And it came to pass, [that] when Jehudi had read three or four leaves, he cut it with the penknife, and cast [it] into the fire that [was] on the hearth, until all the roll was consumed in the fire that [was] on the hearth.
23. when Jehudi had read ] rather, as Dr. “as often as J. read”; for Jer 36:24 implies that the king heard all the contents.
leaves ] mg. columns, lit. doors (see on Jer 36:2).
that the king cut it, etc.] In the absence of a nominative to the verb in MT., it seems at least as natural to suppose that, as often as Jehudi had read three or four leaves, the king ordered him to cut them off and burn them. Otherwise we must assume that the king himself had the knife and that he repeatedly took pieces of the Roll from the reader.
penknife ] lit. scribe’s knife, used for making and mending reed pens, cutting up writing materials, etc.
Fuente: The Cambridge Bible for Schools and Colleges
Leaves – Columns: literally folding-doors; the word exactly describes the shape of the columns of writing upon the scroll.
Penknife – Scribes knife; used to shape the reed for writing, and to make erasures in the parchment.
On the hearth – Or, in the fire-pan. The conduct of the king shows how violent was his temper.
Fuente: Albert Barnes’ Notes on the Bible
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. delathoth, signifies gates or openings between column and column, or between section and section.
He cut it with the penknife] bethaar hassopher, “the knife of the scribe,” properly enough penknife.
And cast it into the fire] To show his contempt for God’s words.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He, that is, the king, not having patience to hear above three or four columns, or periods, or titles, took the penknife that (it is like) Jehudi had, and cut it in pieces, and burned it in the fire that was before him, not considering that it was the revelation of the will of God, but exalting himself above all that was called God. This showed both the wickedness and passionate temper of this prince, and his high contempt of God and his prophets.
Fuente: English Annotations on the Holy Bible by Matthew Poole
23. three or four leavesnotdistinct leaves as in a book, but the consecutive spaces on the longroll in the shape of doors (whence the Hebrew name isderived), into which the writing is divided: as the books of Moses inthe synagogue in the present day are written in a long parchmentrolled round a stick, the writing divided into columns, like pages.
pen-knifethe writer’sknife with which the reed, used as a pen, was mended. “He”refers to the king (Jer 36:22).As often as Jehudi read three or four columns, the king cut asunderthe part of the roll read; and so he treated the whole, until all theparts read consecutively were cut and burnt; Jer36:24, “all these words,” implies that the wholevolume was read through, not merely the first three or four columns(1Ki 22:8).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And it came to pass, that when Jehudi had read three or four leaves,…. Either three or four of the breadths of parchment, which were glued together, and rolled up; or three or four of the columns in those breadths. The meaning is, he had read a few of them. The Rabbins s would have it, that three or four verses in the book of the Lamentations are meant:
he cut it with the penknife; that is, he cut the roll to pieces with a penknife he had in his hand, or lay near him. It is difficult to say who it was that did this; whether Jehudi that read the roll, or Jehoiakim the king that heard it; most interpreters understand it of the latter; but the connection of the words carries it to the former; for the nearest antecedent to the relative he is Jehudi; though it is highly probable he did it at the king’s command; or, however, saw by his countenance and behaviour that such an action would be grateful to him; and that he was highly displeased with what had been read, and could not hear any longer with patience:
and cast it into the fire that [was] on the hearth, until all the roll was consumed in the fire that [was] on the hearth; that is, he cast it into the fire, and there let it lie, until it was wholly consumed; a very impious action, to burn the word of God; a full evidence of an ungodly mind; a clear proof of the enmity of the heart against God, and of its indignation against his word and servants; and yet a vain attempt to frustrate the divine predictions in it, or avert the judgments threatened; but the ready way to bring them on.
s T. Hieros. Moed Katon, fol. 83. 2.
Fuente: John Gill’s Exposition of the Entire Bible
Here Jeremiah shews how little he had effected; for the king not only cast aside but tore the roll into pieces, and after having torn it, he wished its memory to perish, for he cast it into the fire. This trial must have grievously affected the mind of the Prophet; he had dictated that roll by God’s command; he saw now that all his labor had been in vain. He might then have complained to God that so much labor had been spent without fruit. For why had God bidden the roll to be written, except for the purpose of leading the king and his counsellors to repentance. As to the people, the Prophet could not know whether it had answered the end for which he sent his scribe Baruch to them, for no account is given as to the attention paid by them. But Baruch was led to the king’s palace, so the minds of all were kept in suspense: what was now the issue? The king burnt the roll. There is no doubt then but that the mind of the Prophet was much affected. But God thus exercises his servants when he bids them to speak to the deaf or to bring light to the blind.
Let us then learn simply to obey God, though the labor he requires from us may seem to be useless. And hence Paul rises above all the ingratitude of the world and says, that the ministers of the Gospel are a sweet odor to God, whether for death or for life, (2Co 2:15) for though the greater part are rendered worse by hearing the Gospel, yet the obedience rendered to God by ministers is acceptable to him, nor is the event to be looked to. Jeremiah then saw that the king’s mind was exasperated, but he did not on that account repent of his obedience, for he knew that the event was to be left with God and to his will. The duty of men is to execute whatever God commands, though no fruit may appear to proceed from their labors. This then is one thing.
Now as to the king, we see in him as in a glass how monstrous is their blindness who are the slaves of Satan. Surely the king, when God so thundered in his ears, ought to have been terrified. He could not indeed treat the word with ridicule, but he became enraged, and acted violently like a rabid wild beast, and vented his rage against the roll itself! If he thought Jeremiah to have been the author, why did he not disregard him as a man of no authority in public affairs? for Jeremiah could not have lessened his character as a king. There is then no doubt but that he perceived, though unwillingly, that he had to do with God; why then did he become thus enraged? what could he hope to gain by such madness towards God? But this, as I have said, was that dreadful blindness which is found in all the reprobate, whose minds the devil has fascinated; for on the one hand they perceive, willing or unwilling, that God is present, and that they are in a manner summoned to his tribunal; and on the other, as though they were forgetful of God, they rage madly against him.
It is then said of King Jehoiakim, that while he was in his winter-house and sitting before the fire, (106) when three or four pages had been read, he cut the roll with an iron pen, or with the small knife of a scribe. The word תער tor, means often a razor, but is to be taken here for the knife used by scribes, un canivet. The king, in the first place, did not wait until Jehudi finished the roll; after he had heard three or four leaves, or pages, as we call them, he seized the roll and cut it; and in the second place, being not content with this sacrilege he burnt the roll, as though he could abolish God’s judgment together with the book. But we shall hereafter see what he gained by this intemperate spirit in burning the roll until the whole was consumed in the fire It now follows —
(106) There were no chimneys, and therefore no “hearths” in the East. The word rendered “hearth” here means properly a brasier, and את before it is a preposition. The verse may be thus rendered, —
And the king was sitting in the winter-house, in the ninth month, and at the brasier burning (or, which was burning) before him.
It is “a small altar, arula,” in the Vulg.; “fire” in the Syr. and Targ.; but “hearth” in the Sept. — Ed.
Fuente: Calvin’s Complete Commentary
(23) Three or four leaves . . .The English words suggest the idea of a papyrus book rather than a parchment roll (see Note on Jer. 36:4), but the Hebrew word (literally = a door) may indicate the column of writing on such a roll, as well as a leaf. The act, in its childish impatience, betrayed the anger of the king. He could not bear to hear of the seventy years of exile which were in store for his people, and which, if we assume the roll to have included the substance of Jeremiah 25, would have come into one of the earlier columns. The word for pen-knife is used generally for any sharp instrument of ironfor a razor (Eze. 5:1), and for a sword (Isa. 7:20). Here it is the knife which was used to shape the reed, or calamus, used in writing. It should, perhaps, be noted that the Hebrew, like the English, leaves it uncertain whether the king himself cut and burnt the roll, or Jehudi with his approval. Jer. 36:25 is in favour of the former view. We are reminded, as we read the words, of like orders given by Antiochus Epiphanes for the destruction of the Law (1Ma. 1:56), by Diocletian for that of the sacred books of the Christians, perhaps also of those of the Court of Rome for the destruction of the writings of Wyclif and Luther.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 36:23. Three or four leaves Their books were in the form of a scroll, and consisted of several pieces of parchment rolled upon each other. It must be likewise noted, however, that by leaves several understand columns or partitions, into which the breadth of the parchment was divided. A variety of Hebrew manuscripts in the Bodleian library, as well as a curious one found at Herculaneum, are evidences for the reality of this manner of writing. Houbigant reads pages; which, says he, were the same with those now found in the parchments called “The volumes of the synagogue;” in which the parchments are not sewn one beneath the other; for if this was 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 sewn on the side of each other; which are read by unfolding the volume either to the right or left; so that there are as many pages as there are parchments.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 36:23 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.
Ver. 23. When Jehudi had read three or four leaves. ] Vespasian is said to have been patientissimus veri, a very patient of truth; so was good Josiah, whose heart melted at the hearing of the law; 2Ch 34:27 but so was not this degenerate son of his, Jehoiakim, but more like Tiberius, that tiger, who tore with his teeth all that displeased him; or like Vitellius the tyrant, of whom Tacitus b saith, Ita formatae principis aures, ut aspera quae utilia: nec quidquam nisi iucundum et non laesurum acciperet, That his ears were of that temper that he could hear no counsel, though never so profitable, unless it were pleasant, and did suit with his humours.
He cut it with the penknife.
And cast it into the fire.
Until all the roll was consumed.
a Quintilian.
b Lib. iii. Hist.
c Oecolamp.
d Bois., Biblioth.
leaves = columns.
he: i.e. the king.
cut it = cut it up into fragments.
penknife = a scribe’s knife. The words of Jehovah are cut up to-day, not with a scribe’s knife, but with scribe’s pens in the hands of the modern critics. Yet they are “not afraid”.
he cut: Jer 36:29-31, Deu 29:19-21, 1Ki 22:8, 1Ki 22:27, Psa 50:17, Pro 1:30, Pro 5:12, Pro 13:13, Pro 19:21, Pro 21:30, Pro 29:1, Isa 5:18, Isa 5:19, Isa 28:14, Isa 28:15, Isa 28:17-22, Rev 22:19
Reciprocal: Num 25:6 – in the sight of Moses 2Ki 23:37 – he did 2Ch 21:12 – a writing 2Ch 34:27 – didst rend Psa 119:161 – my heart Isa 66:5 – ye that Jer 2:19 – and that my Jer 28:10 – took Jer 36:4 – upon Jer 36:27 – General Mic 2:3 – go Zec 1:4 – but Mar 14:63 – his
THE INDESTRUCTIBLE BOOK
All the roll was consumed.
Jer 36:23
We often think the books of the prophets very dry reading; if we studied them more we should find in them incidents and scenes as interesting and suggestive as this. One point only I remind you of now.
I. This is the first instance of burning the sacred Book.Begin by picture of the scene, Jeremiahs book read by the officers, and making quite an excitement among them. Observe what the book contains, prophecies of national woe because of national sins. At last they feel that it must be read to the king. At first they tell him of the contents of the roll, evidently afraid to show the roll itself to him. He angrily orders it to be fetched; they dare not disobey. The king listens to a few lines, then passionately snatches it out of the hands of Jehudi, and begins to cut it up into strips with his knife. Three of the councillors are brave enough to plead with him not to burn the roll; he will not heed them, utterly refusing to receive the Divine truth and message; putting insult on God by his treatment of His Word, the king goes on cutting up the roll, and dropping piece after piece into the flames, until the whole is burnt up. And to the evident surprise of the writer it is added, Yet they were not afraid, nor rent their garments, neither the king nor any of his servants. The sacred Word has been destroyed or burnt many a time since then. Illustrate by Diocletian, finding it impossible by persecutions to root out all the Christians and destroy Christianity, endeavouring to get possession of all the Christian books; many suffered death for refusing to give them up. Antiochus attempted to destroy the Jewish scriptures. Illustrations also found in martyr ages.
II. Reasons for burning the Book.Jehoiakims reason. (1) It testifies against mens wrongdoing, and points out their danger. Describe how anxious the wreckers who wanted to plunder shipwrecked vessels would be to get the light in the lighthouse put out. (2) It sets men freefrom superstition, from error, from bonds, from priests. Ye shall know the truth, and the truth shall make you free.
III. The wickedness of burning the Book.We can see the wickedness of setting fire to the tabernacle, or temple, or a church, because each is Gods house. Show why the Word is even more sacred. In it more of God and less of man. We can see how wicked it would be to burn all the barns which stored a nations food: how much worse to destroy the truth, which is the food of souls. The reason for killing Jesus is the reason for burning the Bible, men hate the light, and love darkness rather.
IV. The uselessness of burning the Book.Some Baruch will be set writing another. The true Phnix tale; from the ashes of burnt Bibles new editions have sprung. Illustrated by Professor Rogers dream of the blank Bible in Eclipse of Faith. He beautifully shows how every part of it could be fetched back again out of Christian memories. Men may snatch the Bible from our hands, as the king did; they cannot take it out of our hearts.
Illustration
As a contrast, the case of Josiah may be recalled. When the lost Book of the Law had been found, Josiah rent his garments in great distress, because he now saw how he had sinned and that wrath was hanging over his head. Instead of repentance in Jehoiakim, we have defiance and presumption. Instead of listening reverently to the Divine words, he tore the roll in pieces and threw it into the fire.
Jer 36:23. After Jehudi had read a few leaves, the king would cut that much from the main roll and cast them into the fire, continuing untii the entire roll was burned.
Jer 36:23. When Jehudi had read three or four leaves Hebrew, , 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, , the knife of the scribe. It seems the implements for writing were lying on the table before the king, ready for the scribes or secretarys 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!
After Jehudi had read a few columns of text, Jehoiakim reached over and cut off what he had read and tossed it into the fire. He did this with the whole scroll; he burned it all up. This was a symbolic act; Jehoiakim was claiming that Jeremiah’s prophecies would come to an end just as surely as his scroll came to an end. [Note: M. Kessler, "The Significance of Jeremiah 36," Zeitschrift für die Alttestamentliche Wissenschaft 81 (1969):382.] Jehoiakim’s slow, methodical destruction of the scroll made his rejection of its message a much more emphatic gesture than if he had burned the whole thing at once in a fit of rage. [Note: Kidner, p. 121.]
Scrolls consisted of several sheet of papyrus or parchment that had been glued together and wrapped around a small rod. As the reader rolled the scroll off the rod and read it from right to left, the printing appeared in parallel, perpendicular columns that resembled doors. The Hebrew word for "column," delathoth, literally means "door." Binding documents in book (codex) form was unknown in Old Testament times.
This king’s response to hearing the Lord’s Word stands in stark contrast to that of his father Josiah, who tore his clothes in remorse when he heard the law scroll read to him (2Ki 22:11-20). Josiah had feared and called the people to repentance, but Jehoiakim feared nothing and called for the prophet’s arrest.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Church Pulpit Commentary
Fuente: Combined Bible Commentary
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)