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1In the fourth year of Jehoiakim the son of Josiah, king of Judah, this word came to Jeremiah from Yahweh, saying,
2“Take a scroll of a book, and write in it all the words that I have spoken to you against Israel, against Judah, and against all the nations, from the day I spoke to you, from the days of Josiah even to this day.
3It may be that the house of Judah will hear all the evil which I intend to do to them, that they may each return from his evil way; that I may forgive their iniquity and their sin.”
4Then Jeremiah called Baruch the son of Neriah; and Baruch wrote from the mouth of Jeremiah all Yahweh’s words, which he had spoken to him, on a scroll of a book.
5Jeremiah commanded Baruch, saying, “I am restricted. I can’t go into Yahweh’s house.
6Therefore you go, and read from the scroll which you have written from my mouth, Yahweh’s words, in the ears of the people in Yahweh’s house on the fast day. Also you shall read them in the ears of all Judah who come out of their cities.
7It may be they will present their supplication before Yahweh, and will each return from his evil way; for Yahweh has pronounced great anger and wrath against this people.”
8Baruch the son of Neriah did according to all that Jeremiah the prophet commanded him, reading in the book Yahweh’s words in Yahweh’s house.
9Now in the fifth year of Jehoiakim the son of Josiah, king of Judah, in the ninth month, all the people in Jerusalem and all the people who came from the cities of Judah to Jerusalem, proclaimed a fast before Yahweh.
10Then Baruch read the words of Jeremiah from the book in Yahweh’s house, in the room of Gemariah the son of Shaphan the scribe, in the upper court, at the entry of the new gate of Yahweh’s house, in the ears of all the people.
11When Micaiah the son of Gemariah, the son of Shaphan, had heard out of the book all Yahweh’s words,
12he went down into the king’s house, into the scribe’s room; and behold, all the princes were sitting there, Elishama the scribe, Delaiah the son of Shemaiah, Elnathan the son of Achbor, Gemariah the son of Shaphan, Zedekiah the son of Hananiah, and all the princes.
13Then Micaiah declared to them all the words that he had heard, when Baruch read the book in the ears of the people.
14Therefore all the princes sent Jehudi the son of Nethaniah, the son of Shelemiah, the son of Cushi, to Baruch, saying, “Take in your hand the scroll in which you have read in the ears of the people, and come.” So Baruch the son of Neriah took the scroll in his hand, and came to them.
15They said to him, “Sit down now, and read it in our hearing.” So Baruch read it in their hearing.
16Now when they had heard all the words, they turned in fear one toward another, and said to Baruch, “We will surely tell the king of all these words.”
17They asked Baruch, saying, “Tell us now, how did you write all these words at his mouth?”
18Then Baruch answered them, “He dictated all these words to me with his mouth, and I wrote them with ink in the book.”
19Then the princes said to Baruch, “You and Jeremiah go hide. Don’t let anyone know where you are.”
20They went in to the king into the court, but they had laid up the scroll in the room of Elishama the scribe. Then they told all the words in the hearing of the king.
21So the king sent Jehudi to get the scroll, and he took it out of the room of Elishama the scribe. Jehudi read it in the hearing of the king, and in the hearing of all the princes who stood beside the king.
22Now the king was sitting in the winter house in the ninth month, and there was a fire in the brazier burning before him.
23When Jehudi had read three or four columns, the king cut it with the penknife, and cast it into the fire that was in the brazier, until all the scroll was consumed in the fire that was in the brazier.
24The king and his servants who heard all these words were not afraid, and didn’t tear their garments.
25Moreover Elnathan and Delaiah and Gemariah had made intercession to the king that he would not burn the scroll; but he would not listen to them.
26The king commanded Jerahmeel the king’s son, and Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to arrest Baruch the scribe and Jeremiah the prophet; but Yahweh hid them.
27Then Yahweh’s word came to Jeremiah, after the king had burned the scroll, and the words which Baruch wrote at the mouth of Jeremiah, saying,
28“Take again another scroll, and write in it all the former words that were in the first scroll, which Jehoiakim the king of Judah has burned.
29Concerning Jehoiakim king of Judah you shall say, ‘Yahweh says: “You have burned this scroll, saying, ‘Why have you written therein, saying, “The king of Babylon will certainly come and destroy this land, and will cause to cease from there man and animal”?’”
30Therefore Yahweh says concerning Jehoiakim king of Judah: “He will have no one to sit on David’s throne. His dead body will be cast out in the day to the heat, and in the night to the frost.
31I will punish him, his offspring, and his servants for their iniquity. I will bring on them, on the inhabitants of Jerusalem, and on the men of Judah, all the evil that I have pronounced against them, but they didn’t listen.”’”
32Then Jeremiah took another scroll, and gave it to Baruch the scribe, the son of Neriah, who wrote therein from the mouth of Jeremiah all the words of the book which Jehoiakim king of Judah had burned in the fire; and many similar words were added to them.
The Reproach of the Solemn Assembly - Part 2
By David Wilkerson5.8K25:312CH 7:14PSA 119:105ISA 42:19JER 36:23ZEP 3:17MAT 7:15LUK 15:17In this sermon, Pastor Wilkinson calls on the congregation to come forward and seek deliverance and strength from the Holy Spirit. He emphasizes the importance of repentance and keeping one's focus on Jesus and the cross, rather than pursuing material prosperity. The pastor also addresses those who may feel spiritually weak or have backslidden, urging them to rekindle their passion for God. He warns against being blind or deaf to the condition of the church and encourages everyone to take on the burden of reproach for the sake of righteousness.
Governed by the Word of God 2 of 2
By David Wilkerson4.1K1:00:37Word Of GodJER 36:1In this sermon, the preacher expresses his concern about young ministers and people who preach without fully relying on the Word of God. He emphasizes the importance of preaching the whole counsel of God and not picking and choosing what to preach based on personal preferences. The preacher warns about the consequences of not knowing and relying on the Word of God, especially in times of judgment and crisis. He also criticizes prosperity preachers and their manipulation of masses of people, highlighting the need for a genuine understanding and application of the Word of God.
Pen Knife Christians
By David Wilkerson3.6K1:05:05JER 36:1In this sermon, the preacher begins by thanking those who have been working on a project to change the choir robes and carpets in the church. He then moves on to the main topic of the sermon, which is being governed by the word of God. The preacher emphasizes the importance of knowing and following the word of God in a world filled with false teachings and entertainment that comes from hell. He uses the story of Jeremiah 36 to illustrate the three types of hearers: passive, perturbed, and pen knife hearers. The preacher urges the congregation to be diligent in reading and studying the Bible to avoid being deceived by false doctrines and false prophets.
Daniel, a Role Model
By Leonard Ravenhill3.3K54:56DanielJER 9:1JER 36:1DAN 3:16MAT 24:14ACT 2:1REV 3:14REV 10:5In this sermon, the preacher discusses the importance of standing firm in one's faith, even in the face of persecution. He references the story of Shadrach, Meshach, and Abednego from the Bible, who refused to bow down to the golden image set up by King Nebuchadnezzar. The preacher also mentions the current persecution of young people in Russia and other countries for their faith. He emphasizes the need to treasure our time and live each day with a sense of urgency, as we never know when our time on earth will end.
Election
By C.H. Spurgeon3.2K58:25PRO 18:13ISA 8:20JER 36:23ROM 3:24ROM 11:42TI 2:152TI 3:16In this sermon, the preacher emphasizes the importance of turning Scripture into practical discourse under the influence of God's Spirit. He encourages the audience to set aside their prejudices and listen with an open mind. The sermon focuses on the doctrine of God's immutable love and the concept of God choosing individuals for salvation. The preacher aims to prove the truth of this doctrine and explore its effects and tendencies, addressing different positions and stations within the Church.
(Job: An Epic in Brokenness) 3. the Message of Elihu
By Roy Hession3.1K56:19BrokennessJOB 29:2JOB 30:1JOB 31:29JOB 32:7JER 36:2MAT 6:33ROM 6:23In this sermon, the preacher discusses the book of Job and its various chapters. He highlights how Job's friends were amazed and stopped speaking, allowing Job to finally have a chance to speak. Job expresses his innocence and his desire for God to speak. The preacher emphasizes that God speaks in two ways - through words and through pain and suffering. He concludes by emphasizing the importance of repentance and restoration in one's relationship with God.
(Guidelines) Preservation
By J. Vernon McGee2.9K02:02JER 36:23In this sermon, the preacher discusses one of the external proofs of the Bible's authenticity, which is its remarkable preservation throughout history. He mentions instances where the Bible was reduced to just one volume and even burned, yet it still exists today. The preacher highlights the antagonism towards the Bible, with current attempts to outlaw it in schools and other places. He also laments that the Bible is no longer the bestseller it once was, indicating a decline in its significance in contemporary society.
The Lord Tests the Righteous
By Zac Poonen2.3K1:01:07TestingJER 36:6JHN 6:66REV 3:19In this sermon, the speaker shares a personal experience of losing his sermon transcript and how he believes God allowed it to happen because the words were not strong enough. He then references the story of Jeremiah and how God instructed him to rewrite the scroll with even stronger words of judgment. The speaker also mentions another incident where Jesus' disciples were offended by his teachings and many of them withdrew. He compares this to the sifting of wheat and emphasizes the importance of repentance and the need for strong words of judgment in preaching the word of God.
(Through the Bible) Jeremiah 36-40
By Chuck Smith1.4K54:19JER 36:2MAT 11:15In this sermon, the speaker expresses his concern for those who reject God's truth and continue in their sinful ways. He emphasizes the importance of listening to God's warnings and turning away from sin. The speaker references the story of Getoliah and Johanan to illustrate the consequences of not heeding God's voice. He concludes by urging the listeners to have ears to hear and a heart that responds to the Lord, and he prays for God's blessings and guidance in their lives.
(Through the Bible) Jeremiah 41-45
By Chuck Smith1.3K1:20:50DEU 32:39JER 36:4In this sermon, the speaker emphasizes the importance of trusting in God's timing rather than relying on our own limited perspective. He shares personal experiences of feeling like God had missed His chance, only to later realize that God was working according to His eternal clock. The speaker warns of the impending judgment of God, as described in the Bible, and encourages listeners to pray and commit their lives to God in order to be part of the faithful remnant. He also cautions against being consumed by worldly pleasures and distractions, as they can prevent us from being prepared for the coming judgment.
The Reckless Penknife
By T. De Witt Talmage0PSA 119:105PRO 30:5ISA 40:8JER 36:23MAT 24:35JHN 1:1ROM 10:172TI 3:16HEB 4:12REV 22:18T. DeWitt Talmage preaches about the importance of honoring and respecting the Word of God, using the story of King Jehoiakim cutting up the scroll with his penknife as a cautionary tale. He emphasizes the impossibility of destroying the Word of God and the consequences of rejecting or altering it. Talmage challenges the audience to accept the Bible in its entirety, highlighting its divine wisdom and the futility of trying to undermine its authority. He warns against infidelity and the dangers of disregarding the Bible's teachings, urging listeners to embrace its truths and find solace and guidance in its promises.
Helpful Hints in the Study of God's Word
By George Mueller0Spiritual NourishmentMeditation on ScripturePSA 119:23PSA 119:81PRO 30:8ISA 26:9JER 36:8DAN 3:17JHN 16:131CO 10:112TI 3:16JAS 1:5George Mueller emphasizes the importance of meditation on God's Word as a means to nourish the inner man and strengthen prayer. He encourages believers to seek wisdom from God and to trust in His ability to provide guidance and understanding through the Scriptures. Mueller highlights that daily reading and meditation on both the Old and New Testaments is crucial for spiritual growth and understanding. He reminds us that the Holy Spirit is our teacher, helping us to grasp the truths of Scripture and apply them to our lives. Ultimately, he calls believers to find joy and nourishment in God's Word, which is essential for their spiritual well-being.
Jehoiakim Burns the Word of God
By C.I. Scofield0PSA 119:89JER 36:27JHN 10:352TI 3:162PE 3:16C.I. Scofield delivers a sermon on the indestructibility of the word of God and the relentless efforts of men throughout history to destroy it. The sermon reveals the inner reason behind this desire to eradicate God's word, which stems from the book's testimony against the pride and evil of the human heart. It emphasizes the unique enmity directed towards the Bible due to its claim of divine authority, leading to gradual attacks on its core teachings and truths by modern interpretations.
The Voice of Jeremiah (Continued) Iii
By T. Austin-Sparks0The Voice of GodSpiritual RebellionJER 36:23ACT 13:27T. Austin-Sparks emphasizes the enduring significance of the voices of the prophets, particularly through the story of Jeremiah's two rolls. He illustrates how the first roll, representing God's original message, was destroyed by King Jehoiakim, yet God spoke again through the second roll, underscoring that divine truth cannot be extinguished. The sermon warns against the consequences of rejecting God's revelations, as seen in the historical context of Israel and the Apostle Paul's experiences. Sparks highlights that neglecting God's voice leads to judgment, while the re-emergence of His message calls for repentance and acknowledgment. Ultimately, the sermon serves as a reminder that God's truth will always resurface, and our response to it determines our spiritual destiny.
The Bible: Inspired of God
By Lewis Sperry Chafer0EXO 34:272SA 23:2PSA 45:1PRO 30:6ISA 6:5JER 1:7JER 36:1ZEC 7:7MAT 8:17MAT 10:14JHN 8:47JHN 14:10JHN 16:12JHN 17:8JHN 17:171CO 2:42TI 3:16HEB 2:32PE 1:21JUD 1:17Lewis Sperry Chafer emphasizes the divine nature of the Bible as God's message to humanity, highlighting the unique inspiration of the Scriptures where human authors were directed by God to record His complete and connected thoughts without losing their individuality. He discusses various theories of inspiration including the Naturalistic, Partial, Gracious, and Verbal theories, with the Verbal theory asserting that the Bible, even to its very words, is inspired. Chafer points out the importance of recognizing the Bible's claim to be inspired in its very words, as supported by Christ's affirmation of the Old Testament and the provision for the New Testament's inspiration. He underscores that inspiration ensures the exact divine message is conveyed, aiming at inspired writings rather than inspired men, and upholding the infallibility of God's Word.
- Jamieson-Fausset-Brown
- John Gill
- Keil-Delitzsch
- Matthew Henry
- Tyndale
Introduction
BARUCH WRITES, AND READS PUBLICLY JEREMIAH'S PROPHECIES COLLECTED IN A VOLUME. THE ROLL IS BURNT BY JEHOIAKIM, AND WRITTEN AGAIN BY BARUCH AT JEREMIAH'S DICTATION. (Jer. 36:1-32) fourth year--The command to write the roll was given in the fourth year, but it was not read publicly till the fifth year. As Isaiah subjoined to his predictions a history of events confirming his prophecies (Isa. 36:1-22; Isa. 37:1-38; Isa. 38:1-22; Isa 39:1-8), so Jeremiah also in the thirty-seventh through forty-third chapters; but he prefaces his history with the narrative of an incident that occurred some time ago, showing that he, not only by word, but in writing, and that twice, had testified all that he about to state as having subsequently come to pass [GROTIUS]. At the end of Jehoiakim's third year, Nebuchadnezzar enrolled an army against Jerusalem and took it in the end of the fifth or beginning of the sixth year, carrying away captive Jehoiakim, Daniel, &c. Jehoiakim returned the same year, and for three years was tributary: then he withheld tribute. Nebuchadnezzar returned and took Jerusalem, and carried off Jehoiakim, who died on the road. This harmonizes this chapter with 2Ki. 24:1-20 and Dan. 1:1-21. See on Jer 22:19.
Verse 2
roll of a book--a book formed of prepared skins made into a roll. Compare "volume of the book," that is, the Pentateuch (Psa 40:7). It does not follow that his prophecies were not before committed to writing; what is implied is, they were now written together in one volume, so as to be read continuously to the Jews in the temple. against . . . nations-- (Jer 25:15, &c.). from . . . days of Josiah-- (Jer 25:3). From Josiah's thirteenth year (Jer 1:2).
Verse 3
hear--consider seriously. return . . . from . . . evil way-- (Jon 3:8).
Verse 4
all . . . words of . . . Lord--God specially suggesting what might otherwise have escaped his memory, and directing the choice of words, as well as the substance (Joh 14:26; Joh 16:13).
Verse 5
I am shut up--not in prison, for there is no account of his imprisonment under Jehoiakim, and Jer 36:19, Jer 36:26 are inconsistent with it: but, "I am prevented," namely, by some hindrance; or, through fear of the king, to whose anger Baruch was less exposed, as not being the author of the prophecy.
Verse 6
go--on the following year (Jer 36:9). fasting day--(See Jer 36:9). An extraordinary fast, in the ninth month (whereas the fast on the great day of atonement was on the tenth day of the seventh month, Lev 16:29; Lev 23:27-32), appointed to avert the impending calamity, when it was feared Nebuchadnezzar, having in the year before (that is, the fourth of Jehoiakim), smitten Pharaoh-necho at Carchemish, would attack Judea, as the ally of Egypt (Kg2 23:34-35). The fast was likely to be an occasion on which Jeremiah would find the Jews more softened, as well as a larger number of them met together.
Verse 7
present . . . supplication--literally, "supplication shall fall"; alluding to the prostrate attitude of the supplicants (Deu 9:25; Mat 26:39), as petitioners fall at the feet of a king in the East. So Hebrew, Jer 38:26; Dan 9:18, Margin.
Verse 9
they proclaimed . . . to all the people . . . to all, &c.--rather, "all the people . . . all the people proclaimed a fast" [MICHAELIS]. The chiefs appointed the fast by the wish of the people. In either version the ungodly king had no share in appointing the fast.
Verse 10
chamber--Baruch read from the window or balcony of the chamber looking into the court where the people were assembled. However, some of the chambers were large enough to contain a considerable number (Neh 13:5). Gemariah--distinct from the Gemariah, son of Hilkiah, in Jer 29:3. Shaphan--the same person as in Kg2 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 (Ch2 4:9). new gate-- (Jer 26:10). The east gate.
Verse 12
scribe's chamber--an apartment in the palace occupied by the secretary of state. princes--holding a counsel of state at the time. Elnathan--who had already been an instrument of evil in Jehoiakim's hand (Jer 26:22-23). Hananiah--the false prophet (Jer 28:10-17).
Verse 14
Jehudi--of a good family, as appears from his pedigree being given so fully, but in a subordinate position. come--Instead of requiring Baruch to come to them, they ought to have gone to the temple, and there professed their penitence. But pride forbade it [CALVIN].
Verse 16
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.
Verse 17
What they wished to know was, whether what Baruch had read to them was written by him from memory after hearing Jeremiah repeating his prophecies continuously, or accurately from the prophet's own dictation.
Verse 18
his mouth--Baruch replies it was by the oral dictation of the prophet; Jer 36:2 accords with this view, rather than with the notion that Jeremiah repeated his prophecies from manuscripts. ink--his specification of the "ink" implies: I added nothing save the hand, pen, and ink.
Verse 19
Showing that they were not altogether without better feelings (compare Jer 36:16, Jer 36:25).
Verse 20
chamber--There were chambers in the king's palace round the court or great hall, as in the temple (Jer 36:10). The roll was "laid up" there for safekeeping, with other public records.
Verse 21
sent Jehudi--Note how unbelievers flee from God, and yet seek Him through some kind of involuntary impulse [CALVIN]. Jehudi seems to have been the king's ready tool for evil.
Verse 22
winter house-- (Amo 3:15). ninth month--namely, of the religious year, that is, November or December. fire on . . . hearth--rather, the stove was burning before him. In the East neither chimneys nor ovens are used, but, in cold weather, a brazen vessel containing burning charcoal; when the wood has burned to embers, a cover is placed over the pot to make it retain the heat.
Verse 23
three or four leaves--not distinct leaves as in a book, but the consecutive spaces on the long roll in the shape of doors (whence the Hebrew name is derived), into which the writing is divided: as the books of Moses in the synagogue in the present day are written in a long parchment rolled round a stick, the writing divided into columns, like pages. pen-knife--the writer's knife with which the reed, used as a pen, was mended. "He" refers to the king (Jer 36:22). As often as Jehudi read three or four columns, the king cut asunder the part of the roll read; and so he treated the whole, until all the parts read consecutively were cut and burnt; Jer 36:24, "all these words," implies that the whole volume was read through, not merely the first three or four columns (Kg1 22:8).
Verse 24
The king and his "servants" were more hardened than the "princes" and councillors (see on Jer 36:12; Jer 36:14; Jer 36:16). Contrast the humble fear exhibited by Josiah at the reading of the law (Kg2 22:11).
Verse 25
(See on Jer 36:16). The "nevertheless" aggravates the king's sin; though God would have drawn him back through their intercession, he persisted: judicial blindness and reprobation!
Verse 26
Hammelech--not as Margin, "of the king." Jehoiakim at this time (the fifth year of his reign) had no grown-up son: Jeconiah, his successor, was then a boy of eleven (compare Kg2 23:36, with Kg2 24:8). hid them-- (Psa 31:20; Psa 83:3; Isa 26:20).
Verse 27
roll, and . . . words--that is, the roll of words.
Verse 28
all the former words--It is in vain that the ungodly resist the power of Jehovah: not one of His words shall fall to the ground (Mat 5:18; Act 9:5; Act 5:39).
Verse 29
say to Jehoiakim--not in person, as Jeremiah was "hidden" (Jer 36:26), but by the written word of prophecy. saying, Why--This is what the king had desired to be said to Jeremiah if he should be found; kings often dislike the truth to be told them.
Verse 30
He shall have none to sit upon the throne--fulfilled (Kg2 24:8, &c.; 2Ki. 25:1-30). He had successors, but not directly of his posterity, except his son Jeconiah, whose three months' reign is counted as nothing. Zedekiah was not the son, but the uncle of Jeconiah, and was raised to the throne in contempt of him and his father Jehoiakim (Jer 22:30). dead body . . . cast out-- (Jer 22:18-19). day . . . heat . . . night . . . frost--There are often these variations of temperature in the East between night and day (Gen 31:40).
Verse 32
added besides . . . many like words--Sinners gain nothing but additional punishment by setting aside the word of Jehovah. The law was similarly rewritten after the first tables had been broken owing to Israel's idolatry (Exo 32:19, Exo 34:1). Next: Jeremiah Chapter 37
Introduction
INTRODUCTION TO JEREMIAH 36 This chapter gives an account of an impious action of King Jehoiakim's burning the roll of Jeremiah's prophecies read unto him, and the consequence of it. The order to write this roll, the time when, the contents and use of it, are in Jer 36:1; the writing of it by Baruch, the order of the prophet to read it to the people on such a day, with the view he had in so doing, Jer 36:4; the reading of it by Baruch to the people first, Jer 36:8; then to the princes, being sent for by them, upon a report made to them, Jer 36:11; the king being acquainted with it, Jehudi was sent to fetch the roll, who read it to the king, Jer 36:16; who having heard part of it, burnt it, notwithstanding the intercession of some of his princes to the contrary, Jer 36:22; and who also ordered the apprehension of Jeremiah and Baruch, who could not be found, Jer 36:26; upon this a new roll is ordered to be written, Jer 36:27; which was done with some additions to it, respecting the destruction of the land, and the people in it, by the Chaldeans; and particularly the death of the king, and his want of burial, Jer 36:29.
Verse 1
And it came to pass in the fourth year of Jehoiakim the son of Josiah king of Judah,.... Eighteen years before the destruction of Jerusalem: that this word came unto Jeremiah from the Lord; the following order to write in a roll all his prophecies he had hitherto delivered: saying; as follows:
Verse 2
Take thee a roll of a book,.... A roll of parchment, which being wrote on, and rolled up, was called a book; but books, in those times, did not consist of leaves cut and stitched together, and bound up, as our books are, but sheets of parchments being written upon, were glued together, and then rolled up; hence such writings were called volumes; which name we still retain, and give to books, though the same practice is not used: and write therein all the words that I have spoken unto thee against Israel, and against Judah; for though Israel was carried captive before the times of Jeremiah, and his prophecies were chiefly directed against Judah; yet as there were some of the ten tribes mixed with them, they were included in these prophecies, and therefore mentioned: and against all the nations; such as Egypt, Edom, Ammon, and Moab, Jer 9:26; from the day that I spake unto thee, from the days of Josiah, even unto this day; that is, from the time the Lord called him to prophesy in his name, which was in, the thirteenth year of Josiah, who reigned one and thirty years; and this being the fourth year of Jehoiakim, it must be the three and twentieth year of his prophesying, and the a course of full two and twenty years; see Jer 1:2; now all the sermons, discourses, and prophecies, he had delivered out against one and another, during this time, must all be written in one roll or book, that that they might be read. Kimchi says their Rabbins (n) would have it that this roll was the book of the Lamentations, called by them "Megallah", or roll. (n) T. Bab. Moed Katon fol. 26. 1.
Verse 3
It may be that the house of Judah will hear all the evil which I purpose to do unto them,.... Not that there was any uncertainty in God as to the knowledge of future events, any more than a change in his purposes: he had purposed to bring evil upon them, which purpose would not be disannulled; and he knew that the Jews would not hearken to the prediction of it, or be concerned about it, and repent of their sins, and reform; but this method he was pleased to take, as being, humanly speaking, a probable one to awaken their attention, and which would leave them inexcusable: that they may return every man from his evil way; repent of it, and reform: that I may forgive their iniquity and their sin; by not inflicting on them the punishment and ruin threatened: where repentance is, remission of sin is likewise, and both are the gifts of divine grace, when spiritual and evangelical.
Verse 4
Then Jeremiah called Baruch the son of Neriah,.... One of his disciples, and whom he had before made use of in the purchase of a field of his uncle's son, and to whom he gave the evidence of the purchase, Jer 32:12; he was probably a better penman than the prophet, or a quicker writer; however, he thought proper, for quicker dispatch, to make use of him as his amanuensis: and Baruch wrote from the mouth of Jeremiah all the words of the Lord, which he had spoken unto him, upon a roll of a book; it seems that Jeremiah had not committed any of his prophecies to writing; and yet it cannot be thought that by the mere strength of memory he could repeat every discourse and prophecy he had delivered in the space of two and twenty years; wherefore it must be concluded, that that same Spirit, which first dictated the prophecies to him, brought them fresh to his memory; so that he could readily repeat them to Baruch, who took them down in writing on a roll of parchment.
Verse 5
And Jeremiah commanded Baruch, saying, I am shut up,.... In prison, according to Jarchi; but this is not likely, for then there would have been no occasion for an order to take him, Jer 36:26. Grotius thinks he was obliged by the king's order to stay at home; possibly he might be restrained by the Spirit of God, or had not freedom in his own mind to go abroad; there might be a restraint, an impulse upon his spirit, by the Spirit of God. Some think he was under some legal pollution, which made him unfit to go into the temple: for it follows: I cannot go into the house of the Lord: labouring either under some bodily infirmity, or ceremonial defilement, or was forbidden by the king. What was the true cause is not certain; but so it was, that either he was discharged, or disabled, or disqualified, from going into the house of God.
Verse 6
Therefore go thou, and read in the roll, which thou hast written from my mouth,.... The roll being finished, Baruch is ordered to read it, which was the end of writing it: and since the prophet could not go himself, he sends another in his room, to read the words of the Lord in the ears of the people, in the Lord's house, upon the fasting day; the day of atonement; the great fast, which was on the tenth day of the seventh month, in the fourth year of Jehoiakim; and so a different time of reading from that in Jer 36:9. This was a very proper time to read it in, when the people were fasting and humbling themselves before the Lord; though some think this was a fast proclaimed by Jehoiakim, to avert the vengeance threatened by the Chaldean army: and also thou shalt read them in the ears of all Judah that come out of their cities; to keep the feast of tabernacles; as they did five days after the fast, or day of atonement; and this seems to be the second reading of the roll enjoined.
Verse 7
It may be they will present their supplication before the Lord,.... Or, "perhaps their supplication will fall" (o); they will present it in an humble manner before him; alluding to the prostration of their bodies, and dejection of their countenances, in prayer: and will return every man from his evil way; not only pray for mercy, but repent of sin, and reform; without which mercy is not to be expected: for great is the anger and fury that the Lord hath pronounced against this people; a very sore judgment, no less than the utter destruction of their city, temple, and nation. (o) "forte, vel fortasse cadet deprecatio eorum", Piscator, Schmidt. So Pagninus, Montanus, &c.
Verse 8
And Baruch the son of Neriah did according to all that Jeremiah the prophet commanded him,.... Here follows Baruch's obedience to the prophet's commands; which he considered no doubt as the will of the Lord, who directed the prophet to give the orders he did; and which he punctually observed, in all respects, as to things, time, and place: reading in the book the words of the Lord in the Lord's house; the prophecies of Jeremiah, which came from the Lord, and which he had transcribed into a book from the mouth of the prophet; these he read before the people in the temple, a first, if not a second time, before the reading of it recorded in the following verses.
Verse 9
And it came to pass in the fifth year of Jehoiakim the son of Josiah king of Judah, in the ninth month,.... This was a different time of reading the book from the former, enjoined by the prophet, and performed by Baruch, Jer 36:6; that was on the tenth day of the seventh month, in the fourth year of Jehoiakim; this was in the fifth year of his reign, and in the ninth month of the year, a year and two months after the former, as it should seem; but Jehoiakim's fifth year beginning in the seventh month after the day of atonement, this ninth month is to be reckoned not from the beginning of his fifth year, but from the beginning of the ecclesiastical year in the spring; so that this was but two months after the former reading: that they proclaimed a fast before the Lord: this was not an ordinary fast, or a common annual one of divine appointment, which came in course, but an extraordinary one, upon some particular occasion. Some think it was on account of the dearth, drought, and famine in the land, Jer 14:1; and others, which seems most likely, take it to be on account of the calamity threatened the nation by the Chaldean army. This fast was not in course, but was proclaimed by the order of the king and his council; and it may be at the request of the people, at least they, greed and consented to it, and indeed are represented in the text as the proclaimers; for so the word "they" is explained in the following clause, which should be rendered, not to all the people, but even "all the people in Jerusalem" (p), and all the people that came from the cities of Judah unto Jerusalem: these proclaimed the fast; they applied to the government for one, or however obeyed the king's orders, and published and proclaimed a fast; not only the inhabitants of Jerusalem, but those who came from other cities on business, or for safety, or for worship. (p) "omnis populus Hierosolyma", Cocceius; "omnis populus in Hierosolyma", Schmidt.
Verse 10
Then read Baruch in the book the words of Jeremiah in the house of the Lord,.... The prophecies of Jeremiah he had taken from him in writing on a roll of parchment; these he read in the temple, in a part of it, after described: in the chamber of Gemariah the son of Shaphan the scribe; not a scribe of the law, or an officer of the temple, but the king's chancellor or secretary of state; for this is the title, not of Gemariah, who had a chamber in the temple here mentioned, in which Baruch read his roll, and was an officer there, but of Shaphan, as the accents show, and as his title runs elsewhere, Kg2 22:9; which chamber was in the higher court; it looked into it, which some say was the court of the priests; but into that Baruch, not being a priest, could not enter: rather, according to Dr. Lightfoot, it was the court of Israel, on the same ground with it, though parted from it, and divided from the court of the women by a wall, to which they went by an ascent of fifteen steps; so that it might with great propriety be called the higher court: at the entry of the new gate of the Lord's house; the eastern gate, as the Targum, Jarchi, and Kimchi, interpret it: here Baruch read his roll, in the ears of all the people; that were in the court; so that being in a chamber, he must read out of the chamber window, or in a balcony before it.
Verse 11
When Micaiah the son of Gemariah, the son of Shaphan,.... Who was present when Baruch read in the roll to the people in his father's chamber; but his father was absent, and was with the princes in the secretary's office at the same time, as Jer 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".
Verse 12
Then he went down into the king's house,.... The royal palace, which was not upon the mountain on which the temple stood, but lay lower, and therefore Micaiah is said to go down to it; with what design he went thither is not certain, whether out of ill will to Jeremiah and Baruch, or out of good will, being affected with what he had heard, and desirous that some steps might be taken by the government to prevent the calamities coming upon them, according to these prophecies; which latter seems most probable, since no charge or accusation is brought by him; and since his father, with others, to whom he gave the account afterwards, interceded with the king that the roll might not be burnt, Jer 36:25; however, immediately after he had heard the roll read, he went to the king's house: into the scribe's chamber; the secretary's office; formerly his grandfather Shaphan's, now Elishama's: and, lo, all the princes sat there; some of them are mentioned by name: even Elishama the scribe; or secretary; the prime minister, the principal secretary of state, and therefore named first, in whose chamber or office they were: and Delaiah the son of Shemaiah; who this person was, or his office, is not known; he is nowhere else made mention of; and who his father was is not certain: and Elnathan the son of Achbor; the same that Jehoiakim sent to Egypt to fetch Uriah from thence, Jer 26:22; and Gemariah the son of Shaphan: who was Micaiah's father, and in whose chamber Baruch read the roll: and Zedekiah the son of Hananiah; of this prince also no account is given elsewhere: and all the princes; the rest of them, who were either members of the great sanhedrim, or courtiers; it appears from hence that this court was very profane and irreligious; for though they had proclaimed a fast, to make a show of religion, or at the importunity of the people; yet they did not attend temple worship and service themselves, but were all together in the secretary's office, very probably about political affairs.
Verse 13
Then Micaiah declared all the words that he had heard,.... The sum and substance of them; for it cannot be thought that he should retain in his memory every word that he had heard; though, as it is very probable he was much struck and affected with what he had heard, he might remember and declare a great deal of it: when Baruch read the book in the ears of the people; and this he also declared, no doubt, that what he had heard, and then related, were read by Baruch out of a book; as is clear from the princes sending for Baruch, and ordering him to bring the roll along with him, as in Jer 36:14.
Verse 14
Therefore all the princes sent Jehudi,.... Who, according to Junius, was the king's apparitor: he is described by his descent, the son of Nethaniah, the son of Shelemiah, the son of Cushi; him the princes sent, being not one of their body, but a servant at court: to Baruch; who was very probably still in the temple, where Micaiah left him: saying, take in thine hand the roll wherein thou hast read in the ears of the people, and come; that is, to the king's palace, to the secretary's office, where they were, and bring the roll along with him he had been reading to the people, and of which Micaiah had given them some account; and which had such an effect upon them, as to make them desirous of hearing it themselves; so Baruch the son of Neriah took the roll in his hand, and came unto them; which showed great boldness and intrepidity in him, to go at once, without any hesitation, to court, and appear before the princes with his roll, which contained things so very disagreeable to the king and his ministry; but as he had not been afraid to read it publicly before the people in the temple, so neither was he afraid to read it before the princes at court.
Verse 15
And they said unto him, sit down now,.... Or, "pray sit down" (q); they received him very courteously, and treated him with great humanity, and showed much respect to him, in beseeching him to sit down by them: and read it in our ears; as he had done in the ears of the people, with an audible voice, clearly and distinctly, that they might be able to hear it, so as to understand it: so Baruch read it in their ears; without any fear or dread, though in the king's palace, and before an assembly of princes; nor did he excuse himself on account of weariness, having just read it to the people; or upbraid the princes with not being in the temple, where they might have heard it. (q) "sede quaeso", Vatablus, Schmidt.
Verse 16
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.
Verse 17
And they asked Baruch,.... The following question, which may seem at first sight an odd, needless, and trifling one, as some have called it: saying, tell us now, how didst thou write all these words at his mouth? this question does not regard the manner of writing them, whether with ink or not, for that they could see with their eyes, and yet Baruch's answer seems to have respect to this, as if he so understood them; nor barely the matter of them, as whether it was the substance of what was contained in the roll that Jeremiah dictated, and that only, leaving it to Baruch to use what words he would, or whether the express words were dictated by him; but rather it seems to have regard to the possibility of doing it: by the question it appears, that Baruch had told the princes that the prophet had dictated all these things to him, and he had taken them down in writing from his mouth; now they wanted more satisfaction about the truth of this matter. It was a difficulty with them how it was possible for Jeremiah to recollect so many different discourses and prophecies, delivered at different times, and some many years ago, and so readily dictate them to Baruch, as fast as he could write them; wherefore they desire he would tell them plainly and faithfully the truth of the matter, how it was, that so they might, if they could, affirm it with certainty to the king; since, if this was really fact which he had related, these prophecies originally, and the fresh dictating of them, must be from the Spirit of God, and would certainly have their accomplishment.
Verse 18
Then Baruch answered them,.... At once, without any hesitation, plainly and fully: he pronounced all these words unto me with his mouth; that is, the Prophet Jeremiah delivered by word of mouth, not the substance only of this roll, but the express words of it, and everyone of them, and that clearly and distinctly, without any hesitation, or premeditation; by which it is plain it was by the Spirit of the Lord he did it; neither matter nor words were Baruch's, but were exactly as they were delivered: and I wrote them with ink in the book; as they saw with their eyes, and which was the manner of writing with the Jews so early; Baruch had no further concern in this matter than to provide pen, ink, and parchment, and to make use of them as he did, just as the prophet dictated and directed him.
Verse 19
Then said the princes unto Baruch,.... Being satisfied with his answer: go hide thee, thou and Jeremiah, and let no man know where ye be. Some of these princes at least seem to be good men, and believed what was read to them, and had a value for the prophet and his scribe, and were concerned for their welfare; and knowing the furious temper of the king, and his little regard to the prophets; and fearing he would resent what had been so publicly read to the people, provided against the worst; and in point of prudence advised Baruch and his master to abscond, and not let anyone know, no, not their nearest friends, where they were, lest they should be betrayed; nor did they, the princes, desire to know themselves. Jeremiah might be in prison, as some have thought, at the first reading of the roll, which was in the fourth year of Jehoiakim, and be at liberty now, which was in the fifth year; see Jer 36:1.
Verse 20
And they went in to the king into the court,.... The inner court, the king's court, where he usually resided; though very probably they did not rush in at once; but first sent to know whether the king could be spoke with, or would admit them, they having something to communicate to him; which they might do by the person in waiting, by whom they were introduced: but they laid up the roll in the chamber of Elishama the scribe; they did not take it with them, but left it in the secretary's office; and, no doubt, put it up safe in some chest or scrutoire, as something valuable, and not to be exposed to everyone; or to be thrown about, torn, or trampled on, as a book of no use and value: very probably it was with the consent of Baruch that it was left with them: and this was a point of prudence in them not to take it with them when they went to the king: and told all the words in the ears of the king; that is, the sum and substance of them; for it cannot be thought they should remember every word in the roll; but the main of it they did, and rehearsed it in a very audible manner.
Verse 21
So the king sent Jehudi to fetch the roll,.... The same person the princes sent to Baruch to come to them, and bring the roll with him, Jer 36:14. This the king did, out of curiosity, and to satisfy himself of the truth of what the princes said; and by this it appears they had told him of the roll, which contained what they had given him a summary of, and where it was: and he took it out of Elishama the scribe's chamber; or, "out of the chamber of Elishama the scribe"; who knew where it was, being present at the reading of it in the secretary's office, and saw where it was laid; or, however, was directed by the secretary where it was, and might have the key of the chest or scrutoire given him in which it was laid: and Jehudi read it in the ears of the king, and in the ears of all the princes that stood by the king: as he doubtless was ordered; and which he did so loudly, clearly, and distinctly, that the king and all the princes could hear; which princes were those who had heard it before, and were come to the king to acquaint him with the substance of it; and who stood by the side of the king, or about him, in honour to him; though there might be also others besides them, who were before with the king, and waiting on him; and Abarbinel thinks that other princes distinct from those that went to the king are meant. When it is said that Jehudi read the roll in the hearing of the king and princes, it mast be understood of a part of it only, and not the whole; as Jer 36:23 shows.
Verse 22
Now the king sat in the winter house, in the ninth month,.... The month Cisleu, which answers to part of November, and part of December; and so was the midst of winter, and a proper time for the king to be in his winter house; though, as this was a fast day, it would have been more proper for him to have been at the worship of God in the temple, Jer 36:9. This winter house probably was a winter parlour, as distinguished from a summer parlour, Jdg 3:20; and both might be under the same roof, or parts of the same house; only the one might be more airy and cool, and the other more close and warm. Kings had their summer and winter houses; see Amo 3:15; this circumstance is mentioned for the sake of what follows, the burning of the roll; and accounts for there being a fire at hand to do it: and there was a fire on the hearth burning before him; there was a stove, or some such vessel or instrument, in which a large fire of wood was made, at which the king sat to keep himself warm while the roll was reading, and about which the princes stood.
Verse 23
And it came to pass, that when Jehudi had read three or four leaves,.... Either three or four of the breadths of parchment, which were glued together, and rolled up; or three or four of the columns in those breadths. The meaning is, he had read a few of them. The Rabbins (s) would have it, that three or four verses in the book of the Lamentations are meant: he cut it with the penknife; that is, he cut the roll to pieces with a penknife he had in his hand, or lay near him. It is difficult to say who it was that did this; whether Jehudi that read the roll, or Jehoiakim the king that heard it; most interpreters understand it of the latter; but the connection of the words carries it to the former; for the nearest antecedent to the relative he is Jehudi; though it is highly probable he did it at the king's command; or, however, saw by his countenance and behaviour that such an action would be grateful to him; and that he was highly displeased with what had been read, and could not hear any longer with patience: and cast it into the fire that was on the hearth, until all the roll was consumed in the fire that was on the hearth; that is, he cast it into the fire, and there let it lie, until it was wholly consumed; a very impious action, to burn the word of God; a full evidence of an ungodly mind; a clear proof of the enmity of the heart against God, and of its indignation against his word and servants; and yet a vain attempt to frustrate the divine predictions in it, or avert the judgments threatened; but the ready way to bring them on. (s) T. Hieros. Moed Katon, fol. 83. 2.
Verse 24
Yet they were not afraid, nor rent their garments,.... They were not struck with horror at such an impious action as the burning of the roll; nor afraid of the judgments and wrath of God threatened in it; nor did they rend their garments in token of sorrow and mourning on account of either, as used to be when anything blasphemous was said or done, or any bad news were brought. The Jews from hence conclude, that whenever a man sees the book of the law torn of cut to pieces, he should rend his garments (t). The persons here meant are not the princes that first heard the roll read in the secretary's office, for they were afraid, Jer 36:16; unless they now dissembled in the king's presence, or had shook off their fears; however, if they are included, three must be excepted, whose names are mentioned in Jer 36:25; and those who are more especially designed are expressed in the next clause: neither the king, nor any of his servants that heard all these words; not all that were in the roll, for they only heard a part; but all that were in that part, which was enough to make them fear and tremble; but they were hardened in their sins; and by the hardness and impenitence of their hearts treasured up wrath against the day of wrath. These servants of the king seem to be those in waiting, and not the princes that came to him; however, they were not all of this complexion and character, since it follows: (t) T. Bab. Moed Katon, fol. 26. 1.
Verse 25
Nevertheless, Elnathan, and Delaiah, and Gemariah,.... Three of the five princes mentioned in Jer 36:12; had made intercession to the king, that he would not burn the roll; or suffer it to be burnt; this they did either at first, as soon as the roll was brought, that if the king should not like it, yet they besought him that he would not destroy it; or rather when they saw what Jehudi was going to do with it, either by the express order, or at the connivance of the king; then they humbly entreated that such an action might not be done, which gave them a secret horror, though they might endeavour to hide it as much as possible: but he would not hear them; or he would not receive it of them, as the Targum; that is, their supplication and intercession; but either east the roll into the fire himself, or permitted Jehudi to do it; nor would he suffer it to be taken out till it was all consumed.
Verse 26
But the king commanded Jerahmeel the son of Hammelech,.... Or, "the king's son", as the Targum; though it rather seems to be the proper name of a person, one of the king's servants; since it is not probable he would send his own son on such an errand; and had he, he would rather have been called his own son than the king's son; besides, Jeconiah, who succeeded him, seems to be his eldest son, and yet he now could not be more than twelve years of age; whereas this Jerahmeel must be a man grown; and had he been an elder son, as he must, he would have succeeded him, unless it can be thought that he died before his father: and Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to take Baruch the scribe and Jeremiah the prophet; in order to bring them before the king, or to imprison them, or put them to death, for which they might have the king's warrant; the one for prophesying, and the other for writing out and reading his prophecies; though Baruch may be called a scribe, not for being the amanuensis of Jeremiah; but because he was one of the scribes of the law, or doctors of the people: but the Lord hid them; the princes advised them to hide themselves, and they did, very probably in a house of some of their friends; but this would not have been sufficient, had not the Lord took them under his protection; there was no doubt a special providence concerned for them; but by what means this preservation was is not known. Kimchi suggests that these messengers sought for them in the very place where they were, and could not find them; and conjectures that the Lord set darkness about them, or weakened the visive faculty of those that searched for them, that they could not see them.
Verse 27
Then the word of the Lord came to Jeremiah,.... In the place where he was hid; the Lord knew where he was, for he hid him, and therefore could send his word to him: after the king had burnt the roll; either with his own hands, or had ordered it to be burnt, or connived at the burning of it: and the words which Baruch wrote at the mouth of Jeremiah; hence the Jews (u) gather, that when a man sees the book of the law burnt, that he is bound to rend his garments twice; once for the burning of the paper or parchment, and again for the burning of the writing; but no other is meant than the roll, in which the prophecies were written, Baruch took from the mouth of Jeremiah: saying; as follows: (u) T. Bab. Moed Katon, fol. 26. 1.
Verse 28
Take thee again another roll,.... Or a piece of parchment; or rather several pieces of parchment glued or rolled up together: and write in it all the former words that were in the first roll, which Jehoiakim the king of Judah hath burnt; just as when the two tables of the law were broken, two others were made, and the same laws written on them; and so here the same Spirit of God, which brought to the mind of the prophet all his former discourses and prophecies, so that he could readily dictate them to Baruch, could and did renew them again; wherefore Jehoiakim's burning of the roll signified nothing: all attempts to destroy the word of God are in vain; they always have been, and will be; for the word of the Lord endures for ever.
Verse 29
And thou shall say to Jehoiakim king of Judah,.... Or, "concerning" (w) him; since the prophet was hid, and he was in quest of him; nor was it safe for him to appear in person before him; though this may be understood as what should be put into the second roll, and in that he addressed to him: thus saith the Lord, thou hast burnt this roll; or "that roll"; or had suffered or ordered it to be burnt, giving this as a reason for it: saying, why hast thou therein written; what the king would have to be a great falsehood, and which he thought never came from the Lord; but was a device of Jeremiah, to whom he ascribed the writing of them, though it was Baruch's, because dictated by him: saying, the king of Babylon shall certainly come and destroy this land, and shall cause to cease from thence man and beast? by killing some, and carrying off others, so that the destruction should be complete. He takes no notice of himself and his family, as if his concern was only for the nation; and that he took it ill that anything should be said which expressed the ruin of that, and might dishearten the inhabitants of it. (w) "de", Junius & Tremellius, Piscator, Cocceius, Schmidt.
Verse 30
Therefore thus saith the Lord, of Jehoiakim king of Judah,.... Or, "concerning" (x) him; for Jehovah is not here said to be "the Lord of Jehoiakim", though he was, being King of kings, and Lord of lords; bat as speaking concerning him, and threatening him, as follows: he shall have none to sit upon the throne of David; that is, none of his issue that should reign after him, or succeed him in the throne of David and kingdom of Judah; for his son Jeconiah reigned but three months, which is reckoned as nothing, and could not be called sitting upon the throne; and, besides, was never confirmed by the king of Babylon, in whose power he was, and by whom he was carried captive; and Zedekiah, who followed, was not his lawful successor, was brother to Jehoiakim, and uncle to Jeconiah, and was set up by the king of Babylon in contempt of the latter; and as for Zerubbabel, he was no king, nor was there any of this family till the Messiah came: and his dead body shall be cast out in the day to the heat, and in the night to the frost. The sense is, he should have no burial but that of an ass, Jer 22:18; should be cast into a ditch, and be exposed to the heat of the sun in the daytime, and to nipping frosts at night, and so putrefy and become nauseous; and though the body would be insensible of it, yet would it be very reproachful to the character of a prince, and shocking to any to behold; and very disagreeable and dreadful for himself to hear and think of. (x) "de", Schmidt, &c.
Verse 31
And I will punish him and his seed and his servants for their iniquity,.... In cutting the roll pieces, and burning it, as Abarbinel interprets it; which either was done by himself, or by his order, and with his connivance; and at which perhaps his sons were present, and expressed a pleasure in it; an& his servants that stood by assented to it, excepting three; nor were they afraid of the judgments of God for it, nor in the least shocked at it, Jer 36:24; though this may be understood of all their iniquities they had been guilty of, the singular being put for the plural: and I will bring upon them, and upon the inhabitants of Jerusalem, and upon the men of Judah, all the evil that I have pronounced against them; the sword, famine, and pestilence; the destruction of their land, city, and temple; and their captivity in Babylon: but they hearkened not; to what was said to them, neither in the first nor in the second roll.
Verse 32
Then took Jeremiah another roll,.... Of parchment; several sheets joined together, which made up a roll or volume: and gave it to Baruch the scribe, the son of Neriah; who was by office a public notary or scribe of the law, as well as the amanuensis of the prophet: who wrote therein from the mouth of Jeremiah all the words of the book which Jehoiakim king of Judah had burnt in the fire; not one was lost; all were recovered again, through the fresh inspiration of the Holy Spirit, under which Jeremiah dictated the selfsame things in the same words to Baruch again; so that the king got nothing by burning it, but an addition of guilt, and a heavier denunciation of wrath and vengeance, as follows: and there were added besides unto them many like words; of the same nature and argument, of the threatening kind more especially. The Rabbins (y), who take the roll to be the book of Lamentations, very triflingly observe, that the first roll had only the three alphabets, in the first, second, and fourth chapters that the addition is the treble alphabet, in the third chapter the whole of the fifth chapter. Here it may not be amiss to insert the testimony of Eupolemus (z), an Heathen historian, concerning Jeremiah and his prophecies in the times of Jehoiakim. "Joachim, (for so he calls him,) in his times Jeremiah the prophet prophesied, being sent of God, to take the Jews sacrificing to a golden idol, called by them Baal, and to declare unto them the calamity that was coming upon them; but Joachim would have laid hold on him, and burnt him alive; then he (the prophet) said that with those sticks they should prepare food for the Babylonians, and that they should dig canals from the Tigris and Euphrates when carried captive; wherefore, when Nebuchadnezzar king of the Babylonians heard what was prophesied by Jeremiah, he besought Astibares, king of the Medes, to join his forces with him; and having gathered and joined together the Babylonians and Medes, a hundred and eighty thousand foot, and a hundred and twenty thousand horse, with ten thousand chariots, first destroyed Samaria, Galilee, Scythopolis, and the Jews that inhabited Gilead; and then marched to Jerusalem, and took alive Joachim king of the Jews; and having taken out the gold, silver, and brass in the temple, sent it to Babylon, excepting the ark and the tables in it, for this remained with Jeremiah;'' compare with this Jer 22:18. (y) Vid. Yalkut & Kimchi in loc. (z) Apud Euseb. Prepar. Evangel. l. 9. c. 39. p. 454. Next: Jeremiah Chapter 37
Verse 1
In the fourth year of the reign of Jehoiakim the word of the Lord came to Jeremiah, bidding him commit to writing all the addresses he had previously delivered, that Judah might, if it were possible, still regard the threatenings and return (Jer 36:1-3). In accordance with this command, he got all the words of the Lord written down in a book by his attendant Baruch, with the further instruction that this should be read on the fast-day in the temple to the people who came out of the country into Jerusalem (Jer 36:4-8). When, after this, in the ninth month of the fifth year of Jehoiakim, a fast was appointed, Baruch read the prophecies to the assembled people in the chamber of Gemariah in the temple. Michaiah the son of Gemariah mentioned the matter to the princes who were assembled in the royal palace; these then sent for Baruch with the roll, and made him read it to them. But they were so frightened by what was read to them that they deemed it necessary to inform the king regarding it (Jer 36:9-19). At their advice, the king had the roll brought and some of it read before him; but scarcely had some few columns been read, when he cut the roll into pieces and threw them into the pan of coals burning in the room, at the same time commanding that Baruch and Jeremiah should be brought to him; but God hid them (Jer 36:20-26). After this roll had been burnt, the Lord commanded the prophet to get all his words written on a new roll, and to predict an ignominious fate for King Jehoiakim; whereupon Jeremiah once more dictated his addresses to Baruch (Jer 36:27-32). Since Jeremiah, according to Jer 36:3, Jer 36:6, Jer 36:7, is to get his addresses written down that Baruch may be able to read them publicly on the fast-day, now at hand, because he himself was prevented from getting to the temple, the intention of the divine command was not to make the prophet put down in writing and gather together all the addresses he had hitherto given, but the writing down is merely to serve as a means of once more presenting to the people the whole contents of his prophecies, in order to induce them, wherever it was possible, to return to the Lord. In the fourth year of Jehoiakim, Nebuchadnezzar, after vanquishing the Egyptians at the Euphrates, advanced against Judah, took Jerusalem, and made Jehoiakim tributary. In the same year, too, Jeremiah had delivered the prophecy regarding the giving up of Judah and all nations for seventy years into the power of the king of Babylon (Jer 25); this was before he had been bidden write down all his addresses. For, that he did not receive this command till towards the end of the fourth year, may be gathered with certainty from the fact that the public reading of the addresses, after they were written down, was to take place on the fast-day, which, according to Jer 36:9, was not held till the ninth month of the fifth year. The only doubtful point is, whether they were written down and read before or after the first capture of Jerusalem by Nebuchadnezzar. Most modern commentators take the former view; e.g., Hitzig says, briefly and decidedly, "According to Jer 36:29, the Chaldeans had not as yet appeared in the country." But this is not mentioned in Jer 36:29. The threatening in this verse, "The king of Babylon shall come and destroy this land, and exterminate men and beasts from it," does not prove that the king of Babylon had not yet come to Judah, but merely that the country had not yet been destroyed, and men and cattle exterminated from it. When Jerusalem was first taken, Nebuchadnezzar contented himself with subjecting Jehoiakim under his supreme authority and requiring the payment of tribute, as well as carrying away some of the vessels of the temple and some hostages. The devastation of Judah and the extirpation of men and beasts did not commence till the second subjugation of Jerusalem under Jehoiakim, and was completed when the city was utterly destroyed, in Zedekiah's time, on its third subjugation. The settlement of the question that has been raised depends on the determination of the object for which the special fast-day in the fifth year was appointed, whether for averting the threatened invasion by the Chaldeans, or as a memorial of the first capture of Jerusalem. This question we have already so far decided in the Commentary on Daniel, at Jer 1:1, where it is stated that the fast was held in remembrance of that day in the year when Jerusalem was taken for the first time by Nebuchadnezzar; we have also remarked in the same place, that Jehoiakim either appointed or permitted this special fast "for the purpose of rousing the popular feeling against the Chaldeans, to whom they were in subjection, - to evoke in the people a religious enthusiasm in favour of resistance; for Jehoiakim keenly felt the subjugation by the Chaldeans, and from the first thought of revolt." However, every form of resistance to the king of Babylon could only issue in the ruin of Judah. Accordingly, Jeremiah made Baruch read his prophecies publicly to the people assembled in the temple on that day, "by way of counterpoise to the king's desire;" the prophet also bade him announce to the king that the king of Babylon would come, i.e., return, to destroy the land, and to root out of it both men and beasts. These circumstances give the first complete explanation of the terror of the princes when they listened to the reading of the book (Jer 36:16), as well as of the wrath of the king, exhibited by his cutting the book in pieces and throwing it into the fire: he saw that the addresses of the prophet were more calculated to damp those religious aspirations of the people on which he based his hopes, than to rouse the nation against continued submission to the Chaldeans. Not till now, too, when the object of the appointment of the fast-day was perceived, did the command given by God to the prophet to write down his prophecies appear in its proper light. Shortly before, and in the most earnest manner, Jeremiah had reminded the people of their opposition to the word of God preached by him for twenty-three years, and had announced to them, as a punishment, the seventy years' subjugation to the Chaldeans and the desolation of the country; yet this announcement of the fearful chastisement had made no deeper or more lasting impression on the people. Hence, so long as the threatened judgment was still in the distance, not much could be expected to result from the reading of his addresses in the temple on the fast-day, so that the command of God to do so should appear quite justified. But the matter took a considerably different from when Nebuchadnezzar had actually taken Jerusalem and Jehoiakim had submitted. The commencement of the judgments which had been threatened by God was the proper moment for laying before the hearts of the people, once more, the intense earnestness of the divine message, and for urging them to deeper penitence. Just at this point the reading of the whole contents of the prophecies delivered by Jeremiah appears like a final attempt to preserve the people, on whom judgment has fallen, from complete destruction.
Verse 2
The word of the Lord to Jeremiah was to this effect: "Take thee a book-roll, and write on it (אליה for עליה) all the words that I have spoken unto thee concerning Israel and Judah, and concerning all the nations, from the day I spake unto thee, from the days of Josiah till this day. Jer 36:3. Perhaps the house of Judah will hear all the evil which I meditate doing to them, that they may return every one from his evil way, and that I may forgive their iniquity and their sin." ישׁמעוּ here means, to hear correctly and lay to heart; cf. Jer 26:3. Hitzig views the command as meaning, not that Jeremiah is now for the first time to write down his addresses (which would be an impossibility for the most faithful memory), but that he is merely to write them down together in one book, out of the several scattered leaves and scraps. Graf has already refuted this view, though more fully than was necessary. It is not a copying, word for word, of every separate address that is meant, but merely a writing down of the essential contents of all his oral discourses. This is quite clear, not merely from what is stated in Jer 36:3 as the object of this command, but also from the character of these collected addresses, as they are preserved to us. That the expression "all the words" is not to be understood in the most rigid sense, follows from the very fact that, when Jeremiah anew wrote down his prophecies, Jer 36:32, he further added "many similar words" to what had been contained in the first book-roll, which was burned by Jehoiakim. But Jeremiah might perhaps be able to retain in his memory the substance of all the addresses he had delivered during the twenty-three years, since all of them treated of the same subjects - reproof of prevailing sins, threat of punishment, and promises.
Verse 4
Jeremiah carries out the divine command by making Baruch write down on a book-roll all the words of the Lord, out of his mouth ('מפּי , i.e., at the dictation of Jeremiah); and since he himself is prevented from getting to the house of the Lord, he bids him read the words he had written down in the ears of the people in the temple on the fast-day, at the same time expressing the hope, Jer 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 Jer 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 Jer 33:1 and Jer 39:15, might mean, "I am in prison;" but this does not accord with the request of the princes, Jer 36:19, that Jeremiah should hide himself. Moreover, עצוּר does not mean "seized, captus," but "stopped, restrained, hindered;" see on Neh 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 Jer 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; Jer 38:26; Jer 42:9; Dan 9:18, Dan 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.
Verse 8
Baruch executes his commission. Jer 36:9-19 The reading of the book in the temple. - Jer 36:9. In the fifth year of Jehoiakim, in the ninth month, "they proclaimed a fast before the Lord - all the people in Jerusalem, and all the people who had come out of the cities of the Judah to Jerusalem." קתא צום, to call, declare, appoint a fast; cf. Kg1 21:9, Kg1 21:12; Ch2 20:3. From the tenor of the words, the people who lived in Jerusalem and those who had come thither out of the country might seem to have called the fast. But this is impossible; for the people from the cities of Judah evidently came to Jerusalem only in consequence of the fast being appointed. Hence Graf is of opinion that קתא צום seems here used in a general way of the keeping of such a fast. This view is not confirmed by any parallel instances. The expression is inexact, and the inexactness has arisen from the effort to attain greater conciseness of expression. The meaning is this: a fast was proclaimed, and all the people in Jerusalem and out of the cities of Judah came to worship the Lord in the temple. It remains doubtful with whom the appointment originated, - whether with the king, or with the high priest and the priesthood. The ninth month corresponds to our December, and consequently came round with the cold season; cf. Jer 36:22. The fast-day was a special one; for in the law only the day of atonement, in the seventh month, was prescribed as a fast-day. On the object of this measure, see supra, p. 316f. Jer 36:10 On this day Baruch read the addresses of Jeremiah out of the book to the people who had come to the temple, in the "chamber of Gemariah, the son of Shaphan, the scribe, in the upper forecourt, at the entrance of the new gate of the house of the Lord." Gemariah the son of Shaphan was one of the king's private scribes, a secretary of state. For, according to Jer 36:12, he belonged to the princes, and was probably a brother of Ahikam the son of Shaphan, who had already shown himself, before this, a protector of the prophet (Jer 26:24). The chamber which he had in the temple was situated in the upper forecourt, at the entrance of the new gate, whose position we cannot exactly determine (see on Jer 26:10), but which led from the outer to the inner court of the priests, which rose higher than the others. Jer 36:11-13 Micaiah, a son of Gemariah, was also listening to the reading; and he it was who brought the news into the palace. He made of the room, i.e., the office, of Elishama, the secretary of state, where the princes, viz., Elishama, Delaiah the son of Shemaiah, Elnathan the son of Achbor (cf. Jer 26:22), Gemariah the son of Shaphan, and Zedekiah the son of Hananiah, had just met for a consultation; and he mentioned to them what he had heard. Jer 36:14 On this information the princes sent Jehudi (perhaps one of the under-officers of the secretary of state) to Baruch, to bring him, with the book from which he had read. From the designation, "Jehudi son of Nethaniah, son of Shelemiah, son of Cushi," Hitzig and Graf conclude that the first and last are not proper names, but appellatives, "the Jew" and "the Cushite," and account for the use of them on the ground that, through the application of the law given in Deu 23:7-8 to Cushites as well as Egyptians, the ancestor was a Cushite, and only his great-grandson became a Jew, or Jewish citizen, and was called "Jehudi." But this view is opposed (1) by the fact that the names of the father and the grandfather are true proper names, and these, moreover, contain the name Jah (Jahveh), - hence are genuine proper names of Israelites; moreover, (2) even in olden times Jehudith occurs as a woman's name, Gen 26:34. According to this, Jehudi is a true proper name, and at the most, Cushi is but a surname of the great-grandfather, given him because of his descent from the Cushites. Further, the law, Deu 23:7, applies only to the posterity of the Edomites and Egyptians, that these should not be received into the congregation of the Lord till the third generation; this ordinance was based on grounds which did not permit of its application to other nations. These might be naturalized even in the first generation on undergoing circumcision, with the exception of Canaanites, Ammonites, and Moabites, who were not to be admitted into the Israelitish community even in the tenth generation, Deu 23:3. Jer 36:15-16 When Baruch came, the princes, in token of friendly and respectful treatment, bade him sit down and read to them out of the book he had brought with him. Jer 36:16. But when they heard all the words read, "they were afraid one at another;" i.e., by looks, gestures, and words, they gave mutual expression of their fear, partly because of the contents of what had been read. Although they were generally acquainted with the sense and the spirit of Jeremiah's addresses, yet what had now been read made a powerful impression on them; for Baruch plainly had read, both to the people in the temple and to the princes, not the whole book, but only the main portions, containing the sternest denunciations of sin and the strongest threats of punishment. The statement, "he read in (out of) the book the words of Jeremiah" (Jer 36:10), does not mean that he read the whole book; this would only have wearied the people and weakened the impression made. But they were partly also terrified, perhaps, by the boldness of a declaration which so decidedly opposed the desires and hopes of the king; for the thought of the event mentioned in Jer 26:20. would at once suggest to them the danger that might arise to the live of Jeremiah and Baruch from the despotic character of the king. They said therefore to Baruch, "We must tell the king all these things." For it was clear that the matter could not long remain concealed from the king, after the public reading in the temple. Hence they dared not, agreeably to their official relation to the king, hide from him what had taken place. Jer 36:17-18 Meanwhile, in order to inform themselves more exactly regarding what had happened, they ask Baruch, "Tell us, how hast thou written all these words at his mouth?" Thereupon Baruch replied, "He used to call aloud these words to me," i.e., he used to dictate them to me by word of mouth, "and I wrote them in the book with ink." The imperfect expresses the repeated or continued doing of anything; hence יקרא here means to dictate, which requires considerable time. In the following circumstantial clause is found the participle ואני כתב, while I was writing; and so I myself was doing nothing else all the time than writing down what was dictated. Some commentators have found a stumbling-block in מפּיו in the question of the princes (Jer 36:17); the lxx and Ewald omit this word, inasmuch as Baruch does not explain till afterwards that he had written down the words from the mouth of Jeremiah. Others, like Venema, take מפּיו as a question = המפּיו. Both explanations are arbitrary and unnecessary. The princes knew quite well that the substance of the book was from the mouth of Jeremiah, i.e., contained his addresses; but Baruch, too, might have composed the book from the oral discourses of the prophet without being commissioned by him, without his knowledge also, and against his will. Accordingly, to attain certainty as to the share of the prophet in this matter, they ask him, and Baruch answers that Jeremiah had dictated it to him. Jer 36:19 Thereupon the princes advised Baruch to hide himself and Jeremiah; for they know beforehand that Jehoiakim would put to death the witnesses of the truth.
Verse 20
The reading of the book before the king. - Jer 36:20. The princes betook themselves to the king חצרה, into the inner fore-court (leaving the book-roll in the chamber of the secretary of state), and gave him an account of the matter. חצר is the inner court of the palace, in which the royal dwelling-apartments are situated. הפקיד, to entrust a thing or person to any one (Jer 40:7), hence to deposit, preserve, Isa 10:28. Jer 36:21-22 Thereupon the king makes Jehudi fetch the book, and causes it to be read before himself and the assembled princes. עמד מעל, to stand over, since the one who is standing before his master, while the latter is sitting, overtops him; cf. Gen 18:8. The king was sitting, as is stated in Jer 36:22 by way of preparation for what follows, in the winter-house, i.e., in that portion of the palace which was erected for a winter residence, in the ninth month, i.e., during the winter, and the pot of coals was burning before him. The rooms of eastern houses have no stoves, but in the middle of the floor there is a depression, in which is placed a sort of basin with burning coals, for the purpose of heating the apartment: cf. Keil's Bibl. Archol. ii. 95, S. 7. For the expression ואת־האח, "and as for the fire-pot, it was burning before him," cf. Ewald, 277, d. Jer 36:23 Now, "when Jehudi had read three or four columns, he the king cut it the book-roll with a pen-knife and threw the pieces into the fire, in the pot of coals, till the whole roll was consumed on the fire in the pot of coals." דּלתות, properly "doors," are not leaves, but divisions of a book. The opinion of Hitzig, that leaves are to be understood, and that the Megillah, therefore, was not a roll, properly speaking, but a book with leaves, cannot be substantiated. In the synagogues, the Jews even at the present day, according to the ancient custom, use real rolls, which are rolled up on a stick. On these the Scripture text is written, though not in lines which occupy the whole breadth of the roll; the whole space is divided into parts. "Scribebatur," says Buxtorf in Institutione epistolari Hebr. p. 4, "volumen lineis, non per longitudinem totius chartae aut pergamenti deductis, sed in plures areas divisis, quomodo sunt latera paginarum in libris complicatis. Istae propterea voce metaphoric vocanturדּלתותjanuae valvae, quod figuram januae referent." The subject of יקרעה is not Jehudi, as Hitzig thinks, but the king, and the word does not signify "he cut it out," but "he cut it in pieces" (the suffix refers to המּגלּה). We are not, with many expositors, to view the conduct of the king in such a way as to think that, whenever Jehudi had read some portions, he cut these off and threw them into the fire, so that the book was, with these interruptions, read through to the end, and at the same time gradually destroyed. Such conduct Graf justly characterizes as trifling and silly, and not in harmony with the anger of a king having a violent disposition. But we cannot see how the imperfect יקרע (in Ngelsbach's opinion) proves that Jehudi read the whole, when the text states that only three or four columns were read. The meaning, peculiar to the imperfect, of the continuation or repetition of an act, is fully made out by supposing that the king cut down the roll bit by bit, and threw the pieces into the fire one after the other. Neither does the expression עד־תּם כּל־המּגלּה imply that the whole book was read; for תּמם does not denote the completion of the reading, but the completion of the burning: hence the words are to be translated, "till the whole roll had completely got upon the fire," i.e., was completely burnt; cf. תּם אל־, Gen 47:18. The inf. absol. והשׁלך is a continuation of the finite verb, as frequently occurs, e.g., in Jer 14:5; Jer 32:44. Jer 36:24-25 In order to characterize the conduct of the king, the writer remarks, "Yet the king and his servants who heard all these words (which Jehudi had read) were not afraid, nor did they rend their garments (in token of deep sorrow); and even when Elnathan, Delaiah, and Gemariah addressed the king, requesting him not to burn the roll, he did not listen to them." So hardened was the king, that he and his servants neither were terrified by the threatenings of the prophet, nor felt deep sorrow, as Josiah did in a similar case (Kg2 22:11, cf. Kg1 21:27), nor did they listen to the earnest representations of the princes. עבדיו are the court-attendants of the king in contrast with the princes, who, according to Jer 36:16, had been alarmed by what they heard read, and wished, by entreaties, to keep the king from the commission of such a wicked act as the destruction of the book. Ewald, on the contrary, has identified עבדיו with the princes, and thereby marred the whole account, while he reproaches the princes with "acting as the wretched instruments of what they knew to be the sentiments prevailing at court." Jer 36:26 Not content with destroying the book, Jehoiakim also wished to get Baruch and Jeremiah out of the way; for he ordered the king's son Jerahmel and two other men to go for Baruch the scribe and Jeremiah the prophet; "but the Lord hid them," i.e., graciously kept them out of the sight of the spies. בּן־המּלך is not the son of Jehoiakim, - if so, we would find simply את־בּנו; but a royal prince is meant, cf. Jer 38:6; Kg1 22:26; Kg2 11:1-2; Zep 1:8.
Verse 22
The punishment which is to come on Jehoiakim for his wicked act. - Jer 36:27. After the burning of the roll by the king, Jeremiah received from the Lord the command to get all that had been on the former roll written on another, and to announce the following to Jehoiakim the king: Jer 36:29. "Thus saith Jahveh: Thou hast burned this roll, whilst thou sayest, Why hast thou written thereon, The king of Babylon shall surely come and destroy this land, and root out man and beast from it? Jer 36:30. Therefore thus saith Jahveh regarding Jehoiakim the king of Judah: He shall not have one who sits upon the throne of David, and his corpse shall be cast forth to the heat by day and to the frost by night. Jer 36:31. And I shall punish him, his servants, and his seed for their iniquity, and bring on them and on all the inhabitants of Judah and all the men of Judah all the evil which I have spoken to them; but they did not hear." On the meaning of Jer 36:29 see p. 316, supra. The threatening expressed in Jer 36:30. is really only a repetition of what is given in Jer 22:18-19, and has already been explained there. "There shall not be to him one who sits upon the throne of David," i.e., he is not to have a son that shall occupy the throne of David after him. This does not contradict the fact that, after his death, his son Jehoiachin ascended the throne. For this ascension could not be called a sitting on the throne, a reign, inasmuch as he was immediately besieged in Jerusalem by Nebuchadnezzar, and compelled to surrender after three months, then go into exile to Babylon. On Jer 36:31 cf. Jer 35:17; Jer 19:15. Jer 36:22-32 Thereupon Jeremiah made his attendant Baruch write all the words of the former roll on a new one, "out of his mouth," i.e., at his dictation; and to these he added many other words like them. כּהמּה, i.e., of like import with those on the previous roll. Hence we perceive that on the first roll there were written down not all the several addresses fully, but only the most important parts of his oral announcements.
Introduction
Here is another expedient tried to work upon this heedless and untoward people, but it is tried in vain. A roll of a book is provided, containing an abstract or abridgment of all the sermons that Jeremiah had preached to them, that they might be put in mind of what they had heard and might the better understand it, when they had it all before them at one view. Now here we have, I. The writing of this roll by Baruch, as Jeremiah dictated it (Jer 36:1-4). II. The reading of the roll by Baruch to all the people publicly on a fast-day (v. 5-10), afterwards by Baruch to the princes privately (v. 11-19), and lastly by Jehudi to the king (v. 20, 21). III. The burning of the roll by the king, with orders to prosecute Jeremiah and Baruch (Jer 36:22-26). IV. The writing of another roll, with large additions, particularly of Jehoiakim's doom for burning the former (Jer 36:27-32).
Verse 1
In the beginning of Ezekiel's prophecy we meet with a roll written in vision, for discovery of the things therein contained to the prophet himself, who was to receive and digest them, Eze 2:9, Eze 2:10; Eze 3:1. Here, in the latter end of Jeremiah's prophecy, we meet with a roll written in fact, for discovery of the things contained therein to the people, who were to hear and give heed to them; for the written word and other good books are of great use both to ministers and people. We have here, I. The command which God gave to Jeremiah to write a summary of his sermons, of all the reproofs and all the warnings he had given in God's name to his people, ever since he first began to be a preacher, in the thirteenth year of Josiah, to this day, which was in the fourth year of Jehoiakim, Jer 36:2, Jer 36:3. What had been only spoken must now be written, that it might be reviewed, and that it might spread the further and last the longer. What had been spoken at large, with frequent repetitions of the same things, perhaps in the same words (which has its advantage one way), must now be contracted and put into less compass, that the several parts of it might be better compared together, which has its advantage another way. What they had heard once must be recapitulated, and rehearsed to them again, that what was forgotten might be called to mind again and what made no impression upon them at the first hearing might take hold of them when they heard it the second time. And what was perhaps already written, and published in single sermons, must be collected into one volume, that none might be lost. Note, The writing of the scripture is by divine appointment. And observe the reason here given for the writing of this roll (Jer 36:3): It may be the house of Judah will hear. Not that the divine prescience was at any uncertainty concerning the event: with that there is no peradventure; God knew certainly that they would deal very treacherously, Isa 48:8. But the divine wisdom directed to this as a proper means for attaining the desired end: and, if it failed, they would be the more inexcusable. And, though God foresaw that they would not hear, he did not tell the prophet so, but prescribed this method to him as a probably one to be used, in the hopes that they would hear, that is, heed and regard what they heard, take notice of it and mix faith with it: for otherwise our hearing the word, though an angel from heaven were to read or preach it to us, would stand us in no stead. Now observe here, 1. What it is hoped they will thus hear: All that evil which I purpose to do unto them. Note, The serious consideration of the certain fatal consequences of sin will be of great use to us to bring us to God. 2. What it is hoped will be produced thereby: They will hear, that they may return every man from his evil way. Note, The conversion of sinners from their evil courses is that which ministers should aim at in preaching; and people hear the word in vain if that point be not gained with them. To what purpose do we hear of the evil God will bring upon us for sin if we continue, notwithstanding, to do evil against him? 3. Of what vast advantage their consideration and conversion will be to them: That I may forgive their iniquity. This plainly implies the honour of God's justice, with which it is not consistent that he should forgive the sin unless the sinner repent of it and turn from it; but it plainly expresses the honour of his mercy, that he is very ready to forgive sin and only waits till the sinner be qualified to receive forgiveness, and therefore uses various means to bring us to repentance, that he may forgive. II. The instructions which Jeremiah gave to Baruch his scribe, pursuant to the command he had received from God, and the writing of the roll accordingly, Jer 36:4. God bade Jeremiah write, but, it should seem, he had not the pen of a ready writer, he could not write fast, or fair, so as Baruch could, and therefore he made use of him as his amanuensis. St. Paul wrote but few of his epistles with his own hand, Gal 6:11; Rom 16:22. God dispenses his gifts variously; some have a good faculty at speaking, others at writing, and neither can say to the other, We have no need of you, Co1 12:21. The Spirit of God dictated to Jeremiah, and he to Baruch, who had been employed by Jeremiah as trustee for him in his purchase of the field (Jer 32:12) and now was advanced to be his scribe and substitute in his prophetical office; and, if we may credit the apocryphal book that bears his name, he was afterwards himself a prophet to the captives in Babylon. Those that begin low are likely to rise high, and it is good for those that are designed for prophets to have their education under prophets and to be serviceable to them. Baruch wrote what Jeremiah dictated in a roll of a book on pieces of parchment, or vellum, which were joined together, the top of one to the bottom of the other, so making one long scroll, which was rolled perhaps upon a staff. III. The orders which Jeremiah gave to Baruch to read what he had written to the people. Jeremiah, it seems was shut up, and could not go to the house of the Lord himself, Jer 36:5. Though he was not a close prisoner, for then there would have been no occasion to send officers to seize him (Jer 36:26), yet he was forbidden by the king to appear in the temple, was shut out thence where he might be serving God and doing good, which was as bad to him as if he had been shut up in a dungeon. Jehoiakim was ripening apace for ruin when he thus silenced God's faithful messengers. But, when Jeremiah could not go to the temple himself, he sent one that was deputed by him to read to the people what he would himself have said. Thus St. Paul wrote epistles to the churches which he could not visit in person. Nay, it was what he himself had often said to them. Note, The writing and repeating of the sermons that have been preached may contribute very much towards the answering of the great ends of preaching. what we have heard and known it is good for us to hear again, that we may know it better. To preach and write the same thing is safe and profitable, and many times very necessary (Phi 3:1), and we must be glad to hear a good word from God, though we have it, as here, at second hand. Both ministers and people must do what they can when they cannot do what they would. Observe, When God ordered the reading of the roll he said, It may be they will hear and return from their evil ways, Jer 36:3. When Jeremiah orders it, he says, It may be they will pray (they will present their supplications before the Lord) and will return from their evil way. Note, Prayer to God for grace to turn us is necessary in order to our turning; and those that are convinced by the word of God of the necessity of returning to him will present their supplications to him for that grace. And the consideration of this, that great is the anger which God has pronounced against us for sin, should quicken both our prayers and our endeavours. Now, according to these orders, Baruch did read out of the book the words of the Lord, whenever there was a holy convocation, Jer 36:8.
Verse 9
It should seem that Baruch had been frequently reading out of the book, to all companies that would give him the hearing, before the most solemn reading of it altogether which is here spoken of; for the directions were given about it in the fourth year of Jehoiakim, whereas this was done in the fifth year, Jer 36:9. But some think that the writing of the book fairly over took up so much time that it was another year ere it was perfected; and yet perhaps it might not be past a month or two; he might begin in the latter end of the fourth year and finish it in the beginning of the fifth, for thee ninth month refers to the computation of the year in general, not to the year of that reign. Now observe here, 1. The government appointed a public fast to be religiously observed (Jer 36:9), on account either of the distress they were brought into by the army of the Chaldeans or of the want of rain (Jer 14:1): They proclaimed a fast to the people; whether the king and princes or the priests, ordered this fast, is not certain; but it was plain that God by his providence called them aloud to it. Note, Great shows of piety and devotion may be found even among those who, though they keep up these forms of godliness, are strangers and enemies to the power of it. But what will such hypocritical services avail? Fasting, without reforming and turning away from sin, will never turn away the judgments of God, Jon 3:10. Notwithstanding this fast, God proceeded in his controversy with this people. 2. Baruch repeated Jeremiah's sermons publicly in the house of the Lord, on the fast-day. He stood in a chamber that belonged to Gemariah, and out of a window, or balcony, read to the people that were in the court, Jer 36:10. Note, When we are speaking to God we must be willing to hear from him; and therefore, on days of fasting and prayer, it is requisite that the word be read and preached. Hearken unto me, that God may hearken unto you. Jdg 9:7. For our help in suing out mercy and grace, it is proper that we should be told of sin and duty. 3. An account was brought of this to the princes that attended the court and were now together in the secretary's office, here called the scribe's chamber, Jer 36:12. It should seem, though the princes had called the people to meet in the house of God, to fact, and pray, and hear the word, they did not think fit to attend there themselves, which was a sign that it was not from a principle of true devotion, but merely for fashion sake, that they proclaimed this fast. We are willing to hope that it was not with a bad design, to bring Jeremiah into trouble for his preaching, but with a good design, to bring the princes into trouble for their sins, that Michaiah informed the princes of what Baruch had read; for his father Gemariah so far countenanced Baruch as to lend him his chamber to read out of. Michaiah finds the princes sitting in the scribe's chamber, and tells them they had better have been where he had been, hearing a good sermon in the temple, which he gives them the heads of. Note, When we have heard some good word that has affected and edified us we should be ready to communicate it to others that did not hear it, for their edification. Out of the abundance of the heart the mouth speaks. 4. Baruch is sent for, and is ordered to sit down among them and read it all over again to them (Jer 36:14, Jer 36:15), which he readily did, not complaining that he was weary with his public work and therefore desiring to be excused, nor upbraiding the princes with their being absent from the temple, where they might have heard it when he read it there. Note, God's ministers must become all things to all men, if by any means they may gain some, must comply with them in circumstances, that they may secure the substance. St. Paul preached privately to those of reputation, Gal 2:2. 5. The princes were for the present much affected with the word that was read to them, Jer 36:16. Observe, They heard all the words they did not interrupt him, but very patiently attended to the reading of the whole book; for otherwise how could they form a competent judgment of it? And, when they had heard all, they were afraid, were all afraid, one as well as another; like Felix, who trembled at Paul's reasonings. The reproofs were just, the threatenings terrible, and the predictions now in a fair way to be fulfilled; so that, laying all together, they were in a great consternation. We are not told what impressions this reading of the roll made upon the people (Jer 36:10), but the princes were put into a fright by it, and (as some read it) looked one upon another, not knowing what to say. They were all convinced that it was worthy to be regarded, but none of them had courage to second it, only they agreed to tell the king of all these words; and, if he think fit to give credit to them, they will, otherwise not, no, though it were to prevent the ruin of the nation. And yet at the same time they knew the king's mind so far that they advised Baruch and Jeremiah to hide themselves (Jer 36:19) and to shift as they could for their own safety, expecting no other than that the king, instead of being convinced, would be exasperated. Note, It is common for sinners, under convictions, to endeavour to shake them off, by shifting off the prosecution of them to other persons, as these princes here, or to another more convenient season, as Felix. 6. They asked Baruch a trifling question, How he wrote all these words (v. 17), as if they suspected there was something extraordinary in it; but Baruch gives them a plain answer, that there was nothing but what was common in the manner of the writing - Jeremiah dictated and he wrote, Jer 36:18. But thus it is common for those who would avoid the convictions of the word of God to start needless questions about the way and manner of the inspiration of it.
Verse 20
We have traced the roll to the people, and to the princes, and here we are to follow it to the king; and we find, I. That, upon notice given him concerning it, he sent for it, and ordered it to be read to him, Jer 36:20, Jer 36:21. He did not desire that Baruch would come and read it himself, who could read it more intelligently and with more authority and affection than any one else; nor did he order one of his princes to do it (though it would have been no disparagement to the greatest of them), much less would he vouchsafe to read it himself; but Jehudi, one of his pages now in waiting, who was sent to fetch it, is bidden to read it, who perhaps scarcely knew how to make sense of it. But those who thus despise the word of God will soon make it to appear, as this king did, that they hate it too, and have not only low, but ill thoughts of it. II. That he had not patience to hear it read through as the princes had, but, when he had heard three or four leaves read, in a rage he cut it with his penknife, and threw it piece by piece into the fire, that he might be sure to see it all consumed, Jer 36:22, Jer 36:23. This was a piece of as daring impiety as a man could lightly be guilty of, and a most impudent affront to the God of heaven, whose message this was. 1. Thus he showed his impatience of reproof; being resolved to persist in sin, he would by no means bear to be told of his faults. 2. Thus he showed his indignation at Baruch and Jeremiah; he would have cut them in pieces, and burnt them, if he had had them in his reach, when he was in this passion. 3. Thus he expressed an abstinent resolution never to comply with the designs and intentions of the warnings given him; he will do what he will, whatever God by his prophets says to the contrary. 4. Thus he foolishly hoped to defeat the threatenings denounced against him, as if God knew not how to execute the sentence when the roll was gone in which it was written. 5. Thus he thought he had effectually provided that the things contained in this roll should spread no further, which was the care of the chief priests concerning the gospel, Act 4:17. They had told him how this roll had been read to the people and to the princes. "But," says he, "I will take a course that shall prevent its being read any more." See what an enmity there is against God in the carnal mind, and wonder at the patience of God, that he bears with such indignities done to him. III. That neither the king himself nor any of his princes were at all affected with the word: They were not afraid (Jer 36:24), no, not those princes that trembled at the word when they heard it the first time, Jer 36:16. So soon, so easily, do good impressions wear off. They showed some concern till they saw how light the king made of it, and then they shook off all that concern. They rent not their garments, as Josiah, this Jehoiakim's own father, did when he had the book of the law read to him, though it was not so particular as the contents of this roll were, nor so immediately adapted to the present posture of affairs. IV. That there were three of the princes who had so much sense and grace left as to interpose for the preventing of the burning of the roll, but in vain, Jer 36:25. If they had from the first shown themselves, as they ought to have done, affected with the word, perhaps they might have brought the king to a better mind and have persuaded him to bear it patiently; but frequently those that will not do the good they should put it out of their own power to do the good they would. V. That Jehoiakim, when he had thus in effect burnt God's warrant by which he was arrested, as it were in a way of revenge, now that he thought he had got the better, signed a warrant for the apprehending of Jeremiah and Baruch, God's ministers (Jer 36:26): But the Lord hid them. The princes bade them abscond (Jer 36:19), but it was neither the princes' care for them nor theirs for themselves that secured them; it was under the divine protection that they were safe. Note, God will find out a shelter for his people, though their persecutors be ever so industrious to get them into their power, till their hour be come; nay, and then he will himself be their hiding place. VI. That Jeremiah had orders and instructions to write in another roll the same words that were written in the roll which Jehoiakim had burnt, Jer 36:27, Jer 36:28. Note, Though the attempts of hell against the word of God are very daring, yet not one iota or tittle of it shall fall to the ground, nor shall the unbelief of man make the word of God of no effect. Enemies may prevail to burn many a Bible, but they cannot abolish the word of God, can neither extirpate it nor defeat the accomplishment of it. Though the tables of the law were broken, they were renewed again; and so out of the ashes of the roll that was burnt arose another Phoenix. The word of the Lord endures for ever. VII. That the king of Judah, though a king, was severely reckoned with by the King of kings for this indignity done to the written word. God noticed what it was in the roll that Jehoiakim took so much offense at. Jehoiakim was angry because it was written therein, saying, Surely the king of Babylon shall come and destroy this land, Jer 36:29. And did not the king of Babylon come two years before this, and go far towards the destroying of this land? He did so (Ch2 36:6, Ch2 36:7) in his third year, Dan 1:1. So that God and his prophets had therefore become his enemies because they told him the truth, told him of the desolation that was coming, but at the same time putting him into a fair way to prevent it. But, if this be the thing he takes so much amiss, let him know, 1. That the wrath of God shall come upon him and his family, in the first place, by the hand of Nebuchadnezzar. He shall be cut off, and in a few weeks his son shall be dethroned, and exchange his royal robes for prison-garments, so that he shall have none to sit upon the throne of David; the glory of that illustrious house shall be eclipsed, and die in him; his dead body shall lie unburied, or, which comes all to one, he shall be buried with the burial of an ass, that is, thrown into the next ditch; it shall lie exposed to all weathers, heat and frost, which will occasion its putrefying and becoming loathsome the sooner. "Not that his body" (says Mr. Gataker) "could be sensible of such usage, or himself, being deceased, of aught that should befal his body; but that the king's body in such a condition should be a hideous spectacle, and a horrid monument of God's heavy wrath and indignation against him, unto all that should behold it." Even his seed and his servants shall fare the worse for their relation to him (Jer 36:31), for they shall be punished, not for his iniquity, but so much the sooner for their own. 2. That all the evil pronounced against Judah and Jerusalem in that roll shall be brought upon them. Though the copy be burnt, the original remains in the divine counsel, which shall again be copied out after another manner in bloody characters. Note, There is no escaping God's judgments by struggling with them. Who ever hardened his heart against God, and prospered? VIII. That, when the roll was written anew, there were added to the former many like words (Jer 36:32), many more threatenings of wrath and vengeance; for, since they will yet walk contrary to God, he will heat the furnace seven times hotter. Note, As God is in one mind, and none can turn him, so he has still more arrows in his quiver; and those who contend with God's woes do but prepare for themselves heavier of the same kind.
Verse 1
36:1-32 This description of Jehoiakim’s cynical response to God’s attempt to call him to repentance and covenant obedience (36:3, 7) graphically underscores the hopelessness of the situation. • Nowhere else does the Old Testament provide this much detail about the process of preserving spoken messages in written form.
36:1-2 The fourth year of Jehoiakim’s reign, 605 BC, was the year Nebuchadnezzar first attacked Jerusalem (see study note on Dan 1:1). • In those days, a scroll was a roll of papyrus or leather strips joined edge to edge and rolled up.
Verse 3
36:3 The Lord gave the people of Judah every opportunity to repent. God wanted the messages of judgment not just to alarm his people, but to awaken them to the judgment they would face if they did not turn from idol-worship. If they heeded the alarm, repented, and sincerely worshiped the one true God, he would forgive their sins and wrongdoings.
Verse 4
36:4 Evidently, Jeremiah was not skilled in writing, so he enlisted the services of a scribe named Baruch. As they sat in their private quarters, Jeremiah repeated message after message from memory. It is not known whether Baruch had a role in composition or arrangement, or whether he simply recorded exactly what Jeremiah dictated.
Verse 5
36:5 Jeremiah was either a prisoner under house arrest, or he had been banished from the Temple grounds.
Verse 6
36:6 The next day of fasting was a national festival, but it is not clear which one (none of the annual festivals occurred in the ninth month; see study note on 36:8-9). Reading the written scroll to the multitude gathered in the Temple would have placed Baruch in danger of arrest or assault.
Verse 7
36:7 Jeremiah repeated the purpose for writing the scroll (36:3) and reading it in public. • Perhaps . . . turn from their evil ways: The people could still receive the Lord’s forgiveness and avert his anger.
Verse 8
36:8-9 Baruch filled the columns of the scroll with Jeremiah’s messages from the Lord. Finally, a day of fasting was announced toward the end of 604 BC. Baruch faithfully obeyed Jeremiah’s order to read the scroll in the Temple, where many people crowded the courtyard.
Verse 10
36:10 Baruch . . . stood in front of the Temple room of Gemariah: That is, Baruch obtained permission from this high official to read to the public. This elevated location near the New Gate entrance was close to where Jeremiah’s public trial had taken place a few years earlier (26:10). • Gemariah had a godly heritage. His father, Shaphan, had participated in Josiah’s reading of the scrolls found in the Temple (2 Kgs 22:8-10).
Verse 11
36:11-13 Micaiah realized the importance of the messages from the Lord that Baruch was reading, so he made sure that the administrative officials of the palace knew what was being said.
Verse 14
36:14-16 The palace officials acted quickly. When they heard Baruch reading Jeremiah’s messages, they were terrified and decided to report the situation to the king.
Verse 17
36:17-18 The officials wanted to know the source of the scroll and its messages.
Verse 19
36:19-20 The officials showed their respect for Jeremiah and Baruch by advising that they should both hide; they showed their respect for the Lord’s messages by placing the scroll in safekeeping while they went to inform the king.
Verse 21
36:21 Jehudi was well educated, and was perhaps a scribe. Only the elite were trained to read and write.
Verse 23
36:23-24 Jehoiakim was so antagonistic and hardened that after three or four columns of the scroll were read, he cut off the section with a sharp knife and threw it into the fire. Jehoiakim’s father, Josiah, had responded very differently when the newly discovered Book of the Law was read to him (2 Kgs 22:11).
Verse 25
36:25 The three officials who begged the king not to destroy the scroll probably held positions of great power, because Jehoiakim did not punish them for trying to preserve Jeremiah’s scroll.
Verse 26
36:26 Once the Lord had hidden them, no one betrayed Jeremiah and Baruch. The Lord can protect his servants.
Verse 27
36:27-32 While in hiding, Jeremiah and Baruch rewrote all the messages that had been recorded on the destroyed scroll onto a new roll of papyrus. No human king can destroy God’s words. Instead, Jehoiakim was brought before God’s court and sentenced to death.
Verse 29
36:29-31 To die without heirs or a decent burial was to suffer the worst imaginable fate (see 22:19; Eccl 6:3). Jehoiakim’s son Jehoiachin ruled for just three months. Unlike his father, Jehoiachin took Jeremiah’s warning seriously and surrendered to the Babylonians, who took him and others to Babylon as captives (Jer 22:24-30; 2 Kgs 24:8-16).