Jeremiah 36:16

Jer 36:16 Now it came to pass, when they had heard all the words, they were afraid both one and other, and said unto Baruch, We will surely tell the king of all these words.

Ver. 16. They were afraid, both one and other,] {a} Expavescunt et sese mutuo respiciunt; they were afraid, and looked one upon another, being much distracted at this new and unexpected occurrence; neither wist they at first what to do, being affected after a sort, and smitten with the weightiness of the business.

We will surely tell the king.] They durst do no otherwise; for if these things should have come to the king’s ear, and they not first tell him, they might come into the danger of his displeasure.

{a} Alter alterum intuentes vel alloquentes. - Piscat.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jer 36:16-19. When they heard all the words — It is hardly to be imagined that all these counsellors would sit still till they had heard all the prophecies read which Jeremiah had uttered for the last twenty-two years; but all signifies many, or, the substance of all his prophecies. They were afraid both one and other — That is, they were all of them afraid. The judgments denounced were so terrible as to make the ears of them that heard them tingle. Jeremiah had now been above twenty years a prophet to this people, and doubtless had been in great esteem for eighteen years of that time, while Josiah was alive, and they could not but observe that his prophecies had been often accomplished. They were, therefore, it seems, afraid that they should see these fulfilled also. And they asked Baruch, saying, Tell us now, How didst thou write all these words? — This seemed a reasonable question, considering they were the substance of what he had been prophesying for so many years. The matter seemed strange to the princes, the prophets not being used to study and write their discourses, but to preach them extempore. Baruch answered, He pronounced all these words, and I wrote them, &c. — This could not but add to the princes’ fear that these prophecies would be accomplished, for they must needs conceive that, without a special influence of God, it would have been a thing impossible that Jeremiah should have called to mind all that he had spoken at sundry times for so many years. Then said the princes unto Baruch, Go hide thee, thou and Jeremiah — They thought it their duty to acquaint the king with the matter, and yet were unwilling that Jeremiah and Baruch should feel the effects of his displeasure.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

The godly were afraid, seeing God so offended, and the wicked were astonied for the horror of the punishment.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

afraid, both one and other--Hebrew, "fear-stricken," they turned to one another (compare Gen 42:28). This showed, on their part, hesitancy, and some degree of fear of God, but not enough to make them willing to sacrifice the favor of an earthly king. We will surely tell the king--not the language of threatening but implying that the matter is of such moment that the king ought to be made acquainted with it, so as to seek some remedy against the divine anger.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

We see that there was some regard for religion in the princes, for they submitted to hear, and respectfully received the Prophet’s servant. Had Jeremiah himself come, he would, no doubt, have been received as God’s Prophet, as such honor was given to his servant, that the princes ordered him to be seated, which was certainly a favor. It hence appears that they were not profane despisers of God. Then follows another thing, — that they were moved with fear Then as to the king’s counsellors, we see that they were in such a state of mind, that they readily listened to, and dreaded the threatenings of God. But it was a fear that no doubt soon vanished; and what he says, that they feared each as to his neighbor, was a sign of a change; for he who fears as he ought, thinks of himself, and examines himself before God; but when the mind wavers, eyery one looks to another. It was then a sign of repentance not real and genuine, so to fear as to look to one another, for they ought, each of them, to look to God, that they might from an inward consciousness acknowledge their sins, and thus flee to the true remedy.

It follows, that they said, Declaring we shall declare to the king, etc. We hence learn, that their fear was such, that they did not yet wish to offend the king. They then referred the matter to him, being anxious to gratify him. This is the religion of the court, even so to fear God as not to lose favor, but on the contrary, so to perform one’s duty, as not to be liable to the charge of not being sufficiently attentive and devoted to the king’s interest. In short, the Prophet thus represents to us, as in a glass, the religion of the king’s counsellors, and shews to us at the same time that their minds were corrupted by ambition, and that ambition so prevailed, that they paid more regard to a mortal king than to the only true King of heaven.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(16) They were afraid both one and other . . .—The words indicate a conflict of feelings. They were alarmed for themselves and their country as they heard, with at least a partial faith, the woes that were threatened as impending. They were alarmed also for the safety of the prophet and the scribe who had the boldness to utter those woes. They have no hostile purpose in communicating what they had heard to the king, but the matter had come to their official knowledge, and they had no alternative but to report it (Lev_5:1; Pro_29:24).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

16. they turned in fear one toward another] lit. they trembled every one to his neighbour, i.e. they looked at each other and trembled.

unto Baruch] omit with LXX.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Now it came to pass, when they had heard all the words,.... In the roll or book read by Baruch; they heard them read patiently, which was what the king afterwards would not do:

they were afraid both one and another; both good and bad; for there were some of both sorts among them: or, "a man to his friend" (r); they looked at one another, and knew not what to say to each other, as men amazed and astonished; they trembled at what they heard, the threatenings were so terrible, and the calamity threatened so great; and they consulted together what they should do with this roll, or what course they should take to avert the threatened vengeance, and particularly whether they should acquaint the king with it or not; and which they thought the safest and most prudent part to do:

and said unto Baruch, we will surely tell the king of all these words; this they said, not to terrify Baruch, or out of any ill will to him; but partly for their own security, lest they should incur the king's displeasure, should he come to the knowledge of it any other way; and chiefly hoping it might have some effect upon him, to cause a reformation; though of this they were dubious, and rather feared it would exasperate him; and therefore desired that Baruch and Jeremiah would hide themselves, Jer 36:19; this was the sense of some of them, of those that were good men among them, and wished things were otherwise than they were.

(r) "vir ad socium suum", Montanus; "ad proximum suum", Vatablus; "ad amicum suum", Pagninus; "erga socium suum", Schmidt.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

They were afraid both one and other - literally, “they trembled each to his neighbor,” i. e., they showed their alarm by their looks and gestures one to another. They felt that what he had so consistently prophesied for a period of 23 years would in all probability be fulfilled.

We will surely tell - Rather, We must tell the king. It was their official duty.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

It is hardly to be imagined that all these counsellors should sit still till they had heard all Jeremiah’s prophecies for twenty-two years read, but all signifies many, or the sense and substance of all the prophecies. They were all of them afraid: Jeremiah had now been above twenty years a prophet to this people, and doubtless in great esteem for eighteen years of it, while Josiah was alive, and one whose prophecies they could not but observe had been oft accomplished; therefore they could not but be afraid that they should see these words also fulfilled, and took themselves bound in duty to acquaint the king with them. Some, if not all, of these probably had been great men in Josiah’s time, which was but four or five years before, and from him sucked in some good and religious principles, which begat some awe of God in them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

16. They were afraid — Literally, they trembled each to his fellow. They showed the alarm with which these words filled their minds. This was due, not to the novelty of the predictions, as with many of them they must have been acquainted, but to the solemnity of the occasion, the gravity of the subject-matter, the earnestness of the scribe himself, and the cumulative force of the predictions.

We will surely tell — Rather, we must tell. These matters, so important, we may not hide from the king.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

They were afraid both one and other; rather, they turned shudderingly one to another. Such an announcement as Jeremiah"s at such a serious crisis startled them by its boldness. We may infer that the prophet had for some time, by Divine command, kept his sombre anticipations in the background. We will surely tell the king; rather, we have to tell the king. Friendly feeling would have prompted them to hush up the affair, (see Jer_27:20, Jer_27:21) but duty forbade.

Vers. 16-18. The mystery of inspiration.

I THE NATURAL DESIRE TO SOLVE IT.

1. This has its root in mere curiosity. A desire to know for the sake of knowing laudable enough in itself, but in danger of passing into irreverence and idle speculation. Religious movements and supernatural phenomena have excited this wonder in all ages. Religion interests many as a problem, where it is refused attention or respect as a law.

2. This is increased by the attraction of the forbidden and unlawful. An anticipation of the "profane and vain babblings, and oppositions of science the knowledge falsely so called," against which Timothy is warned. (1Ti_6:20; cf. Col_2:8, Col_2:18, Col_2:19) The sin of Simon Magus was analogous.

3. It is also increased by the natural mind"s intolerance of mystery. There are multitudes who would willingly inquire how a miracle may be wrought, who have no desire to learn why. It is humiliating to our natural pride to realize that there are so many things in the universe we cannot explain. The authority which the supernatural lends to the doctrines and revelations of religion is resented.

II HOW IT IS SATISFIED.

1. The direction of their questioning. They asked concerning the mechanical process the manner, etc., of the prophet, apparently unconscious that the real problem lay behind all that. "Did the prophet stammer whilst the inspiration was upon him? Was his manner wild or strange?" Now, we know that the manner of the person receiving Divine inspiration may be perfectly indistinguishable from that of those who are under ordinary human conditions. But they fell into the error of supposing that, when that was determined, the solution of the problem would be advanced.

2. Where it ended. There is no further curiosity; they remain at arm"s length from the kernel of the whole question. The moral conditions of it are of no concern to them. Theirs is the radical carelessness with respect to religion as such which characterizes the carnal mind. Their inquiries ended just where they ought to have begun; just as those of many nowadays lingerers or loiterers in the perch, who never enter into the temple. Conscience could answer much that curiosity leaves untouched. The deep necessity of God communion for every man and nation to which it witnesses, is what the whole process of revelation presupposes. God will not leave man alone. His supernatural workings continually witness to his presence and authority. And man cannot do without God and his Word. M.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

It happened that

This phrase is used here to mark an important event in the story. If your language has a way for doing this, you could consider using it here.

when they heard

The word "they" refers to the officials.

all these words

the words that Baruch read aloud from the scroll

how did you come to write

"how did you write"

at Jeremiah's dictation

See how you translated this in Jeremiah 36:4.

dictated

Jeremiah spoke out loud so that Baruch could write down his words.

wrote them in ink

"used ink to write them"

ink

a dark liquid that is used for writing

Jeremiah, too

You may need to make this a complete sentence. AT: "Jeremiah should hide himself, too" (See: Ellipsis)

where you are

The word "you" refers to Baruch and Jeremiah and so is plural. (See: Forms of You)

translationWords

word

fear

Baruch

report

king

Jeremiah

scroll

know

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

“We will surely tell the king” Perhaps he will hear.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.