John Calvin Commentary Jeremiah 36:9-10

"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. Then read Baruch in the book the words of Jeremiah in the house of Jehovah, in the chamber of Gemariah the son of Shaphan, the scribe, in the upper court, at the entry of the new gate of Jehovah`s house, in the ears of all the people." — Jeremiah 36:9-10 (ASV)

A fuller explanation is added here; for the Prophet relates nothing new, but, as is common in Hebrew, he expresses at length what he had previously stated briefly. For he had said that Baruch read the words of God in the Temple as he had been commanded; but he now relates when and how this was done: namely, in the fifth year of Jehoiakim, when a fast was proclaimed in the ninth month. We now see, then, the purpose of this repetition: to point out the time more clearly.

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 near, for this proclamation was extraordinary. And we know that when some calamity was apprehended, they usually resorted to this remedy—not because fasting in itself was pleasing to God, but because it was a symbol of humiliation, and it also prepared people for prayer.

This custom did not arise without reason, but God designed it to accustom His people to repentance. Therefore, when God manifested some signs of His displeasure, the Jews then thought it necessary not only to seek forgiveness but also to add fasting to their prayers, as we find in Joel chapter 2, as well as in other places.

It was, then, a solemn confession of sin and guilt. For by fasting, and also by sackcloth and ashes, they acknowledged themselves to be exposed to God’s judgment. They were accustomed to throw aside their fine garments and put on sackcloth, and also to scatter ashes on their heads or lie on the ground. These symbols represented, as it were, the defilement of the guilty.

In this state of debasement, they sought pardon from God, thus: first, acknowledging their own defilement by these external symbols; and second, confessing before God and angels that they were worthy of death and that no hope remained for them unless God forgave them.

Since, then, Jeremiah writes here that a fast was proclaimed, there is not the least doubt that some signs of God’s vengeance then appeared. And though Jehoiakim had provoked King Nebuchadnezzar by refusing to pay tribute, the idea always prevailed among the Jews that nothing happened except through the just vengeance of God. Since, then, they knew that they had to do with God, they thought that it was necessary for 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 accomplished, as the Papists imagine, who think that they can redeem their sins by fastings, and therefore call them satisfactions; but the Prophet says that the fast was proclaimed before Jehovah as an addition to prayer.

Since, then, it was a solemn meeting for prayer, fasting was, as it were, a part added to it, so that by this external symbol they might 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 therefore conclude that fasting in itself is of no importance, 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 to be separated from daily prayers, for we ought always to pray, but we are not to fast morning and evening. Indeed, we pray when our table is prepared for us and food is 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 shows manifest signs of His displeasure. And for this reason also, Paul, in 1 Corinthians 7:5, when instructing husbands to live with their wives, adds this:

“Except it may be for a time”

—for what purpose? So that they might give themselves wholly to prayer and fasting. We therefore see that fasting was not an ordinary thing, but was 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 to humbly 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 previously 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 for 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 this name sometimes refers to the interpreters of the Law, and sometimes to 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 it was in the higher court. Therefore, we conclude, as 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 largest gathering of people was usually there.

We therefore see that Baruch boldly performed his duty in reading the roll, though its reading must have greatly exasperated the minds of all the people.