TRV
Translation
King James Version
¶ And it came to pass in the fourth year of Jehoiakim the son of Josiah king of Judah, that this word came unto Jeremiah from the LORD, saying,
Complete Jewish Bible
In the fourth year of Y'hoyakim the son of Yoshiyahu, king of Y'hudah, this word came to Yirmeyahu from ADONAI:
Berean Standard Bible
In the fourth year of Jehoiakim son of Josiah king of Judah, this word came to Jeremiah from the LORD:
American Standard Version
And it came to pass in the fourth year of Jehoiakim the son of Josiah, king of Judah, that this word came unto Jeremiah from Jehovah, saying,
World English Bible Messianic
In the fourth year of Jehoiakim the son of Josiah, king of Judah, this word came to Jeremiah from the LORD, saying,
Geneva Bible (1599)
And in the fourth yeere of Iehoiakim the sonne of Iosiah King of Iudah, came this word vnto Ieremiah from the Lord, saying,
Young's Literal Translation
And it cometh to pass, in the fourth year of Jehoiakim son of Josiah king of Judah, this word hath been unto Jeremiah from Jehovah, saying:
In the KJVVerse 19,844 of 31,102
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Commentary on Jeremiah 36 verses 1–8
1 ¶ And it came to pass in the fourth year of Jehoiakim the son of Josiah king of Judah, that this word came unto Jeremiah from the LORD, saying,
2 Take thee a roll of a book, and write therein all the words that I have spoken unto thee against Israel, and against Judah, and against all the nations, from the day I spake unto thee, from the days of Josiah, even unto this day.
3 It may be that the house of Judah will hear all the evil which I purpose to do unto them; that they may return every man from his evil way; that I may forgive their iniquity and their sin.
4 Then Jeremiah called Baruch the son of Neriah: and Baruch wrote from the mouth of Jeremiah all the words of the LORD, which he had spoken unto him, upon a roll of a book.
5 And Jeremiah commanded Baruch, saying, I am shut up; I cannot go into the house of the LORD:
6 Therefore go thou, and read in the roll, which thou hast written from my mouth, the words of the LORD in the ears of the people in the LORD'S house upon the fasting day: and also thou shalt read them in the ears of all Judah that come out of their cities.
7 It may be they will present their supplication before the LORD, and will return every one from his evil way: for great is the anger and the fury that the LORD hath pronounced against this people.
8 And Baruch the son of Neriah did according to all that Jeremiah the prophet commanded him, reading in the book the words of the LORD in the LORD'S house.
In the beginning of Ezekiel's prophecy we meet with a roll written in vision, for discovery of the things therein contained to the prophet himself, who was to receive and digest them, Eze 2:9, Eze 2:10; Eze 3:1. Here, in the latter end of Jeremiah's prophecy, we meet with a roll written in fact, for discovery of the things contained therein to the people, who were to hear and give heed to them; for the written word and other good books are of great use both to ministers and people. We have here,
I. The command which God gave to Jeremiah to write a summary of his sermons, of all the reproofs and all the warnings he had given in God's name to his people, ever since he first began to be a preacher, in the thirteenth year of Josiah, to this day, which was in the fourth year of Jehoiakim, Jer 36:2, Jer 36:3. What had been only spoken must now be written, that it might be reviewed, and that it might spread the further and last the longer. What had been spoken at large, with frequent repetitions of the same things, perhaps in the same words (which has its advantage one way), must now be contracted and put into less compass, that the several parts of it might be better compared together, which has its advantage another way. What they had heard once must be recapitulated, and rehearsed to them again, that what was forgotten might be called to mind again and what made no impression upon them at the first hearing might take hold of them when they heard it the second time. And what was perhaps already written, and published in single sermons, must be collected into one volume, that none might be lost. Note, The writing of the scripture is by divine appointment. And observe the reason here given for the writing of this roll (Jer 36:3): It may be the house of Judah will hear. Not that the divine prescience was at any uncertainty concerning the event: with that there is no peradventure; God knew certainly that they would deal very treacherously, Isa 48:8. But the divine wisdom directed to this as a proper means for attaining the desired end: and, if it failed, they would be the more inexcusable. And, though God foresaw that they would not hear, he did not tell the prophet so, but prescribed this method to him as a probably one to be used, in the hopes that they would hear, that is, heed and regard what they heard, take notice of it and mix faith with it: for otherwise our hearing the word, though an angel from heaven were to read or preach it to us, would stand us in no stead. Now observe here, 1. What it is hoped they will thus hear: All that evil which I purpose to do unto them. Note, The serious consideration of the certain fatal consequences of sin will be of great use to us to bring us to God. 2. What it is hoped will be produced thereby: They will hear, that they may return every man from his evil way. Note, The conversion of sinners from their evil courses is that which ministers should aim at in preaching; and people hear the word in vain if that point be not gained with them. To what purpose do we hear of the evil God will bring upon us for sin if we continue, notwithstanding, to do evil against him? 3. Of what vast advantage their consideration and conversion will be to them: That I may forgive their iniquity. This plainly implies the honour of God's justice, with which it is not consistent that he should forgive the sin unless the sinner repent of it and turn from it; but it plainly expresses the honour of his mercy, that he is very ready to forgive sin and only waits till the sinner be qualified to receive forgiveness, and therefore uses various means to bring us to repentance, that he may forgive.
II. The instructions which Jeremiah gave to Baruch his scribe, pursuant to the command he had received from God, and the writing of the roll accordingly, Jer 36:4. God bade Jeremiah write, but, it should seem, he had not the pen of a ready writer, he could not write fast, or fair, so as Baruch could, and therefore he made use of him as his amanuensis. St. Paul wrote but few of his epistles with his own hand, Gal 6:11; Rom 16:22. God dispenses his gifts variously; some have a good faculty at speaking, others at writing, and neither can say to the other, We have no need of you, Co1 12:21. The Spirit of God dictated to Jeremiah, and he to Baruch, who had been employed by Jeremiah as trustee for him in his purchase of the field (Jer 32:12) and now was advanced to be his scribe and substitute in his prophetical office; and, if we may credit the apocryphal book that bears his name, he was afterwards himself a prophet to the captives in Babylon. Those that begin low are likely to rise high, and it is good for those that are designed for prophets to have their education under prophets and to be serviceable to them. Baruch wrote what Jeremiah dictated in a roll of a book on pieces of parchment, or vellum, which were joined together, the top of one to the bottom of the other, so making one long scroll, which was rolled perhaps upon a staff.
III. The orders which Jeremiah gave to Baruch to read what he had written to the people. Jeremiah, it seems was shut up, and could not go to the house of the Lord himself, Jer 36:5. Though he was not a close prisoner, for then there would have been no occasion to send officers to seize him (Jer 36:26), yet he was forbidden by the king to appear in the temple, was shut out thence where he might be serving God and doing good, which was as bad to him as if he had been shut up in a dungeon. Jehoiakim was ripening apace for ruin when he thus silenced God's faithful messengers. But, when Jeremiah could not go to the temple himself, he sent one that was deputed by him to read to the people what he would himself have said. Thus St. Paul wrote epistles to the churches which he could not visit in person. Nay, it was what he himself had often said to them. Note, The writing and repeating of the sermons that have been preached may contribute very much towards the answering of the great ends of preaching. what we have heard and known it is good for us to hear again, that we may know it better. To preach and write the same thing is safe and profitable, and many times very necessary (Phi 3:1), and we must be glad to hear a good word from God, though we have it, as here, at second hand. Both ministers and people must do what they can when they cannot do what they would. Observe, When God ordered the reading of the roll he said, It may be they will hear and return from their evil ways, Jer 36:3. When Jeremiah orders it, he says, It may be they will pray (they will present their supplications before the Lord) and will return from their evil way. Note, Prayer to God for grace to turn us is necessary in order to our turning; and those that are convinced by the word of God of the necessity of returning to him will present their supplications to him for that grace. And the consideration of this, that great is the anger which God has pronounced against us for sin, should quicken both our prayers and our endeavours. Now, according to these orders, Baruch did read out of the book the words of the Lord, whenever there was a holy convocation, Jer 36:8.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 36:1 marks a pivotal moment in the prophetic ministry of Jeremiah, precisely dating the reception of a critical divine message to the fourth year of King Jehoiakim's reign in Judah. This verse sets the stage for God's command to Jeremiah to meticulously record all the prophecies previously delivered against Israel, Judah, and the surrounding nations. It foreshadows the dramatic events that follow, including the creation of the scroll and its defiant burning by the king, underscoring God's unwavering commitment to communicate His warnings and calls to repentance, even as the nation hurtled towards inevitable judgment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 36:1 primarily employs Chronological Framing by precisely dating the event to "the fourth year of Jehoiakim," grounding the divine message in a specific historical context. This technique provides a sense of authenticity and underscores God's active involvement in human history, demonstrating that His revelation is not abstract but deeply interwoven with the unfolding events of His people. The verse also utilizes a classic Divine Oracle Formula ("this word came unto Jeremiah from the LORD, saying"). This formula immediately establishes the source and ultimate authority of the subsequent message, clearly distinguishing it from human opinion, political commentary, or personal sentiment. Furthermore, there is an implicit Contrast drawn through the mention of "Jehoiakim the son of Josiah." While not explicitly stated as a literary device, the informed reader familiar with Judah's history would immediately recognize the stark moral and spiritual divergence between the wicked Jehoiakim and his righteous father Josiah, thereby setting a somber and foreboding tone for the impending divine judgment and highlighting the nation's spiritual decline under Jehoiakim's rule.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 36:1 powerfully articulates the enduring truth of God's active and intentional communication with humanity. It underscores that divine revelation is not a passive phenomenon but a dynamic, purposeful act of God, breaking into human history to convey His will, warnings, and promises. Even in the face of profound national rebellion and the looming threat of judgment, God's commitment to speak to His people through His chosen prophet remains steadfast. This highlights God's sovereignty over history and His unwavering desire for His creation to turn from sin and embrace His righteous path. The verse also implicitly points to the immense responsibility of those who receive and deliver God's word, as well as the grave consequences for those who choose to reject it, setting the stage for the dramatic confrontation between God's word and human defiance that unfolds in the rest of the chapter.
REFLECTION AND APPLICATION
Jeremiah 36:1 serves as a profound and timely reminder that God is an actively speaking God, continually engaging with His creation. In a world often characterized by overwhelming noise, pervasive distractions, and a cacophony of conflicting voices, this verse calls us to cultivate a posture of attentive listening to the divine word. Just as Jeremiah faithfully received and delivered a difficult and unpopular message, we are challenged to not only hear God's truth but also to embrace it wholeheartedly, allowing it to profoundly shape our lives, decisions, and actions. The historical context of Judah's deep-seated rebellion and King Jehoiakim's defiant rejection of the scroll serves as a sober and urgent warning: ignoring, resisting, or actively suppressing God's word carries severe and inevitable consequences, both individually and corporately. Conversely, embracing God's truth, even when it challenges our comfort, convictions, or prevailing cultural norms, ultimately leads to genuine life, spiritual flourishing, and alignment with His divine purposes. This verse encourages us to trust implicitly in the unwavering authority, efficacy, and timeless relevance of God's word, knowing that it is always timely, purposeful, and ultimately accomplishes His sovereign will.
Questions for Reflection
FAQ
Who was King Jehoiakim, and why is his reign significant in Jeremiah's prophecy?
Answer: King Jehoiakim was the son of the righteous King Josiah and reigned over Judah from 609-598 BC. His reign was marked by severe spiritual decline, widespread injustice, and a blatant disregard for God's law, standing in stark contrast to his father's significant reforms. His significance in Jeremiah's prophecy, particularly in Jeremiah 36, lies in his infamous act of defiantly burning the scroll containing God's prophecies delivered through Jeremiah. This act symbolized Judah's hardened heart and sealed the fate of the nation, leading to further pronouncements of judgment against him and his dynasty. His reign also coincided with the decisive rise of Babylon as the dominant world power, directly impacting Judah's political future and leading to the first deportation of its citizens.
Why is the specific date "the fourth year of Jehoiakim" important for understanding this passage?
Answer: The "fourth year of Jehoiakim" (approximately 605 BC) is crucial because it precisely anchors God's revelation in a specific historical moment of immense geopolitical and spiritual significance. This was the year of the decisive Battle of Carchemish, where Babylon decisively defeated Egypt, shifting the balance of power in the Near East and making Judah a direct vassal of Babylon. It was also the year of the first Babylonian deportation, which included prominent figures like Daniel and other elites. By dating the divine word so precisely, the text emphasizes that God's message was not abstract but directly addressed the urgent realities and impending judgments facing Judah, underscoring God's sovereignty over historical events and His timely, purposeful intervention in human affairs.
CHRIST-CENTERED FULFILLMENT
Jeremiah 36:1, with its profound emphasis on "this word came unto Jeremiah from the LORD," finds its ultimate and most glorious fulfillment in the person of Jesus Christ. While Jeremiah was a faithful messenger who delivered God's spoken word, Jesus is the very Word of God incarnate (John 1:14). In Him, God's revelation is no longer merely spoken through prophets in diverse ways, but fully embodied, perfectly expressed, and made manifest in human flesh (Hebrews 1:1-2). Just as Jeremiah delivered a message of warning and a call to repentance to a rebellious people, Jesus, the perfect Prophet, came speaking words of truth, judgment, and ultimately, salvation, calling Israel to repent and believe the good news (Mark 1:15). The defiant rejection of Jeremiah's scroll by King Jehoiakim tragically foreshadows the ultimate rejection of the living Word, Jesus Christ, by His own people, leading to His crucifixion (John 1:11). Yet, just as God's word through Jeremiah could not be ultimately thwarted but was rewritten and fulfilled, so too God's ultimate and eternal Word, Jesus, though rejected and crucified, was raised from the dead, His message of salvation eternally triumphant, bringing about the new covenant promised in Jeremiah 31:31-34.