Catholic Commentary
The Scroll Rewritten and Enlarged
32Then Jeremiah took another scroll, and gave it to Baruch the scribe, the son of Neriah, who wrote therein from the mouth of Jeremiah all the words of the book which Jehoiakim king of Judah had burned in the fire; and many similar words were added to them.
Jeremiah 36:32 describes how after King Jehoiakim burned Jeremiah's scroll, the prophet dictated the entire message again to his scribe Baruch, with additional oracles appended. The passage demonstrates that human opposition cannot prevent God's word from being transmitted and ultimately amplified.
When the king burns God's word, God doesn't argue—he rewrites it fuller than before, proving that no human authority can silence divine revelation.
"...and many similar words were added to them." This final clause is exegetically important and theologically rich. The Hebrew (ve-nôsaf ʿalêhem devarîm rabbîm kāhêm) means that additional words of the same kind — prophetic oracles — were appended to the reconstituted scroll. The king's act of censorship did not merely fail; it produced more. Destruction was answered with abundance. This is not merely an irony of history but a theological declaration: the word of God is not diminished by opposition; it is, in a mysterious sense, enlarged by it.
The Typological and Spiritual Senses
On the allegorical level, the burning and rewriting of the scroll invites the reader to contemplate the pattern of death and resurrection that runs through sacred history. What the enemy destroys, God restores — and restores more fully. The Church Fathers saw throughout Scripture this recurring logic: the wound that becomes the occasion of deeper healing, the loss that precedes a greater giving. The scroll is a type of the Word of God itself, which no earthly power can ultimately extinguish.
On the tropological (moral) level, Baruch models the faithful servant who continues in obedience even when the fruit of his labor has been burned. He does not despair; he picks up a new scroll. The vocation to serve God's word — whether as scribe, scholar, preacher, catechist, or parent — persists through every setback.
On the anagogical level, the "enlargement" of the scroll points toward eschatological fulfillment: the Word that will be fully spoken only in the Incarnation, and whose definitive expression in Jesus Christ surpasses every prior form of revelation.
The Indestructibility and Living Character of Divine Revelation
Catholic theology, drawing on Dei Verbum (the Second Vatican Council's Dogmatic Constitution on Divine Revelation), insists that Sacred Scripture is the word of God expressed in human words — authored by God through the instrumentality of human writers who used "their own faculties and powers" (DV §11). Jeremiah 36:32 offers a uniquely vivid dramatization of this teaching. Baruch writes from the mouth of Jeremiah; Jeremiah speaks as one moved by the Spirit. The inspired text has a double authorship, human and divine, and neither cancels the other.
The "addition of many similar words" has been of particular interest to Catholic interpreters. St. Jerome, who knew this passage well from his work on the Vulgate, understood it as evidence that prophetic revelation is not a closed, static deposit in the prophet's mind, but a living stream that flows as God wills. The reconstituted scroll is not merely a reconstruction but a fuller revelation. This supports the Catholic understanding, articulated in Dei Verbum §8, that Tradition and Scripture together "form one sacred deposit of the Word of God," and that this deposit grows in understanding and fullness under the Spirit's guidance, even as its substance remains fixed.
St. John Chrysostom, preaching on the indestructibility of Scripture, drew the broader lesson: "The more its enemies have labored to extinguish it, the more brilliantly it has shone." Pope Benedict XVI, in Verbum Domini (2010), echoed this patristic confidence: "The word of God is not a concept but a person" (§11), and persons — unlike parchments — cannot finally be destroyed. The scroll that Jehoiakim burned was, in its deepest identity, the Word that would become flesh; no fire reaches that far.
Contemporary Catholics face a different but structurally similar challenge to the one Jeremiah and Baruch faced: not the burning of scrolls, but the quiet marginalization and functional illiteracy regarding Scripture that affects even practicing believers. The lesson of Jeremiah 36:32 is not only political — that authoritarian regimes cannot suppress the Gospel — but personal and ecclesiastical: when the word of God is dismissed, ignored, or poorly transmitted, the call is not to despair but to begin again, and to begin more fully.
For the Catholic reader today, this verse is an invitation to examine three things concretely: (1) Am I a Jehoiakim? — Do I cut away the portions of Scripture or Church teaching that disturb my comfort, disposing of them column by column? (2) Am I a Baruch? — Am I willing to be the instrument through which the word of God reaches others, taking up the pen even after setbacks? (3) Do I trust the "enlargement"? — Can I believe that God's providence converts the very attacks on his word into occasions for its deeper expression, whether in my parish, my family, or my own prayer life? The scroll is always being rewritten and enlarged.
Commentary
Jeremiah 36:32 — Literal and Narrative Analysis
Jeremiah 36 is one of the most dramatically constructed chapters in all of prophetic literature, and verse 32 is its culminating statement. To understand it fully, the reader must hold the entire chapter in view. King Jehoiakim, having heard the scroll of Jeremiah's oracles read aloud in the royal chamber, coolly and defiantly cut it column by column with a scribe's knife and cast each piece into a brazier, "until the entire scroll was consumed" (36:23). It was an act of deliberate, royal contempt — a king literally destroying the word of God. No courtier mourned. No garment was torn (contrast 2 Kings 22:11, where Josiah tears his robes upon hearing the Law). Jehoiakim's gesture was the anti-Josiah, the apostate king as censor.
Verse 32 is the divine response, mediated through the prophet and his scribe. Three elements demand close attention:
"Then Jeremiah took another scroll." The word another (Hebrew: aḥēr) is quietly thunderous. Jehoiakim had burned a scroll; God produces another. There is no panic, no revision of plan, no concession to royal power. The machinery of divine revelation simply reconstitutes itself. The destruction was not even a delay. The prophet and scribe sit down and begin again.
"...and gave it to Baruch the scribe, the son of Neriah." Baruch is identified with full patronymic — a formal, almost legal precision. In the ancient Near East, the scribe was not a mere copyist but a skilled professional who bore responsibility for the accurate transmission of authoritative texts. The relationship between Jeremiah and Baruch is one of the most tender and significant partnerships in Scripture: the prophet supplies the viva vox (the living voice), the scribe provides the written form. This division of labor anticipates important theological reflection on inspiration and the human instrument. Baruch, like all sacred writers, is a genuine author subordinate to a greater Author.
"...who wrote therein from the mouth of Jeremiah all the words of the book which Jehoiakim king of Judah had burned." The phrase from the mouth of (mi-peh) is a technical idiom for dictation, placing heavy emphasis on the oral, living origin of the text. Jeremiah does not copy from memory in the ordinary sense; he speaks as he is moved to speak, and Baruch records. This is the Hebrew prophetic understanding of inspiration at its most explicit: the prophet's mouth as the channel of God's word.