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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 36:11 introduces Michaiah, a pivotal figure whose immediate and discerning response to the public reading of Jeremiah's prophetic scroll stands in stark contrast to the subsequent defiance of King Jehoiakim. This verse marks a critical turning point in the narrative, highlighting the profound impact of hearing God's authoritative word and setting in motion a chain of events that would reveal the spiritual state of Judah's leadership and people, ultimately leading to the scroll's destruction and the reaffirmation of God's unyielding judgment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Genealogy and Contrast. The detailed genealogical listing of Michaiah ("the son of Gemariah, the son of Shaphan") serves to establish his identity and, more significantly, to link him to a family with a known history of engagement with God's law and the royal court. This lineage subtly foreshadows his positive response, setting him apart from the general apostasy and establishing a moral baseline. The verse also implicitly uses Contrast, preparing the reader for the stark difference between Michaiah's immediate and responsible reaction to God's word (reporting it to the princes) and King Jehoiakim's later defiant rejection and destruction of the scroll. This literary setup highlights the profound theme of how individuals respond to divine revelation, emphasizing the consequences of either humble reception or hardened rebellion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 36:11 serves as a powerful illustration of the living and active nature of God's word and the varying responses it elicits. Michaiah's attentive hearing and immediate action underscore the biblical emphasis on the importance of not just passively receiving but actively engaging with divine revelation. The "words of the LORD" are presented as a potent force, capable of piercing hearts and demanding a decision, whether for repentance or rebellion. This verse highlights the responsibility that comes with exposure to God's truth, demonstrating that genuine hearing leads to a response, particularly when the message carries such grave implications for the nation. It sets a precedent for discerning hearts even in a corrupt environment, showing that God always preserves a remnant sensitive to His voice, even amidst widespread spiritual apathy and rebellion.
REFLECTION AND APPLICATION
Michaiah's response to hearing "all the words of the LORD" in Jeremiah 36:11 provides a timeless model for believers today. In an age saturated with information, the challenge is not merely to hear but to hear with discernment and a readiness to act. Michaiah, from a family with a legacy of respecting God's law, immediately recognized the gravity and authority of the message. His swift action to report what he heard to the princes demonstrates a profound sense of responsibility and a desire for the divine warning to be heeded by those in power. This calls us to cultivate a posture of humility and attentiveness when engaging with Scripture, recognizing that it is the very voice of God speaking to us. Our hearing should lead to understanding, conviction, and a willingness to respond in obedience, even when the message is challenging or unpopular, and to share its truth responsibly with others, especially those in positions of influence.
Questions for Reflection
FAQ
What was the significance of Michaiah's family background?
Answer: Michaiah's family background was highly significant because it connected him to a legacy of respect for God's word and involvement in the royal court. His grandfather, Shaphan, was the royal scribe who played a crucial role in the discovery and reading of the Book of the Law during King Josiah's reign (2 Kings 22:8). His father, Gemariah, was also a prince and scribe whose chamber in the temple was where Baruch read the scroll. This lineage suggests a family tradition of spiritual awareness and a willingness to engage with divine truth, setting Michaiah apart from the prevalent apostasy and explaining his immediate, discerning response to Jeremiah's message.
Why was it important that Michaiah "heard out of the book" and not just heard a spoken message?
Answer: The phrase "heard out of the book" emphasizes that the message was read from a written scroll, which carried significant authority and permanence in ancient Near Eastern culture. A written document was considered a formal and authoritative declaration, unlike a casual spoken word. This underscores that the message was not merely a spontaneous utterance but a carefully recorded, divinely inspired revelation, intended for public dissemination and serious consideration. It also ensured accuracy and allowed for repeated readings, as seen later when the scroll is read to the princes and the king (Jeremiah 36:15), solidifying its status as God's unalterable word.
CHRIST-CENTERED FULFILLMENT
Jeremiah 36:11, with Michaiah's attentive hearing of "all the words of the LORD," foreshadows the ultimate revelation of God's word in the person of Jesus Christ. While Michaiah heard the written and spoken prophecies of judgment and salvation, the New Testament declares that God, "in these last days has spoken to us by His Son" (Hebrews 1:1-2). Jesus Himself is the living Word, the full and final embodiment of God's truth and revelation (John 1:14). Just as Michaiah responded with discernment and action to the prophetic scroll, believers are called to hear and obey the words of Jesus, who proclaimed the kingdom of God and offered eternal life. The rejection of Jeremiah's words by Jehoiakim finds its ultimate parallel in the world's rejection of Christ, who came to His own but His own did not receive Him (John 1:11). Michaiah's example thus serves as a type for those who truly hear the voice of the Good Shepherd and follow Him (John 10:27), recognizing in Christ the authoritative and saving "words of the LORD" that lead to life and eternal communion with God.