Jeremiah 36:8 – Jeremiah 36:11-13

Jeremiah 36:8

Jeremiah 36:8

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.

8. Et fecit Baruch filius Neriae secundum omnia quae praeceperat ei Jeremias Propheta, legendo in libro sermones Jehovae in domo Jehovae.

Here the promptitude of Baruch is commended, for he did not disobey God’s Prophet, but willingly undertook the office deputed to him. His office, as we have said, was not without danger. As then his message was by no means popular, but on the contrary very disagreeable, hence is seen the devotedness of Baruch. He made no refusal, for he knew that this burden was laid on him for some purpose. Jeremiah then says, that he did as he had been commanded, and read in the Temple the words of Jehovah He calls them a little farther on the words of Jeremiah, but the same thing is meant; for as God is, as it were, represented by his ministers, so he often transfers to them what belongs peculiarly to himself. (Romans 2:16; 16:25; 2 Timothy 2:8) That is called the doctrine of Jeremiah, which yet, properly speaking, has no other author but God. So Paul called that Gospel, of which he was the preacher and witness, his Gospel; and yet he himself had not devised the Gospel, but had received it from Christ, and faithfully delivered it as from his hand.

Note 103. I render this verse as follows, — 8. And Baruch, the son of Neriah, did according to all that Jeremiah the prophet commanded him, in order to read in the book the words of Jehovah in the house of Jehovah. What Jeremiah had commanded Baruch was to take a roll and to write the words from his mouth: this Baruch did, and for this purpose, that he might read the words (as the Targum has it) in the Lord’s house. — Ed.

We ought, therefore, to notice this mode of speaking, which occurs everywhere in Scripture, — the same thing is ascribed to God and to his servants. Thus we find what may seem strange, — the Apostles are said to forgive sins, they are spoken of as bringing salvation; but the reason is, because they were ministers of God’s grace, and exhorted men in Christ’s name to be reconciled to God. They then absolved, because they were the testifiers of absolution. So also the words which God dictated to his servant were called the words of Jeremiah; yet, properly speaking, they were not the words of man, for they did not proceed from a mortal man, but from the only true God. It follows —

Jeremiah 36:9-10

Jeremiah 36:9-10

9. 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.

9. Et fuit anno quinto Jehoiakim filii Josiae regis Jehudah, mense nono, indixerunt jejunium coram Jehova toti populo (qui erat, subaudiendum est) Jerosolymae, et toti populo qui venerunt ex urbibus Jehudah Jerosolymam:

10. Then read Baruch in the book the words of Jeremiah in the house of the LORD, in the chamber of Gemariah the son of Shaphan the scribe, in the higher court, at the entry of the new gate of the LORD’S house, in the ears of all the people.

10. Et legit Baruch in libro sermones Jeremiae in domo Jehovae (hoc est, in Templo) in cubiculo Gamarliae filii Saphan scribae, in atrio superiori, in introitu (vel, ingressu) portae novae domus Jehovae (portae novae Templi) in auribus totius populi.

Here is added a fuller explanation; for the Prophet relates nothing new, but according to what is common in Hebrew he expresses at large what he had before briefly stated: for he had said, that Baruch read in the Temple the words of God as he had been commanded; but he now relates when and how this was done, even in the fifth year of Jehoiakim, and when a fast was proclaimed in the ninth month We now then see the design of this repetition, even to point out more clearly the time. He then says that the book was read and recited when a fast was proclaimed in the fifth year of Jehoiakim. The Jews, no doubt, knew that some grievous calamity was at hand, for this proclamation was extraordinary. And we know that when some calamity was apprehended, they usually betook themselves to this remedy, not that fasting in itself was pleasing to God, but because it was a symbol of humiliation, and it also prepared men for prayer. This custom did not creep in without reason, but God designed thus to habituate his people to repentance. When, therefore, God manifested some tokens of his displeasure, the Jews then thought it necessary, not only to seek forgiveness, but also to add fasting to their prayers, according to what we find in the second chapter of Joel as well as in other places. It was then a solemn confession of sin and guilt; for by fasting they acknowledged themselves to be exposed to God’s judgment, and also by sackcloth and ashes; for they were wont to throw aside their fine garments and to put on sackcloth, and also to scatter ashes on their heads, or to lie on the ground: and these were the filth as it were of the guilty: and in this state of debasement they sought pardon of God, thus acknowledging in the first place their own filthiness by these external symbols, and secondly, confessing before God and angels that they were worthy of death, and that no hope remained for them except God forgave them.

Note 104. The latter part of the verse is differently rendered in the Sept., Syr., and the Targ., and more consistently with the Hebrew, — — proclaim a fast before Jehovah did all the people in Jerusalem, and all the people that came from the cities into Jerusalem. It was a fast that the people proclaimed, and not the king, who was a very ungodly one. His conduct on this occasion proved his great impiety. — Ed.

As, then, Jeremiah writes here that there was a fast proclaimed, there is not the least doubt but that some tokens of God’s vengeance then appeared. And though Jehoiakim had provoked the King Nebuchadnezzar by refusing to pay tribute, yet the idea prevailed always among the Jews that nothing happened except through the just vengeance of God. As, then, they knew that they had to do with God, they thought that it behoved them to pacify him.

He afterwards adds, that a fast before Jehovah was proclaimed; not that it was meritorious, or that an expiation would thereby be done, as the Papists imagine, who think that they can redeem their sins by fastings, and hence they call them satisfactions; but the Prophet says that the fast was proclaimed before Jehovah, as an addition to prayer. As, then, it was a solemn meeting for prayer, fasting was, as it were, a part added to it, that they might by this external symbol more fully humble themselves before God, and at the same time testify their repentance. And he says that it was proclaimed to all the people who were at Jerusalem, and to the other Jews who came from other cities to the Temple to pray. And we hence conclude that fasting in itself is of no moment, but that it was an evidence of repentance, and therefore added to prayer. And Christ, having mentioned prayer, added fasting, (Matthew 17:21) not that fasting ought not to be separated from daily prayers; for we ought always to pray; but we are not to fast morning and evening; nay, we pray when our table is prepared for us and meat are set before us; and then when we dine and sup, we pray to God. But this is to be understood of more serious prayers, when, as we have said, God summons us, as it were, before his tribunal, and shews manifest tokens of his displeasure. And for this reason also, Paul, in 1 Corinthians 7:5, when bidding husbands to dwell with their wives, adds this,

“Except it may be for a time”

— for what purpose? even that they might give themselves wholly to prayer and fasting. We hence see that fasting was not an ordinary thing, but when required by some urgent necessity.

Then, this also is to be noticed, that the fast was proclaimed to the other Jews who had come to Jerusalem; for why was it necessary for them to come to Jerusalem, except humbly to supplicate God’s favor.

He says that the roll was then read in the Temple, in the chamber of Gemariah, the son of Shaphan the scribe The chambers, as we have before said, were annexed to the court of the priests; for the Levites were the guardians of the Temple; and every priest also, while performing his duty, remained in the Temple. As to Shaphan, he is called a scribe, not the king’s chancellor, who is afterwards called by the same name; for I regard him as being an actuary. For they called the scribes ספרים, sepharim; but sometimes by this name are meant the interpreters of the Law, and sometimes the actuaries, whose office it was to collect the prophecies, or who were engaged in collecting public acts. Then Gemariah, the son of Shaphan the scribe, had his chamber in the Temple; and he says, in the higher court Hence we conclude, according to what I have already said, that these chambers were parts of the court. And he adds, In the entrance of the new gate of the Temple Some think that this was the eastern gate, and that the greatest concourse of people was usually there. We hence see that Baruch boldly performed his duty in reading the roll, though the reading of it must have greatly exasperated the minds of the whole people. It follows, —

Jeremiah 36:11-13

Jeremiah 36:11-13

11. When Michaiah the son of Gemariah, the son of Shaphan, had heard out of the book all the words of the LORD,

11. Et audivit Michas filius Gamariae filii Saphan onmes sermones Jehovae de super libre (hoc est, ut recitabantur ex libre)

12. Then he went down into the king’s house, into the scribe’s chamber: and, lo, all the princes sat there, even Elishama the scribe, and Delaiah the son of Shemaiah, and Elnathan the son of Achbor, and Gemariah the son of Shaphan, and Zedekiah the son of Hananiah, and all the princes.

12. Et descendit in domum regis ad cubiculum scribae; et ecce illic omnes principes sedentes (hoc est, sedebant) Elisama scriba, et Dalaiah filius Semaiah, et Elnathan filius Achobor, et Gamarias filius Saphan, et Zedechias filius Chananiae, et omnes proceres;

13. Then Michaiah declared unto them all the words that he had heard, when Baruch read the book in the ears of the people.

13. Et nuntiavit (indicavit) ipsis Michas omnes sermones quos audierat cum legeret Baruch in libre (hoc est, recitaret ex libre) in auribus populi.

It is not known with what design this Michaiah came to the princes and the king’s counsellors, he may have been an informer, who intended to create ill-will to the Prophet, and to ingratiate himself with the princes, as courtiers usually do. If this was the case, we may learn from this example, that not all who hear are so teachable and ready to obey as to make proficiency in the knowledge of good and holy doctrine: we see that many patiently hear and give some evidence of docility, and yet cherish perverseness in their hearts, and afterwards calumniate what they have heard. Such may have been the character of Michaiah, spoken of here. But his case may have been different, — that being filled with wonder, he conveyed to the king’s counsellors what he deemed new and, as it were, incredible. I leave this without offering an opinion, for we have nothing certain on the subject.

It is said that he came into the king’s palace, where all the princes sat, and into the chamber of the scribe It is probable that this scribe was the king’s chancellor, with whom were all the princes of the court. Some he names, and then says, that they were all there, and that Michaiah read to them the words which he had heard from the mouth of Baruch when he read to the whole people.

Now it was not without the wonderful purpose of God that the king at length came to know what had passed in the Temple, in order that his perverseness against God might be detected, as we shall hereafter see. This messenger, indeed, was the means of bringing danger to Jeremiah as well as to his servant Baruch; but the Lord protected them. However, the impiety and the obstinacy of the king were discovered; for when they were all terrified, he despised God and became enraged against his Prophet. He burnt the book, and wished also to destroy its author. It now follows, —