Jeremiah 36:16

Translation
King James Version
Now it came to pass, when they had heard all the words, they were afraid both one and other, and said unto Baruch, We will surely tell the king of all these words.
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KJV (with Strong's)
Now it came to pass, when they had heard H8085 all the words H1697, they were afraid H6342 both H413 one H376 and other H7453, and said H559 unto Baruch H1263, We will surely H5046 tell H5046 the king H4428 of all these words H1697.
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Complete Jewish Bible
After they had heard all the words, they turned in fear to each other and said to Barukh, "We will certainly tell the king about all these words."
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Berean Standard Bible
When they had heard all these words, they turned to one another in fear and said to Baruch, “Surely we must report all these words to the king.”
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American Standard Version
Now it came to pass, when they had heard all the words, they turned in fear one toward another, and said unto Baruch, We will surely tell the king of all these words.
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World English Bible Messianic
Now when they had heard all the words, they turned in fear one toward another, and said to Baruch, “We will surely tell the king of all these words.”
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Geneva Bible (1599)
Now when they had heard all the wordes, they were afraid both one and other, and said vnto Baruch, We will certifie the King of all these wordes.
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Young's Literal Translation
and it cometh to pass, when they hear all the words, they have been afraid one at another, and say unto Baruch, `We do surely declare to the king all these words.'
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See also
Jeremiah 36:24Amos 7:10Amos 7:11Jeremiah 13:18Acts 24:25Acts 24:26Jeremiah 38:1
In the KJVVerse 19,859 of 31,102

Study This Verse

SUMMARY

Jeremiah 36:16 vividly portrays the profound and immediate impact of God's revealed word on the princes of Judah. Upon hearing the scroll containing Jeremiah's prophecies, they were seized by a deep, reverential fear, recognizing the gravity of the divine pronouncements of impending judgment. This visceral reaction prompted an urgent resolution among them to convey the entirety of this weighty message directly to King Jehoiakim, highlighting their initial sense of responsibility in the face of such a critical divine warning.

CONTEXT

  • Literary Context: This verse is a crucial moment within Jeremiah 36, a chapter meticulously detailing the recording, reading, and reception of God's prophetic word. God commanded Jeremiah to write down all the prophecies given since the beginning of his ministry, with the explicit purpose that the people might hear, repent, and be forgiven (Jeremiah 36:2-3). Due to Jeremiah's confinement, his faithful scribe Baruch read the scroll publicly in the Temple during a fast day (Jeremiah 36:9-10). Micaiah, a son of Gemariah, heard Baruch and promptly reported the reading to the assembled princes in the scribe's chamber (Jeremiah 36:11-12). The princes, recognizing the significance of the report, summoned Baruch to read the scroll to them privately (Jeremiah 36:14-15), which directly precipitates their fearful reaction described in Jeremiah 36:16. This immediate and powerful response by the princes serves as a dramatic foil to the subsequent, defiant rejection and destruction of the scroll by King Jehoiakim later in the chapter (Jeremiah 36:23-24), emphasizing the contrasting ways in which God's word can be received.
  • Historical & Cultural Context: The events of Jeremiah 36 transpired in the fourth year of King Jehoiakim's reign, around 605 BC. This was a period of intense geopolitical instability and moral decay for the kingdom of Judah. The mighty Babylonian Empire had recently asserted its dominance by defeating Egypt at the Battle of Carchemish (605 BC), effectively shifting the balance of power in the ancient Near East. Judah, caught between these two superpowers, was now firmly within Babylon's sphere of influence, facing the very real and imminent threat of invasion and subjugation, a reality frequently prophesied by Jeremiah. Internally, King Jehoiakim was a notoriously corrupt and oppressive ruler, characterized by his injustice, self-indulgence, and flagrant disregard for divine law and prophetic warnings (Jeremiah 22:13-19). The broader cultural landscape was marked by pervasive idolatry, social injustice, and a deep-seated spiritual apathy among the populace and leadership. The prophecies contained in Jeremiah's scroll, therefore, were not abstract theological musings but urgent, tangible warnings of divine judgment against a nation spiraling towards catastrophe. The princes' fear was a rational and appropriate response to the terrifying reality of God's impending wrath and the very real threat of national destruction.
  • Key Themes: Jeremiah 36:16 significantly contributes to several profound themes woven throughout the book of Jeremiah. A primary theme is the Authority and Power of God's Word, demonstrated by its immediate and overwhelming impact on the princes, who recognized its divine origin and weighty implications. This stands in stark contrast to the theme of the Rejection of Divine Truth, vividly illustrated by King Jehoiakim's contemptuous act of burning the scroll (Jeremiah 36:23), which underscores humanity's capacity for spiritual stubbornness and rebellion against God's clear warnings. The verse also highlights the theme of Impending Judgment and Accountability, as the princes' fear is a direct consequence of the dire prophecies of destruction for Judah's persistent sin and unrepentance. Furthermore, it touches upon the Responsibility of Leadership, as the princes, unlike their king, initially felt compelled to act upon the divine warning, recognizing their duty to convey such a critical message to the highest authority for the potential welfare of the nation. This moment reveals the critical juncture at which leaders must choose between heeding divine counsel or defiantly ignoring it.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • heard (Hebrew, shâmaʻ', H8085): This verb signifies more than mere auditory perception; it denotes an intelligent hearing, often implying attention, understanding, and a readiness to obey. In this context, the princes did not just physically hear the sounds of Baruch's voice; they comprehended the profound gravity and divine authority of the message. Their hearing was active and discerning, leading directly to their visceral reaction.
  • words (Hebrew, dâbâr', H1697): This multifaceted term refers to a word, but by implication, it encompasses a matter, a thing, an affair, or even a divine message, decree, or oracle. Here, "all the words" emphasizes the comprehensive and complete nature of God's revelation through Jeremiah. It signifies the full scope, weight, and authoritative declaration of His will, judgments, and calls for repentance, leaving no room for partial understanding or dismissal.
  • afraid (Hebrew, pâchad', H6342): This primitive root means to be startled by a sudden alarm, hence to fear in general, to stand in awe, or to be made to shake. The princes' fear was not a casual apprehension but a profound, visceral, and deeply unsettling response. It was a fear born of a clear understanding of the imminent danger and the terrifying power and holiness of the God who spoke these words, indicating a recognition of the justice and severity behind the impending judgment.

Verse Breakdown

  • "Now it came to pass, when they had heard all the words,": This opening clause establishes the pivotal moment and the direct cause of the princes' subsequent reaction. The phrase "it came to pass" signals a significant event unfolding. The emphasis on "heard all the words" is crucial, indicating that they received the complete, unedited, and unadulterated message from God as read by Baruch. This hearing was not superficial but deeply impactful, signifying a profound comprehension of the weighty and dire content of the prophecies.
  • "they were afraid both one and other,": This describes the immediate and pervasive emotional response among the princes. The phrase "both one and other" underscores the universality of this fear; it was not an isolated reaction but a shared, collective dread that permeated the entire group. This fear (Hebrew: pâchad) was a powerful, unsettling alarm, signifying their recognition of the dire implications of the divine message for themselves, their king, and the entire nation of Judah. It was a healthy, appropriate fear in the face of divine revelation.
  • "and said unto Baruch,": This transition highlights their immediate verbal response and collective decision-making. Their direct address to Baruch, Jeremiah's scribe, demonstrates their acknowledgment of him as the faithful messenger and the scroll as the authentic source of the terrifying divine pronouncements. This sets the stage for their subsequent declaration of intent.
  • "We will surely tell the king of all these words.": This final clause reveals their firm resolution and initial sense of urgent responsibility. The Hebrew construction "surely tell" (a reduplication of the verb nâgad, meaning "to declare" or "to announce boldly") emphasizes their absolute determination and urgency to convey the entire, comprehensive message to King Jehoiakim. They understood that the king, as the ultimate authority, needed to hear and respond to God's warnings for the sake of Judah's survival, demonstrating a commendable, albeit ultimately insufficient, act of leadership.

Literary Devices

The passage employs several potent literary devices that amplify its meaning and impact. Repetition is notably present in the phrase "all the words," which appears twice within the verse, underscoring the comprehensive and inescapable nature of God's message. This repetition emphasizes that the princes heard the entirety of the divine pronouncement, leaving no room for misinterpretation or partial understanding. The immediate and profound fear of the princes, contrasted sharply with King Jehoiakim's subsequent defiant act of burning the scroll (Jeremiah 36:23), creates a powerful instance of dramatic irony and contrast. The audience, aware of the king's ultimate rejection and the subsequent judgment upon Judah, recognizes the princes' appropriate initial response as tragically futile in the face of royal obstinacy. The princes' visceral reaction itself functions as foreshadowing, hinting at the severe judgment that awaits Judah if the king and the people fail to repent. Their fear validates the terrifying truth of the prophecies contained within the scroll, signaling the impending doom.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 36:16 profoundly illustrates the inherent power and authority of God's revealed word. The princes' immediate and overwhelming fear upon hearing "all the words" demonstrates that divine truth, when genuinely encountered, carries an intrinsic weight that demands a response. This fear (Hebrew: pâchad) was not mere panic but a profound awe and recognition of the holy, just, and terrifying nature of God, and His unwavering commitment to His covenant. It stands as a stark theological contrast to the later, defiant act of King Jehoiakim, who embodies the hardened heart that rejects divine warning, ultimately sealing his own and Judah's fate. The passage underscores that God's word is not inert; it actively confronts, convicts, and calls for decision, whether that be repentance and life or rebellion and judgment. It reveals that true wisdom begins with a reverent fear of the Lord.

REFLECTION AND APPLICATION

Jeremiah 36:16 serves as a powerful mirror for contemporary believers, challenging us to examine our own posture toward God's Word. The princes' immediate and profound fear, though born of impending judgment, also reflects a deep reverence for the divine message. Do we approach Scripture with such awe and seriousness, recognizing its authority and the weighty implications it holds for our lives and the world? This passage compels us to move beyond superficial reading to a genuine engagement that allows God's truth to stir our hearts, convict us of sin, and prompt us to action. It also highlights the responsibility of those in positions of influence—whether in the church, family, or society—to heed divine warnings and courageously communicate them, even when unpopular or inconvenient. Our response to God's warnings, whether in reverent fear and obedience or defiant rejection, ultimately shapes our destiny, just as it did for ancient Judah. This verse calls us to cultivate a heart that trembles at God's word, recognizing its life-giving and judgment-bringing power.

Questions for Reflection

  • How does your personal response to God's Word compare to the princes' reaction in Jeremiah 36:16?
  • In what areas of your life might you be treating God's warnings or commands too lightly, failing to grasp their full weight?
  • What responsibility do you have to courageously share difficult truths from God's Word with others, especially those in positions of authority or influence?

FAQ

What was the content of "all the words" that the princes heard?

Answer: The "words" referred to were the comprehensive collection of prophecies God had given to Jeremiah over many years, meticulously recorded by Baruch on a scroll. These prophecies contained stern warnings of divine judgment against Judah and other nations due to their persistent idolatry, social injustice, and blatant disobedience to God's covenant. They vividly foretold the impending Babylonian invasion, the destruction of Jerusalem, and the exile of the people, alongside earnest calls for national repentance. For instance, Jeremiah 25:8-11 details the seventy-year Babylonian captivity, a significant component of these dire warnings.

Why were the princes "afraid" (Hebrew: pâchad)? Was it just panic?

Answer: The Hebrew word pâchad (H6342) signifies more than mere panic or superficial fright. While it certainly includes being startled by alarm, it also carries the profound nuance of standing in awe, trembling, or being made to shake. In this context, the princes' fear was a deep, visceral, and appropriate reaction born of their understanding of the divine origin and dire implications of the message. It was a recognition of the terrifying holiness and unyielding justice of God, and the imminent, unavoidable consequences of the nation's pervasive sin. This was a healthy, reverential fear in the face of divine revelation, which stands in stark contrast to the king's later contempt and hardened heart (Jeremiah 36:23).

CHRIST-CENTERED FULFILLMENT

Jeremiah 36:16, though rooted in the Old Covenant's context of impending judgment, finds profound Christ-centered fulfillment in the person and work of Jesus Christ. Just as the princes heard "all the words" of God's judgment and were struck with fear, so too did humanity encounter the ultimate "Word" of God incarnate in Jesus Christ (John 1:1, John 1:14). Jesus' message, like Jeremiah's, contained warnings of judgment for sin and calls to repentance, but also the ultimate offer of salvation and eternal life. His teaching often evoked a similar range of reactions: some were "astonished at his teaching, for he taught them as one who had authority, and not as their scribes" (Matthew 7:28-29), while others were filled with "awe" and glorified God (Luke 5:26). Yet, tragically, many, like King Jehoiakim, rejected the Word made flesh, refusing to hear or believe His message (John 1:11). Jesus Himself is the ultimate "telling the king," for He is the one who perfectly revealed the Father's will and character, bringing both necessary judgment upon sin and boundless grace to the repentant. His life, atoning death, and glorious resurrection are the final, decisive "words" of God to humanity, demanding a response of faith or rejection, leading to eternal consequences.

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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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–19. 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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