Lange Commentary - Jeremiah 36:1 - 36:8

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Lange Commentary - Jeremiah 36:1 - 36:8


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SECOND DIVISION

Historical Presentation of the most important Events from the fourth year of Jehoiakim to the close of the Prophet’s ministry

(B. C. 605–570)

Jeremiah 36-44

To the collection of discourses and its appendices are now added historical sections. These contain, with the exception of the beginning and the conclusion, a continuous historical narrative. The beginning is formed by a single but highly important event of the fourth and fifth years of Jehoiakim’s reign—the writing out of the prophecies (Jeremiah 36) The conclusion (ch 44) is formed by a portion, which, after a pause embracing 16–18 years, gives an account of Jeremiah’s last appearance, in the midst of the people even in Egypt still devoted to idolatry. From Jeremiah 37 to Jeremiah 43 the events are continuously narrated, which occurred from the beginning of Zedekiah’s reign up to the arrival of the fugitive remnant in Egypt. It should be remarked that the presentation begins indeed with the beginning of Zedekiah’s reign, but hurries rapidly over the first ten years (Jer_37:1-2) and begins the connected narrative with the imprisonment of the prophet, which took place in the tenth year of this king. The thread on which the events are hung is the personal experience of the prophet; the behaviour of the people towards the Lord’s servant being both the ground and consequence of the fate which befel them. The single portions of this section may be arranged as follows:

A. The events before the capture of Jerusalem, chh. 36–38

I. The writing out of the prophecies in the fourth year of Jehoiakim, Jeremiah 36

1. The command and first writing, Jer_36:1-8.

2. The reading to the people, Jer_36:9-18.

3. The reading to the king, Jer_36:19-26.

4. The prediction of punishment to Jehoiakim and the second writing, Jer_36:27-32.

II. The events in the tenth and eleventh years of Zedekiah, chh. 37 and 38

1. The embassy of the king and the imprisonment of the prophet in its first and second stages, Jeremiah 37

2. Jeremiah in the pit (third stage of imprisonment), his conference with the king and confinement in the court of the guard (fourth stage of imprisonment), Jeremiah 38

B. THE EVENTS AFTER THE CAPTURE OF JERUSALEM, CHH. 39–44

1. Jeremiah liberated from the court of the guard, and delivered to Gedaliah, Jer_38:28 to Jer_39:14.

2. Appendix to Jer_39:1-14; the promise made to Ebed-melech the Cushite, Jer_39:15-18.

3. Jeremiah liberated in Ramah and delivered the second time to Gedaliah, Jer_40:1-6.

4. The gathering of the people under Gedaliah, Jer_40:7-16.

5. The murder of Gedaliah and its consequences, Jeremiah 41.

6. The hypocritical inquiry, Jer_42:1-6.

7. The unwelcome answer, Jer_42:7-22.

8. The flight to Egypt, Jer_43:1-7.

9. Jeremiah in Tahpanhes, Jer_43:8-13.

10. Jeremiah at the festival of the Queen of Heaven in Pathros. The last act of his prophetic ministry, ch 44.

a. The charge against the obstinately idolatrous people, Jer_44:1-14

b. The replication of the people, Jer_44:15-19.

c. The recapitulation of the prophet, Jer_44:20-30.

á . The refutation of the people’s assertions, Jer_44:20-23.

â . The positive prediction of severest punishment, Jer_44:24-30.

A. The events before the capture of Jerusalem,(chh. 36–38)

I. The writing out of the prophecies in the fourth year of Jehoiakim(Jeremiah 36)

1.The Command and the first writing

Jer_36:1-8

1And it came to pass in the fourth year of Jehoiakim the son of Josiah king of2Judah, that this word came unto Jeremiah from the Lord, saying, Take thee a roll of a book, and write therein all the words that I have spoken unto thee against Israel, and against Judah, and against all the nations, from the day I spake unto3thee, from the days of Josiah, even unto this day. It may be that the house of Judah will hear all the evil which I purpose to do unto them; that they may return4every man from his evil way; that I may forgive their iniquity and their sin. Then Jeremiah called Baruch the son of Neriah: and Baruch wrote from the mouth’ of Jeremiah all the words of the Lord, which he had spoken unto him, upon a roll of5a book. And Jeremiah commanded Baruch, saying, I am shut up [hindered]; I6cannot go into the house of the Lord. Therefore go thou, and read in the roll, which thou hast written from my mouth, the words of the Lord in the ears of the people in the Lord’s house upon the fasting day: and also thou shalt read them in7the ears of all Judah that come out of their cities. It may be they will present their supplication before the Lord, and will return every one from his evil way: for great is the anger and the fury that the Lord hath pronounced against this8people. And Baruch the son of Neriah did according to all that Jeremiah the prophet commanded him, reading in the book the words of the Lord in the Lord’s [Jehovah’s] house.

EXEGETICAL AND CRITICAL

In the fourth year of Jehoiakim’s reign Jeremiah receives the command to commit to writing the prophecies delivered by him from the beginning of his prophetic ministry (therefore for twenty-three years). The fourth year of Jehoiakim, as frequently shown already, was a turning-point both in the political world and in Jeremiah’s ministry. It was then that in consequence of the battle of Carchemish both the call of Nebuchadnezzar to universal dominion was decided, and also the question, who were to be the northern executors of the judgment on Judah, so often predicted by the prophet. It was now clear that they would be the Chaldeans under Nebuchadnezzar. The way to Palestine and beyond was open to them. Their arrival was to be expected after a very brief interval. It was the last moment when Israel could still propitiate the Lord by sincere penitence, and avert the threatening danger. To determine Israel to make use of the last gracious respite thus granted a last attempt was to be made by the presentation of Jeremiah’s prophecies as a whole. They were now to hear at once, and in a concentrated form, what they had been hearing piece-meal in the course of twenty-three years, and that a powerful effect might be expected from the total impression, is seen from Jer_36:16. Jeremiah now, to discharge his exalted commission, dictates the words of Jehovah to his faithful Baruch, and commands him to read what he has written to the assembled people on the occasion of a fast-day, since he himself, Jeremiah, is hindered from being present.

Jer_36:1-3. And it came to pass … their sin. From the period before the fourth year of Jehoiakim, we find in the book of our prophet as we have it at present, chh. 2; 3–6; 7–10; 11–13; 14–17; 18–21; 11–14; Jer_22:1-23; Jeremiah 23; Jeremiah 26. Chh. 25 and Jer_46:1-12; Jeremiah 47; Jer_49:33 are also to be reckoned in here, since they certainly precede the writing, which extended into the fifth-year of Jehoiakim (Jer_36:9). Chh. 30. and 31. also belong here chronologically, but in subject they form a ñֵôֶø by itself (comp. Jer_30:2), and cannot have been a part of the book here meant, which consisted only of minatory prophecies. The first writing however did not, according to Jer_36:32, contain all these passages, at least not in their present extent. The view of Hitzig, that Jeremiah was not to write out the discourses for the first time, but only from the scattered leaves to compile them into a book, because the former would not have been possible even for the most retentive memory, has been well refuted by Graf from Hitzig’s own point of view. From my own point of view I remark that the same supernatural factor which operated in the production of the prophecies must have acted also in their reproduction (comp. Joh_14:26). Here neither the much nor the little enters into consideration, nor must we lay too much weight on the similarity of the prophecies, for even the variations of the theme have their specific object and occasion, and could not be arbitrarily altered.

It is remarkable that the expression îְðִìָּä , apart from Psa_40:8, occurs only in Jeremiah and later writers (Eze_2:9; Eze_3:1; Zec_5:1-2), Psalms 40, however, as is well known, is ascribed by many to Jeremiah. But comp. Isa_34:4. Hengstenberg, Beiträge II., S. 494 sqq.—Leyrer in Herz. R.-Enc., XIV., S. 18.

Jer_36:3. It may be, etc. It is not expressly said, but may be understood, that the words of Jehovah were to be read after being written, as the effects mentioned could not be attributed to the mere writing, and so Jeremiah understood it, Jer_36:6-8.—That before they may return is difficult. We should expect and they will return, (comp. Jer_26:3). The prophet however distinguishes a nearer and a more remote object. The first is that they hear, not in a physical sense, for that was not problematic, but in a spiritual sense, i. e., in the sense of marking, observing, taking to heart. Comp. Jer_7:13; Jer_25:3-4, etc. The more remote and properly main object, to which the proclaiming and the marking were related only as means, was that they should be converted.

Jer_36:4-8. Then Jeremiah … in Jehovah’s house. Respecting Baruch comp. Jer_32:12. The reason why Jeremiah did not write himself is not necessarily that he could not. From Jer_32:10; Jer_51:60 on the contrary it seems to follow that Jeremiah was well able to write. At least it is not apparent why in these passages it should not be said that Jeremiah dictated, since such a minute statement would well accord with the particularity of his style elsewhere. It may however easily be conceived that in the discharge of so great a task, the aid of a writer to take the mechanical part, was a necessity to the prophet. As the reading, according to Jer_36:9, did not take place till the ninth month of the fifth year of Jehoiakim, the writing occupied nearly a year.—Shut up ( òöåø ). As, according to Jer_36:19; Jer_36:26, Jeremiah and Baruch were able to hide themselves, this cannot mean “imprisoned” as it may well do in Jer_33:1; Jer_39:15. Jeremiah was therefore only detained or hindered. By what we have no means of ascertaining.—And read in the roll. Comp. Deu_17:19; Neh_8:8; Neh_8:18.—Upon the fasting day. The prophet does not mean either the regular yearly fast, which was observed in the seventh month (Lev_16:29; Lev_23:27), nor does he expect in the ninth month several (extraordinary) fasts, so that we should translate “on a fast-day.” The absence of the article is no more emphatic here than in Jer_3:2; Jer_6:16, etc.—Were the ordinary fast meant in Jer_36:6, and an extraordinary fast-day in Jer_36:9, as many of the older commentators suppose, we cannot conceive why only the second reading had results, but the first passed away without a trace.

Jer_36:7. They will present. Comp. Jer_37:20; Jer_42:2 coll. Jer_38:26; Jer_42:9; Dan_9:18; Dan_9:20, where we find the Hiphil. The expression is evidently a stronger form of “come before thee” (Psa_79:11; Psa_88:3; Psa_119:170 coll. Job_34:28) in so far as it involves the idea of humble petitioning, and at the same time the collateral idea of prevailing, being heard. For that which falls down before one, can as little remain unobserved as that which comes before one.—And will return. The prophet presupposes that the words of Jehovah will render clear to the people above all the necessity of repentance, and that accordingly their prayer will above all have reference to power for the fulfilment of this indispensable condition. He also hopes that this effect will be produced by the reading, as by this the greatness of God’s anger will be brought vividly before the minds of the people, and must produce a wholesome fear in them. In Jer_36:8 the accomplishment of the task is reported in general. The particulars follow. Comp. Hitzig in loc.

HOMILETICAL AND PRACTICAL

1. On Jer_36:2. The object of the writing was not only that “litera scripta manet” (Cramer: “the mouth speaks only to those who are present, but the pen to the absent; the mouth speaks only to the present hours and times, the pen many hundred years afterwards also.” Comp. Exo_34:27; Deu_10:4-5; Deu_17:18; Isa_30:8; Hab_2:2), but also to collect all the single lightning strokes into one grand prophetic tempest. Moreover, it is a matter of course that the written word was of special use, not only to posterity, but also to the contemporaries in so far as it rendered possible continued study, repeated quiet contemplation, and careful comparison. Jeremiah certainly prevented no one from taking copies of his book.

2. On Jer_36:4. Did Jeremiah hold such a relation to the Spirit of God as Baruch to Jeremiah when dictating? Then it was a matter of indifference to whom the dictation was made. Then a Saul would do as well as a Samuel, if he could only write. The best writer would be the most chosen instrument. There was no mingling of the individuality of the prophet except in the MS., and that is lost to us with the original. All prophetic writings must have the same type as to form and purport, which, as is well known, is so little the case that according to the saying of Buffon, le stylec’est l’homme, the portrait of a prophet might almost be drawn from his style.

3. On Jer_36:5. “God’s word is not bound; 2Ti_2:9. Paul for example wrote his most beautiful epistles from prison, as those to the Galatians, the Ephesians, the Philippians, the Colossians, to Philemon, and the second to Timothy.” Cramer.

4. On Jer_36:14. “It is a good state of things when rulers ask for God’s Word, and cannot be answered or helped promptly and quickly enough to the fulfilment of their purpose. So it was a joy to Paul that he could tell Agrippa what the Lord had done for his soul, and his heart yearned after Agrippa, Festus and all those around them.” Zinzendorf.

5. On Jer_36:16. “When a true servant of God gets his superiors so far that they hear him, he may surely not doubt, that he will also bring them to obedience. It is then not his, but the Lord’s affair.” Zinzendorf.

6. On Jer_36:23. “The higher the enemies of God are, the more dangerous; the greater, the more bitterly opposed to the work of the Lord, and the general patience with respect to the wickedness and unrighteousness of men, has certainly given something special to the äüîáéò . Procul a Jove procul a fulmine.” Zinzendorf.

7. On Jer_36:23. “Locus maxime principalis in præsenti hoc textu est de combustione sacrorum librorum, quale fatum illi experti sunt non tantum Jeremiah 36, verum etiam 1Ma_1:59 sub Antiocho Epiphane; nec non tempore Diocleliani, qui et ipse multa bibliorum sacrorum exemplaria undiquaque conquisita comburi jussit; quorum vestigiis insistere non dubitarunt Pontifices romani et præsertim Leo X. qui anno 1520 binos legatos emisit ad Fridericum Sapienlem, postulantes ab ipso, ut libros Lutheri combureret … Quid hodie Jesuitæ de librorum combustione, qui a Lutheranis eduntur, sentiant, peculiari scripto Gretserus aperuit, quod de hoc argumento consarcinavit de jure et more prohibendi, expurgandi et abolendi libros hæreticos et noxios. Ingolst. 1603, 40).” Förster.

8. On Jer_36:25. “When John’s head was in question, Herod did not understand how he could resist his magnates. When Daniel is to go into the lions’ den, Darius has not the heart to refuse his princes. When Jeremiah is to be delivered up, Zedekiah says with great modesty to his princes: the king can do nothing against you’ (Jer_38:5). But when anything evil is to be done, the rulers can insist on having their own way. Here we have an instance: he hearkened not unto them.” Zinzendorf.

9. On Jer_36:26. “Dominus eos abscondidisse dicilur, quaratione olim Eliam (1 Reg. xvii. 2 sqq. et xvii. 12), nec non Elisæum (2 Reg. vi.), itemque Athanasium et Augustinum et nostro tempore Lutherum abscondidit.” Förster.

10. On Jer_36:27. [“Here is a sublime specimen of the triumph of God’s Word, when repressed by the power, and burnt by the rage of this world, whether it be in the suppression of the Scriptures, or in preventing their circulation, or in casting copies of them into the fire, or in the imprisonment and martyrdom of God’s preachers. That Word rises more gloriously out of all its persecutions.” Wordsworth.—S. R. A.]

HOMILETICAL AND PRACTICAL

1. On Jer_36:2-3. Sermon at a Bible Society Anniversary. The blessing of the written word. 1. That which it has in common with the spoken word (Jer_36:3): preparation of the heart for the reception of salvation. 2. That which it brings in distinction from the written Word: (a) it is present for every one: (b) it is present at every time and at every place: (c) it is present in all its parts (comparison).

2. On Jer_36:21-32. The majesty of the Word. 1. The power, which the word exercises. 2. The independence, which it maintains. 3. The self-verification which it continually effects. Sermons in Berlin by Fr. Wilh. Krummacher. Berlin, 1849.

3. On Jer_36:24. [“The guilt of indifference to the divine threatenings. It involves: 1, contempt of God; 2, unbelief, making God a liar; 3, extreme hardness of heart.” Payson.—S. R. A.]

Footnotes:

Jer_36:2.— àֵì for òַì (comp. rems. on Jer_10:1) as is evident from Jer_36:4; Jer_36:29. In òì éùׂøֹàì however òַì has the meaning of “against,” as we see from Jer_36:3, “all the evil.”

Jer_36:7.—Naegelsb.: Their supplication will come (prevail) before Jehovah.]