TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 36:20–32. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
And what manner of prophet said this? Do not be curious nor too busy, for many of the prophetic writings have been lost. This may be seen from the history of the Chronicles. For being negligent and continually falling into ungodliness, some they suffered to perish, others they themselves burned up and cut to pieces. The latter fact Jeremiah relates. The former, he who composed the fourth book of Kings, saying that after a long time the book of Deuteronomy was hardly found, buried somewhere and lost.
Doubtless you are not unaware that in the early history of the chosen people the sacrilege of idolatry was committed and a prophetic book burned by a scornful king. But the crime of schism would not be punished more severely than any of these acts unless it were considered more grievous. Surely you remember how the earth opened and swallowed up alive the authors of schism and how fire coming down from heaven destroyed those who followed them. But neither the making and adoring of an idol nor the burning of a sacred book deserve to meet such vengeance.
The God of all orders Jeremiah to write the former words in another book. The sheet of paper was burned, but the divine law remained unharmed. So also when the body assumed by the Word suffered, the Word remained free from suffering.
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Summary
Jeremiah 36:23 vividly chronicles King Jehoiakim's audacious and defiant rejection of God's revealed word. As Jehudi, a royal official, reads the scroll containing Jeremiah's prophecies, the king, in a deliberate act of contempt and rebellion, systematically slices the sacred text with a scribe's knife and casts the pieces into the brazier on his hearth, continuing until the entire scroll is utterly consumed by fire. This dramatic scene serves as a powerful symbol of Jehoiakim's hardened heart and a chilling foreshadowing of the inevitable divine judgment that would befall Judah due to its persistent spiritual rebellion and rejection of God's truth.
Context
Literary Context
Jeremiah 36 forms a crucial narrative interlude within the book of Jeremiah, shifting from prophetic oracles to a detailed account of the reception (or rejection) of God's word. The chapter opens with the Lord commanding Jeremiah to compile all his prophecies concerning Israel, Judah, and the nations into a scroll, with the hope that the people might repent and avert disaster (Jeremiah 36:1-3). Due to Jeremiah's restriction from the temple, his faithful scribe, Baruch, meticulously records the prophecies and then publicly reads the scroll during a fast, first to the people in the temple and subsequently to the princes in the scribe's chamber (Jeremiah 36:4-15). The princes, recognizing the gravity of the message, urge Baruch and Jeremiah to hide and present the scroll to King Jehoiakim. Verse 23 marks the climax of this narrative, depicting the king's immediate, violent, and utterly contemptuous response to the divine warnings, setting the stage for God's subsequent reaffirmation of His word and judgment.
Historical & Cultural Context
The events of Jeremiah 36 unfold during the turbulent reign of King Jehoiakim (609-598 BC), a period characterized by political instability as Judah navigated the shifting power dynamics between Egypt and the rising Babylonian Empire. Jehoiakim, installed by Pharaoh Neco after the death of the righteous King Josiah, proved to be a wicked ruler, marked by self-indulgence, oppression, and a profound disregard for the Mosaic Law and prophetic warnings. Unlike his father Josiah, who responded to the discovery of the Book of the Law with humility and repentance, tearing his clothes in contrition (2 Kings 22:11), Jehoiakim epitomized defiance. The scene in verse 23 takes place in the king's winter palace, where a brazier or "hearth" provided warmth, underscoring the king's comfort and indifference to the urgent divine message. Scrolls were the primary medium for written communication and sacred texts in the ancient Near East, making their destruction a highly symbolic and provocative act of censorship and contempt.
Key Themes
Jeremiah 36:23 powerfully contributes to several overarching themes central to the book of Jeremiah and broader prophetic literature. Foremost among these is the Rejection of God's Word, starkly embodied by King Jehoiakim's audacious act of destroying the scroll. This stands in sharp contrast to the faithful and humble responses of others, like Josiah, highlighting the deep spiritual rebellion prevalent in Judah that ultimately led to its downfall. Another crucial theme is the Futility of Suppressing Divine Truth. Despite Jehoiakim's attempt to obliterate God's message, the narrative immediately demonstrates that God's word cannot be thwarted; He commands Jeremiah to rewrite the scroll, adding even more words of judgment (Jeremiah 36:32). This underscores the Sovereignty and Persistence of God's Message, illustrating that His pronouncements and purposes will ultimately prevail regardless of human opposition, a truth echoed in other prophetic assurances such as Isaiah 40:8. The king's actions also highlight the theme of Accountability for Leadership, as his personal defiance sets a destructive example for the nation and invites severe judgment upon his dynasty.
Exposition and Analysis
Key Word Analysis
From the root meaning "to swing," this term primarily refers to a "door" or "gate." However, in the context of a scroll, it denotes a "leaf" or "column" of text. Ancient scrolls were typically written in narrow columns, and as Jehudi unrolled the scroll, he would reveal successive sections or "leaves" of writing. The specific mention of "three or four leaves" indicates that King Jehoiakim did not wait for the entire scroll to be read. This detail emphasizes his impatience and immediate, visceral rejection of the message, suggesting he heard enough of the dire warnings to provoke his defiant act.
The primary Hebrew word taʻar denotes a sharp instrument, such as a knife or razor. It is often paired with çâphar (H5608), a primitive root meaning "to score with a mark," "to inscribe," or "to enumerate," which is also the root for "scribe." Thus, "penknife" (or "scribe's knife") refers to a tool commonly used by scribes for sharpening their reed pens, trimming parchment, or preparing the scroll for writing. The king's appropriation of a scribe's own tool—designed for the creation and maintenance of written texts—to destroy a sacred scroll is an act laden with profound irony, signifying a deliberate and calculated desecration of the prophetic word and a perversion of its very purpose.
Derived from a root meaning "to roll," this term simply means "a roll" or "volume," referring to the scroll itself. This is the standard term for a written document in the ancient Near East, typically made of papyrus or animal skin, upon which texts like Jeremiah's prophecies were recorded. The phrase "all the roll was consumed" underscores the king's thoroughness and determination in his attempt to obliterate the divine message, leaving no part of the physical revelation intact. This complete destruction highlights the depth of his rebellion and the utter futility of his efforts to erase God's decree and its impending consequences.
Verse Breakdown
"And it came to pass, that when Jehudi had read three or four leaves"
This opening clause establishes the setting and the initial progress of the reading. Jehudi, the king's official, was performing his duty of publicly reading the scroll. The specific mention of "three or four leaves" is crucial, indicating that the reading had just begun, but the king had already heard enough of the scroll's content—likely the stern warnings of judgment and calls to repentance—to trigger his immediate and violent reaction. His patience or tolerance for God's word quickly ran out.
"he cut it with the penknife"
This is the decisive, active moment of defiance. The king himself, or perhaps Jehudi under his direct command, took the scribe's knife and began to slice through the written columns of the scroll. This was not an accidental tearing but a deliberate, precise, and calculated act of destruction, signifying a conscious and intentional rejection of the words inscribed upon it. It was a physical manifestation of his profound spiritual rebellion and contempt for God's authority.
"and cast it into the fire that was on the hearth"
The cut pieces of the scroll were then thrown into the brazier, a portable fire-pot used for warmth in the king's winter palace. The act of casting into the fire symbolizes an attempt to utterly annihilate the message, to make it disappear as if it had never existed. Fire, a common biblical symbol of judgment and purification, is ironically employed here by the king in a futile attempt to destroy the very word that pronounced judgment upon him and his kingdom.
"until all the roll was consumed in the fire that was on the hearth"
This final phrase emphasizes the completeness and thoroughness of the destruction. Jehoiakim ensured that not a single piece of the scroll remained, leaving no trace of the prophetic warning. This act underscores the king's resolute defiance and his mistaken belief that by destroying the physical scroll, he could somehow negate the divine message and its impending consequences. However, the narrative quickly reveals the utter futility of such an act, as God's word is not dependent on a physical medium for its power, persistence, or ultimate fulfillment.
Literary Devices
Jeremiah 36:23 is rich in Dramatic Action, vividly portraying King Jehoiakim's direct and physical assault on the prophetic scroll. This scene is a powerful visual representation of his profound spiritual rebellion and contempt. The use of a Scribe's Penknife for destruction, rather than its intended purpose of creating and maintaining written texts, introduces a strong element of Irony, highlighting the king's perversion of tools and his contempt for the very act of recording divine truth. Furthermore, the Fire into which the scroll is cast serves as potent Symbolism. While fire often symbolizes God's judgment or purification, here it is employed by the king in a futile attempt to nullify God's word, ironically foreshadowing the fiery judgment that would indeed come upon Judah and Jehoiakim himself for their rejection of that very word. The systematic destruction of "three or four leaves" at a time, until "all the roll was consumed," also employs Repetition and Emphasis, underscoring the king's deliberate, thorough, and unwavering defiance, while simultaneously highlighting the futility of his efforts against an unquenchable divine message.
Theological and Thematic Connections
King Jehoiakim's brazen act in Jeremiah 36:23 serves as a stark theological lesson on the nature of human rebellion against divine authority. His attempt to destroy the scroll was not merely an act of censorship but a direct assault on the very word of God, revealing a heart utterly hardened against repentance and truth. This rejection highlights the perilous consequences of spiritual apathy and defiance, illustrating how a refusal to heed God's warnings inevitably leads to judgment. Yet, the narrative also powerfully affirms the enduring nature and invincibility of God's word; though the physical scroll was consumed, the divine message itself could not be extinguished. God's immediate command to rewrite the scroll, adding even more words, demonstrates His unwavering commitment to His revealed truth and His sovereign ability to ensure its fulfillment, regardless of human opposition. This passage underscores the profound responsibility inherent in receiving God's word and the severe consequences of its willful rejection.
Reflection and Application
Jeremiah 36:23 presents a profound challenge to how we, as individuals and as communities, engage with the Word of God. Jehoiakim's response was one of open contempt and active destruction, a stark warning against treating God's revelation lightly. In our own lives, while we may not physically burn Bibles, we can metaphorically "cut and cast into the fire" God's word through indifference, selective hearing, or outright disobedience. Do we allow the discomforting truths of Scripture to challenge our preconceived notions and sinful habits, or do we, like Jehoiakim, seek to silence or dismiss those parts that convict us? This passage calls us to cultivate a deep reverence for Scripture, recognizing it not as mere human words, but as the living, active, and enduring voice of God, capable of transforming lives and revealing divine truth. It reminds us that attempts to suppress or ignore God's truth are ultimately futile, for His word will always stand and accomplish its purposes. Our response to God's word reveals the true posture of our hearts towards Him, determining whether we walk in blessing or judgment.
Questions for Reflection
FAQ
Why did King Jehoiakim burn the scroll?
King Jehoiakim burned the scroll because its contents were deeply displeasing and threatening to him. The scroll contained prophecies from God, delivered through Jeremiah, warning of impending judgment, destruction, and exile for Judah and Jerusalem due to their persistent sin and rebellion against the Lord. Jehoiakim, a wicked and defiant king who had no regard for God's commands or the welfare of his people, viewed the prophetic message as a direct challenge to his authority and a condemnation of his unrighteous actions. His act of burning the scroll was a deliberate and public display of contempt for God's word and a futile attempt to silence the divine message and avoid accountability for his rule.
What was the significance of burning a prophetic scroll in ancient times?
In ancient times, scrolls were the primary medium for important documents, including sacred texts and prophetic messages. Burning a scroll, especially one containing divine revelation, was an act of profound disrespect, defiance, and attempted annihilation. It symbolized a complete rejection of the message and, more importantly, the authority from which it came. For Jehoiakim to burn Jeremiah's scroll was a direct affront to Yahweh, the God of Israel, and a public declaration of his rebellion against divine will. It was an act of censorship and an attempt to erase the inconvenient truth contained within the prophecy, though ultimately a futile one, as God's word cannot be destroyed (Isaiah 40:8).
What happened after the scroll was burned?
The burning of the scroll did not silence God's word; rather, it intensified it. Immediately after Jehoiakim's defiant act, the Lord commanded Jeremiah to take another scroll and dictate all the original words again, adding even more words to the prophecy as a direct consequence of the king's rebellion (Jeremiah 36:27-28). This rewritten scroll included a specific and severe prophecy against King Jehoiakim himself, stating that he would have no one to sit on the throne of David and that his dead body would be cast out and exposed to the elements (Jeremiah 36:30). This demonstrates the futility of human attempts to thwart God's plans and the enduring power and persistence of His divine word, which always accomplishes its purpose.
Christ-Centered Fulfillment
Jeremiah 36:23, though a stark portrayal of human rebellion against God's written word, finds profound Christ-centered fulfillment in the person and work of Jesus. King Jehoiakim's attempt to destroy the prophetic scroll represents humanity's persistent desire to silence God's voice, reject His authority, and deny His truth. Yet, the New Testament reveals that God's ultimate and perfect Word is not merely written on a scroll but is supremely and eternally incarnated in a person—Jesus Christ, the living Word (John 1:1-14). Just as Jehoiakim could not ultimately nullify the prophetic message by burning a physical scroll, so too could the powers of this world, including human sin and rebellion, not extinguish God's ultimate revelation by crucifying His Son. The death and glorious resurrection of Jesus demonstrate the absolute triumph of God's Word over all opposition, proving that His truth, His promises, and His redemptive plan cannot be consumed, defeated, or undone. Jesus Himself declared that He came not to abolish the Law or the Prophets but to fulfill them (Matthew 5:17), signifying that the divine message, once written on scrolls and spoken through prophets, now finds its perfect embodiment, eternal validation, and ultimate accomplishment in Him. Through Christ, the enduring nature of God's word is not just a theological concept but a living reality, securing salvation and establishing an everlasting covenant that no human act of defiance can ever undo (Hebrews 1:1-3).