TRV
Translation
King James Version
And Jeremiah commanded Baruch, saying, I am shut up; I cannot go into the house of the LORD:
Complete Jewish Bible
Then Yirmeyahu gave this order to Barukh: "I am not allowed to enter the house of ADONAI.
Berean Standard Bible
Then Jeremiah commanded Baruch, “I am restricted; I cannot enter the house of the LORD;
American Standard Version
And Jeremiah commanded Baruch, saying, I am shut up; I cannot go into the house of Jehovah:
World English Bible Messianic
Jeremiah commanded Baruch, saying, I am shut up; I can’t go into the LORD’s house:
Geneva Bible (1599)
And Ieremiah commanded Baruch, saying, I am shut vp, and can not go into the House of the Lord.
Young's Literal Translation
And Jeremiah commandeth Baruch, saying, `I am restrained, I am not able to enter the house of Jehovah;
See also
In the KJVVerse 19,848 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 36:5 records the prophet Jeremiah's instruction to his faithful scribe, Baruch, revealing Jeremiah's physical inability to enter the Temple. This pivotal verse highlights an unforeseen obstacle in the transmission of God's word to Judah, as Jeremiah, facing an unspecified restriction, delegates the crucial task of publicly reading the scroll of prophecies to Baruch. It powerfully underscores the divine imperative for God's message to reach His people, even when its primary messenger is constrained, showcasing the resilience of prophecy and the vital role of obedient intermediaries in God's redemptive plan amidst challenging circumstances.
CONTEXT
Literary Context: This verse is intricately woven into the narrative of Jeremiah chapter 36, which details a crucial moment in Judah's history. God commands Jeremiah to compile all the prophecies he had delivered since the reign of Josiah into a single scroll, a divine initiative intended to prompt repentance in Judah before the impending Babylonian judgment. Following this divine imperative, Jeremiah dictates these powerful words to Baruch, who meticulously inscribes them. Verse 5 specifically addresses Jeremiah's personal predicament—his inability to enter the Jerusalem Temple—which directly necessitates Baruch's public reading of the scroll during a fast day. This personal limitation sets the stage for the dramatic events that follow, including the scroll's public proclamation, its contemptuous destruction by King Jehoiakim, and God's subsequent command for a new, expanded scroll, emphasizing the unyielding nature of God's word despite human opposition.
Historical & Cultural Context: The events of Jeremiah 36 unfold during the tumultuous fourth year of King Jehoiakim's reign (circa 605 BC), a period marked by escalating political instability and profound spiritual apostasy in Judah. Jehoiakim, a puppet king initially installed by Pharaoh Neco II and later subjugated by Babylon, governed with flagrant disregard for God's law, indulging in idolatry, injustice, and a defiant rejection of prophetic warnings. This stood in stark contrast to the religious reforms championed by his father, Josiah. The "house of the LORD" refers to the Jerusalem Temple, the spiritual and communal epicenter of Israelite life, where public assemblies, worship, and prophetic pronouncements typically occurred. Jeremiah's consistent and often confrontational messages of judgment had rendered him a highly controversial figure, likely leading to his exclusion from the Temple precincts, whether by official decree, popular hostility, or even imprisonment, though the exact nature of his "shut up" status remains unspecified. The role of a scribe like Baruch was indispensable in ancient Near Eastern societies, serving as a highly literate and trusted assistant, responsible for meticulously recording, preserving, and disseminating vital documents and messages.
Key Themes: Jeremiah 36:5 contributes significantly to several overarching themes prevalent throughout the book of Jeremiah and the broader prophetic corpus. It powerfully illustrates the unhindered nature of God's word, demonstrating that even when the prophet, God's chosen messenger, is physically "shut up" or constrained, the divine message finds an alternative means to be proclaimed. This highlights divine sovereignty over human limitations, opposition, and even persecution. The verse also underscores the importance of faithful obedience and courage in ministry, as Baruch, despite the inherent dangers, courageously steps into a prominent public role to ensure God's word is heard. Furthermore, Jeremiah's restriction foreshadows the broader biblical theme of persecution faced by God's messengers who deliver unpopular truths. This motif is recurrent throughout prophetic literature, evident in the experiences of prophets like Micaiah (1 Kings 22:26-27) and Amos (Amos 7:10-13), and ultimately culminates in the life of Jesus, who faced rejection and hostility even in His own hometown.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 36:5 employs several potent literary devices to convey its profound message and emotional weight. The phrase "I am shut up" functions as a powerful example of Understatement, subtly alluding to a more severe restriction—whether literal imprisonment, house arrest, or an official ban—without explicitly detailing the precise nature of Jeremiah's confinement. This indirectness heightens the sense of the prophet's vulnerability and the gravity of his situation, while simultaneously focusing the reader's attention on the practical consequence. There is also a poignant element of Irony in the situation: God's chosen prophet, the very mouthpiece of divine truth, is physically prevented from entering the sacred space where God's word is most traditionally and publicly proclaimed. Yet, despite this human impediment, God's message defiantly finds a way to be heard through an intermediary. Furthermore, "the house of the LORD" serves as a potent Metonymy, representing not merely the physical structure of the Temple but encompassing the entire religious, civic, and spiritual life of Judah that revolved around this central sanctuary. Jeremiah's exclusion from this vital hub thus symbolizes the nation's spiritual estrangement from God, even as God's persistent and unyielding word seeks to break through their hardened hearts.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 36:5 powerfully illustrates the profound theological principle that God's word is not bound, even when its human messengers are. Jeremiah's physical restriction underscores the persistent, sovereign, and unstoppable nature of divine revelation; God will unequivocally ensure His message reaches His intended audience, even if it requires alternative means or the raising up of new agents. This pivotal event highlights the critical and often overlooked role of faithful intermediaries, like Baruch, who courageously step into the gap to facilitate the dissemination of divine truth, demonstrating that God's work often requires a collaborative and obedient effort within His community. The prophet's suffering and restriction also connect to the broader biblical theme of the persecution and opposition faced by those who faithfully proclaim God's truth, a common experience for prophets and righteous individuals throughout salvation history.
REFLECTION AND APPLICATION
Jeremiah 36:5 offers profound and enduring lessons for contemporary believers navigating obstacles in their faith journey or ministry. Jeremiah's "shut up" status serves as a powerful reminder that even in moments of personal limitation, restriction, or outright opposition, God's overarching purposes are never thwarted. Instead, such challenges often become catalysts for divine creativity, prompting us to seek new, unexpected, and even unconventional ways to fulfill God's call. This verse profoundly encourages us to cultivate resourcefulness, adaptability, and unwavering trust in God's providence in our service, recognizing that God can powerfully use unexpected avenues and seemingly ordinary individuals to advance His kingdom. Furthermore, it highlights the indispensable value of faithful support systems, like Baruch, who embody courage, loyalty, and obedience, enabling God's message to persist and flourish even when the primary messenger is constrained. Our faithfulness is not measured by the absence of difficulties, but by our perseverance in proclaiming truth and serving God, trusting implicitly that His word will ultimately prevail regardless of human circumstances or the most formidable opposition.
Questions for Reflection
FAQ
Why was Jeremiah "shut up" and unable to go into the house of the LORD?
Answer: The biblical text does not explicitly state the exact reason or precise nature of Jeremiah's confinement at this specific moment. However, the Hebrew word "shut up" (H6113, ‘âtsâr') implies a forceful prevention, suggesting he was either literally imprisoned, under house arrest, or officially banned from the Temple precincts. Given Jeremiah's long and consistent history of delivering unpopular prophecies of impending judgment against the kings, priests, and people of Judah, it is highly probable that his exclusion was a direct consequence of his prophetic ministry. His messages were often perceived as treasonous, demoralizing, or blasphemous, leading to various forms of persecution throughout his ministry, as evidenced in passages like Jeremiah 20:2 where he was put in the stocks, and Jeremiah 37:15.
Who was Baruch, and what was his significance?
Answer: Baruch son of Neriah (H1263, Bârûwk, meaning "blessed") was Jeremiah's faithful scribe, trusted confidant, and personal assistant. His significance in the preservation and dissemination of Jeremiah's prophecies is immense. In Jeremiah 36:4, he meticulously wrote down all the words Jeremiah dictated, serving as the physical conduit for God's written word. Subsequently, in Jeremiah 36:6-8, he courageously read the scroll publicly in the Temple, fulfilling Jeremiah's command despite the dangerous political climate. Baruch's unwavering loyalty, profound courage, and obedient spirit ensured that God's urgent message reached the people of Judah, even when the prophet himself was unable to deliver it directly. He stands as a powerful testament to the vital, though often unsung, role of supporting figures in God's redemptive work throughout history.
CHRIST-CENTERED FULFILLMENT
Jeremiah 36:5, with its poignant depiction of a prophet "shut up" yet whose divine word finds an unhindered path, powerfully foreshadows the ultimate triumph and unbound nature of God's Word embodied in Jesus Christ. Jeremiah's physical confinement and the subsequent delegation to Baruch illustrate the profound truth that no human barrier, no matter how formidable, can ultimately hinder the sovereign divine message. This finds its ultimate and glorious fulfillment in Christ, the living Word of God, who, though physically "shut up" in the tomb after His crucifixion, could not be contained by the power of death. His triumphant resurrection on the third day (Luke 24:1-7) demonstrates that even the grave cannot bind the divine message of salvation and new life. Furthermore, just as Baruch became Jeremiah's voice to a rebellious nation, the apostles and the Church, empowered by the Holy Spirit, became the voice of Christ after His ascension. Though Christ is no longer physically present on earth, His Spirit empowers believers to courageously proclaim the Gospel to all nations (Acts 1:8), ensuring that the "word of God is not bound" (2 Timothy 2:9), but continues to go forth to the ends of the earth, transforming lives and establishing His eternal kingdom. Jesus Himself, the ultimate Prophet and the very embodiment of God's message, faced profound rejection and suffering, yet through His perfect sacrifice and glorious resurrection, He opened the way for God's message of grace and eternal life to be freely proclaimed to all who believe (John 3:16).