audissent cunctos sermones istos.
JOHN CALVIN 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, 332 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 {}תערtor, 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 ---
Jeremiah 36:24
24. Yet they were not afraid, nor rent their garments, neither the king, nor any of his servants that heard all these words.
24. Et non timuerunt et non sciderunt vestes suas rex et cuncti servi ejus, cum audissent cunctos sermones istos.
The Prophet now connects doctrine with the narrative, for what we have hitherto seen would be frigid were no instruction added. The Prophet then shews why he had related what we have read of the king's impious obstinacy. But there is more force in a simple statement than if the Prophet in high-sounding words inveighed against the king and his counsellors; for he speaks here as one astonished; They rent not, he says, their garments, nor feared when they heard threatenings so dreadful. And doubtless it may be justly deemed as the most monstrous of things, that miserable men should with such contempt disregard the threatenings of God, which yet they ought to have dreaded no less than instant destruction. That mortals then should not be moved when God fulminates by his threatenings against them, but on the contrary become more hardened --- this is an evidence of a diabolical madness. It is hence not without reason that the Prophet says, as one astonished, that neither the king nor his counsellors feared nor rent their garments.
Now, we are taught in this passage that it is a sign of reprobation when we are not terrified when God threatens and declares that he will become our judge, and when he brings forward our sins, and also shews what we deserve. When, therefore, all those things produce no effect on us, it is a sure sign of hopeless madness. This
332There were no chimneys, and therefore no "hearths" in the East. The word rendered "hearth" here means properly a brasier, and {{אתbefore 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.