Verse-by-Verse Bible Commentary
Jeremiah 45:3

Clarke's Commentary

Verse Jeremiah 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.

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 Jeremiah 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.

Bridgeway Bible Commentary

A message for Baruch (45:1-5)

Jeremiah gave this word of encouragement to his assistant Baruch on the occasion when Baruch had to read the scroll of God’s judgments to the people (45:1; see 36:1-32). Baruch was distressed, but, says Jeremiah, think how much more distressed is God, who is about to destroy the very nation that he has built up (2-4). Baruch was thinking how his unpopular announcements might affect his own security or advancement; but, says Jeremiah, when divine judgment falls on Judah, Baruch will be thankful enough just to come out alive (5).

Coffman's Commentaries on the Bible

THE PROMISE TO BARUCH

"The word that Jeremiah the prophet spake unto Baruch the son of Neriah, when he wrote these words in a book at the mouth of Jeremiah, in the fourth year of Jehoiachim the son of Josiah, king of Judah, saying, Thus saith Jehovah, the God of Israel, unto thee, O Baruch: Thou didst say, Woe is me now! for Jehovah hath added sorrow to my pain; I am weary with my groaning, and I find no rest. Thus shalt thou say unto him, Thus saith Jehovah: Behold, that which I have built will I break down, and that which I have planted I will pluck up; and this in the whole land. And seekest thou great things for thyself?, seek them not; for, behold, I will bring evil upon all flesh, saith Jehovah; but thy life will I give unto thee for a prey in all places whither thou goest."

"In the fourth year of Jehoiachim" "This prophecy is dated 604 B.C. when the first roll (`these words') was written (Jeremiah 36 :ff)."H. Wheeler Robinson, Jeremiah, p. 492.

"I am weary with my groaning" "There were three grounds, probably, for Baruch's discouragement: (1) he was overwhelmed with the prophet's words on the seriousness of the peoples' sin and the shattering consequences of it; (2) he had probably already suffered some indignities because of his association with the `prophet of doom,' and may have anticipated more to come; and (3) he saw his own personal air castles of ambition and advancement come crashing down around him."Broadman Bible Commentary (Nashville: Broadman Press, 1971), p. 183.

"And this in the whole land" God's reply reveals that when a whole society is being destroyed, there will certainly be hardship and disaster for many individuals, and warns Baruch to give up his thoughts of ambition and self-advancement. They could not come in that situation where God was plucking up and tearing down the kingdom of Israel.

"But thy life will I give unto thee for a prey in all places whither thou goest" Nevertheless would bless his faithful children, not with the prosperity and peace for which they longed; but he would grant them life, when all around them were perishing. What a precious gift is life, under whatever conditions!

"For a prey" "This means that God will allow Baruch to escape with his life, as in Jeremiah 21:9; Jeremiah 28:2, and Jeremiah 39:18."C. F. Keil, Keil-Delitzsch's Old Testament Commentaries (Grand Rapids: Wm. B. Eerdmans Publishing Company), p. 273. However, the words, "In all places whither thou shalt go," are somewhat ominous, indicating that, "Baruch will be obliged to avoid destruction by flight, but that God will thereby save his life."Ibid.

The discerning comment of Albert Barnes is a fitting conclusion to my comments on this little chapter.

"The long catalog of calamities pronounced against Israel by Jeremiah made a painful impression upon Baruch's mind. He was ambitious, of noble birth, being the grandson of Maaseiah the governor of Jerusalem during the times of Josiah; he was a scribe and probably looked forward to high office of state. This short prophecy commands Baruch to give up his ambitions and to be satisfied with being able to escape with his life. When the last memorials of Jeremiah's life were added to the history of the fall of Jerusalem, Baruch added this chapter in his old age; and then, being humbled by the weight of years, and by the sorrows of private and public ,disasters, he probably read this little chapter with far different feelings from those which he had when first Jeremiah revealed to him what the Lord had prophesied concerning his faithful scribe."Barnes' Notes (Grand Rapids: Baker Book House), p. 254.

Barnes' Notes on the Whole Bible

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” Psalms 6:6.

Calvin's Commentary on the Bible

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.

Smith's Bible Commentary

Chapter 45

Now as we move into chapter 45, we are moving into the final part of Jeremiah's prophecies. This is known as the sixth part of the prophecies in which we have miscellaneous prophecies that are of... come from the different periods of Jeremiah's life, but they are directed for the most part against the nations that are round about Israel. And God brings these nations around Israel - Egypt, the Gentile powers, Philistia, Tyre, Babylon and so forth - He brings them into a prophetic view as God declares the judgments that will come upon these various nations.

But chapter 45 is a message to Baruch who was Jeremiah's friend and scribe. Jeremiah dictated it to Baruch who was a scribe and who wrote the words of Jeremiah in a book.

So this is,

The word that Jeremiah the prophet spoke to Baruch the son of Neriah, when he had written these words in a book at the mouth of Jeremiah, in the fourth year of Jehoiakim the son of Josiah king of Judah, saying ( Jeremiah 45:1 ),

Now you remember Jehoiakim took the scroll and he cut it with his penknife and tossed it in the fire. Now at the time that Jeremiah gave to him these words and Baruch wrote them, God also gave a special word to Baruch.

Thus saith the LORD, the God of Israel, unto thee, O Baruch ( Jeremiah 45:2 );

Wouldn't that be something to have God give you a personal message? Heavy duty, you know. And yet, I have had God give to me personal messages right out of His Word. When right out of the Word of God the Word just seems to speak to you. And you knew it was God speaking to you right out of the book and just a personal application. It just fits so perfectly and was so appropriate for the moment. "Thus saith Jehovah, the God of Israel, unto thee, O Baruch."

You did say, Woe is me now! for the LORD hath added grief to my sorrow; I fainted in my sighing, and I find no rest ( Jeremiah 45:3 ).

Actually Jehoiakim, when he cut up the scroll, was seeking Baruch. He was going to really give it to him for reading that scroll. And Baruch was in hiding. And he heard that Jehoiakim was after him and all and he says, "Woe is me! For the Lord has added grief to my sorrow; I fainted in my sighing, and I find no rest." That's what Baruch was saying.

But thus shalt thou say unto him, The LORD saith thus; Behold, that which I have built will I break down, and that which I have planted I will pluck up, even this whole land ( Jeremiah 45:4 ).

I built this nation; I'm going to break it down. I've planted; I'm going to pluck it up.

And seekest thou great things for thyself? Don't seek them ( Jeremiah 45:5 ):

The whole thing's going to go down, Baruch. I'm going to pluck the place up. I'm going to break it down. So it is foolish at this point to seek great things for yourself. Seek them not.

for, behold, I will bring evil upon all flesh, saith the LORD: but thy life will I give unto thee for a prey in all places wherever you go ( Jeremiah 45:5 ).

In other words, "I'll spare your life wherever you go. But I'm going to bring destruction." Therefore, the message of the Lord to Baruch basically was "Don't seek great things for yourself. The whole system's going down the tube so why seek great things for yourself?" Jesus said, "What shall it profit a man, if he would gain the whole world, and lose his own soul?" ( Mark 8:36 ) What if you could gain the whole world? What joy do you think you would have being the richest man in hell? What should it profit a man if he would gain the whole world and lose his own soul? "Don't seek great things for yourself. It's all coming down, Baruch. Don't worry about it. Don't seek a great name. Don't seek greatness for yourself. Seek God. God will protect you wherever you go. He'll be with you. He'll give you your life. But don't seek after great things for yourself."

Jeremiah had one of the most difficult ministries that any servant of God has ever been called to perform. For from the beginning his ministry was destined for failure. God told Jeremiah in the beginning, "I'm going to send you to these people, but they're not going to listen to you." And so it happened. Jeremiah came and spoke the word of the Lord faithfully to them, but they didn't listen. "And because they will not listen, thus I am going to bring upon them all of the evil that I have declared." And Jeremiah had to stand by helplessly knowing what was happening. Seeing the decay. Seeing the downhill plunge. Seeing the people headed towards destruction. Calling out, crying out, warning them, but unable to do anything to turn them or to stop them from their own disastrous path to oblivion. He had to watch and oversee the death of the nation that God might be faithful and righteous in His judgment so that no one could say, "Well, God didn't warn us," or, "God didn't tell us," or, "Oh, if God had only told us, things would be different." God is always faithful. He always has His servants there to warn and to speak the truth.

I feel that there are tremendous parallels that can be drawn between the nation of Israel at this time of their decline and fall and the United States, in that Israel was known as a people of God. In their beginning they were founded upon God. They experienced the blessings of God and God made them a strong and powerful nation. And you can see the parallel. In the beginning our founding fathers were looking to God for guidance in the establishing of these United States. And they established the Constitution guaranteeing the freedoms of worshipping God. One nation under God. Acknowledged the fact that we were a nation under God and we were known as a nation under God. And God blessed and prospered our nation. But Israel, when they became prosperous, got their eyes off of God and began to worship and serve other gods, the gods of their own hands, the gods of materialism. Even as we in the United States today are burning our incense to the gods of materialism. And having forsaken the true and the living God, they became forsaken by God and they were weakened and they ultimately failed. Jeremiah had to watch the fall. Seeing what was going on, warning them, but with no avail. He had to see the tragic consequence of a nation who had turned their backs on God.

I am deeply concerned of the horrible moral conditions that exist in the United States today. I am deeply concerned about the prevalence of pornography, the exploitation of sex, of the openness of homosexuals and lesbians. And of the latest advocating of incest, encouraging parents to have sexual experiences with their own small children. We are about as low as we can go. When these people can even get a voice in a national publication like Time Magazine this week where they espouse their views. It can't go on.

Now God has His faithful remnant and God will be faithful to His remnant. They shall escape. But the judgment of God is going to fall heavy and hard. You can be sure of that. God's Word gives vivid details of His judgment that is coming very soon. Jesus spoke in great detail of that judgment. And turning to His followers He said, "Pray always, that you'll be accounted worthy to escape all of these things that are going to come to pass upon the earth, and to be standing before the Son of man" ( Luke 21:36 ). Pray that you'll be that faithful remnant. More than pray--commit your life to God. Serve the Lord. Put Him first. "Beware," Jesus said, speaking of these last days, "lest at any time your own heart be overcharged with surfeiting, the dining pleasures, drinking, drunkenness, or the cares of this life, that that day come upon you by surprise" ( Luke 21:34 ). For it will come as a surprise upon all who are dwelling upon the earth. Be careful it doesn't take you by surprise. Live after the Spirit. Walk after the Spirit. Be led by the Spirit. Turn from a life of the flesh and the seeking of the satisfying or gratifying of your flesh to live a life after the Spirit. "Seek the Lord while He may be found, call upon Him while He is near" ( Isaiah 55:6 ). And, "Seek first the kingdom of God and His righteousness" ( Matthew 6:33 ).

Even as in Israel womanhood became degraded, I notice how they are attempting to degrade womanhood today starting with pretty little teenage girls and making them sex symbols. How tragic. We hold them up as examples to the women. God help us. For when women become degraded that's always the final straw.

You that are the Lord's, serve Him. Make a new commitment of your life to God. "God, I'm going to live after the Spirit. I'm going to follow after You. I'll forsake Egypt. I'll forsake the flesh. And I'll live fully after Thee, O God." The time has come for you to make that kind of commitment and to lead your family in it that they might escape these things that are shortly coming to pass, as God's judgment is certain to fall upon this godless generation. Time will show whose word is going to stand: that of the agnostic, or that of God; that of the liberal press, that of the mocker, or that of the true and the living God. But the thing is, when God's Word was proved true, it was then too late.

God warned through Noah, "There's going to be a flood." "Ahh, flood, whoever heard of a flood?" "Water is going to fall from heaven." "Ahh, whoever heard of rain?" Noah went in. God shut the door. It began to rain. "We believe you now. Wow!" Too late. There are many believers too late. God's Word is going to stand. It's important that we stand on God's Word. "

Dr. Constable's Expository Notes

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.

Gill's Exposition of the Whole Bible

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, Jeremiah 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.

n יגעתי באנחית "in gemitu meo", V. L. Pagninus, Montanus, Vatanblus, "in suspirio meo", Cocceius, Schmidt. o Vid. Maimon. Moreh Nevochim, par. 2. c. 32. p. 286.

Henry's Complete Commentary on the Bible

      1 The word that Jeremiah the prophet spake unto Baruch the son of Neriah, when he had written these words in a book at the mouth of Jeremiah, in the fourth year of Jehoiakim the son of Josiah king of Judah, saying,   2 Thus saith the LORD, the God of Israel, unto thee, O Baruch;   3 Thou didst say, Woe is me now! for the LORD hath added grief to my sorrow; I fainted in my sighing, and I find no rest.   4 Thus shalt thou say unto him, The LORD saith thus; Behold, that which I have built will I break down, and that which I have planted I will pluck up, even this whole land.   5 And seekest 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 unto thee for a prey in all places whither thou goest.

      How Baruch was employed in writing Jeremiah's prophecies, and reading them, we had an account Jeremiah 36:1-32; Jeremiah 36:1-32, 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!Jeremiah 45:3; Jeremiah 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 (Proverbs 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,Jeremiah 45:4; Jeremiah 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?