Catholic Commentary
The Princes Hear the Scroll and Warn Baruch (Part 2)
19Then the princes said to Baruch, “You and Jeremiah go hide. Don’t let anyone know where you are.”
Jeremiah 36:19 records the princes' command to Baruch and Jeremiah to go into hiding to protect them from King Jehoiakim's expected violent retaliation after hearing the scroll's message. The princes, connected to earlier reformers and the prophetic tradition, make this decision as an act of moral courage and strategic protection, knowing from precedent that the king would seek to silence the prophet permanently.
Sometimes protecting the prophet is more faithful than broadcasting the message — the word survives only if its messengers do.
The anagogical sense directs us toward the indestructibility of God's word itself. Even as Baruch and Jeremiah are hidden in the flesh, the scroll cannot be hidden from history; Jehoiakim will burn it, but God commands Jeremiah to rewrite it — expanded — (Jer 36:28, 32). The word endures; the attempt to destroy it only multiplies it.
From a Catholic theological perspective, this verse illuminates the relationship between human authority, conscience, and the prophetic word. The princes occupy positions of political power under a king whose authority they are bound to serve — yet their conscience, formed by hearing the word of God, compels them to an act of protection that implicitly limits royal power. The Catechism of the Catholic Church teaches that "the citizen is obliged in conscience not to follow the directives of civil authorities when they are contrary to the demands of the moral order" (CCC 2242). These princes do not yet know that Jehoiakim will burn the scroll, but they anticipate that his response will be unjust, and they act in advance to mitigate it.
St. John Chrysostom, in his homilies on the courage required to shelter the righteous, frequently cites the principle that protecting a servant of God is itself a form of worship: "He who receives a prophet in the name of a prophet shall receive a prophet's reward" (Matt 10:41). The princes act within this logic.
Pope Benedict XVI, in Verbum Domini (2010), wrote that the word of God is never merely a private communication but always carries a social and ecclesial dimension — it is addressed to the community and demands a communal response (§ 51). The princes model precisely this: a corporate, discerning response to the proclaimed word. They do not each retreat privately; they deliberate together, speak as one voice, and act in solidarity to preserve the word's living vehicles.
Finally, the Catechism's teaching on the virtue of prudence (CCC 1806) — "right reason in action" — perfectly characterizes the princes' response: they do not act rashly or with false heroism, but with wise, measured care for human life in the service of a higher good.
Contemporary Catholics often face a quieter but no less real version of the princes' dilemma: when do we speak, and when do we shelter? In a culture that frequently marginalizes or mocks authentic Christian witness, the instinct may be either to over-expose (turning every moment into a confrontation) or to capitulate entirely. The princes offer a third way — active, prudent protection. They do not silence Baruch; they ensure he survives to speak again.
Concretely, this verse challenges Catholics who hold any position of institutional influence — educators, healthcare workers, lawyers, politicians — to consider whether their sphere of authority can be used not just for personal gain but to shield those who speak uncomfortable truths. It may look like defending a colleague who raises an ethical concern, protecting a young person whose faith is mocked, or simply refusing to reveal the name of someone whose orthodoxy has made them a target. The principle is ancient: preserve the prophet so the word endures.
Commentary
Verse-by-Verse Commentary
"Then the princes said to Baruch…" The identity of these princes matters enormously. The men gathered in Elishama the secretary's chamber (Jer 36:12) include Elnathan son of Achbor, Delaiah son of Shemaiah, and Gemariah son of Shaphan — figures with known family ties to earlier reformers and even to the prophetic circle itself. Gemariah's father Shaphan was the royal secretary who had read the Book of the Law to King Josiah (2 Kgs 22:10), sparking the great Josianic reform. These are therefore not disinterested bureaucrats; some of them carry a generational inheritance of fidelity to the Torah. Their collective speech signals a measured, corporate discernment — they have been genuinely shaken by what they heard ("they turned to one another in fear," v. 16) — and they respond with both political calculation and moral courage.
"You and Jeremiah go hide." The command is addressed to Baruch, the scribe and physical carrier of the scroll, but it encompasses Jeremiah as the oracle's source. The verb "go hide" (חָבֹא, ḥābô') carries an urgency that acknowledges real danger. The princes already suspect — rightly, as the narrative confirms — that Jehoiakim will react with violent displeasure. Their instruction implies they intend to report the scroll's contents to the king (v. 20) and are under no illusion about what will follow. They are not collaborators in suppression; they are buying time, attempting to preserve life while discharging their duty to bring the king news of import. This is a morally complex act: they will not suppress the word, but they will protect the messengers.
"Don't let anyone know where you are." The secrecy is strategic. In the ancient Near Eastern court, knowledge of a prophet's whereabouts gave the king the power to silence him permanently — as Jehoiakim had already demonstrated by having the prophet Uriah extradited from Egypt and executed (Jer 26:20–23). That grim precedent hangs over this verse. The princes know the pattern. Their warning is thus not timidity but prudent care for human life, a recognition that the prophetic word cannot outlive its prophet if the prophet is dead.
Typological and Spiritual Senses
On the typological level, this act of concealment anticipates the pattern of righteous persons sheltering God's chosen messengers in moments of persecution — a pattern that runs from the Egyptian midwives hiding Hebrew infants (Exod 1:17–21) to Obadiah concealing a hundred prophets in caves from Jezebel (1 Kgs 18:4), and ultimately pointing toward the Holy Family's flight into Egypt (Matt 2:13–15). In each case, God's providential word survives through the courageous hiddenness of those who carry it.