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, Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Haydock • Hastings • Homiletics • JFB • KD • Kelly • KJT • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • WES • TSK EXPOSITORY (ENGLISH BIBLE) Jeremiah 45:1. The word that Jeremiah spake unto Baruch when he had written, &c. — “This seems to indicate that the exact time of the uttering of this prophecy was between the writing and the publication of the roll. And, perhaps, if Baruch had not received such special assurances of protection, he might not have had resolution enough to have followed the prophet’s further directions, and to have read first before all the people, and afterward before the princes, what he had written.” — Blaney.45:1-5 An encouragement sent to Baruch. - Baruch was employed in writing Jeremiah's prophecies, and reading them, see ch. Jer 36, and was threatened for it by the king. Young beginners in religion are apt to be discouraged with little difficulties, which they commonly meet with at first in the service of God. These complaints and fears came from his corruptions. Baruch had raised his expectations too high in this world, and that made the distress and trouble he was in harder to be borne. The frowns of the world would not disquiet us, if we did not foolishly flatter ourselves with the hopes of its smiles, and court and covet them. What a folly is it then to seek great things for ourselves here, where every thing is little, and nothing certain! The Lord knows the real cause of our fretfulness and despondency better than we do, and we should beg of him to examine our hearts, and to repress every wrong desire in us.These words - i. e., the words of Jehoiakim's scroll. CHAPTER 45Jer 45:1-5. Jeremiah Comforts Baruch. After the completion of the prophecies and histories appertaining to the Jewish people and kings, Jeremiah subjoins one referring to an individual, Baruch; even as there are subjoined to the epistles of Paul addressed to churches, epistles to individuals, some of which were prior in date to the former. Afterwards follow the prophecies referring to other nations, closing the book [Grotius]. The date of the events here told is eighteen years before the taking of the city; this chapter in point of time follows the thirty-sixth chapter. Baruch seems to have been regularly employed by Jeremiah to commit his prophecies to writing (Jer 36:1, 4, 32). 1. these words—his prophecies from the thirteenth year of Josiah to the fourth of Jehoiakim.Jeremiah instructeth and comforteth Baruch. "the word of prophecy which Jeremiah the prophet prophesied concerning Baruch the son of Neriah:'' when he had written these words in a book at the mouth of Jeremiah; not what immediately precede, concerning the destruction of the Jews in Egypt; which were delivered out many years after the writing of the roll by Baruch here referred to; and which was done, as here said, in the fourth year of Jehoiakim the son of Josiah king of Judah; which was eighteen years before the destruction of Jerusalem; so that this prophecy does not stand in order, which would more properly have followed the thirty sixth chapter; where we have an account of what Baruch wrote from the mouth of Jeremiah in a roll, and read to the people, and after that to the princes; which exposed him to danger, and caused the grief expressed by him in this chapter; but it being written to a private person, is postponed to this place: The word that Jeremiah the prophet spoke to {a} Baruch the son of Neriah, when he had written these {b} words in a book from the mouth of Jeremiah, in the fourth year of Jehoiakim the son of Josiah king of Judah, saying,(a) Who was Jeremiah's disciple, and wrote his prophecies under him. (b) Of which read Jer 36:9,10. EXEGETICAL (ORIGINAL LANGUAGES) 1. unto Baruch] See on Jeremiah 32:12.these words] See introd. note for the difficulty in harmonizing this expression with the date given in the v. It is, however, not unnatural to suppose that this section stood in connexion with ch. 36 in some way. Perhaps we should read “the words,” referring to the Roll (ch. Jeremiah 36:1 ff.).Verse 1. - These words; i.e. the revelations which Baruch had committed (or was committing) to writing. Announcement of the punishment for this idolatry. - Jeremiah 44:24. "And Jeremiah said unto all the people, and unto all the women, Hear the word of Jahveh, all of Judah that are in the land of Egypt; Jeremiah 44:25. Thus saith Jahve of hosts, the God of Israel: Ye and your wives have both spoken with your mouth, and fulfilled it with your hands, saying, We will assuredly perform our vows which we have vowed, by burning incense to the queen of heaven, and by pouring out libations to her: ye will by all means perform your vows, and carry out your vows. Jeremiah 44:26. Therefore hear the word of Jahveh, all Judah that dwell in the land of Egypt: Behold, I have sworn by my great name, saith Jahveh, truly my name shall no more be named in the mouth of any man of Judah, saying, 'As the Lord Jahveh liveth,' in all the land of Egypt. Jeremiah 44:27. Behold, I will watch over them for evil, and not for good; and all the men of Judah that are in the land of Egypt shall be consumed by the sword and by famine, till they are annihilated. Jeremiah 44:28. And those who escape the sword shall return out of the land of Egypt to the land of Judah, a small number; and all the remnant of Judah, that went to the land of Egypt to sojourn there, shall know whose word shall stand, mine or theirs. Jeremiah 44:29. And this shall be the sign to you, saith Jahveh, that I will punish you in this place, that ye may know that my words shall surely rise up against you for evil: Jeremiah 44:30. Thus hath Jahveh spoken, Behold, I will give Pharaoh-Hophra into the hand of his enemies, and into the hand of those who seek his life, just as I have given Zedekiah the king of Judah into the hand of Nebuchadrezzar the king of Babylon, who was his enemy, and sought his life." After refuting the false assertion of the people, Jeremiah once more announces to them, on behalf of God, in the most solemn manner, the punishment of extermination by sword and famine in Egypt; this he does for the purpose of giving the greatest possible emphasis to his warning against persevering in idolatry. For substance, this announcement is similar to that of Jeremiah 44:11-14, but the expression is stronger. Even in the summary account of their offences, Jeremiah 44:25, the words are so chosen and arranged as to bring out clearly the determination of the people to persevere in worshipping the queen of heaven. "As for you and your wives, ye have spoken with your mouth and fulfilled it with your hand" (on the Vav consec. attached to תּדבּרנה, cf. Ewald, 344, b), i.e., ye have uttered vows and then carried them out; for ye say, We must keep the vows that we have vowed. It is to be observed that the verbs תּדבּרנה, and in the concluding portion תּקימנה and תּעשׂינה, are feminine, since the address chiefly applies to the wives, who clung most tenaciously to idolatry. In the clause 'הקים תּקימנה וגו, "ye will make your vows and perform them," there is unmistakeable irony, in which the reference is to the wilfulness of the people in this idolatry. This ἑθελοθρησκεία is shown by the inf. abs. הקים, which strengthens תּקימנה. "To establish vows," i.e., to make them, was not a thing commanded, but left to one's free determination. Hence, also, no appeal to the maxim that vows which have been made or uttered must be fulfilled, can justify the making of the vows. The form תּקימנה for תּקמנה is an unusual one; and the י which the Hirik takes after it is occasioned by the form הקים; cf. Ewald, 196, c. - The announcement of the punishment is introduced by a solemn oath on the part of God. Jahveh swears by His great name, i.e., as the one who has shown Himself God by His mighty deeds - who has the power of keeping His word. The name is, of course, only a manifestation of His existence. אם as a particle used in swearing equals certainly not. His name shall no more be named in the mouth of any Jew in the land of Egypt, i.e., be used in asseverations, because all the Jews in Egypt shall be exterminated. On the expression, "Behold, I will watch over them," etc., cf. Jeremiah 31:28 and Jeremiah 21:10. In Jeremiah 44:28, it is more exactly stated that only a few individuals shall escape the sword and return to Judah; thus, no one shall remain behind in Egypt. By this judgment, all the remnant of Judah that went to Egypt shall find out whose word - Jahveh's or theirs - will endure, i.e., prove true. ממּנּי properly depends on דבר, "the word from me or from them" (the people). 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