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Commentary on Jeremiah 36 verses 9–19
It should seem that Baruch had been frequently reading out of the book, to all companies that would give him the hearing, before the most solemn reading of it altogether which is here spoken of; for the directions were given about it in the fourth year of Jehoiakim, whereas this was done in the fifth year, Jer 36:9. But some think that the writing of the book fairly over took up so much time that it was another year ere it was perfected; and yet perhaps it might not be past a month or two; he might begin in the latter end of the fourth year and finish it in the beginning of the fifth, for thee ninth month refers to the computation of the year in general, not to the year of that reign. Now observe here, 1. The government appointed a public fast to be religiously observed (Jer 36:9), on account either of the distress they were brought into by the army of the Chaldeans or of the want of rain (Jer 14:1): They proclaimed a fast to the people; whether the king and princes or the priests, ordered this fast, is not certain; but it was plain that God by his providence called them aloud to it. Note, Great shows of piety and devotion may be found even among those who, though they keep up these forms of godliness, are strangers and enemies to the power of it. But what will such hypocritical services avail? Fasting, without reforming and turning away from sin, will never turn away the judgments of God, Jon 3:10. Notwithstanding this fast, God proceeded in his controversy with this people. 2. Baruch repeated Jeremiah's sermons publicly in the house of the Lord, on the fast-day. He stood in a chamber that belonged to Gemariah, and out of a window, or balcony, read to the people that were in the court, Jer 36:10. Note, When we are speaking to God we must be willing to hear from him; and therefore, on days of fasting and prayer, it is requisite that the word be read and preached. Hearken unto me, that God may hearken unto you. Jdg 9:7. For our help in suing out mercy and grace, it is proper that we should be told of sin and duty. 3. An account was brought of this to the princes that attended the court and were now together in the secretary's office, here called the scribe's chamber, Jer 36:12. It should seem, though the princes had called the people to meet in the house of God, to fact, and pray, and hear the word, they did not think fit to attend there themselves, which was a sign that it was not from a principle of true devotion, but merely for fashion sake, that they proclaimed this fast. We are willing to hope that it was not with a bad design, to bring Jeremiah into trouble for his preaching, but with a good design, to bring the princes into trouble for their sins, that Michaiah informed the princes of what Baruch had read; for his father Gemariah so far countenanced Baruch as to lend him his chamber to read out of. Michaiah finds the princes sitting in the scribe's chamber, and tells them they had better have been where he had been, hearing a good sermon in the temple, which he gives them the heads of. Note, When we have heard some good word that has affected and edified us we should be ready to communicate it to others that did not hear it, for their edification. Out of the abundance of the heart the mouth speaks. 4. Baruch is sent for, and is ordered to sit down among them and read it all over again to them (Jer 36:14, Jer 36:15), which he readily did, not complaining that he was weary with his public work and therefore desiring to be excused, nor upbraiding the princes with their being absent from the temple, where they might have heard it when he read it there. Note, God's ministers must become all things to all men, if by any means they may gain some, must comply with them in circumstances, that they may secure the substance. St. Paul preached privately to those of reputation, Gal 2:2. 5. The princes were for the present much affected with the word that was read to them, Jer 36:16. Observe, They heard all the words they did not interrupt him, but very patiently attended to the reading of the whole book; for otherwise how could they form a competent judgment of it? And, when they had heard all, they were afraid, were all afraid, one as well as another; like Felix, who trembled at Paul's reasonings. The reproofs were just, the threatenings terrible, and the predictions now in a fair way to be fulfilled; so that, laying all together, they were in a great consternation. We are not told what impressions this reading of the roll made upon the people (Jer 36:10), but the princes were put into a fright by it, and (as some read it) looked one upon another, not knowing what to say. They were all convinced that it was worthy to be regarded, but none of them had courage to second it, only they agreed to tell the king of all these words; and, if he think fit to give credit to them, they will, otherwise not, no, though it were to prevent the ruin of the nation. And yet at the same time they knew the king's mind so far that they advised Baruch and Jeremiah to hide themselves (Jer 36:19) and to shift as they could for their own safety, expecting no other than that the king, instead of being convinced, would be exasperated. Note, It is common for sinners, under convictions, to endeavour to shake them off, by shifting off the prosecution of them to other persons, as these princes here, or to another more convenient season, as Felix. 6. They asked Baruch a trifling question, How he wrote all these words (v. 17), as if they suspected there was something extraordinary in it; but Baruch gives them a plain answer, that there was nothing but what was common in the manner of the writing - Jeremiah dictated and he wrote, Jer 36:18. But thus it is common for those who would avoid the convictions of the word of God to start needless questions about the way and manner of the inspiration of it.
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SUMMARY
Jeremiah 36:9 precisely dates a pivotal event in Judah's history: the proclamation of a national fast in the fifth year of King Jehoiakim's reign, in the ninth month. This public assembly, drawing people from Jerusalem and surrounding cities, served as a collective act of humility before the LORD, ostensibly in response to the dire prophecies of judgment that Jeremiah had been delivering, which were soon to be read aloud from a scroll. The verse sets the stage for a dramatic confrontation between God's persistent warnings and the stubborn resistance of Judah's leadership and many of its people, highlighting the critical juncture at which Judah stood.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 36:9 employs several literary devices to enhance its impact and underscore its significance. The precise Chronological Detail ("fifth year of Jehoiakim... in the ninth month") grounds the prophetic narrative in specific historical reality, lending credibility and urgency to the events. This specificity also creates a sense of impending doom for the informed reader, who knows the historical trajectory of Jehoiakim's reign and Judah's ultimate fall. The Public Proclamation of a fast, involving "all the people," emphasizes the communal nature of the nation's spiritual state, whether in genuine repentance or superficial ritual. There is a profound element of Irony present, as this outward act of piety—a fast "before the LORD"—is called by a king and leadership who are largely unrepentant and will soon demonstrate their utter contempt for God's word by burning the very scroll meant to call them to repentance. This stark contrast between outward religious observance and inward spiritual rebellion is a recurring and tragic theme in prophetic literature, highlighting the superficiality of Judah's devotion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 36:9, while seemingly a simple historical notation, carries profound theological weight. It illustrates God's persistent grace and patience, even with a rebellious people. The very call for a fast, prompted by the dire prophecies of judgment, represents a divine invitation to repentance, a final opportunity for Judah to turn back to the LORD and avert catastrophe. This reflects God's character as one who desires not the death of the wicked but that they turn from their way and live, as powerfully articulated in Ezekiel 33:11. The tragic failure of this fast to elicit genuine, widespread repentance, as evidenced by Jehoiakim's subsequent actions, underscores the reality of human stubbornness and the profound consequences of rejecting God's word. It highlights the crucial distinction between outward religious ritual and true inward transformation, a theme echoed throughout the prophets, emphasizing that God looks upon the heart, not merely external acts.
REFLECTION AND APPLICATION
Jeremiah 36:9 serves as a potent reminder of the critical importance of heeding divine warnings and engaging in genuine spiritual discipline. For the people of Judah, this fast was a moment of decision, an opportunity to humble themselves and embrace the path of repentance. For us today, the narrative surrounding this verse challenges us to examine the authenticity of our own spiritual practices. Are our acts of worship, prayer, or fasting mere outward rituals, or do they flow from a heart genuinely surrendered to God and responsive to His word? The call for a national fast in a time of crisis highlights the power and necessity of corporate prayer and repentance when facing societal or personal challenges. It reminds us that God is sovereign over history and that He graciously offers opportunities for turning back to Him, even when judgment looms. Our response to His warnings, whether delivered through Scripture, faithful preaching, or providential circumstances, determines our spiritual trajectory and the depth of our relationship with Him.
Questions for Reflection
FAQ
Why did they proclaim a fast in the fifth year of Jehoiakim?
Answer: The fast was proclaimed in response to a period of intense national distress and anxiety. Historically, this was around 605/604 BC, a time when the Babylonian Empire was rapidly rising to dominance, having decisively defeated Egypt at the Battle of Carchemish. Nebuchadnezzar's forces had begun to assert control over Judah, and there were likely ongoing droughts and famines as well. Such national fasts were customary in ancient Israel during times of calamity, war, or impending judgment, as a means of collectively humbling themselves before God and seeking His mercy and intervention. This particular fast also served as the opportune moment for Baruch, Jeremiah's scribe, to read Jeremiah's scroll of prophecies to the assembled populace, as commanded by God in Jeremiah 36:3.
Who was King Jehoiakim and what was his significance?
Answer: Jehoiakim was the son of the righteous King Josiah and reigned over Judah from 609-598 BC. He was installed as king by Pharaoh Neco II of Egypt after Josiah's death, as recorded in 2 Kings 23:34. Unlike his father, Jehoiakim was a wicked and oppressive ruler who "did that which was evil in the sight of the LORD," a sobering assessment found in 2 Kings 23:37. He was known for his defiance of God's prophets, particularly Jeremiah, and his ultimate act of rebellion was burning the scroll containing Jeremiah's prophecies, as vividly described in Jeremiah 36:23-24. His reign marked a significant period of spiritual decline and political instability, leading directly to Judah's subjugation by Babylon.
What happened immediately after this fast was proclaimed?
Answer: Immediately following the proclamation of the fast, Baruch, Jeremiah's scribe, went to the temple and read the scroll containing all of Jeremiah's prophecies to the assembled people, as detailed in Jeremiah 36:10. This public reading was a crucial moment in God's persistent attempt to call Judah to repentance. The scroll was subsequently read to the king's officials, who were deeply disturbed by its contents, and then to King Jehoiakim himself. Tragically, Jehoiakim defiantly cut up and burned the scroll, illustrating his utter contempt for God's word and sealing his own and Judah's fate, as recorded in Jeremiah 36:21-24.
CHRIST-CENTERED FULFILLMENT
Jeremiah 36:9, with its depiction of a national fast called in a time of crisis and impending judgment, powerfully foreshadows the ultimate spiritual crisis and the divine response found in Jesus Christ. The fast in Judah, though an outward act of humility "before the LORD," ultimately failed to bring about the genuine, heart-deep repentance needed to avert judgment. This failure highlights the inherent inability of human effort and ritual to truly reconcile humanity with a holy God. It points to the profound need for a new covenant, where God's law is written not on perishable scrolls but on transformed hearts, as prophesied in Jeremiah 31:31-34. Jesus Christ is the fulfillment of this need. He is the ultimate "fast" for humanity, the Lamb of God whose sacrifice on the cross provides the true and lasting atonement for sin that no ritual fast could ever achieve, as proclaimed by John the Baptist in John 1:29. Through His perfect life, atoning death, and glorious resurrection, Christ inaugurated the new covenant, making possible genuine repentance and a transformed heart by the power of the Holy Spirit (Hebrews 9:11-14). The call to "fast before the LORD" in Jeremiah finds its ultimate spiritual reality in turning to Christ, who alone can reconcile us to God and grant us true forgiveness and eternal life, as Peter preached in Acts 2:38.