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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 36:14 records a pivotal moment in the unfolding drama of divine revelation and human response, as the high-ranking officials of Judah, referred to as "princes," dispatch Jehudi to summon Baruch, the faithful scribe of the prophet Jeremiah. Their directive to Baruch is precise: he is to bring the sacred scroll containing the prophecies he had previously read publicly and present himself before them. The verse concludes with Baruch's immediate and obedient compliance, highlighting the urgency and profound significance of the divine message contained within the scroll and setting the stage for a dramatic confrontation with the nation's leadership.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to convey its significance and propel the narrative forward. Metonymy is evident in the use of "the roll" (Hebrew: megillah), which stands in for the entire body of divine prophecies, warnings, and judgments contained within it. The physical object symbolizes the intangible, yet immensely powerful, word of God. The extensive genealogy of Jehudi ("the son of Nethaniah, the son of Shelemiah, the son of Cushi") functions as a form of formal address or official authentication, emphasizing the gravity and official nature of the summons from the princes. This detailed naming contrasts with the simpler identification of Baruch ("the son of Neriah"), perhaps subtly highlighting Baruch's role as a humble, albeit faithful, servant of God's word rather than a man of political standing. Furthermore, the verse serves as a crucial moment of rising action in the narrative, building tension towards the climax of the scroll's reading before the king and its subsequent destruction, thereby employing foreshadowing of the impending confrontation and the nation's ultimate rejection of God's warnings.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 36:14 vividly illustrates the persistent nature of God's communication with humanity and the critical role of intermediaries in delivering His message. The princes' summons of Baruch, though ultimately leading to the scroll's destruction by Jehoiakim, underscores the inherent authority of the prophetic word, compelling even those in power to acknowledge its presence. This moment encapsulates the divine initiative to warn and call to repentance, even when faced with a hardened generation. It highlights the tension between God's clear revelation and humanity's freedom to accept or reject it, a theme central to biblical theology. The faithful act of Baruch in taking the scroll and going to the princes also serves as a timeless example of obedience and stewardship in the face of potential opposition, reminding believers of their call to faithfully transmit God's truth, regardless of the cost.
REFLECTION AND APPLICATION
Jeremiah 36:14 invites us to consider our own posture toward God's revealed word. Just as the princes, out of curiosity or concern, sought to hear the prophetic scroll, we too are called to diligently engage with the Scriptures. This verse challenges us to move beyond mere intellectual curiosity to a place of genuine receptivity and obedience. Baruch's ready compliance in bringing the scroll, despite the potential danger, serves as a powerful reminder of the faithful stewardship required of those entrusted with God's message. For leaders, it's a call to humbly seek and heed divine counsel, understanding that true wisdom comes from God's word, not human schemes or political expediency. For every believer, it prompts self-examination: When confronted with God's truth, do we, like the princes, merely listen with a passing interest, or do we allow it to penetrate our hearts, leading to transformation, repentance, and a deeper walk with the Lord? The eternal implications of our response to God's word are profound, shaping not only our individual lives but also the spiritual trajectory of communities and nations.
Questions for Reflection
FAQ
Who was Jehudi, and why is his lineage so detailed?
Answer: Jehudi was the messenger sent by the princes to summon Baruch. His detailed lineage ("the son of Nethaniah, the son of Shelemiah, the son of Cushi") serves to emphasize the official and formal nature of the summons. In ancient Near Eastern cultures, genealogies often established credibility, authority, and social standing. This was not a casual request but a formal delegation from the highest levels of the kingdom's administration, underscoring the gravity with which the princes viewed the prophetic scroll and its contents. It lends an air of solemnity and official weight to the unfolding events, highlighting that the message was being received by those in positions of power.
Why was Jeremiah unable to go to the Temple himself to read the scroll?
Answer: Jeremiah 36:5 explicitly states, "I am shut up; I cannot go into the house of the LORD." While the exact nature of Jeremiah's confinement is not specified, it likely refers to being restricted from entering the Temple courts, possibly due to a previous prophetic act that angered the authorities, or perhaps a divine instruction for him to remain secluded for a period to emphasize the gravity of the message delivered by his scribe. This restriction necessitated Baruch's crucial role as the public reader of the scroll, ensuring that God's message still reached the people despite Jeremiah's physical limitations.
What happened to the scroll after Baruch read it to the princes?
Answer: After Baruch read the scroll to the princes, they were deeply disturbed by its contents and advised him and Jeremiah to hide for their safety (Jeremiah 36:16-19). They then reported the message to King Jehoiakim. When the king heard the scroll being read, he defiantly cut it with a scribe's knife and burned it in the firepot, piece by piece, showing utter contempt for God's word (Jeremiah 36:21-23). This egregious act of rebellion led to a renewed command from the Lord for Jeremiah to dictate an even longer scroll, reiterating and expanding upon the original prophecies, with additional judgments specifically against Jehoiakim for his defiance and rejection of divine truth (Jeremiah 36:27-32).
CHRIST-CENTERED FULFILLMENT
Jeremiah 36:14, with its focus on the reception and rejection of God's written word, profoundly foreshadows the coming of the Living Word, Jesus Christ. Just as the prophetic scroll was God's direct communication to a rebellious Judah, Jesus is the ultimate and perfect revelation of God to humanity, the very embodiment of divine truth and grace (John 1:1-3 and Hebrews 1:1-3). The princes' initial curiosity about the scroll, followed by King Jehoiakim's violent rejection, mirrors the varied responses to Jesus during His earthly ministry. Many were curious, some believed and followed Him, but the religious and political leaders largely rejected Him, ultimately crucifying the very Son of God, the Lamb of God who takes away the sin of the world (John 1:10-11 and Luke 23:13-25). Baruch's faithful delivery of the scroll, despite the danger, anticipates the faithful witness of the apostles and all who proclaim Christ, the embodiment of God's truth, to a world that often rejects Him. In Christ, the warnings and promises of the Old Testament find their ultimate "Yes" and "Amen" (2 Corinthians 1:20), offering not just a message of judgment, but the ultimate message of salvation and reconciliation to all who believe and obey.