TRV
Translation
King James Version
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.
Complete Jewish Bible
So Yirmeyahu summoned Barukh the son of Neriyah; and Barukh wrote down on a scroll, at Yirmeyahu's dictation, all the words that ADONAI had said to him.
Berean Standard Bible
So Jeremiah called Baruch son of Neriah, and at the dictation of Jeremiah, Baruch wrote on a scroll all the words that the LORD had spoken to Jeremiah.
American Standard Version
Then Jeremiah called Baruch the son of Neriah; and Baruch wrote from the mouth of Jeremiah all the words of Jehovah, which he had spoken unto him, upon a roll of a book.
World English Bible Messianic
Then Jeremiah called Baruch the son of Neriah; and Baruch wrote from the mouth of Jeremiah all the LORD’s words, which he had spoken to him, on a scroll of a book.
Geneva Bible (1599)
Then Ieremiah called Baruch the sonne of Neriah, and Baruch wrote at the mouth of Ieremiah all the wordes of the Lord, which hee had spoken vnto him, vpon a roule or booke.
Young's Literal Translation
And Jeremiah calleth Baruch son of Neriah, and Baruch writeth from the mouth of Jeremiah all the words of Jehovah, that He hath spoken unto him, on a roll of a book.
In the KJVVerse 19,847 of 31,102
Study This Verse
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 36:4 records a pivotal moment in the prophetic ministry of Jeremiah, where, under divine instruction, he commissions his faithful scribe, Baruch son of Neriah, to meticulously transcribe every divine pronouncement God had revealed to him. This act transforms the ephemeral nature of spoken prophecy into a tangible, enduring scroll, underscoring the divine imperative for the preservation and dissemination of God's authoritative word to a spiritually rebellious nation on the precipice of judgment.
CONTEXT
Literary Context: Jeremiah 36:4 is situated within a crucial narrative block (Jeremiah 36) that marks a significant turning point in Jeremiah's prophetic work. Immediately preceding this verse, the LORD issues an explicit command to Jeremiah to compile "all the words that I have spoken to you against Israel and Judah and all the nations, from the day I spoke to you, from the days of Josiah even to this day" and to commit them to a scroll (Jeremiah 36:2). This divine directive highlights both the urgency and the comprehensive scope of the message. The verses that follow detail Baruch's diligent execution of this command, the public reading of the scroll in the Temple courts, and King Jehoiakim's defiant act of burning it, which ultimately leads to the creation of a second, expanded scroll (Jeremiah 36:27-32). This entire chapter, therefore, serves as a powerful testament to the resilience and enduring authority of God's word, even when confronted with human rejection and opposition.
Historical & Cultural Context: This event unfolds during the turbulent reign of King Jehoiakim (609-598 BC), a period marked by profound political instability and spiritual apostasy in Judah. Jehoiakim, initially a vassal king under Egypt, later submitted to Babylonian suzerainty, and he consistently resisted Jeremiah's prophetic warnings. The nation was deeply entrenched in idolatry and social injustice, mirroring the very sins Jeremiah had been commissioned by God to condemn. In ancient Israel, widespread literacy was uncommon, making scribes like Baruch highly skilled and essential figures for the documentation of legal, administrative, and religious texts. Scrolls were the primary medium for written communication, typically crafted from papyrus or specially prepared animal skins, and their production was a laborious and often costly endeavor. The public reading of a scroll was a customary method for disseminating important messages, often conducted in formal settings such as the Temple courts, as later described in this chapter (Jeremiah 36:6-10).
Key Themes: Jeremiah 36:4 significantly contributes to several overarching themes within the book of Jeremiah and broader biblical theology. Firstly, it emphatically underscores the divine origin and authority of prophecy, emphasizing that the words recorded are not Jeremiah's personal insights but "all the words of the LORD, which he had spoken unto him." This highlights the profound concept of divine inspiration, where God communicates His sovereign will through chosen human agents. Secondly, the verse illuminates the indispensable role of faithful ministry and collaboration in God's redemptive plan. Baruch's diligent work as a scribe is crucial for the accurate preservation and transmission of God's message, demonstrating that diverse gifts and roles are necessary for the advancement of God's kingdom. This resonates with the New Testament emphasis on the body of Christ working together in unity and purpose (1 Corinthians 12:12-27). Thirdly, the act of writing the prophecies down speaks to the permanence and enduring nature of God's word. Unlike fleeting oral pronouncements, a written record provides a lasting testimony, ensuring that God's warnings and promises remain accessible across generations, even when human memory falters or opposition arises. This act powerfully foreshadows the ultimate preservation of the entire biblical canon, a testament to God's unwavering providence.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 36:4 employs several literary devices that significantly enhance its meaning and impact. The most prominent is Divine Dictation, a powerful motif that emphasizes the direct, authoritative origin of the message from God. Although Baruch is the one who "wrote," the words are explicitly stated to be "of the LORD, which he had spoken unto him," establishing a clear and unbroken chain of communication from Yahweh to Jeremiah, and then through Baruch to the written scroll. This device profoundly elevates the text's inherent authority and truthfulness. There is also a subtle use of Metonymy in the phrase "from the mouth of Jeremiah," where "mouth" stands for the entirety of Jeremiah's spoken words or his verbal communication. This highlights the direct, unmediated nature of the dictation process, emphasizing the prophet's role as a pure conduit. Furthermore, the "roll of a book" functions as potent Symbolism. It is not merely a physical object but symbolizes the permanence, authority, and preservation of God's word. In a culture where oral tradition was strong but vulnerable to distortion and forgetfulness, the written scroll represented an unchangeable, enduring testimony. The entire narrative of Jeremiah 36, initiated by this foundational verse, serves as a profound Foreshadowing of the paramount importance of the written canon of Scripture, demonstrating God's providential care in ensuring His word endures despite human opposition and attempts at suppression.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 36:4 is a foundational text for understanding the nature of divine revelation and its faithful transmission across generations. It powerfully illustrates God's unwavering commitment to communicating His will clearly, comprehensively, and enduringly to humanity. The meticulous process of dictation and transcription underscores the divine origin and absolute authority of the prophetic word, demonstrating unequivocally that these words are not merely human insights or opinions but God's very own message, His direct address to His people. This act of writing down the prophecies ensures their preservation across generations, serving as a permanent witness to God's unchanging character, His steadfast covenant faithfulness, and His righteous judgments against sin. It highlights the collaborative nature of God's redemptive work, where a prophet speaks and a scribe records, each playing an essential and complementary role in the unfolding of God's sovereign plan. The verse also implicitly points to the profound mercy of God, who, even in the face of persistent rebellion and spiritual hardness, provides a clear, tangible record of His warnings and calls to repentance, offering His people every conceivable opportunity to turn back to Him before the inevitable judgment falls.
REFLECTION AND APPLICATION
Jeremiah 36:4 offers profound and enduring insights for contemporary believers, serving as a powerful reminder that the Bible we hold in our hands is not a mere collection of human ideas or ancient wisdom, but "all the words of the LORD," divinely inspired and providentially preserved through meticulous care. This truth should cultivate in us a deep and abiding reverence for Scripture, recognizing its absolute authority, infallibility, and truthfulness in every area of life. Just as Baruch diligently recorded Jeremiah's words, we are called to be diligent in receiving, studying, meditating upon, and applying God's written Word, allowing it to profoundly shape our thoughts, guide our decisions, and transform our lives into conformity with Christ. Furthermore, the verse highlights the often-unsung heroes of faith, like Baruch, who faithfully serve God's purposes behind the scenes. Not everyone is called to be a public prophet or prominent preacher, but every believer is called to contribute to the spread and preservation of God's truth, whether through teaching, supporting ministries, or simply living out the Word authentically in their daily lives. Finally, the context of God's persistent call to repentance through His written word challenges us to consider our own responsiveness to divine warnings and invitations to draw near to Him, ensuring our hearts are fertile ground for His truth.
Questions for Reflection
FAQ
What was the significance of Baruch's role in Jeremiah's ministry?
Answer: Baruch's role was profoundly significant and indispensable to Jeremiah's prophetic ministry. As Jeremiah's trusted scribe and faithful companion, he served as the physical hand that meticulously recorded the prophet's divinely inspired messages. Given that Jeremiah was often restricted from public access or even imprisoned (Jeremiah 36:5), Baruch acted as his proxy, reading the scroll publicly in the Temple courts. His diligent and accurate transcription ensured the preservation and widespread dissemination of God's word, transforming ephemeral oral prophecies into a permanent, authoritative written record. Without Baruch's faithful service, much of Jeremiah's prophetic ministry might have been lost to history, underscoring his vital contribution to the biblical canon.
Why was it necessary for Jeremiah's prophecies to be written down?
Answer: The act of writing down Jeremiah's prophecies was essential for several critical reasons. Firstly, it ensured the permanence and integrity of God's message, preventing its distortion, corruption, or loss through the less reliable medium of oral transmission over time. Secondly, it provided a tangible, authoritative record that could be publicly read, referenced, and consulted, giving the people of Judah a clear and undeniable account of God's warnings and calls to repentance (Jeremiah 36:7). Thirdly, it served as a legal and prophetic testimony against the nation's persistent rebellion, solidifying the divine judgment that would inevitably follow if they did not repent. Finally, the written word ensured that God's message would endure for future generations, providing a historical, theological, and spiritual anchor for understanding God's faithfulness, justice, and mercy, even after the traumatic Babylonian exile.
CHRIST-CENTERED FULFILLMENT
Jeremiah 36:4, with its profound emphasis on the divine word being spoken, meticulously written, and providentially preserved, finds its ultimate fulfillment and deepest meaning in the person of Jesus Christ, who is the Living Word of God. Just as Jeremiah received "all the words of the LORD" to speak to a rebellious people on the brink of judgment, Jesus is the perfect embodiment and ultimate expression of God's complete revelation (John 1:1 and John 1:14). He is not merely a messenger who delivers God's words, but He is the very Word made flesh, perfectly revealing the Father's character, will, and redemptive plan (Hebrews 1:1-3). The act of writing down the prophecies in Jeremiah 36 powerfully foreshadows the enduring nature of God's truth, which culminates in the New Testament Scriptures, inspired by the Holy Spirit to bear infallible witness to Christ and His saving work (John 14:26 and John 16:13). Jesus Himself affirmed the supreme authority of the written Word, declaring that "Scripture cannot be broken" (John 10:35) and that all the prophecies concerning Him "must be fulfilled" (Luke 24:44). Thus, the meticulous care taken to preserve Jeremiah's words points forward to the divine intentionality behind the entire biblical canon, all of which ultimately testifies to Christ and His finished redemptive work, inviting humanity to believe and find life in His name (John 20:31).