Jeremiah 36 commentary

The writing of the Scriptures was by Divine appointment. The Divine wisdom directed to this as a proper means; if it failed, the house of Judah would be the more without excuse. The Lord declares to sinners the evil he purposes to do against them, that they may hear, and fear, and return from their evil ways; and whenever any one makes this use of God's warnings, in dependence on his promised mercy, he will find the Lord ready to forgive his sins. All others will be left without excuse; and the consideration that great is the anger God has pronounced against us for sin, should quicken both our prayers and our endeavours.

Shows of piety and devotion may be found even among those, who, though they keep up forms of godliness, are strangers and enemies to the power of it. The princes patiently attended the reading of the whole book. They were in great fear. But even those who are convinced to the truth and importance of what they hear, and are disposed to favour those who preach it, often have difficulties and reserves about their safety, interest, or preferment, so that they do not act according to their convictions, and try to get rid of what they find troublesome.

Those who despise the word of God, will soon show, as this king did, that they hate it; and, like him, they would wish it destroyed. See what enmity there is against God in the carnal mind, and wonder at his patience. The princes showed some concern, till they saw how light the king made of it. Beware of making light of God's word!

The Prophet relates in this chapter a history worthy of being remembered, and very useful to us; for he says that he wrote down by God’s command what he had previously taught in the Temple, and also that he sent that summary by Baruch to be recited in the Temple, that the report of this spread, and that the king’s counsellors called to them Baruch, and that when they heard what was written in the volume, they brought word to the king, having, however, first admonished Baruch to conceal himself, together with Jeremiah, lest the king should be exasperated against them. And so it happened, for the king, being instantly filled with indignation, ordered Jeremiah and Baruch to be taken, that they might be put to death; but they were hidden and protected through God’s favor. We shall hereafter see what the king by his obduracy had effected, even to cause the Prophet to speak more boldly against him.

The Prophet then says at the beginning, that the word of Jehovah came, by which he was ordered to write in a volume of a book whatever he had previously spoken By the volume of a book he means the volume in which he was to write; for ספר sepher, does not here mean a written book, for the volume was without any writing. Then the Prophet must have dictated to his servant Baruch. And this mode of speaking occurs also elsewhere, as in Psalm 40:7. But the Hebrews, according to an ancient custom, called a volume מגלה, megele; for they had no books in a compact form, such as we have in the present day, but had volumes or rolls; and the same word, volume, is also used in Latin. For as the Hebrews called what is folded up מגלה, megele, which comes from גלל, gelal, to fold up, or to roll; so the Latins also have derived it from a verb (volvo) which means to roll, and we call it rolle; and in Gaul they used the same form of writing; for all ancient documents and also judicial proceedings were wont formerly to be written on rolls, and in the old archieves there is nothing found but what is so written. God then ordered his Prophet to take a roll, and then he commanded him to write all the words which he had heard from the mouth of God, and which he had pronounced against Israel, and against Judah, and against all other nations.

We see here, in the first place, what is the benefit of having the Scripture, even that what would otherwise vanish away or escape the memory of man, may remain and be handed down from one to another, and also that it may be read; for what is written can be better weighed during leisure time. When one speaks only, every one takes in something according to his capacity and his attention; but as words from man’s mouth glide away, the utility of Scripture does hence appear more evident; for when what is not immediately understood is repeated, it brings more light, and then what one reads to-day he may read tomorrow, and next year, and many years after. As then God saw that he had been, as it were, beating the air when he had spoken by his Prophet, his purpose was that those things which Jeremiah had in vain spoken, should be written down. In this manner he, no doubt, intended to condemn both the king and his counsellors, and also the whole people, not only for their idleness, but also for their insensibility, even because all his teaching had been without fruit, though Jeremiah had labored much among them, and had been assiduous and faithful in the discharge of his office as a teacher.

We now perceive the design of God in saying, Take a volume and write in it; and he says, all the words which I have spoken to thee This was said in order that the Jews might understand that Jeremiah did not bring forward his own fictions, but faithfully delivered what he had heard from God’s mouth. He adds, against Israel and affainst Judah For Jeremiah at the beginning had prophesied against the ten tribes; but after the kingdom of Israel was cut off, he performed his office only towards the remaining people, so that his doctrine referred especially to the Jews. It is added, against all nations; and this we shall presently see; and it hence appears that his prophecies were not written according to the order of time, as I have before reminded you, but that the volume was written without regard to order. It was yet so far preserved that this book contains a summary of all the doctrine taught by Jeremiah during the whole course of his ministry. He says, from the day in which he began to speak, even from the days of Josiah, he says, to this day And the Prophet had been performing his duty as a teacher, not for ten, or twenty, or thirty, but for forty years. It follows, —

Jeremiah 36:3

3. It may be that the house of Judah will hear all the evil which I purpose to do unto them; that they may return every man from his evil way; that I may forgive their iniquity and their sin.

3. Si forte audiant domus Jehudah omne malum quod ego cogito ad faciendum (hoc est, facere) ipsis, ut revertantur quisque a via sua mala; et propitius sim iniquitati eorum et peccato eorum.

Here God explains the object he had in view, even to make another trial whether the Jews were healable, so that the teaching of the Prophet might be conducive to their salvation. But he uses the particle אולי auli, “it may be,” which implies a doubt; because they had so often, and for so long a time, and in such various ways, shewed themselves to be so obstinate that hardly a hope could be entertained of their repentance. God, however, shews that he was not wearied, provided there remained in them still the smallest particle of religion. It may be then, he says, that the house of Judah will hear all the evil, etc.

We have seen how the Prophet labored, not only to terrify his own nation by threatenings, but also sweetly to allure them to the service of God; but God speaks here of them as of perverse men, who were almost intractable, according to what is said in Psalm 18:26, that God would be severe towards the perverse; for God deals with men according to their disposition. As the Jews then were unworthy that God should, according to his gentleness, teach them as children, this only remained for them, to repent under the influence of fear. It may be, he says, that they will bear all the evil, etc. We now see why God touches only on threatenings, for this alone remained for men so obstinate.

He says, The evil which I think to do, etc. God here transfers to himself what belongs to men; for he does not think or deliberate with himself; but as we cannot comprehend his incomprehensible counsel, he sometimes assumes the person of man; and this is what is common in Scripture. But he says, that he thinks of what he pronounces in his word; for as long as God exhorts men to repent, he holds, as it were, his hand suspended, and allows an opportunity to repent. He then says, that he is, as it were, in the midst of his deliberations: as when one wants to know whether an offender will submit, so God transforms himself, in a manner, into what man is, when he says, I think; that is, let them know that vengeance is not in vain denounced in my word; for I will perform whatever I now threaten, except they repent.

He says, That they may turn every one from his evil way This is to hear, previously mentioned, even when men become seriously touched, so as to be displeased with their vices, and to desire from the heart to surrender themselves to God. He joins a promise, for without the hope of pardon it cannot be, that men will repent, as it has been often said; but it must be repeated, because few understand that faith cannot be separated from repentance; and a sinner can never be induced to return truly to God, unless he entertains a hope of pardon, for this is a main truth, according to what is said in Psalm 130:4,

“With thee is mercy, that thou mayest be feared.”

Then, according to what is commonly done, the Prophet says, that if the Jews turned to God, he would be propitious to them, as though he had said, that men would not be disappointed, if they repent, because God would readily meet them, and be reconciled to them: for this one thing alone, as I have said, is what can encourage us to repent, that is, when we are convinced that God is ready to give us pardon. He mentions iniquity and sin. The Prophet, no doubt, referred to these two words, in order to shew that we ought by no means to despair, though sins be heaped on sins. It follows —

Jeremiah 36:4-6

4. Then Jeremiah called Baruch the son of Neriah: and Baruch wrote from the mouth of Jeremiah all the words of the LORD, which he had spoken unto him, upon a roll of a book.

4. Et vocavit Jeremias Baruch fillium Neriae; et scripsit Baruch ex ore Jeremiae cunctos sermones Jehovae, quos loquutus est ad ipsum, in volumine libri.

5. And Jeremiah commanded Baruch, saying, I am shut up; I cannot go into the house of the LORD:

5. Et praecepit Jeremias ipsi Baruch, dicendo, Ego detineor (vel, sum conclusus) non potero venire in domum Jehovae (hoc est, in Templum:)

6. Therefore go thou, and read in the roll, which thou hast written from my mouth, the words of the LORD in the ears of the people, in the LORD’S house upon the fasting-day: and also thou shalt read them in the ears of all Judah that come out of their cities.

6. Tu autem vade, et lege in volumine quod scripseris ex ore meo, sermones Jehovae in auribus populi, in domo Jehovae, in die jejunii, atque etiam in auribus totius Jehudab, qui venerint (hoc est, omnium Judaeorum qui venerint) ex urbibus suis, tu leges ipsis.

Here the Prophet declares that he dictated to Baruch, a servant of God, whatever he had previously taught. But there is no doubt but that God suggested to the Prophet at the time what might have been erazed from his memory; for all the things which we have some time ago said, do not always occur to us. Therefore the greater part of so many words must have escaped the Prophet, had not God dictated them again to him. Jeremiah then stood, as it were, between God and Baruch; for God, by his Spirit, presided over and guided the mind and tongue of the Prophet. Now the Prophet, the Spirit being his guide and teacher, recited what God had commanded; and Baruch wrote down, and then proclaimed the whole summary of what the Prophet had taught.

He therefore says, that he called to him Baruch the son of Neria, who wrote from his mouth, and he wrote all the words of Jehovah Jeremiah repeats again that nothing came from himself. We hence see that he did not dictate, according to his own will, what came to his mind, but that God suggested whatever he wished to be written by Baruch. It is added, that he commanded Baruch to recite in the Temple what he had written, because he himself was detained. Some think that he was shut up in prison; and he used the same word before, when he told us that he was cast into prison by Zedekiah. But as sacred history does not say that he suffered any such thing under Jehoiakim, I am inclined to think that he was prevented by God; I do not, however, ascribe it to a divine oracle; for it might have happened either through God’s command, or through some human impediments. Blaney’s suggestion is not improbable, that the Prophet, having been before tried before the princes, (Jeremiah 26) was put under some restraint, probably forbidden to enter the precincts of the Temple. — Ed. If we believe the Prophet to have been in prison, and that he might have gone out, he yet abstained; for the more liberty was given him, the more bound he felt himself to continue in prison, lest he should violate public authority. But the other supposition is more probable, that he was detained by God’s hand. However this may have been, he says that he could not go forth; and he mentioned this, lest it should appear that he was only careful as to himself, and that through fear of danger, he devolved this duty on Baruch. He then shews that he did not shun his office, because it exposed him to hatred, but that he was not at liberty to go forth.

Go thou, then, he says, and read in the volume The Prophet, in this case, was ready to incur any odium which might be, for he did not bid Baruch to relate by memory what he had heard from him, but ordered him to take the volume, and to read, as we shall hereafter see, what he had written. The Prophet then did not, in this instance, avoid danger, and put Baruch in his own place, but he expressly told him to read from the volume: What thou hast written, he says,from my mouth, and, what Jehovah has spoken, these things read thou to the people in the Temple, on a fasting day This day was chosen, first, because there was then a greater concourse of people, according to what immediately follows, for he was to read these things in the ears not only of the citizens, but also of the whole people; and on fast-days they were wont, as it is well known, to come in great numbers to the city for the purpose of sacrificing. It was then God’s purpose that these threatenings should be proclaimed, not only to the inhabitants of Jerusalem, but also to all other Jews, that the report of them might spread to every part of the land. In the second place, such a day was much more suitable to the message conveyed; for why was a fast enjoined, except humbly to supplicate God’s mercy, and to deprecate his wrath? As then this was the design of a fast, the Jews ought to have been then, as it were, in a submissive state of mind, prepared calmly to receive these threatenings, and to profit by them.

We then see that there were two reasons why the Prophet, by God’s command, fixed on this day, — first, because there was a larger number of people, — and, secondly, because a fast ought to have rendered them teachable, so that they might more readily submit to God, acknowledge their sins, and, being terrified, might also flee to God’s mercy, and thus loathe themselves on account of their sins. The rest tomorrow.

PRAYER

Grant, Almighty God, that as we cease not continually to provoke thine anger against us, we may at length return to thee, and that every one may so examine his life, that being prostrate under a sense of thy wrath, we may betake ourselves to the only true remedy, even to implore thee, and to seek forgiveness; and do thou also so graciously meet us, that we may in sure faith call on thee, and, in the meantime, find really, by experience, that our prayers are not in vain, until we shall at length have a perfect enjoyment of thy mercy, in thy celestial kingdom. — Amen.

Lecture One Hundred and Forty-Second

Jeremiah 36:7

7. It may be they will present their supplication before the LORD, and will return every one from his evil way: for great is the anger and the fury that the LORD hath pronounced against this people.

7. Si forte cadat precatio ipsorum coram facie Jehovae, et convertantur quisque a via sua mala; quia magna est excandescentia et magna iracundia quam locutus est Jehova contra populum hunc.

Jeremiah, after having dictated to the scribe Baruch what he had before preached to the people, repeats what the object was, which we have previously observed; for it was God’s will to make the trial, whether the people could by any means be restored to a sound mind. This had, indeed, been in vain attempted for a long time; but God was yet willing to proceed to the utmost extent in his mercy. Hence Jeremiah now declares the purpose for which he wished the book to be read to the people. Nor is there a doubt but that Baruch had been thus admonished, that he might exhort the people to repentance as it were from the mouth of Jeremiah.

Now, there are two things mentioned as necessary in order to obtain pardon, — prayer, and turning or conversion. For if any one only in words seeks to be reconciled to God, he will not succeed. Turning or conversion cannot be separated from prayer. But then were a sinner to repent a thousand times, he would still remain exposed to God’s judgment; for reconciliation, by which we are absolved, does not depend on repentance, but on the gratuitous favor of God; for God does not receive us into favor because he sees that we are changed to a better mind, as though conversion were the cause of pardon; but he embraces us according to his gratuitous mercy. This, then, is the reason why Jeremiah joins together these two things — prayer, and conversion or repentance; for as I have said, hypocrites confess in words their sins and seek pardon, but it is with a feigned or a double heart. Hence that prayer may be genuine, repentance must be added, by which men shew that they loathe themselves. And then, ou the other hand, it is not enough for us to turn or repent, except the sinner flees to the mercy of God, for pardon flows from that fountain; for God, as it has been said, does not forgive us for any merit in us, but because it seemeth him good to bury our sins. The sum of the whole is, that God would have the prophecies of Jeremiah to be recited before the whole people, as they were conducive to their safety and salvation. The manner is described, — that the people were humbly to pray and also really to repent.

As to the expression, It may be, a prayer will fall, So the verb is rendered in the Sept. and Vulg.; but “accepted” by the Syr. and Targ. Our version is a paraphrase; to convey fully the meaning the word “humbly” ought to have been introduced,” It may be, they will humbly present their supplication,” etc. — Ed. we have elsewhere explained its meaning. The Scripture speaks of prayer, that it rises and that it falls. Both expressions are suitable, though to be understood in a different way; for prayer cannot be rightly offered except man ascends and falls. These two things seem contrary, but they well agree together; nay, they cannot be separated. For in prayer two things are necessary — faith and humility: by faith we rise up to God, and by humility we lie prostrate on the ground. This is the reason why Scripture often says that prayer ascends, for we cannot pray as we ought unless we raise upwards our minds; and faith, sustained by promises, elevates us above all the world. Thus then prayer is raised upwards by faith; but by humility it falls down on the earth; for fear ought to be connected with faith. And as faith in our hearts produces alacrity by confidence, so also conscience casts us down and lays us prostrate. We now understand the meaning of the expression.

He adds, Because great is the wrath and indignation which Jehovah hath pronounced, or hath spoken, against this people. By wrath and indignation we are to understand God’s vengeance, the cause being put for the effect. But the Prophet intimates, that except men are wholly blinded, and as it were estranged in mind, they ought to be very deeply touched, when God sets before them some dreadful judgment. When God chastises some slight fault, and when he does not so very grievously threaten us, we ought to feel alarmed; but when God shews his wrath to be so kindled that final ruin ought to be dreaded, we must be stupid indeed, if such a threatening does not terrify us. Then the Prophet says that there was no hope of relaxation, for God had pronounced no light or common judgment on the people; but he shews that he was prepared to destroy the whole nation, as the Jews had deserved extreme punishment.

Jeremiah 36:8

8. And Baruch the son of Neriah did according to all that Jeremiah the prophet commanded him, reading in the book the words of the LORD in the LORD’S house.

8. Et fecit Baruch filius Neriae secundum omnia quae praeceperat ei Jeremias Propheta, legendo in libro sermones Jehovae in domo Jehovae.

Here the promptitude of Baruch is commended, for he did not disobey God’s Prophet, but willingly undertook the office deputed to him. His office, as we have said, was not without danger. As then his message was by no means popular, but on the contrary very disagreeable, hence is seen the devotedness of Baruch. He made no refusal, for he knew that this burden was laid on him for some purpose. Jeremiah then says, that he did as he had been commanded, and read in the Temple the words of Jehovah I render this verse as follows, —

8. And Baruch, the son of Neriah, did according to all that Jeremiah the prophet commanded him, in order to read in the book the words of Jehovah in the house of Jehovah.

What Jeremiah had commanded Baruch was to take a roll and to write the words from his mouth: this Baruch did, and for this purpose, that he might read the words (as the Targum has it) in the Lord’s house. — Ed. He calls them a little farther on the words of Jeremiah, but the same thing is meant; for as God is, as it were, represented by his ministers, so he often transfers to them what belongs peculiarly to himself. (Romans 2:16; 16:25; 2 Timothy 2:8) That is called the doctrine of Jeremiah, which yet, properly speaking, has no other author but God. So Paul called that Gospel, of which he was the preacher and witness, his Gospel; and yet he himself had not devised the Gospel, but had received it from Christ, and faithfully delivered it as from his hand.

We ought, therefore, to notice this mode of speaking, which occurs everywhere in Scripture, — the same thing is ascribed to God and to his servants. Thus we find what may seem strange, — the Apostles are said to forgive sins, they are spoken of as bringing salvation; but the reason is, because they were ministers of God’s grace, and exhorted men in Christ’s name to be reconciled to God. They then absolved, because they were the testifiers of absolution. So also the words which God dictated to his servant were called the words of Jeremiah; yet, properly speaking, they were not the words of man, for they did not proceed from a mortal man, but from the only true God. It follows —

Jeremiah 36:9-10

9. And it came to pass in the fifth year of Jehoiakim the son of Josiah king of Judah, in the ninth month, that they proclaimed a fast before the LORD to all the people in Jerusalem, and to all the people that came from the cities of Judah unto Jerusalem.

9. Et fuit anno quinto Jehoiakim filii Josiae regis Jehudah, mense nono, indixerunt jejunium coram Jehova toti populo (qui erat, subaudiendum est) Jerosolymae, et toti populo qui venerunt ex urbibus Jehudah Jerosolymam:

10. Then read Baruch in the book the words of Jeremiah in the house of the LORD, in the chamber of Gemariah the son of Shaphan the scribe, in the higher court, at the entry of the new gate of the LORD’S house, in the ears of all the people.

10. Et legit Baruch in libro sermones Jeremiae in domo Jehovae (hoc est, in Templo) in cubiculo Gamarliae filii Saphan scribae, in atrio superiori, in introitu (vel, ingressu) portae novae domus Jehovae (portae novae Templi) in auribus totius populi.

Here is added a fuller explanation; for the Prophet relates nothing new, but according to what is common in Hebrew he expresses at large what he had before briefly stated: for he had said, that Baruch read in the Temple the words of God as he had been commanded; but he now relates when and how this was done, even in the fifth year of Jehoiakim, and when a fast was proclaimed in the ninth month The latter part of the verse is differently rendered in the Sept., Syr., and the Targ., and more consistently with the Hebrew, —

— proclaim a fast before Jehovah did all the people in Jerusalem, and all the people that came from the cities into Jerusalem.

It was a fast that the people proclaimed, and not the king, who was a very ungodly one. His conduct on this occasion proved his great impiety. — Ed. We now then see the design of this repetition, even to point out more clearly the time. He then says that the book was read and recited when a fast was proclaimed in the fifth year of Jehoiakim. The Jews, no doubt, knew that some grievous calamity was at hand, for this proclamation was extraordinary. And we know that when some calamity was apprehended, they usually betook themselves to this remedy, not that fasting in itself was pleasing to God, but because it was a symbol of humiliation, and it also prepared men for prayer. This custom did not creep in without reason, but God designed thus to habituate his people to repentance. When, therefore, God manifested some tokens of his displeasure, the Jews then thought it necessary, not only to seek forgiveness, but also to add fasting to their prayers, according to what we find in the second chapter of Joel as well as in other places. It was then a solemn confession of sin and guilt; for by fasting they acknowledged themselves to be exposed to God’s judgment, and also by sackcloth and ashes; for they were wont to throw aside their fine garments and to put on sackcloth, and also to scatter ashes on their heads, or to lie on the ground: and these were the filth as it were of the guilty: and in this state of debasement they sought pardon of God, thus acknowledging in the first place their own filthiness by these external symbols, and secondly, confessing before God and angels that they were worthy of death, and that no hope remained for them except God forgave them.

As, then, Jeremiah writes here that there was a fast proclaimed, there is not the least doubt but that some tokens of God’s vengeance then appeared. And though Jehoiakim had provoked the King Nebuchadnezzar by refusing to pay tribute, yet the idea prevailed always among the Jews that nothing happened except through the just vengeance of God. As, then, they knew that they had to do with God, they thought that it behoved them to pacify him.

He afterwards adds, that a fast before Jehovah was proclaimed; not that it was meritorious, or that an expiation would thereby be done, as the Papists imagine, who think that they can redeem their sins by fastings, and hence they call them satisfactions; but the Prophet says that the fast was proclaimed before Jehovah, as an addition to prayer. As, then, it was a solemn meeting for prayer, fasting was, as it were, a part added to it, that they might by this external symbol more fully humble themselves before God, and at the same time testify their repentance. And he says that it was proclaimed to all the people who were at Jerusalem, and to the other Jews who came from other cities to the Temple to pray. And we hence conclude that fasting in itself is of no moment, but that it was an evidence of repentance, and therefore added to prayer. And Christ, having mentioned prayer, added fasting, (Matthew 17:21) not that fasting ought not to be separated from daily prayers; for we ought always to pray; but we are not to fast morning and evening; nay, we pray when our table is prepared for us and meat are set before us; and then when we dine and sup, we pray to God. But this is to be understood of more serious prayers, when, as we have said, God summons us, as it were, before his tribunal, and shews manifest tokens of his displeasure. And for this reason also, Paul, in 1 Corinthians 7:5, when bidding husbands to dwell with their wives, adds this,

“Except it may be for a time”

— for what purpose? even that they might give themselves wholly to prayer and fasting. We hence see that fasting was not an ordinary thing, but when required by some urgent necessity.

Then, this also is to be noticed, that the fast was proclaimed to the other Jews who had come to Jerusalem; for why was it necessary for them to come to Jerusalem, except humbly to supplicate God’s favor.

He says that the roll was then read in the Temple, in the chamber of Gemariah, the son of Shaphan the scribe The chambers, as we have before said, were annexed to the court of the priests; for the Levites were the guardians of the Temple; and every priest also, while performing his duty, remained in the Temple. As to Shaphan, he is called a scribe, not the king’s chancellor, who is afterwards called by the same name; for I regard him as being an actuary. For they called the scribes ספרים, sepharim; but sometimes by this name are meant the interpreters of the Law, and sometimes the actuaries, whose office it was to collect the prophecies, or who were engaged in collecting public acts. Then Gemariah, the son of Shaphan the scribe, had his chamber in the Temple; and he says, in the higher court Hence we conclude, according to what I have already said, that these chambers were parts of the court. And he adds, In the entrance of the new gate of the Temple Some think that this was the eastern gate, and that the greatest concourse of people was usually there. We hence see that Baruch boldly performed his duty in reading the roll, though the reading of it must have greatly exasperated the minds of the whole people. It follows, —

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, —

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.

Lecture One Hundred and Forty-Third

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 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.

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, —

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, —

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 —

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, There were no chimneys, and therefore no “hearths” in the East. The word rendered “hearth” here means properly a brasier, and את 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. when three or four pages had been read, he cut the roll with an iron pen, or with the small knife of a scribe. The word תער tor, means often a razor, but is to be taken here for the knife used by scribes, un canivet. The king, in the first place, did not wait until Jehudi finished the roll; after he had heard three or four leaves, or pages, as we call them, he seized the roll and cut it; and in the second place, being not content with this sacrilege he burnt the roll, as though he could abolish God’s judgment together with the book. But we shall hereafter see what he gained by this intemperate spirit in burning the roll until the whole was consumed in the fire It now follows —

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 קרע koro, to cut, and קרא kora, to read, the first ending with ע, oin, and the other with א, aleph,. He had previously said, that when Jehudah read a part of the roll, the king cut it; the one read and the other cut; and he says here, that the king did not cut (it is the same word) or rend his garments. The king had before cut the roll and torn it in pieces, when, on the contrary, he and the rest ought to have cut or torn their garments, and were it lawful, even themselves, when God terrified them with such dreadful threatenings. It follows —

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

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

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

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 עצור, otsur, is taken elsewhere for a captive or one bound, we may indeed draw a different conclusion. However, I will not contend on such a point. I have already explained what I most approve, — that Jeremiah was prohibited by a secret revelation, as Paul was forbidden to go to Bithynia. (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.

Lecture One Hundred and forty-Fourth

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 —

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 על ol, here for אל, al, as it appears from the context; it indeed properly means concerning, or upon, as in the next verse, God thus speaks of Jehoiakim. But as the Prophet is here bidden in the second person to address him, the other meaning, to, is better, even that he was bidden to address the king, and to address him by name: Then it is, “Thou shalt speak to Jehoiakim, the king of Judah.” The word king, is mentioned not so much for honor’s sake, as to shew that he in vain gloried in honor, or in a title of dignity; for as we have elsewhere seen, the Prophet had been sent to reprove mountains and hills, and not to spare kings or kingdoms. (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,” לא יהיה לו la ieie lu, that is, “There shall be none of his children, or of his offspring, to succeed him on the throne of David.” For the last king was Zedekiah, and he, as I have said, was the uncle; so that the whole royal seed were cast off, for no one after this time ever succeeded to the throne.

But it may be asked, How can this prophecy agree with the promise, that the posterity of David should continue as long as the sun and moon shone as faithful witnesses in the heavens? (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 set forth the degradation that awaited Jehoiakim, not that any hurt could be done to him when his body was cast out, and not honored with a burial, but that it would be an evidence of God’s vengeance, when a king was thus cast out as an ass or a dog, according to what we have seen elsewhere, “With the burial of an ass shall he be buried,” that is, he will be deemed unworthy of common honor; for as it falls to the lot of the lowest of men to find a pit where their bodies lie buried, it was a rare and unusual proof of God’s vengeance, that a king should he exposed as a prey to birds and wild beasts. We know what Jehu said of Jezebel,

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

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

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

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.

Lecture One Hundred and Forty-Fifth

CHAPTER 37

Jeremiah 37:1-2

1. And king Zedekiah the son of Josiah reigned instead of Coniah the son of Jehoiakim, whom Nebuchadrezzar king of Babylon made king in the land of Judah.

1. Et regnavit rex Zedechias, filius Josiae, pro Choniah (Jechania) filio Joiakim, quem constituit regem Nebuchadnezer, rex Babylonis, in terra Jehudah:

2. But neither he, nor his servants, nor the people of the land, did hearken unto the words of the LORD, which he spake by the prophet Jeremiah.

2. Et non audivit, neque servi ejus, neque populus terrae sermones Jehovae, quos loquutus est per manum Jeremiae Prophetae.

CHAPTER 36

Jr 36:1-32. Baruch Writes, and Reads Publicly Jeremiah's Prophecies Collected in a Volume. The Roll Is Burnt by Jehoiakim, and Written Again by Baruch at Jeremiah's Dictation.

1. fourth year--The command to write the roll was given in the fourth year, but it was not read publicly till the fifth year. As Isaiah subjoined to his predictions a history of events confirming his prophecies (Is 36:1-22; 37:1-38; 38:1-22; 39:1-8), so Jeremiah also in the thirty-seventh through forty-third chapters; but he prefaces his history with the narrative of an incident that occurred some time ago, showing that he, not only by word, but in writing, and that twice, had testified all that he about to state as having subsequently come to pass [Grotius]. At the end of Jehoiakim's third year, Nebuchadnezzar enrolled an army against Jerusalem and took it in the end of the fifth or beginning of the sixth year, carrying away captive Jehoiakim, Daniel, &c. Jehoiakim returned the same year, and for three years was tributary: then he withheld tribute. Nebuchadnezzar returned and took Jerusalem, and carried off Jehoiakim, who died on the road. This harmonizes this chapter with 2Ki 24:1-20 and Da 1:1-21. See on Jr 22:19.

2. roll of a book--a book formed of prepared skins made into a roll. Compare "volume of the book," that is, the Pentateuch (Psa 40:7). It does not follow that his prophecies were not before committed to writing; what is implied is, they were now written together in one volume, so as to be read continuously to the Jews in the temple.

against ... nations--(Jr 25:15, &c.).

from ... days of Josiah--(Jr 25:3). From Josiah's thirteenth year (Jr 1:2).

3. hear--consider seriously.

return ... from ... evil way--(Jon 3:8).

4. all ... words of ... Lord--God specially suggesting what might otherwise have escaped his memory, and directing the choice of words, as well as the substance (Joh 14:26; 16:13).

5. I am shut up--not in prison, for there is no account of his imprisonment under Jehoiakim, and Jr 36:19, 26 are inconsistent with it: but, "I am prevented," namely, by some hindrance; or, through fear of the king, to whose anger Baruch was less exposed, as not being the author of the prophecy.

6. go--on the following year (Jr 36:9).

fasting day--(See Jr 36:9). An extraordinary fast, in the ninth month (whereas the fast on the great day of atonement was on the tenth day of the seventh month, Le 16:29; 23:27-32), appointed to avert the impending calamity, when it was feared Nebuchadnezzar, having in the year before (that is, the fourth of Jehoiakim), smitten Pharaoh-necho at Carchemish, would attack Judea, as the ally of Egypt (2Ki 23:34, 35). The fast was likely to be an occasion on which Jeremiah would find the Jews more softened, as well as a larger number of them met together.

7. present ... supplication--literally, "supplication shall fall"; alluding to the prostrate attitude of the supplicants (De 9:25; Mt 26:39), as petitioners fall at the feet of a king in the East. So Hebrew, Jr 38:26; Da 9:18, Margin.

9. they proclaimed ... to all the people ... to all, &c.--rather, "all the people ... all the people proclaimed a fast" [Michaelis]. The chiefs appointed the fast by the wish of the people. In either version the ungodly king had no share in appointing the fast.

10. chamber--Baruch read from the window or balcony of the chamber looking into the court where the people were assembled. However, some of the chambers were large enough to contain a considerable number (Ne 13:5).

Gemariah--distinct from the Gemariah, son of Hilkiah, in Jr 29:3.

Shaphan--the same person as in 2Ki 22:3.

scribe--secretary of state, or he who presided over the public records.

higher court--that of the priests, the court of the people being lower (2Ch 4:9).

new gate--(Jr 26:10). The east gate.

12. scribe's chamber--an apartment in the palace occupied by the secretary of state.

princes--holding a counsel of state at the time.

Elnathan--who had already been an instrument of evil in Jehoiakim's hand (Jr 26:22, 23).

Hananiah--the false prophet (Jr 28:10-17).

14. Jehudi--of a good family, as appears from his pedigree being given so fully, but in a subordinate position.

come--Instead of requiring Baruch to come to them, they ought to have gone to the temple, and there professed their penitence. But pride forbade it [Calvin].

16. afraid, both one and other--Hebrew, "fear-stricken," they turned to one another (compare Ge 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.

17. What they wished to know was, whether what Baruch had read to them was written by him from memory after hearing Jeremiah repeating his prophecies continuously, or accurately from the prophet's own dictation.

18. his mouth--Baruch replies it was by the oral dictation of the prophet; Jr 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.

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

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

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

22. winter house--(Am 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.

23. three or four leaves--not distinct leaves as in a book, but the consecutive spaces on the long roll in the shape of doors (whence the Hebrew name is derived), into which the writing is divided: as the books of Moses in the synagogue in the present day are written in a long parchment rolled round a stick, the writing divided into columns, like pages.

pen-knife--the writer's knife with which the reed, used as a pen, was mended. "He" refers to the king (Jr 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; Jr 36:24, "all these words," implies that the whole volume was read through, not merely the first three or four columns (1Ki 22:8).

24. The king and his "servants" were more hardened than the "princes" and councillors (see on Jr 36:12; Jr 36:14; Jr 36:16). Contrast the humble fear exhibited by Josiah at the reading of the law (2Ki 22:11).

25. (See on Jr 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!

26. Hammelech--not as Margin, "of the king." Jehoiakim at this time (the fifth year of his reign) had no grown-up son: Jeconiah, his successor, was then a boy of eleven (compare 2Ki 23:36, with 2Ki 24:8).

hid them--(Psa 31:20; 83:3; Is 26:20).

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

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

29. say to Jehoiakim--not in person, as Jeremiah was "hidden" (Jr 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.

30. He shall have none to sit upon the throne--fulfilled (2Ki 24:8, &c.; 2Ki 25:1-30). He had successors, but not directly of his posterity, except his son Jeconiah, whose three months' reign is counted as nothing. Zedekiah was not the son, but the uncle of Jeconiah, and was raised to the throne in contempt of him and his father Jehoiakim (Jr 22:30).

dead body ... cast out--(Jr 22:18, 19).

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

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

And it came to pass in the fourth year - About the end of this year, see Jer 36:9. This discourse also bears its own date, and was probably delivered at a time when the people enjoyed peace, and were about to celebrate one of their annual fasts.

Take thee a roll of a book - Take a sufficient quantity of parchment; cut and stitch it together, that it may make a roll on which to write the words that I have already spoken, that they may serve for a testimony to future generations. The Jewish rolls, several of which now lie before me, were made of vellum, or of sheep-skins dressed in the half-tanned or Basil manner. These were cut into certain lengths, and those parts were all stitched together, and rolled upon a roller. The matter was written on these skins in columns or pages. Sometimes two rollers are used, that as the matter is read from the roll in the left hand, the reader may coil it on the roller in his right. In this form the Pentateuch is written which is read in the synagogues.

It may be that the house of Judah will hear - It was yet possible to avert the judgments which had been so often denounced against them. But in order to this they must -

1. Hear what God has spoken.

2. Every man turn from his evil way.

3. If they do so, God graciously promises to forgive their iniquity and their sin.

Then Jeremiah called Baruch - This man, so useful to the prophet, and so faithfully attached to him, was by office a scribe; which signifies, not only a writer, but also a man in office; a chancellor, secretary, etc., a learned man; one acquainted with laws and customs.

Upon the fasting day - A day when multitudes of people would be gathered together from all parts to implore the mercy of God. This was a favorable time to read these tremendous prophecies.

Present their supplication - "Let their supplication fall," that they may fall down before God, and deplore their sins.

In the ninth month - Answering to a part of our December.

In the chamber of Gemariah - He was one of the princes of Judah. See Jer 36:12.

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

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

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

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

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

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

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

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

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

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

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

A roll - Parchments, which anciently were their books. All the words - All the revelations he had from God for twenty - two years last past. God would have them recorded, that there might be a memorial of them, that so the truth of them might appear, when God should bring them to pass; the time of which now drew near.

Upon the fasting day - It was undoubtedly, because of the concourse of people which the prophet knew would that day be in the temple, that he chose that day, when some would be present from all parts of Judah.

Then read - Most likely out of some window, or balcony, the people being below, and hearing it.

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

The ninth month - Answered to part of our November and December.

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

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

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

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

1 AND it came to pass in the fourth year of Jehojakim, the son of Josiah king of Judah, that this word came unto Jeremiah, from the LORD, saying ,

Iehojakim was three years a Tributary to Nebuchadnezzar, as we read, 2 Kings 24.1. then he rebelled, which three years are judged to be the 6, 7, and 8 years of his Reign, for Pharaoh Necho set him up, to whom he was first a Tributary as we read 2 Kings 23.35. Pharaoh Necho having conquered him, Iehojakim became Servant to the Conqueror 3 years, then rebelled; upon which the Armies of the Chaldaeans with the Syrians, &c. came up against him; and carried him away. This word of the Lord came to Ieremiah the first year that he was Tributary to the King of Babylon, which was the fourth year of his Reign.

2 Take thee a roll of a book and write therein all the words that I have spoken unto thee, against Israel, and against Judah, and against all the nations from the day I spake unto thee, from the dayes of Josiah even unto this day .

By a roll of a book is to be understood parchments, which anciently were their books, the art of binding books being not then known.

The precept is for recording all the Revelations he had from God for 22 years last past, for he began to prophesie in the thirteenth year of Iosiah, who reigned one and thirty years, so as he prophesied 18 years, during Iosiah's life, this was the fourth year of the Reign of Iehojachim. God would have them recorded, that there might be a memorial of them, that so the truth of them might appear, when God should bring them to pass, the time of which now drew very near.

Marginal references: Isa. 8.1.; chap. 30.2.; chap. 25.3.

3 It may be that the house of Judah will hear all the evil which I purpose to do unto them, that they may return every man from his evil way, that I may forgive their iniquity, and their sin .

What we translate it may be [non-Latin text not transcribed] others translate if perhaps which better expresseth the sense. God knew what would be, but yet he would not be wanting in means by which they might be informed in his will, and so believe the thing, for believing and reforming are here meant by hearing, as the next words in part expound this term here.

Forgiveness of sin in Scripture sometimes signifieth the acquitting of a sinner from the obligation sin layeth the sinner under to Eternal death, sometimes the remission of a temporal punishment, it may here well be understood as comprehending both, though I think the latter to be what is here principally intended.

4 Then Jeremiah called Baruch the son of Neriah, and Baruch wrote from the mouth of Jeremiah, all the words of the LORD, which he had spoken unto him, upon a roll of a book .

We shall find this Baruch being one of Ieremiah's Disciples, more than once thus imployed as Ieremiah's Secretary or Amanuensis. None shall need ask how Ieremiah could remember all the prophesies he had prophesied for 22 years before past that considereth who it was that commanded him to do this. God undoubtedly revived the Prophets memory, or he could not have called all to mind.

Marginal references: chap. 45.1.

6 Therefore go thou and read in the roll which thou hast written from my mouth, the words of the LORD in the ears of the people in the LORDS house upon the fasting day : and also thou shalt read them in the ears of all Judah, that come out of their Cities.

We do not read that Ieremiah was a prisoner in the fourth year of Iehoiachim, and therefore it is very incertainly guested in what sense he here saith he was shut up, some think Iehoiachim had imprisoned him, or at least restrained him to his house, tho we do not read of it. Others think he restrained himself, but in what sense he was shut up, is not certain, that he was so, is certain, he knew that God had not commanded his prophecies to be written for any other end, but that the people might have them recalled to their memories, he being not in a capacity himself at present to speak any thing to the people in so publick a place, sendeth Baruch to do it in his stead, chusing for it a day of publick Fast, not the day of the yearly fast mentioned, Levit. 23.2[illegible: 1 letter]. But on a fast day (of which we shall read more, ver. 9.) proclaimed by Ieho[illegible: 1 letter]achim, probably to avert the vengeance hanging over them from the Chaldaeans, or rather from the drought. It was undoubtedly because of the concourse of people which the Prophet knew would that day be in the Temple that he chose that day, when some would be present from all parts of Iudah.

7 It may be they will present their supplication before the LORD, and will return every one from his evil way, for great is the anger, and the fury, that the LORD hath pronounced against this people .

We had an expression like this, ver. 3. it teacheth us that the only means to turn away God's fierce anger ready to fall upon people is Prayer and Reformation.

Marginal references: Heb. their supplication shall [illegible: 1 letter]all.

9 And it came to pass in the fifth year of Jehoiachim, the son of Josiah king of Judah, in the ninth moneth, that they proclaimed a fast before the LORD to all the people in Jerusalem, and to all the people that came from the Cities of Judah unto Jerusalem.

This fast was appointed upon a particular emergency, whether it was for a Famine which was then in the Land, or to avert the ruine which they justly feared from the king of Babylon, who had lately brought them under his servitude is not certain; the yearly fast, Levit. 23.27. was to be kept in the seventh moneth, nor did God ever ordain any fast to be kept in the ninth moneth.

10 Then read Baruch in the book the words of Jeremiah in the house of the LORD, in the chamber of Gemariah, the son of Shaphan the scribe, in the higher court, at the entry of the new gate, of the LORDS house in the ears of all the people .

This verse only attesteth Baruch's obedience to the command of the Prophet Ieremy not only as to the thing, his reading it in the Temple, but as to the circumstance in as publick a manner as he could in the chamber of Gemariah, &c. most likely out of some window, or in some Balcony, the people being below, and hearing it.

Marginal references: chap. 26.10.; Or, door.

12 Then he went down into the kings house, into the scribes chamber, and lo all the princes sate 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 .

It is uncertain whether this Micajah went to make this Relation to the Princes who sate in the Secretaries Chamber, as a piece of news only, or out of a malitious design to accuse the Prophet, and Baruch for what was done as a seditious practice.

13 Then Micajah declared unto them all the words that he had heard when Baruch read the book in the ears of the people .

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

14 Therefore all the princes sent Jehudi the son of Nethaniah, the son of Shelemiah the son of Cushi unto Baruch, saying, Take in thy 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 o.

That is, all the Princes that at that time sate there in Councel, sent a messenger with a command to Baruch to appear before them, and to bring the roll which he had read in the Ears of the people.

And they said unto him, Sit down now, and and read it in our ears, So Baruch read it in their ears .

The courage of Baruch is admirable, he was now before the Councel, in the Kings house, the substance of the Prophecies, were threatning both to the King, and Court, and to all the people. The King as appears by all history, was of no good temper, we read ch. 26. ver. 23. of his sending for Vrijah the Prophet out of Egypt, when he had [illegible: 1 letter]led thither for fear of the King, and slaying him, and we shall find that at this time, the Princes advised both Ieremy and Baruch to hide themselves, yet Baruch is not afraid, but reads the Prophecy in their Ears.

16 Now it came to pass, when they had heard all the words, they were afraid both one and other , and said to Baruch, we will surely tell the king of all these words .

It is hardly to be imagined that all these Counsellors should sit still till they had heard all Ieremiah's prophecies for 22 years read, but all signifies many, or the sence and substance of all the prophecies.

They were all of them afraid, Ieremiah had now been above twenty years a Prophet to this people, and doubtless in great esteem for 18 years of it, while Iosiah was alive, and one whose prophecies they could not but observe had been oft accomplished, therefore they could not but be afraid that they should see these words also fulfilled, and took themselves bound in duty to acquaint the King with them. Some if not all of these probab y had been great men in Iosiah's time, which was but four or five years before, and from him sucked in some good and religious principles which begat some aw of God in them.

17 And they asked Baruch, saying, Tell us now, How didst thou write all these words at his mouth ?

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

18 Then Baruch answered them, He pronounced all these words unto me with his mouth, and I wrote them with ink in the book .

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

19 Then said the Princes unto Baruch, Go, hide thee, thou, and Jeremiah, and let no man know where ye be .

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

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 .

They were obliged by their Office as Councellors to the King, to acquaint him with what they heard, which might be prejudicial to him, and his Nation, and indeed this was the very end, why God had commanded the enrolling of these Prophecies, that both the King, and Princes, and People might take notice of them, but they did not carry the book with them, but laid it up in the Secretaries Chamber.

21 So the king sent Jehudi to set the roll, And he took it out of Elishama the scribes chamber, And Jehudi read it in the ears of the king, and in the ears of all the princes which stood beside the king .

It appeareth by v. 14. that this Iehudi was a Messenger commonly imployed by the king, and Councel, him the King sends to fetch the Roll (before called a book) then he imployeth him to read it.

22 Now the king sate in the winter-house in the ninth moneth, and there was a fire on the hearth burning before him .

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

And it came to pass that when Jehudi had read three or four leaves, he cut it with the pen-knife, 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 the king, not having patience to hear above three or four collumns, or periods, or titles took the pen-knife, that (it is like) I[illegible: 1 letter]hudi had, and cut it in pieces, and burned it in the fire that was before him, not considering that it was the Revelation of the will of God, but exalting himself above all that was called God. This shewed both the wickedness, and passionate temper of this Prince, and his high contempt of God and his Prophets.

24 Yet they were not afraid, nor rent their garments, neither the king nor any of his servants that heard all these words .

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

Marginal references: 2 King▪ 22.11.

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 .

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

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 .

The King was not satisfied with burning the Roll, but gives order to apprehend both Ieremiah and Baruch, and commandeth the three persons named in this verse to do it:

But God by his providence kept them both out of their hands; how the Lord hid them we are not told, the Princes (as we read before) advised Baruch that they should both hide themselves. This Phrase (probably) imports no more, than that God directed them to find such a place of recess as the Kings messengers could by no means find out, nor understand where they were, till the King's passion was a little over.

Marginal references: Or, of the King.

29 And thou shalt say to Jehojakim, king of Judah, Thus saith the LORD, Thou hast burnt 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 .

It speaketh nothing but the impotency, and passion, and debauchery of humane Nature to swell against any Revelations of the Divine Will, the Counsels of the Lord shall stand, and men only further entangle themselves by strugling in the Lords net. Iehojakim burns one Roll, God will have the same thing wrote in another.

We learn here both what was the matter of Ieremiah's prophecy, and the cause of the Kings anger he had prophecyed that the King of Babylon, should come, take Ierusalem, and lay the countrey waste, which as to Iehojachim's part, was fulfilled within six years after this, more fully in 18 years, but corrupt Princes can endure nothing that shall make their lives uneasie.

30 Therefore thus saith the LORD of Jehojakim the 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 .

That is, none that shall be King any considerable time, Ieconiah, or Iehojachin his son was set up, but kept his Throne but three moneths. 2 Kings 24.8, 9, 10.

We no where read of the time, or manner of this Kings Death, but that he had an ignominious Burial, ch. 22.19. like the Burial of an Ass; none accompanying his Corps, none mourning for him, and it appears from this Text, that wherever he dyed, his Body lay for a time unburied.

Marginal references: chap. 22.19.

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 hearkned not .

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

Marginal references: Heb. visit upon.

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 Jehojakim the king of Judah, had burnt in the fire, and there were added besides unto them many like words .

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

Marginal references: Heb. as they.

Jer 36:1

In the fourth year of the reign of Jehoiakim the word of the Lord came to Jeremiah, bidding him commit to writing all the addresses he had previously delivered, that Judah might, if it were possible, still regard the threatenings and return (Jer 36:1-3). In accordance with this command, he got all the words of the Lord written down in a book by his attendant Baruch, with the further instruction that this should be read on the fast-day in the temple to the people who came out of the country into Jerusalem (Jer 36:4-8). When, after this, in the ninth month of the fifth year of Jehoiakim, a fast was appointed, Baruch read the prophecies to the assembled people in the chamber of Gemariah in the temple. Michaiah the son of Gemariah mentioned the matter to the princes who were assembled in the royal palace; these then sent for Baruch with the roll, and made him read it to them. But they were so frightened by what was read to them that they deemed it necessary to inform the king regarding it (Jer 36:9-19). At their advice, the king had the roll brought and some of it read before him; but scarcely had some few columns been read, when he cut the roll into pieces and threw them into the pan of coals burning in the room, at the same time commanding that Baruch and Jeremiah should be brought to him; but God hid them (Jer 36:20-26). After this roll had been burnt, the Lord commanded the prophet to get all his words written on a new roll, and to predict an ignominious fate for King Jehoiakim; whereupon Jeremiah once more dictated his addresses to Baruch (Jer 36:27-32).

Since Jeremiah, according to Jer 36:3, Jer 36:6, Jer 36:7, is to get his addresses written down that Baruch may be able to read them publicly on the fast-day, now at hand, because he himself was prevented from getting to the temple, the intention of the divine command was not to make the prophet put down in writing and gather together all the addresses he had hitherto given, but the writing down is merely to serve as a means of once more presenting to the people the whole contents of his prophecies, in order to induce them, wherever it was possible, to return to the Lord. In the fourth year of Jehoiakim, Nebuchadnezzar, after vanquishing the Egyptians at the Euphrates, advanced against Judah, took Jerusalem, and made Jehoiakim tributary. In the same year, too, Jeremiah had delivered the prophecy regarding the giving up of Judah and all nations for seventy years into the power of the king of Babylon (Jer 25); ); this was before he had been bidden write down all his addresses. For, that he did not receive this command till towards the end of the fourth year, may be gathered with certainty from the fact that the public reading of the addresses, after they were written down, was to take place on the fast-day, which, according to Jer 36:9, was not held till the ninth month of the fifth year. The only doubtful point is, whether they were written down and read before or after the first capture of Jerusalem by Nebuchadnezzar. Most modern commentators take the former view; e.g., Hitzig says, briefly and decidedly, "According to Jer 36:29, the Chaldeans had not as yet appeared in the country." But this is not mentioned in Jer 36:29. The threatening in this verse, "The king of Babylon shall come and destroy this land, and exterminate men and beasts from it," does not prove that the king of Babylon had not yet come to Judah, but merely that the country had not yet been destroyed, and men and cattle exterminated from it. When Jerusalem was first taken, Nebuchadnezzar contented himself with subjecting Jehoiakim under his supreme authority and requiring the payment of tribute, as well as carrying away some of the vessels of the temple and some hostages. The devastation of Judah and the extirpation of men and beasts did not commence till the second subjugation of Jerusalem under Jehoiakim, and was completed when the city was utterly destroyed, in Zedekiah’s time, on its third subjugation. The settlement of the question that has been raised depends on the determination of the object for which the special fast-day in the fifth year was appointed, whether for averting the threatened invasion by the Chaldeans, or as a memorial of the first capture of Jerusalem. This question we have already so far decided in the Commentary on Daniel, at Jer 1:1, where it is stated that the fast was held in remembrance of that day in the year when Jerusalem was taken for the first time by Nebuchadnezzar; we have also remarked in the same place, that Jehoiakim either appointed or permitted this special fast "for the purpose of rousing the popular feeling against the Chaldeans, to whom they were in subjection, - to evoke in the people a religious enthusiasm in favour of resistance; for Jehoiakim keenly felt the subjugation by the Chaldeans, and from the first thought of revolt." However, every form of resistance to the king of Babylon could only issue in the ruin of Judah. Accordingly, Jeremiah made Baruch read his prophecies publicly to the people assembled in the temple on that day, "by way of counterpoise to the king’s desire;" the prophet also bade him announce to the king that the king of Babylon would come, i.e., return, to destroy the land, and to root out of it both men and beasts. These circumstances give the first complete explanation of the terror of the princes when they listened to the reading of the book (Jer 36:16), as well as of the wrath of the king, exhibited by his cutting the book in pieces and throwing it into the fire: he saw that the addresses of the prophet were more calculated to damp those religious aspirations of the people on which he based his hopes, than to rouse the nation against continued submission to the Chaldeans. Not till now, too, when the object of the appointment of the fast-day was perceived, did the command given by God to the prophet to write down his prophecies appear in its proper light. Shortly before, and in the most earnest manner, Jeremiah had reminded the people of their opposition to the word of God preached by him for twenty-three years, and had announced to them, as a punishment, the seventy years’ subjugation to the Chaldeans and the desolation of the country; yet this announcement of the fearful chastisement had made no deeper or more lasting impression on the people. Hence, so long as the threatened judgment was still in the distance, not much could be expected to result from the reading of his addresses in the temple on the fast-day, so that the command of God to do so should appear quite justified. But the matter took a considerably different from when Nebuchadnezzar had actually taken Jerusalem and Jehoiakim had submitted. The commencement of the judgments which had been threatened by God was the proper moment for laying before the hearts of the people, once more, the intense earnestness of the divine message, and for urging them to deeper penitence. Just at this point the reading of the whole contents of the prophecies delivered by Jeremiah appears like a final attempt to preserve the people, on whom judgment has fallen, from complete destruction.

Jer 36:2-3

The word of the Lord to Jeremiah was to this effect: "Take thee a book-roll, and write on it (אליה for עליה) all the words that I have spoken unto thee concerning Israel and Judah, and concerning all the nations, from the day I spake unto thee, from the days of Josiah till this day. Jer 36:3. Perhaps the house of Judah will hear all the evil which I meditate doing to them, that they may return every one from his evil way, and that I may forgive their iniquity and their sin." ישׁמעוּ here means, to hear correctly and lay to heart; cf. Jer 26:3. Hitzig views the command as meaning, not that Jeremiah is now for the first time to write down his addresses (which would be an impossibility for the most faithful memory), but that he is merely to write them down together in one book, out of the several scattered leaves and scraps. Graf has already refuted this view, though more fully than was necessary. It is not a copying, word for word, of every separate address that is meant, but merely a writing down of the essential contents of all his oral discourses. This is quite clear, not merely from what is stated in Jer 36:3 as the object of this command, but also from the character of these collected addresses, as they are preserved to us. That the expression "all the words" is not to be understood in the most rigid sense, follows from the very fact that, when Jeremiah anew wrote down his prophecies, Jer 36:32, he further added "many similar words" to what had been contained in the first book-roll, which was burned by Jehoiakim. But Jeremiah might perhaps be able to retain in his memory the substance of all the addresses he had delivered during the twenty-three years, since all of them treated of the same subjects - reproof of prevailing sins, threat of punishment, and promises.

Jer 36:4-7

Jeremiah carries out the divine command by making Baruch write down on a book-roll all the words of the Lord, out of his mouth ('מפּי , i.e., at the dictation of Jeremiah); and since he himself is prevented from getting to the house of the Lord, he bids him read the words he had written down in the ears of the people in the temple on the fast-day, at the same time expressing the hope, Jer 36:7 : "Perhaps their supplication will fall down before the Lord, and they will return each one from his wicked way; for great is the wrath and the anger which the Lord hath expressed concerning this people." Baruch, who is mentioned so early as Jer 32:12. as the attendant of the prophet, was, according to the passage now before us, his amanuensis, and executed his commissions. אני עצוּר, according to Jer 33:1 and Jer 39:15, might mean, "I am in prison;" but this does not accord with the request of the princes, Jer 36:19, that Jeremiah should hide himself. Moreover, עצוּר does not mean "seized, captus," but "stopped, restrained, hindered;" see on Neh 6:10. The cause of hindrance is not mentioned, as being away from the purpose of the narrative. "To read in the roll in the ears of the people," i.e., to read to the people out of the book. בּיום צום does not mean "on any fast-day whatever," but, "on the fast-day." The article is omitted because there was no need for defining the fast-day more exactly. The special fast-day mentioned in Jer 36:9 is intended. 'תּפּל תּחנּתם וגו, "their supplication will fall down before the Lord," i.e., reach unto God, as if it were laid before His feet. נפל is transferred from the posture of the suppliant - his falling down before God - to his supplication. Hence, in Hiphil, to make the supplication fall down before the Lord is equivalent to laying the request at His feet; Jer 38:26; Jer 42:9; Dan 9:18, Dan 9:20. If the supplication actually comes before God, it is also heard and finds success. This success is pointed out in 'וישׁבוּ וגו, "that they may repent." If man, in a repentant spirit, supplicates God for grace, God grants him power for conversion. But the return of the people from their wicked way is indispensable, because the wrath which God has expressed concerning it is great, i.e., because God has threatened a heavy judgment of wrath.

Jer 36:8

Baruch executes his commission.

Jer 36:9-19 The reading of the book in the temple. - Jer 36:9. In the fifth year of Jehoiakim, in the ninth month, "they proclaimed a fast before the Lord - all the people in Jerusalem, and all the people who had come out of the cities of the Judah to Jerusalem." קתא צום, to call, declare, appoint a fast; cf. 1Ki 21:9, 1Ki 21:12; 2Ch 20:3. From the tenor of the words, the people who lived in Jerusalem and those who had come thither out of the country might seem to have called the fast. But this is impossible; for the people from the cities of Judah evidently came to Jerusalem only in consequence of the fast being appointed. Hence Graf is of opinion that קתא צום seems here used in a general way of the keeping of such a fast. This view is not confirmed by any parallel instances. The expression is inexact, and the inexactness has arisen from the effort to attain greater conciseness of expression. The meaning is this: a fast was proclaimed, and all the people in Jerusalem and out of the cities of Judah came to worship the Lord in the temple. It remains doubtful with whom the appointment originated, - whether with the king, or with the high priest and the priesthood. The ninth month corresponds to our December, and consequently came round with the cold season; cf. Jer 36:22. The fast-day was a special one; for in the law only the day of atonement, in the seventh month, was prescribed as a fast-day. On the object of this measure, see supra, p. 316f.

Jer 36:20 The reading of the book before the king. - Jer 36:20. The princes betook themselves to the king חצרה, into the inner fore-court (leaving the book-roll in the chamber of the secretary of state), and gave him an account of the matter. חצר is the inner court of the palace, in which the royal dwelling-apartments are situated. הפקיד, to entrust a thing or person to any one (Jer 40:7), hence to deposit, preserve, Isa 10:28.

Jer 36:21-22

Thereupon the king makes Jehudi fetch the book, and causes it to be read before himself and the assembled princes. עמד מעל, to stand over, since the one who is standing before his master, while the latter is sitting, overtops him; cf. Gen 18:8. The king was sitting, as is stated in Jer 36:22 by way of preparation for what follows, in the winter-house, i.e., in that portion of the palace which was erected for a winter residence, in the ninth month, i.e., during the winter, and the pot of coals was burning before him. The rooms of eastern houses have no stoves, but in the middle of the floor there is a depression, in which is placed a sort of basin with burning coals, for the purpose of heating the apartment: cf. Keil’s Bibl. Archäol. ii. §95, S. 7. For the expression ואת־האח, "and as for the fire-pot, it was burning before him," cf. Ewald, §277, d.

The Roll Written by Baruch. (b. c. 607.)

1 And it came to pass in the fourth year of Jehoiakim the son of Josiah king of Judah, that this word came unto Jeremiah from the Lord , saying, 2 Take thee a roll of a book, and write therein all the words that I have spoken unto thee against Israel, and against Judah, and against all the nations, from the day I spake unto thee, from the days of Josiah, even unto this day. 3 It may be that the house of Judah will hear all the evil which I purpose to do unto them; that they may return every man from his evil way; that I may forgive their iniquity and their sin. 4 Then Jeremiah called Baruch the son of Neriah: and Baruch wrote from the mouth of Jeremiah all the words of the Lord , which he had spoken unto him, upon a roll of a book. 5 And Jeremiah commanded Baruch, saying, I am shut up; I cannot go into the house of the Lord : 6 Therefore go thou, and read in the roll, which thou hast written from my mouth, the words of the Lord in the ears of the people in the Lord 's house upon the fasting day: and also thou shalt read them in the ears of all Judah that come out of their cities. 7 It may be they will present their supplication before the Lord , and will return every one from his evil way: for great is the anger and the fury that the Lord hath pronounced against this people. 8 And Baruch the son of Neriah did according to all that Jeremiah the prophet commanded him, reading in the book the words of the Lord in the Lord 's house.

In the beginning of Ezekiel's prophecy we meet with a roll written in vision, for discovery of the things therein contained to the prophet himself, who was to receive and digest them, Ezek. ii. 9, 10; iii. 1. Here, in the latter end of Jeremiah's prophecy, we meet with a roll written in fact, for discovery of the things contained therein to the people, who were to hear and give heed to them; for the written word and other good books are of great use both to ministers and people. We have here,

I. The command which God gave to Jeremiah to write a summary of his sermons, of all the reproofs and all the warnings he had given in God's name to his people, ever since he first began to be a preacher, in the thirteenth year of Josiah, to this day, which was in the fourth year of Jehoiakim, v. 2, 3. What had been only spoken must now be written, that it might be reviewed, and that it might spread the further and last the longer. What had been spoken at large, with frequent repetitions of the same things, perhaps in the same words (which has its advantage one way), must now be contracted and put into less compass, that the several parts of it might be better compared together, which has its advantage another way. What they had heard once must be recapitulated, and rehearsed to them again, that what was forgotten might be called to mind again and what made no impression upon them at the first hearing might take hold of them when they heard it the second time. And what was perhaps already written, and published in single sermons, must be collected into one volume, that none might be lost. Note, The writing of the scripture is by divine appointment. And observe the reason here given for the writing of this roll (v. 3): It may be the house of Judah will hear. Not that the divine prescience was at any uncertainty concerning the event: with that there is no peradventure; God knew certainly that they would deal very treacherously, Isa. xlviii. 8. But the divine wisdom directed to this as a proper means for attaining the desired end: and, if it failed, they would be the more inexcusable. And, though God foresaw that they would not hear, he did not tell the prophet so, but prescribed this method to him as a probably one to be used, in the hopes that they would hear, that is, heed and regard what they heard, take notice of it and mix faith with it: for otherwise our hearing the word, though an angel from heaven were to read or preach it to us, would stand us in no stead. Now observe here, 1. What it is hoped they will thus hear: All that evil which I purpose to do unto them. Note, The serious consideration of the certain fatal consequences of sin will be of great use to us to bring us to God. 2. What it is hoped will be produced thereby: They will hear, that they may return every man from his evil way. Note, The conversion of sinners from their evil courses is that which ministers should aim at in preaching; and people hear the word in vain if that point be not gained with them. To what purpose do we hear of the evil God will bring upon us for sin if we continue, notwithstanding, to do evil against him? 3. Of what vast advantage their consideration and conversion will be to them: That I may forgive their iniquity. This plainly implies the honour of God's justice, with which it is not consistent that he should forgive the sin unless the sinner repent of it and turn from it; but it plainly expresses the honour of his mercy, that he is very ready to forgive sin and only waits till the sinner be qualified to receive forgiveness, and therefore uses various means to bring us to repentance, that he may forgive.

II. The instructions which Jeremiah gave to Baruch his scribe, pursuant to the command he had received from God, and the writing of the roll accordingly, v. 4. God bade Jeremiah write, but, it should seem, he had not the pen of a ready writer, he could not write fast, or fair, so as Baruch could, and therefore he made use of him as his amanuensis. St. Paul wrote but few of his epistles with his own hand, Gal. vi. 11; Rom. xvi. 22. God dispenses his gifts variously; some have a good faculty at speaking, others at writing, and neither can say to the other, We have no need of you, 1 Cor. xii. 21. The Spirit of God dictated to Jeremiah, and he to Baruch, who had been employed by Jeremiah as trustee for him in his purchase of the field (ch. xxxii. 12) and now was advanced to be his scribe and substitute in his prophetical office; and, if we may credit the apocryphal book that bears his name, he was afterwards himself a prophet to the captives in Babylon. Those that begin low are likely to rise high, and it is good for those that are designed for prophets to have their education under prophets and to be serviceable to them. Baruch wrote what Jeremiah dictated in a roll of a book on pieces of parchment, or vellum, which were joined together, the top of one to the bottom of the other, so making one long scroll, which was rolled perhaps upon a staff.

III. The orders which Jeremiah gave to Baruch to read what he had written to the people. Jeremiah, it seems was shut up, and could not go to the house of the Lord himself, v. 5. Though he was not a close prisoner, for then there would have been no occasion to send officers to seize him (v. 26), yet he was forbidden by the king to appear in the temple, was shut out thence where he might be serving God and doing good, which was as bad to him as if he had been shut up in a dungeon. Jehoiakim was ripening apace for ruin when he thus silenced God's faithful messengers. But, when Jeremiah could not go to the temple himself, he sent one that was deputed by him to read to the people what he would himself have said. Thus St. Paul wrote epistles to the churches which he could not visit in person. Nay, it was what he himself had often said to them. Note, The writing and repeating of the sermons that have been preached may contribute very much towards the answering of the great ends of preaching. What we have heard and known it is good for us to hear again, that we may know it better. To preach and write the same thing is safe and profitable, and many times very necessary (Phil. iii. 1), and we must be glad to hear a good word from God, though we have it, as here, at second hand. Both ministers and people must do what they can when they cannot do what they would. Observe, When God ordered the reading of the roll he said, It may be they will hear and return from their evil ways, v. 3. When Jeremiah orders it, he says, It may be they will pray (they will present their supplications before the Lord) and will return from their evil way. Note, Prayer to God for grace to turn us is necessary in order to our turning; and those that are convinced by the word of God of the necessity of returning to him will present their supplications to him for that grace. And the consideration of this, that great is the anger which God has pronounced against us for sin, should quicken both our prayers and our endeavours. Now, according to these orders, Baruch did read out of the book the words of the Lord, whenever there was a holy convocation, v. 8.

Baruch Reads the Roll to the Princes. (b. c. 607.)

9 And it came to pass in the fifth year of Jehoiakim the son of Josiah king of Judah, in the ninth month, that they proclaimed a fast before the Lord to all the people in Jerusalem, and to all the people that came from the cities of Judah unto Jerusalem. 10 Then read Baruch in the book the words of Jeremiah in the house of the Lord , in the chamber of Gemariah the son of Shaphan the scribe, in the higher court, at the entry of the new gate of the Lord 's house, in the ears of all the people. 11 When Michaiah the son of Gemariah, the son of Shaphan, had heard out of the book all the words of the Lord , 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. 13 Then Michaiah declared unto them all the words that he had heard, when Baruch read the book in the ears of the people. 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. 15 And they said unto him, Sit down now, and read it in our ears. So Baruch read it in their ears. 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. 17 And they asked Baruch, saying, Tell us now, How didst thou write all these words at his mouth? 18 Then Baruch answered them, He pronounced all these words unto me with his mouth, and I wrote them with ink in the book. 19 Then said the princes unto Baruch, Go, hide thee, thou and Jeremiah; and let no man know where ye be.

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, v. 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 (v. 9), on account either of the distress they were brought into by the army of the Chaldeans or of the want of rain (ch. xiv. 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. iii. 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, v. 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. Judg. ix. 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, v. 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 (v. 14, 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. ii. 2. 5. The princes were for the present much affected with the word that was read to them, v. 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 (v. 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 (v. 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, v. 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.

Jeremiah's Roll Consumed. (b. c. 607.)

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. 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. 22 Now the king sat in the winter house in the ninth month: and there was a fire on the hearth burning before him. 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. 24 Yet they were not afraid, nor rent their garments, neither the king, nor any of his servants that heard all these words. 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. 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. 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, 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. 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? 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. 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. 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 burned in the fire: and there were added besides unto them many like words.

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, v. 20, 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, v. 22, 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, Acts iv. 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 (v. 24), no, not those princes that trembled at the word when they heard it the first time, v. 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, v. 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 (v. 26): But the Lord hid them. The princes bade them abscond (v. 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, v. 27, 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, v. 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 (2 Chron. xxxvi. 6, 7) in his third year, Dan. i. 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 (v. 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 (v. 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.

CHAP. XXXVI.

Ver. 1. ANd it came to paſſe in the fourth year] This whole Chapter is hiſtorical and narrative, as alſo are ſome others beſides this. Hiſtorias lege, ne fias historia.

O[illegible: 1 letter]im liber erat inſtar mappae Geographicae.Ver. 2. Take thee a role of a book] i. e. A volume, as Iſa. 8.1. See the Note there.

And write therein] Jeremy had a command to write: ſo have not our empty Scripturients; whoſe rapes on the innocency of paper (as one phraſeth it) make the Preſſe almoſt execrable.Pineda. Iſta prurientis calami ſcabies potius eſt, quam ſcriptio.

All the words that I have ſpoken unto thee] The ſum and ſubſtance of all thy Sermons for theſe three and twenty years paſt: See chap. 1.2. and 25.3.

Ver. 3. It may be that the houſe of Judah will hear, &c.] See here the utility of the holy Scriptures: and the excellent uſe that may be made of reading them. A man may be thereby doubtleſſe converted, where preaching is wanting; as divers were in Queen Maries dayes, Fox Martyrol. when the Word of God was precious: as Auſtin was by reading, Rom. 13. Fulgentius by the Prophet Jonah: Franciſcus Junius by Joh. 1. &c. The Eunuch, Act. 8. and thoſe noble Bereans, Act. 17.11. were notably prepared for converſion, by this ordinance.

That I may forgive their iniquity and their ſin] i. e. Their ſins of all ſorts; giving them a free and full diſcharge.

Baruch Iſle notarius & diaconus Jeremiae, ſim[illegible: 2 letters]que Propheta fuit. Oecol. Ver. 4. Then Jeremiah called Baruch — and Baruch wrote from the mouth] — Dictantis ab ore pependit. Jeremy, it ſeemeth, had either not written his prophecies, or not ſo legibly, or in looſe papers only: now he hath them fair written out into a book; making the ſame uſe of Baruch as afterward Paul did of Tertius, Rom. 16.22. who himſelf wrote no very good hand, as ſome have gathered from, Gal. 6.11. See my Notes there.

Ver. 5. I am ſhut up] Or I am detained, or reſtrained; haply by ſome legal pollution that he had contracted, as by touching a dead carcaſſe, &c. or by ſome bodily infirmity, or by the lying in wait of his enemyes, or by the Spirit of God, as Act. 16 6, 7. for a puniſhment to the Jews by the Prophets abſence and ſilence; and for the ſafety of his ſervant in thoſe perilous times.

Ver. 6. Therefore go thou and read in the roll] A Miniſter, when he cannot himſelf officiate, muſt provide another in his room.

Which thou haſt written from my mouth] And which the holy Ghoſt hath put into my mouth, both matter and words.

Ʋpon the faſting-day] A very fit time for the reading of the Scriptures: that the people then convened might hear and fear, and ſupplicate, and convert, and God might heal them. The Faſt here mentioned was not the ordinary yearly faſt called the day of Expiation or Atonement: but another that was conceptivum & liberum, kept on ſome ſpecial occaſion for the averting of Gods judgement: ſuch as was that at Nineveh There was afterwards indeed a yearly Faſt kept in November, to bewaile this wicked practiſe of King Jehoiakim in cutting and caſting into the fire this bleſſed-book. Genebrard ex Menologio Hebraeor.

Ver. 7. It may be they will preſent their ſupplication] Heb. Their ſupplication will fall before the Lord. Faſting of it ſelf is but a bodily exerciſe, and profiteth little. If the ſoul be not afflicted, rebel-fleſh tamed, prayers edged, and reformation effected, men faſt to no purpoſe, Iſa. 58.3, 5. Zach. 5.5, 7.

Ver. 8. And Baruch the ſon of Neri[illegible: 1 letter]h did according, &c.] Nihil de ſua ſaliva admiſcens. He faithfully performed the Prophet Jeremyes commands; not ſtanding to caſt perils, being thereunto heartened and hardened by Jeremy, chap. 45.

Ver. 9. They proclaimed a faſt] Haply for fear of the Chaldaeans, who having lately beaten Pharaoh-Necho, was like enough to invade Judea: or elſe, becauſe of that great dearth, chap. 14 1, 2, 12 See on ver. 6.

Ver. 10. Then Baruch read in the book] He read with a courage; verbis non ſolum diſertis ſed & exertis, out of a chamber-window, that the people under him might the better hear.

In the chamber of Gemariah] Who himſelf, it ſeemeth, was not preſent, but his ſon Micajah was; and carried his father and the reſt of the Princes the news, ver. 12.

Ver. 11. When Micajah the ſon of Gemariah had heard] With what affection he heard the book read by Baruch, is uncertain. We have many Herodian hearers before us eftſoones; ſuch I mean, as have an Herods heart toward the Preacher; and little do we know who they are that ſit before us: thoſe precious balmes we bring break their heads with a witneſſe, and make the blood run about their eares.

Ver. 12. Then he went down into the Kings houſe] For there was his Father, and the reſt of the Princes, ſuam aulam vel gulam conſectantes, following their court-delights: whileſt the people were now humbling themſelves before the Lord, and trembling at his Word. Great men, are many of them, of that Earle of Westmerlands mind, who profanely ſaid, I need not pray to God, as having tenants enow to pray for me.

Ver. 13. Then Micajah declared unto them] See ver. 11.

Ver. 14. Therefore all the Princes ſent Jehudi] Apparitorem Regis, ut ex ſequentibus conſtat. Jun.

Ver. 15. And they ſaid, Sit down now] This was ſome curteſie,Reverenter ſedere ſuſſerunt. Oecol. Alter alterum intuentes vel alloquentes. Piſcat. and token of good reſpect to Baruch. Theſe Princes were not all out ſo bad as their King.

Ver. 16. They were afraid both one and other] Expaveſcunt & ſeſe mutuo respiciunt, they were afraid and looked one upon another, being much diſtracted at this new and unexpected occurrence; neither wiſt they at firſt what to do, being affected after a ſort, and ſmitten with the weightineſſe of the buſineſſe.

We will ſurely tell the King] They durſt do no otherwiſe: for if theſe things ſhould have come to the Kings ear, and they not firſt tell him, they might come into the danger of his diſpleaſure.

Ver. 17. Tell us, how didſt thou write all theſe words at his mouth] Praepoſterum movent interrogationem, they put an odd queſtion, ſaith one,Hos fere ſimili reſponſo eludere videtur ſanctus Dei homo. Zeg. when they ſhould rather have bethought themſelves of breaking off their ſins by Repentance. God loves Curriſts and not Quaeriſts, ſaith Luther.

Ver. 18. And Baruch anſwered them] Anſwerably to the queſtion they asked him, ver. 17. Dignum patellâ operculum.

And I wrote them with inke in the book] The uſe then of writing with pen and ink, is ancient among the Hebrews.

Ver. 19 Go hide thee, thou and Jeremy] This was well, but not all. They draw not Baruch before the King to anſwer what he had done: but why do they not take him to the King with his roll, and plead both for it, and him too? had they been true Patriots and hearty friends to the truth, they would have done ſo. But they knew that this wicked King could not endure the Prophets, chap. 26.21. and 36.26. and one of their company had been the Kings agent in bringing Ʋriah the Prophet out of Egypt, to be butchered by him, chap. 26.22.

Ver. 20. And they went in to the King] God by his providence ſo diſpoſed it, that both King and Princes, whether they would or not, ſhould hear their doom: and as for ſome of the Princes, they ſeem to have ſome good affections wrought in them: but too weak to work unto true repentance to ſalvation.

Ver. 21. So the King ſent Jehudi] See on ver. 14.

Ver. 22. Now the King ſat in the winter-houſe] There ſat he (in that his ſtately and ſumptuous Pallace built by iniquity. chap. 22.) curant cuticulam ad focum, keeping himſelf warm in his winter chamber, and careleſſe of calling upon God; whiles the people, cold and empty, were faſting and praying in the Temple, and hearing the Word read by Baruch.

In the ninth moneth] ſc. Of the ſacred year: which moneth was part of our November, and part of December, a cold ſeaſon: but that thing of nought his body which he now made ſo much of, was ſhortly after to be caſt out unburied, in the day to the heat, and in the night to the froſt, ver. 30.

Quintillan.Ver. 23. When Jehudi had read three or four leaves] Veſpaſian is ſaid to have been patientiſſimus veri, very patient of truth: ſo was good Joſiah, whoſe heart melted at the hearing of the Law, 2 Chron. 34.27. but ſo was not this degenerate ſon of his, Jeboiakim: but more like Tiberius that Tiger, who tore with his teeth all that diſpleaſed him;Lib. 3. hiſt. or like Vitellius the Tyrant, of whom Tacitus ſaith, Ita formatae principis aures, ut aspera quae utilia: nec quidquam niſi jucundum & non laeſurum actiperet: that his cares were of that temper, that he could hear no counſel, though never ſo profitable, unleſs it were pleaſant, and did ſuit with his humours.

He cut it with the penknife] Why? what could he diſlike in that precious piece? Of Petronius his Satyricon one ſaid well, Tolle obſcaena & tollis omnia: Of Jeremies prophecies I may ſafely ſay, Tolle ſancta, & tollis omnia. But this brutiſh Prince could not away with downright-truth, &c.

Oecolamp. And caſt it into the fire] O stultitiam! quid innocentes chartae commeruerant? O madneſſe! what evil had thoſe innocent papers deſerved, that they muſt dye this double death as it were? Thoſe Magical books at Epheſus were worthily burnt, Act. 19. Aretines love-books are ſo laſcivious, that they deſerve to be burned, ſaith Boiſſard, Boiſ. biblioth. together with their Authour. Many ſeditious Pamphlets are now committed to Vulcan to be corrected, and more ſhould be. But O ſancta Apocalypſis, (as that Martyr once ſaid when he took up the book of the Revelation caſt into the ſame fire with himſelf) So, O holy Jeremy, what haſt thou ſaid, or written, to be thus flaſht and then caſt into the fire? Jehoiakim is the firſt we read of, that ever offered to burn the Bible. Antiochus indeed did the like afterwards, and Diocleſian the Tyrant, and now the Pope. But though there were not a Bible left upon earth, yet for ever O Lord, thy Word is ſtabliſhed in heaven, ſaith David, Pſal. 119 89.

Ʋntill all the roll was conſumed] So far was he from repenting of that his wickedneſſe, that he fed his eyes with ſuch a ſad ſpectacle, and was ready to ſay as Solon did, when he burnt the Uſurers bonds in Athens, that he never ſaw a fairer or clearer fire burn in all his life.

Ver. 24. Yet they were not afraid] Ne paulum quidem perculſi ſunt. The King and his ſervants thoſe Court-paraſites, were not ſtirred at all at ſuch a Bible-bone-fire: but jeared when they ſhould have feared, &c.

Nor rent their garments] Such was their ſtupor ſeu non-curantia, their ſecurity and inſenſibleneſs of that high offence, for which their poſterity keep a yearly faſt: See on ver. 6. Rending of garments in token of grief was in uſe alſo among the Heathens. Homer ſaith Priamus rent his clothes when he heard of the death of his ſon Hector. The like hath Virgil of his Aeneas; Tam pater Aeneas humeris abſcindere veſtem Auxilioque vocate deos.—

Suetonius ſaith the like of Jalius Caeſar, &c.Pro concione fidem militum flens & veſte à pectore diciſsâ imploravit. Suet. c. 55.

Ver. 25. Nevertheleſſe Elnathan] Who had before been active for the King in apprehending and ſlaughtering the Prophet Ʋriah, chap. 26.22. but now haply touched with ſome rremorſe for having any hand in ſo bloody an act.

Had made interceſſion to the King] Verum frigide admodum, but very coldly: and ſuch cold friends the truth hath ſtill not a few, at Kings Courts eſpecially.

Ver. 26. But the King commanded Jerameel the ſon of Hammelech] Or the Kings ſon, whom he might employ againſt theſe two ſervants of God: as once the King of France ſent his ſon and heir with an Army againſt the Waldenſes. It is not for nothing therefore that the curſe is denounced againſt Jehojakim and his poſterity, ver. 30, 31.

But the Lord hid them] i. e. He provided for them a hiding place in ſome good mans houſe; and there ſafe guarded them from theſe blood-hounds who hunted after their precious lives. There in no fence but flight, nor counſel but concealement, to ſecure an innocent ſubject againſt an enraged Soveraign.

Ver. 27. Then the Word of the Lord came to Jeremiah] Jehojakim took an ill courſe to free himſelf forom trouble (as he counted it) by burning the Roll: for Gods Word cannot be burnt, no more then it can be bound, 2 Tim. 2.9 And ſhall they thus eſcape by iniquity? No verily: for it followeth (and it is not more votum then vaticinium, a wiſh then a Prophecy) In thine anger caſt down the people, O God, Pſal. 56.7.

Ver. 28. Take thee again another roll] Revertere, accipe. Gods Miniſters muſt be ſtedfaſt and unweariable, alwaies abounding in the work of the Lord, foraſmuch as they know that their labour is not in vain in the Lord, 1 Cor. 15. ult.

And write in it all the former words] If all the Tyrants on earth ſhould fight againſt the very paper of the Scriptures, ſtriving to aboliſh it, yet they could not poſſibly do it. There will be Bibles, when they ſhall be laid low enough in the ſlimy valley, where are many already like them, and more ſhall come alter them, Job 21.31, 32.

Ver. 29. And thou ſhalt ſay to Jehoiakim] i. e. Add this doleful doom of his to the new written roule, and direct it to Jehojakim. Some think the Prophet told him theſe things to his face, like as Eliah preſented himſelf to Ahab whom before he had fled from, and dealt freely with him: but that is not ſo likely.

Ver. 30. He ſhall have none to ſit upon the throne of David] i. e. None to make any reckoning of: for his ſon Jecon[illegible: 1 letter]ah raigned but three moneths and ten dayes. And Zedekiah is not looked upon as his lawful ſucceſſour, becauſe he was his Uncle, and ſet up likely by Nebuchadnezzar for a reproach to Jehojakim and Jeconiah: Of Jehojakim it may be ſaid, as was afterwards of Ethelred King of England: Ejus vitae curſus ſaevus in principio, miſer in medio, turpis in exitu aſſeritur. Malms. lib. 2. cap. 10. and in as great ſpite as once Attilus King of Sueſia made a dog King of the Danes (in revenge of a great many injuries received by them) appointing Councellours to do all things under his title.

And his dead body ſhall be caſt out in the day to the heat] This was that infamous burial of an aſſe wherewith he had formerly been threatened, chap. 22.19. His father Joſiah was one of thoſe few that lived and dyed with glory: but he did nothing leſſe.

Ver. 31. And I will puniſh him and his ſeed] See on ver. 26. The like is threatened to Zedekiah, chap. 21.7. who was therefore the worſe, becauſe he ſhould hove been warned by his brothers miſeries.

And I will bring upon them] See chap. 35.17. Malis horrendis adobruentur omnes.

Ver. 32. Then took Jeremiah] Who is therefore famous for his obedience: which is then only right, when it is prompt and preſent, ready and ſpeedy without delayes and conſults, as here.

And there were added beſides unto them many like words] So little is gotten by relucting againſt the Word of God, and perſecuting his meſſengers. What do wicked men hereby but intangle themſelves more and more, as one that goeth amongſt b[illegible: 1 letter]yars? (Did not my Word take hold of your fathers? Zach. 1.6. See the Note there.) what do they elſe,O[illegible: 1 letter]preſſus Chriſti Spiritus robuſtior in ſe coactus exilit. Oecol. but as ſhe in the hiſtory, who m[illegible: 1 letter]ſt[illegible: 1 letter]king her looking-glaſſe, for ſhewing her truly the wrinckles in her old withered face, brake it in diſpleaſure: and then ſhe had for one glaſſe many; every piece thereof preſenting to her the decay of her beauty, which ſhe was ſo loth to take notice of: The beſt way is to paſſe into the likeneſſe of the heavenly pattern: See Mic. 2.7. with the Notes there.