Jeremiah 36
OGCREVIEW OF CHAPTER FIFTEEN
I. Facts to Master
The time of the events recorded in chapter 34 (Jeremiah 34:1; Jeremiah 34:6-7).
Summary of Jeremiah’s message to king Zedekiah (Jeremiah 34:2-5).
The covenant which the nobles of Jerusalem made and then broke (Jeremiah 34:8-11).
The law regarding Hebrew slaves (Jeremiah 34:14).
The threat as regards the Chaldean army (Jeremiah 34:22).
The time when the incident recorded in chapter 35 took place (Jeremiah 35:1).
The group that Jeremiah was to take to the temple (Jeremiah 35:2).
That which Jeremiah was to offer these people (Jeremiah 35:2).
The distinguishing characteristics of the Rechabites (Jeremiah 35:6-7).
Name of the forefather who gave the Rechabites these commands (Jeremiah 35:6).
The blessing pronounced on the Rechabites be cause of their faithfulness to the command of their father. (Jeremiah 35:19).
The year when Jeremiah first committed his messages to writing (Jeremiah 36:1).
The length of time Jeremiah had thus far been preaching (Jeremiah 36:1).
The one to whom Jeremiah dictated the scroll (Jeremiah 36:4),
The reason Jeremiah could not himself proclaim the Word in the temple (Jeremiah 36:5-6).
That which the princes advise Baruch to do when they heard the words of the scroll (Jeremiah 36:19)
Time and place of the reading of the scroll be fore the king (Jeremiah 36:9; Jeremiah 36:22).
Reaction of Jehoiakim to the reading of the scroll (Jeremiah 36:23)
Commandment which came to Jeremiah after the destruction of the scroll (Jeremiah 36:27 ff.).
Prophecy regarding king Jehoiakim (Jeremiah 36:30).
II. Questions to Ponder
From independent research what can you discover about the famous Lachish Letters? Is Jeremiah mentioned in these letters?
What is meant by the burning of the fathers? (Jeremiah 34:5).
Why did the Jerusalem nobles suddenly release their Hebrew slaves and then just as suddenly re-enslave them? (Jeremiah 34:8-11).
What is meant by the expression cut the calf in twain and passed between the parts thereof? (Jeremiah 34:18).
Why is a covenant so sacred? (Jeremiah 34:15-16).
What valuable lessons can be learned from the Rechabites? Why were they in Jerusalem? Why does Jeremiah offer them wine? (Jeremiah 35:1-11).
What details can be deduced from chapter 36 about how a Biblical book was produced?
Jehoiakim has been called the first higher critic of the Bible. Is this an appropriate designation?
Chapter 36 contains the first recorded attempt to destroy the word of God. At what other periods of history have rulers attacked Scripture?
What Chapter s of the present book of Jeremiah were likely included in the scroll Jeremiah dictated to Baruch? How did the second edition of the book differ from the first?
Jeremiah 36:1-3
I. The commandment received (Jeremiah 36:1-3)
Jeremiah was commanded by the Lord to take a roll of a book (Jeremiah 36:2). The writing substance here is no doubt papyrus. Several pieces were stitched together and attached to a roller of wood at one or both ends. The writing was arranged in columns parallel to the rollers, so that as the scroll was gradually unrolled from one end to the other, the successive columns could be read. Upon this scroll Jeremiah is commanded to record all the words which he has spoken (Jeremiah 36:2). Some have suggested that Jeremiah had fragmentary written records which he used in compiling the first edition of his book, While this is not impossible it seems more likely that the prophet relied upon his memory, guided and aided, of course, by the Holy Spirit. At any rate the book was to contain excerpts from his twenty-three year ministry.
God’s purpose for issuing the command to commit the divine word to writing is clearly outlined in Jeremiah 36:3. Three goals are in view: (1) that they will hear the word, not in a physical sense, but in a spiritual sense i.e., in the sense of observing, heeding, taking it to heart; (2) that by hearing the word they might thereby be converted; and (3) that God might, in view of their conversion, be able to forgive their iniquity and sin. Perhaps the recent invasion of the area by Nebuchadnezzar and the capture of Jerusalem would make the people more receptive to the threats of destruction by the enemy from the north. At any rate by ordering His prophet to produce a copy of the inspired word, God was endeavoring once again to lead His people to repentance. One has to ask with Isaiah, What could have been done more? (Isaiah 5:4).
- The commandment executed (Jeremiah 36:4)
Jeremiah complied with the commandment of the Lord by securing Baruch the son of Neriah to be his scribe. Why did not Jeremiah himself pen the words? It is not necessary to conclude that Jeremiah could not write. Indeed there are hints within the book that the prophet did on occasion take the pen in hand (see Jeremiah 32:10 and Jeremiah 51:60). It may be that Baruch was employed merely to relieve some of the burden of producing such a massive work. Anyone who has undertaken an extensive writing project knows the inestimable value of a good secretary. Josephus relates that Baruch was exceptionally well instructed in his native tongue.[309] Baruch, who appeared for the first time in Jeremiah 32:12, seems to have been from a noble family. His brother Seraiah was in the royal service (Jeremiah 51:59) and according to Josephus his grandfather was Maaseiah (2 Chronicles 34:8), the governor of the city.
[309] Antiquities X. 9. 1.
Just exactly how long it took to complete the writing of the scroll is not stated. It may have been a matter of days or weeks. The writing began in the fourth year of Jehoiakim; the scroll was publicly read in the fifth year and the ninth month. Assuming that the public reading of the scroll took place some time very soon after the writing, some scholars would posit as much as a year or more for the writing process. It is best however to leave the matter of the length of time involved an open question.
Jeremiah 36:1-4
II. THE INDESTRUCTIBLE WORD Jeremiah 36:1-32
As has been repeatedly emphasized thus far, the fourth year of Jehoiakim was a turning point both in the political world and in the ministry of Jeremiah the prophet. This was the year in which the famous battle of Carchemish determined Which power would rule the world for the next half-century or so. It was in this same year that Jeremiah was commissioned by the Lord to permanently record the messages which he had been preaching for the past twenty-three years. It is difficult to determine which came first, the battle or the writing. Jeremiah 36:29 has been submitted as proving that Nebuchadnezzar had not yet won at Carchemish, had not yet swept down through Syria-Palestine. But since Nebuchadnezzar invaded this area so many times it is hardly possible to dogmatically insist that Jeremiah 36:29 must refer to the first invasion. On the other hand, while the battle of Carchemish seems to have occurred early in the fourth year of Jehoiakim, the scroll was not read publicly until the ninth month of the fifth year of his reign (Jeremiah 36:9). One must of course allow for a slow process of writing in those days. But even so it is difficult to see how the beginning of the writing could be pushed back prior to Carchemish in the early part of the preceding year.
Chapter 36 is instructive from several standpoints. First, it throws considerable light upon the history of the Book of Jeremiah. The scroll produced at the dictation of Jeremiah was the first edition of the book. That book was destined to undergo two and possibly three subsequent editions before it finally reached the form in which it is found in the English Bible today. Secondly, this chapter provides a wealth of information about the mechanics of producing a Biblical book. Involved in the process were a roll-book, pen, ink, the selection of a scribe, and the actual dictation. It is not unlikely that the procedures followed here were followed in the case of many other books of the Old Testament, Then too this chapter marks a turning point in the career of Jeremiah. mile he was only a preacher, Jeremiah’s influence was limited by and large to his native land. But when he committed his sermons to writing he was destined to influence the world for generations to come.
A. The Word Written Jeremiah 36:1-4
TRANSLATION
(1) And it came to pass in the fourth year of Jehoiakim the son of Josiah, king of Judah, that this word came unto Jeremiah from the LORD, saying, (2) Take for yourself a book-scroll and write in it all the words which I have spoken unto you concerning Israel, and concerning Judah, and concerning all the nations, from the day I spoke unto you in the days of Josiah even unto this day. (3) Per haps the house of Judah will hear of all the calamity which I am planning to do to them, in order that they might turn each man from his evil way, that I might forgive their iniquity and their sin. (4) And Jeremiah called Baruch the son of Neriah, and Baruch wrote from the mouth of Jeremiah all the words of the LORD, which he spoke unto him, upon the book-scroll.
COMMENTS
The first paragraph of chapter 36 relates how Jeremiah received a commandment from the Lord to commit his messages to writing and how the prophet executed that command.
Jeremiah 36:5-7
B. The Word Read Jeremiah 36:5-19
The word of God was never intended to be written and then deposited in the public archives. God’s word is meant to be read, studied, heeded, and obeyed. Therefore it is both significant and appropriate that Jeremiah not only published the word but saw to it that the word was proclaimed. If the word of God is to have an impact upon individual it must be transferred from the written page to the hearts and minds of individuals. Thus in the present paragraph Jeremiah requests of Baruch that he publicly read the scroll (Jeremiah 36:5-7). Baruch complied with that request (Jeremiah 36:8-10) and his reading of the scroll created quite a stir among the princes of the land (Jeremiah 36:11-19).
- The request of Jeremiah (Jeremiah 36:5-7)
TRANSLATION
(5) And Jeremiah commanded Baruch, saying, I am restrained; I am not able to go to the house of the LORD. (6) Now you go and read from the scroll which you have written from my mouth the words of the LORD in the presence of the people at the house of the LORD on a fast day. Also read them in the presence of all Judah who are coming from their cities. (7) Perhaps they will present their supplication before the LORD, and will turn each man from his evil way, for great is the anger and wrath which the LORD has spoken against this people.
COMMENTS
Sometime after he had completed dictating the scroll to Baruch, Jeremiah requested that his secretary go to the house of God and read that which he had written. For some unexplained reason Jeremiah himself was not able to go to the Temple to perform this task. He was not imprisoned as the English versions might imply for both he and Baruch were to hide themselves according to Jeremiah 36:19; Jeremiah 36:26. Jeremiah was probably prohibited by royal edict or by Temple authorities from appearing any longer in the Temple to preach his message of doom.[310] He was literally detained or restrained from entering the Temple. The lesson to be learned from all this is that truth is more important than the speaker. What one hears is more important than whether he hears from the lips of an eloquent Jeremiah or a humble Baruch.
[310] Less likely are the suggestions that Jeremiah was sick or ceremonially unclean at the moment.
Jeremiah instructs Baruch to read the scroll on a fast day (Jeremiah 36:6). Just why this fast had been proclaimed in the ninth month of the year is not stated and it is useless to speculate about it.[311] The main point is that Baruch was to read the scroll in the Temple at a time when he would have the largest audience. Jeremiah may have waited for quite some time for just the right opportunity to have his book read. He was prayerfully hopeful that in that hallowed spot the people would make genuine supplication to the Lord and thus avert the outpouring of divine wrath (Jeremiah 36:7).
[311] Only one fast day was prescribed in the law and it fell in the seventh month (Leviticus 16:29; Leviticus 23:27). Streane (op. cit., p. 242) suggests that the fast here may have been called to commemorate the recent capture of Jerusalem by Nebuchadnezzar. Laetsch (op. cit., p. 286) cites a passage from the Talmud which calls for a fast in the ninth month If the rains have not yet fallen.
Jeremiah 36:8-10
- The reading by Baruch (Jeremiah 36:8-10)
TRANSLATION
(8) And Baruch the son of Neriah did according to all which Jeremiah the prophet commanded him, reading from the scroll the words of the LORD at the house of the LORD. (9) And it came to pass in the fifth year of Jehoiakim the son of Josiah, king of Judah, in the ninth month, all the people called a fast before the LORD in Jerusalem; and all the people were coming from the cities of Judah into Jerusalem. (10) And Baruch read in the scroll the words of Jeremiah in the presence of all the people in the house of the LORD in the chamber of Gemariah the son of Shaphan the scribe, in the upper court? at the entrance of the new gate of the house of the LORD.
COMMENTS
As Jeremiah faithfully executed the commands of God, Baruch faithfully carried out the instructions of his master in every detail (Jeremiah 36:8). It was December (the ninth month according to the Jewish reckoning) when the Temple authorities proclaimed a fast and a large host of the inhabitants of Judah flocked to Jerusalem to the Temple (Jeremiah 36:9). Baruch selected the chamber of Gemariah the scribe as the spot from which to read the scroll. He probably stood at the door of this room so that he might be heard by the people milling about in the Temple courts. This Gemariah was brother of Ahikam who was friendly to Jeremiah (Jeremiah 26:24).[312] Thus Baruch was on friendly territory as he stood in the doorway of the office belonging to Gemariah. This office was located in the higher court at the entry of the new gate of the Lord’s house (Jeremiah 36:10). The higher court would be the court of priests which was elevated slightly above the court of the people. The location of the new gate is uncertain.[313] One of the doors of Gemariah’s office must have led into the court of the people. It was from this elevated spot which afforded a view over the larger court of the people that Baruch read the scroll.
[312] Another Gemariah is mentioned in Jeremiah 29:3.
[313] Laetsch suggests that the new gate is to be identified with the high, or upper, gate of Benjamin mentioned in Jeremiah 20:2 which was built comparatively late in the time of Jotham (II Kings 16:35).
Jeremiah 36:11-19
- The reaction of the Princes (Jeremiah 36:11-19)
TRANSLATION
(11) When Micaiah the son of Gemariah, the son of Shaphan, heard all the words of the LORD as they were read from the book, (12) he went down to the house of the king, to the chamber of the scribe. And, behold, all the princes were sitting thereElishama the scribe, Delaiah the son of Shemaiah, Elnathan the son of Achbor, Gemariah the son of Shaphan, and Zedekiah the son of Hananiah, and all the princes. (13) And Micaiah declared to them the words which he had heard Baruch reading from the book in the presence of the people. (14) Then all the princes sent unto Baruch Jehudi the son of Nethaniah, the son of Shelemiah, the son of Cushi, saying, The scroll from which you read in the presence of the peopletake it in your hand and come. And Baruch the son of Neriah took the scroll in his hands and went unto them. (15) And they said unto him, Sit please, and read in our presence. And Baruch read it in their presence. (16) And it came to pass when they heard all the words, they looked in fear one to another, and they said unto Baruch, We must surely declare all these things to the king. (17) And they asked Baruch, saying, Tell us please how you wrote all these things from his mouth. (18) And Baruch said unto them, He personally dictated unto me all these words while I wrote in the book with ink. (19) And the princes said unto Baruch, Go and hide yourself, you and Jeremiah, and let no man know your whereabouts.
COMMENTS
One person who heard Baruch read the scroll that day was particularly touched. His name was Michaiah and he was the son of Gemariah whose office Baruch was wing to proclaim the word. He was anxious to report to his father what had transpired in the Temple that day. It so happened that Gemariah was engaged at that moment in a council of the princes in the office of Elishama. Michaiah declared to the princes the message which Baruch had been reading to the people in the Temple court (Jeremiah 36:13). The princes were so impressed that they dispatched Jehudi[314] to summon Baruch to appear before them with the scroll (Jeremiah 36:14). Since Baruch belonged to a family of distinction (see on Jeremiah 36:4) the princes received him respectfully and cordially. In the light of Jer 36:19; Jeremiah 36:25 it would appear that these particular princes were favorably disposed towards Baruch and his master.
[314] The name of his ancestor leads one to suspect that Jehudi was of Cushite or Ethiopian descent.
When the princes heard the words of the scroll they looked at each other and trembled (Jeremiah 36:16). Why were they afraid? Had the scroll made them aware of their own personal guilt? Did the bold, prophetic announcement of imminent destruction strike terror in their hearts? Were they afraid of the reaction of the king? Perhaps all of these factors mingled together to make these princes afraid. At any rate they were convinced that it was their responsibility as first officers of the realm to report the incident to the king (Jeremiah 36:16). Before doing so however they inquired more precisely about the scroll as to how it came into being and who was responsible for it (Jeremiah 36:17). Baruch honestly answered the question: Jeremiah clearly and distinctly pronounced with his mouth while I was writing them with ink upon the scroll. Thus Baruch takes no credit (or blame as the case might be) for the scroll. He attributes all these words to his master. Baruch had neither added to nor taken away from the words of the prophet. Anticipating the reaction of the king to the scroll the friendly princes urged Baruch and Jeremiah to immediately hide themselves and to reveal to no one their whereabouts (Jeremiah 36:19).
Jeremiah 36:20-26
C. The Word Attacked Jeremiah 36:20-26
TRANSLATION
(20) Then they went unto the king in the court, having deposited the scroll in the chamber of Elisham a the scribe, and they report all the words to the king. (21) And the king sent Jehudi to get the scroll, and he brought it from the chamber of Elishama the scribe. And Jehudi read it in the presence of the king and all the princes who were standing alongside the king. (22) Now the king was sitting in the winter house in the ninth month, and a brazier was burning before him. (23) And it came to pass, when Jehudi had read three or four columns, he ripped it with a scribe’s knife and cast it into the fire which was upon the brazier, until the whole scroll was consumed by the brazier fire. (24) And they did not tremble nor rend their clothes, neither the king nor any of his servants who heard all these words. (25) Though Elnathan, Delaiah and Gemariah had entreated the king not to burn the scroll, he did not listen to them. (26) And the king commanded Jerahmeel the son of the king, 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.
COMMENTS
After depositing the scroll in the office of Elishama the scribe for safekeeping, the princes hastened immediately to royal court to report the matter to king Jehoiakim (Jeremiah 36:20). Why did not the princes take the scroll with them into the presence of the king? Perhaps they feared what the king might do to the scroll and wished to delay as long as possible that violent reaction. Perhaps they reasoned that if the king himself ordered the scroll brought into his presence that they would no longer be responsible for what he did with it. It may be too that they hoped the king would not wish to be bothered by the scroll and would not wish to waste his time having it brought to him and read. The king however was very interested and dispatched Jehudi, who is not further identified, to get the scroll. Then Jehudi is ordered to read the scroll in the presence of the king, the princes mentioned in Jeremiah 36:12, and other princes of the realm (Jeremiah 36:21). Since the temperature was chilly, the king was holding court that day in the winter house, the inner portion of the palace which was shielded from the winter winds. In order to keep warm the king was sitting beside a brazier filled with live coals. Jehudi began to read the scroll. But before he could read three or four columns (not leaves as in KJV)[315] Jehoiakim jumped from his throne, tore the book from the hand of the reader, slashed it to pieces with his penknife, and threw the fragments into the fire[316] (Jeremiah 36:23). The king and his ministers[317] were so calloused that they manifested neither sorrow nor fear that the word of God was being destroyed before their very eyes (Jeremiah 36:24). In spite of the pleas of Elnathan,[318] Delaiah and Gemariah the king persisted in burning the scroll until not a shred remained (Jeremiah 36:25). Having destroyed the written word Jehoiakim gave orders that Baruch and Jeremiah be arrested.[319] The king planned to silence Jeremiah as he earlier had silenced Uriah the prophet (Jeremiah 26:20-24). But the Lord hid His faithful servants and thus frustrated the plans of Jehoiakim (Jeremiah 36:26).
[315] The Hebrew literally says three or four doors. The writing on ancient scrolls was done in the form of columns of prescribed width and height called doors because of their resemblance to small doors.
[316] That it was Jehoiakim who actually burned the scroll and not Jehudi is made clear by Jeremiah 36:25; Jeremiah 36:27-28; Jeremiah 36:32.
[317] This probably does not include the princes who had earlier listened so attentively to the reading of the scroll. They were not of the same mind as the king.
[318] If this is the same Elnathan as is mentioned in Jeremiah 26:22 he certainly seems to have had a change of heart regarding the prophet of God.
[319] Jehameel the son of Hammelech is thought by some to be the son of Jehoiakim since the word Hammelech might be translated the son of the king. However it is best to regard it as a proper name as in the KJV.
The document which Jehoiakim destroyed would not have been very long since it was read three times in one day. No doubt the scroll was made of papyrus (paper) since a document of animal skins would have been very difficult to cut with a knife and burn on a small brazier. A number of passages in the present Book of Jeremiah come from before the time when the scroll was written.[320] Not all of these passages however were part of that first edition of Jeremiah (see Jeremiah 36:32). Certainly Chapter s 30-31 were not in it for they form a sepher (book) in themselves. It seems likely that this scroll consisted only of minatory prophecies. -It did contain prophecies concerning foreign nations (Jeremiah 36:2), but probably not the lengthy oracles which appear toward the end of the present Book of Jeremiah. The scroll doubtlessly included chapter 25 which contains threats against numerous neighboring nations. As for the oracles concerning Israel and Judah it is impossible to identify specifically which Chapter s were part of that early book.
[320] Chapter s 2-18; Jeremiah 21:11-14; Jeremiah 22:1-23; Jeremiah 23; Jeremiah 25; 26:30-31; Jeremiah 46:1-12; probably most of Jer 47:1 to Jeremiah 49:33.
This is the first recorded effort to systematically destroy the word of God. Jehoiakim was the first of a long line of emperors and kings who thought that they would banish the word of God from their realm. Jehoiakim has rightly been called the first Higher Critic of the Bible. He did not like what he heard in the word and therefore he sought to destroy it. An ever increasing number of scholars within theological circles today have dedicated themselves to undermining the confidence of the people of God in their Scriptures. With the penknife of rationalism they have cut out from the Scriptures those passages which describe the mighty acts of God in human history. Without one shred of manuscript evidenceone shed of objective proofthey will label one passage as unauthentic and another as uninspired. They do so without fear in spite of the repeated warnings concerning those who would add to or take away from the word of God.
Jeremiah 36:27-32
D. The Word Restored Jeremiah 36:27-32
TRANSLATION
(27) And the word of the LORD came unto Jeremiah after the king had burned the scroll and the words which Baruch had written from the mouth of Jeremiah, saying, (28) Get yourself another scroll and write upon it all the former words which were upon the first scroll which Jehoiakim king of Judah burned. (29) And concerning Jehoiakim king of Judah say, Thus says the LORD: You have burned this scroll, saying, Why have you written upon it that the king of Babylon will come and destroy this land causing both man and beast to cease from it? (30) Therefore thus says the LORD concerning Jehoiakim king of Judah: He shall not have a descendant to sit upon the throne of David, and his body shall be cast forth to the heat of the day and the frost of the night. (31) I will punish him, his seed, and his servants for their iniquity, and I will bring upon themthe inhabitants of Jerusalem and the men of Judahall the calamity which I have spoken against them, but which they refused to hear. (32) And Jeremiah took another scroll and gave it unto Baruch the son of Neriah, the scribe, and he wrote upon it from the mouth of Jeremiah all the words of the book which Jehoiakim king of Judah had burned; and many other words of a similar nature were added to them.
COMMENTS
Every effort in human history to destroy the word of God was doomed to failure before it began. The grass withers, the flower fades; but the word of our God shall stand for ever (Isaiah 40:8). Kings may burn Scripture and burn those who read Scripture. Men may die because of the grand old book. But the word of God shall stand for ever! Destructive critics may undermine the faith of many individual Christians and they may return to the dismal swamp of the unregenerate life. But the word of God shall stand for ever! One can criticize Scripture and pass judgment upon it. One can ignore It, disregard it, show disrespect for it. But the books of Holy Scripture will be there in that final day as a standard and basis for judgment (Revelation 20:12).
Sometime later in his place of hiding, Jeremiah was commanded to rewrite the scroll which king Jehoiakim had destroyed (Jeremiah 36:27-28). The new edition of the book was to contain a specific word concerning[321] the king. Jehoiakim had been enraged about the threats at the hands of the Babylonians and had therefore destroyed the word of God (Jeremiah 36:29).[322] But the destruction of the scroll had not eliminated the divine threat against the king and his subjects. Four distinct threats against Jehoiakim are contained in the closing verses of chapter 36. (1) Jehoiakim would have no descendant to sit upon the throne of David. As a matter of fact Jehoiakim was briefly succeeded by his son Jehoiachin. But the Hebrew word translated sit implies some degree of permanence.[323] Since Jehoiachin reigned but three months during all of which Jerusalem was surrounded by Chaldean troops, it could be said that he did not sit (permanently) on the throne of David. (2) Jeremiah predicts a violent and dishonorable death for Jehoiakim. It was the last and worst indignity for one to be left unburied and apparently that is what Jeremiah is predicting in Jeremiah 36:30. (3) The family and servants of the king as well as Jehoiakim himself would be punished by God. (4) God would bring upon the inhabitants to Judah and Jerusalem all the calamity which He, through His prophets, had been threatening for so many years (Jeremiah 36:31).
[321] The Hebrew reposition is best rendered concerning rather than to as in KJV. Direct communication between the prophet and the king was cut off by the incident which was just narrated. [322] The expression the king of Babylon shall certainly come by no means proves that Nebuchadnezzar had not come already. Nebu chadnezzar visited Jerusalem in 605 B.C. shortly after the battle of Carchemish and took hostages. That visitation may well have already occurred at the time Jehoiakim destroyed the scroll. Perhaps the threats of destruction at the hands of Nebuchadnezzar angered Jehoiakim all the more because of the recent humiliation which Jerusalem had suffered. [323] Merrill F. Unger, Unger’s Bible Dictionary (Chicago: Moody, 1967), p. 561.
The final verse of the chapter simply records that Jeremiah faithfully carried out the instructions of the Lord. The scroll was reproduced and there were added besides unto them many like words. This would be the second edition of the Book of Jeremiah. It is impossible to say with any degree of certainty which sermons or episodes were added in this second edition of the book.