Jeremiah 36:6

Translation
King James Version
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.
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KJV (with Strong's)
Therefore go H935 thou, and read H7121 in the roll H4039, which thou hast written H3789 from my mouth H6310, the words H1697 of the LORD H3068 in the ears H241 of the people H5971 in the LORD'S H3068 house H1004 upon the fasting H6685 day H3117: and also thou shalt read H7121 them in the ears H241 of all Judah H3063 that come out H935 of their cities H5892.
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Complete Jewish Bible
Therefore, you take the scroll which you wrote at my dictation, go into the house of ADONAI on a fast-day, and read from it the words of ADONAI in the hearing of the people; also read them to all Y'hudah as they exit their cities.
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Berean Standard Bible
so you are to go to the house of the LORD on a day of fasting, and in the hearing of the people you are to read the words of the LORD from the scroll you have written at my dictation. Read them in the hearing of all the people of Judah who are coming from their cities.
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American Standard Version
therefore go thou, and read in the roll, which thou hast written from my mouth, the words of Jehovah in the ears of the people in Jehovah’s house upon the fast-day; and also thou shalt read them in the ears of all Judah that come out of their cities.
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World English Bible Messianic
therefore you go, and read in the scroll, which you have written from my mouth, the LORD’s words in the ears of the people in the LORD’s house on the fast day; and also you shall read them in the ears of all Judah who come out of their cities.
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Geneva Bible (1599)
Therefore goe thou, and reade the roule wherein thou hast written at my mouth the words of the Lord in the audience of the people in the Lordes House vpon the fasting day: also thou shalt reade them in the hearing of all Iudah, that come out of their cities.
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Young's Literal Translation
but thou hast entered--and thou hast read in the roll that thou hast written from my mouth, the words of Jehovah, in the ears of the people, in the house of Jehovah, in the day of the fast, and also in the ears of all Judah who are coming in from their cities thou dost read them;
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See also
Jeremiah 36:8Jeremiah 36:9Jeremiah 7:2Jeremiah 22:2Jeremiah 26:2Leviticus 16:29Leviticus 16:31
In the KJVVerse 19,849 of 31,102

Study This Verse

SUMMARY

Jeremiah 36:6 captures a pivotal moment in the prophet Jeremiah's ministry, detailing God's specific and urgent instruction for his faithful scribe, Baruch, to publicly read the divinely inspired prophecies. This command, given during a critical period of Judah's history marked by spiritual decline and impending judgment, underscores the absolute necessity of God's message of warning and call to repentance. It ensures its widespread dissemination among the gathered populace in the Temple on a designated fast day, and to all who would travel from the surrounding cities, providing a final, gracious opportunity for the nation to turn back to the LORD before inevitable calamity.

CONTEXT

  • Literary Context: Jeremiah 36:6 is centrally positioned within a narrative block (Jeremiah 36) that meticulously chronicles the genesis, public proclamation, and ultimate rejection of Jeremiah's prophecies. The preceding verses establish the divine mandate for Jeremiah to compile all the words God had spoken against Israel, Judah, and other nations since the beginning of his prophetic ministry, with the explicit hope that the people might "return every man from his evil way" and receive forgiveness (Jeremiah 36:2-3). Verse 5 then introduces a crucial logistical challenge: Jeremiah declares, "I am shut up; I cannot go into the house of the LORD," thereby necessitating Baruch's pivotal role as the chosen messenger. Thus, verse 6 serves as the direct, explicit instruction for this public proclamation, setting in motion the dramatic sequence that follows, which includes Baruch's obedient reading, the mixed reactions of the officials, King Jehoiakim's defiant burning of the scroll, and God's subsequent command to Jeremiah to rewrite the message with even greater severity and added judgment (Jeremiah 36:8-32). This verse, therefore, is the linchpin for the entire chapter's unfolding narrative.
  • Historical & Cultural Context: This significant event transpired in the fourth year of King Jehoiakim's reign, approximately 605 BC, a period characterized by profound political instability and rampant spiritual apostasy in Judah. The formidable Babylonian Empire was rapidly ascending, having recently secured a decisive victory over Egypt at the Battle of Carchemish (605 BC), which effectively rendered Judah a vulnerable vassal state. King Jehoiakim, in stark contrast to his righteous father Josiah, pursued policies that openly defied God, indulging in idolatry, injustice, and a general disregard for divine law. A "fasting day" (Hebrew: tsom) was a deeply significant communal religious observance, often publicly declared in times of national crisis, severe drought, or impending judgment. On such days, people would gather at the Temple in Jerusalem to humble themselves, engage in collective lament, and earnestly seek God's favor and intervention (Joel 2:12-17). Such an occasion would naturally draw a vast concourse of people, not only from Jerusalem but also from the surrounding towns and villages, making the Temple the most strategic and impactful location for Baruch to deliver God's urgent message to the widest possible audience, maximizing the potential for national repentance before the inevitable Babylonian exile.
  • Key Themes: Jeremiah 36:6 powerfully contributes to several overarching and interconnected themes prevalent throughout the book of Jeremiah. Firstly, it underscores the divine authority and unwavering persistence of God's word. The emphatic phrase "from my mouth" serves to highlight that these are not merely Jeremiah's personal opinions or political insights, but the direct, authoritative pronouncements of the Almighty. This emphasizes God's active engagement with His people and His unwavering commitment to communicating His will, even when His messages are met with indifference or outright hostility (Jeremiah 1:9). Secondly, the explicit command for public proclamation forcefully conveys the imperative of boldly declaring God's truth, irrespective of its unpopularity, its challenging content, or the potential dangers it might entail for the messenger. This act was a final, desperate plea for Judah to heed the warnings and avert the impending judgment, echoing the consistent prophetic call to repentance found throughout the Old Testament (Isaiah 58:1). Thirdly, the passage implicitly yet powerfully emphasizes the theme of obedience and faithful witness, particularly through Baruch's courageous willingness to undertake this perilous and potentially life-threatening task. His actions serve as an enduring model for all those called to deliver God's message in challenging or hostile environments, demonstrating that unwavering faithfulness to God's command is paramount, even when it involves significant personal risk and sacrifice (Jeremiah 45:5).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • words (Hebrew, dâbâr', H1697): This term, derived from the root meaning "to speak," signifies far more than simple utterances. Dâbâr encompasses a broad semantic range, including spoken words, matters, affairs, decrees, deeds, and even the very essence or reality of a thing. In the context of "the words of the LORD," it refers to the complete, authoritative divine message—the entire corpus of prophecies, warnings, and calls to repentance that God had communicated through Jeremiah. This emphasizes the comprehensive, binding, and active nature of God's revelation, which carries the full weight of His character, purpose, and sovereign will.
  • house (Hebrew, bayith', H1004): While literally referring to a physical dwelling, bayith in this verse specifically denotes "the LORD'S house," which is the Temple in Jerusalem. This location is profoundly significant, not merely as a physical structure but as the central place of worship, the embodiment of the covenant, and the focal point of divine presence for the people of Judah. Reading the scroll within the Temple grounds on a designated fast day transforms the act into a solemn, public, and profoundly religiously charged event, lending immense weight, sanctity, and undeniable authority to the message, as it is delivered from the very heart of their spiritual and national life.
  • fasting (Hebrew, tsôwm', H6685): This word refers to a period of abstention from food, typically observed in conjunction with prayer, humility, and repentance. A "fasting day" was a communal observance, often declared by national or religious leaders in times of severe national distress, impending judgment, or urgent need to seek divine intervention. The strategic choice of this specific day for the public reading was crucial: it ensured a large assembly of people, both from Jerusalem and the surrounding cities, who would likely be in a more receptive, humble, and somber state of mind, making them more inclined to listen to a message of warning and a call to repentance. It underscores the profound gravity of Judah's spiritual condition and the urgent need for the people to turn back to God.

Verse Breakdown

  • "Therefore go thou, and read in the roll, which thou hast written from my mouth": This opening clause establishes the direct, imperative divine command issued to Baruch, underscoring his vital role as the obedient and authorized messenger. The "roll" (Hebrew: megillah) is the tangible embodiment of God's revelation, meticulously transcribed by Baruch. The profoundly significant phrase "from my mouth" unequivocally asserts the divine origin and absolute authority of the message, clearly distinguishing it from any human opinion, political agenda, or personal interpretation. It is God's own authoritative word, not merely Jeremiah's, that is to be proclaimed.
  • "the words of the LORD in the ears of the people in the LORD'S house upon the fasting day": This segment precisely specifies the content, the intended audience, the sacred location, and the strategic timing of the proclamation. "The words of the LORD" emphatically reiterate the divine authorship and inherent power of the message. Reading "in the ears" signifies an audible, public, and direct declaration, ensuring that the message is heard by all present, leaving no room for ignorance. The "LORD'S house" (the Temple) provides a sacred, central, and highly visible venue, while "the fasting day" ensures a large, attentive, and potentially receptive audience gathered for communal spiritual purposes, maximizing the message's impact.
  • "and also thou shalt read them in the ears of all Judah that come out of their cities": This final clause significantly broadens the scope of the audience, indicating that the message was not intended solely for the residents of Jerusalem but for the entire populace of Judah who would travel to the capital for the solemn fast day. This demonstrates God's expansive desire for His warning and gracious call to repentance to reach the entire nation, ensuring that no one could claim ignorance or lack of opportunity to hear and respond. It highlights the comprehensive and inclusive nature of God's outreach to His covenant people.

Literary Devices

Jeremiah 36:6 is rich with impactful literary devices that amplify its message. The most prominent is Direct Discourse, as God's command is conveyed directly to Baruch, lending immediate and undeniable authority and urgency to the instruction. The phrase "from my mouth" functions as a powerful form of Divine Attribution, unequivocally asserting the divine origin of the message and elevating its status beyond mere human prophecy to the very word of God Himself. The repeated phrase "in the ears of the people" and "in the ears of all Judah" serves as a potent form of Emphasis through repetition, highlighting the critical importance of audible, public proclamation and widespread dissemination. The strategic choice of "the LORD'S house" and "the fasting day" as the setting creates a strong sense of Symbolism and Irony. The Temple, a sacred place of worship and covenant, ironically becomes the stage for a message of impending judgment due to covenant breaking, while a day of fasting, traditionally meant for humility and repentance, becomes the final, crucial opportunity for the nation to hear the very words that might prompt that repentance. This stark contrast powerfully underscores the gravity of Judah's spiritual condition and God's persistent, yet ultimately rejected, grace.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 36:6 profoundly encapsulates the enduring theological truth that God actively and persistently communicates with humanity, driven by His desire for their repentance, restoration, and ultimate well-being. The divine imperative for His word to be publicly read underscores God's unwavering commitment to ensuring His message is heard, even when it is a message of stern judgment. This reflects both His perfect justice, which demands accountability for sin, and His boundless mercy, which continually extends a path to reconciliation. The act of meticulously writing and then publicly reading the scroll emphasizes the tangible, enduring, and authoritative nature of God's word, which stands as a faithful witness against disobedience but also as a luminous guide for life. It serves as a potent reminder that God's truth is not meant to be hidden or exclusive but is intended for broad dissemination, calling all people to a decisive response of faith and obedience.

REFLECTION AND APPLICATION

Jeremiah 36:6 offers profound and timeless lessons for contemporary believers, challenging us to re-evaluate our relationship with God's revealed truth. It highlights the non-negotiable authority, inherent power, and transformative potential of God's Word. Just as Baruch was explicitly commanded to read words that came "from my mouth," so too are we called to recognize that the Bible is not merely human literature or ancient wisdom, but the divinely inspired, living, and active word of God, fully capable of transforming individual lives and societies. This passage compels us to honestly examine our own posture towards God's truth: Do we listen attentively with open hearts and minds? Do we allow it to deeply penetrate our "ears" and shape our innermost being? Furthermore, Baruch's unwavering, faithful obedience in a perilous and hostile environment serves as a powerful and convicting model for us today. In a world that is often indifferent or even overtly hostile to biblical truth, are we willing to be courageous conduits for God's message, proclaiming it publicly and personally, even when it is unpopular, challenging, or involves significant personal cost? Finally, the strategic choice of a "fasting day" in "the LORD'S house" reminds us of the profound importance of corporate worship and designated times of spiritual focus. These are not merely traditions or rituals but vital opportunities for God's word to be heard, for hearts to be softened, and for genuine repentance, spiritual renewal, and revival to occur within the community of faith and extend outward to the world.

Questions for Reflection

  • How does recognizing the divine origin of the message ("from my mouth") deepen your understanding of the Bible's authority and its practical application in your daily life?
  • In what specific ways are you, like Baruch, called to be a faithful and courageous messenger of God's truth within your personal sphere of influence, even when it's challenging?
  • What significance do communal gatherings for worship, spiritual instruction, and focused spiritual disciplines (like a "fasting day") hold for the effective proclamation and receptive hearing of God's Word in the church and society today?

FAQ

Why was Jeremiah unable to go to the Temple himself, necessitating Baruch's role?

Answer: Jeremiah 36:5 states, "I am shut up; I cannot go into the house of the LORD." The precise reason for Jeremiah being "shut up" (Hebrew: atsur, meaning restrained, confined, or hindered) is not explicitly detailed in the text. Biblical scholars propose several plausible explanations: it could have been a literal imprisonment or house arrest due to his unpopular and politically provocative prophecies (Jeremiah 32:2-3), a divine prohibition for a specific purpose, or perhaps a state of ritual impurity that temporarily prevented him from entering the sacred Temple precincts. Regardless of the exact cause, his inability to personally enter the Temple underscored the urgency and danger inherent in the situation, making Baruch's courageous willingness to serve as his proxy all the more significant and demonstrating the critical importance of the divine message being delivered to the people.

What was the purpose of reading the scroll on a "fasting day"?

Answer: The strategic choice of a "fasting day" for the public reading of the scroll was highly intentional and served multiple crucial purposes. Firstly, such days were typically declared by the king or religious authorities in times of national crisis, drawing a large congregation of people from both Jerusalem and the surrounding cities to the Temple for communal prayer, lament, and repentance (Joel 2:15-17). This ensured the maximum possible audience for God's urgent message. Secondly, a fasting day was inherently associated with humility, introspection, and a solemn seeking of God's favor, making the people potentially more receptive and spiritually prepared to hear a message of warning and a call to repentance. God's explicit intention was that they would "present their supplication before the LORD, and shall return every one from his evil way" (Jeremiah 36:7). It was, therefore, an exceptionally opportune moment to deliver a solemn, weighty, and urgent divine word.

CHRIST-CENTERED FULFILLMENT

Jeremiah 36:6, with its profound emphasis on the public proclamation of God's "words" directly "from my mouth," finds its ultimate and glorious fulfillment in the person and redemptive work of Jesus Christ. He is the Incarnate Word (John 1:14), the very embodiment of God's self-revelation, who came not merely to declare the Father's will through a written scroll, but through His very life, His authoritative teachings, and His atoning death. Just as Baruch was commissioned to read the words of the LORD in the Temple courts, Jesus Himself taught extensively and powerfully within the Temple precincts (Luke 19:47), boldly proclaiming the advent of the kingdom of God and calling all people to radical repentance. The setting of the "fasting day," intended to draw people into a posture of humility and repentance before God, profoundly foreshadows Christ's ultimate and perfect sacrifice on the cross, which provides the true and only means for humanity to "return every one from his evil way" and find complete forgiveness and reconciliation with God (Acts 3:19). While Baruch's message was written on a physical scroll that could be defiantly burned by a rebellious king, the Word made flesh, Jesus Christ, cannot be extinguished or silenced. His eternal message, empowered by His Spirit and faithfully recorded in the New Testament, continues to be proclaimed "in the ears of all" nations, fulfilling the universal scope of God's desire for all Judah and beyond to hear and respond to His saving grace (Matthew 28:19-20). He is the ultimate messenger, the very message itself, and the one through whom God truly speaks and sovereignly saves.

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Commentary on Jeremiah 36 verses 1–8

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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