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Jeremiah 45:5 King James Version with Strong's Concordance (STRONG)

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5 And seekest H1245 thou great things H1419 for thyself? seek H1245 them not: for, behold, I will bring H935 evil H7451 upon all flesh, H1320 saith H5002 the LORD: H3068 but thy life H5315 will I give H5414 unto thee for a prey H7998 in all places H4725 whither thou goest. H3212

Cross Reference

Matthew 6:25-32 STRONG

KJV ASV YLT DARBY WEB BBE

Therefore G1223 G5124 I say G3004 unto you, G5213 Take no G3361 thought G3309 for your G5216 life, G5590 what G5101 ye shall eat, G5315 or G2532 what G5101 ye shall drink; G4095 nor yet for G3366 your G5216 body, G4983 what G5101 ye shall put on. G1746 Is G2076 not G3780 the life G5590 more than G4119 meat, G5160 and G2532 the body G4983 than raiment? G1742 Behold G1689 G1519 the fowls G4071 of the air: G3772 for G3754 they sow G4687 not, G3756 neither G3761 do they reap, G2325 nor G3761 gather G4863 into G1519 barns; G596 yet G2532 your G5216 heavenly G3770 Father G3962 feedeth G5142 them. G846 Are G1308 ye G5210 not G3756 much G3123 better than G1308 they? G846 G1161 Which G1537 G5101 of you G5216 by taking thought G3309 can G1410 add G4369 one G1520 cubit G4083 unto G1909 his G846 stature? G2244 And G2532 why G5101 take ye thought G3309 for G4012 raiment? G1742 Consider G2648 the lilies G2918 of the field, G68 how G4459 they grow; G837 they toil G2872 not, G3756 neither G3761 do they spin: G3514 And yet G1161 I say G3004 unto you, G5213 That G3754 even G3761 Solomon G4672 in G1722 all G3956 his G846 glory G1391 was G4016 not G3761 arrayed G4016 like G5613 one G1520 of these. G5130 Wherefore, G1161 if G1487 God G2316 so G3779 clothe G294 the grass G5528 of the field, G68 which to day G4594 is, G5607 and G2532 to morrow G839 is cast G906 into G1519 the oven, G2823 shall he not G3756 much G4183 more G3123 clothe you, G5209 O ye of little faith? G3640 Therefore G3767 take no G3361 thought, G3309 saying, G3004 What G5101 shall we eat? G5315 or, G2228 What G5101 shall we drink? G4095 or, G2228 Wherewithal G5101 shall we be clothed? G4016 (For G1063 after G1934 all G3956 these things G5023 do the Gentiles G1484 seek:) G1934 for G1063 your G5216 heavenly G3770 Father G3962 knoweth G1492 that G3754 ye have need G5535 of all G537 these things. G5130

1 Timothy 6:6-9 STRONG

KJV ASV YLT DARBY WEB BBE

But G1161 godliness G2150 with G3326 contentment G841 is G2076 great G3173 gain. G4200 For G1063 we brought G1533 nothing G3762 into G1519 this world, G2889 and it is certain G1212 G3754 we can G1410 carry G1627 nothing G3761 G5100 out. G1627 And G1161 having G2192 food G1305 and G2532 raiment G4629 let us be G714 therewith G5125 content. G714 But G1161 they that will G1014 be rich G4147 fall G1706 into G1519 temptation G3986 and G2532 a snare, G3803 and G2532 into many G4183 foolish G453 and G2532 hurtful G983 lusts, G1939 which G3748 drown G1036 men G444 in G1519 destruction G3639 and G2532 perdition. G684

1 Corinthians 7:26-32 STRONG

KJV ASV YLT DARBY WEB BBE

I suppose G3543 therefore G3767 that this G5124 is G5225 good G2570 for G1223 the present G1764 distress, G318 I say, that G3754 it is good G2570 for a man G444 so G3779 to be. G1511 Art thou bound G1210 unto a wife? G1135 seek G2212 not G3361 to be loosed. G3080 Art thou loosed G3089 from G575 a wife? G1135 seek G2212 not G3361 a wife. G1135 But G1161 and G2532 if G1437 thou marry, G1060 thou hast G264 not G3756 sinned; G264 and G2532 if G1437 a virgin G3933 marry, G1060 she hath G264 not G3756 sinned. G264 Nevertheless G1161 such G5108 shall have G2192 trouble G2347 in the flesh: G4561 but G1161 I G1473 spare G5339 you. G5216 But G1161 this G5124 I say, G5346 brethren, G80 the time G2540 is short: G4958 it remaineth, G2076 G3063 that G2443 both G2532 they that have G2192 wives G1135 be G5600 as though G5613 they had G2192 none; G3361 And G2532 they that weep, G2799 as G5613 though they wept G2799 not; G3361 and G2532 they that rejoice, G5463 as G5613 though they rejoiced G5463 not; G3361 and G2532 they that buy, G59 as G5613 though they possessed G2722 not; G3361 And G2532 they that use G5530 this G5127 world, G2889 as G5613 not G3361 abusing G2710 it: for G1063 the fashion G4976 of this G5129 world G2889 passeth away. G3855 But G1161 I would have G1511 G2309 you G5209 without carefulness. G275 He that is unmarried G22 careth G3309 for the things that belong to G3588 the Lord, G2962 how G4459 he may please G700 the Lord: G2962

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Jeremiah 45

Commentary on Jeremiah 45 Matthew Henry Commentary

John Gill   Keil & Delitzsch   Robert Jamieson: Commentary Critical and Explanatory on the Whole Bible  

Chapter 45

The prophecy we have in this chapter concerns Baruch only, yet is intended for the support and encouragement of all the Lord's people that serve him faithfully and keep closely to him in difficult trying times. It is placed here after the story of the destruction of Jerusalem and the dispersion of the Jews, but was delivered long before, in the fourth year of Jehoiakim, as was the prophecy in the next chapter, and probably those that follow. We here find,

  • I. How Baruch was terrified when he was brought into trouble for writing and reading Jeremiah's roll (v. 1-3).
  • II. How his fears were checked with a reproof for his great expectations and silenced with a promise of special preservation (v. 4, 5).

Though Baruch was only Jeremiah's scribe, yet this notice is taken of his frights, and this provision made for his comfort; for God despises not any of his servants, but graciously concerns himself for the meanest and weakest, for Baruch the scribe as well as for Jeremiah the prophet.

Jer 45:1-5

How Baruch was employed in writing Jeremiah's prophecies, and reading them, we had an account ch. 36, and how he was threatened for it by the king, warrants being out for him and he forced to abscond, and how narrowly he escaped under a divine protection, to which story this chapter should have been subjoined, but that, having reference to a private person, it is here thrown into the latter end of the book, as St. Paul's epistle to Philemon is put after his other epistles. Observe,

  • I. The consternation that poor Baruch was in when he was sought for by the king's messengers and obliged to hide his head, and the notice which God took of it. He cried out, Woe is me now! v. 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 (Prov. 24:10), that their faith is weak, and that they are yet but babes, who cry for every hurt and every fright.
    • 2. Some of the best and dearest of God's saints and servants, when they have seen storms rising, have been in frights, and apt to make the worst of things, and to disquiet themselves with melancholy apprehensions more than there was cause for.
    • 3. God takes notice of the frets and discontents of his people and is displeased with them. Baruch should have rejoiced that he was counted worthy to suffer in such a good cause and with such good company, but, instead of that, he is vexed at it, and blames his lot, nay, and reflects upon his God, as if he had dealt hardly with him; what he said was spoken in a heat and passion, but God was offended, as he was with Moses, who paid dearly for it, when, his spirit being provoked, he spoke unadvisedly with his lips. Thou didst say so and so, and it was not well said. God keeps account what we say, even when we speak in haste.
  • II. The reproof that God gave him for talking at this rate. Jeremiah was troubled to see him in such an agitation, and knew not well what to say to him. He was loth to chide him, and yet thought he deserved it, was willing to comfort him, and yet knew not which way to go about it; but God tells him what he shall say to him, v. 4. Jeremiah could not be certain what was at the bottom of these complaints and fear, but God sees it. They came from his corruptions. That the hurt might therefore not be healed slightly, he searches the wound, and shows him that he had raised his expectations too high in this world and had promised himself too much from it, and that made the distress and trouble he was in so very grievous to him and so hard to be borne. Note, The frowns of the world would not disquiet us as they do if we did not foolishly flatter ourselves with the hopes of its smiles and court and covet them too much. It is our over-fondness for the good things of this present time that makes us impatient under its evil things. Now God shows him that it was his fault and folly, at this time of day especially, either to desire or to look for an abundance of the wealth and honour of this world. For,
    • 1. The ship was sinking. Ruin was coming upon the Jewish nation, an utter and universal ruin: "That which I have built, to be a house for myself, I am breaking down, and that which I have planted, to be a vineyard for myself, I am plucking up, even this whole land, the Jewish church and state; and dost thou now seek great things for thyself? Dost thou expect to be rich and honourable and to make a figure now? No.'
    • 2. "It is absurd for thee to be now painting thy own cabin. Canst thou expect to be high when all are brought low, to be full when all about thee are empty?' To seek ourselves more than the public welfare, especially to seek great things to ourselves when the public is in danger, is very unbecoming Israelites. We may apply it to this world, and our state in it; God in his providence is breaking down and pulling up; every thing is uncertain and perishing; we cannot expect any continuing city here. What folly is it then to seek great things for ourselves here, where every thing is little and nothing certain!
  • III. The encouragement that God gave him to hope that though he should not be great, yet he should be safe: "I will bring evil upon all flesh, all nations of men, all orders and degrees of men, but thy life will I give to thee for a prey' (thy soul, so the word is) "in all places whither thou goest. Thou must expect to be hurried from place to place, and, wherever thou goest, to be in danger, but thou shalt escape, though often very narrowly, shalt have thy life, but it shall be as a prey, which is got with much difficulty and danger; thou shalt be saved as by fire.' Note, The preservation and continuance of life are very great mercies, and we are bound to account them such, as they are the prolonging of our opportunity to glorify God in this world and to get ready for a better; and at some times, especially when the arrows of death fly thickly about us, life is a signal favour, and what we ought to be very thankful for, and while we have it must not complain though we be disappointed of the great things we expected. Is not the life more than meat?