diamond point" on their altars. The names of their gods used to be written on "the horns of the altars" (Act 17:23). As the clause "on their hearts" refers to their inward propensity, so "on . . . altars," the outward exhibition of it. Others refer "on the horns of . . . altars" to their staining them with the blood of victims, in imitation of the Levitical precept (Exo 29:12; Lev 4:7, Lev 4:18), but "written . . . graven," would thus be inappropriate.
• GOD, AS THE SOLE SOVEREIGN, HAS AN ABSOLUTE RIGHT TO DEAL WITH NATIONS ACCORDING TO THEIR CONDUCT TOWARDS HIM; ILLUSTRATED IN A TANGIBLE FORM BY THE POTTER'S MOULDING OF VESSELS FROM CLAY. (Jer. 18:1-23)
• THE DESOLATION OF THE JEWS FOR THEIR SINS FORETOLD IN THE VALLEY OF HINNOM; THE SYMBOL OF BREAKING A BOTTLE. (Jer 19:1-15)
• JEREMIAH'S INCARCERATION BY PASHUR, THE PRINCIPAL OFFICER OF THE TEMPLE, FOR PROPHESYING WITHIN ITS PRECINCTS; HIS RENEWED PREDICTIONS AGAINST THE CITY, &c., ON HIS LIBERATION. (Jer. 20:1-18)
• ZEDEKIAH CONSULTS JEREMIAH WHAT IS TO BE THE EVENT OF THE WAR: GOD'S ANSWER. (Jer 21:1-14)
• EXHORTATION TO REPENTANCE; JUDGMENT ON SHALLUM, JEHOIAKIM, AND CONIAH. (Jer. 22:1-30)
• THE WICKED RULERS TO BE SUPERSEDED BY THE KING, WHO SHOULD REIGN OVER THE AGAIN UNITED PEOPLES, ISRAEL AND JUDAH. (Jer. 23:1-40)
• THE RESTORATION OF THE CAPTIVES IN BABYLON AND THE DESTRUCTION OF THE REFRACTORY PARTY IN JUDEA AND IN EGYPT, REPRESENTED UNDER THE TYPE OF A BASKET OF GOOD, AND ONE OF BAD, FIGS. (Jer 24:1-10)
• PROPHECY OF THE SEVENTY YEARS CAPTIVITY; AND AFTER THAT THE DESTRUCTION OF BABYLON, AND OF ALL THE NATIONS THAT OPPRESSED THE JEWS. (Jer. 25:1-38)
• JEREMIAH DECLARED WORTHY OF DEATH, BUT BY THE INTERPOSITION OF AHIKAM SAVED; THE SIMILAR CASES OF MICAH AND URIJAH BEING ADDUCED IN THE PROPHET'S FAVOR. (Jer. 26:1-24)
• THE FUTILITY OF RESISTING NEBUCHADNEZZAR ILLUSTRATED TO THE AMBASSADORS OF THE KING, DESIRING TO HAVE THE KING OF JUDAH CONFEDERATE WITH THEM, UNDER THE TYPE OF YOKES. JEREMIAH EXHORTS THEM AND ZEDEKIAH TO YIELD. (Jer. 27:1-22)
• PROPHECIES IMMEDIATELY FOLLOWING THOSE IN THE TWENTY-SEVENTH CHAPTER. HANANIAH BREAKS THE YOKES TO SIGNIFY THAT NEBUCHADNEZZAR'S YOKE SHALL BE BROKEN. JEREMIAH FORETELLS THAT YOKES OF IRON ARE TO SUCCEED THOSE OF WOOD, AND THAT HANANIAH SHALL DIE. (Jer. 28:1-17)
• LETTER OF JEREMIAH TO THE CAPTIVES IN BABYLON, TO COUNTERACT THE ASSURANCES GIVEN BY THE FALSE PROPHETS OF A SPEEDY RESTORATION. (Jer. 29:1-32)
• RESTORATION OF THE JEWS FROM BABYLON AFTER ITS CAPTURE, AND RAISING UP OF MESSIAH. (Jer. 30:1-24)
• CONTINUATION OF THE PROPHECY IN THE THIRTIETH CHAPTER. (Jer. 31:1-40)
• JEREMIAH, IMPRISONED FOR HIS PROPHECY AGAINST JERUSALEM, BUYS A PATRIMONIAL PROPERTY (HIS RELATIVE HANAMEEL'S), IN ORDER TO CERTIFY TO THE JEWS THEIR FUTURE RETURN FROM BABYLON. (Jer 32:1-14)
• PROPHECY OF THE RESTORATION FROM BABYLON, AND OF MESSIAH AS KING AND PRIEST. (Jer. 33:1-26)
• CAPTIVITY OF ZEDEKIAH AND THE PEOPLE FORETOLD FOR THEIR DISOBEDIENCE AND PERFIDY. (Jer. 34:1-22)
• PROPHECY IN THE REIGN OF JEHOIAKIM, WHEN THE CHALDEANS, IN CONJUNCTION WITH THE SYRIANS AND MOABITES, INVADED JUDEA. (Jer. 35:1-19)
• BARUCH WRITES, AND READS PUBLICLY JEREMIAH'S PROPHECIES COLLECTED IN A VOLUME. THE ROLL IS BURNT BY JEHOIAKIM, AND WRITTEN AGAIN BY BARUCH AT JEREMIAH'S DICTATION. (Jer. 36:1-32)
• HISTORICAL SECTIONS, THIRTY-SEVENTH THROUGH FORTY-FOURTH CHAPTERS. THE CHALDEANS RAISE THE SIEGE TO GO AND MEET PHARAOH-HOPHRA. ZEDEKIAH SENDS TO JEREMIAH TO PRAY TO GOD IN BEHALF OF THE JEWS: IN VAIN, JEREMIAH TRIES TO ESCAPE TO HIS NATIVE PLACE, BUT IS ARRESTED. ZEDEKIAH ABATES THE RIGOR OF HIS IMPRISONMENT. (Jer. 37:1-21)
• JEREMIAH PREDICTS THE CAPTURE OF JERUSALEM, FOR WHICH HE IS CAST INTO A DUNGEON, BUT IS TRANSFERRED TO THE PRISON COURT ON THE INTERCESSION OF EBED-MELECH, AND HAS A SECRET INTERVIEW WITH ZEDEKIAH. (Jer. 38:1-28)
• JERUSALEM TAKEN. ZEDEKIAH'S FATE. JEREMIAH CARED FOR. EBED-MELECH ASSURED. (Jer. 39:1-18)
• JEREMIAH IS SET FREE AT RAMAH, AND GOES TO GEDALIAH, TO WHOM THE REMNANT OF JEWS REPAIR. JOHANAN WARNS GEDALIAH OF ISHMAEL'S CONSPIRACY IN VAIN. (Jer. 40:1-16)
• ISHMAEL MURDERS GEDALIAH AND OTHERS, THEN FLEES TO THE AMMONITES. JOHANAN PURSUES HIM, RECOVERS THE CAPTIVES, AND PURPOSES TO FLEE TO EGYPT FOR FEAR OF THE CHALDEANS. (Jer. 41:1-18)
• THE JEWS AND JOHANAN INQUIRE OF GOD, THROUGH JEREMIAH, AS TO GOING TO EGYPT, PROMISING OBEDIENCE TO HIS WILL. THEIR SAFETY ON CONDITION OF STAYING IN JUDEA, AND THEIR DESTRUCTION IN THE EVENT OF GOING TO EGYPT, ARE FORETOLD. THEM HYPOCRISY IN ASKING FOR COUNSEL WHICH THEY MEANT NOT TO FOLLOW, IF CONTRARY TO THEIR OWN DETERMINATION, IS REPROVED. (Jer. 42:1-22)
• THE JEWS CARRY JEREMIAH AND BARUCH INTO EGYPT. JEREMIAH FORETELLS BY A TYPE THE CONQUEST OF EGYPT BY NEBUCHADNEZZAR, AND THE FATE OF THE FUGITIVES. (Jer 43:1-13)
• JEREMIAH REPROVES THE JEWS FOR THEIR IDOLATRY IN EGYPT, AND DENOUNCES GOD'S JUDGMENTS ON THEM AND EGYPT ALIKE. (Jer. 44:1-30)
• JEREMIAH COMFORTS BARUCH. (Jer 45:1-5)
• THE PROPHECIES, FORTY-SIXTH THROUGH FIFTY-SECOND CHAPTERS, REFER TO FOREIGN PEOPLES. (Jer. 46:1-28) General heading of the next six chapters of prophecies concerning the Gentiles; the prophecies are arranged according to nations, not by the dates.
• PROPHECY AGAINST THE PHILISTINES. (Jer 47:1-7) Pharaoh-necho probably smote Gaza on his return after defeating Josiah at Megiddo (2Ch 35:20) [GROTIUS]. Or, Pharaoh-hophra (Jer 37:5, Jer 37:7) is intended: probably on his return from his fruitless attempt to save Jerusalem from the Chaldeans, he smote Gaza in order that his expedition might not be thought altogether in vain [CALVIN] (Amo 1:6-7).
• PROPHECY AGAINST MOAB. (Jer. 48:1-47)
• PREDICTIONS AS TO AMMON, IDUMEA, DAMASCUS, KEDAR, HAZOR, AND ELAM. (Jer. 49:1-39)
• BABYLON'S COMING DOWNFALL; ISRAEL'S REDEMPTION. (Jer. 50:1-46) Compare Isa. 45:1-47:15. But as the time of fulfilment drew nearer, the prophecies are now proportionally more distinct than then.
• CONTINUATION OF THE PROPHECY AGAINST BABYLON BEGUN IN THE FIFTIETH CHAPTER. (Jer. 51:1-64)
• WRITTEN BY SOME OTHER THAN JEREMIAH (PROBABLY EZRA) AS AN HISTORICAL SUPPLEMENT TO THE PREVIOUS PROPHECIES. (Jer. 52:1-34)

TSK: Jeremiah 45 (Chapter Introduction)

Overview

Jer 45:1, Baruch being dismayed, v.4, Jeremiah instructs and comforts him.

Poole: Jeremiah (Book Introduction)

BOOK OF THE PROPHET JEREMIAH

THE ARGUMENT

IT was the great unhappiness of this prophet to be a physician to, but that could not save, a dying state, their disease still prevailing against the remedy; and indeed no wonder that all things were so much out of order, when the book of the law had been wanting above sixty years. He was called to be a teacher in his youth, in the days of good Josiah, being sanctified and ordained by God to his prophetical office from his mother’ s womb, Jer 1:5 in a very evil time, though the people afterward proved much worse upon the death of that good king. He setting himself against the torrent of the corruptions of the times, was always opposed and unkindly treated by his ungrateful countrymen, as also by false prophets, and the priests, princes, and people, who encouraged all their impieties and unrighteousness. At length he threatened their destruction and captivity by the Chaldeans, which he lived to see, but foretells their return after seventy years; all which accordingly came to pass. He doth also, notwithstanding his dreadful threatenings, intermix divers comfortable promises of the Messiah, and the days of the gospel; he denounceth also heavy judgments against the heathens nations that had afflicted God’ s people, both such as were near, and also more remote, as Egypt, the Philistines, Moab, Edomites, Ammonites, Damascus, Kedar, Hazor, Elam, but especially Babylon herself, that is made so great a type of the antichristian Babylon in the New Testament. Upon the murder of Gedaliah, whom the Chaldeans had made governor of Judea, he was forcibly against his will carried into Egypt, where (after he had prophesied from first to last between forty and fifty years) probably he died; some say he was stoned.

Whatever else we hear mentioned of his writings, they are either counterfeit, as the Prophecies of Baruch, &c., or it is likely we have the sum of them in this book, though possibly some of his sermons might have had some enlargements in that roll which, by his appointment, was written by Baruch, Jer 36:2 , &c.

Poole: Jeremiah 45 (Chapter Introduction)

CHAPTER 45

Jeremiah instructeth and comforteth Baruch.

This chapter ought to have been annexed to the 36th chapter, or immediately to have followed it, for the writing of Jeremiah’ s prophecies we read of there. It was eighteen years before this time that the prophet thus spake to Baruch upon the writing of those prophecies which, as we read there, brought both Jeremiah and Baruch into a great deal of danger, which probably gave Baruch the occasion of the complaint we shall read of, Jer 45:3 .

MHCC: Jeremiah (Book Introduction)

Jeremiah was a priest, a native of Anathoth, in the tribe of Benjamin. He was called to the prophetic office when very young, about seventy years after the death of Isaiah, and exercised it for about forty years with great faithfulness, till the sins of the Jewish nation came to their full measure and destruction followed. The prophecies of Jeremiah do not stand as they were delivered. Blayney has endeavoured to arrange them in more regular order, namely, ch. 1-20; 22; 23; 25; 26; 35; 36; Jer 45:1-5; Jer 24:1-10; 29; 30; 31; 27; 28; Jer 21:1-14; 34; 37; 32; 33; 38; 39; (Jer 39:15-18, Jer 39:1-14.) 40-44; 46-52. The general subject of his prophecies is the idolatry and other sins of the Jews; the judgments by which they were threatened, with references to their future restoration and deliverance, and promises of the Messiah. They are remarkable for plain and faithful reproofs, affectionate expostulations, and awful warnings.

MHCC: Jeremiah 45 (Chapter Introduction)

An encouragement sent to Baruch.

Matthew Henry: Jeremiah (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Jeremiah

The Prophecies of the Old Testament, as the Epistles of the New, are placed rather according to their bulk than their seniority - the longest first, not the oldest. There were several prophets, and writing ones, that were contemporaries with Isaiah, as Micah, or a little before him, as Hosea, and Joel, and Amos, or soon after him, as Habakkuk and Nahum are supposed to have been; and yet the prophecy of Jeremiah, who began many years after Isaiah finished, is placed next to his, because there is so much in it. Where we meet with most of God's word, there let the preference be given; and yet those of less gifts are not to be despised nor excluded. Nothing now occurs to be observed further concerning prophecy in general; but concerning this prophet Jeremiah we may observe, I. That he was betimes a prophet; he began young, and therefore could say, from his own experience, that it is good for a man to bear the yoke in his youth, the yoke both of service and of affliction, Lam 3:27. Jerome observes that Isaiah, who had more years over his head, had his tongue touched with a coal of fire, to purge away his iniquity (Isa 6:7), but that when God touched Jeremiah's mouth, who was yet but young, nothing was said of the purging of his iniquity (Jer 1:9), because, by reason of his tender years, he had not so much sin to answer for. II. That he continued long a prophet, some reckon fifty years, others above forty. He began in the thirteenth year of Josiah, when things went well under that good king, but he continued through all the wicked reigns that followed; for when we set out for the service of God, though the wind may then be fair and favourable, we know not how soon it may turn and be tempestuous. III. That he was a reproving prophet, was sent in God's name to tell Jacob of their sins and to warn them of the judgments of God that were coming upon them; and the critics observe that therefore his style or manner of speaking is more plain and rough, and less polite, than that of Isaiah and some others of the prophets. Those that are sent to discover sin ought to lay aside the enticing words of man's wisdom. Plain-dealing is best when we are dealing with sinners to bring them to repentance. IV. That he was a weeping prophet; so he is commonly called, not only because he penned the Lamentations, but because he was all along a mournful spectator of the sins of his people and of the desolating judgments that were coming upon them. And for this reason, perhaps, those who imagined our Saviour to be one of the prophets thought him of any of them to be most like to Jeremiah (Mat 16:14), because he was a man of sorrows and acquainted with grief. V. That he was a suffering prophet. He was persecuted by his own people more than any of them, as we shall find in the story of this book; for he lived and preached just before the Jews' destruction by the Chaldeans, when their character seems to have been the same as it was just before their destruction by the Romans, when they killed the Lord Jesus, and persecuted his disciples, pleased not God, and were contrary to all men, for wrath had come upon them to the uttermost, 1Th 2:15, 1Th 2:16. The last account we have of him in his history is that the remaining Jews forced him to go down with them into Egypt; whereas the current tradition is, among Jews and Christians, that he suffered martyrdom. Hottinger, out of Elmakin, an Arabic historian, relates that, continuing to prophesy in Egypt against the Egyptians and other nations, he was stoned to death; and that long after, when Alexander entered Egypt, he took up the bones of Jeremiah where they were buried in obscurity, and carried them to Alexandria, and buried them there. The prophecies of this book which we have in the first nineteen chapters seem to be the heads of the sermons he preached in a way of general reproof for sin and denunciation of judgment; afterwards they are more particular and occasional, and mixed with the history of his day, but not placed in due order of time. With the threatenings are intermixed many gracious promises of mercy to the penitent, of the deliverance of the Jews out of their captivity, and some that have a plain reference to the kingdom of the Messiah. Among the Apocryphal writings an epistle is extant said to be written by Jeremiah to the captives in Babylon, warning them against the worship of idols, by exposing the vanity of idols and the folly of idolaters. It is in Baruch, ch. 6. But it is supposed not to be authentic; nor has it, I think, any thing like the life and spirit of Jeremiah's writings. It is also related concerning Jeremiah (2 Macc. 2:4) that, when Jerusalem was destroyed by the Chaldeans, he, by direction from God, took the ark and the altar of incense, and, carrying them to Mount Nebo lodged them in a hollow cave there and stopped the door; but some that followed him, and thought that they had marked the place, could not find it. He blamed them for seeking it, telling them that the place should be unknown till the time that God should gather his people together again. But I know not what credit is to be given to that story, though it is there said to be found in the records. We cannot but be concerned, in the reading of Jeremiah's prophecies, to find that they were so little regarded by the men of that generation; but let us make use of that as a reason why we should regard them the more; for they are written for our learning too, and for warning to us and to our land.

Matthew Henry: Jeremiah 45 (Chapter Introduction)

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 (Jer 45:1-3). II. How his fears were checked with a reproof for his great expectations and silenced with a promise of special preservation (Jer 45:4, Jer 45:5). 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.

Constable: Jeremiah (Book Introduction)

Introduction

Title

The title of this book derives from its writer, the late seventh and early sixth-century Judean prophet Jeremiah. The book occupies the second position in the Latter Prophets section of the Hebrew Bible after Isaiah and before Ezekiel, which accounts for its position in the Septuagint and most modern translations.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens (the womb)."

Writer

The composition and structure of Jeremiah, discussed below, have led many scholars to conclude that an editor or editors (redactors) probably put the book in its final form. Many conservatives, however, believe that Jeremiah himself was responsible for the final form, though it is clear that the book went through several revisions before it reached its final canonical form. Jeremiah could even have written the last chapter, which describes events that took place about 25 years after the next latest events, since he would have been approximately 83 years old, assuming he was still alive. Clearly Jeremiah's secretary, Baruch, provided the prophet with much assistance in writing the material and possibly arranging it in its final form (36:17-18; 45:1). Baruch was to Jeremiah what Luke was to Paul: his companion, amanuensis, and biographer. The book bears marks of having been assembled by one person at one time.

"There is no satisfactory reason for doubting that Jeremiah himself was the author of the entire book."¹

The Book of Jeremiah tells us more about the prophet Jeremiah than any other prophetic book reveals about its writer. It is highly biographical and autobiographical.² We know more about his personality than that of any other prophet.

Jeremiah's hometown was Anathoth, a Levitical town in the territory of Benjamin three miles northeast of Jerusalem.³ Jeremiah's father, Hilkiah, was evidently a descendant of Abiathar, a descendant of Eli (1 Sam. 14:3). Thus Jeremiah had ancestral connections to Shiloh, where the tabernacle stood during the judges period of Israel's history (the amphictyony). Jeremiah referred to Shiloh in his Temple Sermon (7:12, 14; 26:6). Abiathar was the sole survivor of King Saul's massacre of the priests at Nob, also only a few miles northeast of Jerusalem (1 Sam. 22:20). Later Solomon exiled Abiathar to Anathoth, where Abiathar had property, because Abiathar had proved unfaithful to David (1 Kings 2:26). Jeremiah's father Hilkiah may have been the high priest who found the book of the Law in the temple during Josiah's reforms (1 Kings 2:26).⁴ Even though Jeremiah came from a priestly family (like Ezekiel and Zechariah), there is no indication that he ever underwent training for the priesthood or functioned as a priest.

Jeremiah's date of birth is a matter of dispute. Most scholars believe he was born about 643 B.C., one year before the end of King Manasseh's reign.⁵ He probably died in Egypt.

"A late, unattested tradition, mentioned by Tertullian, Jerome, and others, claims that the people of Tahpanhes [in Egypt] stoned Jeremiah to death."⁶

His call to the prophetic office came in 627 or 626 B.C. (1:2; 25:3) when he would have been about 20 years old.⁷ His ministry as a prophet may have extended over 40 years.⁸ He evidently exercised his ministry mainly during periods of crisis in Judah's history, though it is impossible to date some of his prophecies. His ministry involved prophesying about Judah and the other ancient Near Eastern nations of his time (1:10).

Judging by Jeremiah's autobiographical remarks and the narrative information about him in this book, his life was a sad one, one long martyrdom. He probably encountered more opposition from more enemies than any other prophet. Much of it stemmed from his message to his own people: unconditional surrender to Babylon.

"No braver or more tragic figure ever trod the stage of Israel's history than the prophet Jeremiah. . . .

"Jeremiah was hated, jeered at, ostracized (e.g., chs. 15:10f., 17; 18:18; 20:10), continually harassed, and more than once almost killed (e.g., chs. 11:18 to 12:6; 26; 36)."⁹

Jeremiah is the only prophet who recorded his own feelings as he ministered, which makes him both very interesting and very helpful to other ministers. Some authorities believe that his greatest contribution to posterity is his personality.

". . . by birth a priest; by grace a prophet; by the trials of life a bulwark for God's truth; by daily spiritual experience one of the greatest exponents of prophetic faith in his unique relation to God; by temperament gentle and timid, yet constantly contending against the forces of sin; and by natural desire a seeker after the love of a companion, his family, friends, and above all, his people--which were all denied him."¹⁰

"He was a weeping prophet to a wayward people."¹¹

There are many similarities between Jeremiah and Hosea. Hosea announced the fall of Samaria, and Jeremiah announced the fall of Jerusalem. Both prophets experienced much personal tragedy. In his ideas as well as in his vocabulary, Jeremiah demonstrates familiarity with Hosea's prophecies. There are also affinities with Job and the Psalter.

There are also remarkable parallels between Jeremiah and the Lord Jesus Christ. No other prophet bears as many striking similarities to the Savior, which makes him the most Christ-like of the prophets. The people of Jesus' day noted these similarities (Matt. 16:14). In both cases Jerusalem was about to fall, the temple would suffer destruction soon, the worship of Yahweh had become a formalistic husk, and there was need for emphasis on individual relationship with God. Both men had a message for Israel and the whole world. Both of them used nature quite extensively for illustrative purposes in their teaching. Both came from a high tradition: Jeremiah from a priestly prophetic heritage and Jesus from a divine royal position. Both were very conscious of their call from God. Both condemned the commercialism of temple worship in their day (7:11: Matt. 21:13). Their enemies charged both of them with political treason. Both experienced persecutions, trials, and imprisonments. Both foretold the destruction of the temple (7:14; Matt. 13:2). Both wept over Jerusalem (9:1; Luke 19:41). Both condemned the priests of their day. Both experienced rejection by members of their own families (12:6; John 1:11). Both were so tenderhearted that some Jewish leaders identified them with the Suffering Servant of Isaiah 53. Both loved Israel deeply. Both were lonely (15:10; Isa. 53:3). And both enjoyed unusually intimate fellowship with God (20:7; John 11:41-42).¹²

"It has often been remarked that Jeremiah's life was finally a failure. He was alone for most of his ministry. It seemed that no one gave any heed to his words. He was dragged off finally to live his last days in exile against his own will. He was a failure as the world judges human achievement. But a more balanced assessment of him would be that his very words of judgment saved Israel's faith from disintegration, and his words of hope finally helped his people to gain hope in God's future for them."¹³

"The character of Jeremiah is also reflected in his writings. His speech is clear and simple, incisive and pithy, and, though generally speaking somewhat diffuse, yet ever rich in thought. If it lacks the lofty strain, the soaring flight of an Isaiah, yet it has beauties of its own. It is distinguished by a wealth of new imagery which is wrought out with great delicacy and deep feeling, and by a versatility that easily adapts itself to the most various objects, and by artistic clearness' (Ewald)."¹⁴

Historical Background

The biblical records of the times in which Jeremiah ministered are 2 Kings 21-25 and 2 Chronicles 33-36. His contemporary prophets were Zephaniah and Habakkuk before the Exile, and Ezekiel and Daniel after it began.

King Manasseh had been Judah's most ungodly king, but toward the end of his life he repented (2 Chron. 33:15-19). He was responsible for many of the evil conditions that marked Judah in Jeremiah's earliest years (cf. 15:4; 2 Kings 23:26). His long life was not a blessing for faithfulness, as his father Hezekiah's had been, but an instrument of chastening for Judah.

King Amon succeeded Manasseh and reigned two years (642-640 B.C.). Rather than perpetuating the repentant attitude that his father had demonstrated, Amon reverted to the policies of Manasseh's earlier reign and rebelled against Yahweh completely. This provoked some of his officials to assassinate him (2 Kings 21:23).

Josiah was eight years old when his father Amon died. He began reigning then and continued on the throne for 31 years (640-609 B.C.). Josiah was one of Judah's best kings and one of the four reforming kings of the Southern Kingdom. He began to seek the Lord when he was 16 years old and began initiating religious reforms when he was 20 (2 Chron. 34:3-7). Jeremiah received his call to minister in the thirteenth year of Josiah when the king was 21, namely, 627 B.C. (1:6). Josiah's reforms were more extensive than those of any of his predecessors. He began the major projects when he was 26. During these years Assyria was declining as a world power and Neo-Babylonia was not yet the dominant empire it soon became. One of Josiah's projects was the repairing of Solomon's temple (v. 5; cf. 12:4-16). During its renovation Hilkiah, the high priest and possibly Jeremiah's father, discovered the Mosaic Law, which had been lost for a long time (cf. 2 Kings 22:8). This discovery spurred a return to the system of worship that the Book of Deuteronomy specified (2 Kings 23). Josiah also did much to clear the land of idolatry, sacred prostitution, child sacrifice, and pagan altars not only in Judah but also in some formerly Israelite territory. He also reinstituted the Passover. Unfortunately for Judah, Josiah felt compelled to travel to Megiddo to try and block Pharaoh Necho II from advancing north to assist the Assyrians in resisting the westward expanding Babylonians. Josiah died at Megiddo in 609 B.C. at the age of 39. His death was a tragic loss for Judah.

Some of Jeremiah's prophecies date from Josiah's reign.¹⁵ Zephaniah also ministered in Judah during the reign of Josiah as did the prophetess Huldah (2 Kings 22:14-20).

Three of Josiah's sons and one of his grandsons ruled Judah after his death. The first of these, though he was the second son, was Jehoahaz who ruled for only three months in 609 B.C. The Judean people favored Jehoahaz, but Pharaoh Necho, who by slaying Josiah gained control over Judah, found him uncooperative. Therefore, Pharaoh deported Jehoahaz to Egypt as a prisoner where he died (22:10-12). God gave Jeremiah a few prophecies during this king's brief reign.

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Jehoahaz's older brother Jehoiakim succeeded him on Judah's throne, thanks to Pharaoh Necho. He reigned for 11 years (609-598 B.C.). Jehoiakim was a weak king who changed allegiances between Egypt and Babylon whenever he thought a change might be to Judah's advantage. During his tenure Prince Nebuchadnezzar of Babylon defeated the allied Egyptian and Assyrian forces at Carchemish thus establishing Babylonian supremacy in the ancient Near East (605 B.C.). Shortly thereafter King Nebuchadnezzar, as he had become, invaded Palestine, conquered some cities, and took some of the nobles, including Daniel, as exiles to Babylon (Dan. 1:1-3). Jehoiakim refused to follow Jeremiah's counsel to submit to the Babylonians. Instead he showed his contempt for the prophet by burning his prophecies (ch. 36). Jeremiah despised this king for his wickedness (22:18-19; 26:20-23; 36). Jehoiakim rebelled against Babylon in 601 B.C., so the Babylonians deposed him and took him to Babylon (2 Chron. 36:6). Later they allowed him to return to Jerusalem where he died in 561 B.C. (cf. 22:19). Several of Jeremiah's prophecies apparently date from Jehoiakim's reign. Habakkuk probably also ministered at this time, as the content of his book suggests.

Jehoiakim's son Jehoiachin succeeded his father but only reigned for three months (598-597 B.C.). During that time Nebuchadnezzar attacked Jerusalem and carried off a large portion of the city's population (in 597 B.C.). The king was evil, and Jeremiah predicted that none of his sons would rule over the nation (22:30). He ended his days in Babylon enjoying the favor of the Babylonian king Evilmerodach (52:31-34).

Zedekiah was the third son of Josiah to rule Judah, and he too ruled under Nebuchadnezzar's sovereignty (597-586 B.C.). The Babylonian monarch summoned Zedekiah to Babylon in 593 B.C. (51:59), but he rebelled against Nebuchadnezzar by making a treaty with Pharaoh Hophra (589-570 B.C.) under pressure from Judean nationalists (chs. 37-38). This resulted in the final siege of Jerusalem in 588 and its fall two years later in 586 B.C. (ch. 39).¹⁶ The Babylonians took Zedekiah captive to Riblah in Syria where they slew his sons and put out his eyes. He died later in Babylon. Since Jeremiah advocated surrender to the Babylonians, Nebuchadnezzar allowed him to choose where he wanted to live when Jerusalem fell, and the prophet elected to stay where he was.

Shortly after he defeated Zedekiah, Nebuchadnezzar set up a pro-Babylonian Judean named Gedaliah as his governor (40:5-6). But a group of Jewish nationalists under Ishmael's leadership assassinated Gedaliah within the year (586 B.C.; 41:2). This ill-advised act resulted in the rebels having to flee to Egypt for safety from Nebuchadnezzar. They forced Jeremiah to accompany them against his will (chs. 42-43). There the prophet evidently spent the remaining years of his life and produced his final prophecies.¹⁷

Important Dates for Jeremiah
Years	Events	References
643	Probable date of Jeremiah's birth
640	Josiah becomes king of Judah at age 8	2 Chron. 34:1
628	Josiah begins his reforms	2 Chron. 34:3
627	Jeremiah begins his ministry	Jer. 1:2; 25:3
626	Nabopolassar founds the Neo-Babylonian Empire
622	The book of the Law discovered in the temple	2 Chron. 34:8, 14
612	The fall of Nineveh, Assyria's capitol
609	Josiah killed in battle by Egyptians at Megiddo	2 Chron. 35:20-25
	Jehoahaz reigns over Judah for 3 months	2 Chron. 36:1-3
	Jehoiakim made king of Judah by Pharaoh Necho	2 Chron. 36:4
605	Nebuchadnezzar defeats the Egyptians at Carchemish	Jer. 46:2
	The first deportation of exiles (including Daniel) to Babylon	Dan. 1:1-7
604	Jehoiakim burns Jeremiah's first scroll	Jer. 36
601	Jehoiakim rebels against Babylon	2 Kings 24:1
598	Jehoiakim is deposed and dies	2 Chron. 36:3
	Jehioachin reigns over Judah for 3 months	2 Kings 24:8
597	The second deportation of exiles (including Jehoiachin) to Babylon	2 Kings 24:12-16
	Zedekiah made king of Judah by Nebuchadnezzar	2 Kings 24:17
593	Zedekiah summoned to Babylon	Jer. 51:59
588	Zedekiah is besieged in Jerusalem for treachery	Jer. 52:3-4
586	Fall of Jerusalem	Jer. 39
	Gedaliah appointed governor of Judah by Nebuchadnezzar	Jer. 40:5-6
	Gedaliah assassinated by Ishmael	Jer. 41:2
	Judean refugees flee to Egypt taking Jeremiah with them	Jer. 42-43
581	The third deportation of exiles to Babylon	Jer. 52:30
568	Nebuchadnezzar invades Egypt	Jer. 43:8-13; 46:13-26
561	Jehoiachin released from prison in Babylon	Jer. 52:31-34
539	Fall of Babylon to Cyrus the Persian	Dan. 5:30
538	Cyrus issues his decree allowing the Jews to return to Palestine	Ezra 1:1-4

Date

As has already been pointed out, Jeremiah gave the prophecies and composed the narratives that constitute this book at various times during his long ministry. The date at which the book reached the state in which it is today is debatable. Most scholars believe that editors continued to add and rearrange the material long after Jeremiah's day. However, the tradition that Jeremiah was responsible for the book is old and has encouraged conservative scholars to view it as the product of the prophet himself or perhaps his scribe Baruch. If Jeremiah was the final editor of the work, as well as its writer, he completed this editorial task after his last historical reference and before his death. The last historical reference is Jehoiachin's release from captivity in Babylon (561 B.C.; 52:31-34). We do not know when Jeremiah died, but if he was born about 643 B.C., he probably did not live much beyond 560 B.C. Some scholars believe Jeremiah wrote this account himself and or that Baruch provided it. Others believe the writer of the Book of Kings added it to the collections of Jeremiah's writings.¹⁸ One writer speculated that the final canonical form of the book was in circulation not later than 520 B.C.¹⁹ Another believed it was available shortly after Jeremiah's death, which he guessed was about 586 B.C.²⁰

Audience

Jeremiah ministered to the people of Judah during the last days of the monarchy and the early part of the captivity. Almost all of his ministry took place in Jerusalem. He spoke to kings, priests, and prophets, as well as the ordinary citizens, and he delivered oracles against foreign nations.

"The book of Jeremiah and the book of Lamentations show how God looks at a culture which knew Him and deliberately turned away."²¹

Purpose

Jeremiah's purpose was to call his hearers to repentance in view of God's judgment on Judah, which would come soon from an army from the north (chs. 2-45). Judgment was coming because God's people had forsaken Yahweh and had given themselves to idolatry. Jeremiah spoke more about repentance than any other prophet. He also assured his audience that God had a future for Israel and Judah (chs. 30-33). Once it became clear that the people would not repent, he advocated submission to Babylon to minimize the destruction that was inevitable. As God's prophetic spokesman, he also uttered oracles against the nations that opposed God's chosen people (chs. 46-51).

"The theme of this prophet consists largely in a stern warning to Judah to turn from idolatry and sin to avoid the catastrophe of exile."²²

Theological Emphases

The Book of Jeremiah is not theologically organized in the sense that it develops a certain theological emphasis as it unfolds, as Isaiah does. Rather it presents certain theological truths in greater or lesser degree throughout its 52 chapters. The dominant theological emphases are as follows.

The prophet paid more attention to God and the Israelites than to any other subjects of revelation. His appreciation for God as the Lord of all creation is noteworthy. In contrast to Isaiah, Micah, Zechariah, and Daniel, Jeremiah did not reveal much about the coming Messiah, though he did record some significant messianic predictions. A coming revealer would outshine the ark of the covenant (3:14-17), and the fulfillment of the Davidic Covenant promises would come (33:14-26).

Regarding the Israelites, Jeremiah stressed the fact that immorality always accompanies idolatry. Israel's present problems were the result of her past and present apostasy. The priests, Jeremiah asserted, were primarily responsible for the degeneration of worship from spiritual to merely formal, though several false prophets also misled the people. The Judahites could not escape going into captivity because they refused to repent. Therefore, they needed to accept the inevitable and not resist the Babylonians. Jerusalem and Judah would suffer destruction, the Davidic kings would not rule (for some time), and the Israelites would lose their land (temporarily). But there would be a return from exile (25:11; 29:10). Israel had hope of a glorious future in view of God's faithfulness to His promises (32:1-15). In the distant future, Israel would return in penitence to the Lord (32:37-40). Messiah would rule over her (23:5-8).

". . . Jeremiah placed an enormous emphasis on the sins and misdeeds of Israel. . . .

"The evil deeds in which Israel was involved were of two broad classes--the worship of false gods, and the perpetration of personal and social sins of an ethical and moral kind."²³

"The theology of the book of Jeremiah may be summarized as follows: God's judgment would fall on Judah because she had broken His covenant."²⁴

The nations were God's agents in executing His will, particularly Nebuchadnezzar (27:6). But Babylon would fall (chs. 50-51). The nations, as well as Israel, needed to demonstrate righteousness (chs. 46-51). God had a concern for the nations as well as for His people (29:1-14). In the distant future, the remnant of the nations would enjoy blessing from the Lord (3:17; 16:19).

There is also a strong emphasis on the biblical covenants in Jeremiah, particularly the Mosaic and New Covenants. Jeremiah viewed Israel as the chosen people of God adopted by Him for a special relationship with Himself and for a special purpose in the world. The Mosaic Covenant was pure grace, and Yahweh had made it with a redeemed people. It involved promises from God and responsibilities for the Israelites that required trust, obedience, and holiness. Obedience would result in blessing from God, and disobedience would yield divine cursing. The prophet knew the Mosaic Law and compared the conduct of the people to what it required.²⁵ Jeremiah anticipated the appearing of the promised Davidic Messiah and the fulfillment of the kingdom promises that God had made to David. He also predicted that God would make a new covenant with the Israelites sometime in the future that would involve new provisions and conditions for living (31:31-34). It would replace the old Mosaic Covenant and would feature personal relationship with God to an extent never experienced before.

"Probably the outstanding emphasis in Jeremiah's ministry was the priority of the spiritual over everything else. He saw how secondary the temporal features of Judah's faith were. . . .

"The lasting value of Jeremiah's book lies not only in the allusions (between forty and fifty of them) in the NT (over half are in Revelation) but also in its being a wonderful handbook for learning the art of having fellowship with God."²⁶

Composition

The present canonical form of the book was probably the result of a long and complex process of collection. The Book of Psalms also underwent compilation in a similar fashion over many years. The compilation is not chronological, but it did occur in stages.

"Precisely how the final form of the prophecy arose is unknown."²⁷

In some cases key words link units of material together. There is also some grouping of subject matter according to genre within the larger sections of the book.²⁸

The attempt to identify the original sources of material in Bible books is a worthy subject of study, but the purpose of these notes is to expound the text.²⁹ The book itself indicates that King Jehoiakim destroyed some of Jeremiah's earlier written prophecies and that Baruch rewrote them and added more to form another collection (ch. 36). This information explains to some extent the anthological structure of the book and suggests that Jeremiah, Baruch, and perhaps others added even more prophecies as time passed and that the final product is what we have.

"It is clear that the book assumed its present form either very late in the prophet's lifetime, or more probably after his death."³⁰

Genre

About half of Jeremiah is poetry and half prose. But poetry and prose appear side by side in many sections of the book; several literary units contain both forms of composition.

Scholars have identified three types of literature (genre) in Jeremiah: poetic sayings or oracles (so-called Type A material), prose narratives that are largely biographical and historical (so-called Type B material), and prose speeches or discourses (so-called Type C material).³¹

Several generations of scholars have held that the poetic oracles toward the first part of the book represent Jeremiah's original sayings, and the historical and biographical narratives that follow were the product of Baruch, Jeremiah's scribe. This view, while a common one, contains serious problems, and many competent authorities have pointed out the inconsistencies of this position. I mention it here because it is a common view, not because I accept it. I do not.

Structure

Like most other prophetic books of the Old Testament, Jeremiah is a collection of oracles and other materials. It is an anthology of Jeremiah's speeches and writings, really an anthology of anthologies. It is not like a novel that one may read from start to finish discovering that it unfolds in a logical fashion as it goes.

"No commentator, ancient or modern, has seriously posited a chronological arrangement of its prophecies."³²

This book, even more than most of the other prophetic books, strikes the western mind initially as not following any consistently logical order, especially within the body of the book. The difficulty that students of Jeremiah have had in discovering its underlying plan is clear from the fact that commentators have offered so many different outlines of it.³³

"When we come to inquire whether any principles of arrangement can be observed in the book of Jeremiah, we have to admit that any consistent principles escape us."³⁴

". . . it is often difficult to see why certain passages occur at precisely the point where they do occur."³⁵

Distinctive Features

In addition to the lack of a clear organizing plan, Jeremiah is quite repetitive. The repetition is for emphasis, no doubt, and many very similar passages occur two and even three times.

The last chapter is unique because someone must have written it long after the rest of the book. The options are that Jeremiah or Baruch wrote it or that some other writer added it later. There is no way to tell for sure who wrote it or when, but it's purpose seems clear enough. It provides hope at the end of a record of discouraging circumstances.

The biographical and autobiographical sections of the book are also distinctive. No other prophet wrote as much about himself and his experiences as Jeremiah did, and no other prophet let us into his head and his heart as much as he did by sharing how he thought and felt.

Jeremiah used object lessons to communicate spiritual truth more than the other prophets. He made his prophecies concrete and vivid by this means. He did not delight to paint word pictures as much as Isaiah did, but he did acts and spoke of real situations far more than that earlier prophet did.

Text

The history of the textual transmission of Jeremiah is unusual. The Septuagint (Greek) translation, made in the third and second centuries B.C. in Alexandria, Egypt, is about one-eighth shorter than the Masoretic Text (the Hebrew text formalized in the fifth century A.D. that is the basis for the modern Hebrew Bible and our English translations). In addition to its being shorter, the arrangement of material in the book is in a different order in several places. The Septuagint version of Jeremiah differs from the Hebrew more widely than is true of any other Old Testament book. There are omissions, additions, transpositions, alterations, and substitutions.³⁶

Probably the Septuagint translators worked from a different version of Jeremiah than the one that was the basis for the Masoretic Text.³⁷ The Septuagint was the Bible of most of the early Christians, especially those who lived outside Palestine. Which version is more reliable, the shorter one that they used (and quoted in the New Testament) or the longer one that we have? Most conservative scholars believe that the Masoretic Text has a solid history and is more reliable than the Septuagint. The differences between these two versions are not significant in terms of theology. We do not have contradictions between what the New Testament writers quoted as being from Jeremiah and what we read in our English translations of Jeremiah.³⁸

Message³⁹

The reader of Jeremiah must have a knowledge of the times in which this prophet lived and ministered to appreciate the message of this book. This is more important for understanding Jeremiah than it is for understanding any other prophetic book.

Jeremiah lived in days of darkness and disaster. He ministered about a century after Isaiah had finished prophesying. The Northern Kingdom was no more; it had ceased to exist with the Assyrian invasion of 722 B.C. Only the Southern Kingdom of Judah remained.

Two strong nations greatly affected life in Judah when Jeremiah began his ministry: Egypt on the southwest, and Assyria on the northeast. Judah was the jelly in this sandwich and found herself pressed on both sides. Instead of looking to God for their security, the people looked either to Egypt or to Assyria. There were two parties in Jeremiah's day: the pro-Egyptian party and the pro-Assyrian party. Each vied with the other trying to gain supporters for alliances with their particular favorite superpower, trying to outwit their opponents and trick their enemy.

The internal condition of Judah was the result of 52 years of rule by the apostate King Manasseh who reacted to godly King Hezekiah's trust in Yahweh.

Manasseh, and King Amon who ruled after him for two years, set up pagan altars all over Judah. These kings encouraged idolatry of every sort, even in the Jerusalem temple. The people departed farther and farther from the Lord. It was a condition very much like the one in North America today.

The next king was Josiah. Josiah tried to turn the people back to the Lord, but his reforms were more external than internal. The people just did not want to submit to Yahweh. They had gone their own way for so long that they viewed following the Mosaic Law as a step backward rather than forward. Jeremiah began to minister during Josiah's reign. Unfortunately Josiah died prematurely, so his reforms did not last very long or have much effect.

The four kings who followed Josiah, the last four in Judah's history, were all weak men who lacked spiritual conviction. They just played politics and tried to win Judah's security through political intrigue and alliances. Three of these sad rulers were sons of Josiah: Jehoahaz, Jehoiakim, and Zedekiah. The fourth was Josiah's grandson, Jehoiachin, the son of Jehoiakim. The last of these kings was Zedekiah, the most spineless of them all. He was a chameleon, a double-minded man who was unstable in all his ways. Jeremiah ministered during the reigns of these four kings until Jerusalem fell to the Babylonians in 586 B.C., and he ministered beyond that from Egypt.

Throughout Jeremiah's entire ministry he was never blessed to see the people of Judah turn back to God. Repentance was one of his greatest pleas, but the kings, priests, false prophets, and ordinary citizens did not return to the Lord. He did not check the deterioration of his nation. He was very unpopular in his day because he was always preaching to the people to do the opposite of what they wanted to do. Even after the fall of the nation the Judahites proved unresponsive to his preaching. There was no encouraging revival in his day, as there was in Isaiah's day with the appearance of King Hezekiah. Things just kept going from bad to worse.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens." All of these meanings reflect aspects of Jeremiah's ministry as a prophet. He announced that Yahweh founds or establishes those who trust in Him rather than trusting in other people or nations. He announced that Yahweh eventually exalts those whom He has chosen and that He throws down and humbles those who disregard Him. He also announced that Yahweh hurls into captivity people who depart from Him and loosens from their captivity those whom He has disciplined.

Just as God had foreordained Jeremiah to his ministry (1:5), so He had foreordained Israel to a royal priestly ministry on the earth (Exod. 19:5-6). Just as Jeremiah felt inadequate for his ministry (1:6), so Israel was inadequate to fulfill her calling without divine enablement. And just as Jeremiah received divine enablement for his ministry (1:7-8), so Israel received divine enablement for hers.

What was true for Jeremiah on the personal level and for Israel on the national level is also true for Christians on the personal level and for the church on the corporate level.

The Book of Jeremiah also reveals more about the person of the prophet than any other prophetic book. Jeremiah shared his life with His Lord, and the Lord shared the record of Jeremiah's life with the reader. Four things characterized Jeremiah: his simplicity, his sensitivity, his strength, and his spirituality.

We see the first indication of Jeremiah's simplicity in his response to the Lord's call when he was a teenager. He realized that he was an inadequate child (1:7). He never lost that sense of inadequacy. He was poor in spirit in that he sensed his own personal lack of resources to carry out the task God had given him (cf. Matt. 5:3).

We see his sensitivity in the way he shrunk from his work. He confessed to his Lord how much he disliked having to proclaim messages of judgment to the people he loved. He felt the pain of the prophecies he delivered. He mourned over the fate of his hardhearted and stubborn fellow Judahites (cf. Matt. 5:4).

We see Jeremiah's strength in his willingness to stand alone against the popular opinions and opinion makers of his day. He always delivered the whole message that God had given him to proclaim, and he never stopped speaking what God told him to say. He was persecuted for the sake of righteousness (cf. Matt. 5:10). His contemporaries reviled him, persecuted him, and said all kinds of evil things against him falsely (Matt. 5:11). Nevertheless through it all Jeremiah followed God faithfully, and undoubtedly his reward in heaven will be great (Matt. 5:12).

No prophet in the Old Testament was more like our Lord Jesus Christ than Jeremiah. He faithfully represented the true King of Israel, Yahweh, when the Judahites rejected His authority and neglected His grace. He was God's representative on the earth when people were acting like there was no Sovereign in heaven. God knew him and chose him before his birth, equipped him by giving him His word, led him to practice a simple and solitary lifestyle, strengthened him to love his people, enabled him to oppose the apostasy of his day, and preserved his life until his work was done.

One of the great values of the Book of Jeremiah is that it reveals how God behaves when His people fail Him and depart from Him.

When His people fail Him and depart from Him, God judges their sin. As Isaiah emphasizes the salvation of God, Jeremiah stresses the judgment of God. God enabled Jeremiah to see what the Judahites did not see, namely that all the bad things that were happening to them were divine discipline on them for their apostasy. The people interpreted these calamities as the result of their failure to continue worshipping the Queen of Heaven and their other pagan idols (44:18). Jeremiah saw that sin leads to death. He came to appreciate the devastating effects of sin. Ever since the Fall Satan has been convincing people that they can sin with impunity. Jeremiah shows that the sin of God's people will find us out, and when it does there is a terrible price to pay.

Jeremiah also reveals how human sin causes great suffering for God. It breaks His heart when His people sin. Not only did God explain to Jeremiah how sin hurt Him, but Jeremiah reflected God's pain over sin with his own tears and terror at the prospect of the fall of Jerusalem and its attending horrors. We see God's attitude toward the people in the prophet's attitude.

Jeremiah also reveals that there is life beyond sin, there is victory over sin. In the prophet's life we see how God blessed him and preserved His faithful servant in the midst of what we might compare to the bombing of the World Trade Center in New York City. In Jeremiah's messages to Judah, Israel, and the nations we see how bright the distant future is beyond the present judgment for sin. God's plans for humankind are plans for blessing ultimately. Judgment is His immediate response to sin, but blessing is His ultimate purpose. The politicians in Jeremiah's day blamed the nation's troubles on the nations around them. Jeremiah blamed them on the internal condition of Judah herself.

We need voices and lives like Jeremiah's today calling people to recognize the fact that all ruin and loss and national decay are due to forgetting God who lifts up or breaks down according to how we relate to Him. Though Jeremiah lived 2, 600 years ago, his voice continues to challenge us today. We appear to be ministering in a context very similar to Jeremiah's. The study of his life and ministry encourages and motivates us to remain faithful. He enables us to understand what Christ-like ministry in such a context looks like.

What is the message of Jeremiah? Jeremiah teaches us that God's judgment falls when people break His covenant. There are constant references to Judah's covenant unfaithfulness to her sovereign suzerain. Judgment is inevitable unless there is repentance. But when there is repentance, God is rich in mercy. One of Jeremiah's favorite words was shub, meaning "return." God and he held out the possibility of return and release from judgment as long as possible. However, as with Pharaoh, repentance is not always possible when one resists Yahweh continually (cf. Heb. 6:4-6). It was not possible eventually for Judah.

There are at least three abiding lessons of this book.

Sin brings destruction. No policy can outmaneuver God. National rebellion is national ruin. Sin brings with it its own destruction and retribution.

Sin wounds the heart of God. He weeps over the doom of a city and its people. He does not delight in bringing devastation and ruin, and neither should His servants.

The ultimate victory is with God. He made again the vessel that He destroyed because of its flaws. The stump of David will sprout. Though the last Davidic king died in exile, God promised that another Davidic King would emerge (23:5; 30:9). There is hope of a new covenant and enabling grace that will replace the old covenant that no one could keep (31:31-34).

Constable: Jeremiah (Outline)

Outline

I. Introduction ch. 1

A. The introduction of Jeremiah 1:1-3

B. The call of Jeremiah 1:4-19

1. The promise of divine enablement 1:4-10

2. Two confirming visions 1:11-19

II. Prophecies about Judah chs. 2-45

A. Warnings of judgment on Judah and Jerusalem chs. 2-25

1. Warnings of coming punishment because of Judah's guilt chs. 2-6

2. Warnings about apostasy and its consequences chs. 7-10

3. Warnings in view of present conditions 11:1-15:9

4. Warnings in view of Judah's hardheartedness 15:10-25:38

B. Controversies concerning false prophets chs. 26-29

1. Conflict with the people ch. 26

2. Conflict with the false prophets in Jerusalem chs. 27-28

3. Conflict with the false prophets in exile ch. 29

C. The Book of Consolation chs. 30-33

1. The restoration of all Israel chs. 30-31

2. The restoration of Judah and Jerusalem chs. 32-33

D. Incidents surrounding the fall of Jerusalem chs. 34-45

1. Incidents before the fall of Jerusalem chs. 34-36

2. Incidents during the fall of Jerusalem chs. 37-39

3. Incidents after the fall of Jerusalem chs. 40-45

III. Prophecies about the nations chs. 46-51

A. The oracle against Egypt ch. 46

B. The oracle against the Philistines ch. 47

C. The oracle against Moab ch. 48

D. The oracle against Ammon 49:1-6

E. The oracle against Edom 49:7-22

F. The oracle against Damascus 49:23-27

G. The oracle against the Arab tribes 49:28-33

H. The oracle against Elam 49:34-39

I. The oracle against Babylon chs. 50-51

IV. Conclusion ch. 52.

A. The fall of Jerusalem and the capture of Zedekiah 52:1-16

B. The sacking of the temple 52:17-23

C. The numbers deported to Babylon 52:24-30

D. The release of Jehoiachin from prison 52:31-34

Constable: Jeremiah

Jeremiah

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Copyright 2003 by Thomas L. Constable

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Haydock: Jeremiah (Book Introduction)

THE PROPHECY OF JEREMIAS.

INTRODUCTION.

Jeremias was a priest, a native of Anathoth, a priestly city, in the tribe of Benjamin, and was sanctified from his mother's womb to be a prophet of God; which office he began to execute when he was yet a child in age. He was in his whole life, according to the signification of his name, great before the Lord, and a special figure of Jesus Christ, in the persecutions he underwent for discharging his duty, in his charity for his persecutors, and in the violent death he suffered at their hands; it being an ancient tradition of the Hebrews, that he was stoned to death by the remnant of the Jews who had retired into Egypt, (Challoner) at Taphnes. His style is plaintive, (Worthington) like that of Simonides, (Calmet) and not so noble as that of Isaias and Osee. (St. Jerome) --- He was the prophet of the Gentiles, as well as of the Jews, predicting many things which befell both, and particularly the liberation of the latter, the year of the world 3485, after the seventy years' captivity, dating from the year of the world 3415, (Calmet) or 3398, the 4th of Joakim. (Usher) (Chap. xxv.) (Haydock) --- He began to prophesy when he was very young, the year of the world 3375, in the 13th year of Josias, (Calmet) before that prince had brought his reformation to any great perfection. (Haydock)

Gill: Jeremiah (Book Introduction)

INTRODUCTION TO JEREMIAH

The title of the book in the Vulgate Latin version is, "the Prophecy of Jeremiah"; in the Syriac and Arabic versions, "the Prophecy of the Prophet Jeremiah". According to a tradition of the Jews ^a, this book stands the first of the Prophets, the order of which is, Jeremiah, Ezekiel, Isaiah, and the twelve. Kimchi makes mention of it in a preface to his comment on this book; and Dr. Lightfoot from hence concludes, that this is the reason why a passage in Zechariah is cited under the name of Jeremy, Mat 27:9, because he standing first in the volume of the Prophets gave name to the whole; just as the book of Psalms, being the first of the Hagiographa, they are called the Psalms from it, Luk 24:44. The name of the writer of this book, Jeremiah, signifies, "the Lord shall exalt", or "be exalted"; or, "exalting the Lord"; being composed of ירם, "he shall exalt", and יה, "Jehovah", according to Hillerus ^b. Though others ^c take it to be a composition of יה, and ירמה, "the Lord shall cast down"; as he did his enemies, and also himself, he being greatly afflicted; and which suits with the argument of his book, foretelling the casting away of the people of the Jews. His style of writing, according to the opinion of Jerom ^d, is more rustic than that of Isaiah and some other prophets, and which he attributes to his being born and brought up in a country village; and Abarbinel to his age, being a child when he began to prophesy. The duration of his prophesying was forty years and upwards. He began to prophesy in the thirteenth year of Josiah's reign; in 3375 A.M. or before the era of Christ 629, according both to Bishop Usher ^e and Mr. Whiston ^f, and the Universal History ^g; and according to Mr. Bedford ^h 627. If any credit can be given to Epiphanius ⁱ, or to the writer that bears his name, he was stoned to death by the people at Taphnas in Egypt, and was buried where Pharaoh dwelt. Abulpharagius, an Arabic writer ^k, says, that he went to Egypt, where some of the Jews took him and put him into a well, and afterwards took him out and stoned him, so that he died, and he was buried in Egypt; and was from thence removed by Alexander, in his time, to Alexandria, and buried there. And both Tertullian ^l and Jerom ^m affirm that he was stoned by the people. This prophecy contains several discourses delivered to the people of the Jews; charging them with many sins they were guilty of; exhorting them to repentance; threatening them with the destruction of their city and temple, and with captivity in Babylon; and comforting the saints, not only with a promise of deliverance from thence, but of spiritual redemption by the Messiah. And it also has in it several predictions of judgments upon other nations; and gives a particular account of the destruction of Jerusalem, and of the carrying of the Jews captive into Babylon; which he lived to see, as the fulfilment of his prophecies.

Gill: Jeremiah 45 (Chapter Introduction)

INTRODUCTION TO JEREMIAH 45

This chapter contains a prophecy, delivered to Baruch for his personal use. The time of it is expressed, Jer 45:1; a reproof is given him for his immoderate grief and sorrow, Jer 45:2; the destruction of the land of Judea is prophesied of; and therefore it was wrong in him to seek great things for himself at such a time; however, he is assured of his own safety, Jer 45:4.