Jeremiah 34:9 Komentář

In this chapter we have two messages which God sent by Jeremiah. I. One to foretel the fate of Zedekiah king of Judah, that he should fall into the hands of the king of Babylon, that he should live a captive, but should at last die in peace in his captivity (Jer 34:1-7). II. Another to read the doom both of prince and people for their treacherous dealings with God, in bringing back into bondage their servants whom they had released according to the law, and so playing fast and loose with God. They had walked at all adventures with God (Jer 34:8-11), and therefore God would walk at all adventures with them, in bringing the Chaldean army upon them again when they began to hope that they had got clear of them (Jer 34:12-22).

INTRODUCTION TO JEREMIAH 34 In this chapter is a prophecy of the taking and burning of Jerusalem; of the captivity of Zedekiah king of Judah; and of the destruction of the whole land, because of their breach of covenant to let servants go free. The time of this prophecy is observed, Jer 34:1; the taking and burning of the city, Jer 34:2; the carrying captive the king, who yet should not die a violent death, but in peace, and should have an honourable funeral, Jer 34:3; the covenant the king, princes, and people entered into, to let their servants go free, according to the law of God, which was at first observed, and afterwards retracted, Jer 34:8; which conduct is taken notice of and resented, Jer 34:13; and they are threatened with the sore judgments of God, sword, famine, pestilence, and captivity, the king, princes, priests, and people; and with the destruction, not on of Jerusalem, but of the rest of the cities of Judah, Jer 34:17.

That every man should let his manservant, and every man his maidservant, being an Hebrew, or an Hebrewess, go free,.... This is the proclamation that was agreed to be made, that every manservant and maidservant, that serve six years an apprenticeship, should be freed from their servitude, according to the law in Exo 21:1; a law founded upon justice and equity, mercy and compassion; done for the honour of the Jewish nation, that they might be a free people, and in commemoration of their deliverance from their servitude in Egypt. This law, as it seems, had been long neglected, and servants had been retained in bondage beyond their due time, through the oppression and covetousness of their masters, and the neglect of the civil magistrates; who should have took care that such a law was put in execution, and that servants were not oppressed. Some have thought that it was at the beginning of the sabbatical year that this proclamation was made, when, according to the law, there should be a release of servants, Deu 15:1; but that was not a release of servants, but of debts; for if a servant had not served out his time, the sabbatical year, or year of release, did not discharge him; though the year of jubilee did, according to Maimonides (l), who says, "if the year of release happens in any of the six years, he (the servant) serves in it; but if the year of jubilee happens within the time, even though he has been sold but one year before it, he is free;'' that none should serve himself of them, to wit, of a Jew his brother; or cause them to serve him, oblige them against their will to continue in his service; or by any means avail himself of them, and receive to himself any profit or advantage by their service, they being Jews and brethren; which seems to be added, both as the reason of the law, because they were brethren of the same nation and religion with them, and to distinguish them from other servants, who notwithstanding this law might be retained as such. (l) Hilchot Abadim, c. 2. sect. 2.

CAPTIVITY OF ZEDEKIAH AND THE PEOPLE FORETOLD FOR THEIR DISOBEDIENCE AND PERFIDY. (Jer. 34:1-22) Jerusalem and . . . all the cities thereof--(see on Jer 19:15). It was amazing blindness in the king, that, in such a desperate position, he should reject admonition.

none . . . serve himself of a Jew-- (Lev 25:39-46).