TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 36:1–8. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
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Summary
Jeremiah 36:7 encapsulates a profound moment of divine grace and urgent warning during the reign of King Jehoiakim. It expresses a hopeful possibility that the people of Judah might humble themselves in supplication before the Lord and genuinely turn from their wicked ways. This plea for repentance is presented as the only recourse to avert the "great anger and fury" that the Lord had definitively pronounced against them due to their persistent idolatry and disobedience. The verse underscores God's enduring patience and desire for His people's restoration, even in the face of impending judgment.
Context
Literary Context
Jeremiah 36 is a pivotal chapter within the prophetic book, marking a significant attempt by Jeremiah to communicate God's word to a defiant Judah. The preceding chapters detail Jeremiah's consistent messages of impending judgment due to the nation's idolatry and covenant unfaithfulness. Specifically, Jeremiah 36:1-3 records God's direct command to Jeremiah to compile all the prophecies spoken against Israel, Judah, and other nations since the days of Josiah into a scroll. This scroll was then dictated to Baruch, Jeremiah's scribe, and subsequently read publicly in the temple. Verse 7, therefore, articulates the explicit purpose behind this monumental undertaking: to provide a final, urgent opportunity for the people to repent and avoid the full brunt of God's righteous wrath. It serves as the theological rationale for the entire public reading event.
Historical & Cultural Context
The events of Jeremiah 36 unfold around 605-604 BC, during the reign of King Jehoiakim, a period characterized by political instability and spiritual apostasy. Judah was caught between the rising power of Babylon and the declining influence of Egypt. Jehoiakim, unlike his father Josiah, pursued policies that were hostile to Yahweh worship, promoting idolatry and persecuting prophets like Jeremiah. The public reading of the scroll occurred on a fast day, likely a time of national distress or mourning, which would have drawn a large crowd to the temple, making it an opportune moment for the divine message to reach a broad audience. Culturally, "supplication" (Hebrew: teḥinnâh) was a recognized form of earnest prayer, often accompanied by fasting and outward signs of humility, used when seeking divine favor or averting disaster. The concept of "returning from an evil way" (Hebrew: shûwb) was central to Israelite covenant theology, signifying a genuine turning from sin back to obedience to God's law.
Key Themes
Jeremiah 36:7 profoundly contributes to several overarching themes in the book of Jeremiah. Firstly, it highlights the theme of Divine Warning and Impending Judgment, emphasizing that God's pronouncements of wrath are not arbitrary but are a just response to persistent sin, as seen in Jeremiah 25:8-11. Secondly, it underscores God's Enduring Mercy and Call to Repentance, revealing that even in the face of severe judgment, God provides an opportunity for His people to turn back to Him, echoing the conditional promises found in 2 Chronicles 7:14. Lastly, the verse touches upon the theme of Human Responsibility and Response to God's Word. The efficacy of God's warning is contingent upon the people's willingness to "present their supplication" and "return from his evil way," demonstrating that divine action often intersects with human choice, a principle also seen in the narrative of Jonah and Nineveh.
Exposition and Analysis
Key Word Analysis
This word denotes graciousness; causatively, it refers to an earnest entreaty or plea for favor, grace, or mercy. It signifies a humble, often desperate, request for divine compassion, acknowledging one's unworthiness and dependence on God's unmerited favor. It is more than a general prayer; it's a specific, heartfelt appeal for God to relent or intervene graciously.
This primitive root means "to turn back" or "to turn away," transitively or intransitively. In this context, it carries the profound theological meaning of "repentance" – a decisive turning around from a previous course of action. It implies a change of direction, a cessation of evil practices, and a reorientation towards God's ways, signifying not just regret but a fundamental shift in behavior and allegiance.
This word literally means "heat." Figuratively, it refers to intense anger, indignation, or rage. It can also imply poison, from its feverish quality. In Jeremiah 36:7, it describes the intense, burning wrath of God, a righteous and fervent displeasure against the persistent sin and rebellion of His people, signifying the severe and destructive consequences of their unfaithfulness.
Verse Breakdown
"It may be they will present their supplication before the LORD,"
This clause introduces a hopeful, albeit conditional, possibility. The phrase "It may be" (perhaps implying "perhaps" or "perchance") suggests that the outcome is not predetermined but depends on the people's response. "Present their supplication" indicates a humble, earnest plea for mercy and favor, acknowledging God's sovereignty and their own desperate need. The act of presenting it "before the LORD" emphasizes the direct, personal nature of this appeal to God Himself.
"and will return every one from his evil way:"
This second part of the conditional statement specifies the necessary action for divine favor. "Return every one" highlights the individual responsibility and the comprehensive nature of the required change – it's not just a collective act but a personal commitment from each person. "From his evil way" defines the object of this turning: a departure from their sinful conduct, idolatrous practices, and disobedience to God's covenant. This signifies genuine repentance, a change in both heart and action.
"for great [is] the anger and the fury that the LORD hath pronounced against this people."
This final clause provides the urgent motivation for the preceding call to repentance. The conjunction "for" explains why supplication and repentance are so critical. The description of God's wrath as "great anger and fury" underscores its intensity and severity, conveying the dire consequences of their continued rebellion. The phrase "that the LORD hath pronounced" emphasizes the divine origin and certainty of this judgment; it is not a mere threat but a declared divine decree that will surely come to pass unless averted by genuine repentance.
Literary Devices
Jeremiah 36:7 employs several powerful literary devices. Conditional Clause is central, introduced by "It may be," which sets up a clear cause-and-effect relationship: repentance might avert judgment. This highlights divine mercy while maintaining human agency. Juxtaposition is evident in the contrast between the potential for "supplication" and "return from evil way" and the certainty of "great anger and fury." This stark contrast emphasizes the gravity of the situation and the urgency of the call. The phrase "great anger and fury" serves as Hyperbole or Intensification, underscoring the extreme nature of God's righteous wrath against Judah's deep-seated sin, designed to evoke fear and motivate immediate action. Finally, the verse expresses Divine Pathos, revealing God's lamenting desire for His people to turn back to Him, even as His justice demands judgment.
Theological and Thematic Connections
Jeremiah 36:7 is a profound theological statement on the nature of God's justice and mercy, and the critical role of human repentance. It reveals that while God is absolutely righteous in His judgment against sin, He is also infinitely patient and gracious, always providing a pathway for reconciliation. The "anger and fury" are not capricious but are the just consequences of covenant unfaithfulness and persistent evil. Yet, the very act of warning and offering a chance for "supplication" and "return" demonstrates God's profound desire for His people's salvation, preferring their repentance over their destruction. This tension between divine judgment and divine compassion is a hallmark of prophetic literature, emphasizing that God's warnings are often acts of grace designed to bring about a redemptive response.
Reflection and Application
Jeremiah 36:7 serves as a timeless reminder that God's warnings are not meant to condemn but to call us to a place of genuine repentance and restoration. In our own lives, we often face consequences for our choices, and this verse encourages us to view difficult circumstances or divine convictions as opportunities for course correction. When the "anger and fury" of God's righteous displeasure are evident, whether in personal conviction of sin or societal brokenness, our first response should be humble supplication and a decisive turning from our "evil way." This involves not just regret for past actions, but a fundamental reorientation of our lives towards God's will. It challenges us to examine our hearts and behaviors, asking if we are truly listening to God's warnings and responding with the humility and obedience He desires, or if we are hardening our hearts against His gracious call to return.
Questions for Reflection
FAQ
What does "It may be they will present their supplication" imply about God's will?
This phrase, "It may be" (Hebrew: ʾûlay), indicates a hopeful possibility rather than a certainty. It does not imply that God's will is uncertain, but rather that the outcome is contingent upon human response. God's ultimate desire is for His people to repent and live (Ezekiel 33:11), but He respects human free will. The warning of judgment is a genuine expression of His righteous anger against sin, yet His provision of a means to avert it through repentance highlights His enduring mercy and patience. It shows that God's pronouncements of judgment are not always absolute and irreversible, but can be conditional upon a change of heart and action by the people, as seen in the case of Nineveh in Jonah 3:10.
Christ-Centered Fulfillment
Jeremiah 36:7, with its urgent call to repentance and supplication in the face of divine wrath, finds its ultimate fulfillment and deepest meaning in Jesus Christ. The "great anger and fury" pronounced against sin is fully satisfied in Christ's atoning sacrifice on the cross. He became the propitiation for our sins (1 John 2:2), bearing the full brunt of God's righteous judgment that we deserved. Therefore, the call to "present their supplication before the LORD" and "return every one from his evil way" is now fundamentally a call to believe in and follow Jesus. Our "supplication" is offered through Christ, our great High Priest, who intercedes for us before the Father (Hebrews 7:25). The "return from his evil way" is the New Covenant repentance, empowered by the Holy Spirit, leading to a transformed life in Christ (Acts 3:19). Through Him, we receive not only forgiveness but also the power to walk in newness of life, escaping the wrath to come and entering into reconciliation with God (Romans 5:9). Thus, what was a conditional hope in Jeremiah becomes a certain reality for all who are in Christ.