Among the prophecies of Jeremiah in this part of the book also are introduced pieces, larger or smaller, which are the product of later generations; two conspicuous examples are Jer. ix. 23-34; x. 1-16 (x. 17 is the immediate continuation of ix. 22), and xvii. 19-27.
Jeremiah's experience in the pursuit of his calling was a hard one. His Cassandra forebodings gained him the enmity of all, and hostility grew to bitter hatred as the dire fulfilment stared them in the face. His countrymen in Anathoth plotted his death; the prophecy in the temple all but cost him his life, and was an end, for the time at least, of public appearances; the coming of his collected oracles into Jehoiakim's hands drove him and the scribe into hiding. During the last siege, he first was kept in arrest in a private house, then cast into an empty cistern, where he would have perished but for the friendliness of a negro eunuch; then confined in the court of the guard till the taking of the city; released by the Babylonians, his counsel to the refugees not to flee to Egypt was badly received, and he was constrained to accompany them. In Egypt, again denouncing and predicting ill, he disappears; Jewish legend says, killed by his exasperated countrymen.
But these outward perils and pains were not all he had to bear for being a prophet. In anguish of soul he suffered twice the tragedy of his people, in foresight and in fact--suffered as only a man of sensitive spirit and unflinching will can suffer. That needs no commentary; but there is another element we do not so easily conceive: Jeremiah believed that the word of God he had to utter was not merely a prediction, but the effectual cause, of the ruin of Judah (see Jer. i. 9 f.). It is not strange that the task God had laid on him seemed too heavy to be borne. He feels himself a man of contention to the whole earth. He remonstrates, he reproaches God for having misled him, he resolves never again to speak in the name of the Lord; but there is within him as it were a burning fire shut up in his bones, he cannot hold in (Jer. xx. 7-18; see also xv. 10 f., 15-18; xii. 1-6). These "confessions," as they have been called, are of the greatest interest; they are a revelation of the prophet's soul such as has no counterpart in the Old Testament, and, with Baruch's simple story, bring him as a man nearer to us than any of the other prophets.