Jeremiah · Chapter 34

Verse 1. The word which came unto Jeremiah] This discourse was delivered in the tenth year of the reign of Zedekiah. The chapter contains two discourses; one, Jeremiah 34:1-7, which concerns the taking of the city, and Zedekiah’s captivity and death; the other, Jeremiah 34:8-22, which is an invective against the inhabitants of Jerusalem for having Hebrew male and female slaves. These, having been manumitted at the instance of the prophet, were afterwards brought back by their old masters, and put in the same thraldom; for which God threatens them with severe judgments.

Nebuchadnezzar—and all his army, and all the kingdoms of the earth of his dominion] That is, his army was composed of soldiers gathered out of Babylon, and out of all his tributary dominions: one hundred and twenty provinces.

Verse 1. The word which came unto Jeremiah from the Lord, when Nebuchadnezzar, &c., fought against Jerusalem — The siege was begun in the ninth year of Zedekiah, the tenth month and tenth day of the month, which answers to the latter end of our December. See Jeremiah 52:4. Blaney thinks the prophet received this revelation a month or two after the siege was begun, or toward the latter end of Zedekiah’s ninth year; namely, during the interval between the raising the siege of Jerusalem by Nebuchadnezzar and his return to that city, after having repulsed the king of Egypt, who was coming to the succour of Zedekiah, Jeremiah 37:5. Jeremiah, it appears, was not at this time in prison: see verses 4, 14, 15, of that chapter. And against all the cities thereof — The lesser cities of Judea, which were subject to Jerusalem, as their metropolis, called elsewhere the daughters of Judah by way of distinction from the mother city.

1. People — Literally, peoples; suggesting the extent of the Chaldean monarchy, and perhaps also the heterogeneousness of the army of Nebuchadnezzar, made up of unassimilated and, perhaps, half conquered tribes. All the cities thereof — See Jeremiah 19:15. The towns and villages immediately about Jerusalem. Fought — Literally, are fighting.

Verse 2. He shall burn it with fire] This was a newly-added circumstance. Among many ancient nations they burned the bodies of the more illustrious dead. Odours were used in the burning: they then gathered the ashes, and put them into an urn or pitcher, sometimes into a strong vessel, and buried them. Many of these have been digged up in different parts of England, where the Romans had stations.

Verses 2-5. Behold, I will give this city into the hand of the king of Babylon, and thou shalt not escape, &c. — This prophecy, which threatened the king in particular, as well as the city and nation in general, so much displeased Zedekiah that he shut up Jeremiah in prison. See notes on Jeremiah 32:2-5, where the same things are related that occur here. But thou shalt die in peace — Namely, by a natural death. The king of Babylon took him, killed his sons before his eyes, then put out his eyes, and bound him with chains, (Jeremiah 39:7,) but did not put him to death, as we here learn. With the burning of thy fathers, &c., so shall they burn odours for thee — It was customary among the Jews, at the funerals of their kings, especially of those whose memories they honoured, to prepare a bed of spices, of which they made a perfume by burning them, and therein to deposite the body of the deceased prince: see 2 Chronicles 16:14, and 21:19. And they will lament thee, saying, Ah lord! — In these, and the foregoing words, God promises Zedekiah an honourable interment, and suitable to his quality; a favour he did not vouchsafe to Jehoiakim, Jeremiah 22:18.

Verse 2. Go and speak to Zedekiah. This revelation was delivered in the tenth year of his reign, and would have saved the land, when all hopes of safety were fled.

2. Burn it with fire — Suggesting the fierceness and fury of the king of Babylon and the cruelty of oriental warfare.

Verse 3. Thou shalt not escape] This, however, he had attempted, but was taken in his flight. See Jeremiah 39:4; 52:7, &c.

Verses 2-5. Behold, I will give this city into the hand of the king of Babylon, and thou shalt not escape, &c. — This prophecy, which threatened the king in particular, as well as the city and nation in general, so much displeased Zedekiah that he shut up Jeremiah in prison. See notes on Jeremiah 32:2-5, where the same things are related that occur here. But thou shalt die in peace — Namely, by a natural death. The king of Babylon took him, killed his sons before his eyes, then put out his eyes, and bound him with chains, (Jeremiah 39:7,) but did not put him to death, as we here learn. With the burning of thy fathers, &c., so shall they burn odours for thee — It was customary among the Jews, at the funerals of their kings, especially of those whose memories they honoured, to prepare a bed of spices, of which they made a perfume by burning them, and therein to deposite the body of the deceased prince: see 2 Chronicles 16:14, and 21:19. And they will lament thee, saying, Ah lord! — In these, and the foregoing words, God promises Zedekiah an honourable interment, and suitable to his quality; a favour he did not vouchsafe to Jehoiakim, Jeremiah 22:18.

3. Thou shalt not escape — Many, as, for instance, Hitzig, Graf, and Payne Smith, in the Speaker’s Commentary, understand this to express a conditional prophecy. The fate set forth in this and the following verses would be inevitable should he persist in resisting, but otherwise might be averted. But this interpretation is unwarranted and unnecessary.

Verses 2-5. Behold, I will give this city into the hand of the king of Babylon, and thou shalt not escape, &c. — This prophecy, which threatened the king in particular, as well as the city and nation in general, so much displeased Zedekiah that he shut up Jeremiah in prison. See notes on Jeremiah 32:2-5, where the same things are related that occur here. But thou shalt die in peace — Namely, by a natural death. The king of Babylon took him, killed his sons before his eyes, then put out his eyes, and bound him with chains, (Jeremiah 39:7,) but did not put him to death, as we here learn. With the burning of thy fathers, &c., so shall they burn odours for thee — It was customary among the Jews, at the funerals of their kings, especially of those whose memories they honoured, to prepare a bed of spices, of which they made a perfume by burning them, and therein to deposite the body of the deceased prince: see 2 Chronicles 16:14, and 21:19. And they will lament thee, saying, Ah lord! — In these, and the foregoing words, God promises Zedekiah an honourable interment, and suitable to his quality; a favour he did not vouchsafe to Jehoiakim, Jeremiah 22:18.

Ver. 4. Thou shalt not die by the sword. Mercy is mixed with judgment. The king had spared Jeremiah’s life twice, when the priests sought to kill him, and afterwards, when the princes prayed the king to put him to death, because his predictions discouraged the soldiers;—now the Lord spared the king’s life.

4. Not die by the sword — Though a captive, yet a king of God’s covenant people, and hence distinguished by the care of God for him even in misfortune and defeat. In this he was in contrast with Jehoiakim.

V. 5. Ah Lord-The Jews in their chronology, give us the form of the lamentation thus. Alas! Zedekiah is dead, who drank the dregs of all ages: that is, who was punished for the sins of all former ages.

Verse 5. Thou shalt die in peace] Thou shalt not die a violent death; and at thy death thou shalt have all those funereal solemnities which were usual at the demise of kings. See 2 Chronicles 16:14.

So shall they burn odours for thee] Scented wood and other odoriferous substances are placed on the funeral pile of the rich Hindoos, and burned with the body.

And they will lament thee, saying, Ah lord!] They will recite the funeral dirge that begins with those words. See Clarke’s note on “Jeremiah 22:18”.

Verses 2-5. Behold, I will give this city into the hand of the king of Babylon, and thou shalt not escape, &c. — This prophecy, which threatened the king in particular, as well as the city and nation in general, so much displeased Zedekiah that he shut up Jeremiah in prison. See notes on Jeremiah 32:2-5, where the same things are related that occur here. But thou shalt die in peace — Namely, by a natural death. The king of Babylon took him, killed his sons before his eyes, then put out his eyes, and bound him with chains, (Jeremiah 39:7,) but did not put him to death, as we here learn. With the burning of thy fathers, &c., so shall they burn odours for thee — It was customary among the Jews, at the funerals of their kings, especially of those whose memories they honoured, to prepare a bed of spices, of which they made a perfume by burning them, and therein to deposite the body of the deceased prince: see 2 Chronicles 16:14, and 21:19. And they will lament thee, saying, Ah lord! — In these, and the foregoing words, God promises Zedekiah an honourable interment, and suitable to his quality; a favour he did not vouchsafe to Jehoiakim, Jeremiah 22:18.

Ver. 5. They shall burn odours for thee. This was continued as long as the body laid in state. Then the funeral dirge was sung, Ah, Lord! Though these obsequies could do no good to the dead, yet they showed the respect which the Jewish princes enjoyed in captivity.

5. Burn (odours) for thee — See 2 Chronicles 16:14; 21:19. Some have understood this to imply an actual burning of the body; but this does not seem to have been customary among the Hebrews.

Verse 6. Spake all these words unto Zedekiah] He delivered this message at the hazard of his life. Jeremiah feared God, and had no other fear.

Verse 7. Against Lachish, and against Azekah] These were two cities of Judah of considerable importance: they had been strongly fortified by Rehoboam, 2 Chronicles 11:9-11; 2 Chronicles 32:9.

Verse 7. When the king of Babylon fought against Lachish and against Azekah — See 2 Kings 18:13; 19:8. These two cities were not far from Jerusalem, and had been fortified by Rehoboam, for the defence of his kingdom, 2 Chronicles 11:9. After that Zedekiah had made a covenant with the people to proclaim liberty, &c. — “By the law of Moses, (Exodus 21:2; Deuteronomy 15:12,) the Israelites were not allowed to detain their brethren of the Hebrew race in perpetual bondage, but were required to let them go free after having served six years. This law had, it seems, fallen into disuse; but King Zedekiah, upon the approach of the Chaldean army, whether from religious motives, or a political view to employ the men who were set free in the service of the war, engaged the people in a covenant to act conformably to the law; and they released their brethren accordingly. But no sooner were their fears abated, by the retreat of the Chaldeans, than, in defiance of every principle of religion, honour, and humanity, they imposed the yoke of servitude anew upon those unhappy persons. Archbishop Usher computes the ninth year of Zedekiah’s reign to have been the sabbatical year, and supposes that, on this account, the covenant of general release was entered into at the beginning of that year. But the sabbatical year, which was every seventh year from that in which the Israelites entered into the possession of the land of Canaan, had nothing at all to do with the release of servants. In the year of sabbath they were only restrained from sowing their ground, and pruning their vineyards. But every seventh year, from the beginning of their service, the Hebrew bond-slaves were to be discharged. Six years were they to serve, and in the seventh they were to go out free. Only the fiftieth year, or year of jubilee, was also to be a time of general release, Leviticus 25:39-41. But, that the sabbatical year was so, I see not the least reason to conclude, but quite the contrary.” — Blaney.

7. Against Lachish, etc. — Lachish and Azekah were both situated in the south-western part of Judah, on the Philistine plain, and were both fortified by Rehoboam. 2 Chronicles 11:9. The siege of Lachish by Sennacherib (2 Kings 18:14, 17, et al) is supposed by Layard to be depicted on certain slabs disinterred from the ruins of Nineveh. (Cowles.) The general meaning of the passage is that these cities remained; but it is hardly true that the passage requires us to conclude that these alone remained. JUDGMENTS DENOUNCED AGAINST THE PEOPLE FOR ANNULLING THE

Verse 8. The word that came unto Jeremiah] Here the second discourse begins, which was delivered probably a short time, even a few days, after the former.

Zedekiah had made a covenant] We find no account elsewhere of this covenant: “Every man should let his man-servant and his maid-servant go free;” i.e., as we learn from Jeremiah 34:14, on the sabbatical year; for the seventh year was the year of release. See Deuteronomy 15:12.

Ver. 8. After that king Zedekiah had made a covenant with all the people—to proclaim liberty unto them. This being the sabbatical year, when they should give manumission to the Hebrew servants, whether they had served for debt or for trades, according to the law. Exodus 21:2. Here therefore was an overt fruit of repentance, and proof of reformation.

MANUMISSION OF THEIR SLAVES, 8-22.

8. Had made a covenant… to proclaim liberty — By the law, as given in Deuteronomy 15:12, and Exodus 21:2, Hebrews held as bond-servants were to be emancipated after being held in service for six years. It does not seem that this means the sabbatical year, but only after six years. Their great danger had, doubtless, quickened their consciences in this matter, and the proper observance of this law was one of the reforms which the king sought to institute. It is possible, too, that slaves were liberated without reference to the time of their servitude.

MANUMISSION OF THEIR SLAVES, 8-22.

8. Had made a covenant… to proclaim liberty — By the law, as given in Deuteronomy 15:12, and Exodus 21:2, Hebrews held as bond-servants were to be emancipated after being held in service for six years. It does not seem that this means the sabbatical year, but only after six years. Their great danger had, doubtless, quickened their consciences in this matter, and the proper observance of this law was one of the reforms which the king sought to institute. It is possible, too, that slaves were liberated without reference to the time of their servitude.

Verses 10, 11. Now when all the princes, &c., heard — This verse is better translated by Blaney and others thus, And all the princes hearkened, or, consented, and all the people who entered into covenant to let every one his bondman, and every one his bond-woman go free, and not to exact service of them any more, they hearkened, I say, and let them go. That is, they conformed to the obligations of the covenant, which they had entered into at the instigation of their prince. But afterward they turned, and brought them into subjection, &c. — Namely, upon the advance of the Egyptian army, which caused Nebuchadnezzar to raise the siege of Jerusalem. When they thought themselves safe from their enemies, as if they had also got out of God’s hand, they repented of their repentance, and returned to their old oppressions. Now this was not only a contempt of the divine law, as if it were of no force at all, but they might either keep it or break it as they thought fit; but it was a contempt of the covenant which they had, in a very solemn manner, (see verses 18-20,) 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 on by fallacious promises, which, when they had gained their point, they would think 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, nor 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.

MANUMISSION OF THEIR SLAVES, 8-22.

8. Had made a covenant… to proclaim liberty — By the law, as given in Deuteronomy 15:12, and Exodus 21:2, Hebrews held as bond-servants were to be emancipated after being held in service for six years. It does not seem that this means the sabbatical year, but only after six years. Their great danger had, doubtless, quickened their consciences in this matter, and the proper observance of this law was one of the reforms which the king sought to institute. It is possible, too, that slaves were liberated without reference to the time of their servitude.

Verse 11. But afterward they turned] They had agreed to manumit them at the end of the seventh year; but when the seventh year was ended, they recalled their engagement, and detained their servants. This, I believe, is what is here meant.

Verses 10, 11. Now when all the princes, &c., heard — This verse is better translated by Blaney and others thus, And all the princes hearkened, or, consented, and all the people who entered into covenant to let every one his bondman, and every one his bond-woman go free, and not to exact service of them any more, they hearkened, I say, and let them go. That is, they conformed to the obligations of the covenant, which they had entered into at the instigation of their prince. But afterward they turned, and brought them into subjection, &c. — Namely, upon the advance of the Egyptian army, which caused Nebuchadnezzar to raise the siege of Jerusalem. When they thought themselves safe from their enemies, as if they had also got out of God’s hand, they repented of their repentance, and returned to their old oppressions. Now this was not only a contempt of the divine law, as if it were of no force at all, but they might either keep it or break it as they thought fit; but it was a contempt of the covenant which they had, in a very solemn manner, (see verses 18-20,) 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 on by fallacious promises, which, when they had gained their point, they would think 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, nor 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.

11. But afterwards, etc. — This reformation in the presence of impending danger, was no more genuine than deathbed repentances frequently are. So soon as the danger seemed over-past the wrong was resumed. The idiom in this verse is mistaken in the Authorized Version. Instead of turned, and caused… to return, the true translation should be, they again caused them to return.

MANUMISSION OF THEIR SLAVES, 8-22.

8. Had made a covenant… to proclaim liberty — By the law, as given in Deuteronomy 15:12, and Exodus 21:2, Hebrews held as bond-servants were to be emancipated after being held in service for six years. It does not seem that this means the sabbatical year, but only after six years. Their great danger had, doubtless, quickened their consciences in this matter, and the proper observance of this law was one of the reforms which the king sought to institute. It is possible, too, that slaves were liberated without reference to the time of their servitude.

Verses 13, 14. I made a covenant with your fathers, saying, At the end of seven years — This is the literal translation of µynv [bv xqm; but the import of the phrase is, in the course of the seventh year; or, within the term of seven years, as Dr. Waterland renders it. “The seventh year was the year of release, (Deuteronomy 15:9,) consequently servants were to continue in service but six years, and at the beginning of the seventh were to be let go free; ibid, verse 12. And the words mean no more, as appears by a like form of speech, Deuteronomy 14:28, where it is said, At the end of three years thou shalt bring forth all the tithe of thy increase that year: which is to be explained by Jeremiah 26:12, where every third year is called the year of tithing. So Christ is said to rise again after three days, Mark 8:31, which is elsewhere explained by his rising the third day. But your fathers hearkened not unto me — Their worldly profit swaying more with them than God’s command. It appears from hence, that the law, requiring them to let their servants go free after six years’ service, had been violated by the Jews for ages before the captivity, as the law respecting the sabbatical year had also been. The consequence was, that the servants had, by long disuse, lost the benefit of the gracious provision which God, in his law, had made for them, for this trespass of them and their fathers God now justly delivered them into servitude to strangers.

13. Egypt… the house of bond-men — This law was more sacred because of their own history. The whole people had been slaves and had been set at liberty by God’s gracious interference; it would then be peculiarly wicked and ungrateful if they held their brethren in perpetual bondage.

Verses 13, 14. I made a covenant with your fathers, saying, At the end of seven years — This is the literal translation of µynv [bv xqm; but the import of the phrase is, in the course of the seventh year; or, within the term of seven years, as Dr. Waterland renders it. “The seventh year was the year of release, (Deuteronomy 15:9,) consequently servants were to continue in service but six years, and at the beginning of the seventh were to be let go free; ibid, verse 12. And the words mean no more, as appears by a like form of speech, Deuteronomy 14:28, where it is said, At the end of three years thou shalt bring forth all the tithe of thy increase that year: which is to be explained by Jeremiah 26:12, where every third year is called the year of tithing. So Christ is said to rise again after three days, Mark 8:31, which is elsewhere explained by his rising the third day. But your fathers hearkened not unto me — Their worldly profit swaying more with them than God’s command. It appears from hence, that the law, requiring them to let their servants go free after six years’ service, had been violated by the Jews for ages before the captivity, as the law respecting the sabbatical year had also been. The consequence was, that the servants had, by long disuse, lost the benefit of the gracious provision which God, in his law, had made for them, for this trespass of them and their fathers God now justly delivered them into servitude to strangers.

14. Seven years — At the close of six years the bondage of a Hebrew ceased. See Deuteronomy 15:12.

Verses 15-17. And ye were now turned — That is, reformed in this particular; and had done right in my sight — In proclaiming liberty to your servants. And ye had made a covenant before me — Had entered into solemn engagements in my presence and temple to that purpose. This was probably such a covenant as Josiah and all the people had made formerly, (2 Kings 23:2, 3,) whereby they obliged themselves to serve God, and obey his laws in general, and this concerning giving freedom to their servants in particular. But ye turned — Declined from these good beginnings; and polluted my name — That is, profaned it, in swearing, or solemnly promising in and by it, to do that which you have not done. Certainly, whoever uses the name of God, by way of sanction to his promises, that the greater confidence may be placed in them, and afterward does not perform them, profanes or pollutes the name of God. Therefore, behold I proclaim liberty for you to the sword, &c. — I now declare that I give free commission and liberty to my sore judgments, the sword, the famine, and the pestilence, to invade and destroy multitudes of you. See Jeremiah 32:24, 36. The expressions here used import, that these calamities come upon men by direction and commission from God, as the executioners of his justice. And to be removed into all the kingdoms of the earth — Those of you who escape destruction shall be dispersed through different nations, where you shall learn by experience how great are the hardships and miseries attendant on a state of servitude. See note on Jeremiah 24:9.

MANUMISSION OF THEIR SLAVES, 8-22.

8. Had made a covenant… to proclaim liberty — By the law, as given in Deuteronomy 15:12, and Exodus 21:2, Hebrews held as bond-servants were to be emancipated after being held in service for six years. It does not seem that this means the sabbatical year, but only after six years. Their great danger had, doubtless, quickened their consciences in this matter, and the proper observance of this law was one of the reforms which the king sought to institute. It is possible, too, that slaves were liberated without reference to the time of their servitude.

Verse 16. Ye—polluted my name] Had made the covenant in my name, calling me to witness it; now ye have dishonoured my name, by breaking that covenant, and acting contrary to my law.

Verses 15-17. And ye were now turned — That is, reformed in this particular; and had done right in my sight — In proclaiming liberty to your servants. And ye had made a covenant before me — Had entered into solemn engagements in my presence and temple to that purpose. This was probably such a covenant as Josiah and all the people had made formerly, (2 Kings 23:2, 3,) whereby they obliged themselves to serve God, and obey his laws in general, and this concerning giving freedom to their servants in particular. But ye turned — Declined from these good beginnings; and polluted my name — That is, profaned it, in swearing, or solemnly promising in and by it, to do that which you have not done. Certainly, whoever uses the name of God, by way of sanction to his promises, that the greater confidence may be placed in them, and afterward does not perform them, profanes or pollutes the name of God. Therefore, behold I proclaim liberty for you to the sword, &c. — I now declare that I give free commission and liberty to my sore judgments, the sword, the famine, and the pestilence, to invade and destroy multitudes of you. See Jeremiah 32:24, 36. The expressions here used import, that these calamities come upon men by direction and commission from God, as the executioners of his justice. And to be removed into all the kingdoms of the earth — Those of you who escape destruction shall be dispersed through different nations, where you shall learn by experience how great are the hardships and miseries attendant on a state of servitude. See note on Jeremiah 24:9.

Ver. 16. But ye turned and polluted my name. No sooner had the Chaldean army broken up to go and give battle to the Egyptians, than both the princes and the people caused their servants to return under some pleas of debt or otherwise. Therefore the name of God, used in all covenants, was polluted by breach of promise.

MANUMISSION OF THEIR SLAVES, 8-22.

8. Had made a covenant… to proclaim liberty — By the law, as given in Deuteronomy 15:12, and Exodus 21:2, Hebrews held as bond-servants were to be emancipated after being held in service for six years. It does not seem that this means the sabbatical year, but only after six years. Their great danger had, doubtless, quickened their consciences in this matter, and the proper observance of this law was one of the reforms which the king sought to institute. It is possible, too, that slaves were liberated without reference to the time of their servitude.

V. 17. Behold-You shall perish by the sword, famine and pestilence, and those of you who escape them, shall be slaves, in many nations.

Verse 17. I proclaim a liberty for you] Ye proclaimed liberty to your slaves, and afterward resumed your authority over them; and I had in consequence restrained the sword from cutting you off: but now I give liberty to the sword, to the pestilence, and to the famine, and to the captivity, to destroy and consume you, and enslave you: for ye shall be removed to all the kingdoms of the earth. The prophet loves to express the conformity between the crime and its punishment. You promised to give liberty to your enslaved brethren; I was pleased, and bound the sword in its sheath. You broke your promise, and brought them again into bondage; I gave liberty to the sword, pestilence, and famine, to destroy multitudes of you, and captivity to take the rest. Thus you are punished according to your crimes, and in the punishment you may see the crime. Sword, pestilence, and famine are frequently joined together, as being often the effects of each other. The sword or war produces famine; famine, the pestilence.

Verses 15-17. And ye were now turned — That is, reformed in this particular; and had done right in my sight — In proclaiming liberty to your servants. And ye had made a covenant before me — Had entered into solemn engagements in my presence and temple to that purpose. This was probably such a covenant as Josiah and all the people had made formerly, (2 Kings 23:2, 3,) whereby they obliged themselves to serve God, and obey his laws in general, and this concerning giving freedom to their servants in particular. But ye turned — Declined from these good beginnings; and polluted my name — That is, profaned it, in swearing, or solemnly promising in and by it, to do that which you have not done. Certainly, whoever uses the name of God, by way of sanction to his promises, that the greater confidence may be placed in them, and afterward does not perform them, profanes or pollutes the name of God. Therefore, behold I proclaim liberty for you to the sword, &c. — I now declare that I give free commission and liberty to my sore judgments, the sword, the famine, and the pestilence, to invade and destroy multitudes of you. See Jeremiah 32:24, 36. The expressions here used import, that these calamities come upon men by direction and commission from God, as the executioners of his justice. And to be removed into all the kingdoms of the earth — Those of you who escape destruction shall be dispersed through different nations, where you shall learn by experience how great are the hardships and miseries attendant on a state of servitude. See note on Jeremiah 24:9.

Ver. 17. Therefore—I will proclaim liberty for you. I will give spirit to the Chaldeans—I will whet their swords. I will send you famine, and commission the pestilence; and I will cause you to be removed as servants into all the kingdoms of the earth, or cause you to wander as vagabonds and beg your bread.

17. I proclaim a liberty for you — I will punish you according to your offence. I will set you free from my care and guidance — will manumit you from my safe and happy service — will substitute a liberty to calamity and death for a service of prosperity and life. Make you to be removed, etc. — Make you to be a dread unto. Others translate, make you an agitation. Keil, make you a tossing hither and thither. According to these last there is here predicted the condition of unrest in which the Jewish people have been.

V. 18. Cut the calf-It seems these Jews in their making of the solemn covenant with God about releasing their servants used this rite; they caused a calf, or heifer to be cut in pieces, and the parts to be laid in the temple, right over-against one another; then they recited this covenant, and passed between the parts of the heifer so cut; silently agreeing that God should cut them in pieces like that beast if they did not make their words good.

Verse 18. When they cut the calf in twain, and passed between the parts thereof] This was the ancient and most solemn way of making a covenant. 1. A calf as sacrifice was offered to God to secure his approbation and support. 2. The victim was then exactly divided from the nose to the rump; the spinal marrow being divided longitudinally, in the most careful manner, that the half of it might remain on each side. 3. These divided parts were laid opposite to each other, a passage being left between them. 4. The contracting parties entered this passage at each end, met in the middle, and there took the covenant oath; adjudging themselves to death should they break this covenant. 5. Then they both feasted on the victim. In reference to this last circumstance, God says he will give their bodies for meat to the fowls of heaven and to the beasts. This is a farther conformity between the crime and the punishment. See my notes on Genesis 15:9-17.

Verse 18. When they cut the calf in twain, and passed between the parts — In order to ratify the covenant, they killed a calf, or young bullock, which they cut in two, and placing the two parts at some distance from each other, they passed between them; signifying by this rite that they consented to be served in the like manner, in case they violated their part of the covenant. We learn from the Holy Scriptures, and from heathen authors, that the same or similar ceremonies were in use in making and ratifying covenants and treaties in ancient times. In this way Abraham’s covenant with God was confirmed, Genesis 15:10. And, according to Livy, lib. 1. cap. 24; and lib. 21. cap. 45, rites of a similar kind were in use among the old Romans; as we find from Homer they were also among the Greeks. Thus he tells us, when they had entered into a solemn agreement with the Trojans to put an end to the war, by the single combat of Paris and Menelaus, at the pouring out of their wine upon their sacrifice, they made the following imprecation upon those who should not observe their part of the treaty, Iliad, 3. l, 298.

Oppoteroi proteroi uper orkia phmhneian,

Wde sf’ egkefalov camadiv reoi, wv ode oinov.

“So may their blood who first the league confound.

Shed, like this wine, distain the thirsty ground.”

POPE.

Ver. 18. I will give the men that have transgressed my covenant—when they cut the calf in twain, &c. The sacrifice of Abraham is described in Genesis 15. The calf was divided in two; and in peace-offerings into smaller parts. This custom is more ancient than all records, and the practice was universal. When the Greeks made a truce with the Trojans, and agreed that Paris and Menelaus should decide the war by single combat, Homer describes the sacrifice, if we may follow the words of an old poet, thus— Almighty Jove, and all ye deathless powers,

Whoever first shall dare to break this treaty,

May their warm blood be poured upon the earth,

As is this wine.

Of the dividing of victims, we have a remarkable testimony in Livy, the best of Roman historians. When the Macedonian army, he says, returned from a campaign, they cut a dog transversely, and put the fore parts on one of the roads, and the hind parts on the other, between which the army had to march.—Without the shedding of blood there was no remission of sins.

18. Passed between the parts thereof — The construction of the latter part of this verse is difficult. The following are the two leading constructions proposed. I will make the men like the calf which they cut in two. (Keil.) The words of the covenant… even of the calf, etc. (Ewald, Smith, et.al.) In the former the men are identified with or likened to the calf; in the latter, the calf and the covenant are used as synonymes. The last gives the most satisfactory sense, but the Hebrew construction with difficulty admits of it. The contracting parties passed between the parts of the animal cut in two, implying an imprecation upon themselves, so to be cut in sunder should they fail to keep the covenant. In the New Testament “cut him asunder” (Matthew 24:51) may possibly retain a shadow of this meaning. We find God himself conforming to this usage in Genesis 15:9, etc.

Verses 19-22. The princes of Judah, &c., (see Jeremiah 29:2,) the eunuchs — The officers belonging to the court; the priests and all the people which passed between the parts of the calf — Assenting to the solemn and awful imprecation, Let us in like manner be cut in pieces if we do not perform what we now promise. I will even give them into the hand of their enemies, &c. — God does not here threaten all the Jews, but those only who had first made, and then broken, this solemn covenant, and thereby falsified their engagements, and dealt treacherously with him. The king and nobles, and great courtiers, as well as the people, he would give into the hand of their enemies, who sought, not their wealth only, or their service, but their lives: and who should obtain what they sought; and, not content therewith, should leave their dead bodies lying unburied upon the face of the earth, a loathsome spectacle to all mankind, and an easy prey to the fowls of the heaven and the beasts of the earth. Thus doth the Lord execute justice, without respect of persons, on all that do wickedly, and who will neither be won by his mercies, nor be brought to obey him by a dread of his wrath. Behold, I will command, and cause them to return to this city — Namely, the king of Babylon’s army, which had departed for a season, having gone to meet the army of the king of Egypt. I will put it into their hearts to return, saith the Lord, to the siege, and they shall leave it no more till they have taken the city, and burned it with fire, and made the whole country desolate. The motions of armies are under the government of Divine Providence, they are all at God’s command; when he bids them come they come, and they shall certainly effect what he hath determined to be done. When we come to chapter 39. we shall read of the fulfilment of this prophecy. Observe here, reader, 1st, As an humble confidence in God is a hopeful presage of approaching deliverance, so security in sin is a sad omen of approaching destruction. 2d, When judgments are removed from a people before they have done their work, and leave them unhumbled and unreformed, they do but retreat to come on again with so much the greater force; for when God judges he will overcome. 3d, It is just with God to disappoint those expectations of mercy which his providence had excited, 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 promised, God will repent of the good he had purposed. The froward are an abomination to the Lord. With the froward he will show himself froward.

Ver. 19. The princes of Judah, and the princes of Jerusalem—which passed between the parts of the calf, God gave into the hands of Nebuchadnezzar, who judged them in Riblah for a double rebellion, and ordered sixty six of them to be executed on the spot: Jeremiah 39:6. 52:9, 10.

MANUMISSION OF THEIR SLAVES, 8-22.

8. Had made a covenant… to proclaim liberty — By the law, as given in Deuteronomy 15:12, and Exodus 21:2, Hebrews held as bond-servants were to be emancipated after being held in service for six years. It does not seem that this means the sabbatical year, but only after six years. Their great danger had, doubtless, quickened their consciences in this matter, and the proper observance of this law was one of the reforms which the king sought to institute. It is possible, too, that slaves were liberated without reference to the time of their servitude.

Verses 19-22. The princes of Judah, &c., (see Jeremiah 29:2,) the eunuchs — The officers belonging to the court; the priests and all the people which passed between the parts of the calf — Assenting to the solemn and awful imprecation, Let us in like manner be cut in pieces if we do not perform what we now promise. I will even give them into the hand of their enemies, &c. — God does not here threaten all the Jews, but those only who had first made, and then broken, this solemn covenant, and thereby falsified their engagements, and dealt treacherously with him. The king and nobles, and great courtiers, as well as the people, he would give into the hand of their enemies, who sought, not their wealth only, or their service, but their lives: and who should obtain what they sought; and, not content therewith, should leave their dead bodies lying unburied upon the face of the earth, a loathsome spectacle to all mankind, and an easy prey to the fowls of the heaven and the beasts of the earth. Thus doth the Lord execute justice, without respect of persons, on all that do wickedly, and who will neither be won by his mercies, nor be brought to obey him by a dread of his wrath. Behold, I will command, and cause them to return to this city — Namely, the king of Babylon’s army, which had departed for a season, having gone to meet the army of the king of Egypt. I will put it into their hearts to return, saith the Lord, to the siege, and they shall leave it no more till they have taken the city, and burned it with fire, and made the whole country desolate. The motions of armies are under the government of Divine Providence, they are all at God’s command; when he bids them come they come, and they shall certainly effect what he hath determined to be done. When we come to chapter 39. we shall read of the fulfilment of this prophecy. Observe here, reader, 1st, As an humble confidence in God is a hopeful presage of approaching deliverance, so security in sin is a sad omen of approaching destruction. 2d, When judgments are removed from a people before they have done their work, and leave them unhumbled and unreformed, they do but retreat to come on again with so much the greater force; for when God judges he will overcome. 3d, It is just with God to disappoint those expectations of mercy which his providence had excited, 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 promised, God will repent of the good he had purposed. The froward are an abomination to the Lord. With the froward he will show himself froward.

MANUMISSION OF THEIR SLAVES, 8-22.

8. Had made a covenant… to proclaim liberty — By the law, as given in Deuteronomy 15:12, and Exodus 21:2, Hebrews held as bond-servants were to be emancipated after being held in service for six years. It does not seem that this means the sabbatical year, but only after six years. Their great danger had, doubtless, quickened their consciences in this matter, and the proper observance of this law was one of the reforms which the king sought to institute. It is possible, too, that slaves were liberated without reference to the time of their servitude.

Verse 21. The king of Babylon’s army, which are gone up from you.] Nebuchadnezzar, hearing that there was an Egyptian army coming to the relief of Jerusalem, raised the siege, went out, and met and defeated the Egyptians. It was in the interim this prophecy was delivered.

Verses 19-22. The princes of Judah, &c., (see Jeremiah 29:2,) the eunuchs — The officers belonging to the court; the priests and all the people which passed between the parts of the calf — Assenting to the solemn and awful imprecation, Let us in like manner be cut in pieces if we do not perform what we now promise. I will even give them into the hand of their enemies, &c. — God does not here threaten all the Jews, but those only who had first made, and then broken, this solemn covenant, and thereby falsified their engagements, and dealt treacherously with him. The king and nobles, and great courtiers, as well as the people, he would give into the hand of their enemies, who sought, not their wealth only, or their service, but their lives: and who should obtain what they sought; and, not content therewith, should leave their dead bodies lying unburied upon the face of the earth, a loathsome spectacle to all mankind, and an easy prey to the fowls of the heaven and the beasts of the earth. Thus doth the Lord execute justice, without respect of persons, on all that do wickedly, and who will neither be won by his mercies, nor be brought to obey him by a dread of his wrath. Behold, I will command, and cause them to return to this city — Namely, the king of Babylon’s army, which had departed for a season, having gone to meet the army of the king of Egypt. I will put it into their hearts to return, saith the Lord, to the siege, and they shall leave it no more till they have taken the city, and burned it with fire, and made the whole country desolate. The motions of armies are under the government of Divine Providence, they are all at God’s command; when he bids them come they come, and they shall certainly effect what he hath determined to be done. When we come to chapter 39. we shall read of the fulfilment of this prophecy. Observe here, reader, 1st, As an humble confidence in God is a hopeful presage of approaching deliverance, so security in sin is a sad omen of approaching destruction. 2d, When judgments are removed from a people before they have done their work, and leave them unhumbled and unreformed, they do but retreat to come on again with so much the greater force; for when God judges he will overcome. 3d, It is just with God to disappoint those expectations of mercy which his providence had excited, 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 promised, God will repent of the good he had purposed. The froward are an abomination to the Lord. With the froward he will show himself froward.

MANUMISSION OF THEIR SLAVES, 8-22.

8. Had made a covenant… to proclaim liberty — By the law, as given in Deuteronomy 15:12, and Exodus 21:2, Hebrews held as bond-servants were to be emancipated after being held in service for six years. It does not seem that this means the sabbatical year, but only after six years. Their great danger had, doubtless, quickened their consciences in this matter, and the proper observance of this law was one of the reforms which the king sought to institute. It is possible, too, that slaves were liberated without reference to the time of their servitude.

V. 22. Behold-I will put into their hearts to return.

Verse 22. I will—cause them to return] They did return; re-invested the city; and, after an obstinate defence, took it, plundered it, and burned it to the ground, taking Zedekiah and his princes captive.

JEREMIAH

Verses 19-22. The princes of Judah, &c., (see Jeremiah 29:2,) the eunuchs — The officers belonging to the court; the priests and all the people which passed between the parts of the calf — Assenting to the solemn and awful imprecation, Let us in like manner be cut in pieces if we do not perform what we now promise. I will even give them into the hand of their enemies, &c. — God does not here threaten all the Jews, but those only who had first made, and then broken, this solemn covenant, and thereby falsified their engagements, and dealt treacherously with him. The king and nobles, and great courtiers, as well as the people, he would give into the hand of their enemies, who sought, not their wealth only, or their service, but their lives: and who should obtain what they sought; and, not content therewith, should leave their dead bodies lying unburied upon the face of the earth, a loathsome spectacle to all mankind, and an easy prey to the fowls of the heaven and the beasts of the earth. Thus doth the Lord execute justice, without respect of persons, on all that do wickedly, and who will neither be won by his mercies, nor be brought to obey him by a dread of his wrath. Behold, I will command, and cause them to return to this city — Namely, the king of Babylon’s army, which had departed for a season, having gone to meet the army of the king of Egypt. I will put it into their hearts to return, saith the Lord, to the siege, and they shall leave it no more till they have taken the city, and burned it with fire, and made the whole country desolate. The motions of armies are under the government of Divine Providence, they are all at God’s command; when he bids them come they come, and they shall certainly effect what he hath determined to be done. When we come to chapter 39. we shall read of the fulfilment of this prophecy. Observe here, reader, 1st, As an humble confidence in God is a hopeful presage of approaching deliverance, so security in sin is a sad omen of approaching destruction. 2d, When judgments are removed from a people before they have done their work, and leave them unhumbled and unreformed, they do but retreat to come on again with so much the greater force; for when God judges he will overcome. 3d, It is just with God to disappoint those expectations of mercy which his providence had excited, 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 promised, God will repent of the good he had purposed. The froward are an abomination to the Lord. With the froward he will show himself froward.

MANUMISSION OF THEIR SLAVES, 8-22.

8. Had made a covenant… to proclaim liberty — By the law, as given in Deuteronomy 15:12, and Exodus 21:2, Hebrews held as bond-servants were to be emancipated after being held in service for six years. It does not seem that this means the sabbatical year, but only after six years. Their great danger had, doubtless, quickened their consciences in this matter, and the proper observance of this law was one of the reforms which the king sought to institute. It is possible, too, that slaves were liberated without reference to the time of their servitude.