TRV
Translation
King James Version
¶ 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.
Complete Jewish Bible
After depositing the scroll in the room of Elishama the secretary, they went in to the courtyard and told everything to the king.
Berean Standard Bible
So the officials went to the king in the courtyard. And having stored the scroll in the chamber of Elishama the scribe, they reported everything to the king.
American Standard Version
And they went in to the king into the court; but they had laid up the roll in the chamber of Elishama the scribe; and they told all the words in the ears of the king.
World English Bible Messianic
They went in to the king into the court; but they had laid up the scroll in the room of Elishama the scribe; and they told all the words in the ears of the king.
Geneva Bible (1599)
And they went in to the King to the court, but they layde vp the roule in the chamber of Elishama the Chancellour and tolde the King all the wordes, that he might heare.
Young's Literal Translation
And they go in unto the king, to the court, and the roll they have laid up in the chamber of Elishama the scribe, and they declare in the ears of the king all the words.
Study This Verse
Commentary on Jeremiah 36 verses 20–32
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 winterhouse 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, Jer 36:20, Jer 36:21. He did not desire that Baruch would come and read it himself, who could read it more intelligently and with more authority and affection than any one else; nor did he order one of his princes to do it (though it would have been no disparagement to the greatest of them), much less would he vouchsafe to read it himself; but Jehudi, one of his pages now in waiting, who was sent to fetch it, is bidden to read it, who perhaps scarcely knew how to make sense of it. But those who thus despise the word of God will soon make it to appear, as this king did, that they hate it too, and have not only low, but ill thoughts of it.
II. That he had not patience to hear it read through as the princes had, but, when he had heard three or four leaves read, in a rage he cut it with his penknife, and threw it piece by piece into the fire, that he might be sure to see it all consumed, Jer 36:22, Jer 36:23. This was a piece of as daring impiety as a man could lightly be guilty of, and a most impudent affront to the God of heaven, whose message this was. 1. Thus he showed his impatience of reproof; being resolved to persist in sin, he would by no means bear to be told of his faults. 2. Thus he showed his indignation at Baruch and Jeremiah; he would have cut them in pieces, and burnt them, if he had had them in his reach, when he was in this passion. 3. Thus he expressed an abstinent resolution never to comply with the designs and intentions of the warnings given him; he will do what he will, whatever God by his prophets says to the contrary. 4. Thus he foolishly hoped to defeat the threatenings denounced against him, as if God knew not how to execute the sentence when the roll was gone in which it was written. 5. Thus he thought he had effectually provided that the things contained in this roll should spread no further, which was the care of the chief priests concerning the gospel, Act 4:17. They had told him how this roll had been read to the people and to the princes. "But," says he, "I will take a course that shall prevent its being read any more." See what an enmity there is against God in the carnal mind, and wonder at the patience of God, that he bears with such indignities done to him.
III. That neither the king himself nor any of his princes were at all affected with the word: They were not afraid (Jer 36:24), no, not those princes that trembled at the word when they heard it the first time, Jer 36:16. So soon, so easily, do good impressions wear off. They showed some concern till they saw how light the king made of it, and then they shook off all that concern. They rent not their garments, as Josiah, this Jehoiakim's own father, did when he had the book of the law read to him, though it was not so particular as the contents of this roll were, nor so immediately adapted to the present posture of affairs.
IV. That there were three of the princes who had so much sense and grace left as to interpose for the preventing of the burning of the roll, but in vain, Jer 36:25. If they had from the first shown themselves, as they ought to have done, affected with the word, perhaps they might have brought the king to a better mind and have persuaded him to bear it patiently; but frequently those that will not do the good they should put it out of their own power to do the good they would.
V. That Jehoiakim, when he had thus in effect burnt God's warrant by which he was arrested, as it were in a way of revenge, now that he thought he had got the better, signed a warrant for the apprehending of Jeremiah and Baruch, God's ministers (Jer 36:26): But the Lord hid them. The princes bade them abscond (Jer 36:19), but it was neither the princes' care for them nor theirs for themselves that secured them; it was under the divine protection that they were safe. Note, God will find out a shelter for his people, though their persecutors be ever so industrious to get them into their power, till their hour be come; nay, and then he will himself be their hiding place.
VI. That Jeremiah had orders and instructions to write in another roll the same words that were written in the roll which Jehoiakim had burnt, Jer 36:27, Jer 36:28. Note, Though the attempts of hell against the word of God are very daring, yet not one iota or tittle of it shall fall to the ground, nor shall the unbelief of man make the word of God of no effect. Enemies may prevail to burn many a Bible, but they cannot abolish the word of God, can neither extirpate it nor defeat the accomplishment of it. Though the tables of the law were broken, they were renewed again; and so out of the ashes of the roll that was burnt arose another Phoenix. The word of the Lord endures for ever.
VII. That the king of Judah, though a king, was severely reckoned with by the King of kings for this indignity done to the written word. God noticed what it was in the roll that Jehoiakim took so much offense at. Jehoiakim was angry because it was written therein, saying, Surely the king of Babylon shall come and destroy this land, Jer 36:29. And did not the king of Babylon come two years before this, and go far towards the destroying of this land? He did so (Ch2 36:6, Ch2 36:7) in his third year, Dan 1:1. So that God and his prophets had therefore become his enemies because they told him the truth, told him of the desolation that was coming, but at the same time putting him into a fair way to prevent it. But, if this be the thing he takes so much amiss, let him know, 1. That the wrath of God shall come upon him and his family, in the first place, by the hand of Nebuchadnezzar. He shall be cut off, and in a few weeks his son shall be dethroned, and exchange his royal robes for prison-garments, so that he shall have none to sit upon the throne of David; the glory of that illustrious house shall be eclipsed, and die in him; his dead body shall lie unburied, or, which comes all to one, he shall be buried with the burial of an ass, that is, thrown into the next ditch; it shall lie exposed to all weathers, heat and frost, which will occasion its putrefying and becoming loathsome the sooner. "Not that his body" (says Mr. Gataker) "could be sensible of such usage, or himself, being deceased, of aught that should befal his body; but that the king's body in such a condition should be a hideous spectacle, and a horrid monument of God's heavy wrath and indignation against him, unto all that should behold it." Even his seed and his servants shall fare the worse for their relation to him (Jer 36:31), for they shall be punished, not for his iniquity, but so much the sooner for their own. 2. That all the evil pronounced against Judah and Jerusalem in that roll shall be brought upon them. Though the copy be burnt, the original remains in the divine counsel, which shall again be copied out after another manner in bloody characters. Note, There is no escaping God's judgments by struggling with them. Who ever hardened his heart against God, and prospered?
VIII. That, when the roll was written anew, there were added to the former many like words (Jer 36:32), many more threatenings of wrath and vengeance; for, since they will yet walk contrary to God, he will heat the furnace seven times hotter. Note, As God is in one mind, and none can turn him, so he has still more arrows in his quiver; and those who contend with God's woes do but prepare for themselves heavier of the same kind.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 20–32. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 36:20 captures a pivotal moment in the transmission of God's prophetic word to King Jehoiakim of Judah. After hearing the scroll's dire contents read by Baruch, the king's officials, demonstrating both prudence and fear, chose to safeguard the sacred document in the chamber of Elishama the scribe before entering the royal court. This act of securing the scroll, immediately followed by their verbal report of its complete and unvarnished message to the king, highlights the inescapable nature of divine revelation and sets the stage for Jehoiakim's infamous and defiant rejection of God's final warning.
CONTEXT
Literary Context: Jeremiah 36:20 is situated within a dramatic and critical narrative detailing God's command to Jeremiah to compile all the prophecies delivered against Israel, Judah, and other nations, spanning from the reign of Josiah up to that point. This divine imperative, recorded in Jeremiah 36:2, represents a final, urgent call for repentance before the impending judgment. Jeremiah's faithful scribe, Baruch, meticulously transcribed these words onto a scroll (Jeremiah 36:4). The scroll was then publicly read by Baruch in the temple, specifically in the chamber of Gemariah, a prominent official, during a solemn fast day (Jeremiah 36:10). Micaiah, Gemariah's son, overheard the reading and promptly reported it to the other officials, who, deeply disturbed by the message, summoned Baruch to read it again privately (Jeremiah 36:11-15). Their decision to inform the king directly leads to the events of Jeremiah 36:20. The strategic act of securing the scroll before facing the king is a crucial precursor to King Jehoiakim's subsequent defiant act of burning the scroll, detailed in Jeremiah 36:23, which sealed his fate and that of Judah.
Historical & Cultural Context: The narrative of Jeremiah 36 unfolds during the turbulent reign of King Jehoiakim (609-598 BC), a period characterized by significant geopolitical shifts. Judah found itself precariously positioned between the declining power of Egypt and the ascendant dominance of Babylon. Jehoiakim, in stark contrast to his righteous father Josiah, was a wicked and rebellious monarch, notorious for his oppression, injustice, and open defiance against God's prophets (Jeremiah 22:13-19). He initially served as a vassal of Egypt, then was compelled to submit to Babylon, only to rebel once more. The scroll's message of imminent Babylonian invasion and exile was, therefore, highly politically charged and deeply unpopular. Scribes, such as Elishama, held vital positions in ancient Near Eastern courts, functioning as record-keepers, administrators, and often royal advisors. Their "chambers" or offices were official spaces, frequently utilized for the storage of important documents, archives, and state papers, thereby signifying a place of official record and security. The officials' decision to place the scroll there reflects their understanding of its weighty importance, perhaps even a cautious hope for its preservation despite the king's anticipated negative reaction.
Key Themes: This verse profoundly contributes to several overarching themes prevalent in the book of Jeremiah and the broader biblical narrative. Firstly, it powerfully underscores the authority and persistence of God's word. Despite the king's eventual rejection, the divine message must be delivered, demonstrating that God's truth will inevitably reach its intended audience, even if through intermediaries, and cannot be ultimately thwarted. Secondly, it highlights the pervasive theme of human resistance to divine truth. The officials' cautious actions implicitly acknowledge Jehoiakim's well-known character and his anticipated hostile response to a message of judgment, meticulously setting the stage for his outright defiance. Thirdly, the careful and respectful handling of the scroll by the officials sharply contrasts with the king's subsequent contempt, pointing to the reverence due to divine revelation. Finally, the narrative emphasizes the principle of divine judgment and accountability. The king is afforded a clear warning, and his response (or lack thereof) will determine his fate and that of his kingdom, vividly illustrating that those in authority are held accountable for their reception of God's commands and warnings, as profoundly articulated in Jeremiah 25:8-11.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 36:20 is rich with literary devices that amplify its meaning and underscore the narrative's inherent tension. The most prominent is Foreshadowing, as the officials' deliberate act of "laying up the roll" subtly yet powerfully hints at the scroll's precarious future and King Jehoiakim's impending destructive act. This careful preservation stands in stark Contrast to the king's later contemptuous burning of the scroll, creating a profound Irony where an attempt at safeguarding ultimately precedes its destruction. The phrase "in the ears of the king" functions as a form of Metonymy, where "ears" serve as a substitute for the king's full attention, comprehension, and the direct reception of the message, emphasizing that the prophecy was delivered unequivocally to him. Furthermore, the entire scene serves as a Microcosm of the broader conflict that permeates the book of Jeremiah: the unwavering persistence of God's word against human rebellion, the courage required of those who faithfully deliver it, and the inevitable, often severe, consequences of rejecting divine truth.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 36:20 stands as a potent illustration of the unyielding nature of God's revelation and the profound human responsibility to respond to it. Even when the divine message is unwelcome, challenging, or unpopular, God sovereignly ensures that His word reaches its intended audience, thereby holding them accountable for their reception. The officials' actions in this verse demonstrate a deep-seated respect for the divine message, acknowledging its inherent authority even before the king's reaction. Their prudence in securing the physical scroll, while simultaneously and faithfully delivering its complete content, highlights the crucial tension between preserving the physical form of revelation and ensuring its spiritual impact. Ultimately, this passage powerfully underscores that God's eternal purposes will prevail, whether through human obedience or in spite of human defiance, and that His word, once spoken, cannot be undone or rendered void, even if its physical manifestation is destroyed.
REFLECTION AND APPLICATION
Jeremiah 36:20 offers profound and enduring lessons for believers today concerning our posture toward God's sacred Word. The officials' careful and deliberate handling of the scroll, even before King Jehoiakim's infamous reaction, challenges each of us to cultivate a deep and abiding reverence for the Holy Scriptures. We are called to recognize them not merely as ancient historical texts, but as the living, active, and authoritative voice of God Himself, a sacred trust committed to our care. Their courage in conveying the full, uncensored message to the king, despite the clear and present danger to themselves, calls us to unwavering faithfulness in sharing biblical truth, even when it is unpopular, counter-cultural, or personally challenging to deliver. This passage serves as a sobering reminder that God's warnings are given out of His perfect love, providing an invaluable opportunity for repentance and reconciliation, and that ignoring or actively opposing His divine word carries severe and inevitable consequences. Just as Jehoiakim sealed his own tragic fate, our personal response to God's revealed truth profoundly shapes our destiny, our character, and the trajectory of our walk with Him. We are therefore invited to be diligent hearers and obedient doers of the Word, allowing its convicting and transforming power to reshape us rather than resisting its life-giving influence.
Questions for Reflection
FAQ
Why did the officials lay up the scroll instead of bringing it directly to the king?
Answer: The officials' decision to "lay up the roll in the chamber of Elishama the scribe" before entering the king's presence was a highly strategic act born of prudence and foresight. King Jehoiakim was notoriously defiant and hostile towards God's prophets and their messages of impending judgment. The officials, having already heard the scroll's dire prophecies and being "afraid" (Jeremiah 36:16), likely anticipated a violent and destructive reaction from the king, possibly including the immediate incineration of the scroll itself. By securing it in the official chamber of the scribe—a recognized and secure place for important state documents—they aimed to preserve the physical document, recognizing its profound importance as God's word, even if the king ultimately rejected its message. This act demonstrates their wisdom and perhaps a subtle hope that the scroll might be preserved for future reference or for a more receptive audience.
Who was Elishama the scribe?
Answer: Elishama the scribe (H476, ʼĔlîyshâmâʻ) was a prominent and trusted official within King Jehoiakim's royal court. His "chamber" or office was a recognized and secure location for official documents and records, clearly indicating his significant administrative and archival role. While the Bible does not provide extensive personal details about Elishama, his position as "the scribe" (H5608, çâphar) suggests he was a high-ranking royal secretary or administrator responsible for official correspondence, record-keeping, and archiving. The fact that the officials specifically chose his chamber to safeguard the scroll underscores his trustworthiness and the perceived security of his office within the palace bureaucracy. His presence in the narrative highlights the official, governmental context in which God's prophetic word was received, recorded, and initially handled in ancient Judah.
What happened to the scroll after this verse?
Answer: Following the events of Jeremiah 36:20, the officials faithfully reported the scroll's contents to King Jehoiakim. The king, in a shocking and utterly defiant act of contempt for God's word, had the scroll brought to him. As portions of the scroll were read aloud, he systematically cut them with a scribe's knife and threw them into a firepot until the entire scroll was consumed by flames (Jeremiah 36:21-23). This act of burning the scroll was a dramatic and public rejection of God's warning and a clear demonstration of Jehoiakim's hardened and rebellious heart. However, God's sovereign word could not be thwarted by human defiance. The Lord immediately commanded Jeremiah to take another scroll and dictate all the previous words, adding even more severe judgments specifically against King Jehoiakim and his descendants (Jeremiah 36:27-31). This entire episode powerfully demonstrated that while human hands can destroy the physical form of God's word, its truth, power, and divine purposes remain immutable and will inevitably be fulfilled (Isaiah 55:11).
CHRIST-CENTERED FULFILLMENT
Jeremiah 36:20, with its poignant depiction of God's unyielding word being delivered to a resistant king, finds its ultimate fulfillment and profound resonance in the person and redemptive work of Jesus Christ. Just as the scroll contained the very "words" (H1697, dâbâr) of God, Jesus is the quintessential and ultimate "Word" (Greek, Logos) made flesh (John 1:1). He is the full, final, and perfect revelation of God, embodying and fulfilling all the prophecies, promises, and types of the Old Testament (Hebrews 1:1-3). Like the courageous officials who faithfully conveyed the unpopular message to Jehoiakim, Jesus boldly proclaimed the truth of God's kingdom, calling all people to repentance and faith, even knowing that His message and His very person would lead to His rejection by many, including the religious and political leaders of His day (John 1:11; Matthew 21:42). The stubborn resistance shown by King Jehoiakim to Jeremiah's scroll powerfully foreshadows the world's profound rejection of Christ's message and His divine person, ultimately culminating in His unjust crucifixion (Luke 23:13-25). Yet, just as God's word in Jeremiah could not be ultimately destroyed but was rewritten with even greater force and added judgment, Christ's death was not the final act. His glorious resurrection powerfully affirmed the truth of His message, His divine authority, and His victory over sin and death, ensuring that God's ultimate plan of salvation would not be thwarted (Romans 1:3-4). Through Christ, the persistent and living word of God, once written on physical scrolls, is now eternally inscribed on the hearts of believers by the Holy Spirit, establishing a new covenant that cannot be burned, rejected, or annulled by human will (Jeremiah 31:33; 2 Corinthians 3:3).