Jeremiah · Chapter 36

Verse 1. And it came to pass in the fourth year] About the end of this year, see Jeremiah 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.

Verse 1. And it came to pass, &c. — Jeremiah here inserts a history of some things which related to, or had a connection with, his prophecies; (as we find Isaiah did with regard to his;) and, accordingly, we are here informed how they came to be written, namely, by the express order of God, that they might stand upon record before the things foretold came to pass; so that there might be no room to say he had never prophesied such and such things, or that the prophecies were made after the things they pretended to foretel had happened. In the fourth year of Jehoiakim this word came unto Jeremiah — It is uncertain whether what is related in this chapter happened during the siege of Jerusalem by Nebuchadnezzar, (for the city was besieged in the fourth year of Jehoiakim, 2 Kings 24:1, 2,) or after the siege, when Jehoiakim was escaped from the hand of Nebuchadnezzar. It seems probable from what follows, particularly from verse 9, that it happened at or near the end of the fourth year, when Nebuchadnezzar was retired. For Jeremiah says nothing of the siege, and he orders Baruch to read his prophecies before an assembly of the people who had come to Jerusalem out of their cities, verse 6, which certainly implies that Jerusalem was not then in a state of siege. See Calmet.

Verse 1. The fourth year of Jehoiakim. Though this chapter seems out of its place, yet it may not be so, but may be a reference to past events.

THE COMMAND, FIRST WRITING, AND PUBLIC READING, 1-8.

1. Fourth year of Jehoiakim — This is also the date of chapter 25. (See Jeremiah 25:1.) But probably the twenty-fifth chapter belongs in the beginning of this year, while this chapter should fall near its close. For the reading “in the ears of the people,” did not take place until the ninth month of the following year. (See verse 9.) From the first verse of Daniel we learn that the capture of Jerusalem took place in the fourth year of Jehoiakim. It is not unlikely that this event falls between the two chapters above mentioned.

V. 2. 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.

Verse 2. 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.

Verse 2. Take thee a roll of a book — Compare Isaiah 8:1; Ezekiel 2:9; Zechariah 5:1. The ancient manner of writing was upon long scrolls of parchment, which they afterward rolled upon sticks. On these words it is remarked by Harmer, (vol. 4. chap. 7, obs. 122,) “Many things were rolled up, much in the shape of an ancient Jewish manuscript, which yet were not fit to write upon; the words then in this, and some other similar cases, may be understood to mean, Take thee a roll, or volume, fit to be made a book of, fit to be written on.” And write therein all the words that I have spoken against Israel and Judah — Jeremiah prophesied against Israel as well as against Judah, Jeremiah 2:4; 3:12, 14; 23. 13; 32:30. The kingdom of Israel was indeed destroyed by Shalmaneser, before the time of Jeremiah; but yet the prophet was ordered to reprove their sins, both to make the justice of God appear in punishing them so severely, and withal to warn the Jews by their example. Besides, there were some remains of these tribes still left, who joined themselves to the tribe of Judah. And against all the nations — See Jeremiah 25:15, 16. From the day I spake unto thee, from the days of Josiah — Namely, all the revelations which he had had from God for twenty-two years last past; for he began to prophesy in the thirteenth year of Josiah, who reigned thirty-one years, so that he prophesied eighteen years during Josiah’s life, and this was the fourth year of the reign of Jehoiakim, his successor. God would have his prophecies 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.

Ver. 2. Take thee a roll of a book. Ancient volumes of parchment were rolled, and sometimes on a staff. The writing was in columns from the right to the left, so that the reader could with ease coil up in his right hand what he had read.

2. A roll of a book — A book-roll; that is, a roll properly prepared for writing. And write — Not copy as if into one volume what already existed in a written form but detached, but reduce to writing the things which had, from time to time, been spoken. There is nothing in the form of language, either excluding or including written aids to the memory, in doing this work. The purpose of this writing, as shown in verse 3, was to influence the people by means of it. A writing is something more staid and impressive than the fleeting utterances of oral discourse can be.

Verse 3. 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.

Verse 3. It may be that the house of Judah will hear, &c. — That is, will hearken, and lay to heart, all the evil, &c., that they may return, &c. — Blaney translates the verse, “Peradventure the house of Judah may hear all the evil which I purpose to do unto them, so as to return every one from his evil way, and I may forgive their iniquity and their sin.” See the like expression, verse 7; Jeremiah 26:3; Ezekiel 12:3; Am. 5:15; in which places God is introduced as speaking after the manner of men, and using such methods as, in human probability, might be most likely to prevail: compare Jeremiah 8:6. These, and expressions of the like kind, sufficiently indicate that God’s foreknowledge of future events lays no restraint on the will of man, nor takes away the liberty of human actions. That I may forgive their iniquity and their sin — Forgiveness of sin in Scripture sometimes signifies the acquitting of a sinner from the obligation sin had laid him under to eternal death; sometimes the remission of a temporal punishment: it may here be understood as comprehending both, though it is probable the latter is principally intended.

Ver. 3. It may be that the house of Judah will hear—that I may forgive their iniquity. This was, in fact, the last summons to the rebellious court of king Zedekiah. Bad as their affairs were, an unfeigned act of fasting and prayer would even then have saved the nation.

John Chrysostom, on this passage asserts, that the divine prescience is not the cause of sin. “God says, perhaps. Was he then ignorant of the future? Did he not know whether the Jews would hear; he who knows all events before they happen; he who searches the hearts and tries the reins; he who penetrates the secrets of man, and before whose eyes all things are manifest, and without a veil?

Let us examine why he says, it may be, or perhaps. Had he said, they will hear, without adding perhaps, it had been untrue, seeing that they did not hearken. Had he said what was true, they will not hear, it would have been in vain to send a prophet to men who would not hear. This is our first reason, which implies a second. If he here employed a contingent or doubtful language, it is that mankind may not believe that the prescience of God forces the human will; it is that no one might say, that what God has foreseen must of necessity occur, as some men affirm of Judas. Jesus Christ, they say, foresaw that Judas would prove a traitor, and for that reason Judas was a traitor. What folly—what blindness, oh man! Prescience is not the cause of sin. God forbid. It never necessitates future actions. It merely gives us to perceive them. Judas was not a traitor because Jesus Christ foresaw it; but Jesus Christ foresaw the treason, because Judas would commit the crime. Lest therefore you should say, that God having foretold the obduration of the Jews, implied that he had shut up against them all the avenues of repentance, God himself here anticipates your objection by saying to his prophet, It may be that the house of Judah will hear, that I may forgive their iniquity.”—Homily on the obscurity of the Prophets.

THE COMMAND, FIRST WRITING, AND PUBLIC READING, 1-8.

1. Fourth year of Jehoiakim — This is also the date of chapter 25. (See Jeremiah 25:1.) But probably the twenty-fifth chapter belongs in the beginning of this year, while this chapter should fall near its close. For the reading “in the ears of the people,” did not take place until the ninth month of the following year. (See verse 9.) From the first verse of Daniel we learn that the capture of Jerusalem took place in the fourth year of Jehoiakim. It is not unlikely that this event falls between the two chapters above mentioned.

Verse 4. 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, &c., a learned man; one acquainted with laws and customs.

Verse 4. Then Jeremiah called Baruch — Baruch was the most faithful disciple of this prophet: he served him as long as he lived in the capacity of his secretary, and never left him till his death. And Baruch wrote from the mouth of Jeremiah all the words, &c. — We need not ask how Jeremiah could remember all the prophecies that he had prophesied, for twenty-two years before, considering who it was that commanded him to put them in writing. God undoubtedly brought them to his remembrance, otherwise it would have been impossible for him to have recollected them all. The Spirit of God dictated to Jeremiah, and he to Baruch.

4. Wrote from the mouth of Jeremiah — That is, at his dictation. The writing was done under his supervision; but, as stated above, there is no conclusive reason why the scribe might not avail himself in making his record of any earlier ones if they existed. This matter of writing would seem to have been the most honourable of employments. Hence in this case the scribe is Baruch, a member of a noble family.

Verses 5, 6. Jeremiah commanded Baruch, saying, I am shut up — It is not said, that “he was shut up in prison” at this time: but barely that he was shut up, or confined, as rwx[ signifies, that is, under some such confinement, or restraint, as precluded his going to the house of the Lord. Therefore go thou and read in the roll, &c., upon the fasting day — Not the day of the yearly fast, mentioned Leviticus 23:27, but on a day appointed for a national fast, of which we read more, verse 9, proclaimed by Jehoiakim, probably to avert the calamity hanging over them from the Chaldeans, or from the drought. And it was undoubtedly because of the concourse of people which the prophet knew would then be in the temple that he chose that day, when some would be present from all parts of Judah. It was the opinion, indeed, of Archbishop Usher and Dean Prideaux, that the roll was twice read by Baruch in the temple, and that the first reading was on the tenth day of the seventh month, being the great day of atonement, in the fourth year of King Jehoiakim. “But this,” says Blaney, “I am persuaded is a mistake; and that the reasons urged by the latter of those two learned men, in support of this hypothesis, are by no means conclusive. I see no good reason for concluding that the roll was read publicly in the temple more than once; nor does Josephus, who speaks of its being read in the ninth month of the fifth year, (Antiquities, lib. 10. cap. 6,) give the least hint of its having been read before; if it had been, I think we might naturally expect to be informed how it was received by those who heard it the first time, as well as by those who heard it the second. From the utter silence on this head, the contrary may be presumed, and we may fairly conjecture the case to have been pretty nearly as follows. Toward the latter end of Jehoiakim’s fourth year, after Nebuchadnezzar had replaced him on the throne, and had left the city, it is possible that both king and people, freed from former apprehensions, began again to indulge their wicked inclinations; and therefore Jeremiah was ordered to lay before them at once all the evils that still threatened them, and from which nothing but speedy repentance could protect them. In consequence of this charge, he caused Baruch to write a collection of all his prophecies, and to have them in readiness to read at a fit opportunity. Perhaps the collection was not fully completed before the fifth year was already begun; but the season pitched on, as most convenient for reading this tremendous publication, was the day on which the people should assemble to deplore, before God, the calamity with which he had visited them just twelve months before. Accordingly, at that time Baruch read openly in the temple what he had written, and the immediate consequences of such reading are here related at large.”

Ver. 5. I am shut up, either in prison, or confined at home by infirmities, or by an injunction of government. The last idea seems the most probable, though he might be released by the day that Baruch read. The same Hebrew word is used in Nehemiah 6:10.

5. Shut up — Rather, hindered. There is no proof that Jeremiah was in custody at this time.

V. 6. 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.

Verse 6. 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 favourable time to read these tremendous prophecies.

Verses 5, 6. Jeremiah commanded Baruch, saying, I am shut up — It is not said, that “he was shut up in prison” at this time: but barely that he was shut up, or confined, as rwx[ signifies, that is, under some such confinement, or restraint, as precluded his going to the house of the Lord. Therefore go thou and read in the roll, &c., upon the fasting day — Not the day of the yearly fast, mentioned Leviticus 23:27, but on a day appointed for a national fast, of which we read more, verse 9, proclaimed by Jehoiakim, probably to avert the calamity hanging over them from the Chaldeans, or from the drought. And it was undoubtedly because of the concourse of people which the prophet knew would then be in the temple that he chose that day, when some would be present from all parts of Judah. It was the opinion, indeed, of Archbishop Usher and Dean Prideaux, that the roll was twice read by Baruch in the temple, and that the first reading was on the tenth day of the seventh month, being the great day of atonement, in the fourth year of King Jehoiakim. “But this,” says Blaney, “I am persuaded is a mistake; and that the reasons urged by the latter of those two learned men, in support of this hypothesis, are by no means conclusive. I see no good reason for concluding that the roll was read publicly in the temple more than once; nor does Josephus, who speaks of its being read in the ninth month of the fifth year, (Antiquities, lib. 10. cap. 6,) give the least hint of its having been read before; if it had been, I think we might naturally expect to be informed how it was received by those who heard it the first time, as well as by those who heard it the second. From the utter silence on this head, the contrary may be presumed, and we may fairly conjecture the case to have been pretty nearly as follows. Toward the latter end of Jehoiakim’s fourth year, after Nebuchadnezzar had replaced him on the throne, and had left the city, it is possible that both king and people, freed from former apprehensions, began again to indulge their wicked inclinations; and therefore Jeremiah was ordered to lay before them at once all the evils that still threatened them, and from which nothing but speedy repentance could protect them. In consequence of this charge, he caused Baruch to write a collection of all his prophecies, and to have them in readiness to read at a fit opportunity. Perhaps the collection was not fully completed before the fifth year was already begun; but the season pitched on, as most convenient for reading this tremendous publication, was the day on which the people should assemble to deplore, before God, the calamity with which he had visited them just twelve months before. Accordingly, at that time Baruch read openly in the temple what he had written, and the immediate consequences of such reading are here related at large.”

6. The fasting day — The fast day mentioned in verse 9 is here intended. This was not a stated, but an extraordinary, fast. It would be a favourable time in which to read the book, because a day of holy convocation and because a day of solemnity and humiliation.

Verse 7. Present their supplication] “Let their supplication fall,” that they may fall down before God, and deplore their sins.

Verses 7, 8. It may be they will present their supplications — Hebrew, hwhy ynpl µtnjt lpt, peradventure they may prostrate themselves in supplication before Jehovah; or, more literally, their supplication may fall before Jehovah, which, undoubtedly, says Blaney, “respects the humble posture of the supplicant in presenting it:” see note on verse 3. In the subsequent part of the verse, the words anger and fury (or, wrath, as hmjh, should rather be rendered) are put by a metonymy for the effects of them, namely, the heavy judgments which, in consequence thereof, Jehovah had denounced against this people. We learn from this verse that prayer and reformation are the most likely means that can be used to turn away God’s wrath when it is ready to fall upon a sinful nation.

7. They will present their supplication — The original is more beautiful — their supplication shall fall; alluding to the prostrate attitude of the supplicants.

Verses 7, 8. It may be they will present their supplications — Hebrew, hwhy ynpl µtnjt lpt, peradventure they may prostrate themselves in supplication before Jehovah; or, more literally, their supplication may fall before Jehovah, which, undoubtedly, says Blaney, “respects the humble posture of the supplicant in presenting it:” see note on verse 3. In the subsequent part of the verse, the words anger and fury (or, wrath, as hmjh, should rather be rendered) are put by a metonymy for the effects of them, namely, the heavy judgments which, in consequence thereof, Jehovah had denounced against this people. We learn from this verse that prayer and reformation are the most likely means that can be used to turn away God’s wrath when it is ready to fall upon a sinful nation.

THE COMMAND, FIRST WRITING, AND PUBLIC READING, 1-8.

1. Fourth year of Jehoiakim — This is also the date of chapter 25. (See Jeremiah 25:1.) But probably the twenty-fifth chapter belongs in the beginning of this year, while this chapter should fall near its close. For the reading “in the ears of the people,” did not take place until the ninth month of the following year. (See verse 9.) From the first verse of Daniel we learn that the capture of Jerusalem took place in the fourth year of Jehoiakim. It is not unlikely that this event falls between the two chapters above mentioned.

Verse 9. In the ninth month] Answering to a part of our December.

Verses 9, 10. In the fifth year, &c., they proclaimed a fast — “It was customary among the Jews to proclaim anniversary fasts upon certain days, in memory of some great calamities which had befallen them at that time. Of this kind were the fasts of the fourth, fifth, seventh, and tenth months, mentioned Zechariah 7:5, and 8:19; the first instituted in remembrance of the city’s being taken by Nebuchadnezzar; the second in memory of the temple’s being burned in that month; the third for the murder of Gedaliah; the fourth in memory of the siege which then began. Then read Baruch the words of Jeremiah, in the house of the Lord — It has been before observed, that by the house of the Lord is meant all that is included within the sacred precincts of the temple; not only the sanctuary, or house properly so called, but all the out-buildings, and the courts around, both the inner court of the priests, and the outer court, which was open to all the people. In the chamber of Gemariah the scribe — This chamber was undoubtedly in the great outer court, either close to, or over the gateway of the eastern gate; so that if he read, as is supposed, from a window, or balcony, he would be heard by the concourse of people that came flocking into the court through that gate: see Jeremiah 26:10.

PARTICULARS OF THE READING, 9-18.

9. In the ninth month… proclaimed a fast — This would fall about December. The ordinary fast was in the seventh month. Keil conjectures that this was a fast appointed in view of the capture of Jerusalem in the previous year.

V. 10. Then read-Most likely out of some window, or balcony, the people being below, and hearing it.

Verse 10. In the chamber of Gemariah] He was one of the princes of Judah. See Jeremiah 36:12.

Verses 9, 10. In the fifth year, &c., they proclaimed a fast — “It was customary among the Jews to proclaim anniversary fasts upon certain days, in memory of some great calamities which had befallen them at that time. Of this kind were the fasts of the fourth, fifth, seventh, and tenth months, mentioned Zechariah 7:5, and 8:19; the first instituted in remembrance of the city’s being taken by Nebuchadnezzar; the second in memory of the temple’s being burned in that month; the third for the murder of Gedaliah; the fourth in memory of the siege which then began. Then read Baruch the words of Jeremiah, in the house of the Lord — It has been before observed, that by the house of the Lord is meant all that is included within the sacred precincts of the temple; not only the sanctuary, or house properly so called, but all the out-buildings, and the courts around, both the inner court of the priests, and the outer court, which was open to all the people. In the chamber of Gemariah the scribe — This chamber was undoubtedly in the great outer court, either close to, or over the gateway of the eastern gate; so that if he read, as is supposed, from a window, or balcony, he would be heard by the concourse of people that came flocking into the court through that gate: see Jeremiah 26:10.

10. In the chamber of Gemariah — Probably from the window or balcony. Higher court — That of the priests; the court of the people being lower. “The chamber,” then, would seem to be between the two courts.

Verses 11-15. When Michaiah, the son of Shaphan, had heard, &c. — Shaphan’s family were all great men at court: see note on Jeremiah 26:24; he went down into the king’s house, &c. — It is uncertain whether this Michaiah went to make this relation to the princes, who sat in the secretary’s chamber, as a piece of news only, or out of a malicious design to accuse the prophet and Baruch, as persons guilty of a seditious practice, in what they had done. Then Michaiah declared unto them all the words that he had heard — That is, the substance of all the words, &c.; for none can imagine that a hearer could remember every word. Therefore all the princes sent Jehudi, &c. — That is, all the princes who at that time sat there in council sent a messenger with a command to Baruch to appear before them, and to bring the roll which he had read in the ears of the people. And they said, Sit down now and read it. So Baruch read it — The courage of Baruch is admirable; he was now before the council, in the king’s house; the substance of the prophecies was, to threaten heavy judgments to the king, and court, and all the people; and the king, as appears by all history, was of a vindictive spirit, and a persecutor of God’s prophets; and yet Baruch is not afraid, but reads the prophecy in their ears.

PARTICULARS OF THE READING, 9-18.

9. In the ninth month… proclaimed a fast — This would fall about December. The ordinary fast was in the seventh month. Keil conjectures that this was a fast appointed in view of the capture of Jerusalem in the previous year.

Verses 11-15. When Michaiah, the son of Shaphan, had heard, &c. — Shaphan’s family were all great men at court: see note on Jeremiah 26:24; he went down into the king’s house, &c. — It is uncertain whether this Michaiah went to make this relation to the princes, who sat in the secretary’s chamber, as a piece of news only, or out of a malicious design to accuse the prophet and Baruch, as persons guilty of a seditious practice, in what they had done. Then Michaiah declared unto them all the words that he had heard — That is, the substance of all the words, &c.; for none can imagine that a hearer could remember every word. Therefore all the princes sent Jehudi, &c. — That is, all the princes who at that time sat there in council sent a messenger with a command to Baruch to appear before them, and to bring the roll which he had read in the ears of the people. And they said, Sit down now and read it. So Baruch read it — The courage of Baruch is admirable; he was now before the council, in the king’s house; the substance of the prophecies was, to threaten heavy judgments to the king, and court, and all the people; and the king, as appears by all history, was of a vindictive spirit, and a persecutor of God’s prophets; and yet Baruch is not afraid, but reads the prophecy in their ears.

Ver. 12. Elnathan, son of Achbor. He is also named Urijah, and was arrested in Egypt: Jeremiah 26:22.

12. The scribe’s chamber — A public office where the king’s decrees were formulated and recorded; as has properly been suggested, the office of the secretary of state. The presence of all the princes may indicate the critical condition of public affairs.

Verses 11-15. When Michaiah, the son of Shaphan, had heard, &c. — Shaphan’s family were all great men at court: see note on Jeremiah 26:24; he went down into the king’s house, &c. — It is uncertain whether this Michaiah went to make this relation to the princes, who sat in the secretary’s chamber, as a piece of news only, or out of a malicious design to accuse the prophet and Baruch, as persons guilty of a seditious practice, in what they had done. Then Michaiah declared unto them all the words that he had heard — That is, the substance of all the words, &c.; for none can imagine that a hearer could remember every word. Therefore all the princes sent Jehudi, &c. — That is, all the princes who at that time sat there in council sent a messenger with a command to Baruch to appear before them, and to bring the roll which he had read in the ears of the people. And they said, Sit down now and read it. So Baruch read it — The courage of Baruch is admirable; he was now before the council, in the king’s house; the substance of the prophecies was, to threaten heavy judgments to the king, and court, and all the people; and the king, as appears by all history, was of a vindictive spirit, and a persecutor of God’s prophets; and yet Baruch is not afraid, but reads the prophecy in their ears.

PARTICULARS OF THE READING, 9-18.

9. In the ninth month… proclaimed a fast — This would fall about December. The ordinary fast was in the seventh month. Keil conjectures that this was a fast appointed in view of the capture of Jerusalem in the previous year.

Verses 11-15. When Michaiah, the son of Shaphan, had heard, &c. — Shaphan’s family were all great men at court: see note on Jeremiah 26:24; he went down into the king’s house, &c. — It is uncertain whether this Michaiah went to make this relation to the princes, who sat in the secretary’s chamber, as a piece of news only, or out of a malicious design to accuse the prophet and Baruch, as persons guilty of a seditious practice, in what they had done. Then Michaiah declared unto them all the words that he had heard — That is, the substance of all the words, &c.; for none can imagine that a hearer could remember every word. Therefore all the princes sent Jehudi, &c. — That is, all the princes who at that time sat there in council sent a messenger with a command to Baruch to appear before them, and to bring the roll which he had read in the ears of the people. And they said, Sit down now and read it. So Baruch read it — The courage of Baruch is admirable; he was now before the council, in the king’s house; the substance of the prophecies was, to threaten heavy judgments to the king, and court, and all the people; and the king, as appears by all history, was of a vindictive spirit, and a persecutor of God’s prophets; and yet Baruch is not afraid, but reads the prophecy in their ears.

14. Take… the roll… and come — Had these princes been where they perhaps should have been, they would have heard the reading at the first. The man who is in the congregation of God’s worshippers is in the way of the best things; the man who is not there is without the circle of God’s choicest blessings.

Verses 11-15. When Michaiah, the son of Shaphan, had heard, &c. — Shaphan’s family were all great men at court: see note on Jeremiah 26:24; he went down into the king’s house, &c. — It is uncertain whether this Michaiah went to make this relation to the princes, who sat in the secretary’s chamber, as a piece of news only, or out of a malicious design to accuse the prophet and Baruch, as persons guilty of a seditious practice, in what they had done. Then Michaiah declared unto them all the words that he had heard — That is, the substance of all the words, &c.; for none can imagine that a hearer could remember every word. Therefore all the princes sent Jehudi, &c. — That is, all the princes who at that time sat there in council sent a messenger with a command to Baruch to appear before them, and to bring the roll which he had read in the ears of the people. And they said, Sit down now and read it. So Baruch read it — The courage of Baruch is admirable; he was now before the council, in the king’s house; the substance of the prophecies was, to threaten heavy judgments to the king, and court, and all the people; and the king, as appears by all history, was of a vindictive spirit, and a persecutor of God’s prophets; and yet Baruch is not afraid, but reads the prophecy in their ears.

15. Sit down — A token of respect. This attention probably intimates the favour with which the “princes” regarded both Baruch and Jeremiah.

Verses 16-19. When they heard all the words — It is hardly to be imagined that all these counsellors would sit still till they had heard all the prophecies read which Jeremiah had uttered for the last twenty-two years; but all signifies many, or, the substance of all his prophecies. They were afraid both one and other — That is, they were all of them afraid. The judgments denounced were so terrible as to make the ears of them that heard them tingle. Jeremiah had now been above twenty years a prophet to this people, and doubtless had been in great esteem for eighteen years of that time, while Josiah was alive, and they could not but observe that his prophecies had been often accomplished. They were, therefore, it seems, afraid that they should see these fulfilled also. And they asked Baruch, saying, Tell us now, How didst thou write all these words? — This seemed a reasonable question, considering they were the substance of what he had been prophesying for so many years. The matter seemed strange to the princes, the prophets not being used to study and write their discourses, but to preach them extempore. Baruch answered, He pronounced all these words, and I wrote them, &c. — This could not but add to the princes’ fear that these prophecies would be accomplished, for they must needs conceive that, without a special influence of God, it would have been a thing impossible that Jeremiah should have called to mind all that he had spoken at sundry times for so many years. Then said the princes unto Baruch, Go hide thee, thou and Jeremiah — They thought it their duty to acquaint the king with the matter, and yet were unwilling that Jeremiah and Baruch should feel the effects of his displeasure.

16. They were afraid — Literally, they trembled each to his fellow. They showed the alarm with which these words filled their minds. This was due, not to the novelty of the predictions, as with many of them they must have been acquainted, but to the solemnity of the occasion, the gravity of the subject-matter, the earnestness of the scribe himself, and the cumulative force of the predictions. We will surely tell — Rather, we must tell. These matters, so important, we may not hide from the king.

Verse 17. How didst thou write all these words?—At his mouth?] So the text should be pointed. They wished to know whether he had not copied them, or whether he wrote as Jeremiah prophesied.

Verses 16-19. When they heard all the words — It is hardly to be imagined that all these counsellors would sit still till they had heard all the prophecies read which Jeremiah had uttered for the last twenty-two years; but all signifies many, or, the substance of all his prophecies. They were afraid both one and other — That is, they were all of them afraid. The judgments denounced were so terrible as to make the ears of them that heard them tingle. Jeremiah had now been above twenty years a prophet to this people, and doubtless had been in great esteem for eighteen years of that time, while Josiah was alive, and they could not but observe that his prophecies had been often accomplished. They were, therefore, it seems, afraid that they should see these fulfilled also. And they asked Baruch, saying, Tell us now, How didst thou write all these words? — This seemed a reasonable question, considering they were the substance of what he had been prophesying for so many years. The matter seemed strange to the princes, the prophets not being used to study and write their discourses, but to preach them extempore. Baruch answered, He pronounced all these words, and I wrote them, &c. — This could not but add to the princes’ fear that these prophecies would be accomplished, for they must needs conceive that, without a special influence of God, it would have been a thing impossible that Jeremiah should have called to mind all that he had spoken at sundry times for so many years. Then said the princes unto Baruch, Go hide thee, thou and Jeremiah — They thought it their duty to acquaint the king with the matter, and yet were unwilling that Jeremiah and Baruch should feel the effects of his displeasure.

17. How didst thou write — Two points seem to be involved in this question, which is not one of mere curiosity, but of earnest interest: namely, authority and accuracy. As to both the answer was most conclusive.

THE READING TO THE KING, 19-26.

V. 18. 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.

Verses 16-19. When they heard all the words — It is hardly to be imagined that all these counsellors would sit still till they had heard all the prophecies read which Jeremiah had uttered for the last twenty-two years; but all signifies many, or, the substance of all his prophecies. They were afraid both one and other — That is, they were all of them afraid. The judgments denounced were so terrible as to make the ears of them that heard them tingle. Jeremiah had now been above twenty years a prophet to this people, and doubtless had been in great esteem for eighteen years of that time, while Josiah was alive, and they could not but observe that his prophecies had been often accomplished. They were, therefore, it seems, afraid that they should see these fulfilled also. And they asked Baruch, saying, Tell us now, How didst thou write all these words? — This seemed a reasonable question, considering they were the substance of what he had been prophesying for so many years. The matter seemed strange to the princes, the prophets not being used to study and write their discourses, but to preach them extempore. Baruch answered, He pronounced all these words, and I wrote them, &c. — This could not but add to the princes’ fear that these prophecies would be accomplished, for they must needs conceive that, without a special influence of God, it would have been a thing impossible that Jeremiah should have called to mind all that he had spoken at sundry times for so many years. Then said the princes unto Baruch, Go hide thee, thou and Jeremiah — They thought it their duty to acquaint the king with the matter, and yet were unwilling that Jeremiah and Baruch should feel the effects of his displeasure.

PARTICULARS OF THE READING, 9-18.

9. In the ninth month… proclaimed a fast — This would fall about December. The ordinary fast was in the seventh month. Keil conjectures that this was a fast appointed in view of the capture of Jerusalem in the previous year.

Verse 19. Go, hide thee, thou and Jeremiah] They saw that the king would be displeased, and most probably seek their lives; and as they believed the prophecy 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.

Verses 16-19. When they heard all the words — It is hardly to be imagined that all these counsellors would sit still till they had heard all the prophecies read which Jeremiah had uttered for the last twenty-two years; but all signifies many, or, the substance of all his prophecies. They were afraid both one and other — That is, they were all of them afraid. The judgments denounced were so terrible as to make the ears of them that heard them tingle. Jeremiah had now been above twenty years a prophet to this people, and doubtless had been in great esteem for eighteen years of that time, while Josiah was alive, and they could not but observe that his prophecies had been often accomplished. They were, therefore, it seems, afraid that they should see these fulfilled also. And they asked Baruch, saying, Tell us now, How didst thou write all these words? — This seemed a reasonable question, considering they were the substance of what he had been prophesying for so many years. The matter seemed strange to the princes, the prophets not being used to study and write their discourses, but to preach them extempore. Baruch answered, He pronounced all these words, and I wrote them, &c. — This could not but add to the princes’ fear that these prophecies would be accomplished, for they must needs conceive that, without a special influence of God, it would have been a thing impossible that Jeremiah should have called to mind all that he had spoken at sundry times for so many years. Then said the princes unto Baruch, Go hide thee, thou and Jeremiah — They thought it their duty to acquaint the king with the matter, and yet were unwilling that Jeremiah and Baruch should feel the effects of his displeasure.

Verse 20. And they went in to the king into the court — “They were before, it is said, verse 12, in the king’s house, that is, in the exterior precincts of the palace, where were apartments and offices fitted up for the principal officers of state, and for the attendants of the court. But, from what is here said, there was an interior body of building for the king’s personal residence, ranged, as is the fashion of the great houses of the East at this day, round an open court, or quadrangle, and containing apartments separately appropriated for summer and winter use.” — Blaney. But they laid up the roll, &c. — They were obliged by their office, as counsellors to the king, to acquaint him with what they heard, which might be prejudicial to him and his nation; and indeed this was the very end for which God commanded the enrolling of these prophecies, that both the king and his counsellors, together with all the people, might take notice of them; but they did not carry the book with them, but laid it up in the secretary’s chamber.

V. 22. The ninth month-Answered to part of our November and December.

Verse 22. Winterhouse] A warm apartment suited to the season of the year, (December,) when in Palestine there is often snow upon the ground, though it does 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.

Verse 22. Now the king sat in the winter-house — The princes and great men had distinct houses, or apartments, fitted for the several seasons of the year, Amos 3:15. In the ninth month — Which answers to the latter end of our November and part of December. And there was a fire on the hearth burning before him — Hebrew, tr[bm wynpl jah tay, et focus coram ipso ardebat, Buxtorff: literally, And a hearth, or, fire-pan was burning before him. Thus the LXX., kai esgara purov kata

proswpon autou: and a pan of fire before him. To the same purpose the Vulgate, et posita erat arula coram eo plena prunis, There was set before him a little altar, or fire-pan, full of burning coals. The reason of this phraseology we have in the account which Lightfoot gives us from Maimonides, namely, that chimneys were not admitted at Jerusalem by reason of the smoke. And Mr. Harmer tells us, (chap. 3. obs. 24,) that Sir John Chardin, in his MS. notes, supposes that the fire which was burning before Jehoiakim was a pan of coals; and cites a passage from him, which says, in French, “This was just as persons of quality warm themselves in winter in Persia, and particularly in Media, and wherever there is no want of wood. The manner in which they sit will not allow them to be near a chimney: in these places, therefore, of the East, they have great brasiers of lighted coals.” Harmer likewise informs us, that “the fires used at Aleppo, in the lodging rooms, are of charcoal in pans; and that pans of coals are the fires which are often made use of in winter in Egypt.” It may be observed further here, that this description of Jehoiakim sitting in his winter-house, in the ninth month, with a pan of fire before him, answers to Dr. Russel’s account, who says, that the most delicate in those countries make no fires till the end of November. How long they continue the use of them he does not say: but we learn from other sources, that in Judea they are continued far into the spring: see John 18:18.

22. Winter house — A special part of the palace used for that season. Fire on the hearth — Brazier. The houses of the Jews, as usual in the east, were warmed not by means of chimneys or living fires, but by open vessels containing coals.

V. 23. 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.

Verse 23. When Jehudi had read three or four leaves] Rather columns; for the law, and the sacred Hebrew Books, are written in columns of a certain breadth. twtld delathoth, signifies gates or openings between column and column, or between section and section.

He cut it with the penknife] rpsh בתער bethaar hassopher, “the knife of the scribe,” properly enough penknife.

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

Verse 23. When Jehudi had read three or four leaves — Hebrew, twtld, rolls, or scrolls, for their books, as we have observed, consisted of several pieces of parchment rolled upon each other. Dr. Waterland renders the word columns, and Blaney, sections, observing that to render it leaves, “seems rather to carry an eye to the books of modern times, than to suit that ancient mode of writing.” The word primarily signifies doors, that open and shut, and therefore is properly enough put for distinct and separate rolls, or parts of those prophecies which, being delivered at different times, and having a relation to different subjects, have each a proper beginning and ending of its own. Houbigant reads, pages, which he says, “were the same with those now found in the parchments called, ‘The Volumes of the Synagogue,’ in which the parchments are not sewed one beneath another; for if this were the case, the volume would only have one page, whose beginning would be at the top, and its end at the bottom of the parchment; but the parchments are sewed one to another on their sides, and are read by unfolding the volume either to the right or left; so that there are as many pages as there are parchments.” He cut it with a penknife — Hebrew, rpsh r[tb, the knife of the scribe. It seems the implements for writing were lying on the table before the king, ready for the scribe’s or secretary’s use, in case there was any call for writing orders, or despatches. Among these was the knife he used, either for cutting the pen when necessary, or for making erasures. And cast into the fire until all the roll was consumed — Not considering or not regarding its containing a revelation of the will of God, and a divine message to him in particular: a piece this of as daring impiety as a man could easily be guilty of, and a most impudent affront to the God of heaven!

Ver. 23. Leaves. The LXX use the word selidav, selidas, which signifies columns.

23. Three or four leaves — Rather, columns. The exact word here is doors. This was a continuous roll, but the writing, as is customary, was in sections or columns. Cut it, etc. — That is, the king, not Jehudi, “cut it.” The act illustrates the violence of the king’s temper. The book had made a deep impression on the princes, and they were careful to provide for its safe keeping when they sent to tell the king, but he incontinently destroys it. It is manifestly an error to interpret, as some do, that as often as three or four columns were read they were cast on the brazier, and that this process was kept up until the entire roll was read through and burned up, as this would be silly and incredible.

Verse 24. Yet they were not afraid — No, not those princes that trembled at the word when they heard it the first time, verse 16. The fear with which they were then seized quickly wore off, or else they durst not discover it in the king’s presence, who showed no concern himself. Nor rent their garments — A custom observed among the Jews at the hearing of any dreadful news; neither the king nor any of his servants that heard all these words — How different was the spirit of this king and his courtiers from that of his father Josiah, who, when he heard the words of the law read to him by Shaphan the scribe, both rent his clothes and wept before the Lord in the deepest humiliation and distress, persuaded that great was the wrath about to be poured upon the nation; and yet the parts of the law read to him were certainly neither so particular, nor so immediately adapted to the present state of affairs in the country as the contents of this roll were.

24. Were not afraid — A contrast with the emotion of the princes, verse 16.

V. 25. Elnathan-These princes seemed to have had a greater dread of God upon their hearts than the rest.

Verse 25. Elnathan and Delaiah and Gemariah] Three of the princes wished to save the roll, and entreated the king that it might not be burnt. They would have saved it out of the fire, but the king would not permit it to be done.

Verses 25, 26. Nevertheless, Elnathan, Delaiah, and Gemariah had made intercession, &c. — These three princes appear 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; so far from it that he gives orders to apprehend both Jeremiah and Baruch. But the Lord bid them — God by his providence kept them both out of their hands, directing them to such a place of recess as the king’s messengers could not find out.

25. Made intercession… not burn the roll — The insane rage of the king is brought out into a stronger light by the counter requests of the scribes.

V. 26. 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.

Verse 26. But the Lord hid them.] They had, at the counsel of some of the princes, hidden themselves, Jeremiah 36:19. And now, though a diligent search was made, the Lord did not permit them to be found.

Verses 25, 26. Nevertheless, Elnathan, Delaiah, and Gemariah had made intercession, &c. — These three princes appear 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; so far from it that he gives orders to apprehend both Jeremiah and Baruch. But the Lord bid them — God by his providence kept them both out of their hands, directing them to such a place of recess as the king’s messengers could not find out.

26. The Lord hid them — See Psalm 31:20; 83:3; Isaiah 26:20. PUNISHMENT DENOUNCED AGAINST JEHOIAKIM, 27-32.

Verses 27-29. Then the word of the Lord came to Jeremiah, &c. — Jeremiah now receives orders to write in another roll the same words that were written in that which Jehoiakim had burned. Observe well, reader, though the attempts of hell against the word of God are very daring, yet not one tittle of it shall fall to the ground; nor shall the unbelief of man make the truth of God of none effect. Its enemies may prevail to burn many of the Bibles which contain it, yet they cannot abolish the word of God; they can neither extirpate it, nor defeat the accomplishment of it. And thou shalt say to Jehoiakim — Or, of Jehoiakim; as l[ is translated, verse 30; for this command seems to have been given to Jeremiah during the time of his confinement. Thou hast burned this roll, saying, Why, &c. — We learn here what was the cause of the king’s anger; Jeremiah had prophesied, that the king of Babylon should come and take Jerusalem, and lay the country waste, which was fulfilled within six years after this, and more fully still in eighteen years.

Verse 28. Take thee again another roll] There was no duplicate of the former preserved; and now God inspired the prophet with the same matter that he had given him before; and there is to be added the heavy judgment that is to fall on Jehoiakim and his courtiers.

Verses 27-29. Then the word of the Lord came to Jeremiah, &c. — Jeremiah now receives orders to write in another roll the same words that were written in that which Jehoiakim had burned. Observe well, reader, though the attempts of hell against the word of God are very daring, yet not one tittle of it shall fall to the ground; nor shall the unbelief of man make the truth of God of none effect. Its enemies may prevail to burn many of the Bibles which contain it, yet they cannot abolish the word of God; they can neither extirpate it, nor defeat the accomplishment of it. And thou shalt say to Jehoiakim — Or, of Jehoiakim; as l[ is translated, verse 30; for this command seems to have been given to Jeremiah during the time of his confinement. Thou hast burned this roll, saying, Why, &c. — We learn here what was the cause of the king’s anger; Jeremiah had prophesied, that the king of Babylon should come and take Jerusalem, and lay the country waste, which was fulfilled within six years after this, and more fully still in eighteen years.

Verses 27-29. Then the word of the Lord came to Jeremiah, &c. — Jeremiah now receives orders to write in another roll the same words that were written in that which Jehoiakim had burned. Observe well, reader, though the attempts of hell against the word of God are very daring, yet not one tittle of it shall fall to the ground; nor shall the unbelief of man make the truth of God of none effect. Its enemies may prevail to burn many of the Bibles which contain it, yet they cannot abolish the word of God; they can neither extirpate it, nor defeat the accomplishment of it. And thou shalt say to Jehoiakim — Or, of Jehoiakim; as l[ is translated, verse 30; for this command seems to have been given to Jeremiah during the time of his confinement. Thou hast burned this roll, saying, Why, &c. — We learn here what was the cause of the king’s anger; Jeremiah had prophesied, that the king of Babylon should come and take Jerusalem, and lay the country waste, which was fulfilled within six years after this, and more fully still in eighteen years.

V. 30. 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.

Verse 30. He shall have none to sit upon the throne of David] He shall have no successor, and himself shall have an untimely end, and shall not even be buried, 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, Jeremiah 22:19, and see Clarke’s note there, “Jeremiah 22:19”.

Verses 30, 31. He shall have none to sit on the throne of David — That is, none that shall be king any considerable time; Jeconiah, his son, was set up, but kept his throne only three months, and left none to succeed him in a direct line. And his dead body shall be cast out — See note on Jeremiah 22:19. And I will punish him and his seed, &c. — Even his seed and his servants shall fare the worse for their relation to him: for they shall be punished, not indeed for his iniquity, but the sooner for their own. And as to the people, God threatens that they should feel what they were not willing to hear, even all the evil which God by his prophet had pronounced against them. Though the roll, the copy of the divine decree, was burned, the original remained, which should again be copied out after another manner in bloody characters. There is no escaping God’s judgments by striving against them. Who ever hardened his heart against God and prospered?

Ver. 30. His dead body shall be cast out. This was done by the Chaldean soldiers, when they ravaged the tombs for treasures: Jeremiah 22:18, 19.

30. None to sit — The three months’ reign of Jeconiah was too trivial and insignificant to be counted. His dead body shall be cast… day to the heat,… night to the frost — These are individualizing expressions, and add solemnity and graphic force.

Verses 30, 31. He shall have none to sit on the throne of David — That is, none that shall be king any considerable time; Jeconiah, his son, was set up, but kept his throne only three months, and left none to succeed him in a direct line. And his dead body shall be cast out — See note on Jeremiah 22:19. And I will punish him and his seed, &c. — Even his seed and his servants shall fare the worse for their relation to him: for they shall be punished, not indeed for his iniquity, but the sooner for their own. And as to the people, God threatens that they should feel what they were not willing to hear, even all the evil which God by his prophet had pronounced against them. Though the roll, the copy of the divine decree, was burned, the original remained, which should again be copied out after another manner in bloody characters. There is no escaping God’s judgments by striving against them. Who ever hardened his heart against God and prospered?

Verse 32. There were added—many like words.] All the first roll, with many other threatenings, 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.

JEREMIAH

Verse 32. Then took Jeremiah another roll — Here we are shown, that wicked men gain nothing by opposing themselves to the revealed will of God, how ungrateful soever it may 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 threatenings, confirming what God had before said. There were added unto them, besides, many like words — Blaney translates the clause, And there was a further addition made unto them of many words of the same sort. “From hence we may infer,” says Lowth, “that God’s Spirit did not always endite the very form of words which the holy writers have set down, but, directing them in general to express his sense in proper words, left the manner of expression to themselves. From whence proceeds that variety of style which we may observe in the Scriptures, suitable to the different genius and education of the writers.”

32. Were added… like words — Implying that the first record by no means contained every thing which Jeremiah had said as a prophet, but only such things as were especially suited to the uses of this time. The second record received additions, but we are not warranted in concluding that even this was complete.