Jeremiah 36:11–32

Jeremiah 36:11-13 11. When Michaiah the son of Gemariah, the son of Shaphan, had heard out of the book all the words of the LORD, 11. Et audivit Michas filius Gamariae filii Saphan onmes sermones Jehovae de super libre (hoc est, ut recitabantur ex libre) 12. Then he went down into the king's house, into the scribe's chamber: and, lo, all the princes sat there, even Elishama the scribe, and Delaiah the son of Shemaiah, and Elnathan the son of Achbor, and Gemariah the son of Shaphan, and Zedekiah the son of Hananiah, and all the princes. 12. Et descendit in domum regis ad cubiculum scribae; et ecce illic omnes principes sedentes (hoc est, sedebant) Elisama scriba, et Dalaiah filius Semaiah, et Elnathan filius Achobor, et Gamarias filius Saphan, et Zedechias filius Chananiae, et omnes proceres; 13. Then Michaiah declared unto them all the words that he had heard, when Baruch read the book in the ears of the people. 13. Et nuntiavit (indicavit) ipsis Michas omnes sermones quos audierat cum legeret Baruch in libre (hoc est, recitaret ex libre) in auribus populi. 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, --

scribe's chamber--an apartment in the palace occupied by the secretary of state. princes--holding a counsel of state at the time. Elnathan--who had already been an instrument of evil in Jehoiakim's hand (Jer 26:22-23). Hananiah--the false prophet (Jer 28:10-17).

Jeremiah 36:14 14. Therefore all the princes sent Jehudi the son of Nethaniah, the son of Shelemiah, the son of Cushi, unto Baruch, saying, Take in thine hand the roll wherein thou hast read in the ears of the people, and come. So Baruch the son of Neriah took the roll in his hand, and came unto them. 14. Et miserunt omnes proceres ad Baruch, Jehudi fillium Nathaniae, filii Selemiae, filii Cussi, dicendo, Volumen in quo legisti in auribus populi sume in manum tuam, et veni. Et sumpsit Baruch filius Neriae volumen in manum suam, et yenit ad ipsos. 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, --

Jeremiah 36:15-16 15. And they said unto him, Sit down now, and read it in our ears. So Baruch read it in their ears. 15. Et dixerunt, sede agedum, et lege ipsum (volumen) in auribus nostris; et legit Baruch in auribus ipsorum. 16. Now it came to pass, when they had heard all the words, they were afraid both one and other, and said unto Baruch, We will surely tell the king of all these words. 16. Et factum est cum audirent cunctos sermones, expaverunt quisque ad propinquum suum, et dixerunt ipsi Baruch,Indicando indicabimus Regi omnes hos sermones. 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. PRAYER Grant, Almighty God, that as thou art pleased to invite us daily to thyself, we may respond to thy call in the spirit of meekness and obedience; and do thou also so seriously impress our minds, that we may not only confess our sins, but also so loathe ourselves on account of them, that we may without delay seek the true remedy, and, relying on thy mercy, may so repent, that thy name may hereafter be glorified in us, until we shall at length become partakers of that glory, which thy Son has obtained for us by his own blood. -- Amen.

Jeremiah 36:17-18 17. And they asked Baruch, saying, Tell us now, How didst thou write all these words at his mouth? 17. Baruch autem interrogarunt, dicendo, Indica agedum nobis quomodo scripseris cunctos sermones istos ex ore ejus? 18. Then Baruch answered them, he pronounced all these words unto me with his mouth, and I wrote them with ink in the book. 18. Et dixit illis Baruch, Ex ore suo pronuntiavit mihi cunctos sermones istos, et ego scripsi super librum cum atramento. 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] 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, -- Footnotes: [105] Some have made two questions here, -- "How didst thou write all these words? from his mouth?" The answer seems to favor this construction; as usual in Scripture, the last question is answered first, and then the first: Baruch said, "From his mouth he pronounced to me all these words;" and then he adds, answering the first question, "and I wrote on the book with ink." -- Ed.

Jeremiah 36:19 19. Then said the princes unto Baruch, Go, hide thee, thou and Jeremiah; and let no man know where ye be. 19. Et dixerunt principes ipsi Baruch, Vade et absconde to, tu et Jeremias, et vir nesciat (hoc est, nesciat quisqaam) ubinam sitis. 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, --

Jehudi--of a good family, as appears from his pedigree being given so fully, but in a subordinate position. come--Instead of requiring Baruch to come to them, they ought to have gone to the temple, and there professed their penitence. But pride forbade it [CALVIN].

afraid, both one and other--Hebrew, "fear-stricken," they turned to one another (compare Gen 42:28). This showed, on their part, hesitancy, and some degree of fear of God, but not enough to make them willing to sacrifice the favor of an earthly king. We will surely tell the king--not the language of threatening but implying that the matter is of such moment that the king ought to be made acquainted with it, so as to seek some remedy against the divine anger.

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.

his mouth--Baruch replies it was by the oral dictation of the prophet; Jer 36:2 accords with this view, rather than with the notion that Jeremiah repeated his prophecies from manuscripts. ink--his specification of the "ink" implies: I added nothing save the hand, pen, and ink.

It should seem that Baruch had been frequently reading out of the book, to all companies that would give him the hearing, before the most solemn reading of it altogether which is here spoken of; for the directions were given about it in the fourth year of Jehoiakim, whereas this was done in the fifth year, Jer 36:9. But some think that the writing of the book fairly over took up so much time that it was another year ere it was perfected; and yet perhaps it might not be past a month or two; he might begin in the latter end of the fourth year and finish it in the beginning of the fifth, for thee ninth month refers to the computation of the year in general, not to the year of that reign. Now observe here, 1. The government appointed a public fast to be religiously observed (Jer 36:9), on account either of the distress they were brought into by the army of the Chaldeans or of the want of rain (Jer 14:1): They proclaimed a fast to the people; whether the king and princes or the priests, ordered this fast, is not certain; but it was plain that God by his providence called them aloud to it. Note, Great shows of piety and devotion may be found even among those who, though they keep up these forms of godliness, are strangers and enemies to the power of it. But what will such hypocritical services avail? Fasting, without reforming and turning away from sin, will never turn away the judgments of God, Jon 3:10. Notwithstanding this fast, God proceeded in his controversy with this people. 2. Baruch repeated Jeremiah's sermons publicly in the house of the Lord, on the fast-day. He stood in a chamber that belonged to Gemariah, and out of a window, or balcony, read to the people that were in the court, Jer 36:10. Note, When we are speaking to God we must be willing to hear from him; and therefore, on days of fasting and prayer, it is requisite that the word be read and preached. Hearken unto me, that God may hearken unto you. Jdg 9:7. For our help in suing out mercy and grace, it is proper that we should be told of sin and duty. 3. An account was brought of this to the princes that attended the court and were now together in the secretary's office, here called the scribe's chamber, Jer 36:12. It should seem, though the princes had called the people to meet in the house of God, to fact, and pray, and hear the word, they did not think fit to attend there themselves, which was a sign that it was not from a principle of true devotion, but merely for fashion sake, that they proclaimed this fast. We are willing to hope that it was not with a bad design, to bring Jeremiah into trouble for his preaching, but with a good design, to bring the princes into trouble for their sins, that Michaiah informed the princes of what Baruch had read; for his father Gemariah so far countenanced Baruch as to lend him his chamber to read out of. Michaiah finds the princes sitting in the scribe's chamber, and tells them they had better have been where he had been, hearing a good sermon in the temple, which he gives them the heads of. Note, When we have heard some good word that has affected and edified us we should be ready to communicate it to others that did not hear it, for their edification. Out of the abundance of the heart the mouth speaks. 4. Baruch is sent for, and is ordered to sit down among them and read it all over again to them (Jer 36:14, Jer 36:15), which he readily did, not complaining that he was weary with his public work and therefore desiring to be excused, nor upbraiding the princes with their being absent from the temple, where they might have heard it when he read it there. Note, God's ministers must become all things to all men, if by any means they may gain some, must comply with them in circumstances, that they may secure the substance. St. Paul preached privately to those of reputation, Gal 2:2. 5. The princes were for the present much affected with the word that was read to them, Jer 36:16. Observe, They heard all the words they did not interrupt him, but very patiently attended to the reading of the whole book; for otherwise how could they form a competent judgment of it? And, when they had heard all, they were afraid, were all afraid, one as well as another; like Felix, who trembled at Paul's reasonings. The reproofs were just, the threatenings terrible, and the predictions now in a fair way to be fulfilled; so that, laying all together, they were in a great consternation. We are not told what impressions this reading of the roll made upon the people (Jer 36:10), but the princes were put into a fright by it, and (as some read it) looked one upon another, not knowing what to say. They were all convinced that it was worthy to be regarded, but none of them had courage to second it, only they agreed to tell the king of all these words; and, if he think fit to give credit to them, they will, otherwise not, no, though it were to prevent the ruin of the nation. And yet at the same time they knew the king's mind so far that they advised Baruch and Jeremiah to hide themselves (Jer 36:19) and to shift as they could for their own safety, expecting no other than that the king, instead of being convinced, would be exasperated. Note, It is common for sinners, under convictions, to endeavour to shake them off, by shifting off the prosecution of them to other persons, as these princes here, or to another more convenient season, as Felix. 6. They asked Baruch a trifling question, How he wrote all these words (v. 17), as if they suspected there was something extraordinary in it; but Baruch gives them a plain answer, that there was nothing but what was common in the manner of the writing - Jeremiah dictated and he wrote, Jer 36:18. But thus it is common for those who would avoid the convictions of the word of God to start needless questions about the way and manner of the inspiration of it.

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 Jeremiah 36:12 shows: the son seems to be a more religious man than the father, unless he was placed as a spy, to hear and see what he could: however, when he had heard out of the book all the words of the Lord: which were spoken by the Lord to Jeremiah, and which Baruch read out of the book he had written in his hearing; for it is a vain conceit of Abarbinel, that Micaiah did not hear these words from the mouth of Baruch reading, but out of the book which he looked into; for then it would have been said, which he had "seen" or "read" out of the book, and not "heard".

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, Jeremiah 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, Jeremiah 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.

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 Jeremiah 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, 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.

And they said unto him, sit down now,.... Or, "pray sit down" (q); they received him very courteously, and treated him with great humanity, and showed much respect to him, in beseeching him to sit down by them: and read it in our ears; as he had done in the ears of the people, with an audible voice, clearly and distinctly, that they might be able to hear it, so as to understand it: so Baruch read it in their ears; without any fear or dread, though in the king's palace, and before an assembly of princes; nor did he excuse himself on account of weariness, having just read it to the people; or upbraid the princes with not being in the temple, where they might have heard it. (q) "sede quaeso", Vatablus, Schmidt.

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, Jeremiah 36:19; this was the sense of some of them, of those that were good men among them, and wished things were otherwise than they were. (r) "vir ad socium suum", Montanus; "ad proximum suum", Vatablus; "ad amicum suum", Pagninus; "erga socium suum", Schmidt.

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.

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.

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 Jeremiah 36:1.

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

Jeremiah 36:20-21 20. And they went in to the king into the court, but they laid up the roll in the chamber of Elishama the scribe, and told all the words in the ears of the king. 20. Et venerunt ad regem in atrium, et volumen deposuerunt in cubiculo Elisamae scribae, et nuntiarunt in auribus regis omnes sermones. 21. So the king sent Jehudi to fetch the roll: and he took it out of Elishama the scribe's chamber. And Jehudi read it in the ears of the king, and in the ears of all the princes which stood beside the king. 21. Et misit Rex Jehudi ad tollendum volumen, et accepit ex cubiculo Elisama scribae, et legit illud Jehudi in auribus regis et in auribus cunctorum principum, qui stabant a conspectu regis. 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. 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 --

chamber--There were chambers in the king's palace round the court or great hall, as in the temple (Jer 36:10). The roll was "laid up" there for safekeeping, with other public records.

Jeremiah 36:22-23 22. Now the king sat in the winterhouse in the ninth month: and there was a fire on the hearth burning before him. 22. Rex autem sedebat in domo hyemali, mense nono; et focus coram facie ejus accensus (vel, ardebat) 23. And it came to pass, that when Jehudi had read three or four leaves, he cut it with the penknife, 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. 23. Et factum est, cum legisset Jehudi tres paginas et quatuor (hoc est, tres vel quatuor) scidit cultello scribae (vel, graphio) et projecit in ignem qui crat in foco, usque dum consumeret volumen totum super ignem qui erat in foco. 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, (2 Corinthians 2:15, 16) 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 tr 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 -- Footnotes: [106] There were no chimneys, and therefore no "hearths" in the East. The word rendered "hearth" here means properly a brasier, and 't before it is a preposition. The verse may be thus rendered, -- And the king was sitting in the winter-house, in the ninth month, and at the brasier burning (or, which was burning) before him. It is "a small altar, arula," in the Vulg.; "fire" in the Syr. and Targ.; but "hearth" in the Sept. -- Ed.

Jeremiah 36:24 24. Yet they were not afraid, nor rent their garments, neither the king, nor any of his servants that heard all these words. 24. Et non timuerunt et non sciderunt vestes suas rex et cuncti servi ejus, cum audissent cunctos sermones istos. 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 qr koro, to cut, and qr' kora, to read, the first ending with , oin, and the other with ', 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 --

Jeremiah 36:25 25. Nevertheless Elnathan and Delaiah and Gemariah had made intercession to the king that he would not burn the roll: but he would not hear them. 25. Quinetiam Elnathan et Dalaia et Gainaria, intercesserunt regi (vel, prohibuerunt regem, vel rogarunt; ham nph omnia hcec significat, occurrere, vel deprecari, vel prohibere, et se interponere; illi ergo conati sunt regi occurrere) ne combureret volumen, et non audivit ipsos. 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 vgm 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 --

Jeremiah 36:26 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 Jeremiah the prophet: but the LORD hid them. 26. Et praecepit rex Jerameel filio Hamelek (vel, regis, sed existimant esse nomen proprium, et est probabile) et Seraiae filio Abdeel, et Selemiae filio Abdeel, ut acciperent Baruch seribam et Jeremiam Prophetam; sed abscondit eos Jehova. 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 tsvr, 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. (Acts 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. PRAYER Grant, Almighty God, that since thou dost daily invite us kindly to thyself, and dost also terrify us in order to correct our tardiness and sloth, -- O grant, that we may not obstinately resist thee and thy word, but be so allured by thy condescension and subdued by thy threatenings, that in real fear we may flee to thy mercy, and never hope for any other remedy, except we obtain salvation through being reconciled to thee, and that we may so seek thee in true penitence and by true faith, that thou mayest come to our aid, and be propitious to us through thine only-begotten Son our Lord. -- Amen.

sent Jehudi--Note how unbelievers flee from God, and yet seek Him through some kind of involuntary impulse [CALVIN]. Jehudi seems to have been the king's ready tool for evil.

winter house-- (Amo 3:15). ninth month--namely, of the religious year, that is, November or December. fire on . . . hearth--rather, the stove was burning before him. In the East neither chimneys nor ovens are used, but, in cold weather, a brazen vessel containing burning charcoal; when the wood has burned to embers, a cover is placed over the pot to make it retain the heat.

three or four leaves--not distinct leaves as in a book, but the consecutive spaces on the long roll in the shape of doors (whence the Hebrew name is derived), into which the writing is divided: as the books of Moses in the synagogue in the present day are written in a long parchment rolled round a stick, the writing divided into columns, like pages. pen-knife--the writer's knife with which the reed, used as a pen, was mended. "He" refers to the king (Jer 36:22). As often as Jehudi read three or four columns, the king cut asunder the part of the roll read; and so he treated the whole, until all the parts read consecutively were cut and burnt; Jer 36:24, "all these words," implies that the whole volume was read through, not merely the first three or four columns (Kg1 22:8).

The king and his "servants" were more hardened than the "princes" and councillors (see on Jer 36:12; Jer 36:14; Jer 36:16). Contrast the humble fear exhibited by Josiah at the reading of the law (Kg2 22:11).

(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!

Hammelech--not as Margin, "of the king." Jehoiakim at this time (the fifth year of his reign) had no grown-up son: Jeconiah, his successor, was then a boy of eleven (compare Kg2 23:36, with Kg2 24:8). hid them-- (Psa 31:20; Psa 83:3; Isa 26:20).

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.

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, Jeremiah 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 Jeremiah 36:23 shows.

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, Jeremiah 36:9. This winter house probably was a winter parlour, as distinguished from a summer parlour, Judges 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 Amos 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.

And it came to pass, that when Jehudi had read three or four leaves,.... Either three or four of the breadths of parchment, which were glued together, and rolled up; or three or four of the columns in those breadths. The meaning is, he had read a few of them. The Rabbins (s) would have it, that three or four verses in the book of the Lamentations are meant: he cut it with the penknife; that is, he cut the roll to pieces with a penknife he had in his hand, or lay near him. It is difficult to say who it was that did this; whether Jehudi that read the roll, or Jehoiakim the king that heard it; most interpreters understand it of the latter; but the connection of the words carries it to the former; for the nearest antecedent to the relative he is Jehudi; though it is highly probable he did it at the king's command; or, however, saw by his countenance and behaviour that such an action would be grateful to him; and that he was highly displeased with what had been read, and could not hear any longer with patience: and cast it into the fire that was on the hearth, until all the roll was consumed in the fire that was on the hearth; that is, he cast it into the fire, and there let it lie, until it was wholly consumed; a very impious action, to burn the word of God; a full evidence of an ungodly mind; a clear proof of the enmity of the heart against God, and of its indignation against his word and servants; and yet a vain attempt to frustrate the divine predictions in it, or avert the judgments threatened; but the ready way to bring them on. (s) T. Hieros. Moed Katon, fol. 83. 2.

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, Jeremiah 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 Jeremiah 36:25; and those who are more especially designed are expressed in the next clause: neither the king, nor any of his servants that heard all these words; not all that were in the roll, for they only heard a part; but all that were in that part, which was enough to make them fear and tremble; but they were hardened in their sins; and by the hardness and impenitence of their hearts treasured up wrath against the day of wrath. These servants of the king seem to be those in waiting, and not the princes that came to him; however, they were not all of this complexion and character, since it follows: (t) T. Bab. Moed Katon, fol. 26. 1.

Nevertheless, Elnathan, and Delaiah, and Gemariah,.... Three of the five princes mentioned in Jeremiah 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.

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.

We have traced the roll to the people, and to the princes, and here we are to follow it to the king; and we find, I. That, upon notice given him concerning it, he sent for it, and ordered it to be read to him, Jer 36:20, Jer 36:21. He did not desire that Baruch would come and read it himself, who could read it more intelligently and with more authority and affection than any one else; nor did he order one of his princes to do it (though it would have been no disparagement to the greatest of them), much less would he vouchsafe to read it himself; but Jehudi, one of his pages now in waiting, who was sent to fetch it, is bidden to read it, who perhaps scarcely knew how to make sense of it. But those who thus despise the word of God will soon make it to appear, as this king did, that they hate it too, and have not only low, but ill thoughts of it. II. That he had not patience to hear it read through as the princes had, but, when he had heard three or four leaves read, in a rage he cut it with his penknife, and threw it piece by piece into the fire, that he might be sure to see it all consumed, Jer 36:22, Jer 36:23. This was a piece of as daring impiety as a man could lightly be guilty of, and a most impudent affront to the God of heaven, whose message this was. 1. Thus he showed his impatience of reproof; being resolved to persist in sin, he would by no means bear to be told of his faults. 2. Thus he showed his indignation at Baruch and Jeremiah; he would have cut them in pieces, and burnt them, if he had had them in his reach, when he was in this passion. 3. Thus he expressed an abstinent resolution never to comply with the designs and intentions of the warnings given him; he will do what he will, whatever God by his prophets says to the contrary. 4. Thus he foolishly hoped to defeat the threatenings denounced against him, as if God knew not how to execute the sentence when the roll was gone in which it was written. 5. Thus he thought he had effectually provided that the things contained in this roll should spread no further, which was the care of the chief priests concerning the gospel, Act 4:17. They had told him how this roll had been read to the people and to the princes. "But," says he, "I will take a course that shall prevent its being read any more." See what an enmity there is against God in the carnal mind, and wonder at the patience of God, that he bears with such indignities done to him. III. That neither the king himself nor any of his princes were at all affected with the word: They were not afraid (Jer 36:24), no, not those princes that trembled at the word when they heard it the first time, Jer 36:16. So soon, so easily, do good impressions wear off. They showed some concern till they saw how light the king made of it, and then they shook off all that concern. They rent not their garments, as Josiah, this Jehoiakim's own father, did when he had the book of the law read to him, though it was not so particular as the contents of this roll were, nor so immediately adapted to the present posture of affairs. IV. That there were three of the princes who had so much sense and grace left as to interpose for the preventing of the burning of the roll, but in vain, Jer 36:25. If they had from the first shown themselves, as they ought to have done, affected with the word, perhaps they might have brought the king to a better mind and have persuaded him to bear it patiently; but frequently those that will not do the good they should put it out of their own power to do the good they would. V. That Jehoiakim, when he had thus in effect burnt God's warrant by which he was arrested, as it were in a way of revenge, now that he thought he had got the better, signed a warrant for the apprehending of Jeremiah and Baruch, God's ministers (Jer 36:26): But the Lord hid them. The princes bade them abscond (Jer 36:19), but it was neither the princes' care for them nor theirs for themselves that secured them; it was under the divine protection that they were safe. Note, God will find out a shelter for his people, though their persecutors be ever so industrious to get them into their power, till their hour be come; nay, and then he will himself be their hiding place. VI. That Jeremiah had orders and instructions to write in another roll the same words that were written in the roll which Jehoiakim had burnt, Jer 36:27, Jer 36:28. Note, Though the attempts of hell against the word of God are very daring, yet not one iota or tittle of it shall fall to the ground, nor shall the unbelief of man make the word of God of no effect. Enemies may prevail to burn many a Bible, but they cannot abolish the word of God, can neither extirpate it nor defeat the accomplishment of it. Though the tables of the law were broken, they were renewed again; and so out of the ashes of the roll that was burnt arose another Phoenix. The word of the Lord endures for ever. VII. That the king of Judah, though a king, was severely reckoned with by the King of kings for this indignity done to the written word. God noticed what it was in the roll that Jehoiakim took so much offense at. Jehoiakim was angry because it was written therein, saying, Surely the king of Babylon shall come and destroy this land, Jer 36:29. And did not the king of Babylon come two years before this, and go far towards the destroying of this land? He did so (Ch2 36:6, Ch2 36:7) in his third year, Dan 1:1. So that God and his prophets had therefore become his enemies because they told him the truth, told him of the desolation that was coming, but at the same time putting him into a fair way to prevent it. But, if this be the thing he takes so much amiss, let him know, 1. That the wrath of God shall come upon him and his family, in the first place, by the hand of Nebuchadnezzar. He shall be cut off, and in a few weeks his son shall be dethroned, and exchange his royal robes for prison-garments, so that he shall have none to sit upon the throne of David; the glory of that illustrious house shall be eclipsed, and die in him; his dead body shall lie unburied, or, which comes all to one, he shall be buried with the burial of an ass, that is, thrown into the next ditch; it shall lie exposed to all weathers, heat and frost, which will occasion its putrefying and becoming loathsome the sooner. "Not that his body" (says Mr. Gataker) "could be sensible of such usage, or himself, being deceased, of aught that should befal his body; but that the king's body in such a condition should be a hideous spectacle, and a horrid monument of God's heavy wrath and indignation against him, unto all that should behold it." Even his seed and his servants shall fare the worse for their relation to him (Jer 36:31), for they shall be punished, not for his iniquity, but so much the sooner for their own. 2. That all the evil pronounced against Judah and Jerusalem in that roll shall be brought upon them. Though the copy be burnt, the original remains in the divine counsel, which shall again be copied out after another manner in bloody characters. Note, There is no escaping God's judgments by struggling with them. Who ever hardened his heart against God, and prospered? VIII. That, when the roll was written anew, there were added to the former many like words (Jer 36:32), many more threatenings of wrath and vengeance; for, since they will yet walk contrary to God, he will heat the furnace seven times hotter. Note, As God is in one mind, and none can turn him, so he has still more arrows in his quiver; and those who contend with God's woes do but prepare for themselves heavier of the same kind.

Jeremiah 36:27-28 27. Then the word of the LORD came to Jeremiah, after that the king had burned the roll, and the words which Baruch wrote at the mouth of Jeremiah, saying, 27. Et fuit sermo Jehovae ad Jeremiam postquam combusserat rex librum et sermones quos scripserat Baruch ex ore Jeremiae, dicendo, 28. Take thee again another roll, and write in it all the former words that were in the first roll, which Jehoiakim the king of Judah hath burned. 28. Conversus accipe tibi volumen aliud, et scribe in ipso cunctos sermones prioris, qui fuerunt in volumine priori, et quod combussit Joiakim rex Jehudah. 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." (Genesis 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 --

all the former words--It is in vain that the ungodly resist the power of Jehovah: not one of His words shall fall to the ground (Mat 5:18; Act 9:5; Act 5:39).

Jeremiah 36:29-30 29. And thou shalt say to Jehoiakim king of Judah, Thus saith the LORD; Thou hast burned this roll, saying, Why hast thou written therein, saying, The king of Babylon shall certainly come and destroy this land, and shall cause to cease from thence man and beast? 29. Et ad Joiakim regem Jehudah dices, Sic dicit Jehova, Tu combussisti librum hunc, dicendo, Quare scripsisti in ipso, dicendo, Veniendo veniet rex Babel (Babylonis) et perdet ex ea hominem et animal (vel, bestiam?) 30. Therefore thus saith the LORD of Jehoiakim king of Judah, He shall have none to sit upon the throne of David: and his dead body shall be cast out in the day to the heat, and in the night to the frost. 30. Propterea sic dixit Jehova ad Joiakim (vel, de Joiakim) regent Jehudah, Non erit ei qui succedat super solium Davidis, et cadaver ejus projectum erit in aestum per diem et in gelu per noctem. 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 l ol, here for 'l, 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. (Micah 6:1; Jeremiah 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. (Hebrews 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. (Micah 3:12) 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," l' yhyh lv 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? (Psalm 89:37, 38) 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." (Amos 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. (Ezekiel 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?' (Psalm 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." (Matthew 28:20; 1 Timothy 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…

Jeremiah 36:31 31. And I will punish him and his seed and his servants for their iniquity; 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; but they hearkened not. 31. Et visitabo super eum et super semen ejus, et super servos ejus iniquitatem eormn, et evenire faciam illis (super eos, ad verbum) et super habitatores Jerusalem, et super virum Jehudab omne malum quod pronuntiavi adversus cos, et non a udierunt. 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." (Isaiah 22:12, 13) 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 --

Jeremiah 36:32 32. Then took Jeremiah another roll, and gave it to Baruch the scribe, the son of Neriah; who wrote therein from the mouth of Jeremiah all the words of the book which Jehoiakim king of Judah had burnt in the fire: and there were added besides unto them many like words. 32. Et (tunc) Jeremias scripsit volumen aliud, et dedit Baruch filio Neriae, qui scripsit in ipso ex ore Jeremiae cunctos sermones libri, quem combusserat Joiakim rex Jehudah igne, et adhuc additi sunt cum illis sermones multi similes illis. 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. PRAYER Grant, Omnipotent God, that since thou warnest us by so remarkable examples, that the ungodly by obstinately resisting thee, do nothing but aggravate their own ruin, -- O grant, that we may receive with meek hearts the admonitions of thy Prophets, and submit to thee, and be so humbled by thy threatenings and tremble at thy word, that being touched with the feeling of true repentance, and reconciled to thee by faith, we may find thee to be the best and the kindest Father to obedient children, until we shall at length enjoy that eternal inheritance which has been obtained for us by the blood of thine only-begotten Son. -- Amen.

say to Jehoiakim--not in person, as Jeremiah was "hidden" (Jer 36:26), but by the written word of prophecy. saying, Why--This is what the king had desired to be said to Jeremiah if he should be found; kings often dislike the truth to be told them.

He shall have none to sit upon the throne--fulfilled (Kg2 24:8, &c.; 2Ki. 25:1-30). He had successors, but not directly of his posterity, except his son Jeconiah, whose three months' reign is counted as nothing. Zedekiah was not the son, but the uncle of Jeconiah, and was raised to the throne in contempt of him and his father Jehoiakim (Jer 22:30). dead body . . . cast out-- (Jer 22:18-19). day . . . heat . . . night . . . frost--There are often these variations of temperature in the East between night and day (Gen 31:40).

added besides . . . many like words--Sinners gain nothing but additional punishment by setting aside the word of Jehovah. The law was similarly rewritten after the first tables had been broken owing to Israel's idolatry (Exo 32:19, Exo 34:1). Next: Jeremiah Chapter 37

Then the word of the Lord came to Jeremiah,.... In the place where he was hid; the Lord knew where he was, for he hid him, and therefore could send his word to him: after the king had burnt the roll; either with his own hands, or had ordered it to be burnt, or connived at the burning of it: and the words which Baruch wrote at the mouth of Jeremiah; hence the Jews (u) gather, that when a man sees the book of the law burnt, that he is bound to rend his garments twice; once for the burning of the paper or parchment, and again for the burning of the writing; but no other is meant than the roll, in which the prophecies were written, Baruch took from the mouth of Jeremiah: saying; as follows: (u) T. Bab. Moed Katon, fol. 26. 1.

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.

And thou shall say to Jehoiakim king of Judah,.... Or, "concerning" (w) him; since the prophet was hid, and he was in quest of him; nor was it safe for him to appear in person before him; though this may be understood as what should be put into the second roll, and in that he addressed to him: thus saith the Lord, thou hast burnt this roll; or "that roll"; or had suffered or ordered it to be burnt, giving this as a reason for it: saying, why hast thou therein written; what the king would have to be a great falsehood, and which he thought never came from the Lord; but was a device of Jeremiah, to whom he ascribed the writing of them, though it was Baruch's, because dictated by him: saying, the king of Babylon shall certainly come and destroy this land, and shall cause to cease from thence man and beast? by killing some, and carrying off others, so that the destruction should be complete. He takes no notice of himself and his family, as if his concern was only for the nation; and that he took it ill that anything should be said which expressed the ruin of that, and might dishearten the inhabitants of it. (w) "de", Junius & Tremellius, Piscator, Cocceius, Schmidt.

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, Jeremiah 22:18; should be cast into a ditch, and be exposed to the heat of the sun in the daytime, and to nipping frosts at night, and so putrefy and become nauseous; and though the body would be insensible of it, yet would it be very reproachful to the character of a prince, and shocking to any to behold; and very disagreeable and dreadful for himself to hear and think of. (x) "de", Schmidt, &c.

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, Jeremiah 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.

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 Jeremiah 22:18. (y) Vid. Yalkut & Kimchi in loc. (z) Apud Euseb. Prepar. Evangel. l. 9. c. 39. p. 454.

roll, and . . . words--that is, the roll of words.