Jeremiah 36:22-26 - Homiletics

The burning 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 (verse 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. CONSIDER THE ACTION OF THE KING . It was December—the cold and rainy 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 forever out of sight. The special features of Jehoiakim's action are significant.

1 . It was beyond his rights. King as he was, the roll did not belong to him. Neither had he any authority over the inspired word of prophecy. Earthly power confers no privilege and power in Divine things.

2 . It was brutally violent. Jehoiakim cut up and burnt the roll—that was all he could do. To refute its contents was beyond his power.

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 of a larger number of English 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 good of the worst of men. Their rejection of it is only to their own loss.

II. CONSIDER THE CONDUCT OF THE COURTIERS .

1 . Some stood by and watched the burning. They did not aid it; but they did not hinder it. Therefore they shared the responsibility of the king. For we are responsible 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 (verse 24). They had been alarmed (verse 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, difficult, or dangerous actions.