Jeremiah 36:9

KJV

¶ And it came to pass in the fifth year of Jehoiakim the son of Josiah king of Judah, in the ninth month, [that] they proclaimed a fast before the LORD to all the people in Jerusalem, and to all the people that came from the cities of Judah unto Jerusalem.

KJV (with Strong's)

And it came to pass in the fifth {H2549} year {H8141} of Jehoiakim {H3079} the son {H1121} of Josiah {H2977} king {H4428} of Judah {H3063}, in the ninth {H8671} month {H2320}, that they proclaimed {H7121} a fast {H6685} before {H6440} the LORD {H3068} to all the people {H5971} in Jerusalem {H3389}, and to all the people {H5971} that came {H935} from the cities {H5892} of Judah {H3063} unto Jerusalem {H3389}.

Complete Jewish Bible

A fast was proclaimed in the ninth month of the fifth year of Y'hoyakim the son of Yoshiyahu, king of Y'hudah, for all the people in Yerushalayim and all the people who came from the cities of Y'hudah to Yerushalayim.

Berean Standard Bible

Now in the ninth month of the fifth year of Jehoiakim son of Josiah king of Judah, a fast before the LORD was proclaimed to all the people of Jerusalem and all who had come there from the cities of Judah.

American Standard Version

Now it came to pass in the fifth year of Jehoiakim the son of Josiah, king of Judah, in the ninth month, that all the people in Jerusalem, and all the people that came from the cities of Judah unto Jerusalem, proclaimed a fast before Jehovah.

Commentary

### 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
* **Literary Context:** This verse immediately follows the divine command to Jeremiah to compile all his prophecies against Israel, Judah, and other nations into a scroll. God's explicit purpose for this scroll, as stated in [Jeremiah 36:3](/jeremiah/36-3 "Jeremiah 36:3 - Purpose of the Scroll"), was that the house of Judah might hear the evil God intended to bring upon them and "return every man from his evil way," so that He might forgive their iniquity and sin. Since Jeremiah was restricted from entering the temple, his faithful scribe Baruch was tasked with reading the scroll to the people, as detailed in [Jeremiah 36:5-8](/jeremiah/36-5 "Jeremiah 36:5-8 - Baruch Reads the Scroll"). Jeremiah 36:9 provides the specific occasion—a national fast—during which Baruch could fulfill this crucial charge, setting the scene for the dramatic events of the scroll's public reading and its subsequent defiant destruction by King Jehoiakim, a narrative that unfolds in [Jeremiah 36:10-26](/jeremiah/36-10 "Jeremiah 36:10-26 - Baruch Reads the Scroll to the Officials and Jehoiakim Burns It").
* **Historical & Cultural Context:** The "fifth year of Jehoiakim" places this event around 605/604 BC. Jehoiakim, who reigned from 609-598 BC, was installed as king by Pharaoh Neco II after the death of his righteous father, Josiah, as recorded in [2_kings/23-34](/2-kings/23-34 "2 Kings 23:34 - Jehoiakim Becomes King"). Unlike Josiah, Jehoiakim was a wicked king who "did that which was evil in the sight of the LORD, according to all that his fathers had done," a stark assessment found in [2_kings/23-37](/2-kings/23-37 "2 Kings 23:37 - Jehoiakim's Wicked Reign"). His reign was marked by spiritual decline, political instability, and a significant shift in regional power from Egypt to the ascendant Babylonian Empire, culminating in Nebuchadnezzar's first siege of Jerusalem in 605 BC, which made Judah a Babylonian vassal state. The "ninth month" (Chislev, roughly November-December) was a time when national fasts were often proclaimed in response to severe drought, military threats, or national calamities, reflecting a cultural practice of seeking divine intervention through collective humbling. This particular fast likely arose from the widespread anxiety following the Babylonian victory at Carchemish and their subsequent incursions into Judah, coupled with the ongoing drought and famine mentioned in Jeremiah's prophecies.
* **Key Themes:** This verse highlights several crucial themes within the book of Jeremiah and the broader biblical narrative. Firstly, it underscores the theme of **Divine Warning and Judgment**, as the fast was a direct response to the very prophecies of impending doom that Jeremiah had been proclaiming for years. Secondly, it touches upon the theme of **Human Stubbornness and Rejection of God's Word**, as the subsequent narrative in [Jeremiah 36:23-24](/jeremiah/36-23 "Jeremiah 36:23-24 - Jehoiakim Burns the Scroll") reveals the king's defiant burning of the scroll, illustrating Judah's persistent refusal to genuinely repent despite the clear warnings. Thirdly, it emphasizes the **Role of the Prophet** as God's faithful messenger, delivering an unpopular message even in the face of royal opposition and public indifference. Finally, the collective gathering for a fast, even if ultimately superficial for many, reflects the theme of **National Repentance and Plea for Mercy**, showcasing God's patient offer of a path to avert judgment, even at the eleventh hour, as seen in other biblical accounts like the repentance of Nineveh in [Jonah 3:5-10](/jonah/3-5 "Jonah 3:5-10 - Nineveh's Repentance").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **proclaimed (Hebrew, _qârâʼ'_):** Derived from H7121, this word signifies "to call out to," "to announce publicly," or "to summon." In this context, it denotes an official, public declaration, indicating that the fast was not a spontaneous, localized event but a formally organized national assembly. The use of "proclaimed" emphasizes the authoritative nature of the call for a fast, likely issued by the king or religious authorities, even if their hearts were not fully aligned with its spiritual purpose.
* **fast (Hebrew, _tsôwm'_):** From H6685, this term refers to a voluntary abstinence from food for spiritual purposes. In ancient Israel, fasts were typically accompanied by prayer, mourning, and a turning away from sin, often undertaken in times of national distress, impending judgment, or a deep desire for divine intervention. It was an outward expression of inner humility and a fervent seeking of God's face, intended to demonstrate contrition and earnest supplication.
* **before the LORD (Hebrew, _pânîym Yᵉhôvâh'_):** Composed of H6440 (_pânîym_, "face" or "presence") and H3068 (_Yᵉhôvâh_, the personal name of God, "the LORD"). This phrase is crucial as it elevates the fast from a mere civic or social gathering to a sacred religious act. It signifies that the fast was directed specifically towards God, acknowledging His sovereignty, seeking His attention, and appealing for His mercy. It implies a recognition, at least outwardly, that the nation's distress was ultimately a matter between them and their covenant God.

#### Verse Breakdown
* **"And it came to pass in the fifth year of Jehoiakim the son of Josiah king of Judah, in the ninth month,"**: This opening clause provides precise chronological and political markers for the event. The "fifth year of Jehoiakim" (c. 605/604 BC) places the event firmly within a period of escalating Babylonian threat and Jehoiakim's increasingly defiant and wicked rule. The mention of "Josiah king of Judah" serves as a stark contrast, reminding the reader of Jehoiakim's righteous father, whose reforms Judah had largely abandoned. The "ninth month" (Chislev, roughly November-December) specifies the time of year, often associated with cold weather and potential agricultural hardship, which could exacerbate national anxiety and prompt such a fast.
* **"that they proclaimed a fast before the LORD"**: This is the central action of the verse. The "they" likely refers to the king's court or religious authorities who initiated the fast. The act of proclaiming a "fast before the LORD" indicates a public, national spiritual discipline, ostensibly aimed at humbling the people and seeking God's intervention or mercy in a time of crisis. It implies a recognition that the nation's troubles were divinely ordained or permitted, and that divine favor was needed to avert further calamity.
* **"to all the people in Jerusalem, and to all the people that came from the cities of Judah unto Jerusalem."**: This final clause highlights the widespread nature and significant scope of the fast. It was not a localized event but a national gathering, drawing participants from the capital city and the surrounding towns and villages of Judah. This mass assembly provided the ideal opportunity for Baruch to read Jeremiah's scroll to a broad audience, underscoring the urgency and importance of the divine message being delivered to the entire nation.

#### 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](/ezekiel/33-11 "Ezekiel 33:11 - God Desires Repentance"). 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.

* [Joel 2:12](/joel/2-12 "Joel 2:12-14 - Genuine Repentance and Hope")
* [Jonah 3:5](/jonah/3-5 "Jonah 3:5-10 - Nineveh's Fast and Repentance")
* [Isaiah 58:3](/isaiah/58-3 "Isaiah 58:3-7 - True Fasting")

### 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
* **What is the difference between an outward religious ritual and genuine, heart-felt repentance, and how does Jeremiah 36:9 illustrate this distinction?**
* **In what ways might we, individually or corporately, be tempted to engage in "fasting before the LORD" without truly humbling our hearts or turning from our evil ways?**
* **How does the historical context of Jehoiakim's reign and the impending Babylonian threat inform our understanding of God's patience and His desire for His people to return to Him?**

### 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](/jeremiah/36-3 "Jeremiah 36:3 - Purpose of the Scroll").

**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](/2-kings/23-34 "2 Kings 23:34 - Jehoiakim Becomes King"). 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](/2-kings/23-37 "2 Kings 23:37 - Jehoiakim's Wicked Reign"). 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](/jeremiah/36-23-24 "Jeremiah 36:23-24 - Jehoiakim Burns the Scroll"). 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](/jeremiah/36-10 "Jeremiah 36:10 - Baruch Reads the Scroll"). 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](/jeremiah/36-21-24 "Jeremiah 36:21-24 - The King Burns the Scroll").

### 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](/jeremiah/31-31-34 "Jeremiah 31:31-34 - The New Covenant"). 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](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). 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](/hebrews/9-11-14 "Hebrews 9:11-14 - Christ's Superior Sacrifice")). 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](/acts/2-38 "Acts 2:38 - Repentance and Baptism").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Chronicles 20:3

And Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah.

Esther 4:16

Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day: I also and my maidens will fast likewise; and so will I go in unto the king, which [is] not according to the law: and if I perish, I perish.

Jonah 3:5

¶ So the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them.

Jeremiah 36:22

Now the king sat in the winterhouse in the ninth month: and [there was a fire] on the hearth burning before him.

Jeremiah 36:1

¶ 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,

Isaiah 58:1

¶ Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins.

Isaiah 58:3

¶ Wherefore have we fasted, [say they], and thou seest not? [wherefore] have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours.