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Text -- Jeremiah 36:11-32 (NET)

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Context
36:11 Micaiah, who was the son of Gemariah and the grandson of Shaphan, heard Baruch read from the scroll everything the Lord had said. 36:12 He went down to the chamber of the royal secretary in the king’s palace and found all the court officials in session there. Elishama the royal secretary, Delaiah son of Shemaiah, Elnathan son of Achbor, Gemariah son of Shaphan, Zedekiah son of Hananiah, and all the other officials were seated there. 36:13 Micaiah told them everything he had heard Baruch read from the scroll in the hearing of the people. 36:14 All the officials sent Jehudi, who was the son of Nethaniah and the grandson of Cushi, to Baruch. They ordered him to tell Baruch, “Come here and bring with you the scroll you read in the hearing of the people.” So Baruch son of Neriah went to them, carrying the scroll in his hand. 36:15 They said to him, “Please sit down and read it to us.” So Baruch sat down and read it to them. 36:16 When they had heard it all, they expressed their alarm to one another. Then they said to Baruch, “We must certainly give the king a report about everything you have read!” 36:17 Then they asked Baruch, “How did you come to write all these words? Do they actually come from Jeremiah’s mouth?” 36:18 Baruch answered, “Yes, they came from his own mouth. He dictated all these words to me and I wrote them down in ink on this scroll.” 36:19 Then the officials said to Baruch, “You and Jeremiah must go and hide. You must not let anyone know where you are.” 36:20 The officials put the scroll in the room of Elishama, the royal secretary, for safekeeping. Then they went to the court and reported everything to the king. 36:21 The king sent Jehudi to get the scroll. He went and got it from the room of Elishama, the royal secretary. Then he himself read it to the king and all the officials who were standing around him. 36:22 Since it was the ninth month of the year, the king was sitting in his winter quarters. A fire was burning in the firepot in front of him. 36:23 As soon as Jehudi had read three or four columns of the scroll, the king would cut them off with a penknife and throw them on the fire in the firepot. He kept doing so until the whole scroll was burned up in the fire. 36:24 Neither he nor any of his attendants showed any alarm when they heard all that had been read. Nor did they tear their clothes to show any grief or sorrow. 36:25 The king did not even listen to Elnathan, Delaiah, and Gemariah, who had urged him not to burn the scroll. 36:26 He also ordered Jerahmeel, who was one of the royal princes, Seraiah son of Azriel, and Shelemiah son of Abdeel to arrest the scribe Baruch and the prophet Jeremiah. However, the Lord hid them.
Baruch and Jeremiah Write Another Scroll
36:27 The Lord spoke to Jeremiah after Jehoiakim had burned the scroll containing what Jeremiah had spoken and Baruch had written down. 36:28 “Get another scroll and write on it everything that was written on the original scroll that King Jehoiakim of Judah burned. 36:29 Tell King Jehoiakim of Judah, ‘The Lord says, “You burned the scroll. You asked Jeremiah, ‘How dare you write in this scroll that the king of Babylon will certainly come and destroy this land and wipe out all the people and animals on it?’” 36:30 So the Lord says concerning King Jehoiakim of Judah, “None of his line will occupy the throne of David. His dead body will be thrown out to be exposed to scorching heat by day and frost by night. 36:31 I will punish him and his descendants and the officials who serve him for the wicked things they have done. I will bring on them, the citizens of Jerusalem, and the people of Judah all the disaster that I threatened to do to them. I will punish them because I threatened them but they still paid no heed.”’” 36:32 Then Jeremiah got another scroll and gave it to the scribe Baruch son of Neriah. As Jeremiah dictated, Baruch wrote on this scroll everything that had been on the scroll that King Jehoiakim of Judah burned in the fire. They also added on this scroll several other messages of the same kind.
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Abdeel the father of Shelemiah, assistant to King Jehoiakim
 · Achbor the father of Baal Hanan, King of Edom,son of Micaiah/Micah of Josiah's time
 · Azriel a head of one of the clans of East Manasseh,father of Jeremoth, David's chief officer over Naphtali,the father of Seraiah, one of King Jehoiakim's officials
 · Babylon a country of Babylon in lower Mesopotamia
 · Baruch son of Zabbai and a priest repairer of the wall who also pledged to keep the law,son of Col-Hozeh of Judah,son of Neriah; Jeremiah's secretary
 · Cushi a Levite who had charge of the east gate in David's time,a layman of the Binnui Clan who put away his heathen wife,father of Hananiah who repaired part of the wall of Jerusalem,a priestly treasurer over the storehouses under Nehemiah,son of Cushi in Jehoiakim's time; grandfather of Jehudi,son of Abdeel; an officer of King Jehoiakim of Judah,father of Jehucal, messenger of King Zedekiah to Jeremiah,son of Hananiah; father of Irijah, Zedekiah's sentry
 · David a son of Jesse of Judah; king of Israel,son of Jesse of Judah; king of Israel
 · Delaiah son of Eli-O-Enai (Hananiah Zerubbabel David Judah),chief of a division of priests serving in David's sanctuary,head of a clan of returnees lacking proof of being Israelites,son of Mehetabel; father of Shemaiah who tempted Nehemiah,son of Shemaiah; a prince of Judah under Jehoiakim
 · Elishama son of Ammihud of Ephraim; Moses' deputy over Ephraim,Elishama I; son of David,son of David; Elishama II,son of Jekamiah of Judah,grandfather of Ishmael who killed Gedaliah; the father of Nethaniah,a man who was the secretary of King Jehoiakim,a priest whom King Jehoshaphat sent to teach the law in Judah
 · Elnathan son of Achbor (Judah); father of Nahushta, wife of Jehoiachin,one of the leaders Ezra sent to Iddo to ask for recruits
 · Gemariah son of Shaphan; a prince of Judah in the time of Jehoiakim,son of Hilkiah; a Jeremiah's messenger to exiles in Babylon
 · Hananiah son of Heman the Levite; worship leader under Heman and David,a man who was one of King Uzziah's commanders,son of Azzur; a false prophet of Zedekiah's from Gibeon,father of Zedekiah, a prince of Judah in the time of Jehoiakim,grandfather of Irijah the sentry who falsely accused Jeremiah; the father of Shelemiah,son of Shashak of Benjamin,a man of Judah who served Nebuchadnezzar with Daniel in Babylon,son of Zerubbabel,a layman of the Bebai clan who put away his heathen wife,a man who made perfume and helped rebuild the wall of Jerusalem; son of Shelemiah,governor of the castle and over Jerusalem under Nehemiah,an Israelite chief who signed the covenant to keep God's law,a priest and head of the clan of Jeremiah under Joiakim
 · Jehoiakim son of Josiah; made king of Judah by Pharaoh Neco
 · Jehudi son of Nethaniah; messenger and scribe of the court of King Jehoiakim
 · Jerahmeel son of Hezron of Judah,son of Kish (Mahli Merari Levi); founder of the Jerahmeel sub-clan which was chief of the clan of Kish as recognized by King David,son of Hammelech
 · Jeremiah a prophet of Judah in 627 B.C., who wrote the book of Jeremiah,a man of Libnah; father of Hamutal, mother of Jehoahaz, king of Judah,head of an important clan in eastern Manasseh in the time of Jotham,a Benjamite man who defected to David at Ziklag,the fifth of Saul's Gadite officers who defected to David in the wilderness,the tenth of Saul's Gadite officers who defected to David in the wilderness,a man from Anathoth of Benjamin; son of Hilkiah the priest; a major prophet in the time of the exile,an influential priest who returned from exile with Zerubbabel, who later signed the covenant to obey the law, and who helped dedicate Nehemiah's wall,one of Saul's Gadite officers who defected to David in the wilderness
 · Jerusalem the capital city of Israel,a town; the capital of Israel near the southern border of Benjamin
 · Judah the son of Jacob and Leah; founder of the tribe of Judah,a tribe, the land/country,a son of Joseph; the father of Simeon; an ancestor of Jesus,son of Jacob/Israel and Leah; founder of the tribe of Judah,the tribe of Judah,citizens of the southern kingdom of Judah,citizens of the Persian Province of Judah; the Jews who had returned from Babylonian exile,"house of Judah", a phrase which highlights the political leadership of the tribe of Judah,"king of Judah", a phrase which relates to the southern kingdom of Judah,"kings of Judah", a phrase relating to the southern kingdom of Judah,"princes of Judah", a phrase relating to the kingdom of Judah,the territory allocated to the tribe of Judah, and also the extended territory of the southern kingdom of Judah,the Province of Judah under Persian rule,"hill country of Judah", the relatively cool and green central highlands of the territory of Judah,"the cities of Judah",the language of the Jews; Hebrew,head of a family of Levites who returned from Exile,a Levite who put away his heathen wife,a man who was second in command of Jerusalem; son of Hassenuah of Benjamin,a Levite in charge of the songs of thanksgiving in Nehemiah's time,a leader who helped dedicate Nehemiah's wall,a Levite musician who helped Zechariah of Asaph dedicate Nehemiah's wall
 · Micaiah son of Imlah; prophet of Israel in the time of King Ahab,father of Achbor/Abdon whom King Josiah used as a messenger,mother of King Abijah / Abijam of Judah,a prince King Jehoshaphat sent to teach the law around Judah,son of Zaccur, the son of Asaph,a priest trumpeter who helped dedicate the finished wall,son of Gemariah son of Shaphan
 · Neriah father of Baruch, the scribe of Jeremiah
 · Nethaniah father of Ishmael who killed Gedaliah; son of Elishama,son of Asaph the Levite; worship leader under Asaph & David,a Levite King Jehoshaphat sent to teach the law around Judah,son of Shelemiah; father of Jehudi in the days of Jehoiakim
 · Seraiah secretary of King David,a high priest; son of Azariah III,son of Tanhumeth; a militia leader who rallied to Gedaliah,son of Kenaz son of Jephunneh of Judah,son of Asiel; ancestor of a large influential family of Simeon,priest leader of some who returned from exile with Zerubbabel,son of Hilkiah; head of the priestly clan of Immer in Jerusalem,son of Azriel; a prince in the time of Jehoiakim,son of Neriah; quartermaster deported to Babylon with Zedekiah
 · Shaphan son of Azaliah; father of Gemariah;, a prince of Judah in the time of Jehoiakim,son of Azaliah son of Meshullam (OS); secretary to King Josiah,father of Jaazaniah, an idolatrous elder under Zedekiah
 · Shelemiah a Levite who had charge of the east gate in David's time,a layman of the Binnui Clan who put away his heathen wife,father of Hananiah who repaired part of the wall of Jerusalem,a priestly treasurer over the storehouses under Nehemiah,son of Cushi in Jehoiakim's time; grandfather of Jehudi,son of Abdeel; an officer of King Jehoiakim of Judah,father of Jehucal, messenger of King Zedekiah to Jeremiah,son of Hananiah; father of Irijah, Zedekiah's sentry
 · Shemaiah a prophet in the days of Rehoboam,son of Shecaniah (Hananiah Zerubbabel David Judah),forefather of Ziza, a prince of the tribe of Simeon,son of Joel of Reuben,son of Hasshub; a Levite leader of some returned exiles,son of Galal; a Levite whose descendants returned from exile,son of Elizaphan (Kohath Levi),son of Nethanel, a Levite and scribe in David's time,son of Obed-Edom; a pre-exile Levite gatekeeper,a Levite whom Jehoshaphat sent to teach the law around Judah,a Levite leader of the Jeduthun Clan in Hezekiah's time,a Levite manager of temple offerings under King Hezekiah,a chief officer of the house of God in Josiah's time,a leader of the Adonikam Clan back from exile,one of the leaders Ezra sent to Iddo to ask for recruits,a priest of the Harim Clan who put away his heathen wife,a layman of the Harim Clan who put away his heathen wife,son of Shecaniah; keeper of the East Gate under Nehemiah,son of Delaiah son of Mehetabel; an agent of Nehemiah's enemies,son of Mattaniah; priestly leader among the returned exiles,a Levite musician who helped Zechariah dedicate Nehemiah's wall,a priest who helped dedicate the wall,father of a prophet (Uriah?) from Kiriath-Jearim that Jehoiakim executed,a deceived leader in exile who demanded Jeremiah's execution,father of Delaiah, a prince of Judah in the time of Jehoiakim
 · Zedekiah son of Chenaanah; a false prophet in the kingdom of King Ahab,son of King Josiah; made king of Judah by Nebuchadnezzar,son of King Jehoiachin,a signer of the covenant to obey the law with Nehemiah,son of Maaseiah; a false prophet in the time of King Jehoiachin,son of Hananiah; a prince of Judah in the time of Jehoiakim


Dictionary Themes and Topics: Roll | ROLL (SCROLL) | PEN | PARCHMENT | Michaiah | Jeremiah | Jehoiakim | JUDITH, BOOK OF | JEREMIAH (2) | Impenitence | Heart | Gemariah | Fire | Elijah | Cushite | Book | Baruch | BIBLE, THE, IV CANONICITY | BARUCH, BOOK OF | Amanuensis | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , Maclaren , MHCC , Matthew Henry , Keil-Delitzsch , Constable

Other
Contradiction , Critics Ask

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jer 36:18 - -- This could not but add to the princes fear, they must needs conceive that without a special influence of God, it had been impossible, that Jeremiah sh...

This could not but add to the princes fear, they must needs conceive that without a special influence of God, it had been impossible, that Jeremiah should have called to mind all that he had spoken at several times in so many years.

Wesley: Jer 36:22 - -- Answered to part of our November and December.

Answered to part of our November and December.

Wesley: Jer 36:23 - -- The king not having patience to hear above three or four columns, or periods, cut it in pieces and burned it in the fire.

The king not having patience to hear above three or four columns, or periods, cut it in pieces and burned it in the fire.

Wesley: Jer 36:25 - -- These princes seemed to have had a greater dread of God upon their hearts than the rest.

These princes seemed to have had a greater dread of God upon their hearts than the rest.

Wesley: Jer 36:26 - -- God by his providence kept them both out of their hands; directing them to find such a place of recess as the kings messengers could not find out.

God by his providence kept them both out of their hands; directing them to find such a place of recess as the kings messengers could not find out.

Wesley: Jer 36:30 - -- That is, none that shall be king any considerable time. Jeconiah his son was set up, but kept his throne but three months.

That is, none that shall be king any considerable time. Jeconiah his son was set up, but kept his throne but three months.

JFB: Jer 36:12 - -- An apartment in the palace occupied by the secretary of state.

An apartment in the palace occupied by the secretary of state.

JFB: Jer 36:12 - -- Holding a counsel of state at the time.

Holding a counsel of state at the time.

JFB: Jer 36:12 - -- Who had already been an instrument of evil in Jehoiakim's hand (Jer 26:22-23).

Who had already been an instrument of evil in Jehoiakim's hand (Jer 26:22-23).

JFB: Jer 36:12 - -- The false prophet (Jer 28:10-17).

The false prophet (Jer 28:10-17).

JFB: Jer 36:14 - -- Of a good family, as appears from his pedigree being given so fully, but in a subordinate position.

Of a good family, as appears from his pedigree being given so fully, but in a subordinate position.

JFB: Jer 36:14 - -- 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]...

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].

JFB: Jer 36:16 - -- 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 no...

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.

JFB: Jer 36:17 - -- 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 cont...

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.

JFB: Jer 36:18 - -- 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 pr...

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.

JFB: Jer 36:18 - -- His specification of the "ink" implies: I added nothing save the hand, pen, and ink.

His specification of the "ink" implies: I added nothing save the hand, pen, and ink.

JFB: Jer 36:19 - -- Showing that they were not altogether without better feelings (compare Jer 36:16, Jer 36:25).

Showing that they were not altogether without better feelings (compare Jer 36:16, Jer 36:25).

JFB: Jer 36:20 - -- 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, wi...

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.

JFB: Jer 36:21 - -- 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 too...

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.

JFB: Jer 36:22 - -- (Amo 3:15).

JFB: Jer 36:22 - -- Namely, of the religious year, that is, November or December.

Namely, of the religious year, that is, November or December.

JFB: Jer 36:22 - -- 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 ch...

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.

JFB: Jer 36:23 - -- 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 th...

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.

JFB: Jer 36:23 - -- 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 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 (1Ki 22:8).

JFB: Jer 36:24 - -- 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 e...

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 (2Ki 22:11).

JFB: Jer 36:25 - -- (See on Jer 36:16). The "nevertheless" aggravates the king's sin; though God would have drawn him back through their intercession, he persisted: judic...

(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!

JFB: Jer 36:26 - -- 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 ele...

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 2Ki 23:36, with 2Ki 24:8).

JFB: Jer 36:26 - -- (Psa 31:20; Psa 83:3; Isa 26:20).

JFB: Jer 36:27 - -- That is, the roll of words.

That is, the roll of words.

JFB: Jer 36:28 - -- 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).

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).

JFB: Jer 36:29 - -- Not in person, as Jeremiah was "hidden" (Jer 36:26), but by the written word of prophecy.

Not in person, as Jeremiah was "hidden" (Jer 36:26), but by the written word of prophecy.

JFB: Jer 36:29 - -- 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.

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.

JFB: Jer 36:30 - -- Fulfilled (2Ki 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 c...

Fulfilled (2Ki 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).

JFB: Jer 36:30 - -- (Jer 22:18-19).

JFB: Jer 36:30 - -- There are often these variations of temperature in the East between night and day (Gen 31:40).

There are often these variations of temperature in the East between night and day (Gen 31:40).

JFB: Jer 36:32 - -- Sinners gain nothing but additional punishment by setting aside the word of Jehovah. The law was similarly rewritten after the first tables had been b...

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).

Clarke: Jer 36:17 - -- How didst thou write all these words? - At his mouth? - So the text should be pointed. They wished to know whether he had not copied them, or whethe...

How didst thou write all these words? - At his mouth? - So the text should be pointed. They wished to know whether he had not copied them, or whether he wrote as Jeremiah prophesied.

Clarke: Jer 36:19 - -- Go, hide thee, thou and Jeremiah - They saw that the king would be displeased, and most probably seek their lives; and as they believed the prophecy...

Go, hide thee, thou and Jeremiah - They saw that the king would be displeased, and most probably seek their lives; and as they believed the prophecy was from God, they wished to save both the prophet and his scribe; but they were obliged to inform the king of what they had heard.

Clarke: Jer 36:22 - -- Winterhouse - A warm apartment suited to the season of the year, (December), when in Palestine there is often snow upon the ground, though it does n...

Winterhouse - A warm apartment suited to the season of the year, (December), when in Palestine there is often snow upon the ground, though it does not last long. A fire on the hearth - a pan or brazier of burning coals. This is the case to the present day. In cold weather the rich burn wood in brass or earthen pans, placed in any part of the room; the indigent burn sticks on the floor.

Clarke: Jer 36:23 - -- When Jehudi had read three or four leaves - Rather columns; for the law, and the sacred Hebrew Books, are written in columns of a certain breadth. ...

When Jehudi had read three or four leaves - Rather columns; for the law, and the sacred Hebrew Books, are written in columns of a certain breadth. דלתות delathoth , signifies gates or openings between column and column, or between section and section

Clarke: Jer 36:23 - -- He cut it with the penknife - בתער הספר bethaar hassopher , "the knife of the scribe,"properly enough penknife

He cut it with the penknife - בתער הספר bethaar hassopher , "the knife of the scribe,"properly enough penknife

Clarke: Jer 36:23 - -- And cast it into the fire - To show his contempt for God’ s words.

And cast it into the fire - To show his contempt for God’ s words.

Clarke: Jer 36:25 - -- Elnathan and Delaiah and Gemariah - Three of the princes wished to save the roll, and entreated the king that it might not be burnt. They would have...

Elnathan and Delaiah and Gemariah - Three of the princes wished to save the roll, and entreated the king that it might not be burnt. They would have saved it out of the fire, but the king would not permit it to be done.

Clarke: Jer 36:26 - -- But the Lord hid them - They had, at the counsel of some of the princes hidden themselves, Jer 36:19. And now, though a diligent search was made, th...

But the Lord hid them - They had, at the counsel of some of the princes hidden themselves, Jer 36:19. And now, though a diligent search was made, the Lord did not permit them to be found.

Clarke: Jer 36:28 - -- Take thee again another roll - There was no duplicate of the former preserved; and now God inspired the prophet with the same matter that he had giv...

Take thee again another roll - There was no duplicate of the former preserved; and now God inspired the prophet with the same matter that he had given him before; and there is to be added the heavy judgment that is to fall on Jehoiakim and his courtiers.

Clarke: Jer 36:30 - -- He shall have none to sit upon the throne of David - He shall have no successor and himself shall have an untimely end, and shall not even be buried...

He shall have none to sit upon the throne of David - He shall have no successor and himself shall have an untimely end, and shall not even be buried, but his body be exposed to the open air, both night and day. He who wishes to hide his crimes, or take away the evidence which is against him, adds thereby to his iniquities, and is sure in consequence to double his punishment. See the threatening against Jehoiakim, Jer 22:19 (note), and the note there.

Clarke: Jer 36:32 - -- There were added - many like words - All the first roll, with many other threatening and perhaps more minute declarations which were merely of a tem...

There were added - many like words - All the first roll, with many other threatening and perhaps more minute declarations which were merely of a temporary importance and local application; and the Holy Spirit did not think proper to record them here.

Calvin: Jer 36:12 - -- It is not known with what design this Michaiah came to the princes and the king’s counsellors, he may have been an informer, who intended to create...

It is not known with what design this Michaiah came to the princes and the king’s counsellors, he may have been an informer, who intended to create ill-will to the Prophet, and to ingratiate himself with the princes, as courtiers usually do. If this was the case, we may learn from this example, that not all who hear are so teachable and ready to obey as to make proficiency in the knowledge of good and holy doctrine: we see that many patiently hear and give some evidence of docility, and yet cherish perverseness in their hearts, and afterwards calumniate what they have heard. Such may have been the character of Michaiah, spoken of here. But his case may have been different, — that being filled with wonder, he conveyed to the king’s counsellors what he deemed new and, as it were, incredible. I leave this without offering an opinion, for we have nothing certain on the subject.

It is said that he came into the king’s palace, where all the princes sat, and into the chamber of the scribe It is probable that this scribe was the king’s chancellor, with whom were all the princes of the court. Some he names, and then says, that they were all there, and that Michaiah read to them the words which he had heard from the mouth of Baruch when he read to the whole people.

Now it was not without the wonderful purpose of God that the king at length came to know what had passed in the Temple, in order that his perverseness against God might be detected, as we shall hereafter see. This messenger, indeed, was the means of bringing danger to Jeremiah as well as to his servant Baruch; but the Lord protected them. However, the impiety and the obstinacy of the king were discovered; for when they were all terrified, he despised God and became enraged against his Prophet. He burnt the book, and wished also to destroy its author. It now follows, —

Calvin: Jer 36:14 - -- They ought indeed to have gone up immediately into the Temple; but though they were not wholly irreligious, yet they shewed some pride, as they commo...

They ought indeed to have gone up immediately into the Temple; but though they were not wholly irreligious, yet they shewed some pride, as they commonly do who are surrounded with splendor, being not disposed to humble themselves. We see that all courtiers are so inflated with pride, that they think it a disgrace to mingle with the common people. They wish some special honor to be reserved for themselves. This was the reason that they did not go up into the Temple that they might learn the message, but sent for Baruch to come to them. Now it was this that prevented them from the heart to repent.

We shall indeed see that they were smitten with fear, and filled with amazement; and we shall also see that they brought the matter before the king, and yet wished to provide for the safety of the Prophet and his servant; but they ought to have gone farther, even to join the people in the Temple, and make a public confession of their repentance. Why they did not we have explained: pride, vanity, and ambition always accompany wealth and power.

Baruch was then sent for, but in an honorable manner; for they did not send an obscure man; and hence his genealogy is given, and not only the name of his father is mentioned, but that of his grandfather and of his great-grand-father; and hence we conclude that he was a man of some eminence. They commanded him to come, and it is added, that having taken the roll he came to them; by which he manifested his firmness. His promptitude previously was commendable, that he ventured to go forth to the Temple and publicly to recite what tended to kindle the rage of the whole people. As in the beginning, he promptly undertook the office deputed to him, so now he persevered in the same course. He came to the princes; and he did not hide the roll, though he might have been carrying with him his own death, but he boldly went forth to them, for he knew that the whole business was under the direction of God. It follows, —

Calvin: Jer 36:16 - -- We see that there was some regard for religion in the princes, for they submitted to hear, and respectfully received the Prophet’s servant. Had Jer...

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

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

Calvin: Jer 36:17 - -- The king’s counsellors were, no doubt, so astonished when they heard that these threatenings had been written as the Prophet had dictated them, tha...

The king’s counsellors were, no doubt, so astonished when they heard that these threatenings had been written as the Prophet had dictated them, that they were agitated by different thoughts, as the unbelieving are wont to be; and not receiving as they ought to have done, the heavenly doctrine, they vacillated, and could not pursue a uniform course. Such, then, was the uncertainty that possessed the minds of the princes; for they could hardly believe that these words had been delivered by memory, but had suspicion of some trickery, as the unbelieving imagine many such things respecting God’s servants; and they seem to act thus designedly, that they may obscure God’s favor, which appears before their eyes. For this purpose, then, they are said to ask Baruch how he took the words from the mouth of Jeremiah 105

Calvin: Jer 36:18 - -- He simply answered, that Jeremiah had pronounced these words to him. They might hence have concluded, that Jeremiah had no roll laid before him, an...

He simply answered, that Jeremiah had pronounced these words to him. They might hence have concluded, that Jeremiah had no roll laid before him, and that he had been not long meditating on what he communicated to his scribe Baruch. And though he seems to have said no more than what might satisfy the princes, yet the purport of the whole is, that Jeremiah did not produce the roll from a recess or his desk, but promptly gave utterance to what God’s Spirit suggested to him. Their astonishment, then, must have increased, when the king’s counsellors knew that these commands did not proceed from a mortal man, but that, on the contrary, God spoke them by the mouth of Jeremiah, and by the hand of Baruch. It follows, —

Calvin: Jer 36:19 - -- We see that these courtly princes changed, when they perceived that it was indeed God’s hand, and yet they remained in a state of insensibility. Go...

We see that these courtly princes changed, when they perceived that it was indeed God’s hand, and yet they remained in a state of insensibility. God often thus terrifies profane men, and yet they return to their own indifference. They seemed, indeed, to be for a moment awakened, and seriously to acknowledge God’s judgment; but these thoughts presently vanished away. It thus happened, that they allowed that God had spoken, but it was, as it were, to the deaf, for it was in vain, as we shall shortly see.

Then the king’s counsellors derived no benefit; but they were not cruel, for they wished the Prophet to be hidden, lest the king should deal severely with him. We see many such men at this day who are not influenced by divine truth. They nod, indeed, as asses who move their ears; for they confess with their mouths that what is propounded to them is true and right; but as I have said, they either close their eyes, or at least do not attend, so as to know that it is God who speaks. It appears that such were the king’s counsellors, of whom the Spirit of God has declared what we shall presently see. They then counselled Baruch to hide himself, and also Jeremiah to do the same; for they saw that there was danger to them, except they took themselves to flight. It afterwards follows, —

Calvin: Jer 36:20 - -- The Prophet now relates that the princes went to the king, after having first deposited the roll with Elishama the scribe; for as the king’s ears w...

The Prophet now relates that the princes went to the king, after having first deposited the roll with Elishama the scribe; for as the king’s ears were tender, they were unwilling to perform at once so odious an office. And thus they who are with kings, and engage their attention, fascinate them with their flatteries; for there is in courts no independence, for the greatest flatterer is the highest in favor. As, then, all courtiers seek eagerly to find out how they may please kings, so they carefully beware lest they should offend them. This was the reason why the princes deposited the roll with Elishama. We hence learn that their regard for God was small and frigid; for if they believed that Jeremiah had dictated to his scribe what he had received from the Spirit of God, the offending of the king ought not certainly to have been deemed by them of so much moment. Why, then, did they not venture immediately to bring forward the roll, and to exhort the king to hear, except that adulation, as I have said, is always timid. Hence then it was that they ventured not to shew the roll to the king, but only told him that they had read some dreadful things, so that the king did not find fault with them, as they had not too boldly brought before him what he was unwilling to hear. This, then, is one thing.

Calvin: Jer 36:21 - -- It now follows, that the king sent Jehudi to fetch the roll from the chamber of Elishama the scribe In the person of Jehoiakim we see how the unbel...

It now follows, that the king sent Jehudi to fetch the roll from the chamber of Elishama the scribe In the person of Jehoiakim we see how the unbelieving shun and seek God at the same time, but with a confused mind, as they know not what they seek. The king might have heedlessly despised what had been related to him, for if he wished to be free from all trouble, why did he order the roll to be brought to him, and a part of it to be read? We hence see that the unbelieving, though they wish to go as far as possible from God, yet run to him in a sort of blind manner; but this they do not of their own accord; for God by his secret impulse draws them to himself, so as to render them more inexcusable. Hence it comes, that curiosity leads many to hear the truth, and some madly ask, what is the truth to them? like wild beasts when they run against swords. Such was the disposition of Jehoiakim, for he wished all the prophecies of Jeremiah to be buried; and yet he could not restrain himself, but would know the substance or some part of them. He therefore sent Jehudi to fetch the roll

It is then added, that Jehudi read the roll before the king and before his counsellors. Hence it was that his impiety became more evident, as he was not moved by the predictions read to him. He could not indeed endure the recitation, but after some chapters had been finished, he became so enraged, as we shall see, that he threw the roll into the fire and burnt it. It was, however, God’s purpose to take away from the king as well as from his counsellors every pretext, that they might not afterwards allege that they had fallen through ignorance, for after the roll had been presented to them, it was their own fault if they were not restored to that state of safety from which they had fallen. He now adds —

Calvin: Jer 36:23 - -- Here Jeremiah shews how little he had effected; for the king not only cast aside but tore the roll into pieces, and after having torn it, he wished i...

Here Jeremiah shews how little he had effected; for the king not only cast aside but tore the roll into pieces, and after having torn it, he wished its memory to perish, for he cast it into the fire. This trial must have grievously affected the mind of the Prophet; he had dictated that roll by God’s command; he saw now that all his labor had been in vain. He might then have complained to God that so much labor had been spent without fruit. For why had God bidden the roll to be written, except for the purpose of leading the king and his counsellors to repentance. As to the people, the Prophet could not know whether it had answered the end for which he sent his scribe Baruch to them, for no account is given as to the attention paid by them. But Baruch was led to the king’s palace, so the minds of all were kept in suspense: what was now the issue? The king burnt the roll. There is no doubt then but that the mind of the Prophet was much affected. But God thus exercises his servants when he bids them to speak to the deaf or to bring light to the blind.

Let us then learn simply to obey God, though the labor he requires from us may seem to be useless. And hence Paul rises above all the ingratitude of the world and says, that the ministers of the Gospel are a sweet odor to God, whether for death or for life, (2Co 2:15) for though the greater part are rendered worse by hearing the Gospel, yet the obedience rendered to God by ministers is acceptable to him, nor is the event to be looked to. Jeremiah then saw that the king’s mind was exasperated, but he did not on that account repent of his obedience, for he knew that the event was to be left with God and to his will. The duty of men is to execute whatever God commands, though no fruit may appear to proceed from their labors. This then is one thing.

Now as to the king, we see in him as in a glass how monstrous is their blindness who are the slaves of Satan. Surely the king, when God so thundered in his ears, ought to have been terrified. He could not indeed treat the word with ridicule, but he became enraged, and acted violently like a rabid wild beast, and vented his rage against the roll itself! If he thought Jeremiah to have been the author, why did he not disregard him as a man of no authority in public affairs? for Jeremiah could not have lessened his character as a king. There is then no doubt but that he perceived, though unwillingly, that he had to do with God; why then did he become thus enraged? what could he hope to gain by such madness towards God? But this, as I have said, was that dreadful blindness which is found in all the reprobate, whose minds the devil has fascinated; for on the one hand they perceive, willing or unwilling, that God is present, and that they are in a manner summoned to his tribunal; and on the other, as though they were forgetful of God, they rage madly against him.

It is then said of King Jehoiakim, that while he was in his winter-house and sitting before the fire, 106 when three or four pages had been read, he cut the roll with an iron pen, or with the small knife of a scribe. The word תער tor, means often a razor, but is to be taken here for the knife used by scribes, un canivet. The king, in the first place, did not wait until Jehudi finished the roll; after he had heard three or four leaves, or pages, as we call them, he seized the roll and cut it; and in the second place, being not content with this sacrilege he burnt the roll, as though he could abolish God’s judgment together with the book. But we shall hereafter see what he gained by this intemperate spirit in burning the roll until the whole was consumed in the fire It now follows —

Calvin: Jer 36:24 - -- The Prophet now connects doctrine with the narrative, for what we have hitherto seen would be frigid were no instruction added. The Prophet then shew...

The Prophet now connects doctrine with the narrative, for what we have hitherto seen would be frigid were no instruction added. The Prophet then shews why he had related what we have read of the king’s impious obstinacy. But there is more force in a simple statement than if the Prophet in high-sounding words inveighed against the king and his counsellors; for he speaks here as one astonished; They rent not, he says, their garments, nor feared when they heard threatenings so dreadful. And doubtless it may be justly deemed as the most monstrous of things, that miserable men should with such contempt disregard the threatenings of God, which yet they ought to have dreaded no less than instant destruction. That mortals then should not be moved when God fulminates by his threatenings against them, but on the contrary become more hardened — this is an evidence of a diabolical madness. It is hence not without reason that the Prophet says, as one astonished, that neither the king nor his counsellors feared nor rent their garments.

Now, we are taught in this passage that it is a sign of reprobation when we are not terrified when God threatens and declares that he will become our judge, and when he brings forward our sins, and also shews what we deserve. When, therefore, all those things produce no effect on us, it is a sure sign of hopeless madness. This is what the Prophet means when he says, they feared not, for his object was to shew that all, as well as himself, ought to stand amazed, that the king and his counsellors could thus fearlessly withstand the threatenings of God.

As to the garments, the sign is put for the thing itself; and then a statement of a part is made for the whole: in the first place, to rend the garments is of no great moment, unless the heart be first rent, as Joel says in the second chapter; but though hypocrites make a shew of repentance by fallacious signs, yet when true and sincere repentance is treated of, the sign is put in the place of the thing signified, as in this passage, they rent not their garments, that is, they manifested no fear. And as the rending of garments was usually done, he says that they rent not their garments, when God by the mouth of Jeremiah and by the hand of Baruch fulminated against them. There is, in the second place, a part stated for the whole, because they were wont to put on sackcloth, and to sprinkle ashes on their heads. There is here a mention made only of garments; but other signs were also included.

He says, When they heard all these words; not that the king heard the whole volume, but three or four chapters were sufficient to condenm him; for there is no doubt but that he was abundantly convicted, and that he threw himself into such a rage as to cut the roll and not to rend his garments, because he dreaded God’s judgment. And there is a striking alliteration in the words קרע koro, to cut, and קרא kora, to read, the first ending with ע , oin, and the other with א , aleph,. He had previously said, that when Jehudah read a part of the roll, the king cut it; the one read and the other cut; and he says here, that the king did not cut (it is the same word) or rend his garments. The king had before cut the roll and torn it in pieces, when, on the contrary, he and the rest ought to have cut or torn their garments, and were it lawful, even themselves, when God terrified them with such dreadful threatenings. It follows —

Calvin: Jer 36:25 - -- The Prophet aggravates the wickedness of the king by this circumstance, that three men opposed him, though they thereby subjected themselves to great...

The Prophet aggravates the wickedness of the king by this circumstance, that three men opposed him, though they thereby subjected themselves to great danger. They saw that the king was carried away by the violence of his temper; and when he resisted God in a manner so insolent, what would he not have dared to do to them? That they notwithstanding hesitated not to intercede with him, was an instance of great courage. But it hence appears, that as the king did not attend to their counsel, his impiety was extreme.

The particle וגם ugam, is to be rendered nevertheless Many interpreters have not attended here to what is emphatical, and have therefore perverted the meaning of the Prophet, or at least have extenuated it so as not to represent faithfully the object of the Prophet; for there is, as I have said, a very emphatic exaggeration in the word Nevertheless And let us learn from this passage, that when God draws us back from wicked designs, we are less excusable if we persevere in executing what he clearly shews ought not to be done. Conscience will indeed always be to us in the place of thousand witnesses; and though no one be present as a witness or an adviser or a monitor, yet we shall in vain try to escape before God by pretending ignorance or mistake or want of thought: but when the Lord by the instrumentality of men calls us back, so that we may not go on in evil ways, if we are not persuaded to desist, then discovered more fully is our incorrigible perverseness, according to what the Prophet intimates here. In short, let us know that any one sins the more grievously, the more means God employs to draw him back from his evil course.

Since, then, we see how obstinate Jehoiakim was, there is no reason for us to wonder, that many at this day go on presumptuously in their course, though God as it were checks them, or at least sends men to restrain them. Let us, then, know that it is an old evil, so that we may not be disturbed by such a presumptuous contempt of the ungodly.

Let us also notice the example given here of a bold admonition: for it is something like a miracle to find those at this day in the courts of princes, who are bold enough to remonstrate when there is much danger; for, as it has been before stated, every one is ingenious in devising means to flatter; and as this is the best and shortest way to elevation, all apply themselves assiduously to this art. The Prophet had indeed said that the king and his counsellors did not rend their garments, and yet he tells us now of three who openly professed that they feared God: but when he spoke before of all the princes, we must understand him as speaking of them as a body. Then the three, mentioned now, must be excepted; nor is there a doubt but that they incurred the displeasure of all the courtiers, as they had them opposed to them, since they must have been ashamed of their own negligence; but they dared to draw on themselves the displeasure both of the king and of all the rest, for they saw that it was God’s cause. It follows —

Calvin: Jer 36:26 - -- Here is described the madness of the king, which was so great, that he vented his rage against the Prophet and his scribe; and he chose no doubt thos...

Here is described the madness of the king, which was so great, that he vented his rage against the Prophet and his scribe; and he chose no doubt those whom he thought to be most ready to obey him. He would have never taken such ministers as Elnathan or Delaiah or Gemariah, for he knew how much they abhorred such a nefarious deed; but he sent those whom he thought most adapted for such a service as that of killing Jeremiah and Baruch.

It is not improperly conjectured from this passage and a previous one, that Jeremiah was not detained in prison, but that he had been restrained by God from proclaiming his prophecies to the king and from reading thmn to the people. But as the word עצור , otsur, is taken elsewhere for a captive or one bound, we may indeed draw a different conclusion. However, I will not contend on such a point. I have already explained what I most approve, — that Jeremiah was prohibited by a secret revelation, as Paul was forbidden to go to Bithynia. (Act 16:7) It is certainly not probable that he could escape from the king’s prison, except it be said, that he was not so confined but that he thought himself free to escape when he saw that it was God’s will, or that though Jeremiah would not have departed from prison, he yet privately escaped from the present rage of the king, because he was forced.

However this may have been, we ought to notice the words, that God hid them Jeremiah no doubt accepted the counsel given to him, to take care of his life; he however now acknowledges that he had been preserved by God’s kindness, as though he had said, that though there may be many ways by which we may escape from our present dangers, yet our life is in God’s hand, so that he hides and conceals us; for we ourselves would run headlong unto death, were we not covered by the shadow of his hand. But the rest to-morrow.

Calvin: Jer 36:28 - -- By these words the Prophet shews what the ungodly gain by contending against God; for however hard and refractory, they must necessarily be broken do...

By these words the Prophet shews what the ungodly gain by contending against God; for however hard and refractory, they must necessarily be broken down by God’s power. This happened to King Jehoiakim. We saw in yesterday’s Lecture how furious he was when he cut and burned the volume, and also ordered the Prophet to be slain. But it now follows, that another volume was written.

Now God deals in different ways with the rebellious. For at one time he passes by or leaves timre, when he sees that he spends in vain his labor in admonishing them. He then sends no more his Prophets to reprove or threaten, but silently executes his judgments. And for this reason it is said,

“My Spirit shall no more contend with man, because he is flesh.” (Gen 6:3)

And similar examples everywhere occur, that is, that when God saw that the prophetic doctrine was despised, he raised his hand against the ungodly, and at the same time ceased to speak to them. But here he purposed in a different way to break down the violence of Jehoiakim, for he caused another volume to be written He foolishly thought that God’s power was in a manner cut off, or extinguished by fire, because the book was reduced to ashes. But God shews that his word cannot be bound or restrained. Then he begins anew to threaten, not because he hoped for any benefit from this repetition, but because it was necessary to expose to ridicule the madness of the king, who had so presumptuously dared to despise both God and his holy Prophet.

The first thing then is, that the Prophet was bidden to write another roll, after the King Jehoiakim vented his rage against the roll read before him; and hence he carefully repeats the words, Take to thee another roll, and write in it the same words which were in the first book; as though he had said, “Let not a syllable be omitted, but let that which I once proclaimed by thy mouth, remain unchanged; and let thus all the ungodly know that thou hast faithfully delivered what thou didst receive from my mouth.” It follows —

Calvin: Jer 36:29 - -- We now see what reward Jehoiakim brought on himself, by his impiety and perverseness. But there are two clauses; in the first, God reproves him for h...

We now see what reward Jehoiakim brought on himself, by his impiety and perverseness. But there are two clauses; in the first, God reproves him for having insolently dared to impose silence on the Prophet; and in the second, he adds a punishment.

Thou shalt say to Jeholakim We are to take על ol, here for אל , al, as it appears from the context; it indeed properly means concerning, or upon, as in the next verse, God thus speaks of Jehoiakim. But as the Prophet is here bidden in the second person to address him, the other meaning, to, is better, even that he was bidden to address the king, and to address him by name: Then it is, “Thou shalt speak to Jehoiakim, the king of Judah.” The word king, is mentioned not so much for honor’s sake, as to shew that he in vain gloried in honor, or in a title of dignity; for as we have elsewhere seen, the Prophet had been sent to reprove mountains and hills, and not to spare kings or kingdoms. (Mic 6:1; Jer 1:10) It had then been said to him,

“I have set thee over nations and kingdoms.”

As then Jehoiakim could not be so filled with pride as to think that everything was lawful to him, God intimates that there was no reason that royal splendor should dazzle his mind and his senses, for he made no account of such masks, and that no elevation in the world could intercept the course of prophetic truth. In a word, Jeremiah is here encouraged to persevere, lest the high position of the king should terrify him, or enervate his mind, so as not to declare faithfully the commands of God.

A twofold admonition may be hence gathered. The first belongs to kings, and to those who are great in wealth or power on the earth; they are warned to submit reverently to God’s word, and not to think themselves exempted from what is common to all, or absolved, on account of their dignity, for God has no respect of persons. The other admonition belongs to teachers, and that is, that they are, with closed eyes, to do whatever God commands them, without shewing any respect of persons; and thus they are to fear no offenses, nor even the name of a king, nor a drawn sword, nor any dangers.

The crime is in the first place mentioned, Thou hast burnt the book, saying, Why hast thou written in it, By coming come shall the king of Babylon, and shall destroy this city Here God shews what especially was the reason why Jehoiakim cast the book into the fire, even because he could not endure the free reproofs and the threatenings contained in it. When God spares hypocrites, or does not touch their vices, they can bear prophetic teaching; but when the sore is touched, immediately they become angry; and this was the continual contest which God’s Prophets had with the ungodly: for if they had flattered them and spoken smooth words to them, if they had always promised something joyful and prosperous to the ungodly, they would have been received with great favor and applause; but the word of God was unpleasant and bitter; and it exasperated their minds when they heard that God was displeased and angry with them.

This passage then ought to be carefully noticed; for the Spirit of God points out, as by the finger, the fountain of all contumacy, even because hypocrites wish to agree or to make a covenant with God, that he should not deal severely with them, and that his Prophets should only speak smoothly. But it is necessary that God’s word should correspond with the nature of its author. For, as God knows the heart, he penetrates into the inmost recesses; and so also his word is a two-edged sword, and thus it pierces men even to the very marrow, and discerns between the thoughts and the affections, as the Apostle teaches us. (Heb 4:12) Hence it is, that hypocrites become mad, when God summons them to judgment. When any one handles gently a man full of ulcers, there is no sign of uneasiness given; but when a surgeon presses the ulcers, then he becomes irritated, and then also comes out what was before hidden. Similar is the case with hypocrites; for as it has been said, they do not clamor against God, nor even make any complaints, when the simple truth is declared; but when they are urged with reproofs and with threatenings, then their rage is kindled, then they manifest in every way their virulence. And this is set forth here, when the Prophet says, that the book was burnt, because it was written in it that the king of Babylon would come to destroy or lay waste the land, and to remove from it both man and beast

So we see that the prophecy of Micah exasperated all the Jews, when he said that Jerusalem would be reduced into heaps of stones. (Mic 3:12)

Calvin: Jer 36:30 - -- But the Prophet immediately shows that the ungodly in vain resist God, when they kick against the goad; they must necessarily be torn in pieces by th...

But the Prophet immediately shows that the ungodly in vain resist God, when they kick against the goad; they must necessarily be torn in pieces by the stone with which they contend, because their hardness cannot hinder God from executing his judgments. It is therefore added, Thus saith Jehovah of the king Jehoiakim, Be shall have no one to succeed him on the throne of David By saying, that he should have no successor, he means that he should have none of his own posterity; for though his son Jeconiah was made king in his stead, yet as he reigned only for three months, this short time was not counted. Then Jeremiah declares, by God’s cmnmand, that King Jehoiakim should not have a legitimate successor, for his son Jeconiah was led into exile at the end of three months; and Zedekiah was not counted as a legitimate successor, because he was the uncle. And there is also no doubt but that Nebuchadnezzar, from ill-will and hatred, set him on the throne, for he thus raised him in order to degrade Jehoiakim and Jeconiah.

We now then perceive in what sense God threatened that there would be none to succeed King Jehoiakim; for it is not simply said, “There shall be none to sit on the throne of David;” but, “There shall be none to him,” לא יהיה לו la ieie lu, that is, “There shall be none of his children, or of his offspring, to succeed him on the throne of David.” For the last king was Zedekiah, and he, as I have said, was the uncle; so that the whole royal seed were cast off, for no one after this time ever succeeded to the throne.

But it may be asked, How can this prophecy agree with the promise, that the posterity of David should continue as long as the sun and moon shone as faithful witnesses in the heavens? (Psa 89:37) God had promised that the kingdom of David should be perpetual, and that there would be some of his posterity to rule as long as the sun and moon shone in the heavens; but what does our Prophet mean now, when he says, that there shall not be a successor? This is, indeed, to be confined to the posterity of Jehoiakim; but yet we must bear in mind what we have seen elsewhere, and that is, that he speaks here of an interruption, which is not inconsistent with perpetuity; for the perpetuity of the kingdom, promised to David, was such, that it was to fall and to be trodden under foot for a time, but that at length a stem from Jesse’s root would rise, and that Christ, the only true and eternal David, would so reign, that his kingdom should have no end. When, therefore, the Prophets say, that there would be none to sit on David’s throne, they do not mean this strictly, but they thus refer only to that temporary punishment by which the throne was so overturned, that God at length would, in his own time, restore it, according to what Amos says,

“For come shall the time when God shall raise up the fallen tabernacle of David.”
(Amo 9:11)

We now perceive in what sense hath stood firm the promise respecting the perpetuity of the kingdom, and that the kingdom had yet ceased for a time, that is, until Christ came, on whose head was placed the diadem, or the royal crown, as Ezekiel says. (Eze 21:26) There is yet no doubt but this great inconsistency was made an objection to Jeremiah:

“What! can it be that the throne of David should be without a legitimate heir? Canst thou draw down the sun and moon from the heavens?”

In like manner, when the Prophets spoke of the destruction of Jerusalem, they said:

“What! Is it not said, ‘This is my rest for ever, here will I dwell?’ (Psa 83:14)

Can it be that God will be without his habitation on earth, especially when he calls it his rest?” But the answer to all this was not difficult, even that God remained faithful to his promises, though his favor was, for a time, as it were, under a cloud, so that the dreadful desolation both of the city and of the kingdom might be an example to all.

There is no doubt, then, but that they shewed to the Prophet that the kingdom would be hid, as though it were a treasure concealed in the earth, and that still the time would come when God would again choose both the city and the kingdom, and restore them to their pristine dignity, as the Papists say, who boast in high terms of everything said in Scripture respecting the perpetual preservation of the Church:

“Christ promises to be with his people to the end of the world, that he will be where two or three meet together in his name, that the Church is the pillar and ground of the truth.”
(Mat 28:20; 1Ti 3:15)

They heap together all these things, in order to shew that God is in a manner tied and bound to them. But we can easily dissipate these frivolous objections; for God does wonderfully and invisibly preserve his Church in the world; and then the outward face of the Church does not always appear, but it is sometimes hid, and afterwards it emerges and recovers its own dignity, which, for a time, might seem to have been extinguished. Hence we give now the same answer to the Papists as the Prophets formerly did to the ancient people, — that God is a faithful preserver of his Church, but not according to the perception of the flesh, for the Church is in a wonderful manner sustained by God, and not in a common way, or as they say, according to the usual order of things.

He says that the dead body of Jehoiakim would be cast out, to be exposed to the cold in the night, and to the heat in the day This might seem unimportant, like what we threaten children with, when we mention some phantoms to them; for what harm could it have been to Jehoiakim to have his dead body exposed to the cold in the night? for no injury or feeling of sorrow can happen to a dead body, as a dead man as to his body can have no feeling. It seems then that it is to little purpose that the Prophet says, that his dead body would be exposed to the heat in the day, and to the cold at night. But this is to be referred to the common law of nature, of which we have spoken elsewhere; for it is a sad and disgraceful thing, nay, a horrid spectacle, when we see men unburied; and the duty of burying the dead has from the beginning been acknowledged, and burial is an evidence of a future resurrection, as it has been before stated. When, therefore, the body of man lies unburied, all men shun and dread the sight; and then when the body gets rigid through cold, and becomes putrid through the heat of the day, the indignity becomes still greater. God then intended to set forth the degradation that awaited Jehoiakim, not that any hurt could be done to him when his body was cast out, and not honored with a burial, but that it would be an evidence of God’s vengeance, when a king was thus cast out as an ass or a dog, according to what we have seen elsewhere, “With the burial of an ass shall he be buried,” that is, he will be deemed unworthy of common honor; for as it falls to the lot of the lowest of men to find a pit where their bodies lie buried, it was a rare and unusual proof of God’s vengeance, that a king should he exposed as a prey to birds and wild beasts. We know what Jehu said of Jezebel,

“Let her be buried, for she is a king’s daughter.”
(2Kg 9:34)

She was worthy to be torn to pieces a hundred times. She had been cast out from a chamber, and the dogs licked her blood; yet an enemy ordered her to be buried — and why? because she was a king’s daughter, or descended from a royal family, (1Kg 21:23 :) then, he said, let her be buried.

We now then understand the meaning of the Prophet, or rather of the Holy Spirit, that it would be a remarkable proof of God’s vengeance, when the body of King Jehoialdm should be exposed at night to the cold, and in the day to the heat. This has also happened sometimes to the saints, as we have before said; but it was a temporal punishment common to the good and to the bad. We ought yet always to consider it as God’s judgment. When a godly man is left without burial, we must know that all things happen for good to God’s children, according to what Paul says, whether it be life or death, it is for their salvation. (Rom 8:28) But when God gives a remarkable proof of his wrath against an ungodly man, our eyes ought to be opened; for it is not right to be blind to the manifest judgments of God; for it is not in vain that Paul reminds us that God’s judgment will come on the ungodly; but he would have us carefully to consider how God punishes the reprobate in life and in death and even after death. It follows —

Calvin: Jer 36:31 - -- Here a reason is given for what the former verse contains; for if the Prophet had only said, that the dead body of the king would remain unburied and...

Here a reason is given for what the former verse contains; for if the Prophet had only said, that the dead body of the king would remain unburied and cast out in dishonor to be exposed in the night to the cold and in the day to the heat, the narrative would not have produced the effect intended; but God shews here the cause, which was this, that he had forewarned King Jehoiakim and all his counsellors, (called here servants) and the inhabitants of Jerusalem, and all the Jews universally: as then they had been in due time clearly told what calamity was near at hand, and yet no one had repented, for this so great an obstinacy God says now that he would take vengeance, I will visit him and his seed and the whole people for their iniquity — what was the iniquity? even that they had so grievously and in so many ways provoked God, and had not returned to a sound mind, though reproved by the Prophet, but had become more and more hardened.

The extremity of their iniquity the Prophet thus points out, because they hearkened not to the threatenings, by which God had endeavored to rescue them from the coming ruin: for there would have been some hope of deliverance, had they deprecated God’s wrath; but as his threatenings had been despised, it was, as I have said, an extreme iniquity. And we see elsewhere how much God abominates this diabolical presumption of men,

“I have called to sackcloth and ashes; but ye have called to the harp and to joy, and have said, ‘Let us feast and drink, for to-morrow we shall die:’ as I live, this iniquity shall not be blotted out.”
(Isa 22:12)

God swore by himself, that this sin should not be expiated, for the Jews repented not when he kindly invited them to himself, and declared to them that they could not escape extreme punishment. It is therefore no wonder that God in this place also represents their obstinate wickedness as being the greatest, the Jews having not hearkened to the reproofs conveyed to them by the mouth of Jeremiah. It follows —

Calvin: Jer 36:32 - -- Here the Prophet tells us that he faithfully obeyed God in writing another volume; and his constancy in this affair deserves no common praise; for he...

Here the Prophet tells us that he faithfully obeyed God in writing another volume; and his constancy in this affair deserves no common praise; for he had lately fled in fear, he knew that the king was his enemy, as he had already ordered him and Baruch to be slain. As then he knew that the king burned with so much rage and hatred, how came he to be so bold as to exasperate him still more? But we see that the Prophets were not exempt from the influence of fear, and were often anxious about their own safety; and yet they ever preferred the duty imposed on them by God to their own life. The Prophet, no doubt, trembled, but as he felt bound to obey God’s command, he disregarded his own life, when he had to make the choice, whether to refuse the burden laid on him, or to provide for his own safety. Thus then he offered his own life as a sacrifice, though he was not free from fear and other infirmities. This is one thing.

But Baruch, I doubt not, again proclaimed these words; how was it then that the king abstained from cruelty? Had his madness been by any means mitigated? It is certain that he did not become changed, and that he did not through kindness spare God’s servants; but God restrained his cruelty; for when it is not his will to soften the hearts of the ungodly, he yet bridles their violence, so that they either dare not, or cannot find the way, to execute with their hands what they have intended in their minds, however much they may strive to do so. I therefore consider that the King Jehoiakim was restrained by the hidden power of God, so that he could not do any harm to Jeremiah and his scribe Baruch; and that in the meantime the magnanimity of the Prophet and also of his scribe remained invincible; for it was God’s will to fight as it were hand to hand, with this impious king, until he was ignominiously cast from his throne, which happened, as we shall see, soon after.

Defender: Jer 36:30 - -- Jehoiakim's eleven year reign was intolerably wicked, climaxed by his burning the written word of God as given to Jeremiah and read to him by Jeremiah...

Jehoiakim's eleven year reign was intolerably wicked, climaxed by his burning the written word of God as given to Jeremiah and read to him by Jeremiah's scribe, Baruch. Although his son, Jeconiah, did reign for three months after Jehoiakim's death, this was contrary to God's decree, and God renewed his judgment against the sons of Jeconiah (Jer 22:30). Jeconiah himself was quickly dethroned and carried captive to Babylon. Apparently he was not as wicked as his father, however, or his uncle, Zedekiah, who judged Israel for a time after him. Furthermore, he yielded to Nebuchadnezzar without resisting, as Jeremiah had counseled, so he was later treated kindly in Babylon (2Ki 25:27-30)."

Defender: Jer 36:32 - -- God's written Word cannot be destroyed, though many have tried. Jehoiakim burned the only copy of Jeremiah's prophecies, but God merely gave them all ...

God's written Word cannot be destroyed, though many have tried. Jehoiakim burned the only copy of Jeremiah's prophecies, but God merely gave them all again, with additional words besides, and Baruch wrote them all down. The king tried also to slay Jeremiah and Baruch, but God protected them, and King Jehoiakim, himself, was soon dethroned."

TSK: Jer 36:11 - -- Shaphan : Jer 36:10; 2Ki 22:12-14, 2Ki 25:22; 2Ch 34:20

TSK: Jer 36:12 - -- Elishama : Jer 36:20,Jer 36:21, Jer 41:1 Elnathan : Jer 36:25, Jer 26:22; 2Ki 22:12, 2Ki 22:14, 2Ki 24:8 Gemariah : Jer 36:10,Jer 36:11; 2Ki 22:3, 2Ki...

Elishama : Jer 36:20,Jer 36:21, Jer 41:1

Elnathan : Jer 36:25, Jer 26:22; 2Ki 22:12, 2Ki 22:14, 2Ki 24:8

Gemariah : Jer 36:10,Jer 36:11; 2Ki 22:3, 2Ki 22:12

Hananiah : Jer. 28:1-17

TSK: Jer 36:13 - -- 2Ki 22:10,2Ki 22:19; 2Ch 34:16-18, 2Ch 34:24; Jon 3:6

TSK: Jer 36:14 - -- Nethaniah : Jer 40:8, Jer 41:1, Jer 41:2, Jer 41:16, Jer 41:18; 2Ki 25:23 Cushi : Zep 1:1 took : Jer 36:2; Eze 2:6, Eze 2:7; Mat 10:16, Mat 10:28

TSK: Jer 36:15 - -- and read : Jer 36:21

and read : Jer 36:21

TSK: Jer 36:16 - -- they were : Jer 36:24; Act 24:25, Act 24:26 We : Jer 13:18, Jer 38:1-4; Amo 7:10,Amo 7:11

TSK: Jer 36:17 - -- Tell : Joh 9:10,Joh 9:11, Joh 9:15, Joh 9:26, Joh 9:27

TSK: Jer 36:18 - -- He : Jer 36:2, Jer 36:4, Jer 43:2, Jer 43:3; Pro 26:4, Pro 26:5 with ink : Baddeyo is rendered by some, after him; but deyo (in Chaldee and Syri...

He : Jer 36:2, Jer 36:4, Jer 43:2, Jer 43:3; Pro 26:4, Pro 26:5

with ink : Baddeyo is rendered by some, after him; but deyo (in Chaldee and Syriac deyootha and in Welsh du ) certainly denotes ink; whence are derived the Arabic dawat and deweet and Persian deeveet an ink-holder; the Syriac dayowo , and Persian div the devil. So the Alexandrian copy of the LXX has εν μελανι , and Vulgate atramento ""with ink.""Perhaps the princes supposed that Baruch had written this roll from memory; and that it was rather to be considered as his composition, than the substance of Jeremiah’ s prophecies; and they might ask this apparently frivolous question in order to allay the alarms excited by considering it as the word of God. But Baruch, with great simplicity, so answered their question, as to shew that he only acted as Jeremiah’ s amanuensis, and wrote verbatim what he had dictated.

TSK: Jer 36:19 - -- Jer 36:26, Jer 26:20-24; 1Ki 17:3, 1Ki 18:4, 1Ki 18:10; 2Ch 25:15; Pro 28:12; Amo 7:12; Luk 13:31; Act 5:40, Act 23:16-22

TSK: Jer 36:20 - -- Jer 36:12, Jer 36:21

TSK: Jer 36:21 - -- Jehudi : Jer 36:14 And Jehudi : Jer 36:15, Jer 23:28, Jer 26:2; 2Ki 22:10; 2Ch 34:18; Eze 2:4, Eze 2:5

TSK: Jer 36:22 - -- A warm apartment suited to the season of the year (December, when snow is often upon the ground in Palestine), in which was a pan or brazier (ach o...

A warm apartment suited to the season of the year (December, when snow is often upon the ground in Palestine), in which was a pan or brazier (ach or ikhkh as it is pronounced in Arabic) of burning charcoal; for we learn from Bp. Pococke, and Dr. Russel, that this was the mode in which the Orientals warmed their apartments.

Jer 22:14-16, Jer 3:20; Amo 3:15

TSK: Jer 36:23 - -- he cut : Jer 36:29-31; Deu 29:19-21; 1Ki 22:8, 1Ki 22:27; Psa 50:17; Pro 1:30, Pro 5:12, Pro 13:13; Pro 19:21, Pro 21:30, Pro 29:1; Isa 5:18, Isa 5:19...

TSK: Jer 36:24 - -- they : Jer 36:16; Job 15:4; Psa 36:1, Psa 64:5; Isa 26:11; Rom 3:18 nor rent : Jer 5:3; 1Ki 21:27; 2Ki 19:1, 2Ki 19:2, 2Ki 22:11-19; 2Ch 34:19-31; Isa...

TSK: Jer 36:25 - -- Elnathan : Jer 36:12, Jer 26:22 made : Jer 13:15-17; Gen 37:22, Gen 37:26-28; Mat 27:4, Mat 27:24, Mat 27:25; Act 5:34-39 but : Pro 21:29

TSK: Jer 36:26 - -- Hammelech : or, the king to take : Jer 2:30, Jer 26:21-23; 1Ki 19:1-3, 1Ki 19:10,1Ki 19:14; Mat 23:34-37, Mat 26:47-50; Joh 7:32, Joh 8:20, Joh 11:57 ...

TSK: Jer 36:27 - -- Jer 36:23

TSK: Jer 36:28 - -- Jer 28:13, Jer 28:14, Jer 44:28; Job 23:13; Zec 1:5, Zec 1:6; Mat 24:35; 2Ti 2:13

TSK: Jer 36:29 - -- Thou hast : Deu 29:19; Job 15:24, Job 40:8; Isa 45:9; Act 5:39; 1Co 10:22 Why : Jer 26:9, Jer 32:3; Isa 29:21, Isa 30:10; Act 5:28 The king : Jer 21:4...

TSK: Jer 36:30 - -- He shall : Jer 22:30; 2Ki 24:12-15 and his : Jer 22:18; Gen 31:40 in the : Sir J. Chardin observes, ""In the Lower Asia, in particular, the day is alw...

He shall : Jer 22:30; 2Ki 24:12-15

and his : Jer 22:18; Gen 31:40

in the : Sir J. Chardin observes, ""In the Lower Asia, in particular, the day is always hot; and as soon as the sun is fifteen degrees above the horizon, no cold is felt in the depth of winter itself. On the contrary, in the height of summer the nights are as cold as at Paris in the month of March. It is for this reason that in Persia and Turkey they always make use of furred habits in the country, such only being sufficient to resist the cold of the nights. I have travelled in Arabia, and in Mesopotamia (the theatre of the adventures of Jacob), both in winter and in summer, and have found the truth of what the Patriarch said, ""That he was scorched with the heat in the day, and stiffened with cold in the night""(Gen 31:40). This contrariety in the qualities of the air in twenty-four hours is extremely great in some places, and not conceivable by those that have not felt it; one would imagine that he had passed in a moment from the violent heats of summer to the depth of winter. Thus it had pleased God to temper the heat of the sun by the coldness of night, without which the greatest part of the East would be barren, and a desert.""

TSK: Jer 36:31 - -- punish : Heb. visit upon, Jer 23:34 *marg. will bring : Jer 11:8, Jer 17:18, Jer 19:15, Jer 29:17-19, Jer 35:17, Jer 44:4-14; Lev 26:14; Deut. 28:15-6...

punish : Heb. visit upon, Jer 23:34 *marg.

will bring : Jer 11:8, Jer 17:18, Jer 19:15, Jer 29:17-19, Jer 35:17, Jer 44:4-14; Lev 26:14; Deut. 28:15-68; Pro 29:1

but : Mat 23:37

TSK: Jer 36:32 - -- took : Jer 36:28-30 who : Jer 36:4, Jer 36:18; Exo 4:15, Exo 4:16; Rom 16:22 there : Lev 26:18, Lev 26:21, Lev 26:24, Lev 26:28; Dan 3:19; Rev 22:18 l...

took : Jer 36:28-30

who : Jer 36:4, Jer 36:18; Exo 4:15, Exo 4:16; Rom 16:22

there : Lev 26:18, Lev 26:21, Lev 26:24, Lev 26:28; Dan 3:19; Rev 22:18

like words : Heb. words as they

collapse all
Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jer 36:11 - -- Probably as his father had lent Jeremiah the hall, Michaiah had been commanded to bring Gemariah Jer 36:12 tidings, as soon as the reading was over,...

Probably as his father had lent Jeremiah the hall, Michaiah had been commanded to bring Gemariah Jer 36:12 tidings, as soon as the reading was over, of the nature of the prophet’ s words, and the effect produced by them upon the people.

Barnes: Jer 36:12 - -- The scribe’ s chamber - The chancery in which the king’ s business was conducted. Probably Elishama was one of the "principal scribes...

The scribe’ s chamber - The chancery in which the king’ s business was conducted. Probably Elishama was one of the "principal scribes of the host"Jer 52:25, i. e., the secretary of state for war. The business which had brought together "all the princes"would have reference to the Chaldaean war.

Barnes: Jer 36:14 - -- Jehudi signifies a Jew and Cushi an Ethiopian, but it seems reasonable to conclude that they are genuine, proper names.

Jehudi signifies a Jew and Cushi an Ethiopian, but it seems reasonable to conclude that they are genuine, proper names.

Barnes: Jer 36:16 - -- They were afraid both one and other - literally, "they trembled each to his neighbor,"i. e., they showed their alarm by their looks and gesture...

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

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

Barnes: Jer 36:17 - -- The scroll might have been drawn up by Baruch from memoranda of his own without the prophet’ s direct authority. The princes therefore did not ...

The scroll might have been drawn up by Baruch from memoranda of his own without the prophet’ s direct authority. The princes therefore did not ask from curiosity, but to obtain necessary information.

Barnes: Jer 36:18 - -- He pronounced - He used to say aloud, he dictated. Baruch’ s office was merely mechanical. He contributed nothing but hand, pen, and ink.

He pronounced - He used to say aloud, he dictated. Baruch’ s office was merely mechanical. He contributed nothing but hand, pen, and ink.

Barnes: Jer 36:20 - -- The court - i. e., The inner quadrangle of the palace, in which was the royal residence. They laid up the roll - They left the scroll in ...

The court - i. e., The inner quadrangle of the palace, in which was the royal residence.

They laid up the roll - They left the scroll in charge, i. e., in the care of someone.

Barnes: Jer 36:22 - -- The winterhouse - A separate portion of the palace was used for residence according to the season (marginal reference). And there was a fi...

The winterhouse - A separate portion of the palace was used for residence according to the season (marginal reference).

And there was a fire on the hearth ... - And the fire-pan burning before them. On the middle of the floor was a brazier containing burning charcoal.

Barnes: Jer 36:23 - -- Leaves - Columns: literally folding-doors; the word exactly describes the shape of the columns of writing upon the scroll. Penknife - " Sc...

Leaves - Columns: literally folding-doors; the word exactly describes the shape of the columns of writing upon the scroll.

Penknife - " Scribe’ s knife;"used to shape the reed for writing, and to make erasures in the parchment.

On the hearth - Or, in the fire-pan. The conduct of the king shows how violent was his temper.

Barnes: Jer 36:25 - -- It is remarkable to find Elnathan interceding for Jeremiah after the office he had discharged toward Urijah Jer 26:22.

It is remarkable to find Elnathan interceding for Jeremiah after the office he had discharged toward Urijah Jer 26:22.

Barnes: Jer 36:26 - -- Hammelech - Either a proper name or a prince of the blood royal (see the margin; Jer 38:6; 1Ki 22:26).

Hammelech - Either a proper name or a prince of the blood royal (see the margin; Jer 38:6; 1Ki 22:26).

Barnes: Jer 36:29 - -- The king of Babylon ... - These words do not prove that Nebuchadnezzar had not already come, and compelled Jehoiakim to become his vassal. The ...

The king of Babylon ... - These words do not prove that Nebuchadnezzar had not already come, and compelled Jehoiakim to become his vassal. The force lies in the last words, which predict such a coming as would make the land utterly desolate: and this would be the result of the king throwing off the Chaldaean yoke.

Barnes: Jer 36:30 - -- He shall have none to sit ... - The 3 months’ reign of Jehoiakim was too destitute of real power to be a contradiction to this prediction...

He shall have none to sit ... - The 3 months’ reign of Jehoiakim was too destitute of real power to be a contradiction to this prediction.

Barnes: Jer 36:32 - -- Many like words - The second scroll was thus a more complete record of the main lessons taught by Jeremiah during the long course of his inspir...

Many like words - The second scroll was thus a more complete record of the main lessons taught by Jeremiah during the long course of his inspired ministry.

Poole: Jer 36:12 - -- It is uncertain whether this Michaiah went to make this relation to the princes who sat in the secretary’ s chamber, as a piece of news only,...

It is uncertain whether this Michaiah went to make this relation to the princes who sat in the secretary’ s chamber, as a piece of news only, or out of a malicious design to accuse the prophet and Baruch for what was done as a seditious practice.

Poole: Jer 36:13 - -- That is, the substance of all the words, for none can imagine that a hearer could remember every word; which shows the vanity of those who overstrai...

That is, the substance of all the words, for none can imagine that a hearer could remember every word; which shows the vanity of those who overstrain such universal particles to signify every particular word or person.

Poole: Jer 36:14 - -- That is, all the princes that at that time sat there in council sent a messenger with a command to Baruch to appear before them: and to bring the ro...

That is, all the princes that at that time sat there in council sent a messenger with a command to Baruch to appear before them: and to bring the roll which he had read in the ears of the people.

Poole: Jer 36:15 - -- The courage of Baruch is admirable, he was now before the council, in the king’ s house, the substance of the prophecies were threatening both ...

The courage of Baruch is admirable, he was now before the council, in the king’ s house, the substance of the prophecies were threatening both to the king and court, and to all the people. The king, as appears by all history, was of no good temper; we read, Jer 26:23 , of his sending for Urijah the prophet out of Egypt; when he had fled thither for fear of the king, and slaying him, and we shall find that at that time the princes advised both Jeremiah and Baruch to hide themselves; yet Baruch is not afraid, but reads the prophecy in their ears.

Poole: Jer 36:16 - -- It is hardly to be imagined that all these counsellors should sit still till they had heard all Jeremiah’ s prophecies for twenty-two years rea...

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

Poole: Jer 36:17 - -- This now seemed but a reasonable question, considering they were the substance of what he had been prophesying for so many years. The thing seemed s...

This now seemed but a reasonable question, considering they were the substance of what he had been prophesying for so many years. The thing seemed strange to the princes, prophets being not used to study and pen their discourses, but to speak them extempore.

Poole: Jer 36:18 - -- This could not but add to the princes’ fear and amazement. They must needs conceive that the thing was done from God, for without a special in...

This could not but add to the princes’ fear and amazement. They must needs conceive that the thing was done from God, for without a special influence of God it had been a thing impossible that Jeremiah should have called to mind all that he had spoken at several times in so many years; and proceeding from the God of truth, they must needs fear that they would have their certain and just accomplishment in their season.

Poole: Jer 36:19 - -- This speaketh these princes to have been men of a much gentler temper and better disposition than those who succeeded them in Zedekiah’ s time;...

This speaketh these princes to have been men of a much gentler temper and better disposition than those who succeeded them in Zedekiah’ s time; they were not willing that any harm should come to the prophet, nor to Baruch, and knew the fierce temper of Jehoiakim, and therefore advised Baruch that both he and the prophet should hide. themselves.

Poole: Jer 36:20 - -- They were obliged by their office as counsellors to the king to acquaint him with what they heard, which might be prejudicial to him and his nation;...

They were obliged by their office as counsellors to the king to acquaint him with what they heard, which might be prejudicial to him and his nation; and indeed this was the very end why God had commanded the enrolling of these prophecies, that both the king, and princes, and people might take notice of them; but they did not carry the book with them, but laid it up in the secretary’ s chamber.

Poole: Jer 36:21 - -- It appeareth by Jer 36:14 that this Jehudi was a messenger commonly employed by the king and council; him the king sends to fetch the roll ( bef...

It appeareth by Jer 36:14 that this

Jehudi was a messenger commonly employed by the king and council; him the king sends

to fetch the roll ( before called a book,) then he employeth him to read it.

Poole: Jer 36:22 - -- The ninth month with them answered part of our November and December, which was a time of the year called for fires.

The ninth month with them answered part of our November and December, which was a time of the year called for fires.

Poole: Jer 36:23 - -- He, that is, the king, not having patience to hear above three or four columns, or periods, or titles, took the penknife that (it is like) Jehudi ha...

He, that is, the king, not having patience to hear above three or four columns, or periods, or titles, took the penknife that (it is like) Jehudi had, and cut it in pieces, and burned it in the fire that was before him, not considering that it was the revelation of the will of God, but exalting himself above all that was called God. This showed both the wickedness and passionate temper of this prince, and his high contempt of God and his prophets.

Poole: Jer 36:24 - -- So hardened were this people’ s hearts, that though they knew that Jeremiah was a prophet of the Lord, upon the experience now of more than twe...

So hardened were this people’ s hearts, that though they knew that Jeremiah was a prophet of the Lord, upon the experience now of more than twenty years, and the whole scope of his prophecies had been to denounce the just judgments of God that now were coming upon this people, and they could not but understand that God must be greatly assistant to Jeremiah in writing this roll , all the matter of which he could not otherwise have kept in mind so many years, yet they had no serious fear of God upon their hearts, working upon the hearing the dreadful matter of these prophecies, nor showed any sign of remorse, or sense of their sins, or God’ s judgments coming upon them as indications of his wrath.

Poole: Jer 36:25 - -- These three princes seemed to have had a greater dread of God upon their hearts than the rest, for so far as they durst, they interposed, and besoug...

These three princes seemed to have had a greater dread of God upon their hearts than the rest, for so far as they durst, they interposed, and besought the king not to burn the roll; but he would not hearken to their advice.

Poole: Jer 36:26 - -- The king was not satisfied with burning the roll, but gives order to apprehend both Jeremiah and Baruch, and commandeth the three persons named in t...

The king was not satisfied with burning the roll, but gives order to apprehend both Jeremiah and Baruch, and commandeth the three persons named in this verse to do it; but God by his providence kept them both out of their hands. How the Lord hid them we are not told; the princes (as we read before) advised Baruch that they should both hide themselves. This phrase (probably) imports no more than that God directed them to find such a place of recess as the king’ s messengers could by no means find out, nor understand where they were, till the king’ s passion was a little over.

Poole: Jer 36:29 - -- It speaketh nothing but the impotency, and passion, and debauchery of human nature, to swell against any revelations of the Divine-will; the counsel...

It speaketh nothing but the impotency, and passion, and debauchery of human nature, to swell against any revelations of the Divine-will; the counsels of the Lord shall stand, and men only further entangle themselves by struggling in the Lord’ s net. Jehoiakim burns one roll, God will have the same thing wrote in another. We learn here both what was the matter of Jeremiah’ s prophecy, and the cause of the king’ s anger; he had prophesied that the king of Babylon should come, take Jerusalem; and lay the country waste, which, as to Jehoiakim’ s part, was fulfilled within six years after this, more fully in eighteen years; but corrupt princes can endure nothing that shall make their lives uneasy.

Poole: Jer 36:30 - -- That is, none that shall be king any considerable time; Jeconiah or Jehoiachin his son was set up, but kept his throne but three months, 2Ki 24:8-10...

That is, none that shall be king any considerable time; Jeconiah or Jehoiachin his son was set up, but kept his throne but three months, 2Ki 24:8-10 . We no where read of the time or manner of this king’ s death, but that he had an ignominious burial, Jer 22:19 , like the burial of an ass, none accompanying his corpse, none mourning for him; and it appears from this text, that wherever he died, his body lay for a time unburied.

Poole: Jer 36:31 - -- As to the people, God threateneth they should feel, what they were not willing to hear, even all the evil which God by his prophet had pronounced ag...

As to the people, God threateneth they should feel, what they were not willing to hear, even all the evil which God by his prophet had pronounced against them.

Poole: Jer 36:32 - -- Wicked men get nothing by opposing themselves to the revealed will of God, how ungrateful soever it be to them, but the addition of guilt of their s...

Wicked men get nothing by opposing themselves to the revealed will of God, how ungrateful soever it be to them, but the addition of guilt of their souls, and the increase of Divine wrath; God’ s counsels shall stand, and what he speaks shall most certainly be accomplished. Here is another roll, written with additional threatenings, confirmative of what God had before-said.

Haydock: Jer 36:18 - -- Reading. No study was requisite. (Haydock) --- Ink. It formerly resembled that used by printers, (Calmet) being composed of soot and gum. (Vitr...

Reading. No study was requisite. (Haydock) ---

Ink. It formerly resembled that used by printers, (Calmet) being composed of soot and gum. (Vitruvius vii. 10.)

Haydock: Jer 36:21 - -- Read it. This was the third time. It was in vain afterwards to destroy the book.

Read it. This was the third time. It was in vain afterwards to destroy the book.

Haydock: Jer 36:22 - -- Winter-house. He was very magnificent, and had other apartments for summer. Though the climate was warm, fires would be useful in November. --- He...

Winter-house. He was very magnificent, and had other apartments for summer. Though the climate was warm, fires would be useful in November. ---

Hearth. There was no chimney used, and the smoke went out by the door, or by holes at the top of the room, as we see in some old monasteries. (Calmet) ---

Charcoal was probably used, Baruch vi. 42.

Haydock: Jer 36:23 - -- Pages. Perhaps what was written on so many skins, (Haydock) or sheets of paper, pasted together, and rolled up; or there might be some marks to shew...

Pages. Perhaps what was written on so many skins, (Haydock) or sheets of paper, pasted together, and rolled up; or there might be some marks to shew the different subjects, like the sections used in the synagogue, (Calmet) or our chapters; though we are assured that all was formerly written without any separation even of letters. Protestants have "leaves." (Haydock) ---

Hebrew, "doors." (Calmet) The secretary cut and burnt the leaves by the king's order, ver. 25. (Worthington)

Haydock: Jer 36:24 - -- Afraid. They saw all without any concern, not believing that God spoke to them. They did not imitate Josias, 2 Paralipomenon xxxiv. 19.

Afraid. They saw all without any concern, not believing that God spoke to them. They did not imitate Josias, 2 Paralipomenon xxxiv. 19.

Haydock: Jer 36:26 - -- Hid them, and prevented any one from betraying them. (Calmet) --- He did not remove them to a place different from what they had chosen by his dire...

Hid them, and prevented any one from betraying them. (Calmet) ---

He did not remove them to a place different from what they had chosen by his direction. (Worthington)

Haydock: Jer 36:30 - -- None, &c. Because his son, Joachin or Jechonias, within three months after the death of his father, was carried away to Babylon, so that his reign i...

None, &c. Because his son, Joachin or Jechonias, within three months after the death of his father, was carried away to Babylon, so that his reign is not worthy to be taken notice of. (Challoner) (Theodoret) (Worthington) ---

He was subject to the Chaldeans; his uncle took his place. Joakim had the burial of an ass, chap. xii. 18. (Calmet) ---

None of the following princes enjoyed the glory or power of the ancient king. (St. Thomas Aquinas, [Summa Theologiae] p. 3. qu. 31. a. 2.) (Worthington)

Haydock: Jer 36:32 - -- Before. We cannot tell what. (Calmet) --- Protestants, "many like words." (Haydock)

Before. We cannot tell what. (Calmet) ---

Protestants, "many like words." (Haydock)

Gill: Jer 36:11 - -- 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 ...

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".

Gill: Jer 36:12 - -- 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...

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.

Gill: Jer 36:13 - -- 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...

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.

Gill: Jer 36:14 - -- 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...

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.

Gill: Jer 36:15 - -- 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 m...

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.

Gill: Jer 36:16 - -- 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 kin...

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.

Gill: Jer 36:17 - -- 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...

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.

Gill: Jer 36:18 - -- Then Baruch answered them,.... At once, without any hesitation, plainly and fully: he pronounced all these words unto me with his mouth; that is, t...

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.

Gill: Jer 36:19 - -- 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 t...

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.

Gill: Jer 36:20 - -- 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 i...

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.

Gill: Jer 36:21 - -- 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. Thi...

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.

Gill: Jer 36:22 - -- 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 th...

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.

Gill: Jer 36:23 - -- 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 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.

Gill: Jer 36:24 - -- 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 afra...

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:

Gill: Jer 36:25 - -- Nevertheless, Elnathan, and Delaiah, and Gemariah,.... Three of the five princes mentioned in Jer 36:12; had made intercession to the king, that he...

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.

Gill: Jer 36:26 - -- 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 pers...

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.

Gill: Jer 36:27 - -- 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 hi...

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:

Gill: Jer 36:28 - -- 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 t...

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.

Gill: Jer 36:29 - -- 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 ...

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.

Gill: Jer 36:30 - -- 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", tho...

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.

Gill: Jer 36:31 - -- 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; wh...

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.

Gill: Jer 36:32 - -- 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...

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.

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Commentary -- Verse Notes / Footnotes

NET Notes: Jer 36:11 Heb “Micaiah son of Gemariah son of Shaphan heard all the words of the Lord from upon the scroll.” The words “heard Baruch read̶...

NET Notes: Jer 36:12 This man has already been mentioned in Jer 26:22 as the official who was sent to Egypt to extradite the prophet Uriah that Jehoiakim had executed. Tho...

NET Notes: Jer 36:13 Heb “Micaiah reported to them all the words which he heard when Baruch read from the scroll in the ears of the people.”

NET Notes: Jer 36:14 Heb “So Baruch son of Neriah took the scroll in his hand and went to them.” The clause order has been rearranged in the translation for st...

NET Notes: Jer 36:15 Or “‘to us personally’…to them personally”; Heb “‘in our ears’…in their ears.” Elsewhere t...

NET Notes: Jer 36:16 Heb “We must certainly report to the king all these things.” Here the word דְּבָרִים...

NET Notes: Jer 36:17 Or “Did Jeremiah dictate them to you?” The words “Do they actually come from Jeremiah’s mouth?” assume that the last phr...

NET Notes: Jer 36:18 The verbal forms emphasize that each word came from his mouth. The first verb is an imperfect which emphasizes repeated action in past time and the se...

NET Notes: Jer 36:19 The verbs here are both direct imperatives but it sounds awkward to say “You and Jeremiah, go and hide” in contemporary English. The same ...

NET Notes: Jer 36:20 Both here and in the next verse the Hebrew has “in the ears of” before “the king” (and also before “all the officials...

NET Notes: Jer 36:21 Heb “and Jehudi read it.” However, Jehudi has been the subject of the preceding; so it would be awkward in English to use the personal sub...

NET Notes: Jer 36:22 Heb “the fire in the firepot was burning before him.” The translation assumes that the word “fire” (אֵש“...

NET Notes: Jer 36:23 Heb “until the whole scroll was consumed upon the fire which was in the fire pot.”

NET Notes: Jer 36:24 There are some interesting wordplays and contrasts involved here. The action of the king and his attendants should be contrasted with that of the offi...

NET Notes: Jer 36:25 Heb “And also Elnathan, Delaiah, and Gemariah urged [or had urged] the king not to burn the scroll, but he did not listen to them.” The tr...

NET Notes: Jer 36:26 Heb “the son of the king.” Many of the commentaries express doubt that this actually refers to Jehoiakim’s own son since Jehoiakim w...

NET Notes: Jer 36:27 Heb “Then the word of the Lord came to Jeremiah after the king had burned the scroll and the words [= containing the words] which Baruch wrote d...

NET Notes: Jer 36:28 Heb “first [or former] scroll.”

NET Notes: Jer 36:29 Heb “You burned this scroll, saying, ‘Why did you write on it, saying, “The king of Babylon will certainly come [the infinitive abso...

NET Notes: Jer 36:30 Compare the more poetic prophecy in Jer 22:18-19 and see the study note on 22:19.

NET Notes: Jer 36:31 Heb “all the disaster which I spoke against them and they did not listen [or obey].”

NET Notes: Jer 36:32 Heb “And he wrote upon it from the mouth of Jeremiah all the words of the scroll which Jehoiakim king of Judah burned in the fire. And many word...

Geneva Bible: Jer 36:16 Now it came to pass, when they had heard all the words, they were ( i ) afraid both one and another, and said to Baruch, We will surely tell the king ...

Geneva Bible: Jer 36:19 Then said the princes to Baruch, Go, ( k ) hide thyself, thou and Jeremiah; and let no man know where ye are. ( k ) They who were godly among the pri...

Geneva Bible: Jer 36:22 Now the king sat in the winterhouse in the ( l ) ninth month: and [there was a fire] on the hearth burning before him. ( l ) Which contained part of ...

Geneva Bible: Jer 36:24 Yet they were not afraid, nor tore ( m ) their garments, [neither] the king, nor any of his servants that heard all these words. ( m ) Showing that t...

Geneva Bible: Jer 36:26 But the king commanded Jerahmeel the son of Hammelech, and Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to take Baruch the scribe and J...

Geneva Bible: Jer 36:28 Take thee again ( o ) another scroll, and write in it all the former words that were in the first scroll, which Jehoiakim king of Judah hath burned. ...

Geneva Bible: Jer 36:29 And thou shalt say to Jehoiakim king of Judah, Thus saith the LORD; Thou hast burned this scroll, saying, ( p ) Why hast thou written in it, saying, T...

Geneva Bible: Jer 36:30 Therefore thus saith the LORD concerning Jehoiakim king of Judah; He shall have ( q ) none to sit upon the throne of David: and his ( r ) dead body sh...

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Commentary -- Verse Range Notes

TSK Synopsis: Jer 36:1-32 - --1 Jeremiah causes Baruch to write his prophesy,5 and publicly to read it.11 The princes, having intelligence thereof by Michaiah, send Jehudi to fetch...

Maclaren: Jer 36:32 - --Jeremiah's Roll Burned And Reproduced Then took Jeremiah another roll, and gave it to Baruch, who wrote therein, all the words of the book which Jeho...

MHCC: Jer 36:9-19 - --Shows of piety and devotion may be found even among those, who, though they keep up forms of godliness, are strangers and enemies to the power of it. ...

MHCC: Jer 36:20-32 - --Those who despise the word of God, will soon show, as this king did, that they hate it; and, like him, they would wish it destroyed. See what enmity t...

Matthew Henry: Jer 36:9-19 - -- 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 rea...

Matthew Henry: Jer 36:20-32 - -- 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 con...

Keil-Delitzsch: Jer 36:20-26 - -- 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...

Keil-Delitzsch: Jer 36:22-32 - -- 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 th...

Constable: Jer 2:1--45:5 - --II. Prophecies about Judah chs. 2--45 The first series of prophetic announcements, reflections, and incidents th...

Constable: Jer 34:1--45:5 - --D. Incidents surrounding the fall of Jerusalem chs. 34-45 The Book of Consolation contained messages of ...

Constable: Jer 34:1--36:32 - --1. Incidents before the fall of Jerusalem chs. 34-36 The events recorded in these chapters took ...

Constable: Jer 36:1-32 - --Jeremiah's scroll ch. 36 "While ch. 36 is, in a sense, an independent unit, it is at the...

Constable: Jer 36:9-20 - --Its reading 36:9-20 36:9 During the winter of 604-603 B.C., the people, not the king, declared a fast. The occasion for the fast may have been the arr...

Constable: Jer 36:21-26 - --Its burning 36:21-26 36:21 The king proceeded to send Jehudi to get the scroll from Elishama in the scribe's room. When Jehudi returned with it, he re...

Constable: Jer 36:27-32 - --Its rewriting 36:27-32 36:27-28 The Lord commanded Jeremiah to make another copy of the scroll that the king had burned (cf. 2 Kings 22:15-20). 36:29...

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Commentary -- Other

Contradiction: Jer 36:30 35. Jesus would (Luke 1:32) or would not (Matthew 1:11; 1 Chronicles 3:16 & Jeremiah 36:30) inherit David's throne? (Category: misunderstood the He...

Critics Ask: Jer 36:28 JEREMIAH 36:28 —How can this book be inspired if the original manuscript of Jeremiah perished? PROBLEM: According to evangelical scholars, only...

Critics Ask: Jer 36:30 JEREMIAH 36:30 —How can this verse say that Jehoiakim shall have no one to sit on the throne when his son reigned after him? PROBLEM: Because J...

Critics Ask: Jer 36:30 JEREMIAH 36:30 —How can this verse say that Jehoiakim shall have no one to sit on the throne when his son reigned after him? PROBLEM: Because J...

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Introduction / Outline

JFB: Jeremiah (Book Introduction) JEREMIAH, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (Jer 1:1), not the Hilkiah the high priest who discovered the ...

JFB: Jeremiah (Outline) EXPOSTULATION WITH THE JEWS, REMINDING THEM OF THEIR FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT FAVOR, AND A DENUNCIATION OF GOD'S COMING JUDGMENTS FOR...

TSK: Jeremiah 36 (Chapter Introduction) Overview Jer 36:1, Jeremiah causes Baruch to write his prophesy, v.5, and publicly to read it; v.11, The princes, having intelligence thereof by M...

Poole: Jeremiah (Book Introduction) BOOK OF THE PROPHET JEREMIAH THE ARGUMENT IT was the great unhappiness of this prophet to be a physician to, but that could not save, a dying sta...

Poole: Jeremiah 36 (Chapter Introduction) CHAPTER 36 Jeremiah causeth Baruch to write his prophecy, and publicly to read it, Jer 36:1-10 . The princes send to fetch the roll and read it, Je...

MHCC: Jeremiah (Book Introduction) Jeremiah was a priest, a native of Anathoth, in the tribe of Benjamin. He was called to the prophetic office when very young, about seventy years afte...

MHCC: Jeremiah 36 (Chapter Introduction) (Jer 36:1-8) Baruch is to write the prophecies of Jeremiah. (Jer 36:9-19) The princes advise them to hide themselves. (Jer 36:20-32) The king having...

Matthew Henry: Jeremiah (Book Introduction) An Exposition, with Practical Observations, of The Book of the Prophet Jeremiah The Prophecies of the Old Testament, as the Epistles of the New, are p...

Matthew Henry: Jeremiah 36 (Chapter 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 a...

Constable: Jeremiah (Book Introduction) Introduction Title The title of this book derives from its writer, the late seventh an...

Constable: Jeremiah (Outline) Outline I. Introduction ch. 1 A. The introduction of Jeremiah 1:1-3 B. T...

Constable: Jeremiah Jeremiah Bibliography Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. London: C...

Haydock: Jeremiah (Book Introduction) THE PROPHECY OF JEREMIAS. INTRODUCTION. Jeremias was a priest, a native of Anathoth, a priestly city, in the tribe of Benjamin, and was sanct...

Gill: Jeremiah (Book Introduction) INTRODUCTION TO JEREMIAH The title of the book in the Vulgate Latin version is, "the Prophecy of Jeremiah"; in the Syriac and Arabic versions, "the...

Gill: Jeremiah 36 (Chapter 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 u...

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