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Commentary on Jeremiah 36 verses 9–19
It should seem that Baruch had been frequently reading out of the book, to all companies that would give him the hearing, before the most solemn reading of it altogether which is here spoken of; for the directions were given about it in the fourth year of Jehoiakim, whereas this was done in the fifth year, Jer 36:9. But some think that the writing of the book fairly over took up so much time that it was another year ere it was perfected; and yet perhaps it might not be past a month or two; he might begin in the latter end of the fourth year and finish it in the beginning of the fifth, for thee ninth month refers to the computation of the year in general, not to the year of that reign. Now observe here, 1. The government appointed a public fast to be religiously observed (Jer 36:9), on account either of the distress they were brought into by the army of the Chaldeans or of the want of rain (Jer 14:1): They proclaimed a fast to the people; whether the king and princes or the priests, ordered this fast, is not certain; but it was plain that God by his providence called them aloud to it. Note, Great shows of piety and devotion may be found even among those who, though they keep up these forms of godliness, are strangers and enemies to the power of it. But what will such hypocritical services avail? Fasting, without reforming and turning away from sin, will never turn away the judgments of God, Jon 3:10. Notwithstanding this fast, God proceeded in his controversy with this people. 2. Baruch repeated Jeremiah's sermons publicly in the house of the Lord, on the fast-day. He stood in a chamber that belonged to Gemariah, and out of a window, or balcony, read to the people that were in the court, Jer 36:10. Note, When we are speaking to God we must be willing to hear from him; and therefore, on days of fasting and prayer, it is requisite that the word be read and preached. Hearken unto me, that God may hearken unto you. Jdg 9:7. For our help in suing out mercy and grace, it is proper that we should be told of sin and duty. 3. An account was brought of this to the princes that attended the court and were now together in the secretary's office, here called the scribe's chamber, Jer 36:12. It should seem, though the princes had called the people to meet in the house of God, to fact, and pray, and hear the word, they did not think fit to attend there themselves, which was a sign that it was not from a principle of true devotion, but merely for fashion sake, that they proclaimed this fast. We are willing to hope that it was not with a bad design, to bring Jeremiah into trouble for his preaching, but with a good design, to bring the princes into trouble for their sins, that Michaiah informed the princes of what Baruch had read; for his father Gemariah so far countenanced Baruch as to lend him his chamber to read out of. Michaiah finds the princes sitting in the scribe's chamber, and tells them they had better have been where he had been, hearing a good sermon in the temple, which he gives them the heads of. Note, When we have heard some good word that has affected and edified us we should be ready to communicate it to others that did not hear it, for their edification. Out of the abundance of the heart the mouth speaks. 4. Baruch is sent for, and is ordered to sit down among them and read it all over again to them (Jer 36:14, Jer 36:15), which he readily did, not complaining that he was weary with his public work and therefore desiring to be excused, nor upbraiding the princes with their being absent from the temple, where they might have heard it when he read it there. Note, God's ministers must become all things to all men, if by any means they may gain some, must comply with them in circumstances, that they may secure the substance. St. Paul preached privately to those of reputation, Gal 2:2. 5. The princes were for the present much affected with the word that was read to them, Jer 36:16. Observe, They heard all the words they did not interrupt him, but very patiently attended to the reading of the whole book; for otherwise how could they form a competent judgment of it? And, when they had heard all, they were afraid, were all afraid, one as well as another; like Felix, who trembled at Paul's reasonings. The reproofs were just, the threatenings terrible, and the predictions now in a fair way to be fulfilled; so that, laying all together, they were in a great consternation. We are not told what impressions this reading of the roll made upon the people (Jer 36:10), but the princes were put into a fright by it, and (as some read it) looked one upon another, not knowing what to say. They were all convinced that it was worthy to be regarded, but none of them had courage to second it, only they agreed to tell the king of all these words; and, if he think fit to give credit to them, they will, otherwise not, no, though it were to prevent the ruin of the nation. And yet at the same time they knew the king's mind so far that they advised Baruch and Jeremiah to hide themselves (Jer 36:19) and to shift as they could for their own safety, expecting no other than that the king, instead of being convinced, would be exasperated. Note, It is common for sinners, under convictions, to endeavour to shake them off, by shifting off the prosecution of them to other persons, as these princes here, or to another more convenient season, as Felix. 6. They asked Baruch a trifling question, How he wrote all these words (v. 17), as if they suspected there was something extraordinary in it; but Baruch gives them a plain answer, that there was nothing but what was common in the manner of the writing - Jeremiah dictated and he wrote, Jer 36:18. But thus it is common for those who would avoid the convictions of the word of God to start needless questions about the way and manner of the inspiration of it.
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SUMMARY
Jeremiah 36:10 chronicles a pivotal moment in Judah's spiritual history, detailing the courageous public reading of Jeremiah's prophetic scroll by his loyal scribe, Baruch. This significant event unfolded within the sacred confines of the Temple, specifically in the prominent chamber of Gemariah, the son of the respected scribe Shaphan, during a nationally observed fast. The meticulously chosen location and timing ensured that the divine message—a powerful call to repentance and a stark warning of impending judgment—was delivered with maximum impact, reaching the "ears of all the people" gathered for worship.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 36:10 is rich with literary devices that amplify the significance of Baruch's public reading. The most evident is Specificity and Detail, as the verse meticulously describes the exact location of the event: "in the house of the LORD, in the chamber of Gemariah the son of Shaphan the scribe, in the higher court, at the entry of the new gate of the LORD'S house." This precise geographical anchoring lends profound verisimilitude and historical weight to the narrative, emphasizing that this was a tangible, public event, not a private or clandestine one. Repetition is strategically employed with the phrase "house of the LORD" appearing twice, powerfully reinforcing the sacred and authoritative nature of the setting for the divine proclamation. Furthermore, the phrase "in the ears of all the people" can be seen as a form of Metonymy, where "ears" stand in for the act of "hearing" or, more deeply, "listening attentively and receiving the message," emphasizing the widespread reception of the message. The entire scene is imbued with Symbolism, as the Temple, the very dwelling place of God, becomes the sacred stage for the public declaration of His judgment and urgent call to repentance, signifying that God's authoritative word emanates directly from His holy presence.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 36:10 provides a profound illustration of God's persistent and unwavering desire to communicate with His people, even in the face of their entrenched rebellion and spiritual apathy. It powerfully highlights the divine initiative in revelation, where God's word is not merely a human construct or philosophical musing, but a divinely inspired, meticulously recorded, and publicly proclaimed message. The courageous act of reading "in the ears of all the people" underscores the universal call to hear, understand, and respond to God's immutable truth—a truth that demands deep repentance and graciously offers the possibility of averted judgment. This pivotal moment serves as a timeless testament to the enduring power, inherent authority, and transformative potential of the written Word of God, intended to confront, convict, and compassionately call a nation back to covenant faithfulness and obedience.
REFLECTION AND APPLICATION
Jeremiah 36:10 stands as a poignant and powerful reminder of the enduring power and indispensable necessity of God's Word being both heard and genuinely received. Just as Baruch, with unwavering faithfulness and courage, delivered Jeremiah's challenging message in a public and prominent setting, so too are believers today called to be diligent conduits of divine truth. This verse compels us to deeply consider the accessibility and prominence of God's Word in our own lives, our families, and our communities. Are we actively making efforts to ensure that the timeless message of repentance, grace, and profound hope is proclaimed clearly, accurately, and widely to all who need to hear it? Furthermore, the varied reactions to Baruch's reading—ranging from attentive listening among some to defiant rejection by others—serve as a powerful mirror, prompting us to honestly examine our own hearts. How do we personally respond when God's Word confronts our comfortable assumptions, challenges our ingrained habits, or calls us to difficult, counter-cultural change? The ultimate test of our faith lies not merely in the act of hearing, but in humbly heeding and obediently responding to the divine voice.
Questions for Reflection
FAQ
Why was Baruch, not Jeremiah, reading the scroll in the Temple?
Answer: Jeremiah 36:5 explicitly states that Jeremiah was "shut up" or restricted from entering the Temple. The precise reason for this restriction is not detailed in the text, but it could have been a consequence of his earlier prophetic pronouncements that angered the reigning religious or political authorities, or perhaps a specific divine command for Jeremiah to remain separate for a period. Consequently, Jeremiah commissioned his loyal and courageous scribe, Baruch, to act as his representative and publicly deliver the divine message in his stead. This highlights Baruch's remarkable faithfulness and the significant personal risk he undertook in carrying out such a dangerous and public task.
What was the significance of the "chamber of Gemariah the son of Shaphan the scribe"?
Answer: The specific location within the Temple, the chamber of Gemariah, was highly significant for several reasons. Gemariah's father, Shaphan, was a prominent and highly respected scribe who had played a crucial role in the discovery and public reading of the Book of the Law during the righteous reign of King Josiah, as recorded in 2 Kings 22:8-10. This familial connection lent a profound measure of historical authority, legitimacy, and continuity to Baruch's reading, suggesting an appeal to the earlier reforms initiated by Josiah and the established tradition of public scriptural proclamation. The chamber itself was likely a well-known, accessible, and perhaps elevated space within the Temple complex, ideally suited for public gatherings and ensuring that the message reached a wide and influential audience.
CHRIST-CENTERED FULFILLMENT
Jeremiah 36:10, depicting Baruch's public proclamation of God's written word, serves as a powerful and poignant foreshadowing of the ultimate and perfect revelation of God in the person of Jesus Christ. While Baruch faithfully read "the words of Jeremiah" from a scroll, Jesus is infinitely more: He is the very Word of God Incarnate (John 1:1, John 1:14). The scroll read by Baruch contained a solemn call to repentance and dire warnings of judgment, a message that Jesus Himself would echo and perfectly fulfill in His earthly ministry, declaring, "Repent, for the kingdom of heaven is at hand" (Matthew 4:17). Just as Baruch read in the "house of the LORD" to "in the ears of all the people," Jesus proclaimed God's truth openly and powerfully in the Temple courts and throughout the land of Israel, inviting all to hear, believe, and follow Him (Mark 1:14-15). The transient nature of the physical scroll, which King Jehoiakim defiantly burned, stands in stark contrast to the eternal, unbreakable, and living nature of Christ's word and the new covenant He inaugurated (Matthew 24:35). Ultimately, the profound purpose of Jeremiah's message was to turn the hearts of God's people back to Him, a purpose perfectly and eternally accomplished through Christ's atoning work, which writes God's law not on perishable scrolls, but on the very hearts and minds of His people through the New Covenant (Hebrews 8:10). Thus, Baruch's public reading profoundly points forward to the supreme, definitive, and universally accessible public proclamation of salvation and truth embodied in the person and redemptive work of Jesus Christ.