Vers. 22 — 26.-2^ hurtling of the roll. When the princes informed Jehoiakim of the circumstances connected with the reading of Jeremiah's prophecies, the king sent an attendant, Jehudi, to fetch the roll and read it to him. It has been said that he showed contempt for the Word of God by relegating the reading to a page instead of sending for Baruch. But Baruch had probably escaped to seclusion at the warning of the courtiers (ver. 19), and as he had left the roll in other hands, what was more natural than that Jehoiakim should send for it without a thought of Jeremiah's appointment of a reader ? Indeed, it matters little who reads ; the question is — How is the reading received ?
I. CoNSiDKB THE ACTION OF THE KINO. It was December — the cold and rainj month. A fire blazed on the brazier. As the roll was read, the king cut it up and flung the sections into the fire, till he had destroyed the whole of it. His action was one of rage and folly. He would have no more of the prophet's dreadful words for himself; he would prevent them from further influencing others ; he would vent his rage upon the record, though he could not touch the truths contained in it. Are there not many who inwardly sympathize with this violence of Jehoiakim ? They dare not say they wish the Bible to be destroyed. But there are things in it which testify against them so strongly that they would keep them for ever out of sight. The special features of Jehoiakim'i action are significant. 1. It was beyond M* rights. King as he was, the roll did not bdiODg to hint. Neither bad h« any authority over the inspired word of prophecy.
108 THE BOOK OP THE PROPHET JEREMIAH, [oh. xxsvl 1—32
Earthly pownr confers no privilege and power in Divine things. 2. It was ftrutoWj violent. Jehoiakim cut up and burnt tlie roll — that was all he could do. To refute iti contents was beyond his [.lOwer. 3. It was vain and futile. The roll might be burnt but the truth it contained could not be destroyed, nor could it even be suppressed. Another roll could be written, and the burning of the first would be an advertisement for the second. Violent opposition thus benefits the cause it would destroy. The burning of Tyndale's Bibles was one of the best means for securing the circulation ol a larger number of Eojlish Bibles. 4. It was suggested by a temptation. The fire was at hand — an unusual thing, apparently, just suited to the occasion. There is an evil providence as well as a higher providence of good. It is not safe to follow the superficial indication of events. That is as likely to come from below as from above. 5. It was deliberate. Piece by piece the roll was cut up and burnt. Hasty passion might excuse the first burning, but not the whole process. 6. It was complete. All the roll was consumed. There was no discrimination. The act was symbolical. The rejection of one part of truth will lead to the rejection of the whole of it. 7. It was really injurious only to the perpetrator. The roll could not feel ; the truth could not be destroyed ; another roll could be written. But the burning of the roll was to the king's own loss. That roll contained the only available prescription for the healing of the distresses of himself and his kingdom. The Bible is really sent for the go«d oi the worst of men. Their rejection of it is only to their own loss.
II. CoNsiDGB THE CONDUCT OF TEE COURTIERS. 1. Some stood by and voatched the burning. They did not aid it ; but they did not hinder it. Therefore they shared the responsibility of the king. For we are resposible for the evil we will not restrain as well as for that we commit, so that in doing little harm we may yet be guilty of much. The courtiers had no valid excuse for their indifference. Royal authority cannot justify acquiescence in wrong. Personal fear is no excuse, since it is better to die for the right than desert it in sheer cowardice. These men showed no fear (vcr. 24). They had been alarmed (ver. 16). But religious fears are transitory, and if not acted on leave the heart more hardened than they find it. 2. Some expostulated. These men had been more permanently affected by the reading of Baruch. They carried the impressions made in the temple to their conduct at the court. That is a proof of a real influence of the words of Jeremiah upon them. It is little that we feel the weight of religion in church. The test is how far this dwells with us in the world, and when it would urge to unpopular, difiicuU, or dangerous actions.
Vers. 27 — 32. — The rewriting of the roU. Under the inspiration of God Jeremiah requires Baruch to write another roll, containing all that was in the curnt roll and also some additional matter. We may take the following points connected with the rewriting of the roll —
I. The frustration of all attempts to suppress Divnnt truth. Jehoiakim is a kin^ and a tyrant. But there is a limit to his power. It is vain for him to attempt to hinder the declaration of Grud's truth. If one roll is burnt another can be written. If one prophet were killed another could be raised up. Truth is eternal. It will survive all enmity, and it will find its way ultimately to the light. He who is against it plays a losing game.
II. Tee persistence of God's desiqns. They are not to be set aside by all the scheming and all the violence of men. God does not change because we oppose his wilL 1'here is something awlul in the thought of that great, inflexible will, firm as granite ajiainst all the raging of man's foolish passions. By opposition we can only bring ourselves into collision with it to our hurt, as the waves dash themselves to spray on the rock they cannot break. Wo cannot stay its invincible progress—
" Though the mills of God grind slowly, Yet they grind exceeding small."
If we wish to find God's will working with us and for our good, we must submit to it We cannot expect the great God to change his plans to suit our inclinations.
III. The continuance of God's mbbot. Why should the roll be rewritten ? The threats it contained could be executed without any reissue of them. If all fair warn- ings vere disregarded, no more could be required. True, and no more were required.
OH. XXXVI. 1—32.J THE BOOK OF THE PROPHET JEREMIAH. 10£
Tet out of his great, long-suffering grace God Issued his warnings afresh. This ia tha deeper truth that underlies the command to write out the prophecies once more. Tha same truth is illustrated in all the history of the Jews. God sent a succession oi prophiits, "rising up early and sending," to impress upon the people the same unheeded lessons. The continuance of revelation with us is a reminder of God's forbearing mercy.