The commentary on Jeremiah 45 discusses a specific message from the prophet Jeremiah to his scribe Baruch, delivered in the fourth year of King Jehoiakim, emphasizing Baruch's distress over the prophecy of Jerusalem's destruction. It suggests that Baruch was reproached for his excessive fear regarding the danger posed by his role in transcribing Jeremiah's prophecies, as well as his desire for personal safety rather than steadfastness in his duty. The chapter serves as a personal message to Baruch, contrasting his individual concerns with the broader themes of judgment and prophecy within the book of Jeremiah.

1. JEREMIAH 45 COMMENTARY
EDITED BY GLENN PEASE
A Message to Baruch
1 When Baruch son of Neriah wrote on a scroll
the words Jeremiah the prophet dictated in the
fourth year of Jehoiakim son of Josiah king of
Judah, Jeremiah said this to Baruch:
BARNES, "These words - i. e., the words of Jehoiakim’s scroll.
CLARKE, "The word that Jeremiah - spake unto Baruch - This is another
instance of shameless transposition. This discourse was delivered in the fourth year of
Jehoiakim, several years before Jerusalem was taken by the Chaldeans. It is a simple
appendage to chap. 36, and there it should have been inserted.
GILL, "The word that Jeremiah the prophet spake unto Baruch the son of
Neriah,.... Who was his amanuensis or scribe; and this word he spake not to him of
himself, but in the name of the Lord, as coming from him; so the Targum calls it,
"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
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2. 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:
saying; as follows:
HENRY, "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,
JAMISON, "Jer_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, Jer_36:4, Jer_36:32).
these words — his prophecies from the thirteenth year of Josiah to the fourth of
Jehoiakim.
K&D, ""The word which Jeremiah the prophet spake to Baruch the son of Neriah,
when he wrote these words in a book at the mouth of Jeremiah, in the fourth year of
Jehoiakim the son of Josiah king of Judah, saying, Jer_45:2. Thus saith Jahveh, the
God of Israel, to thee, O Baruch: V. 3. Thou saidst, Woe to me now! for Jahveh hath
added sorrow to my pain: I am weary with sighing, and no rest do I find. V. 4. Thus
shalt thou say unto him, Thus saith Jahveh: Behold, what I have built I will destroy,
and what I have planted I will pluck up, and that is the whole earth. V. 5. And thou
seekest great things for thyself: seek them not: for, behold, I will bring evil on all flesh,
saith Jahveh; but I will give thy life unto thee for booty in all places whither thou shalt
go."
From the superscription in Jer_45:1, it appears that this word of God came to Baruch
through Jeremiah the prophet, in the fourth year of the reign of Jehoiakim, when
Baruch was writing out, or had written out, in a book-roll the prophecies that had been
uttered by Jeremiah up till that time. It is not necessarily implied in the infin. ‫ב‬ ְ‫ת‬ ָ‫כ‬ ְ‫בּ‬
that the word of God came during the transcription, while he was still engaged in
writing: it may also mean, "when he was ready with the writing," had got done with it;
and Hitzig is wrong when he rejects as "misleading" the view which Movers takes -
"when he had written." The writing down of the addresses of Jeremiah in the year
mentioned is related in Jer 36; thus the substance of this chapter and that of Jer 36
agree. "These words" can only be the addresses (words) of Jeremiah which Baruch was
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3. then writing down. From this, Hitzig, Graf, Nägelsbach, and others, infer that this small
piece was the last in the copy of Jeremiah's prophecies originally prepared under
Jehoiakim, - if not of the first one which was intended to be read in the temple, at least
of the second copy which was made after the former one had been destroyed; and that it
was only after the collection had been enlarged to the extent of the collection handed
down to us, that this portion was affixed as an appendix to the end of the prophecies of
Jeremiah which relate to his own country. But this inference is not a valid one. "These
words" are the addresses of the prophet in general, which Baruch wrote down; and that
only those which were uttered up to the fourth year of Jehoiakim are intended, is
implied, not in the demonstrative "these," but in the date given afterwards, by which
"these" is further specified. In Jer_45:1 it is merely stated that at that time the word of
God, given below, came to Jeremiah, and through Him to Baruch, but not that Baruch
wrote down this also on that occasion, and appended it to the roll of Jeremiah's
prophecies which had been prepared at his dictation. It may have been written down
much later, possibly not till the whole of Jeremiah's prophecies were collected and
arranged in Egypt. Moreover, the position occupied by this chapter in the collection
shows that this message of comfort to Baruch was added as an appendix to those
predictions of Jeremiah which concern Judah and Israel.
CALVIN, "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
extant were made from these. I now repeat the same thing, because some one may
wonder that the order of time was not observed by Jeremiah: for hereafter he will
prophesy of heathen 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 ought to be
borne in mind, that this book we have now in our hands was not written by
Jeremiah himself, but that it contains collected summaries, afterwards formed into
one volume.
Here is told us 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
shewed not a mind sufficiently firm, when the book mentioned in chapter thirty-six
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 nigh at hand. They
then think that Baruch was anxious, nay, oppressed with sorrow when he heard that
so dreadful a judgment of God was near; for there is no doubt but that he regarded
his country with becoming devotion, and that he was solicitous concerning 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 hereafter 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 by no means
satisfactory, that he coveted the gift of prophecy, when he saw that Jeremiah
pronounced, as from on high, words so weighty, and was the instrument of the Holy
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4. 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.
I do not doubt, therefore, but that he apprehended danger to himself, because the
message which the Prophet had committed to him was greatly 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. The meaning then is, that Baruch, as he feared for his life, was
affected with too much grief, so that he wished to be freed from all trouble, and that
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 yet he no doubt
loved; for he had employed him, and Baruch had acted faithfully, not only as his
scribe, but also as his fellow-helper. As then Jeremiah had proved the fidelity, care,
and diligence of Baruch in many things, he wished, no doubt, to treat him with
kindness; but as God would have this fault in Baruch to be corrected, the Prophet
performed this duty that belonged to his office. We hence see that he forgot flesh
and blood, when he had to do his work for God. The circumstance as to time is
added: and hence we may infer what I have already stated, that Baruch, when in
danger of his life, was anxious, and complained of his own case, as though God had
laid on him a burden too heavy and hard to be borne; 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 up his rage; and the issue 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 all would have been
over with him, as to his life. But Baruch had been warned by kind men to conceal
himself together with the Prophet. We hence see that Baruch was frightened,
because his message was so disagreeable, and calculated to drive the king to
extremities, as it happened. At the same time, he was too much given to care for
himself, for he ought to have presented his life as a sacrifice to God. For all who are
called to such an office, are in duty bound to undergo all dangers with courage, so as
to disregard life when necessary, or at least to commit it to the care of God; and
when they see dangers nigh, they ought still to proceed in the course of their office.
Though, then, 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 animated to
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5. proceed 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
COFFMAN, "Verse 1
GOD'S PROMISE TO BARUCH
This small chapter has a personal message from the Lord to Baruch. Its appearance
in the Book of Jeremiah at this place could be either by design or by accident, as the
chapters in this wonderful prophecy do not appear to be organized, in any
consistent pattern. Keil stated that, chronologically, it belongs after Jeremiah 36;[1]
and Green located it a little more exactly as coming between Jeremiah 36:8 and
Jeremiah 36:9.[2] Neither the question of exactly when Jeremiah wrote these words,
nor how they came to be placed where they appear is of any special importance.
In any case, it forms an excellent appendix to the portion of Jeremiah dealing with
Jeremiah's relationship to Judah, being also a good introduction to the prophecies
against the nations which appear immediately afterward.
Several writers whom we have consulted make statements about Baruch which we
cannot accept. One writer said that, "He was noted for the influence which he had
upon Jeremiah"; but the only evidence of anything like that came from the lips of
those consummate liars who led that expedition to Egypt, and we find ourselves
unable to believe a single word which they said. Still others seem to believe that
Baruch himself may have composed sections of the prophecy. We do not believe that
is correct, for every account we have of Baruch's writing states that he did so "at the
mouth of Jeremiah." Baruch was not the prophet; that honor belonged to Jeremiah.
Jeremiah 45:1-5
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 ..." (Jeremiah 45:1). "This prophecy is dated 604
B.C. when the first roll (`these words') was written (Jeremiah 36:ff)."[3]
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6. TRAPP, "Jeremiah 45:1 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,
Ver. 1. The word that Jeremiah the prophet spake unto Baruch.] It is thought that
Jeremiah preached his last when he prophesied in the foregoing chapter the
destruction of Pharaohhophra, and together with him of the Jews that were found
in Egypt by Nebuchadnezzar. Lapides loquitur. He seemed to them to speaking
stones, as the proverb hath it; and therefore they stoned him to death, as
Epiphanius and others report. This word that he spoke to Baruch belongeth to
Jeremiah 36:32, and should have been annexed unto it in a natural order, as
appeareth both by the date and by the matter. Baruch had, with much pains and
patience, first written out Jeremiah’s prophecies, and then read them to the people,
and afterwards to the princes. For this piece of work he expected belike some good
piece of preferment, as the apostles also did for their forsaking all and following
Christ. {Matthew 18:1-4; Matthew 19:27-30; Matthew 20:21-29, &c.} Thus flesh will
show itself in the best, and in many things we offend all. But instead of any such
thing, Baruch, together with his master, Jeremiah, was sought for to be slaughtered;
and besides, he meets with here a contrary prophecy, whereby, before he is
comforted, he is sharply reproved, 1. For a dastardly despondency of mind, because
his rising expectation, it seems, was frustrated; 2. For a vain, ambitious self-seeking,
which was not hid from God.
WHEDON, " THE TIME AND OCCASION, Jeremiah 45:1.
1. Unto Baruch — As Paul and John wrote letters to individuals concerning their
personal relations and experiences, so Jeremiah receives the message for his bosom
friend and amanuensis. And yet the message suited to him is fitly recorded as
calculated to admonish and help many others of like trials and like faith.
Had written — Rather, wrote, or was writing.
These words — The messages of Jeremiah which Baruch wrote down.
Fourth year of Jehoiakim — This is one of the time limits of these prophecies. There
is no reason to doubt that the other is the beginning of Jeremiah’s work as a
prophet. The time of writing down these addresses is the same as that of the writing
related in chapter 36. Chronologically they both belong to the same period.
EXPOSITOR'S BIBLE COMMENTARY, "BARUCH
Jeremiah 45:1-5
"Thy life will I give unto thee for a prey."- Jeremiah 45:5
THE editors of the versions and of the Hebrew text of the Old Testament have
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7. assigned a separate chapter to this short utterance concerning Baruch; thus paying
an unconscious tribute to the worth and importance of Jeremiah’s disciple and
secretary, who was the first to bear the familiar Jewish name, which in its Latinised
form of Benedict has been a favourite with saints and popes. Probably few who read
of these great ascetics and ecclesiastics give a thought to the earliest recorded
Baruch, nor can we suppose that Christian Benedicts have been named after him.
One thing they may all have in common: either their own faith or that of their
parents ventured to bestow upon a "man born unto trouble as the sparks fly
upward" the epithet "Blessed." We can scarcely suppose that the life of any Baruch
or Benedict has run so smoothly as to prevent him or his friends from feeling that
such faith has not been outwardly justified and that the name suggested an unkind
satire. Certainly Jeremiah’s disciple, like his namesake Baruch Spinoza, had to
recognise his blessings disguised as distress and persecution.
Baruch ben Neriah is said by Josephus to have belonged to a most distinguished
family, and to have been exceedingly well educated in his native language. These
statements are perhaps legitimate deductions from the information supplied by our
book. His title "scribe" [Jeremiah 36:26; Jeremiah 36:32] and his position as
Jeremiah’s secretary imply that he possessed the best culture of his time; and we are
told in Jeremiah 51:59 that Seraiah ben Neriah, who must be Baruch’s brother, was
chief chamberlain (R.V.) to Zedekiah. According to the Old Latin Version of the
Apocryphal Book of Baruch (1:1) he was of the tribe of Simeon, a statement by no
means improbable in view of the close connection between Judah and Simeon, but
needing the support of some better authority.
Baruch’s relation to Jeremiah is not expressly defined, but it is clearly indicated in
the various narratives in which he is referred to. We find him in constant
attendance upon the prophet, acting both as his "scribe," or secretary, and as his
mouthpiece. The relation was that of Joshua to Moses, of Elisha to Elijah, of Gehazi
to Elisha, of Mark to Paul and Barnabas, and of Timothy to Paul. It is described in
the case of Joshua and Mark by the term "minister," while Elisha is characterised
as having "poured water on the hands of Elijah." The "minister" was at once
personal attendant, disciple, representative, and possible successor of the prophet.
The potion has its analogue in the service of the squire to the mediaeval knight, and
in that of an unpaid private secretary to a modern cabinet minister. Squires
expected to become knights, and private secretaries hope for a seat in future
cabinets. Another less perfect parallel is the relation of the members of a German
theological "seminar" to their professor.
Baruch is first (in order of time, chapter 36) introduced to us in the narrative
concerning the roll. He appears as Jeremiah’s amanuensis and representative, and is
entrusted with the dangerous and honourable task of publishing his prophecies to
the people in the Temple. Not long before, similar utterances had almost cost the
master his life, so that the disciple showed high courage and devotion in
undertaking such a commission. He was called to share with his master at once the
same cup of persecution-and the same Divine protection.
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8. We next hear of Baruch in connection with the symbolic purchase of the field at
Anathoth. (chapter 32) He seems to have been attending on Jeremiah during his
imprisonment in the court of the guard, and the documents containing the evidence
of the purchase were entrusted to his care. Baruch’s presence in the court of the
guard does not necessarily imply that he was himself a prisoner. The whole incident
shows that Jeremiah’s friends had free access to him; and Baruch probably not only
attended to his master’s wants in prison, but also was his channel of communication
with the outside world.
We are nowhere told that Baruch himself was either beaten or imprisoned, but it is
not improbable that he shared Jeremiah’s fortunes even to these extremities. We
next hear of him as carried down to Egypt (chapter 43) with Jeremiah, when the
Jewish refugees fled thither after the murder of Gedaliah. Apparently he had
remained with Jeremiah throughout the whole interval, had continued to minister to
him during his imprisonment, and had been among the crowd of Jewish captives
whom Nebuchadnezzar found at Ramah. Josephus probably makes a similar
conjecture in telling us that, when Jeremiah was released and placed under the
protection of Gedaliah at Mizpah, he asked and obtained from Nebuzaradan the
liberty of his disciple Baruch. At any rate Baruch shared with his master the
transient hope and bitter disappointment of this period; he supported him in
dissuading the remnant of Jews from fleeing into Egypt, and was also compelled to
share their flight. According to a tradition recorded by Jerome, Baruch and
Jeremiah died in Egypt. But the Apocryphal Book of Baruch places him at Babylon,
whither another tradition takes him after the death of Jeremiah in Egypt. These
legends are probably mere attempts of wistful imagination to supply unwelcome
blanks in history.
It has often been supposed that our present Book of Jeremiah, in some stage of its
formation, was edited or compiled by Baruch, and that this book may be ranked
with biographies-like Stanley’s Life of Arnold-of great teachers by their old
disciples. He was certainly the amanuensis of the roll, which must have been the
most valuable authority for any editor of Jeremiah’s prophecies. And the
amanuensis might very easily become the editor. If an edition of the book was
compiled in Jeremiah’s lifetime, we should naturally expect him to use Baruch’s
assistance; if it first took shape after the prophet’s death, and if Baruch survived, no
one would be better able to compile the "Life and Works of Jeremiah" than his
favourite and faithful disciple. The personal prophecy about Baruch does not occur
in its proper place in connection with the episode of the roll, but is appended at the
end of the prophecies, possibly as a kind of subscription on the part of the editor.
These data do not constitute absolute proof, but they afford strong probability that
Baruch compiled a book, which was substantially our Jeremiah. The evidence is
similar in character to, but much more conclusive than, that adduced for the
authorship of the Epistle to the Hebrews by Apollos.
Almost the final reference to Baruch suggests another aspect of his relation to
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9. Jeremiah. The Jewish captains accused him of unduly influencing his master against
Egypt and in favour of Chaldea. Whatever truth there may have been in this
particular charge, we gather that popular opinion credited Baruch with
considerable influence over Jeremiah, and probably popular opinion was not far
wrong. Nothing said about Baruch suggests any vein of weakness in his character,
such as Paul evidently recognised in Timothy. His few appearances upon the scene
rather leave the impression of strength and self-reliance, perhaps even self-
assertion. If we knew more about him, possibly indeed if any one else had compiled
these "Memorabilia," we might discover that much in Jeremiah’s policy and
teaching was due to Baruch, and that the master leaned somewhat heavily upon the
sympathy of the disciple. The qualities that make a successful man of action do not
always exempt their possessor from being directed or even controlled by his
followers. It would be interesting to discover how much of Luther is Melanchthon.
Of many a great minister, his secretaries and subordinates might say safely, in
private, Cujus pars magna fuimus.
The short prophecy which has furnished a text for this chapter shows that Jeremiah
was not unaware of Baruch’s tendency to self-assertion, and even felt that
sometimes it required a check. Apparently chapter 45 once formed the immediate
continuation of chapter 36, the narrative of the incident of the roll. It was "the word
spoken by Jeremiah the prophet to Baruch ben Neriah, when he wrote these words
in a book at the dictation of Jeremiah in the fourth year of Jehoiakim." The
reference evidently is to Jeremiah 36:32, where we are told that Baruch wrote at
Jeremiah’s dictation all the words of the book that had been burnt, and many like
words.
Clearly Baruch had not received Jeremiah’s message as to the sin and ruin of Judah
without strong protest. It was as distasteful to him as to all patriotic Jews and even
to Jeremiah himself. Baruch had not yet been able to accept this heavy burden or to
look beyond to the brighter promise of the future. He broke out into bitter
complaint: "Woe is me now! for Jehovah hath added sorrow to my pain; I am
weary with my groaning, and find no rest." Strong as these words are, they are
surpassed by many of Jeremiah’s complaints to Jehovah, and doubtless even now
they found an echo in the prophet’s heart. Human impatience of suffering revolts
desperately against the conviction that calamity is inevitable; hope whispers that
some unforeseen Providence will yet disperse the storm clouds, and the portents of
ruin will dissolve like some evil dream. Jeremiah had, now as always, the harsh,
unwelcome task of compelling himself and his fellows to face the sad and appalling
reality. "Thus saith Jehovah, Behold, I am breaking down that which I built, I am
plucking up that which I planted." This was his familiar message concerning Judah,
but he had also a special word for Baruch: "And as for thee, dost thou seek great
things for thyself?" What "great things" could a devout and patriotic Jew, a
disciple of Jeremiah, seek for himself in those disastrous times? The answer is at
once suggested by the renewed prediction of doom. Baruch, in spite of his master’s
teaching, had still ventured to look for better things, and had perhaps fancied that
he might succeed where Jeremiah had failed and might become the mediator who
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10. should reconcile Israel to Jehovah. He may have thought that Jeremiah’s threats
and entreaties had prepared the way for some message of reconcilation. Gemariah
ben Shaphan and other princes had been greatly moved when Baruch read the roll.
Might not their emotion be an earnest of the repentance of the people? If he could
carry on his master’s work to a more blessed issue than the master himself had
dared to hope, would not this be a "great thing" indeed? We gather from the tone of
the chapter that Baruch’s aspirations were unduly tinged with personal ambition.
While kings, priests, and prophets were sinking into a common ruin from which
even the most devoted servants of Jehovah would not escape, Baruch was indulging
himself in visions of the honour to be obtained from a glorious mission, successfully
accomplished. Jeremiah reminds him that he will have to take his share in the
common misery. Instead of setting his heart upon "great things" which are not
according to the Divine purpose, he must be prepared to endure with resignation the
evil which Jehovah "is bringing upon all flesh." Yet there is a word of comfort and
promise: "I will give thee thy life for a prey in all places whither thou goest."
Baruch was to be protected from violent or premature death.
According to Renan, this boon was flung to Baruch half-contemptuously, in order to
silence his unworthy and unseasonable importunity:-
"Dans une catastrophe qui va englober l’humanite tout entiere, il est beau de venir
reclamer de petites faveurs d’exception! Baruch aura la vie sauve partout ou il ira;
qu’il s’en contente!"
We prefer a more generous interpretation. To a selfish man, unless indeed he clung
to bare life in craven terror or mere animal tenacity, such an existence as Baruch
was promised would have seemed no boon at all. Imprisonment in a besieged and
starving city, captivity and exile, his fellow countrymen’s ill will and resentment
from first to last-these experiences would be hard to recognise as privileges
bestowed by Jehovah. Had Baruch been wholly self-centred, he might well have
craved death instead, like Job, nay, like Jeremiah himself. But life meant for him
continued ministry to his master, the high privilege of supporting him in his witness
to Jehovah. If, as seems almost certain, we owe to Baruch the preservation of
Jeremiah’s prophecies, then indeed the life that was given him for a prey must have
been precious to him as the devoted servant of God. Humanly speaking, the future
of revealed religion and of Christianity depended on the survival of Jeremiah’s
teaching, and this hung upon the frail thread of Baruch’s life. After all, Baruch was
destined to achieve "great things," even though not those which he sought after; and
as no editor’s name is prefixed to our book, he cannot be accused of self-seeking. So
too for every faithful disciple, his life, even if given for a prey, even if spent in
sorrow, poverty, and pain, is still a Divine gift, because nothing can spoil its
opportunity of ministering to men and glorifying God, even if only by patient
endurance of suffering.
We may venture on a wider application of the promise, "Thy life shall be given thee
for a prey." Life is not merely continued existence in the body: life has come to
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11. mean spirit and character, so that Christ could say, "He that loseth his life for My
sake shall find it." In this sense the loyal servant of God wins as his prey, out of all
painful experiences, a fuller and nobler life. Other rewards may come in due season,
but this is the most certain and the most sufficient. For Baruch, constant devotion to
a hated and persecuted master, uncompromising utterance of unpopular truth, had
their chief issue in the redemption of his own inward life.
PETT, "Verses 1-5
YHWH’s Assurance Given To The Faithful Baruch In The Days Of Jehoiakim That
He Would Be With Him, Come What May, And Would Preserve Him To The End
(Jeremiah 45:1-5).
This section of Jeremiah’s work, which commenced at Jeremiah 26:1, now closes
with a reference to YHWH’s watch over the faithful Baruch. We can compare the
earlier reference to His watch over Ebed-melech (Jeremiah 39:16-18). This
prophecy occurred in the days of Jehoiakim, and is thus ‘out of place’
chronologically. But Jeremiah’s prophecy is not wholly chronological and it may
well have been intended as a postscript bringing out what happened to those who
faithfully served under Jeremiah, in contrast to the awful end of Judah as a whole.
It emphasised that in all His judgments YHWH did not overlook those who
faithfully served Him.
In this regard it will be noted that it refers to the plucking up of Judah (Jeremiah
45:4), and was thus given in the light of Judah’s final end, and that its purport was
to assure Baruch that whatever the future held, YHWH would preserve him to the
end. In that sense it does tie in chronologically, for it is Judah’s final end that had
just been dealt with.
Baruch was Jeremiah’s helper and Scribe. He came from an important family. He
was the grandson of Mahseiah (Jeremiah 32:12) who had been governor of
Jerusalem during the reign of Josiah (2 Chronicles 34:8). Baruch’s brother Seraiah
was an officer at Zedekiah’s court (Jeremiah 51:59). But Baruch had bravely
publicly identified himself with Jeremiah at great risk to himself, had written down
his prophecies, and had bravely read some of them publicly in the Temple at
Jeremiah’s request (Jeremiah 36:4-10).
Jeremiah 45:1
‘The word that Jeremiah the prophet spoke to Baruch the son of Neriah, when he
wrote these word in a book at the mouth of Jeremiah, in the fourth year of
Jehoiakim the son of Josiah, king of Judah, saying,’
This short chapter gives us words spoken by Jeremiah to Baruch in the fourth year
of the reign of Jehoiakim (and thus four years after the death of Josiah), which
Baruch wrote down at his request. It prophesies the plucking up of Judah from the
11

12. land, and the preservation of Baruch throughout all that would occur. Whilst
therefore, from the point of view of when the prophecy was given, it is not in order
chronologically, it will be apparent that it is very much in order chronologically in
its thought for it is a guarantee of preservation to the end.
2 “This is what the Lord, the God of Israel, says to
you, Baruch:
GILL, "Thus saith the Lord, the God of Israel, unto thee, O Baruch. Whom he
knew by name, had a great regard for, and honours with this prophecy; and, being an
Israelite, both in a literal and spiritual sense, he addresses him as the God of Israel, and
as being his covenant God; in whom he should put his trust, and from whom he might
expect safety and protection in the worst of times; and to whose sovereign will, in all the
dispensations of his providence, he ought to have humbly and patiently submitted.
TRAPP, "Jeremiah 45:2 Thus saith the LORD, the God of Israel, unto thee, O
Baruch;
Ver. 2. Thus saith the Lord, the God of Israel, unto thee, O Baruch.] Whom he
knoweth by name, and for whom he hath in store an ample recompense of reward;
for never yet did any one do or suffer aught for God’s sake, that complained of a
hard bargain.
WHEDON, " THE MESSAGE, Jeremiah 45:2-5.
3. Grief to my sorrow — Better, sorrow to my pain; pain at the sin and obduracy of
the people; sorrow for their calamities.
I fainted in my sighing — I am weary with sighing. An expression similar to that of
Psalms 6:7. It is one of numerous illustrations in the Old Testament showing how
thoroughly interwoven were these psalms with the common thought and experience
of the people.
PETT, "Jeremiah 45:2
“Thus says YHWH, the God of Israel, to you, O Baruch.”
12

13. The prophecy is stated to be a personal word from YHWH to Baruch, and an
indication therefore of YHWH’s personal interest in and concern for Baruch. It is a
reminder that God does not overlook the needs of his second-string servants.
3 You said, ‘Woe to me! The Lord has added
sorrow to my pain; I am worn out with groaning
and find no rest.’
BARNES, "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” Psa_6:6.
CLARKE, "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 Jer_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.
GILL, "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, Jer_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;
13

14. 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.
HENRY, " 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,
14

15. 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.
JAMISON, "
K&D 3-5, "The occasion for this message of comfort addressed to the prophet's
attendant is pointed out in Jer_45:3, in the words which Baruch had uttered: "Woe to
me! for Jahveh adds sorrow to my pain." Baruch felt "pain," i.e., pain of soul, at the
moral corruption of the people, their impenitence and obduracy in sin and vice, just like
the prophet himself, Jer_15:18. To this pain God adds sorrow, by threatening the
judgment which shall fall on Judah for sin, and which was even then beginning to break
over the land; cf. Jer_8:18. Baruch sighs over this till he is wearied, and finds no rest; cf.
Lam_5:5. "I am weary with my sighing," is a reminiscence from Psa_6:7. This sorrow in
addition to his pain was not caused in him for the first time by writing down the
discourses of the prophet, but was rather thus freshened and increased. The answer of
the Lord to this sighing is of a stern character, yet soothing for Baruch. The sentence of
destruction has been determined on. What the Lord has built He will now destroy: it is
not said why, since the reason was sufficiently known from the prophet's utterances. As
to the expression in Jer_45:4, cf. Jer_1:10; Jer_31:28. The destruction regards the
whole earth, ‫יא‬ ִ‫ה‬ ‫ץ‬ ֶ‫ר‬ ָ‫א‬ ָ‫ל־ה‬ָ‫ת־כּ‬ ֶ‫א‬ ְ‫,ו‬ lit., "and as regards the whole earth, it is it," namely
that I destroy. On the employment of ‫ת‬ ֵ‫א‬ in introducing the subject, cf. Dan_9:13; Hag_
2:5, and Ewald, §277 d. ‫ץ‬ ֶ‫ר‬ ָ‫א‬ ָ‫ל־ה‬ָ‫כּ‬ does not mean "the whole land," but "the whole
earth:" this is indubitably evident from the parallel "upon all flesh," Jer_45:5, i.e., the
whole of humanity, as in Jer_25:31. The sentence is passed on all the earth, in
accordance with the announcement made in Jer_25:15.
CALVIN, "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
15

16. 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.
COFFMAN, ""I am weary with my groaning ..." (Jeremiah 45:3). "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."[4]
COKE, "Jeremiah 45:3. The Lord hath added grief— "The sorrows which I felt for
the threatenings denounced against my country and religion are increased by my
own troubles; being sought after by the king's commands, in order to be put to
death." See chap. Jeremiah 36:26.
TRAPP, "Jeremiah 45:3 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.
16

17. Ver. 3. Thou didst say,] i.e., Thou didst think, like a poor pusillanimous creature as
thou art. But Jeremiah could pity him in this infirmity, because it had sometime
been his own case, [Jeremiah 15:10] and may befall the best. Pray for me, I say,
pray for me, said Father Latimer, for sometimes I am so fearful and faint hearted
that I could even run into a mouse hole.
For the Lord hath added grief to my sorrow.] So do we oft complain, non quia dura
sed quia molles patimur, without cause, through feeblemindedness. And when we
speak of our crosses, we are eloquent oft beyond truth; we add, we multiply, we rise
in our discourse, as here.
PETT, "Jeremiah 45:3
“You did say, ‘Woe is me now! for YHWH has added sorrow to my pain. I am
weary with my groaning, and I find no rest’.”
YHWH here indicates that Baruch had gone at this time through similar soul
searching to his master. It is a reminder that it was no easier being a faithful
prophet’s assistant and supporter, than it was being a faithful prophet. These could
easily have been words of Jeremiah for at times he complained against his lot in a
similar way (Jeremiah 15:10-21; Jeremiah 20:7-18). Master and assistant suffered
together. Baruch’s complaint may indeed have occurred as a result of what followed
his reading of the scroll in the Temple (Jeremiah 36:4-10). It may well be that he
had expected that there would be a remarkable response to his reading of
Jeremiah’s words. And in a sense there was. But it had not been what he had
expected, and he had subsequently had to go into hiding along with Jeremiah. What
he had hoped would be a triumph had turned out to be a disaster. We can
understand his discouragement and disillusionment. He felt that YHWH had added
to his already deep anguish further sorrow and pain. It is an experience endured by
many of God’s servants as God brings us to an end of ourselves. And he had grown
weary of his need to groan, and of the fact that he did not seem able to find rest. He
had almost reached the end of his tether. But as with Baruch it is at such times that
God speaks to us.
PULPIT, "Jeremiah 45:3
Hath added grief to my sorrow. Baruch felt "sorrow" or "pain" at the sinfulness of
the people; "grief" or "anxiety" was added by Jeremiah's announcement of the
judgment. I fainted in my sighing; rather, I am weary with my sighing; comp.
Psalms 6:7 (Authorized Version, 6).
17

18. 4 But the Lord has told me to say to you, ‘This is
what the Lord says: I will overthrow what I have
built and uproot what I have planted, throughout
the earth.
BARNES, "land - Or, earth. Baruch’s lot was cast in one of those troublous times
when God enters into judgment with all flesh Jer_45:5. It was not Judaea only but the
whole known world that was thrown into turmoil by Nebuchadnezzars energy Jer_
25:26.
CLARKE, "Behold, that which I have built - I most certainly will fulfill all those
threatenings contained in the roll thou hast written; for I will destroy this whole land.
GILL, "Thus shalt thou say unto him,.... This is spoken to Jeremiah, and is an
order from the Lord to him, what he should say in his name to Baruch:
the Lord saith thus, behold, that which I have built will I break down, and
that which I have planted I will pluck up; the Jewish nation, both as to church and
state; which the Lord had built up as a spacious and beautiful house to dwell in, and had
planted as a vineyard, and set it with pleasant plants; but now would demolish this
building, and destroy this plantation:
even this whole land; not a few cities only, or only Jerusalem the metropolis, but the
whole land of Judea; no part of it but what should be left desolate. So the Targum,
"even the whole land of Israel, which is mine.''
HENRY, " 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,
18

19. 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!
JAMISON, "that which I have built ... planted I will pluck up — (Isa_5:5).
This whole nation (the Jews) which I founded and planted with such extraordinary care
and favor, I will overthrow.
CALVIN, "He afterwards adds, Thus shalt thou say to him, etc. Here the Prophet
shews that he was not roused against Baruch through any private displeasure, but
that he had only conveyed to him God’s message. Behold, what I have built I pull
down, and what I have planted I root up. Here it is evident 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 be
to the whole people. The comparison shews what I have stated, that Baruch,
disregarding the public safety, was too cautious, and was thus timid and tender as to
his own life. This is the reason why God mentions the whole people, as though he
had said, “Dost thou wish to be deemed of more importance than the whole people?
Is thy 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 ought not to have made so much account of his life. Then the Prophet
shews here that Baruch was too delicate as to 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, I shall not
therefore dwell on them here. But we must observe, that though God be the creator
of the whole world, yet the people of Israel were peculiarly 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.)
19

20. I will not multiply quotations, for in a thing so easy it would be a foolish ostentation
to heap together many texts. God, then, had built his people, because they dwelt
there as in their own habitations, and the land was called his rest He had also
planted his people. We may remark, in short, 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, that God through them might manifest his own
glory. (Isaiah 61:3)
Let us come now to what is here declared; he says, I pull down what I have built, I
root up what I have planted; as though he had said, “I have hitherto adorned this
people with singular 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 titan this land is holy, because I have set 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.”
COFFMAN, ""And this in the whole land ..." (Jeremiah 45:4). 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 ..."
(Jeremiah 45:5). 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!
COKE, "Jeremiah 45:4. Behold, &c.— "The land and people which have so long
flourished under the peculiar care of my providence, I resolve now to give up to
utter destruction: (see chap. Jeremiah 31:28.) And art thou better (Jeremiah 45:5.)
than the rest of my people, that thou shouldst expect to be exempted from the
common evils?" Houbigant renders the last words, For the whole land is mine.
REFLECTIONS.—Baruch had been the prophet Jeremiah's faithful assistant, chap.
36: and thereby involved himself in trouble, and exposed himself to the fury of the
enraged Jehoiakim. We have,
1. The consternation that God observes in him when the warrants were out for
20

21. apprehending him. Woe is me now! he looked upon himself as a dead man; for the
Lord hath added grief to my sorrow: after all the pains that he had taken, and the
reproaches that he had endured, now his very life is in danger; and the anguish that
he felt, on transcribing the dreadful doom of his people, is increased by his own
sufferings. I fainted in my sighing, unable to support the load of grief that oppressed
him; and I find no rest, from his sorrow, or any composure of mind under his
troubles. Note; (1.) Our hearts are very unwilling to bear the cross. (2.) Many of our
complaints arise more from our unbelieving fears, than our real danger. (3.) We
should watch over the temper of our hearts, and the door of our lips, when tempted
to impatience or despair under our sufferings; for God observes, and will reprove us
for it.
2. Jeremiah, from God, checks his aspiring thoughts, the disappointment of which
seems to have been at the root of his complaints. He was a man of abilities, a scribe
to the prophet, and a follower of his piety; and he might hope that this would
recommend him to his countrymen, and enable him to rise to some distinguished
post: but it was absurd in him to seek great things for himself, when the whole
nation was devoted to ruin. Note; (1.) If we had less expectations from the world, we
should have fewer disappointments and less cause to complain. (2.) Even good men
in general are slow of heart to believe what Jesus hath spoken, My kingdom is not of
this world, and too often have their hearts been too much attached to worldly hopes
and prospects.
3. Though his hopes of greatness are blasted, his life is secured to him, and that is a
distinguishing mercy, when death spreads around his universal ravages. In all
places, and amidst every danger, God promises to protect him, and with this he has
cause to be abundantly satisfied and thankful.
TRAPP, "Jeremiah 45:4 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.
Ver. 4. Behold, that which I have built, &c.] A metaphor, as is before noted, ab
architectura et agricultura. I am turning all upside down, and wouldst thou only go
free and untouched of the common calamity? It is no whit likely; thou must share
with the rest.
WHEDON, " 4. Built… break down — This announces God’s purpose and his
right. His proprietorship is involved in that he is the builder, and out of this comes
his right to destroy.
Even this whole land — Rather, whole earth. The original word is ambiguous, but
the parallel all flesh in the following verse limits its import to that land.
PETT, "Jeremiah 45:4-5
21

22. “Thus shall you say to him, ‘Thus says YHWH. Behold, what I have built I will
break down, and what I have planted I will pluck up, and this in the whole land.
And do you seek great things for yourself? Seek them not. For, behold, I will bring
evil on all flesh, the word of YHWH, but your life will I give to you for a prey in all
places to which you go.”
It would appear that at that time Baruch had been confident that through the words
of Jeremiah Jerusalem would be restored, with the result that he himself would
receive accreditation as Jeremiah’s scribe, and be held in honour. He was sure that
eventually he would be seen as a great man (‘do you seek great things for
yourself?’), the scribe of a successful prophet.
But YHWH here informs him that that is not to be. For the truth is that Jerusalem
will not repent at the words of Jeremiah, with the result that what He, YHWH, has
built up, He will break down, and what He has planted He will pluck up, and this
not only in Jerusalem but also throughout the land. And now this has come about
with the result that the words of the prophecy become directly relevant.
But YHWH assures Baruch that, while this may be so, in the midst of the disaster
he, like Jeremiah, need not be afraid, for he can be assured that he will be preserved
by YHWH until his time comes. YHWH’s promise is that he will not be caught up in
the final disaster coming on the people of Judah, for whilst evil will be brought on
all Judah, Baruch himself will be preserved through it, and will be one of the
remnant who escape. The section thus ends with a message of hope in the midst of
the gloom. It is a reminder that God never forgets His people, even in the midst of
disaster, and provides the assurance that whenever things might appear to be at
their darkest, those who are His can be confident that He is there with them in the
midst of it all. It is the guarantee that His people will survive, and that His purposes
will finally come to fruition. It is a fitting climax to the section.
‘And do you seek great things for yourself? Seek them not.’ There are no words that
better express what is to be the attitude of the true people of God. They are words
that should be written on the hearts of all who would seek to serve God. It is
doubtful whether they are to be seen as a rebuke levelled at Baruch’s general
attitude, but rather as a warning in a moment of temporary exultation. YHWH
gently warns His servant that it is not outward success that must be sought, but the
will of God, and that that does not necessarily come to fruition within one person’s
lifetime. Let him therefore be content with this, the assurance that YHWH will be
with him whatever the future may hold.
Indeed, as He points out, for Jeremiah and Baruch there is no short term solution.
Judah’s sin is such that they can only be broken down and uprooted, something that
had now happened. But that is not to be a matter of despair, for Baruch will himself
be an evidence of the fact that God preserves His remnant ready for another day. In
the face of this they must persevere in the midst of hardship, and must not become
discouraged, for God’s Day will finally dawn.
22

23. The words are a reminder to us that our thoughts also should not be set on what we
can achieve, or have achieved, but should be fixed on a desire for the fulfilling of the
will of God. They are words that should be inscribed on every preacher’s rostrum.
And they remind us that whether we live at times of success, or of outward failure,
our confidence should be in the fact that God watches over His people and will see
His purposes through in the end, and this whether the way be rough or the way be
smooth. For with God there can be no failure, with the result that we may be sure
that what may seem to us sometimes to signal the end of hope, will only turn out to
be a part of His plan, and a stepping stone in the carrying forward of His will.
PULPIT, "That which I have built (comp, Jeremiah 1:10 and parallel passages).
Even this whole land; rather, and that is the whole earth.
PULPIT, "Jeremiah 45:4
Divine destruction.
I. GOD CAN DESTROY HIS OWN WORK. What he made he can unmake. People
dogmatize about the indestructibility of matter, of atoms, of souls. How do we know
they are indestructible? Is God's omnipotence limited by the properties of his own
works? But apart from all metaphysics, the complex world, being constructed, is
plainly subject to destruction. It is monstrous to think the universe is a huge
Frankenstein, able to escape from the power of its Maker.
II. GOD HAS A RIGHT TO DESTROY HIS OWN WORK. There is no property so
clearly belonging to a person as the work of his own hands. All things that exist
were made by God, and all belong to him. What he gave us he has a right to
withdraw. His gifts are loans, talents to be used for a season and then returned. No
creature has a right to its own life before God. He freely gave it; he may withdraw
it. Much less have we sinful creatures any such right.
III. GOD WILL NOT DESTROY HIS OWN WORK WITHOUT GOOD REASON.
A power is not necessarily always put forth nor a right in perpetual exercise. God
does not act capriciously nor cruelly. He is the Creator rather than the Destroyer.
He delights in creating because he loves his creatures. He takes no pleasure in
destroying, but will only do it under urgent necessity.
IV. NEVERTHELESS THERE ARE CIRCUMSTANCES UNDER WHICH GOD
WILL DESTROY HIS OWN WORK. All things were good when they came from
their Maker's hands. But some have been corrupted. When a thing is hopelessly
corrupt there is no reason for preserving it and much for destroying it. See this in
earthly experience—the Flood, the destruction of Jerusalem, and m greater
judgments—the wages of sin, death, and the final destruction of the world.
Therefore let us not presume that any work or institution is eternal because it was
established by the eternal God, that any possession of ours must be permanent
23

24. because it came from him, or that our own life is safe because God breathed it into
us.
5 Should you then seek great things for yourself?
Do not seek them. For I will bring disaster on all
people, declares the Lord, but wherever you go I
will let you escape with your life.’”
CLARKE, "And seekest thou great things for thyself? - Nothing better can be
expected of this people: thy hopes in reference to them are vain. Expect no national
amendment, till national judgments have taken place. And as for any benefit to thyself,
think it sufficient that God has determined to preserve thy life amidst all these dangers.
But thy life will I give unto thee for a prey - This is a proverbial expression. We
have met with it before, Jer_21:9, Jer_38:2, Jer_39:18; and it appears to have this
meaning. As a prey or spoil is that which is gained from a vanquished enemy, so it is
preserved with pleasure as the proof and reward of a man’s own valor. So Baruch’s life
should be doubly precious unto him, not only on account of the dangers through which
God had caused him to pass safely, but also on account of those services he had been
enabled to render, the consolations he had received, and the continual and very evident
interposition of God in his behalf. All these would be dearer to him than the spoils of a
vanquished foe to the hero who had overcome in battle.
Spoil may signify unlooked-for gain. The preservation of his life, in such
circumstances, must be more than he could reasonably expect; but his life should be
safe, and he should have it as a spoil, whithersoever he should go. This assurance must
have quieted all his fears.
GILL, "Seekest thou great things for thyself? seek them not,.... Riches and
wealth honour and esteem, peace and prosperity; these were not to be sought after and
expected, when the whole nation would be involved in such a general calamity. Baruch
perhaps expected that his reading the roll to princes would have been a means of
preferring him at court, of advancing him to some post or office, in which he might have
acquired wealth, and got applause, and lived in peace and plenty all his days; but this
was not to be looked for; when, if he observed, the very roll he wrote and read contained
24

25. in it prophecies of the general ruin of the nation. The Jews restrain this to the gift of
prophecy they suppose Baruch sought after, which was not to be enjoyed out of the land
of Canaan:
for, behold, I will bring evil upon all flesh; not upon every individual person in the
world; but upon all the inhabitants of Judea, who should either die by the sword or by
famine, or by pestilence, or be carried captive, or be in some distress or another:
but thy life will I give unto thee for a prey in all places whither thou goest;
suggesting that he should be obliged to quit his native place and country, and go from
place to place; as he did, after the destruction of Jerusalem, along with the prophet; and
even into Egypt with the Jews that went there; where his life would be in danger, and yet
should be preserved; he should be snatched as a brand out of the burning, when
Jerusalem was taken; and in other places, when exposed, though he should lose
everything, yet not his life; which should be as dear to him as a rich spoil taken by the
soldier, being a distinguishing mercy.
HENRY, "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?
JAMISON, "seekest thou great things for thyself — Thou art over-fastidious
and self-seeking. When My own peculiar people, a “whole” nation (Jer_45:4), and the
temple, are being given to ruin, dost thou expect to be exempt from all hardship? Baruch
had raised his expectations too high in this world, and this made his distresses harder to
be borne. The frowns of the world would not disquiet us if we did not so eagerly covet its
smiles. What folly to seek great things for ourselves here, where everything is little, and
nothing certain!
all flesh — the whole Jewish nation and even foreign peoples (Jer_25:26).
but thy life ... for a prey — Esteem it enough at such a general crisis that thy life
shall be granted thee. Be content with this boon of life which I will rescue from imminent
death, even as when all things are given up to plunder, if one escape with aught, he has a
something saved as his “prey” (Jer_21:9). It is striking how Jeremiah, who once used
such complaining language himself, is enabled now to minister the counsel requisite for
Baruch when falling into the same sin (Jer_12:1-5; Jer_15:10-18). This is part of God’s
design in suffering His servants to be tempted, that their temptations may adapt them
for ministering to their fellow servants when tempted.
25

26. CALVIN, "It afterwards follows, And seekest thou great things for thyself? We now
see clear enough why he reproved Baruch, it was, because he was too careful as to
himself, and too timid; and thus it was that he was impeded in his duty. He then
says, And dost thou seek for thyself? The particle ‫לך‬ , lac, for thyself, is put here
emphatically; for here God sets Baruch in the balance, and the whole people
together, with the temple and divine worship. “Dost thou,” he says, “outweigh
them? Is thy life of more value than the temple, the safety of the people, and all my
gifts which so much excel?” 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
glorious. Dost thou, then, he says, seek great things, ‫גדלות‬ , gidalut, for thyself? that
is, “Shall thy 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? Art thou then alone to be deemed sacred? Art thou 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 as yet flatter himself, he immediately restrains him; Seek not,
he says, for we know how men from self-love seek their own indulgence. That
Baruch then might not persist in his course, God puts a check on all his ambitious
feelings; Seek not, he says. He afterwards adds a ground of consolation. Baruch has
been thus far 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 1 will give thee thy life
for a prey in all p1aces whither thou goest Here God frees Baruch from that
distressing fear by which he had been debilitated, so as not to possess suitable
firmness for his work. he then says, “Fear not, for thy life shall be safe to thee while
all around thee are destroyed.” Baruch thought that he should 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 ought to
have been fully persuaded as to the faithfulness and immutable purpose of God.
God then assumes this fact, that ruin was nigh as to the whole people and other
nations. He afterwards adds, Thy life will I give thee as a prey Of this kind of
language we have before spoken. 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 one
snatched this or that and escaped, he would have something saved; or as if one
plucked anything from the burning, he would have it preserved; so when all things
were thrown into such a confusion, that death would beset men on every side, he
who could escape in safety would have his life as a prey when removed from all
danger. Then God bids Baruch to be content with the benefit of being safe, while
others, as I have said, were perishing. Now follows, —
COFFMAN, ""For a prey ..." (Jeremiah 45:5). "This means that God will allow
26

27. Baruch to escape with his life, as in Jeremiah 21:9; Jeremiah 28:2, and Jeremiah
39:18."[5] 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."[6]
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."[7]
TRAPP, "Jeremiah 45:5 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.
Ver. 5. And seekest thou great things for thyself?] This is, saith one, as if a man
should have his house on fire, and instead of seeking to quench his house, should go
and trim up his chambers; or as if, when the ship is sinking, he should seek to enrich
his cabin.
Seek them not.] For what so great felicity canst thou fancy to thyself in things so
fading, as the case now stands especially?
But thy life will I give thee for a prey.] Which, in these killing and dying times, in
such dear years of time, is no small mercy.
WHEDON, "5. Great things for thyself — That is, in the way of worldly prosperity.
When the whole earth is involved in judgment no individual can reasonably seek for
any thing great. If he can make his life his prey he ought not to ask more.
SIMEON, "WE MUST NOT SEEK GREAT THINGS
Jeremiah 45:5. Seekest thou great things for thyself? Seek them not.
WORLDLINESS is a great and common evil: and it is often manifested in those
from whom we should least expect it. The sons of Zebedee solicited the highest posts
of honour in their Master’s kingdom, immediately after he had been foretelling his
27

28. crucifixion: and all the disciples disputed about preeminence even at the last supper,
just after they had been warned, that one of them would betray his Lord. Thus
Baruch, when he had been writing in a book all the prophecies of Jeremiah, wherein
God’s determination to destroy the Jewish nation had been repeatedly declared, was
promising himself years of case and affluence; and was afraid to write another copy
of the prophecies, lest the king, who had destroyed the former copy, should put him
to death. Jeremiah therefore was ordered by God to reprove him; to tell him what
had been the secret thoughts of his heart [Note: ver. 3.], and to warn him against
indulging such an unbecoming spirit [Note: To see this connexion, read the thirty-
sixth chapter, and then the forty-fifth, which, in the series of Jeremiah’s prophecies,
ought to follow it.].
The prohibition in the text being applicable to all in every age, we shall shew,
I. When we may be said to seek great things for ourselves—
In direct reference to the text itself we observe, that this may be said of us,
1. When the objects of our pursuit are great—
[Things are great or small by comparison only; since that which would be great for
a peasant, would be altogether worthless in the eyes of a king. But they may
universally be called “great,” when they far exceed our present condition: and, in
that case, an aspiring after them subjects us to the censure in the text. The world
indeed universally commend ambition: but worldly ambition is very opposite to the
self-denying doctrines of Christianity. It was always discountenanced by our Lord
[Note: Matthew 8:20. John 6:15. Matthew 6:19-21.]; and is universally reprobated
by his Apostles [Note: Philippians 3:19. Colossians 3:2.]: and, wherever it rules in
the heart, it indicates a carnal and worldly mind [Note: Romans 8:5.].]
2. When we seek even moderate things with eagerness—
[There is an important distinction to be made between industry, and eagerness: the
one relates to the activity of the body; the other to an excessive desire of the mind:
the one is not only proper, but necessary, in our respective spheres [Note: Romans
12:11. Ecclesiastes 9:10.]; the other is universally sinful, when it relates to earthly
things. What can our Lord mean by repeating, no less than four times, that solemn
injunction, “Take no thought [Note: Matthew 6:25; Matthew 6:28; Matthew 6:31;
Matthew 6:34.]?” Doubtless it is not to be taken literally in the strictest sense: but,
allowing for the utmost latitude of interpretation, he must mean, that we should
take no anxious thought even for the most moderate, or most necessary, comforts. In
perfect agreement with this are the directions of his Apostles [Note: 1 Corinthians
7:32. Philippians 4:6.]:—consequently, the indulging of an eager desire after any
thing pertaining to this life, exposes us to the reproof contained in the text.]
3. When we seek any thing merely for ourselves—
28

29. [We are not at liberty to make self in any instance the chief end of our actions.
There is One above us, even God, whose honour we should seek, even in the most
common offices of life [Note: 1 Corinthians 10:31.]. To be lovers of our own selves is
a mark of a reprobate mind [Note: 2 Timothy 3:2.] and whatever we do under the
influence of such a spirit, whether the action be of a civil [Note: Hosea 10:1.] or
religious [Note: Zechariah 7:5-6.] nature, it is not acceptable to God. Though
therefore we do not aspire after great things, yet, if we seek any tiling merely for
ourselves, and without any higher end than our own ease, interest, or honour, we
are altogether wrong, and deserving of the severest censure.]
To vindicate the reasonableness of this prohibition, we shall proceed to shew,
II. Why we should not seek them—
That the reasons may more distinctly appear, we shall shew,
1. Why we should not make great things the objects of our pursuit—
[An aspiring after riches or honours necessarily supposes that we expect to find
happiness in the enjoyment of them. But it is certain that even the whole world
(supposing we could possess it) could never make us happy [Note: Luke 12:15.].
What folly then is it to be seeking to “fill our belly with the east wind [Note: Job
15:2.]!” Besides, the more we possess of this world, the more we are exposed to
temptations. Who does not see that the having the means of gratifying our evil
inclinations operates as an inducement to indulge them? and that an elevation of
rank or character has a tendency to strengthen the pride of our hearts? Are there
not then temptations enough in our way without our seeking to increase them? Shall
we “load ourselves with thick clay [Note: Habakkuk 2:6.]” when we are about to
run a race; or make the way to heaven tenfold more difficult than it is already
[Note: Matthew 19:23-24.]? They to whom God has given great things, may
doubtless enjoy them: but the man who seeks them, labours for that which will
ultimately involve him in utter ruin [Note: 1 Timothy 6:8; 1 Timothy 6:10. οἱ δὲ
βουλόμενοι πλουτεῖν. The willing and desiring to be rich has this fatal tendency,
without any determination to get rich at all events.].]
2. Why we should not seek even moderate things with eagerness—
[No man is eager after any thing but in consequence of the love he feels towards it:
his eagerness therefore to it must imply a love of it. Now an attachment to any of the
things of time and sense, especially such an attachment as stimulates us earnestly to
pursue them, argues a want of true love to God [Note: 1 John 2:15.]: for to love both
God and mammon is impossible [Note: Matthew 6:24.]. Moreover, such an
eagerness shews, that we have no just value for our souls: for if we had once learned
to appreciate the soul aright, the whole world would appear as nothing in
comparison of it [Note: Matthew 16:26. Philippians 3:7-8.]. Will any one then justify
29

30. a conduct that involves in it such consequences? As long as the love of God, and a
care for our own souls, be our bounden duty, so long must the eager pursuit of any
earthly vanity be incompatible with the Christian character.]
3. Why we should not seek any thing merely for ourselves—
[We are not our own, but God’s. He both formed [Note: Isaiah 43:21.] and
redeemed [Note: 1 Corinthians 6:20. 2 Corinthians 5:15.] us, that we might glorify
his name: and he represents his faithful servants as seeking, not their own things,
out the things of Jesus Christ [Note: Philippians 2:21.]. Are we then at liberty to rob
God of his glory? and to defeat the great end both of our creation and redemption?
Besides, our fellow-creatures also have a claim upon us. We are commanded not to
“seek every man his own, but every man another’s wealth [Note: Philippians 2:4
and 1 Corinthians 10:24.]. Ought we then to deprive them of their right? Doubtless
we may without impropriety labour in our respective callings to provide for
ourselves and families; but we must take care that, in doing this, we have a view to
God’s honour, and the general welfare of mankind. Else our labour is mere
selfishness, that contracts and hardens our hearts, while it violates every obligation
to God and man.]
Address—
1. Those who are seeking only the things of this world—
[What have you gained by all your past exertions? You are pleased, perhaps, with
your success, and have your pride gratified: but are you really happier than you
were before you possessed your present honours and emoluments? Perhaps we may
rather ask, Have you not, together with your means of self-indulgence, multiplied
also your vexations and disappointments? But supposing you to be unusually
favoured in these respects, we still ask, What comfort will these things afford you in
the hour of death, and the day of judgment? Will they not then at least, whatever
they may now do, appear to be lighter than vanity itself? Then in the name of God,
“Seek them not.”
If however you be determined to seek great things, we will change our voice, and
say, “Seek them:” yes, seek them: only take care that they be truly great. Be not
contented with the poor pitiful things of time and sense: let your ambition rise to the
very throne of God, and all the glory of heaven. Seek the favour of God: seek an
union with Christ: seek an abiding fellowship with him: seek such discoveries of his
love as produce in you a perfect conformity to his image. In pursuit of such things,
you cannot aim too high; your eagerness cannot be excessive; your very selfishness
becomes a virtue. Other things that you acquire, are for yourselves and heirs; these
shall be for yourselves alone, and that, for ever and ever.]
2. Those who profess to seek higher and better things—
30

31. [Many a Baruch is to be found in the house of God: even the people who are truly
beloved of the Lord, may need reproof for being too much cumbered about earthly
things [Note: John 11:5. with Luke 10:41-42,]. If then such a character be present,
let him consider the text as applied to himself in particular; Seekest thou great
things unto thyself? thou, who professest to be dead to the world? thou, who
pretendest to walk in the steps of Christ? thou, who boastest that thou hast God for
thy portion? How dishonourable is such conduct! O “remember whence thou art
fallen; and repent.” Remember what was the root of Demas’ apostasy [Note: 2
Timothy 4:10.]; and know that the same root of bitterness, if nourished in your
hearts, will bring forth the same malignant and destructive fruit. The best, the only
antidote to this poison is, “the love of Christ shed abroad in your hearts [Note: 2
Corinthians 5:14-15.].” As a sight of the meridian sun unfits our organs of vision for
beholding for a time, any inferior objects, so will a sight of Christ efface the beauty
of all sublunary things; or, to use the language of inspiration, “by the cross of
Christ, the world will soon be crucified unto us, and we unto the world [Note:
Galatians 6:14.],”]
PULPIT, "Seekest thou great things, etc.? All around is passing through a sore
crisis, and canst thou expect a better lot? It is no time for personal ambition, when
the very foundations of the state are crumbling. In all places whither thou goest.
This seems to indicate that Baruch's time of exile would be a restless one; it would
nowhere be safe for him to take up a settled habitation.
PULPIT, "Jeremiah 45:5
Self-seeking.
Self-seeking is treated in the Bible, especially in the New Testament, as both wrong
and not really profitable to the self-seeker, although it seems be prompted by
natural instincts and supported by good reasons. Let us consider the grounds of
these representations.
I. WHY SELF-SEEKING IS WRONG. God does not require absolute altruism; we
are only commanded to love our neighbours as ourselves. Natural self-regarding
instincts created by God can surely be innocently exercised. It cannot be necessary
for all efforts of men to rise in social position, etc; to be condemned. What, then is
the self-seeking which is blameworthy?
1. That which offends against justice by seeking selfish gain at the expense of others.
What frightful injustice ambition must answer for, in liberty destroyed, lives
sacrificed, confusion and misery sown broadcast!
2. That which offends against charity by disregarding the good of others. In the
spirit of Cain it cries, "Am I my brother's keeper?" So long as it attains its own
ends, it will not lift a finger to move another man's burden. But Christ teaches us
that it is not enough that we do not injure others, we must also actively help them; it
31

32. is not enough that we do not steal, we midst go further and "give to him that
asketh."
3. That which offends against duty by sacrificing the vocation of life to private gain.
We are not free to live to ourselves, because we are not our own masters. We are
called to God's service. Our duty is to serve God, not self, so that whatsoever we do
may be done "unto the Lord." Self-seeking is rebellion against our Lord and
Master. In times of public distress self-seeking is peculiarly odious. Such were the
times in which Baruch lived. Then there are loud calls of duty and noble tasks to be
done. The general grief makes the thought of one's own pleasure and profit out of
place. To use that distress as a ladder by which to rise to greatness is indeed
despicable.
II. WHY SELF-SEEKING IS NOT PROFITABLE. In a worldly sense and for a
time it may be, but not really and ultimately. Even in the lower human relations,
how often do the seeds of ambition bring a harvest of anxiety! The self-seeker
reaches the climax of his endeavours, his most brilliant dream is realized, he is a
king—and he wears a hidden coat of mail, hides himself in a fortress-castle, has not
the liberty of his meanest subject, is driven near to madness by the fear of
assassination.
"He who ascends to mountain tops shall find
The loftiest peaks most wrapped in clouds and snow;
He who surpasses or subdues mankind
Must look down on the hate of those below."
When extreme greatness and extreme disappointment are neither realized, lesser
self-seeking brings its corresponding trouble. It narrows the heart and destroys the
purest and best delights—the joys of human sympathy. Christ shows to us deeper
grounds for regarding it as a vain pursuit. "The first shall be last, and the last
first." The reason he gives is that "Whosoever would save his life shall lose it: and
whosoever shall lose his life for my sake shall save it." Only in proportion as we live
out of self can we enjoy a life worth living; only then, indeed, do we truly live at all.
By trying to make ourselves great, though we may reach a high external position, we
fall to a low internal condition—we become mean and small; while in forgetting self
and sacrificing self for God and for mankind we become unconsciously great.
BI, "Seekest thou great things for thyself? seek them not.
Seeking great things
Baruch, the companion of Jeremiah, to whom these words were addressed, was a young
man of learning, who had probably formed large expectations of distinction, which were
sadly disappointed by the calamities which befell his country. The prophet checks his
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33. aspirations in the strong language of our text: “Seekest thou great things for thyself?
seek them not.” It is the selfish seeking of the great things of this world and the eager
pursuits of them, as if they were of supreme importance, which is censured by the
prophet.
1. They who thus seek them are least likely to attain them. It is said there is a fiery
light which appears in marshy places, floating just above the surface of the earth, so
volatile in its nature that the least breath moves it, and consequently those who rush
towards it most eagerly, create a current of air which drives it from them, and it thus
leads them on to miry places for their destruction; while, if they would quietly sit
down it might float near them, or rest upon them when there was no agitation in the
atmosphere to repel it. So is it with the great things of this world, they often fly from
those who pant in the chase after them; they frequently rest upon those who reach
after them more quietly. One of the wealthiest individuals in a distant city, who
spends immense sums for benevolent purposes, was heard to say, that he hardly
knew how his property came to him; it seemed to increase without effort on his part,
and whether he would or no. The reason may have been because he was not selfishly
eager in the pursuit of it, and because he consecrated it to good objects, and
therefore God blessed him as He did Solomon.
2. They who selfishly and eagerly “seek the great things” of the world, are apt to have
some sore trial coupled with success, if they are successful. Look at all history; when
were its great men so wretched, as when they had attained the highest point of
exaltation! “He has gained everything,” said a companion of Napoleon, when he was
in the zenith of prosperity, “and yet he is unhappy.” So true is this, that one almost
dreads entering upon a state of great worldly aggrandisement, or to see others
entering upon it, lest something should happen to mar all. We feel as we do when
one is on a lofty spire, admiring his elevation, but almost afraid to look at him lest he
should fall God has wisely connected such checks with worldly greatness, to teach us
not to set our hearts upon it, and to enforce the prophet s warning, “Seekest thou
great things for thyself? seek them not.”
3. The thought of death should teach the vanity of the selfish and eager pursuit of
worldly greatness. How one severe fit of sickness will change the aspect of all the
glitter of the world! In health it is like the panoramic view where splendid palaces
and cities pass before our delighted eyes; in sickness the glass is taken away, and a
little painted daub is seen, no bigger than one’s hand. And death shuts out even that
from our sight. “Millions for an hour of life,” was the dying exclamation of one of
England’s proudest queens. It is further humiliating to all worldly aspirations to see
how small, a vacancy one makes among the living by his death. Think of any person,
however great he may have been, who has been two years dead, how little is he
missed! how everything goes forward just as smoothly without him! What then, in
conclusion, is the view of the great things of this life to which such reflections lead?
The proper view seems to be, not to despise the things of this world, but to be sure
that our supreme affections are on those of another and a better; not to reject the
good gifts of this life, but neither to toil for them as if they were all in all to our
happiness, nor to use them, when gained, for our own selfish gratification. (W. H.
Lewis, D. D.)
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34. Seeking for “great things”
We wish, so to speak, not to annihilate the passions of human nature, which sin disturbs
and perverts; but, if possible, to convert them, and turn them into another direction. You
love pleasure, and we wish you to have pleasure; only we would draw you off from “the
pleasures of sin for a season,” to the joy of God’s salvation; we would draw you from the
filthy puddle to the “water of life, clear as crystal, which proceedeth from the throne of
God and of the Lamb.” You love wealth; we wish you to love it, and to obtain it; but not
“the deceitful riches,” as the Scriptures call them, but the “true riches,” the
“unsearchable riches of Christ.” You are ambitious, and we wish you to be so; you wish
to rise, and we wish you to rise; you wish to be great, and we wish you to be great; and
therefore we would open a career of glory and grandeur, in pursuing which you will be
placed far above philosophers, and politicians, and heroes, and kings; “dwelling on
high,” and being “quickened together with Christ,” “raised up, and made to sit with Him
in the heavenly places.” There are four reasons why you should not “seek great things”
for yourselves on earth, and four reasons why you should “seek those things that are
above.”
I. The one is uncertain in acquisition—the other sure. A great deal of what is called
earthly greatness is placed beyond the reach of many, whatever they may do. Many are
poor, and they have not the opportunities and the means of becoming affluent. Many
cannot fill the seats of learning and of science; they have not capacities to acquire the
needful treasures. But here is a reason why you should “seek those things which are
above”; for these are always sure in their attainment. In the work of the Lord the servant
may become equally great with the master; for moral greatness does not consist in doing
great things, but in doing little things with a great mind. And these are accessible to all.
II. The one is fleeting in possession—the other durable. What is all history, but a relation
of the revolutions to which all worldly things are liable—of the rich despoiled of their
wealth, of nobles stript of their honours, of princes dethroned, exiled, imprisoned, put to
death—Pharaoh in the Red Sea, Nebuchadnezzar eating grass like an ox, Belshazzar the
conqueror and the conquered, Napoleon the emperor and the captive! These instances,
perhaps, are too peculiar, and too remote, and national, to impress many of you: look
therefore nearer home; look at those things which will touch you. What is honour, but a
noise of airy breath? What is popularity? It hangs on the wavering tongue of the
multitude, who are like the waves of the sea, driven to and fro and tossed; now rolling
towards one shore, and now towards another, according to the gale; now crying
“Hosannah,” and now “Crucify Him, crucify Him.” Yes, wherever on earth you lay up
treasure, you must lay it up where “moth and rust do corrupt, and where thieves break
through and steal.” And here is another thing to be taken into the account too. Allowing
that these things could be perpetuated in your possession to the end of life, they can be
possessed no longer. You have only a life interest in any of them. Shall I set my heart on
that which is not, and that from which I am so soon to be removed? But now this is a
reason why you should “seek those things that are above”; for he that succeeds here (and
we have shown that you will succeed if you seek them), has “chosen,” as our Saviour
says, “that good part, which shall never be taken away from him.” He has seized a
blessedness which is independent of external accidents, independent of the revolutions
of states, independent of the vicissitudes of time, independent of the ravages of death,
independent of the conflagration of the last day: so that when “the heavens shall pass
away with a great noise, and the elements shall melt with fervent heat, the earth also and
the works that are therein shall be burnt up,” he can stand upon the ashes of the
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35. universe and say, “I have lost nothing”; “I look for new heavens and a new earth, wherein
dwelleth righteousness.”
III. The one is unsatisfactory in enjoyment—the other satisfying. Take the “great things”
you would here seek after for yourself; allowing that you attain them (and you have
heard that the attainment is uncertain)—allowing that you could retain them (and you
have heard that the retention is impossible)—yet there is no real contentment in them.
Ahab was king of Israel Was he satisfied with his dominion? No; he covets Naboth’s little
vineyard; and because he cannot obtain it, he is sick forsooth and takes to his bed and
can eat nothing. Some of the Roman emperors, who strode over the world, were the
most wretched of all beings; they were burdens to themselves. I was one day walking
with rich individual over his estate; his mind was in a serious mood, and I endeavoured
to avail myself of it; and he made this very wise remark, “Sir,” said he, “those who have
not succeeded in the world always impute their dissatisfaction to their want of success;
they are not aware of the insufficiency of these things themselves. ‘Oh!’ say they, ‘could
we obtain them, we should be happy.’ But those of us who have succeeded, and have
obtained them, and find ourselves no nearer happiness than before, are the men who
know that the fault lies in the things themselves.” But this is a reason why you should
“seek those things which are above.” They are satisfying.
IV. The one is dangerous and injurious in influence—the other safe and beneficial. Yes;
the “great things” you seek here for yourselves, owing to our depravity, are full of peril.
“Who is the Lord,” says Pharaoh, “that I should obey Him?” “How,” says our Saviour,
“can ye believe, who receive honour one of another, and seek not the honour which
cometh from God only?” Even good men, with regard to these “great things,” as they are
called in our text, want peculiar grace, or they will not be proof against their evil
influence. Hezekiah could not bear the notice taken of him by the ambassadors of
Benhadad; “his heart was lifted up; therefore was wrath upon him and all his people.” I
never yet saw a Christian improved by his rising in the world: I have seen many who
have been injured by it: I have seen many who have been less constant and regular in
their attendance on the means of grace, though they had more leisure, and could
command a vehicle: I have seen those who have given less afterwards—not less
comparatively, but less absolutely; some of them who gave gold, then gave silver, and
some even copper. Wherefore, once more, “Seekest thou great things for thyself? seek
them not”; but “seek those things which are above.” There safety is. These are not only
blameless; but they are profitable—“profitable unto all things; having promise of the life
that now is, and of that which is to come.” These, instead of polluting the mind, will
purify it; they will draw you off from earth, instead of allowing you to settle here. Instead
of elevating you, they will clothe you with humility; instead of leading you away from
your God, they will connect you with Him; they will prepare you for every condition in
which you can be found. Therefore you cannot have too much of these. (W. Jay.)
The folly of ambition
I. The first reason for not seeking the great things of earth and time is, that they will not
be attained. We do not deny that the energy and perseverance of an ambitious man will
accomplish great results, but we affirm confidently that he will never attain what he
desires. For his desires are continually running ahead of his attainments, so that the
more he gets the more he wants. He never acquires the “great thing” which he is seeking
in such a way as to sit down quietly and enjoy contentment of heart. Alexander, we are
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36. told, having conquered all the then known world, wept in disappointment because there
were no more worlds for him to overrun and subdue. In this way, it is apparent that he
who is seeking great things here upon earth will never obtain them. He is chasing his
horizon. He is trying to jump off his own shadow. As fast as he advances, the horizon
recedes from him; the further he leaps, the further his shadow falls. His estimate of what
a “ great thing” is continually changes, so that though relatively to other men he has
accumulated wealth, or obtained earthly power and fame, yet absolutely, he is no nearer
the desire of his heart—no nearer to a satisfying good—than he was at the beginning of
his career. Nay, it is the testimony of many a man, that the first few gains that were made
at the beginning of life came nearer to filling the desires of the mind, and were
accompanied with more of actual contentment, than the thousands and millions that
succeeded them.
II. If they could be attained they would ruin the soul. It is fearful to observe the rapidity
with which a man’s character deteriorates as he secures the object of his desire, when the
object is a merely earthly one, and the desire is a purely selfish one. Take, for illustration,
the career of Napoleon Bonaparte. He aimed at a universal empire in Europe. And just in
proportion as he approached the object of his aspirations, did he recede from that state
of mind and heart which ought to characterise a dependent creature of God. We always
associate him with those pagan demi-gods, those heaven-storming Titans, who like the
Lucifer of Scripture are the very impersonation of pride and ambition But such a spirit
as this is the worst species of human character. It is the most intense form of idolatry—
that of egotism and self-worship. It is the most arrogant and defiant form of pride. It
would scale the heavens. It would dethrone the Eternal. The same effect of mere worldly
success is seen also in the walks of everyday life. Cast your eye over the circle in which
you move, and select out those who are the most greedy of earthly good, and are the
most successful in obtaining it, and are they not the most selfish persons that you know?
It is here that we see the moral benefit of failures and disappointments. Were men
uniformly successful in their search after “great things”; did every man who seeks wealth
obtain wealth, and every man who grasps after power obtain power, and every man who
lusts after fame become renowned, the world would be a pandemonium, and human
character and happiness would be ruined. Swollen by constant victory, and a sense of
superiority, successful men would turn their hands against one another, as in the wars of
the giants before the flood. There would be no self-restraint, no regard for the welfare of
others, no moderate and just estimate of this world, and no attention to the future life.
III. “Great things,” so far as they are attained at all in this world, are commonly attained
indirectly. Saul, the son of Kish, was sent out by his father to find the asses that had
strayed, but he found a kingdom instead. Look into literary history, and see how this is
exemplified. The most successful creations of the human reason and imagination have
rarely been the intentional and foreseen products of the person. The great authors have
been surprised at their success; if, indeed, success came to them during their lifetime.
But more commonly their fame has been posthumous, and their ears never heard a
single note of the paean that went up from the subsequent generations that were
enchanted with their genius. Shakespeare and Milton never read a single criticism upon
their own works; and to-day they neither know anything of nor care for the fame that
attends them upon this little planet. Look, again, into the circles of trade and commerce,
and observe how often great and lasting success comes incidentally, rather than as the
consequence of preconceived purposes and plans. The person simply endeavoured to
provide for the present and prospective wants of those dependent upon him, with
prudence and moderation. He obtained, however, far more than he calculated upon.
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37. Wealth came in upon him with rapidity, and that which he did not greedily seek, and
which he never in the least gloated upon with a miser’s feeling, was the actual result of
his career in the world. Seekest thou, then, great things for thyself? seek them not. They
will not come by this method. Seek first of all the kingdom of God, and His
righteousness; and then all these minor things, which the world and the deluded will be
likely to attain even by the most engrossing and violent efforts devoted to the sole
purpose of obtaining them.
IV. Great sorrow springs from great aspirations, when those aspirations are unattained.
There is only one species of aspiration that does not weary and wear the soul, and that is,
the craving and cry of the soul after God. Humboldt, who had surveyed the cosmos, and
who had devoted a long existence to placid contemplation of the processes of nature, and
had kept aloof from the exciting and passionate provinces of human literature, said in
his eightieth year, “I live without hope, because so little of what I have undertaken yields
a satisfactory result.” This is the penalty which ambitious minds pay for seeking “great
things.” There is an infinite aspiration, and an infinitesimal performance. The hour of
death, and the failing shadows of an everlasting existence, and an everlasting destiny,
bring the aspiration and the performance into terrible contrast. Go down, once more,
into the sphere of active life, and see the same sorrow from the same cause. Look at that
man of trade and commerce who has spent his life in gigantic, and, we will suppose,
successful enterprises, and who now draws near the grave. Ask him how the aspiration
compares with the performance. He has generally accomplished, we will assume, what
he undertook. The results of his energy and capacity are known, and visible to all in his
circle and way of life. His associates have praised him, and still praise him; for he has
done well for himself, and for all connected with him. But he writes vanity upon it all.
When he thinks of all the heat and fever of his life, all his anxious calculation and toil by
day and night, all his sacrifice of physical comfort and of mental and moral
improvement, and then thinks of the actual results of it all—the few millions of treasure,
the few thousands of acres, or the few hundreds of houses—he bewails his infatuation,
and curses his folly.
1. In the light of this subject and its discussion, we perceive the sinfulness of
ambition.
2. We see in the light of this subject, the complete and perfect blessedness of those
who are free from all ambitious aims and selfish purposes; who can say, “Whom have
I in heaven but Thee?” &c. (G. T. Shedd, D. D.)
Seek not great things for yourself
I. Seek not great things for yourselves, for self ought never to be an ultimate object. The
glory of God is the only legitimate aim. The glorification of God is not to be sought as a
mean to the good of the creature, but the reverse—man would be exalted above God.
Even great spiritual things arc not to be sought for our own purposes and exaltation—
“name’s sake.” There is no hardship in this, for if we seek the glory of God, our own
enjoyment will follow.
II. Seek not great things for yourselves, for you thereby render them the objects of
idolatrous worship.
III. Seek not great things for yourselves, for to do so is to subordinate the discharge of
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38. duty to their acquisition and enjoyment.
IV. Seek not great things for yourselves, for by doing so you will involve yourselves and
others in much positive suffering.
V. Seek not great things for yourselves, when the Church of Christ requires your
sympathy and your efforts.
Baruch. (Jas. Stewart.)
A dissuasive from ambition
I. When we may be said to seek great things for ourselves.
1. When we seek a larger portion of worldly good than is necessary. But still the
question returns, How much is necessary? If men were to answer this question, they
would soon prove that few or none are guilty of violating the command in our text;
for they all pretend that they seek no more than is necessary. But by this term they
usually mean all that would be necessary to gratify their sinful inclinations and
desires. Now man’s chief end is to glorify God, and enjoy Him for ever; or, in other
words, to obey God’s will and receive His everlasting favour. More than this no man
needs; more than this no man ought to seek.
2. When we seek them for ourselves only, or seek them merely with a view to self-
gratification or self-aggrandisement.
II. Some of the reasons why we should not seek great things for ourselves.
1. Because it is the sure way to multiply our disappointments and sorrows. In the
lottery of life there are few prizes, and many blanks. He, then, who seeks great things
for himself, engages in a pursuit in which it is exceedingly probable he will be
disappointed; and the more ardent are his desires, the more eager his pursuit, the
more keen will be the sufferings which his disappointment will occasion. But this is
not all. The man whose pursuit is crowned with success, will be no less disappointed
than his unsuccessful neighbour. After he has obtained great things, he will find
himself as far from happiness, find his desires as unsatisfied, his mind as
discontented as before. His desires will increase with his success. Nay, they will
increase much faster than his success.
2. Another reason may be drawn from the nature and situation of the world in which
we live. Might we not as easily employ our time and exertions in building upon a
quicksand, or upon ice which the summer’s sun will melt away!
3. Another reason may be found in our own character and situation. We are
ourselves sinful, dying, and accountable creatures. We have, therefore, a great work
to do, no less a work than securing the favour of God, and obtaining the salvation of
our immortal souls, a work which demands our time, our attention, our utmost
exertions. And can we, in such a situation, find leisure or inclination to seek great
things for ourselves here? to seek them while death is at the door; while the Judge is
at hand; while eternity draws near; while our souls, unprepared, are in momentary
danger of sinking beyond the reach of hope or mercy?
4. Another reason is, that seeking them is incompatible with the duties which we are
required to perform; and of course incompatible with our best interests. Man has but
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39. one soul, but one heart, but a certain limited portion of time, strength, and energy.
He cannot, then, give his heart to God and to the world at the same time. (E. Payson,
D. D.)
Ambition
I. The evil denounced. It may be viewed under three aspects.
1. There are some who pursue worldly objects that are far above them.
2. There are some who pursue with undue eagerness worldly objects they might
reasonably hope to attain.
3. There are some who pursue all classes of worldly objects in a selfish spirit.
II. The reasons why it is denounced.
1. Because it attaches excessive value to worldly objects.
2. Because it misapprehends the comparative advantages of the different ranks in
the social scale.
3. Because it overlooks the duties which arise out of the relations we sustain to our
race and our Maker.
4. Because it ignores all the facts, and objects, and interests, and blessings of the
spiritual world. Address—
(1) Worldlings.
(2) Christians. (G. Brooks.)
A great missionary’s self-effacement
When Stanley found Livingstone in the heart of Africa, he begged the old heroic
missionary to go home. There seemed to be many reasons why he should go back to
England. His wife was dead; his children lived in England; the weight of years was
pressing upon him, and the shortest march wearied him. He was often compelled to halt
many days to recover strength after his frequent attacks of prostrating illness. Moreover,
he was destitute of men and means to enable him to make much practical progress. But
like the great apostle to the Gentiles, none of these things moved him, nor counted he his
life dear to himself. “No, no,” he said to Stanley; “to be knighted, as you say, by the
Queen, welcomed by thousands of missionary enthusiasts, yes—but impossible. It must
not, cannot, will not be. I must finish my task, and do what I can to bring Africa to
Christ.”
Thought self mars the finest work
Every artist longs to have his work thought well of. But the higher artist seeks first truth
and beauty, and hopes for praise as the meed due to them. The lower artist is so thirsty
for praise, thinks so much more about himself than about his work, that he turns aside
to make a display of his strength or skill. He is not wholly given to bringing forth truth
and beauty, but he is hankering to strike the beholder s eye with his originality or power.
This I take to be the secret of—’s aberrations. His pictures show wonderful force of
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40. painting; but what spoils them is that, instead of calmly striving to raise his painting to
the highest, he has itched to amaze you by his boldness. (Charles Buxton, M.P.)
The folly of self-seeking in Christ’s service
Spurgeon in a late sermon hits off a very common fault noticeable among Christian
workers: “The hen in the farmyard has laid an egg, and feels so proud of the achievement
that she must cackle about it; everybody must know of that one poor egg till all the
country round resounds with the news. It is so with some professors: their work must be
published, or they can do no more. ‘Here have I,’ said one, ‘been teaching in the school
for years, and nobody ever thanked me for it; I believe that some of us who do the most
are the least noticed, and what a shame it is!’ But if you have done your service unto the
Lord you should not talk so, or we shall suspect you of having other aims. The servant of
Jesus will say, ‘I do not want human notice; I did it for the Master; He noticed me, and I
am content. I tried to please Him, and I did please Him, and therefore I ask no more, for
I have gained my end. I seek no praise of men, for I fear lest the breath of human praise
should tarnish the pure silver of my service.’”
How to lose thought of self
When a dog is not noticed, he doesn’t like it. But when the dog is after a fox he don’t care
whether he is noticed or not. If a minister is seeking for souls he will not think of
himself. Self is forgotten in a single aim to save others. (C. H. Spurgeon.)
Ambition true and false
It is related of the late Charles Haddon Spurgeon that at the commencement of his
ministry, when he was beginning to feel conscious of the wonderful powers with which
God had endowed him—like most young people, I suppose, for he was but a boy, or little
more than a boy at the time—he was one day walking across a common and seemed to
hear, as it were, a voice speaking to his innermost consciousness in the terms of my text,
“Seekest thou great things for thyself? seek them not.” Mr. Spurgeon accepted the text
which flashed into his mind as a Divine message and monition, and from that moment
made a fuller consecration of himself, his life, his opportunity, his power to the service of
the living God. We know the result, and looking back upon it we know, much better, I
venture to think, than he did even on the day of his death, but not better than he knows
it now, he chose the good part, which was not taken from him. He set his affections on
things above, not on things of the earth. Mr. Spurgeon deliberately renounced worldly
ambition. That is what I want you to do. But do not make any mistake and think that I
mean you to renounce ambition in the truer sense, because Mr. Spurgeon certainly did
not. I want you to see what is the difference between ambition false and ambition true,
and to endeavour, if I can, to clear away some confusion of thought which clings around
this particular subject. What is ambition, as commonly understood? You will gather it, I
think, from such familiar phrases as “that last infirmity of noble mind,” or “by this sin
fell the angels.” It takes many forms. If one wished to suggest a name or a life in which
ambition had freest and most unrestricted reign, I think you would name Napoleon. He
is the classical, outstanding instance; not that, I am quite sure, he is any more guilty than
thousands of persons before him and since. But in Napoleon ambition, insatiate and
unconcealed, had undisputed sway. He waded to his throne, as has been said, through
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41. the blood and tears of millions. I never care to be too hard on a conventional type of a
particular failing for fear one should happen to be wrong, but Mr. Gladstone said of
Napoleon that perhaps he had the mightiest intellect that was ever packed into a human
skull. Judged by the facts as they appear to us, that intellect was prostituted. It never was
exalted as it might have been, and, as I believe sincerely, God meant it to be. Yet another
type is Cecil Rhodes. Here, again, I speak somewhat diffidently, because it is possible
that very different opinions in regard to the worth and work of Cecil Rhodes obtain in
this congregation. But this is my view of his life. He had a great idea as to the position
and place of England in the world. More than that, he believed in the mission of the
Anglo-Saxon race. But he was not too scrupulous in his attempts to realise his ideal, if
we may judge by the facts as they appeared to us. It was a form of ambition not so
despicable as Napoleon’s, because it was less self-centred, but I venture to think it was
materialistic and mistaken, and now that the great man has gone there are thousands
upon thousands of us who, looking upon his career, pronounce those saddest words of
the tongue or pen, the saddest of all, “it might have been.” Cecil Rhodes was a great
empire builder, we are told. He might have been more than that. He sought great things,
and he saw himself associated with them. Do you feel, you young men, that his is the
highest ideal and the type to which you would like to conform your character? I trust to
he able to show before I close that it was not. You men of the world know perfectly well
how you weigh each other up. You see a good thing done for which a man is receiving an
amount of public credit, and you promptly ask, “What is his aim? What axe has he to
grind?” You can scarcely bring yourself to believe in disinterestedness at all, because, so
far as you have been able to see, people who were apparently disinterested, really had
some ulterior motive that would not hear the light. You know among your associates, for
example—in the business house, it may be—the difference between the man of modest
ambition and the man of vaulting, unscrupulous ambition. You prefer the former, but
you never believe that he has no axe to grind at all. In most cases you are right, but
beware of general statements. I think the chief danger of to-day is not that men are too
ambitious, but that they serve the wrong form of ambition. There are fellows in your
business—perhaps a good many of those who are here present could be included in the
category—who are at fault not because they have too much ambition, but because they
have not enough of the right sort. The man who will not work, the man who will not
aspire-and there are plenty of them in our country—the man who never wishes to be any
better or more powerful, or to live his life more completely than now, is of no benefit to
society, and his selfishness is as real as the selfishness of any Napoleon You owe
something to God, you owe something to men. There is not one among you who is an
isolated unit. I have with me here an extract from Carlyle, which I think can put more
clearly than I can the distinction between the true ambition and the false. “Let me say
that there are two kinds of ambition, one wholly blameable, the other laudable and
inevitable The selfish wish to shine over others, let it be accounted altogether poor and
miserable.” “Seekest thou great things for thy, self? seek them not.” This is most true.
“And yet I say,” continues Carlyle, “there is an irrepressible tendency in every man to
develop himself according to the magnitude which Nature has made him of, to speak out
and to act out what Nature has laid in him. This is proper, fit, inevitable; nay, it is duty,
the duty of duties. For man the meaning of life here on earth might be defined as
consisting in this—to unfold yourself, to work what thing you have the faculty for. It is a
necessity for every human being, the first law of our existence.” I am going to try and
spiritualise, if I can, that wonderful principle set forth by Carlyle. True ambition is to live
out what is in you for the sake of Him who gave you life. It is a wonderful, it is even an
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42. awful, thought that God Himself finds fulfilment through what you are. God’s work is
being done, God s thoughts and purposes are being realised by these commonplace men
and women that I see around me, and every one of you is the embodiment of the Divine.
Would you shrink and shrivel that Divine which God has given you? It is to be
manifested not only for your own sake, nor chiefly so, but for the sake of Him who gave
it and to mankind. I want to warn you against misusing God’s great gift, your own soul.
You are a unique product in the universe, and there are unmeasured possibilities before
every man here. Each of us, all of us are citizens of eternity. The true ambition is that of a
man who is not afraid to endure, not afraid to sacrifice, not afraid to spend his soul, for
in giving he is gaining, and he shall have more abundantly. Now, young men, I want to
warn you before I go on against possible disappointment even in your endeavour to live
up to your ideal. It may be that while I have been speaking in these terms to you some
old and wise man m this assembly may have been thinking to himself, “That preacher
will change his tone in a few years when he knows how sadly life can disillusion and can
trample upon our ideals.” Oh, the tragedies of life, the hopes blighted, the old men who
are just doing their day’s work in patience that no longer one can expect. Well, you are
only saying what has been said before. That poor, wayward genius, Percy Bysshe Shelley,
saw a little farther than the disappointment when he told us in so many words that it is
never possible for the soul to live itself out completely here. How should it be? Because
here is not the close of our destiny. It will take all eternity for you to live out what God
has put in. Never think that you are going to live out all, but I think you will save yourself
from disappointment if you will only say, “It is possible for me to get on the right track
now and be living out in time that which I shall live out better when eternity comes.” It is
possible for you to give a whole-hearted, unselfish allegiance “to a great ideal, and that
not for your own sake. There is a Divine idea pervading the visible universe, the spirit of
truth and beauty and good. We are called to service, every one of us is called to reveal
and express it in some fashion. For us it is embodied in Jesus Christ. I cannot but halt
there. The Christ contains for me all that humanity is able to aspire to or understand, the
great Divine ideal. The life that is given to Christ is well invested. It has produced the
best results in the history of human character. What a man was Paul! The Christ crossed
his path, and this ambitious, zealous, burning soul changed to something else, Saul the
persecutor became. Paul the apostle, lived a suffering life and died an obscure death in a
Roman prison; and this was his verdict when the evening came—“I have fought the good
fight, I have finished my course, I have kept the faith . . . I am now ready to be offered.”
Paul knew that his life was hid with Christ in God. He knew that this is the shadow time,
the other side is the reality. The Master’s comment on the choice is this—“I will show
him how great things he must suffer for My name’s sake.” Young men, I strongly urge
you, choose the life wherein you can throw your best energies for God. Have a purpose
therein. Do not fear to give it Him back. Beware of seeming to drift into a destiny. Let
your choice be rational, let it be strong, let it be pure. By and by you shall do greater
things than these. In time be faithful to the little that you can do, that in eternity you
may do the more for God. Believe that you have a vocation, a vocation for God. You will
not live out all that is within you here. You cannot. But if you live only for yourself here
you will be a wretched man. Give the best to God. We have all read that psychological
novel, John Inglesant, with its too self-conscious hero. One character drawn therein,
that of a Jesuit, who for s time is spiritual adviser to John Inglesant, seems to me to be a
remarkable one. I know not whether such a Jesuit ever existed, but you know this, the
Jesuits by their system of training manage to squeeze out of every man upon whom they
get their grip any thought of living for his own self-interest. He becomes the bond-slave
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43. of the society. They have great strength from the fact that they can thus obsess a man, as
it were, de-self him, and make him work for the great organisation. Here is the Jesuit’s
verdict to John Inglesant upon his own life, an exhortation for his pupil: Choose your
side or your lot; when you have chosen it be true to it all the way. It matters
comparatively little what a man chooses as his course of action provided it be a worthy
one and his conscience tells him so, but when he has chosen, no looking back. Go
straight on, be faithful to the uttermost, cost what it may. A grand and a glorious ideal
for the twentieth century, as well as for the seventeenth. And there is a Divine principle
within us which urges us to do our best to make the world better than we found it. I have
often been struck with the fact that very ordinary people, who make very small
profession of religion, somehow will do this at some part of their career, in some one of
their interests. They feel they must even at a cost do a little to make the world gladder
and to make the world better. I remember the utterance of the bishop in Victor Hugo’s
Les Miserables. As the convict stands at the door of the house, proclaiming what he was
by his dress and his demeanour, thus spoke the servant of God, “This house is not my
house, it is the house of Jesus Christ. This door does not demand of him that enters it
whether he has a name, but whether he has a grief.” Oh, I feel that if our bodies were
made the temples of the Christ as the bishop’s house was made the tabernacle of his
Lord; if our interests, our opportunities were consecrated to Him, oh, what a difference,
majestic, far-reaching, redemptive it would make to the world to-morrow. And, if I
could, I would like to fill every young soul before me to-night with that Divine ideal.
What can we do, you and I, to bless the world? Just what these noble ones in times past
have done, the Pauls and the Luthers and the Wesleys, not merely ambition, but the
consecrating of everything they possessed to their Lord, and the counting all but loss if
they might win Him. Let us do the same as these. “Seekest thou great things for thyself?
seek them not.” Seekest thou great things for God? Go on. Live out all that God has given
you as His trustee. Seekest thou joy and blessedness and victory and power in the
highest sense of that word? Would you come to the full stature of your manhood? Then
“seek first the kingdom of God and His righteousness, and all these things shall be added
unto you.” (R. J. Campbell, M. A.)
Self-seeking vetoed
This short chapter embodies the history of Baruch, the secretary of Jeremiah.
I. The very excusable moan (verse 3), “Woe is me now!”
1. He was probably pained for his master’s sake.
2. Probably grieved on account of the unhappy national outlook.
3. Was evidently distressed on his own account. Possibly weary of being secretary
with dangerous duties attached.
II. The very decided veto on his ambitious design.
1. God interpreted his aspiration, whatever its nature.
2. Decidedly nipped the project in the bud.
3. Suggesting by implication that he seek great things for others—Jeremiah, to wit.
To be identified with him was true greatness. Men are engrossed in themselves, their
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44. family, their party, their “ism.”
III. The compensating guarantee. “Thy life will I give unto thee.”
1. The nation at large would pass through great tribulation.
2. Baruch and his master would be hurried hither and thither.
3. But the secretary’s life would be given him as a reward. Baruch lived through all
the dire experiences that followed. Escaped from Egypt to Babylon, and wrote the
Book of Baruch. Who has not enjoyed the compensations of selfishness? Every
surrender of selfhood helps to enrich the soul. (W. J. Acomb.).
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