Sabbath School

Adult Sabbath School Bible study guide.

Read Jeremiah 36:17, 18 and Romans 16:22. What do these verses tell us about the Bible writers’ use of literary assistants?

Presumably, Jeremiah could have written his messages, but instead he relied on a trusted scribe to record his prophecies faithfully and to share them with the nation’s leaders. Jeremiah is not the only example in the Bible where prophets used the services of a literary assistant to communicate the divine message.

In the New Testament, even though Tertius says that he “wrote this epistle” (Rom. 16:22), it is evident from the beginning of the book of Romans that he was writing only what Paul wished to say. Tertius was his amanuensis, or secretary—a literary assistant who put Paul’s words into written form.

This practice was not unusual for Paul. At the conclusion of his letters to the Colossians and Thessalonians, Paul makes a point of adding his salutation with “my own hand” (Col. 4:18, 2 Thess. 3:17, NKJV) as a way of authenticating the entire letter. This suggests that he relied upon someone else to pen the letters for him. Because this reality might raise doubts as to whether the letter correctly represented him—or worse, that it wasn’t from him at all—Paul provided his own handwritten note at the end so that there would be no doubt about the genuineness of his epistle.

Many commentators attribute the variation in literary styles found among Paul’s letters to his use of literary assistants. The same is suspected regarding Peter’s two letters: “Although it is a fact that the style of language of 2 Peter is different from that of the first epistle, this may reasonably be accounted for by the probability that Peter . . . employed secretarial aid in phrasing an epistle he was writing in Greek. If Paul, who was fully at home in Greek, used secretaries, as he quite evidently did, it is even more logical to think that Peter, whose native language was Aramaic, would have done so, and that these secretaries would have exerted a definite influence on the wording of his letters in Greek.”—The SDA Bible Commentary, vol. 5, p. 186.

This suggests that, while remaining faithful to the thoughts and meaning of God’s messengers, the vocabulary and sentence construction might reflect the varying literary abilities of the assistants they employed. It’s the thoughts that are inspired, not necessarily the specific words used to express those inspired thoughts.

Supplemental EGW Notes

It was about this time that the Lord commanded Jeremiah to commit to writing the messages He desired to bear to those for whose salvation His heart of pity was continually yearning. “Take thee a roll of a book,” the Lord bade His servant, “and write therein all the words that I have spoken unto thee against Israel, and against Judah, and against all the nations, from the day I spake unto thee, from the days of Josiah, even unto this day. It may be that the house of Judah will hear all the evil which I purpose to do unto them; that they may return every man from his evil way; that I may forgive their iniquity and their sin.” Jeremiah 36:2, 3. In obedience to this command, Jeremiah called to his aid a faithful friend, Baruch the scribe, and dictated “all the words of the Lord, which He had spoken unto him.” Verse 4. These were carefully written out on a roll of parchment and constituted a solemn reproof for sin, a warning of the sure result of continual apostasy, and an earnest appeal for the renunciation of all evil. When the writing was completed, Jeremiah, who was still a prisoner, sent Baruch to read the roll to the multitudes who were assembling at the temple on the occasion of a national fast day, “in the fifth year of Jehoiakim the son of Josiah king of Judah, in the ninth month.” “It may be,” the prophet said, “they will present their supplication before the Lord, and will return everyone from his evil way: for great is the anger and the fury that the Lord hath pronounced against this people.” Verses 9, 7. Baruch obeyed, and the roll was read before all the people of Judah. Afterward the scribe was summoned before the princes to read the words to them. They listened with great interest and promised to inform the king concerning all they had heard, but counseled the scribe to hide himself, for they feared the king would reject the testimony and seek to slay those who had prepared and delivered the message. When King Jehoiakim was told by the princes what Baruch had read, he immediately ordered the roll brought before him and read in his hearing. One of the royal attendants, Jehudi by name, fetched the roll and began reading the words of reproof and warning. It was the time of winter, and the king and his companions of state, the princes of Judah, were gathered about an open fire. Only a small portion had been read, when the king, far from trembling at the danger hanging over himself and his people, seized the roll and in a frenzy of rage “cut it with the penknife and cast it into the fire that was on the hearth, until all the roll was consumed.” Verse 23. Neither the king nor his princes were afraid “nor rent their garments.” Certain of the princes, however, “had made intercession to the king that he would not burn the roll: but he would not hear them.” The writing having been destroyed, the wrath of the wicked king rose against Jeremiah and Baruch, and he forthwith sent for them to be taken; “but the Lord hid them.” Verses 24–26. In bringing to the attention of the temple worshipers, and of the princes and king, the written admonitions contained in the inspired roll, God was graciously seeking to warn the men of Judah for their good. “It may be,” He said, “the house of Judah will hear all the evil which I purpose to do unto them; that they may return every man from his evil way; that I may forgive their iniquity and their sin.” Verse 3. God pities men struggling in the blindness of perversity; He seeks to enlighten the darkened understanding by sending reproofs and threatenings designed to cause the most exalted to feel their ignorance and to deplore their errors. He endeavors to help the self-complacent to become dissatisfied with their vain attainments and to seek for spiritual blessing through a close connection with heaven. —Prophets and Kings, pp. 432, 433.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.