Jeremiah 45
Notes
45:1 This episode is chronologically out of place; it belongs at chap. 36. Verse 4 implies that the destruction of Jerusalem was still in the future, which would not have been the case by the time Baruch was in Egypt. It fits the situation in the days of Jehoiakim, when Baruch might well have been in “misery” (v. 3) over the impending destruction of the city that Jeremiah had prophesied (35:17). But because this incident contains a message of hope after a dark message of doom—at least for one person—the compiler placed it here. In 39:16–18, the prophet offered a similar message to Ebed-melech. It might also be here to remind Baruch that, despite the disaster that had just been pronounced against all the Jews in Egypt (44:27), the Lord had already promised an exemption for him and his life would be spared.
Critical commentators have contended that a later editor put this episode in the wrong place, or that he mistakenly assigned the wrong date to the episode. But if the editor’s purposes were the same as Jeremiah’s (or Baruch’s), the reliability of Scripture is not affected. God is the ultimate Author, whether he inspired Jeremiah, Baruch, or a later editor to put this episode here (2Pt 1:21). It is not likely that an editor or compiler would have assigned an incorrect date; if the oracle was delivered in Egypt, he would have mentioned that or omitted the date entirely.
45:1 fourth year of Jehoiakim. The year was 605 B.C. (chap. 36), when the recording of God’s messages to Jeremiah was in view.
45:1 Baruch (“Blessed”) son of Neriah (“The Lord is my lamp”)
The phrase these words is usually linked with the scroll that King Zedekiah burned in chap. 36. This could be the reason for Baruch’s depression in this chapter. His brother had attained status in government, but his work of writing down the dictated words from Jeremiah the prophet had gone up in smoke. He had nothing to show for his labors.
For the most part Baruch is a shadowy figure. He was from a noble family, the grandson of Mahseiah (32:12), who was the governor of Jerusalem during Josiah’s reign (2 Chr 34:8). His brother, Seraiah, was a staff officer in Zedekiah’s court (51:59). Only in chap. 45 does the reader get a glimpse of Baruch’s humanity.
45:3 Baruch felt the effects of sharing Jeremiah’s ministry and persecution (36:19; 43:3, 6). the LORD has added. Baruch felt God was unjust, and he viewed the great events of the day as difficulties for him.
45:3 Woe please to me Perhaps lamenting his status as a fugitive after reading Jeremiah’s scroll. See 36:26.
45:4 God informs Baruch that he (God) has lost much more than Baruch has. God has lost all he had built and planted—Israel’s people and land.
Verse 4 may be the best clue to Baruch’s complaint. It may not have had a personal basis; rather, he may have been overwhelmed by the knowledge of the tragedy that was coming on Jerusalem that would include his family and friends. He needed to be reminded that God was in control of Judah’s fate.
4–5 These verses imply that the Lord’s concern for his people is greater than any man’s.
45:4–5 These verses say, in effect, from God’s viewpoint, “Baruch, if you think you have problems, what about me? I am about to tear down what I have taken centuries to build up.”
45:5 It is not clear what great things Baruch was pursuing for himself. He may have been guilty of self-serving ambition, which Ps 131:1 rebukes. On the other hand, he may have wanted to see the mighty deeds of God that were promised in Dt 10:21 (cp. Ps 71:19). The most God promised to Baruch was that he would grant him his life like the spoils of war. That was the same promise given to the Ethiopian eunuch who saved Jeremiah’s life (39:18).
45:5 are you seeking great things …? Baruch had his expectations far too high, and that made the disasters harder to bear. It is enough that he be content just to live.
45:5 Apparently Baruch hoped for great personal success, not pain and suffering. Seek them not. Fame and ease are not available. I am bringing disaster upon all flesh. Not just Judah, but Egypt (44:29–30; 46:1–28) and many other nations (chs. 47–51). give you your life. A great promise in such times. See 1:17–19 and 39:15–18.
Verse 5 suggests that Baruch was personally ambitious, hence the rebuke. Perhaps Baruch envisioned himself as the great deliverer of his people from the coming judgment and would thereby leave a lasting name among his people. God cautioned him not to seek greatness since the disaster could not be averted. Baruch’s only reward for his faithful service would be that he would escape with his life (lit. “I will give you your life as the plunder of warfare”).
The last clause of v.5 implies that Baruch will have to flee for his life.
45:5 Even the righteous suffer as a result of the sins of the people. The righteous suffering prefigures the suffering of Christ as the sin-bearer (2 Cor. 5:21; 1 Pet. 2:22–24).
Jeremiah, who once also complained, learned by his own suffering to encourage complainers.
The lesson to be derived from Baruch’s complaint is that God determines the nature of rewards for faithful service
W. Holladay sums up his commentary on 45:1–5 with a word to Baruch: “It is not a fair world, Baruch, but at least you have your life.”
The best summary, however, is from the words of the German pastor D. Bonhoeffer, who, in the face of Nazism, lost his life. He said: “When a person has completely given up the idea of making something of himself … then one throws oneself entirely into the arms of God, then one no longer takes seriously his own suffering, but rather the suffering of God in the world