TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 45:1–5. His two-level outline is real structure in the source text, so it is rendered as structure.
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?
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Summary
Jeremiah 45:5 delivers a profound and deeply personal message from the Lord to Baruch, the faithful scribe of the prophet Jeremiah. Positioned as a crucial appendix to the book's preceding prophecies of impending judgment, this verse addresses Baruch's internal struggles amidst national turmoil, cautioning him against seeking personal glory or worldly security. Instead, it declares God's imminent, widespread judgment upon all humanity while simultaneously offering Baruch a remarkable promise of divine preservation and protection, ensuring his survival even as chaos engulfs the land.
Context
Literary Context
Jeremiah 45 serves as a personal oracle to Baruch, immediately following the dramatic account of King Jehoiakim burning Jeremiah's scroll in Jeremiah 36. This placement is highly significant; Baruch had diligently transcribed Jeremiah's prophecies of doom, including the very words defiantly destroyed by the king. The immense emotional and spiritual burden of such a perilous task, coupled with the nation's stubborn refusal to repent and the looming Babylonian threat, likely led Baruch to a state of deep discouragement, weariness, or perhaps even a desire for personal advancement or security that transcended God's immediate will. The Lord's direct address to Baruch provides a crucial pastoral interlude, shifting from the broad pronouncements of national judgment to intimate, individual spiritual counsel and comfort, highlighting God's attentiveness to His faithful servants even in the darkest and most dangerous times. It functions as a poignant personal appendix, ensuring Baruch's specific fate and spiritual state are explicitly addressed within the broader, often grim, narrative of Judah's downfall.
Historical & Cultural Context
The setting for Jeremiah 45 is approximately 605 BC, a period of immense geopolitical upheaval and existential dread for Judah. The Babylonian Empire, under Nebuchadnezzar, was rapidly asserting its dominance, having decisively defeated Egypt at the Battle of Carchemish (605 BC), effectively ending Egyptian influence in the Levant. Judah, precariously caught between these two fading and rising superpowers, faced an unprecedented crisis. King Jehoiakim's reign was characterized by spiritual apostasy, political maneuvering, and a defiant rejection of God's prophetic warnings, culminating in his infamous act of burning Jeremiah's scroll (as detailed in Jeremiah 36:23). The "evil upon all flesh" refers to the widespread devastation and suffering that would imminently befall Judah and surrounding nations at the hands of the Babylonians, leading to the eventual destruction of Jerusalem, the Temple, and the exile of its people. In such an unstable, violent, and dangerous environment, it was entirely natural for individuals, even those serving God, to seek personal safety, status, or comfort, making Baruch's potential "great things" a relatable human desire.
Key Themes
This verse powerfully contributes to several overarching themes evident throughout the book of Jeremiah and prophetic literature. Firstly, it reinforces the theme of Divine Sovereignty and Judgment, emphasizing that God is the ultimate orchestrator of history, bringing about His declared "evil" (calamity) upon all humanity due to widespread sin and rebellion. Secondly, it highlights the profound Contrast Between Worldly Ambition and Divine Calling. Baruch's potential "seeking of great things for himself" is directly confronted and rebuked, underscoring the spiritual danger and futility of prioritizing personal gain, status, or security over faithful, humble service, especially when God's universal judgment is imminent. This echoes broader prophetic calls for humility, repentance, and singular devotion found throughout Jeremiah. Thirdly, and perhaps most comfortingly, it introduces the theme of God's Preservation of the Faithful. Despite the universal calamity ("evil upon all flesh"), Baruch receives a specific, miraculous promise of protection, illustrating God's unwavering faithfulness and special care for those who remain loyal to Him, even when everything around them collapses. This theme of individual preservation amidst corporate judgment is a recurring motif in prophetic literature, offering a beacon of hope within a message of impending doom.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to search out (by any method, specifically in worship or prayer); by implication, to strive after; ask, beg, beseech, desire, enquire, get, make inquisition, procure, (make) request, require, seek (for)." In the context of Jeremiah 45:5, the repetition of "seekest" and "seek" emphasizes an active, diligent, and perhaps even obsessive pursuit. It suggests Baruch's desire for "great things" was not a fleeting thought but a significant preoccupation, indicating a misdirection of his energies and affections away from God's immediate will.
Meaning "great (in any sense); hence, older; also insolent; [phrase] aloud, elder(-est), [phrase] exceeding(-ly), [phrase] far, (man of) great (man, matter, thing,-er,-ness), high, long, loud, mighty, more, much, noble, proud thing, [idiom] sore, ([idiom]) very." Here, "great things" (plural, gedolot) refers to matters of significant personal importance, often implying positions of power, wealth, status, recognition, or an elevated level of comfort and security that would distinguish one from the common lot, especially in a time of widespread suffering. It speaks to ambition for self-aggrandizement rather than humble service.
From raʻaʻ, meaning "bad or (as noun) evil (natural or moral); adversity, affliction, bad, calamity, [phrase] displease(-ure), distress, evil((-favouredness), man, thing), [phrase] exceedingly, [idiom] great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured), [phrase] mark, mischief(-vous), misery, naught(-ty), noisome, [phrase] not please, sad(-ly), sore, sorrow, trouble, vex, wicked(-ly, -ness, one), worse(-st), wretchedness, wrong." In Jeremiah 45:5, "evil" specifically denotes calamity, disaster, or affliction, referring to the widespread judgment and destruction God was about to unleash through the Babylonians, affecting "all flesh." It is not a reference to moral wickedness, but to the devastating, divinely ordained consequences of sin and rebellion.
Verse Breakdown
"And seekest thou great things for thyself? seek [them] not:"
This opening phrase is a direct, rhetorical question posed by the Lord to Baruch, immediately followed by an emphatic divine command. It penetrates Baruch's inner motivations, implying that he was indeed preoccupied with personal ambition, perhaps desiring a position of honor, wealth, or safety that would set him apart from the suffering masses. The command "seek them not" is a firm divine rebuke against such self-centered pursuits, calling Baruch to humility and a radical reorientation of his desires away from earthly gain and towards God's purposes.
"for, behold, I will bring evil upon all flesh, saith the LORD:"
This clause provides the divine rationale for the preceding command. The "evil" here refers to widespread calamity and destruction, specifically the impending Babylonian invasion and the subsequent devastation that would affect all humanity, not just Judah. The phrase "saith the LORD" underscores the absolute certainty and divine authority of this pronouncement, emphasizing God's sovereign control over history and His righteous judgment upon a rebellious world. It serves as a stark reminder of the utter futility and spiritual danger of seeking personal gain or security when universal judgment is at hand.
"but thy life will I give unto thee for a prey in all places whither thou goest."
This final, powerful clause presents a striking contrast and a specific, miraculous promise of preservation to Baruch. Despite the universal "evil" coming upon "all flesh," Baruch's "life" (Hebrew: nephesh, often meaning soul, self, or vital breath) would be miraculously preserved. The metaphor "for a prey" (Hebrew: shâlâl, meaning booty or spoil) is vivid and somewhat paradoxical, suggesting that his life would be like a valuable spoil snatched from the very jaws of destruction and widespread plundering, indicating an extraordinary act of divine intervention and protection. The phrase "in all places whither thou goest" signifies that this protection would be comprehensive and extend to him wherever he might be led, even into exile, underscoring God's unwavering faithfulness to His servant amidst global chaos.
Literary Devices
Jeremiah 45:5 is rich in literary devices that amplify its profound message. The verse opens with a direct Rhetorical Question ("And seekest thou great things for thyself?"), immediately followed by an emphatic divine prohibition ("seek [them] not"). This technique directly engages Baruch, forcing him to confront his inner desires and highlighting the self-evident impropriety of such ambition in the face of impending judgment. A stark Contrast is drawn between the universal "evil upon all flesh" and the specific, miraculous preservation of Baruch's life. This juxtaposition powerfully emphasizes God's sovereign power to both judge and protect, distinguishing His faithful servant from the doomed masses. The most striking device is the Metaphor of "thy life will I give unto thee for a prey." A "prey" or "spoil" is typically something seized by force from an enemy or salvaged from destruction. Here, Baruch's life is likened to a valuable item miraculously rescued from the very calamities that would consume others, implying a divine act of snatching him from the jaws of peril. This vivid imagery underscores the extraordinary and active nature of God's protection. Finally, the phrase "saith the LORD" functions as a Divine Oracle Formula, lending absolute authority and certainty to the pronouncement, reinforcing that these are not mere human words but the direct, infallible word of God.
Theological and Thematic Connections
Jeremiah 45:5 stands as a timeless theological anchor, challenging humanity's inherent tendency towards self-aggrandizement and misplaced security. It asserts God's absolute sovereignty over all creation and history, demonstrating His power to bring about widespread judgment while simultaneously extending specific, miraculous preservation to those who faithfully serve Him. The verse underscores that true security is not found in worldly status, wealth, or personal ambition, but in humble obedience and trust in the Lord, particularly when the world is in chaos. It teaches that God's care for His faithful servants transcends the common fate of humanity, offering a profound message of hope and divine faithfulness amidst tribulation.
Reflection and Application
Jeremiah 45:5 resonates deeply with believers in every age, serving as a powerful mirror to examine our own hearts and priorities. In a world constantly striving for personal success, recognition, and material comfort, this verse challenges us to ask: Are we, like Baruch, inadvertently seeking "great things for ourselves"—be it career advancement, financial security, social status, or even personal ease—above the humble pursuit of God's will? It calls us to a radical re-evaluation, reminding us that true fulfillment and lasting security are not found in accumulating earthly treasures or accolades, especially when the "evil upon all flesh" (whether global crises, societal upheaval, or personal trials) is a constant, undeniable reality. Instead, our ultimate hope and preservation lie solely in the sovereign hand of God. This verse encourages a spirit of profound contentment and humility, trusting that God will provide what is truly necessary, even preserving our very lives, not as a reward for our ambition, but as a testament to His unwavering faithfulness to those who prioritize His kingdom and His purposes above their own.
Questions for Reflection
FAQ
Who was Baruch and why was this message given to him?
Baruch was the faithful scribe and close companion of the prophet Jeremiah. He played a crucial role in recording and disseminating Jeremiah's prophecies, including the scroll that King Jehoiakim famously burned (Jeremiah 36:4). This deeply personal message was given to Baruch because, burdened by the weight of Jeremiah's unpopular messages, the nation's impending doom, and the personal risks involved in his prophetic ministry, he was likely experiencing deep discouragement, weariness, or perhaps a desire for personal recognition, security, or a more comfortable life amidst the chaos. God's message directly addresses his internal struggles, offering both a gentle rebuke against selfish ambition and a profound promise of divine preservation.
What does "evil upon all flesh" mean in this context?
In Jeremiah 45:5, "evil" (Hebrew: raʻ) does not refer to moral wickedness but to widespread calamity, disaster, or affliction. It signifies the devastating judgment that God was about to bring upon Judah and the surrounding nations through the Babylonian Empire. This "evil upon all flesh" refers to the universal suffering, destruction, and displacement that would result from the coming invasions and exile, affecting humanity broadly and indiscriminately, underscoring the severity and scope of God's righteous judgment. It emphasizes that no one would be exempt from the consequences of widespread sin, except by divine intervention.
How is one's "life given for a prey"?
The phrase "thy life will I give unto thee for a prey" is a powerful and somewhat paradoxical metaphor. A "prey" or "spoil" (Hebrew: shâlâl) is typically something seized from an enemy, often in battle, or salvaged from a disaster. Here, it means that Baruch's life would be preserved as if it were a valuable item snatched or rescued from the jaws of destruction and widespread plundering. It implies a miraculous and active intervention by God to protect Baruch from the very calamities and dangers that would consume others. His survival would be a testament to God's special care, a life preserved by divine grace amidst the general devastation, much like a valuable possession salvaged from a burning house or a battlefield.
Christ-Centered Fulfillment
Jeremiah 45:5, while a direct word to Baruch in his specific historical context, finds profound Christ-centered fulfillment in the person and work of Jesus Christ. The divine admonition to "seek not great things for thyself" perfectly anticipates Christ's own life and ministry, who, though being in very nature God, "did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness" (Philippians 2:6-7). Jesus consistently rejected worldly power, earthly kingdoms, and personal glory, famously rebuking Peter for focusing on human concerns rather than divine ones (Matthew 16:23). He did not seek personal acclaim but rather the will and glory of His Father (John 6:38). Furthermore, the "evil upon all flesh" that God brings speaks to the pervasive reality of sin and its ultimate consequence, death, which affects all humanity. Christ, however, entered into this fallen world and, through His sacrificial death on the cross, took upon Himself the ultimate "evil" of sin's penalty, becoming the "Lamb of God, who takes away the sin of the world!" (John 1:29). His life was indeed "given for a prey"—a ransom for many (Mark 10:45), a life willingly offered as a spoil to conquer sin and death itself. Through His glorious resurrection, He secured for His followers not merely physical preservation in a time of calamity, but eternal life and spiritual security, promising that "because I live, you also will live" (John 14:19). Thus, in Christ, we find the ultimate example of one who sought not His own greatness but the Father's glory, and whose life, given as a "prey," secured eternal preservation and salvation for all who believe, transcending any earthly peril or judgment.