Jeremiah 34

denote the two kingdoms of Israel and Judah. (See ver. 26. and compare Ezek. xxxvii. 16, &c.) The word family is equivalent to kingdom: (seethe note upon i.15.) so it is used, Micah ii. 3.] The king of Babylon and his army threatening to besiege Jerusalem (which gave occasion to the prophecy related at the beginning of the chapter); the Jews, being terrified under these apprehensions, entered into a solemn covenant of serving God, and obeying his laws: particularly that which enjoined them to let their servants go free after six years’ service, (Exod. xxi. 2. Deut. xv.12.) But the king of Egypt coming with an army to the relief of Zedekiah, and thereupon Nebuchadnezzar raising the siege of Jerusalem to march against him: (see ver. 21. and xxxvii. 5.) their present fears being over, the people repented of their reformation, and made their servants, whom they had set at liberty, return into bondage again, contrary to the law of God, and the covenant they themselves had lately agreed to. For which inhuman and unjust act, Jeremiah proclaims liberty to the swerd, the famine, and the pestilence, to execute God’s vengeance upon them. [chap. xxxy. whole seventy years’ captivity as a punishment of this neglect, it will prove that the observation of those sabbatical years had been disused for four hundred and ninety years before. Wherefore*, after the return from captivity, this was one branch of God’s law, which Ezra and Nehcmiah engaged the people to observe by a solemn vow and covenant, (Nchcm. x. 31.)

Jeremiah 34:1

rr HEN Nebuchadnezzar — and all his army, and all the kingdoms of his dominions.,. Sc.e i. 15. Fought against Jerusalem.] The siege was begun in the ninth year of Zedekiah, and the tenth month, and tenth day of the month, which answers to the latter end of our December. (See Hi. 4.) A learned friend supposes, that what is here recorded, did not happen till some time after the siege was begun, and concludes from xxviii. 1. and the seventeenth verse of this chapter, that the sabbatical year was coincident with the last year of the siege, which w^s the eleventh year of Zedekiah. (See the notes upon those two places.) * And against all the cities thereof,] Sec ver.*7. The lesser cities of Judca, which were subject to Jerusalem as their metropolis, called elsewhere the daughters of Judah, by way of distinction from the mother-city. (Compare xlix. 2. Ii. 43.)'

Jeremiah 34:2

Behold, I will give this city into the hand of the king of Babylon — and thou shall not escape his hand, &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.’ (Sec xxxii.

Jeremiah 34:5

But thou shalt die in peace. By a natural death. And ivith the burnings 6f thy fathers, the former kings — so shall they burn odours for thee.] It was customary among the Jews, at the funeral of their kings, especially of those whose memory they honoured, to prepare a bed of spices, as it is called, 2 Chron. xvi. 14. which they made a perfume of by burning them, and therein to deposit the body of the deceased prince. (Compare the forementioned place* with 2 Chron. xxi. 19.). * And they will lament over thee, saying, Ah lord!] In these and the foregoingwords, God promises Zedekiah an honourable interment, and suitable to his quality: a favour he did not vouchsafe to’Jehoiakim. (See xxii. 18.) v

Jeremiah 34:7

When the king of Babylon fought against Lachish, and against Azekah. Compare 2 Kings xviii. 13. xix. 8. Those two cities were not far from Jerusalem, and had been fortified by Rehoboam for the defence of his kingdom. (See 1 Chron. xi. 9.)

Jeremiah 34:8

After that Zedekiah had made a covenant with all the people which were at Jerusalem. See the Argument of the chapter. Archbishop Usher supposes, that this covenant was entered into at the beginning of the year, which he computes to be a sabbatical year, upon the first news of the king of Babylon’s intended invasion: whereas the Chaldean army did not actually besiege Jerusalem, till the latter end of the year, as hath been observed upon ver. 1. (See Annales V. T. ad A. M. 3414.) To proclaim liberty unto them.] That they should grant liberty to all their servants, who had served them six years. The seventh is called the year of release, Deut. xv. 9. the same was also the sabbatical year, Lev. xxv. 4. This week or circle of years the Jews call shemittah, and seven times seven years, i. e. forty-nine years, make the jubilee, when a general liberty was proclaimed throughout the land. (Lev. xxv. 8. 10.)

Jeremiah 34:9

Tlidt every man should let his man-servant— go free. See ver. 14.

Jeremiah 34:10

Now, when all the princes — heard, &c. The verse may be thus translated, And all the princes— consented that every one shoidd let his man-servant — go free: they consented, I say, and let them go. Concerning the princes, sec the notes on xxvi.10. xxxvi. 12. xxxviii. 4.

Jeremiah 34:11

Bid afterward they turned — and brought them into subjection for servants, and for handmaids. Upon the king of Egypt’s advancing with an army, and raising the siege of Jerusalem^ (See ver. 21. and xxxvii. 5.)

Jeremiah 34:14

At the end of every seven years. The seventh year was the year of release, (Deut. xv. 9.) consequently servants were to continue in service but six years, and at the beginning of the seventh were to be let go free. (See ibid. ver. 32.) For this reason some critics render the phrase here, Within the term of seven years. And the words mean no more, as appears by a like form of speech, Deut. xiv. 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 what is said, xxvi. 12. where every third year is called the year of tithing. So Christ is said to rise again after three days, Mark viii. 31. which is elsewhere explained by his rising the third day. But your fathers hearkened not unto me.] It appears from hence, and other passages of Scripture, that the sabbatical years were wholly neglected for several ages before the captivity. The author of the second book of Chronicles assigns this reason of the captivity, That the land might enjoy her sabbaths, (xxxvi. 21.) i. e. those years of rest of which it had been wrongfully deprived, by the neglect of the law of God in this particular. And if we reckon the

Jeremiah 34:15

And ye had made a covenant with me in the house that is called by my name. This was probahly such a covenant, as Josiah and all the peoplo had made formerly: (sco 2 Kings xxiii. 2, 3.) whereby they obliged themselves to serve God, and obey his laws in general, and this concerning givingfrcedom to their servants in particular. Vcr. 17. Ye have not hearkened to me, in proclaiming liberty, &c] Though you made proclamation of such a liberty, yet you have not performed it. Behold, I proclaim a liberty to you for the sword, &c] I will now make public proclamation, or declare that I give free commission and liberty for the sword, the famine, and the pestilence, to invade and make havoc among you. (Sec xxxii. 24. 2G.) These judgments shall lay the land desolate, whereby it shall enjoy its sabbaths, which you would not suffer it to do,* as long as you dwelt upon it. (See Lev. xxvi. 34, 35.) The expressions here used do farther import, that these calamities come upon men, by direction and commission from God, as the executioners of his justice. (Compare Ezek. xiv. 17.) And I will make you to be removed into all the kingdoms of the earth.’] See xxiv. 9.

Jeremiah 34:18

When they cut the calf in twain, and passed between the parts thereof. Implying, by that ceremony, that they wished themselves might be cut in sunder, in like manner, if they broke their solemn vow and promise. The same rite was used in ancieut times, as appears from Gen. xv. 10. and conveyed down to after-ages, as may be seen in those forms recorded by Livy:. " Tu Jupiter populum Rom. sic ferito, ut egohunc agnum," lib. i. cap. 24. and lib. xxi. cap. 45. " Si fallcret, Jovcm ceetcrosque preeatus Deos, ita se mactarent, quemadmodum ipse agnum mactasset." So the Greeks in Homer, when they had entered into a solemn league or agreement with the Trojans, to put an end to the war, by the single combat of Paris and Menelaus, at the pouring out the wine upon their sacrifice, make the like imprecation upon those who did not observe their part of the treaty, in that remarkable passage, Iliad, r\ ver. 298. Zeu KuStort, fiiytoTE, teat aSavaroi Seoi SXkoi, OinTOTtgot irpSrEpoi virlp optcta irt) fiyvEtav, T £tSl oft lyictyaXog \apaBtg pioi, wg oSt olvog. The sense of which a late English translation thus expresses, Almighty Jove, and all ye other powers, Whoever first shall dare to break this treaty, May their warm, blood be poured upon the earth, As is this wine.

Jeremiah 34:19

, The princes of Judaji, an&the princes of Jerusalem. See xxix. 2. Tlte eunuchs.] The officers belonging to the court. (Scq xxix. 2. xxxviii.7; 2 Kings xxiv. 12.)

Jeremiah 34:22

Behold, I will command — and cause tlum to return to this city. See tho notes on xxxvii. 5. 8.

If I have not appointed the ordinances of heaven and earth, &c. i.e. The vicissitude of day and night, and of summer and winter, upon which the seasons of the year, and fruitfulness of the earth, depend. (See xxxi. 36.)

For I will cause their captivity to return, &c. See xxxii.44.