When Michaiah the son of Gemariah, the son of Shaphan, had heard out of the book all the words of the LORD,
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EXPOSITORY (ENGLISH BIBLE)When Michaiah the son of Gemariah . . .—Gemariah himself was, as we find in the next verse, not one of the listeners, but took his place with the other princes, in the “scribe’s chamber,” probably used as a council-room, in the king’s palace. It seems obvious from Michaiah’s relation to him that his purpose in reporting Baruch’s discourse was not unfriendly. Probably it was part of a preconcerted plan, arranged between the prophet and his friends, that he should report it, and so give an opening for bringing Baruch into the presence of the king and his counsellors, as they sat in what we may call their council-chamber.Jeremiah 36:11-15. When Michaiah, the son of Shaphan, had heard, &c. — Shaphan’s family were all great men at court: see note on Jeremiah 26:24; he went down into the king’s house, &c. — It is uncertain whether this Michaiah went to make this relation to the princes, who sat in the secretary’s chamber, as a piece of news only, or out of a malicious design to accuse the prophet and Baruch, as persons guilty of a seditious practice, in what they had done. Then Michaiah declared unto them all the words that he had heard — That is, the substance of all the words, &c.; for none can imagine that a hearer could remember every word. Therefore all the princes sent Jehudi, &c. — That is, all the princes who at that time sat there in council sent a messenger with a command to Baruch to appear before them, and to bring the roll which he had read in the ears of the people. And they said, Sit down now and read it. So Baruch read it — The courage of Baruch is admirable; he was now before the council, in the king’s house; the substance of the prophecies was, to threaten heavy judgments to the king, and court, and all the people; and the king, as appears by all history, was of a vindictive spirit, and a persecutor of God’s prophets; and yet Baruch is not afraid, but reads the prophecy in their ears.Jeremiah 36:12 tidings, as soon as the reading was over, of the nature of the prophet's words, and the effect produced by them upon the people.
Gemariah—distinct from the Gemariah, son of Hilkiah, in Jer 29:3.
Shaphan—the same person as in 2Ki 22:3.
scribe—secretary of state, or he who presided over the public records.
higher court—that of the priests, the court of the people being lower (2Ch 4:9).
new gate—(Jer 26:10). The east gate.Jeremiah 36:12 shows: the son seems to be a more religious man than the father, unless he was placed as a spy, to hear and see what he could: however, when he
had heard out of the book all the words of the Lord: which were spoken by the Lord to Jeremiah, and which Baruch read out of the book he had written in his hearing; for it is a vain conceit of Abarbinel, that Micaiah did not hear these words from the mouth of Baruch reading, but out of the book which he looked into; for then it would have been said, which he had "seen" or "read" out of the book, and not "heard".When Michaiah the son of Gemariah, the son of Shaphan, had heard out of the book all the words of the LORD,
EXEGETICAL (ORIGINAL LANGUAGES)11. when Micaiah … had heard] As it was in the chamber of Micaiah’s father that Baruch had been allowed to read the roll, Gemariah, engaged at the moment at a council of the princes in another room, would naturally be desirous of learning as soon as might be the particulars of what had occurred.Jeremiah 36:7 : "Perhaps their supplication will fall down before the Lord, and they will return each one from his wicked way; for great is the wrath and the anger which the Lord hath expressed concerning this people." Baruch, who is mentioned so early as Jeremiah 32:12. as the attendant of the prophet, was, according to the passage now before us, his amanuensis, and executed his commissions. אני עצוּר, according to Jeremiah 33:1 and Jeremiah 39:15, might mean, "I am in prison;" but this does not accord with the request of the princes, Jeremiah 36:19, that Jeremiah should hide himself. Moreover, עצוּר does not mean "seized, captus," but "stopped, restrained, hindered;" see on Nehemiah 6:10. The cause of hindrance is not mentioned, as being away from the purpose of the narrative. "To read in the roll in the ears of the people," i.e., to read to the people out of the book. בּיום צום does not mean "on any fast-day whatever," but, "on the fast-day." The article is omitted because there was no need for defining the fast-day more exactly. The special fast-day mentioned in Jeremiah 36:9 is intended. 'תּפּל תּחנּתם וגו, "their supplication will fall down before the Lord," i.e., reach unto God, as if it were laid before His feet. נפל is transferred from the posture of the suppliant - his falling down before God - to his supplication. Hence, in Hiphil, to make the supplication fall down before the Lord is equivalent to laying the request at His feet; Jeremiah 38:26; Jeremiah 42:9; Daniel 9:18, Daniel 9:20. If the supplication actually comes before God, it is also heard and finds success. This success is pointed out in 'וישׁבוּ וגו, "that they may repent." If man, in a repentant spirit, supplicates God for grace, God grants him power for conversion. But the return of the people from their wicked way is indispensable, because the wrath which God has expressed concerning it is great, i.e., because God has threatened a heavy judgment of wrath.
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