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Jeremiah 34:8
Verse
Context
Freedom for Hebrew Slaves
7as the army of the king of Babylon was fighting against Jerusalem and the remaining cities of Judah—against Lachish and Azekah. For these were the only fortified cities remaining in Judah.8After King Zedekiah had made a covenant with all the people in Jerusalem to proclaim liberty, the word came to Jeremiah from the LORD9that each man should free his Hebrew slaves, both male and female, and no one should hold his fellow Jew in bondage.
Summary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Threatening because of the Re-enslavement of the Liberated Hebrew Men-and Maid-servants. - Jer 34:8-11 describe the occasion of the word of the Lord, which follows in Jer 34:12-22. It came to Jeremiah "after King Zedekiah had made a covenant with all the people in Jerusalem, to proclaim liberty to them, that every one should send away his man-servant, or his maid-servant, being a Hebrew or Hebrewess, so that none should impose servitude on any one of them who was a Jew, his brother. Jer 34:10. And all the princes and all the people who entered into the covenant obeyed, each one setting free his man-servant and his maid-servant, and not imposing servitude on them any more: they obeyed and each one set them free. Jer 34:11. But they turned round afterwards, and brought back the servants and the handmaids whom they had set free, and brought them under subjection, for servants and for handmaids." The covenant which Zedekiah concluded with all the people at Jerusalem, according to what follows, consisted in a solemn vow made before the Lord in the temple, probably confirmed by sacrifices, to set free the male and female slaves of Hebrew descent, in conformity with the law, Exo 21:1-4; Deu 15:12. The law required the gratuitous manumission of these after seven years of service. This time, indeed, is not mentioned in our verses, but it is assumed as well known through the law. But, in the general departure of the people from the Lord and His commandments, the observance of this law had probably long been intermitted, so that, in consequence of the solemn engagement to obey it once more, a great number of Hebrew male and female slaves received their freedom, inasmuch as very many had served longer than seven years; however, we need not suppose that all bond men and women were liberated at once. The resolution, Jer 34:9, that every one should liberate his Hebrew man-or maid-servant, and that no one should continue to impose servitude on a Jew, his brother, i.e., compel him any longer to serve as a slave, is conditioned by the law, which is assumed as well known: this also accords with the expression לבלתּי עבד־בּם, which is used in a general way of the treatment of Hebrew men-and maid-servants, Lev 25:39. However, it is also possible that a liberation of all bond men and women took place without regard to the duration of their servitude, partly for the purpose of averting, by such obedience to the law, the calamity now threatening the city, and partly also to employ the liberated slaves in the defence of the city; for, according to Jer 34:21., the emancipation took place during the siege of Jerusalem, and after the departure of the Chaldeans the solemn promise was revoked. The expression קתא דרור, "to proclaim liberty," is taken from Lev 25:10, but it does not prove that the manumission took place on a sabbath-or jubilee-year. להם refers ad sensum to those who were bondmen and had a right to be set free. The general expression is explained by שׁלּח חפשׁים, and this again is more closely defined by לבלתּי עבד־בּם (cf. Lev 25:39). אישׁ בּיהוּדי אחיהוּ, (that no one should labour) "though a Jew, who is his brother," i.e., a fellow-countryman; i.e., that no one should impose servitude on a Jew, as being a compatriot. "To enter into a covenant" is to assume its obligation; cf. Ch2 15:12; Eze 16:8. The Kethib יכבישׁום receives, in the Qeri, the vowels of the Kal, since the Hiphil of this verb does not occur elsewhere, only the Kal, cf. Ch2 28:10; but the alteration is unnecessary - the Hiphil may intensify the active meaning.
Jamieson-Fausset-Brown Bible Commentary
By the law a Hebrew, after having been a bond-servant for six years, on the seventh was to be let go free (Exo 21:22; Deu 15:12). Zedekiah made a covenant--with solemn ceremonial in the temple (Jer 34:15, Jer 34:18-19). them--bond-servants (Jer 34:9).
John Gill Bible Commentary
This is the word that came to Jeremiah from the Lord,.... Here begins a new prophecy, which was delivered some time after the former; that was given out while the king of Babylon was besieging Jerusalem; this after he had quitted the siege for a while, and was gone to meet the king of Egypt, who was coming to the relief of the city, as appears from Jer 34:21; though the Jews (k) say this was delivered in the seventh year of Zedekiah, in the first month, and tenth day of the month; at the same time that the elders of Israel came to Ezekiel, to inquire of the Lord by him, Eze 20:1; which was two years before the king of Babylon came against Jerusalem; but this seems not likely. It is said to be after that the King Zedekiah made a covenant with all the people that were at Jerusalem, to proclaim liberty unto them; not unto the people, or to themselves, the king and the people; unless the sense is, that the king and the people entered into an agreement among themselves to make proclamation, that liberty would be granted by them to their servants; for the liberty proclaimed was to the servants, and not to them. This seems to confirm it, that it was while the city was besieged that this covenant was made; since it was made only with the people at Jerusalem, which were pent up in it; for otherwise it would in all probability have been made with all the people of the land; and seems to have been done with this view, to obtain this favour of the Lord, that they might gain their freedom from the enemy, and come not under the yoke and into the servitude of the king of Babylon: and very probable it is that they did not do this of their own accord, but were exhorted to it by Jeremiah; who perhaps, among other sins, had reproved them for the breach of the law respecting the liberty of servants. (k) Seder Olam Rabba, c. 26. p. 74.
Matthew Henry Bible Commentary
We have here another prophecy upon a particular occasion, the history of which we must take notice of, as necessary to give light to the prophecy. I. When Jerusalem was closely besieged by the Chaldean army the princes and people agreed upon a reformation in one instance, and that was concerning their servants. 1. The law of God was very express, that those of their own nation should not be held in servitude above seven years, but, after they had served one apprenticeship, they should be discharged and have their liberty; yea, though they had sold themselves into servitude for the payment of their debts, or though they were sold by the judges for the punishment of their crimes. This difference was put between their brethren and strangers, that those of other nations taken in war, or bought with money, might be held in perpetual slavery, they and theirs; but their brethren must serve but for seven years at the longest. This God calls the covenant that he had made with them when he brought them out of the land of Egypt, Jer 34:13, Jer 34:14. This was the first of the judicial laws which God gave them (Exo 21:2), and there was good reason for this law. (1.) God had put honour upon that nation, and he would have them thus to preserve the honour of it themselves and to put a difference between it and other nations. (2.) God had brought them out of slavery in Egypt, and he would have them thus to express their grateful sense of that favour, by letting those go to whom their houses were houses of bondage, as Egypt had been to their forefathers. That deliverance is therefore mentioned here (Jer 34:13) as the ground of that law. Note, God's compassions towards us should engage our compassions towards our brethren; we must release as we are released, forgive as we are forgiven, and relieve as we are relieved. And this is called a covenant; for our performance of the duty required is the condition of the continuance of the favours God has bestowed. 2. This law they and their fathers had broken. Their worldly profit swayed more with them than God's command or covenant. When their servants had lived seven years with them they understood their business, and how to apply themselves to it, better than they did when they first came to them, and therefore they would then by no means part with them, though God himself by his law had made them free: Your fathers hearkened not to me in this matter (Jer 34:14), so that from the days of their fathers they had been in this trespass; and they thought they might do it because their fathers did it, and their servants had by disuse lost the benefit of the provision God made for them; whereas against an express law, especially against an express law of God, no custom, usage, nor prescription, is to be admitted in plea. For this sin of theirs, and their fathers, God now brought them into servitude, and justly. 3. When they were besieged, and closely shut in, by the army of the Chaldeans, they, being told of their fault in this matter, immediately reformed, and let go all their servants that were entitled to their freedom by the law of God, as Pharaoh, who, when the plague was upon him, consented to let the people go, and bound themselves in a covenant to do so. (1.) The prophets faithfully admonished them concerning their sin. From them they heard that they should let their Hebrew servants go free, Jer 34:10. They might have read it themselves in the book of the law, but did not, or did not heed it, therefore the prophets told them what the law was. See what need there is of the preaching of the word; people must hear the word preached because they will not make the use they ought to make of the word written. (2.) All orders and degrees of men concurred in this reformation. The king, and the princes, and all the people, agreed to let go their servants, whatever loss or damage they might sustain by so doing. When the king and princes led in this good work the people could not for shame but follow. The example and influence of great men would go very far towards extirpating the most inveterate corruptions. (3.) They bound themselves by a solemn oath and covenant that they would do this, whereby they engaged themselves to God and one another. Note, What God has bound us to by his precept, it is good for us to bind ourselves to by our promise. This covenant was very solemn: it was made in a sacred place, made before me, in the house which is called by my name (Jer 34:15), in the special presence of God, the tokens of which, in the temple, ought to strike an awe upon them and make them very sincere in their appeals to him. It was ratified by a significant sign; they cut a calf in two, and passed between the parts thereof (Jer 34:18, Jer 34:19) with this dreadful imprecation, "Let us be in like manner cut asunder if we do not perform what we now promise." This calf was probably offered up in sacrifice to God, who was thereby made a party to the covenant. When God covenanted with Abraham, for the ratification of it, a smoking furnace and a burning lamp passed between the pieces of the sacrifice, in allusion to this federal rite, Gen 15:17. Note, In order that we may effectually oblige ourselves to our duty, it is good to alarm ourselves with the apprehensions of the terror of the wrath and curse to which we expose ourselves if we live in the contempt of it, that wrath which will cut sinners asunder (Mat 24:51), and sensible signs may be of use to make the impressions of it deep and durable, as here. (4.) They conformed themselves herein to the command of God and their covenant with him; they did let their servants go, though at this time, when the city was besieged, they could very ill spare them. Thus they did right in God's sight, Jer 34:15. Though it was their trouble that drove them to it, yet he was well pleased with it; and if they had persevered in this act of mercy to the poor, to their poor servants, it might have been a lengthening of their tranquillity, Dan 4:27. II. When there was some hope that the siege was raised and the danger over they repented of their repentance, undid the good they had done, and forced the servants they had released into their respective services again. 1. The king of Babylon's army had now gone up from them, Jer 34:21. Pharaoh was bringing an army of Egyptians to oppose the progress of the king of Babylon's victories, upon the tidings of which the Chaldeans raised the siege for a time, as we find, Jer 37:5. They departed from Jerusalem. See how ready God was to put a stop to his judgments, upon the first instance of reformation, so slow is he to anger and so swift to show mercy. As soon as ever they let their servants go free God let them go free. 2. When they began to think themselves safe from the besiegers they made their servants come back into subjection to them, Jer 34:11, and again Jer 34:16. This was a great abuse to their servants, to whom servitude would be more irksome, after they had had some taste of the pleasures of liberty. It was a great shame to themselves that they could not keep in a good mind when they were in it. But it was especially an affront to God; in doing this they polluted his name, Jer 34:16. It was a contempt of the command he had given them, as if that were of no force at all, but they might either keep it or break it as they thought fit. It was a contempt of the covenant they had made with him, and of that wrath which they had imprecated upon themselves in case they should break that covenant. It was jesting with God almighty, as if he could be imposed upon by fallacious promises, which, when they had gained their point, they would look upon themselves no longer obliged by. it was lying to God with their mouths and flattering him with their tongues. It was likewise a contempt of the judgments of God and setting them at defiance; as if, when once the course of them was stopped a little and interrupted, they would never proceed again and the judgment would never be revived; whereas reprieves are so far from being pardons that if they be abused thus, and sinners take encouragement from them to return to sin, they are but preparatives for heavier strokes of divine vengeance. III. For this treacherous dealing with God they are here severely threatened. Be not deceived; God is not mocked. Those that think to put a cheat upon God by a dissembled repentance, a fallacious covenant, and a partial temporary reformation, will prove in the end to have put the greatest cheat upon their own souls; for the Lord, whose name is Jealous, is a jealous God. it is here threatened, with an observable air of displeasure against them, 1. That, since they had not given liberty to their servants to go where they pleased, God would give all his judgments liberty to take their course against them without control (Jer 34:17): You have not proclaimed liberty to your servants. Though they had done it (Jer 34:10), yet they might truly be said not to have done it, because they did not stand to it, but undid it again; and factum non dicitur quod non perseverat - that is not said to be done which does not last. The righteousness that is forsaken and turned away from shall be forgotten, and not mentioned any more than if it had never been, Eze 18:24. "Therefore I will proclaim a liberty for you; I will discharge you from my service, and put you out of my protection, which those forfeit that withdraw from their allegiance. You shall have liberty to choose which of these judgments you will be cut off by, sword, famine, or pestilence;" such a liberty as was offered to David, which put him into a great strait, Sa2 24:14. Note, Those that will not be in subjection to the law of God put themselves into subjection to the wrath and curse of God. But this shows what liberty to sin really - it is but a liberty to the sorest judgments. 2. That, since they had brought their servants back into confinement in their houses, God would make them to be removed into all the kingdoms of the earth, where they should live in servitude, and, being strangers, could not expect the privileges of free-born subjects. 3. That, since they had broken the covenant which they ratified by a solemn imprecation, God would bring on them the evil which they imprecated upon themselves in case they should break it. out of their own mouth will he judge them, and so shall their doom be; the penalty of their bond shall be recovered, because they have not performed the condition; for so some read Jer 34:18, "I will make the men which have transgressed my covenant as the calf which they cut in twain; I will divide them asunder as they divided it asunder." 4. That, since they would not let go their servants out of the hands, God would deliver them into the hands of those that hated them, even the princes and nobles both of Judah and Jerusalem (of the country and of the city), the eunuchs (chamberlains, or great officers of the court), the priests, and all the people, Jer 34:19. They had all dealt treacherously with God, and therefore shall all be involved in the common ruin without exception. They shall all be given unto the hand of their enemies, that seek, not their wealth only, or their service, but their life, and they shall have what they seek; but neither shall that content them: when they have their lives they shall leave their dead bodies unburied, a loathsome spectacle to all mankind and an easy prey to the fowls and beasts, a lasting mark of ignominy being hereby fastened on them, Jer 34:20. 5. That, since they had emboldened themselves in returning to their sin, contrary to their covenant, by the retreat of the Chaldean army from them, God would therefore bring it upon them again: "They have now gone up from you, and your fright is over for the present, but I will command them to face about as they were; they shall return to this city, and take it and burn it," Jer 34:22. Note, (1.) As confidence in God is a hopeful presage of approaching deliverance, so security in sin is a sad omen of approaching destruction. (2.) When judgments are removed from a people before they have done their work, leave them, but leave them unhumbled and unreformed, it is cum animo revertendi - with a design to return; they do but retreat to come on again with so much the greater force; for when God judges he will overcome. (3.) It is just with God to disappoint those expectations of mercy which his providence had given cause for when we disappoint those expectations of duty which our professions, pretensions, and fair promises, had given cause for. If we repent of the good we had purposed, God will repent of the good he had purposed. With the froward thou will show thyself froward.
Tyndale Open Study Notes
34:8–35:19 Here are faithless (34:8-22) and faithful (35:1-19) examples of covenant-keeping. 34:8-22 Zedekiah ordered the people to free their slaves; he was apparently trying to curry favor with God by enforcing the covenant requirements regarding the Hebrew ownership of slaves (Exod 21:2-4) that had been neglected since Moses’ time. However, the order was worse than useless because the people soon went back on this new affirmation of the covenant, just as they had broken their treaty with Nebuchadnezzar (see Ezek 21:23-24) and their original covenant with the Lord. The Lord would punish them as their treachery deserved.
Jeremiah 34:8
Freedom for Hebrew Slaves
7as the army of the king of Babylon was fighting against Jerusalem and the remaining cities of Judah—against Lachish and Azekah. For these were the only fortified cities remaining in Judah.8After King Zedekiah had made a covenant with all the people in Jerusalem to proclaim liberty, the word came to Jeremiah from the LORD9that each man should free his Hebrew slaves, both male and female, and no one should hold his fellow Jew in bondage.
- Scripture
- Sermons
- Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Threatening because of the Re-enslavement of the Liberated Hebrew Men-and Maid-servants. - Jer 34:8-11 describe the occasion of the word of the Lord, which follows in Jer 34:12-22. It came to Jeremiah "after King Zedekiah had made a covenant with all the people in Jerusalem, to proclaim liberty to them, that every one should send away his man-servant, or his maid-servant, being a Hebrew or Hebrewess, so that none should impose servitude on any one of them who was a Jew, his brother. Jer 34:10. And all the princes and all the people who entered into the covenant obeyed, each one setting free his man-servant and his maid-servant, and not imposing servitude on them any more: they obeyed and each one set them free. Jer 34:11. But they turned round afterwards, and brought back the servants and the handmaids whom they had set free, and brought them under subjection, for servants and for handmaids." The covenant which Zedekiah concluded with all the people at Jerusalem, according to what follows, consisted in a solemn vow made before the Lord in the temple, probably confirmed by sacrifices, to set free the male and female slaves of Hebrew descent, in conformity with the law, Exo 21:1-4; Deu 15:12. The law required the gratuitous manumission of these after seven years of service. This time, indeed, is not mentioned in our verses, but it is assumed as well known through the law. But, in the general departure of the people from the Lord and His commandments, the observance of this law had probably long been intermitted, so that, in consequence of the solemn engagement to obey it once more, a great number of Hebrew male and female slaves received their freedom, inasmuch as very many had served longer than seven years; however, we need not suppose that all bond men and women were liberated at once. The resolution, Jer 34:9, that every one should liberate his Hebrew man-or maid-servant, and that no one should continue to impose servitude on a Jew, his brother, i.e., compel him any longer to serve as a slave, is conditioned by the law, which is assumed as well known: this also accords with the expression לבלתּי עבד־בּם, which is used in a general way of the treatment of Hebrew men-and maid-servants, Lev 25:39. However, it is also possible that a liberation of all bond men and women took place without regard to the duration of their servitude, partly for the purpose of averting, by such obedience to the law, the calamity now threatening the city, and partly also to employ the liberated slaves in the defence of the city; for, according to Jer 34:21., the emancipation took place during the siege of Jerusalem, and after the departure of the Chaldeans the solemn promise was revoked. The expression קתא דרור, "to proclaim liberty," is taken from Lev 25:10, but it does not prove that the manumission took place on a sabbath-or jubilee-year. להם refers ad sensum to those who were bondmen and had a right to be set free. The general expression is explained by שׁלּח חפשׁים, and this again is more closely defined by לבלתּי עבד־בּם (cf. Lev 25:39). אישׁ בּיהוּדי אחיהוּ, (that no one should labour) "though a Jew, who is his brother," i.e., a fellow-countryman; i.e., that no one should impose servitude on a Jew, as being a compatriot. "To enter into a covenant" is to assume its obligation; cf. Ch2 15:12; Eze 16:8. The Kethib יכבישׁום receives, in the Qeri, the vowels of the Kal, since the Hiphil of this verb does not occur elsewhere, only the Kal, cf. Ch2 28:10; but the alteration is unnecessary - the Hiphil may intensify the active meaning.
Jamieson-Fausset-Brown Bible Commentary
By the law a Hebrew, after having been a bond-servant for six years, on the seventh was to be let go free (Exo 21:22; Deu 15:12). Zedekiah made a covenant--with solemn ceremonial in the temple (Jer 34:15, Jer 34:18-19). them--bond-servants (Jer 34:9).
John Gill Bible Commentary
This is the word that came to Jeremiah from the Lord,.... Here begins a new prophecy, which was delivered some time after the former; that was given out while the king of Babylon was besieging Jerusalem; this after he had quitted the siege for a while, and was gone to meet the king of Egypt, who was coming to the relief of the city, as appears from Jer 34:21; though the Jews (k) say this was delivered in the seventh year of Zedekiah, in the first month, and tenth day of the month; at the same time that the elders of Israel came to Ezekiel, to inquire of the Lord by him, Eze 20:1; which was two years before the king of Babylon came against Jerusalem; but this seems not likely. It is said to be after that the King Zedekiah made a covenant with all the people that were at Jerusalem, to proclaim liberty unto them; not unto the people, or to themselves, the king and the people; unless the sense is, that the king and the people entered into an agreement among themselves to make proclamation, that liberty would be granted by them to their servants; for the liberty proclaimed was to the servants, and not to them. This seems to confirm it, that it was while the city was besieged that this covenant was made; since it was made only with the people at Jerusalem, which were pent up in it; for otherwise it would in all probability have been made with all the people of the land; and seems to have been done with this view, to obtain this favour of the Lord, that they might gain their freedom from the enemy, and come not under the yoke and into the servitude of the king of Babylon: and very probable it is that they did not do this of their own accord, but were exhorted to it by Jeremiah; who perhaps, among other sins, had reproved them for the breach of the law respecting the liberty of servants. (k) Seder Olam Rabba, c. 26. p. 74.
Matthew Henry Bible Commentary
We have here another prophecy upon a particular occasion, the history of which we must take notice of, as necessary to give light to the prophecy. I. When Jerusalem was closely besieged by the Chaldean army the princes and people agreed upon a reformation in one instance, and that was concerning their servants. 1. The law of God was very express, that those of their own nation should not be held in servitude above seven years, but, after they had served one apprenticeship, they should be discharged and have their liberty; yea, though they had sold themselves into servitude for the payment of their debts, or though they were sold by the judges for the punishment of their crimes. This difference was put between their brethren and strangers, that those of other nations taken in war, or bought with money, might be held in perpetual slavery, they and theirs; but their brethren must serve but for seven years at the longest. This God calls the covenant that he had made with them when he brought them out of the land of Egypt, Jer 34:13, Jer 34:14. This was the first of the judicial laws which God gave them (Exo 21:2), and there was good reason for this law. (1.) God had put honour upon that nation, and he would have them thus to preserve the honour of it themselves and to put a difference between it and other nations. (2.) God had brought them out of slavery in Egypt, and he would have them thus to express their grateful sense of that favour, by letting those go to whom their houses were houses of bondage, as Egypt had been to their forefathers. That deliverance is therefore mentioned here (Jer 34:13) as the ground of that law. Note, God's compassions towards us should engage our compassions towards our brethren; we must release as we are released, forgive as we are forgiven, and relieve as we are relieved. And this is called a covenant; for our performance of the duty required is the condition of the continuance of the favours God has bestowed. 2. This law they and their fathers had broken. Their worldly profit swayed more with them than God's command or covenant. When their servants had lived seven years with them they understood their business, and how to apply themselves to it, better than they did when they first came to them, and therefore they would then by no means part with them, though God himself by his law had made them free: Your fathers hearkened not to me in this matter (Jer 34:14), so that from the days of their fathers they had been in this trespass; and they thought they might do it because their fathers did it, and their servants had by disuse lost the benefit of the provision God made for them; whereas against an express law, especially against an express law of God, no custom, usage, nor prescription, is to be admitted in plea. For this sin of theirs, and their fathers, God now brought them into servitude, and justly. 3. When they were besieged, and closely shut in, by the army of the Chaldeans, they, being told of their fault in this matter, immediately reformed, and let go all their servants that were entitled to their freedom by the law of God, as Pharaoh, who, when the plague was upon him, consented to let the people go, and bound themselves in a covenant to do so. (1.) The prophets faithfully admonished them concerning their sin. From them they heard that they should let their Hebrew servants go free, Jer 34:10. They might have read it themselves in the book of the law, but did not, or did not heed it, therefore the prophets told them what the law was. See what need there is of the preaching of the word; people must hear the word preached because they will not make the use they ought to make of the word written. (2.) All orders and degrees of men concurred in this reformation. The king, and the princes, and all the people, agreed to let go their servants, whatever loss or damage they might sustain by so doing. When the king and princes led in this good work the people could not for shame but follow. The example and influence of great men would go very far towards extirpating the most inveterate corruptions. (3.) They bound themselves by a solemn oath and covenant that they would do this, whereby they engaged themselves to God and one another. Note, What God has bound us to by his precept, it is good for us to bind ourselves to by our promise. This covenant was very solemn: it was made in a sacred place, made before me, in the house which is called by my name (Jer 34:15), in the special presence of God, the tokens of which, in the temple, ought to strike an awe upon them and make them very sincere in their appeals to him. It was ratified by a significant sign; they cut a calf in two, and passed between the parts thereof (Jer 34:18, Jer 34:19) with this dreadful imprecation, "Let us be in like manner cut asunder if we do not perform what we now promise." This calf was probably offered up in sacrifice to God, who was thereby made a party to the covenant. When God covenanted with Abraham, for the ratification of it, a smoking furnace and a burning lamp passed between the pieces of the sacrifice, in allusion to this federal rite, Gen 15:17. Note, In order that we may effectually oblige ourselves to our duty, it is good to alarm ourselves with the apprehensions of the terror of the wrath and curse to which we expose ourselves if we live in the contempt of it, that wrath which will cut sinners asunder (Mat 24:51), and sensible signs may be of use to make the impressions of it deep and durable, as here. (4.) They conformed themselves herein to the command of God and their covenant with him; they did let their servants go, though at this time, when the city was besieged, they could very ill spare them. Thus they did right in God's sight, Jer 34:15. Though it was their trouble that drove them to it, yet he was well pleased with it; and if they had persevered in this act of mercy to the poor, to their poor servants, it might have been a lengthening of their tranquillity, Dan 4:27. II. When there was some hope that the siege was raised and the danger over they repented of their repentance, undid the good they had done, and forced the servants they had released into their respective services again. 1. The king of Babylon's army had now gone up from them, Jer 34:21. Pharaoh was bringing an army of Egyptians to oppose the progress of the king of Babylon's victories, upon the tidings of which the Chaldeans raised the siege for a time, as we find, Jer 37:5. They departed from Jerusalem. See how ready God was to put a stop to his judgments, upon the first instance of reformation, so slow is he to anger and so swift to show mercy. As soon as ever they let their servants go free God let them go free. 2. When they began to think themselves safe from the besiegers they made their servants come back into subjection to them, Jer 34:11, and again Jer 34:16. This was a great abuse to their servants, to whom servitude would be more irksome, after they had had some taste of the pleasures of liberty. It was a great shame to themselves that they could not keep in a good mind when they were in it. But it was especially an affront to God; in doing this they polluted his name, Jer 34:16. It was a contempt of the command he had given them, as if that were of no force at all, but they might either keep it or break it as they thought fit. It was a contempt of the covenant they had made with him, and of that wrath which they had imprecated upon themselves in case they should break that covenant. It was jesting with God almighty, as if he could be imposed upon by fallacious promises, which, when they had gained their point, they would look upon themselves no longer obliged by. it was lying to God with their mouths and flattering him with their tongues. It was likewise a contempt of the judgments of God and setting them at defiance; as if, when once the course of them was stopped a little and interrupted, they would never proceed again and the judgment would never be revived; whereas reprieves are so far from being pardons that if they be abused thus, and sinners take encouragement from them to return to sin, they are but preparatives for heavier strokes of divine vengeance. III. For this treacherous dealing with God they are here severely threatened. Be not deceived; God is not mocked. Those that think to put a cheat upon God by a dissembled repentance, a fallacious covenant, and a partial temporary reformation, will prove in the end to have put the greatest cheat upon their own souls; for the Lord, whose name is Jealous, is a jealous God. it is here threatened, with an observable air of displeasure against them, 1. That, since they had not given liberty to their servants to go where they pleased, God would give all his judgments liberty to take their course against them without control (Jer 34:17): You have not proclaimed liberty to your servants. Though they had done it (Jer 34:10), yet they might truly be said not to have done it, because they did not stand to it, but undid it again; and factum non dicitur quod non perseverat - that is not said to be done which does not last. The righteousness that is forsaken and turned away from shall be forgotten, and not mentioned any more than if it had never been, Eze 18:24. "Therefore I will proclaim a liberty for you; I will discharge you from my service, and put you out of my protection, which those forfeit that withdraw from their allegiance. You shall have liberty to choose which of these judgments you will be cut off by, sword, famine, or pestilence;" such a liberty as was offered to David, which put him into a great strait, Sa2 24:14. Note, Those that will not be in subjection to the law of God put themselves into subjection to the wrath and curse of God. But this shows what liberty to sin really - it is but a liberty to the sorest judgments. 2. That, since they had brought their servants back into confinement in their houses, God would make them to be removed into all the kingdoms of the earth, where they should live in servitude, and, being strangers, could not expect the privileges of free-born subjects. 3. That, since they had broken the covenant which they ratified by a solemn imprecation, God would bring on them the evil which they imprecated upon themselves in case they should break it. out of their own mouth will he judge them, and so shall their doom be; the penalty of their bond shall be recovered, because they have not performed the condition; for so some read Jer 34:18, "I will make the men which have transgressed my covenant as the calf which they cut in twain; I will divide them asunder as they divided it asunder." 4. That, since they would not let go their servants out of the hands, God would deliver them into the hands of those that hated them, even the princes and nobles both of Judah and Jerusalem (of the country and of the city), the eunuchs (chamberlains, or great officers of the court), the priests, and all the people, Jer 34:19. They had all dealt treacherously with God, and therefore shall all be involved in the common ruin without exception. They shall all be given unto the hand of their enemies, that seek, not their wealth only, or their service, but their life, and they shall have what they seek; but neither shall that content them: when they have their lives they shall leave their dead bodies unburied, a loathsome spectacle to all mankind and an easy prey to the fowls and beasts, a lasting mark of ignominy being hereby fastened on them, Jer 34:20. 5. That, since they had emboldened themselves in returning to their sin, contrary to their covenant, by the retreat of the Chaldean army from them, God would therefore bring it upon them again: "They have now gone up from you, and your fright is over for the present, but I will command them to face about as they were; they shall return to this city, and take it and burn it," Jer 34:22. Note, (1.) As confidence in God is a hopeful presage of approaching deliverance, so security in sin is a sad omen of approaching destruction. (2.) When judgments are removed from a people before they have done their work, leave them, but leave them unhumbled and unreformed, it is cum animo revertendi - with a design to return; they do but retreat to come on again with so much the greater force; for when God judges he will overcome. (3.) It is just with God to disappoint those expectations of mercy which his providence had given cause for when we disappoint those expectations of duty which our professions, pretensions, and fair promises, had given cause for. If we repent of the good we had purposed, God will repent of the good he had purposed. With the froward thou will show thyself froward.
Tyndale Open Study Notes
34:8–35:19 Here are faithless (34:8-22) and faithful (35:1-19) examples of covenant-keeping. 34:8-22 Zedekiah ordered the people to free their slaves; he was apparently trying to curry favor with God by enforcing the covenant requirements regarding the Hebrew ownership of slaves (Exod 21:2-4) that had been neglected since Moses’ time. However, the order was worse than useless because the people soon went back on this new affirmation of the covenant, just as they had broken their treaty with Nebuchadnezzar (see Ezek 21:23-24) and their original covenant with the Lord. The Lord would punish them as their treachery deserved.