TRV
Translation
King James Version
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.
Complete Jewish Bible
Barukh the son of Neriyah obeyed everything Yirmeyahu the prophet ordered him to do, reading the words of ADONAI from the scroll in ADONAI's house.
Berean Standard Bible
So Baruch son of Neriah did everything that Jeremiah the prophet had commanded him. In the house of the LORD he read the words of the LORD from the scroll.
American Standard Version
And Baruch the son of Neriah did according to all that Jeremiah the prophet commanded him, reading in the book the words of Jehovah in Jehovah’s house.
World English Bible Messianic
Baruch the son of Neriah did according to all that Jeremiah the prophet commanded him, reading in the book the LORD’s words in the LORD’s house.
Geneva Bible (1599)
So Baruch the sonne of Neriah did according vnto all, that Ieremiah the Prophet commanded him, reading in the booke the wordes of the Lord in the Lords House.
Young's Literal Translation
And Baruch son of Neriah doth according to all that Jeremiah the prophet commanded him, to read in the book the words of Jehovah in the house of Jehovah.
See also
In the KJVVerse 19,851 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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SUMMARY
Jeremiah 36:8 profoundly illustrates the unwavering obedience of Baruch, the son of Neriah, as he faithfully executes the prophet Jeremiah's divine commission. This pivotal moment describes Baruch publicly reading the authoritative words of the LORD from a scroll within the sacred confines of the Jerusalem Temple, making God's urgent message of impending judgment and a compassionate call to repentance accessible to the assembled multitude. This act underscores the supreme authority of God's revealed word and highlights the indispensable role of those who courageously and faithfully proclaim it, even in the face of widespread spiritual apathy and political opposition.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 36:8 masterfully employs several literary devices to amplify its profound message. The most prominent is Characterization, particularly of Baruch, whose immediate and complete obedience to Jeremiah's command serves as a powerful model of faithfulness. This is not merely a narrative detail but a theological statement about the nature of true service to God in challenging times. The Symbolism of the "book" or scroll is highly significant; it represents the tangible, written Word of God, imbued with divine authority and truth, serving as the physical embodiment of God's communication to humanity. Its public reading in "the LORD's house" further emphasizes the Symbolism of the Temple as the designated locus for divine encounter and revelation, even when that revelation is one of impending judgment. The deliberate Repetition of "the LORD" (twice) within the concise verse powerfully underscores the divine origin and ultimate authority behind the entire event—it is God's message, delivered in God's designated place, for God's purposes. Furthermore, the very act of public proclamation serves as Foreshadowing of the nation's subsequent response, setting the stage for the dramatic narrative where the word of the LORD is defiantly rejected by the king, leading inexorably to the fulfillment of the very judgments proclaimed.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 36:8 stands as a powerful theological statement about the enduring authority, necessity, and public nature of God's revealed Word. Baruch's faithful act highlights that God's truth is not meant to be concealed but openly proclaimed, even when its message is challenging, unpopular, or confronts societal norms. It underscores the vital role of intermediaries—prophets, scribes, and by extension, all believers—in transmitting divine truth to a world desperately in need of hearing it. The public reading in the Temple emphasizes that God's Word is intended to confront, instruct, and call to repentance within the community of faith, holding both individuals and nations accountable to His righteous standards. This event vividly illustrates God's persistent grace and patience in providing opportunities for His people to turn back to Him, even on the brink of imminent judgment, demonstrating His profound desire for their restoration and forgiveness.
REFLECTION AND APPLICATION
Baruch's courageous and obedient act in Jeremiah 36:8 provides a timeless and compelling model for believers across generations. In a world often resistant to divine truth and prone to spiritual apathy, we are called to be faithful stewards of God's Word, not only through diligent personal study and meditation but also through courageous proclamation. Like Baruch, who faced potential opposition from a hostile king and a spiritually complacent nation, we must cultivate the spiritual fortitude to proclaim God's truth, whether through our spoken words, our consistent actions, or the very testimony of our lives. This verse serves as a profound reminder that the true power resides not in our eloquence, influence, or persuasive abilities, but in the inherent authority and transformative power of "the words of the LORD." Our sacred task is to faithfully deliver the message, trusting God to work through it, even when the immediate response is rejection or hostility. It challenges us to consider where and how we are "reading in the book the words of the LORD" in our own spheres of influence, making His truth accessible, impactful, and undeniably present.
Questions for Reflection
FAQ
Who was Baruch and why was his role important in this passage?
Answer: Baruch, whose name means "blessed," was the faithful scribe, trusted companion, and close confidant of the prophet Jeremiah. His role in Jeremiah 36:8 is critically important because he served as the direct, obedient instrument through whom God's urgent prophetic message was publicly delivered. Jeremiah, being unable to go to the Temple himself due to confinement Jeremiah 36:5, entrusted Baruch with the dangerous and vital task of copying and then reading the scroll containing God's words of judgment and call to repentance. Baruch's obedience, courage, and faithfulness in fulfilling this commission highlight the indispensable importance of those who diligently preserve, transmit, and proclaim God's truth, even when it is unpopular, inconvenient, or carries personal risk. He was not merely a copyist but an active, courageous participant in God's redemptive plan, ensuring the divine message reached the ears of the people it was intended for.
Why was the message read specifically "in the LORD'S house"?
Answer: The "LORD's house" refers to the Temple in Jerusalem, which was the spiritual, religious, and national center for the people of Judah. Reading the scroll there was strategically and spiritually significant for several compelling reasons. Firstly, it ensured the widest possible audience, as many people would gather at the Temple, especially during a national fast Jeremiah 36:9. Secondly, proclaiming God's words in His own sacred dwelling imbued the message with immense divine authority and solemnity, underscoring its divine origin and the covenant relationship between God and His people. It was a direct, inescapable confrontation within the very heart of their religious and national life, making it clear that God was speaking to them in their most sacred space, concerning their spiritual and national destiny, before it was too late.
What was the ultimate purpose of reading these prophecies publicly?
Answer: The ultimate and profoundly merciful purpose of reading these prophecies publicly, as explicitly stated by God Himself through Jeremiah in Jeremiah 36:3, was to call the people of Judah to a genuine and national repentance. God declared, "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." It was a final, compassionate warning before the full weight of divine judgment—specifically the Babylonian invasion and exile—fell upon them. The public proclamation was an act of divine mercy, offering one last, desperate opportunity for the nation to humble themselves, turn from their wickedness, and avert the impending disaster.
CHRIST-CENTERED FULFILLMENT
Jeremiah 36:8, depicting Baruch's faithful proclamation of the written word of the LORD from a scroll, finds its ultimate and most profound Christ-centered fulfillment in Jesus, who is the Living Word of God. While Baruch read "the words of the LORD" from a tangible document, Jesus Himself is the complete, perfect, and ultimate revelation of God, the Word made flesh who dwelt among us. The Old Testament prophecies, including those dictated by Jeremiah, consistently pointed forward to the coming Messiah, and Jesus Himself affirmed that all things written about Him in the Law of Moses and the Prophets and the Psalms must be fulfilled. Just as Baruch's reading was a desperate call to repentance and a warning of judgment, Jesus's earthly ministry was a direct and personal call for humanity to turn from sin and embrace the Kingdom of God. He is the ultimate prophet, priest, and king, embodying the very essence of God's message of salvation. In Him, God's "words" are not merely spoken or written, but incarnated, offering not just a warning of judgment but the definitive path to forgiveness, reconciliation, and eternal life, for in these last days God has spoken to us by His Son, through whom all things were made and sustained, as described in the profound opening of John 1:1-3.