John Calvin Commentary Jeremiah 45

We have said that prophetic books were not written by their authors in the order in which they are now read. But when a Prophet had preached, and committed to writing a summary of his doctrine, he fixed it to the doors of the Temple. And there were scribes who collected the summaries, and the volumes now existing were made from these.

I now repeat the same thing, because someone may wonder that the order of time was not observed by Jeremiah. For later he will prophesy of Gentile nations; and it is certain that these prophecies were announced, in part, before the beginning of the reign of Jehoiakim, some during his reign, and some in the time of Zedekiah. But the reason I have stated should be kept in mind: that this book we now have in our hands was not written by Jeremiah himself, but that it contains collected summaries, afterwards formed into one volume.

Here we are told of a special prophecy concerning Baruch, who, as we know, was the Prophet’s scribe, and not only his scribe or amanuensis, but also his disciple. And here Jeremiah relates that he was gravely and severely reproved, because he did not show a mind sufficiently firm when the book mentioned in chapter 36 was to be written.

Some think that there was a just reason for his grief, because Jeremiah declared that the ruin of the city and the people was near. They then think that Baruch was anxious, even oppressed with sorrow when he heard that so dreadful a judgment of God was near. For there is no doubt that he regarded his country with becoming devotion, and that he was concerned about the worship of God, and for the safety of the people whom God had chosen out of all nations and adopted.

But as we shall later see, he looked rather to himself, and was led to grief and sorrow on his own account; and for this he was severely reproved by the Prophet. Others bring forward an explanation not at all satisfactory: that he coveted the gift of prophecy when he saw that Jeremiah pronounced, as if from on high, words so weighty, and was the instrument of the Holy Spirit, as though he exercised a celestial judgment. They hence think that Baruch was stimulated by a vain desire for the prophetic office, and that he was reproved because he assumed more than what was right. But this fiction, as I have already said, has nothing to support it.

Therefore, I do not doubt that he feared danger to himself, because the message which the Prophet had entrusted to him was strongly disliked. For we see in the chapter to which I have referred that the Prophet did not go to the king, but dictated the contents of the book and gave it to Baruch. When, therefore, he saw that he could not discharge his duty without danger, he began to complain and to murmur; and it was on this account that the Prophet, by God’s command, reproved his weakness.

So, the meaning is that Baruch, as he feared for his life, was affected by excessive grief, so that he wished to be freed from all trouble. God was offended with this extreme fear and gave a command to His Prophet to reprove Baruch, as he deserved. Let us now come to the words.

The word which Jeremiah the prophet spoke to Baruch the son of Neriah. We must notice that the holy man did not spare his own disciple, whom he undoubtedly loved; for he had employed him, and Baruch had acted faithfully, not only as his scribe, but also as his fellow helper.

Since then Jeremiah had experienced the fidelity, care, and diligence of Baruch in many things, he undoubtedly wished to treat him kindly. But as God intended for this fault in Baruch to be corrected, the Prophet performed this duty that belonged to his office. From this, we see that he forgot flesh and blood when he had to do God’s work.

The timing is added; and from this we can infer what I have already stated: that Baruch, when in danger of his life, was anxious and complained of his own case, as if God had laid on him a burden too heavy and difficult to bear. For the Prophet says that he received this command when Baruch wrote the words in the book, in the fourth year of Jehoiakim.

We have briefly related how this happened. But it must be added that Baruch did not fear without reason, because the king was already displeased with Jeremiah. He was not indeed altogether cruel, but he had bad counselors, who were like fans, ready to kindle his rage. And the outcome proved that this fear was not without cause, for the king took a penknife and cut the book in pieces, and then threw it into the fire. And if Jeremiah could then have been found, no doubt his life would have been over.

But Baruch had been warned by kind men to conceal himself together with the Prophet. Thus, we see that Baruch was frightened because his message was so unpleasant and likely to drive the king to extreme measures, which indeed happened. At the same time, he was too concerned about himself, for he should have presented his life as a sacrifice to God.

For all who are called to such an office have a duty to face all dangers courageously, so as to disregard their own lives when necessary, or at least to commit them to the care of God. And when they see dangers near, they should still proceed in the course of their office.

So, although Baruch wished faithfully to serve God, yet in the conflict he was overcome by temptation, so that he was more anxious for his life than motivated to continue in his course. It is to this that the time mentioned by the Prophet refers, when he says that Baruch was reproved when he wrote the words in a book.

The prophecy is afterwards more clearly expressed: Thus saith Jehovah of Baruch. The Prophet confronts him and addresses him, so that he might fill his mind with holy fear, in order to correct that sinful fear by which he was impeded in diligently 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. Baruch 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 fugitives.

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 if 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, even though it was an evidence of singular favor that God had chosen him for such an office. Here then the ingratitude of Baruch is condemned, when he exclaimed that he was miserable, even though he should have considered 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 expostulated with God, as if 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 if he called into question God’s justice and charged Him with too much severity. At the same time he complains that there was no end, as if 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.

From this, we conclude that Baruch did not shrink immediately at the first conflict, as lazy men do, but that he vacillated in the middle of his course. And this should be carefully observed, for those who have once courageously performed their office think themselves endowed with angelic fortitude. Consequently, they boldly disregard all dangers, because they believe themselves to be invincible.

But we see that Baruch was for a time a diligent and courageous servant of God; but when there appeared no end, he began to lose heart. Let us then learn constantly to turn to God and to seek from Him a new increase of grace, so that He may uphold 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 weaknesses, to ask the Lord to support us and to extend 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 yet alleviated, or that he was not freed from dangers, and that at length he gave way, for no rest was given him.

Thus, we see what I have already stated: that Baruch was not rebellious right from the start, but that when he had already made progress and completed part of the race, he was overcome by trials and overwhelmed before he reached the goal.

He afterwards adds, Thus shalt thou say to him, etc. Here the Prophet shows that he was not angry with Baruch due to any personal displeasure, but that he had only conveyed God’s message to him. Behold, what I have built I pull down, and what I have planted I root up. It is evident here 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 happen to the whole people. The comparison shows what I have stated: that Baruch, disregarding the public safety, was too cautious, and was thus timid and protective of his own life. This is the reason why God mentions the whole people, as if He had said, “Dost thou wish to be deemed of more importance than the whole people? Is your 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 should not have valued his life so highly.

Then the Prophet shows here that Baruch was overly concerned for 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; therefore, I will not dwell on them here. But we must observe that although God is the creator of the whole world, yet the people of Israel were especially 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.
(Jeremiah 2:21; Isaiah 5:1–7)

I will not multiply quotations, for in a thing so easy it would be a foolish display to pile up many texts. God, then, had built His people, because they lived there as in their own homes, and the land was called His rest. He had also planted His people. In short, we may note 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 so that God through them might manifest His own glory (Isaiah 61:3).

Let us now turn to what is declared here; He says, I pull down what I have built, I root up what I have planted; as if He had said, “I have until now adorned this people with special 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 then this land is holy, because I have placed 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.”

Afterward, it follows, And seekest thou great things for thyself? We now see clearly enough why He reproved Baruch: it was because he was too concerned about himself and too timid; and thus it was that he was hindered in his duty. He then says, And dost thou seek for thyself? The particle לך, lac, (for yourself), is used here emphatically; for here God weighs Baruch in the balance against the whole people, together with the temple and divine worship.

“Dost thou,” He says, “outweigh them? Is your life of more value than the temple, the safety of the people, and all My gifts, which are so excellent?” 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 magnificent.

Dost thou, then, He says, seek great things, גדלות, gidalut, for thyself? That is, “Shall your 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? Are you then alone to be deemed sacred? Are you 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 still flatter himself, He immediately restrains him. Seek not, He says, for we know how men from self-love seek their own indulgence. So that Baruch might not persist in his course, God puts a check on all his ambitious feelings. Seek not, He says. He afterwards adds a basis for consolation.

Baruch has up to this point been 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 I will give thee thy life for a prey in all places whither thou goest. Here God frees Baruch from that distressing fear by which he had been weakened, so that he did not possess suitable firmness for his work.

He then says, “Fear not, for your life shall be safe for you while all around you are destroyed.” Baruch thought that he would 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 should have been fully persuaded as to the faithfulness and immutable purpose of God.

God then assumes this fact: that ruin was near for the whole people and other nations. He afterwards adds, Thy life will I give thee as a prey. We have spoken of this kind of language before. 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 someone snatched this or that and escaped, he would have something saved; or as if one pulled anything from the fire, he would have it preserved. So when all things were thrown into such a confusion that death would surround people on every side, whoever could escape safely would have his life as a prey when removed from all danger. Then God tells Baruch to be content with the benefit of being safe, while others, as I have said, were perishing.