เยเรมีย์ 34:14 วิจารณ์

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.

At the end of seven years,.... Not when seven years were elapsed and fully completed; but within the compass of seven years, or as soon as the seventh year was began; for this term of seven years is the term of the seventh year coming in, and not going out, as appears from the law itself, Exo 21:9; and from an after clause in this verse, "when he hath served thee six years"; at the end of which, and the beginning of the seventh: and so Maimonides (m) interprets this law, "he whom the sanhedrim sold served six years from the day of his sale, and at the beginning of the seventh year he was free:'' though the Vulgate Latin version very wrongly renders it, "when seven years are completed"; which version Sanctius takes a good deal of pains to reconcile to the original law. A Hebrew might sell himself for more years than six; he might sell himself for ten or twelve, as the above Jewish writer says, and nothing could release him but the year of jubilee; and that would do it, if he had served but one year (n); let ye go every man his brother, an Hebrew, which hath been sold unto thee; or, "hath sold himself unto thee" (o); to be a servant; for money was not given with apprentices to their masters, as is usual with us; but masters gave money for their servants, and bought them either of themselves, or of the magistrates; hence it is said, "if thou buy an Hebrew servant", &c. Exo 21:2. A Hebrew servant was sold either against his will, or with it; if a man committed a theft, and he had not wherewith to make restoration, the sanhedrim or magistrates said him: if he was exceeding poor, the law gave him liberty to sell himself; but he might not sell himself as long as he had anything left, even a covering; and after that was gone, he might sell himself; and he was bought with silver or the value of silver or by contract or bond (p); and when he hath served thee six years, thou shall let him go free from thee; or "from with thee" (q); from being with thee, from being in thy house, as well as from being in thy service; he was to be dismissed, so as to go where he pleased, and work for himself, or another, as he thought fit; but your fathers hearkened not unto me, neither inclined their ear; to obey the laws of God, and particularly this concerning servants. This is not to be understood of the fathers with whom the covenant was first made, and to whom this law was first given; but their posterity in later times, who yet lived long before the present generation, and so might with great propriety be called their fathers; and by which it appears that this law had been long neglected. (m) Hilchot Abadim, c. 2. sect. 2. (n) Ibid. (o) "se ventdiderit tibi", Junius & Tremellius, Piscator. (p) Hilchot Abadim, c. 1. sect. 1, 2. & c. 2. sect. 1. (q) "acuta te", Schmidt.

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.

At the end of seven years--that is, not on the eighth year, but within the limit of the seventh year, not later than the end of the seventh year (Exo 21:2; Exo 23:10; Deu 15:12). So "at the end of three years" (Deu 14:28; Kg2 18:10), and "after three days, I will rise again" (Mat 27:63), that is, on the third day (compare Mat 27:64).