Why does Jeremiah 36 focus on burning a scroll instead of tablets or other writing materials, and could this reflect an anachronistic portrayal of ancient record-keeping? (Jeremiah 36:23)

◄ Why burn a scroll, not tablets, in Jer. 36:23? ►

Overview of Jeremiah 36

Jeremiah 36 recounts a dramatic event during the reign of King Jehoiakim in which the prophet Jeremiah, by divine instruction, dictates God’s message to Baruch, who transcribes it onto a scroll. This scroll is then read aloud in the temple and eventually in the king’s presence. According to the text, King Jehoiakim reacts by methodically cutting and burning the scroll.

“Whenever Jehudi had read three or four columns, Jehoiakim cut them off with a scribe’s knife and threw them into the fire in the brazier, until the entire scroll was consumed by the fire.” (Jeremiah 36:23)

This passage raises questions about why Jeremiah’s prophecies were recorded on a scroll rather than on tablets or other writing materials, and whether the reference to a scroll might be an anachronistic portrayal of how texts were preserved in Jeremiah’s time.

Below is a comprehensive examination of the cultural, historical, and archaeological context illustrating that the use of scrolls is consistent with ancient record-keeping practices and that Jeremiah 36 does not present an anachronism.

Historical and Cultural Context

Jeremiah was active as a prophet in the late seventh and early sixth centuries BC. The southern kingdom of Judah was under threat from Babylon, and King Jehoiakim (r. 609–598 BC) ruled under the shadow of this rising power. During this period, literacy and the production of written documents in Judah had reached a level sufficient for prophets, scribes, and officials to use various writing materials, including papyrus, parchment (animal skin), and occasionally clay tablets or ostraca (potsherds).

Moreover, scribes played an important role in the royal court and in temple settings. Baruch, Jeremiah’s scribe, is one example of a figure who would be entrusted with accurately transcribing spoken messages into written form. This scribal culture was essential for preserving prophetic oracles, royal decrees, and other important documents.

Ancient Writing Materials

1. Clay Tablets: Widely used in Mesopotamia (e.g., Akkadian, Assyrian, Babylonian cultures). These tablets were shaped from clay and often inscribed with cuneiform writing. While clay tablets persisted among surrounding nations, Judah’s scribal practices leaned more toward writing on papyrus or parchment by the time of Jeremiah.

2. Ostraca (Pottery Shards): The “Lachish Letters” (late seventh to early sixth century BC) are examples of official correspondence written on clay potsherds during the kingdom of Judah’s last days. Ostraca were used for shorter, temporary records rather than extensive texts.

3. Papyrus and Parchment Scrolls: By Jeremiah’s era, scrolls made of either papyrus or animal skin were used for lengthier documents. Papyrus had been produced in Egypt for centuries before Jeremiah’s time, and trade and cultural exchange made it accessible in the Levant. Parchment scrolls were also known, though more costly. The biblical narrative and other ancient Near Eastern sources indicate that scrolls were used for important writings, including prophetic messages.

Given these options, a scroll was particularly practical for a lengthy oracle (Jeremiah’s prophecies). Burning a scroll in a fire also had a more visible—and, symbolically, more devastating—impact than breaking or discarding a tablet.

Why a Scroll in Jeremiah 36?

1. Lengthy Content: The prophetic messages Jeremiah dictated were extensive. A scroll was better suited for multiple columns of written text, whereas clay tablets and shards had limited space.

2. Scribal Practices: Scribes of the period, especially those functioning in Judah, routinely wrote official, royal, and religious texts on papyrus or parchment scrolls. The unfolding and reading of columns, as seen in Jeremiah 36, aligns with standard scroll usage.

3. Portability and Public Reading: Jeremiah 36 mentions that Baruch read the scroll aloud in the temple. Scrolls were more portable compared to bulky clay tablets, and reading them column by column to a gathered audience was common practice.

Burning the Scroll

King Jehoiakim’s deliberate act of cutting and burning the scroll underscores his rejection of the prophetic message. The text specifically says he cut off pieces after a few columns were read, then disposed of these fragments in a fire. This signifies a willful destruction of God’s message and a brazen attempt to silence the prophet. The process described is entirely consistent with the realities of scroll usage:

Moreover, the subsequent verses depict God commanding Jeremiah to produce another scroll with the same words, indicating the enduring authority of the message despite the king’s efforts to destroy it. The ease with which a scroll can be burned, as opposed to smashing or discarding bulky tablets, highlights the king’s attempt at immediate and total eradication of prophetic warnings.

Addressing the Anachronistic Concern

Jeremiah 36 does not present an anachronistic portrayal for the following reasons:

1. Common Use of Scrolls: There is ample evidence from the region that papyrus scrolls were in use. Cultures like Egypt used papyrus since the third millennium BC, and trade made such material available throughout the Near East.

2. Parallel Documentation: The Elephantine Papyri (fifth century BC) and later the Dead Sea Scrolls (third century BC to first century AD) demonstrate that important religious and communal documents were recorded on scrolls. While these examples come slightly after Jeremiah’s period, they illustrate that scroll usage was well-established and not an invention of a later era.

3. No Contradiction with Archaeology: Archaeological finds, including the Lachish Letters from the early sixth century BC, show that Judah’s scribes documented official communications on various media. It would not be unusual or anachronistic for a longer, more formal prophetic oracle to be inscribed upon a scroll rather than a potsherd or clay tablet.

4. Cultural Precedent: In the ancient Near East, different media were chosen based on the function of the text and the social or political status of the message. Jeremiah’s prophecies were extensive and of critical importance; a scroll would have been the most suitable medium due to its capacity and readability.

Archaeological and Historical Evidence

1. The Lachish Letters (circa 589 BC): Written on ostraca, these letters reference military/political matters shortly before Jerusalem fell to Babylon. They show that writing surfaces varied but do not negate the use of scrolls for more monumental or sacred texts.

2. Elephantine Papyri (fifth century BC): Jewish mercenaries living in Elephantine (Egypt) wrote legal documents, letters, and contracts on papyrus scrolls. Although slightly later, this demonstrates continuous usage of scrolls by Jewish communities.

3. Extra-Biblical Mentions of Scroll Usage: Ancient Egyptian and Mesopotamian records mention scrolls, especially papyrus in Egypt. Since Judah was geographically situated between these cultures, it would naturally share some scribal technologies.

Taken together, these artifacts and references point to scrolls being a historically appropriate format for Jeremiah’s prophecies, rendering the portrayal in Jeremiah 36 credible and consistent with ancient record-keeping practices.

Conclusion

Jeremiah 36’s depiction of a king burning a prophet’s scroll reflects authentic scribal and cultural practices rather than any sort of anachronistic portrayal. Scrolls were indeed used throughout the Near East in Jeremiah’s era for longer texts; likewise, their vulnerability to fire provided a dramatic way for King Jehoiakim to show his contempt for the prophet’s message. However, the biblical text affirms that no act of human destruction can truly nullify divine revelation—God instructs Jeremiah to have Baruch write another scroll, underscoring both the durability of His word and the historically accurate setting in which that word was delivered.

Bible Hub Questions and Answers

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