I. The case of the Rechabites is the extreme of obedience; the story of Jehoiakim's burning the roll represents the extreme of disobedience. Between these two cases, thus brought into contrast with one another, almost within the same page, the conduct of the great mass of mankind is always hovering. Few equal the extreme of obedience set forth on the one hand, as few the extreme of disobedience set forth on the other. Thousands who disobey the Bible every day would shrink from the thought of burning it in utter defiance. Thousands who will do what they see to be just and reasonable will make no scruple of breaking a command which seems to them, in its own nature, indifferent.
II. That we are almost all of us, old and young, wanting in the principle of obedience, might be concluded pretty surely from the simple fact that we do not like the very word. The word "independence," which is the opposite to obedience, is, on the contrary, a great favourite with us; we consider that it is at once delightful and honourable. Tracing this up to its origin, it is certainly in part, nothing but evil; for it is made up largely of pride, and pride is ignorance of God. What is called the feeling of independence, is admired chiefly because it shows the absence of fear. But if obedience were rendered, not from fear, but from principle, it would then be nobler, because it would imply greater self-denial than the feeling of independence; for the feeling of independence is, in other words, a wish to have our own way, a wish in which there is nothing at all noble or admirable, except in as far as it is exercised in the face of the fear of danger. Set aside the existence of fear, and independence becomes no better than self-will; while obedience becomes self-denial for the sake of others that is benevolence or charity.
III. There can be no obedience to God without virtue and duty, but the word implies something more; it implies doing our duty because God commands it; it implies a deep and abiding sense of our relation to Him; that we are not, nor ever can be, independent beings but dependent creatures; and that, by practising obedience to our Maker, by doing His will because it is His will, and because we love Him, we shall be raised to a higher and more endearing name; no longer creatures, but children.
T. Arnold, Sermons,vol. iii., p. 210.
I. Why has God given us the Bible? Not to bewilder us, not to tempt our curiosity, not to found rival sects, but to bring us to Himself to obtain forgiveness of iniquity and sin. The one object of the Bible is the salvation of mankind.
II. Man is so unwilling to hear anything unpleasant or disagreeable about himself that he gets into a wrong temper before he actually knows what God's object is. Jehoiakim did not hear the wholeroll. Did any man ever destroy the Bible who knew it wholly? The difficulty is in the "three or four leaves."
III. Men have not destroyed revelation when they have destroyed the Bible. The penknife cannot reach its spirit, the fire cannot touch its life. The history of the Bible is one of the proofs of its inspiration.
IV. The desire to cut the Bible with the penknife and to cast it into the fire, is quite intelligible, because in a sense profoundly natural.
V. This desire to mutilate the Holy Word shows itself in various ways, some of them apparently innocent*; others of them dignified with fine names, and claiming attention as the last developments of human progress. Human nature shows itself most vividly in the treatment of the Bible.
Parker, The Ark of God,p. 217; see also Penny Pulpit,No. 899.
Notice some lessons which this subject suggests.
I. Those who in their early days have resisted holy influences, generally turn out the most wicked of men. When a man deliberately tramples on conviction, and resists the dealings of God's spirit, he uses the most effectual means to sear his conscience and harden his heart.
II. If a man's religion is not genuine and heart deep, it often happens that troubles and calamities only drive him further away from God. What effect had all his misfortunes and disasters on Jehoiakim? Did they soften him? Did they incline him to a better course of life? Not a bit. He grew worse than ever.
III. As the heart gets hardened in sin, there is a growing unwillingness to listen to the voice of God. As soon as a young man begins an evil course, and resolves to take his fill of sinful pleasures, he acquires a hatred of his Bible, and a disinclination to attend the house of God. If he cannot silence God's ministers, he will keep as far as possible from them, and shut his ears against all good counsel.
J. Thain Davidson, The City Youth,p. 225.
References: Jeremiah 36:3. Homiletic Quarterly,vol. i., p. 551.Jeremiah 36:22; Jeremiah 36:23. J. Cox, Expositions,2nd series, p. 192.Jeremiah 36:23. Preacher's Monthly,vol. iv., p. 231; D. Moore, Penny Pulpit,No. 3504.