Jeremiah 34:6

King Rehoboam transformed Lachish and Azekah into forts (2 Chronicles 11:5–10). These towns, on low hills southwest of Jerusalem, protected important roads from the coastal highway into Judah's heartland. Archaeologists found military messages on pottery pieces in Lachish's gateway. These messages reported the Babylonians' advance toward the town.

The Lord encouraged Zedekiah, even though he was a weak and timid leader. The message includes both judgment and a promise.

the burnings of thy fathers--Thy funeral shall be honored with the same burning of aromatic spices as there was at the funerals of thy fathers (Ch2 16:14; Ch2 21:19). The honors here mentioned were denied to Jehoiakim (Jer 22:18).

Ah, lord!--The Hebrews in their chronology (Sederolam) mention the wailing used over him, "Alas! King Zedekiah is dead, drinking the dregs (that is, paying the penalty for the sins) of former ages."

This prophecy concerning Zedekiah was delivered to Jeremiah, and by him to the parties concerned, before he was shut up in the prison, for we find this prediction here made the ground of his commitment, as appears by the recital of some passages out of it, Jer 32:4. Observe,
I. The time when this message was sent to Zedekiah; it was when the king of Babylon, with all his forces, some out of all the kingdoms of the earth that were within his jurisdiction, fought against Jerusalem and the cities thereof (Jer 34:1), designing to destroy them, having often plundered them. The cities that now remained, and yet held out, are named (Jer 34:7), Lachish and Azekah. This intimates that things were now brought to the last extremity, and yet Zedekiah obstinately stood it out, his heart being hardened to his destruction.
II. The message itself that was sent to him. 1. Here is a threatening of wrath. He is told that again which he had been often told before, that the city shall be taken by the Chaldeans and burnt with fire (Jer 34:2), that he shall himself fall into the enemy's hands, shall be made a prisoner, shall be brought before that furious prince Nebuchadnezzar, and be carried away captive into Babylon (Jer 34:3); yet Ezekiel prophesied that he should not see Babylon; nor did he, for his eyes were put out, Eze 12:13. This Zedekiah brought upon himself from God by his other sins and from Nebuchadnezzar by breaking his faith with him. 2. Here is a mixture of mercy. He shall die a captive, but he shall not die by the sword he shall die a natural death (Jer 34:4); he shall end his days with some comfort, shall die in peace, Jer 34:5. He never had been one of the worst of the kings, but we are willing to hope that what evil he had done in the sight of the Lord he repented of in his captivity, as Manasseh had done, and it was forgiven to him; and, God being reconciled to him, he might truly be said to die in peace, Note, A man may die in a prison and yet die in peace. Nay, he shall end his days with some reputation, more than one would expect, all things considered. He shall be buried with the burnings of his fathers, that is, with the respect usually shown to their kings, especially those that had done good in Israel. It seems, in his captivity he had conducted himself so well towards his own people that they were willing to do him this honour, and towards Nebuchadnezzar that he suffered it to be done. If Zedekiah had continued in his prosperity, perhaps he would have grown worse and would have departed at last without being desired; but his afflictions wrought such a change in him that his death was looked upon as a great loss. It is better to live and die penitent in a prison than to live and die impenitent in a palace. They will lament thee, saying, Ah lord! an honour which his brother Jehoiakim had not, Jer 22:18. The Jews say that they lamented thus over him, Alas! Zedekiah is dead, who drank the dregs of all the ages that went before him, that is, who suffered for the sins of his ancestors, the measure of iniquity being filled up in his days. They shall thus lament him, saith the Lord, for I have pronounced the word; and what God hath spoken shall without fail be made good.
III. Jeremiah's faithfulness in delivering this message. Though he knew it would be ungrateful to the king, and might prove, as indeed it did, dangerous to himself (for he was imprisoned for it), yet he spoke all these words to Zedekiah, Jer 34:6. It is a mercy to great men to have those about them that will deal faithfully with them, and tell them the evil consequences of their evil courses, that they may reform and live.

Jeremiah 34:6-7

6. Then Jeremiah the Prophet spake all these words unto Zedekiah king of Judah in Jerusalem,

6. Et loquutus est Jeremias Propheta ad Zedechiam, regem Jehudah, omnes sermones istos in Jerusalem.

7. When the king of Babylon's army fought against Jerusalem, and against all the cities of Judah that were left, against Lachish, and against Azekah: for these defenced cities remained of the cities of Judah.

7. Et exercitus regis Babylonii pugnabant (hoc est, oppugnabant) Jerusalem et onmes urbes Jehudah quae residuae erant, nempe Lachis et Azekah, quoniam ipsae restabant in urbibus Jehudah urbes munitionis (id est, minutiae)

Here Jeremiah only relates that he had delivered the message committed to him; and here is seen the Prophet's magnanimity, for as it appeared yesterday, he was an unwelcome messenger; and though there was danger, yet Jeremiah performed his office, for he knew that God would not suffer the king to do anything to him unless it were for some benefit. There is then no doubt but that he deposited his life in God's hand, and offered himself, as it were, a sacrifice, when he dared openly to threaten the king, which could not have been done without offending him; and

"the wrath of a king," as Solomon says, "is the messenger of death." (Proverbs 16:14)

Here, then, the firmness of the Prophet is deserving of praise; for he dreaded no danger when he saw that necessity was laid on him by God.

He again repeats that Jerusalem was then surrounded by the army of the king of Babylon, as well as the other cities of Judah, which he names, even Lachish and Azekah. He seems, therefore, indirectly to reprove the arrogance of Zedekiah, for he still retained his high spirits, when yet he was reduced to such straits. All the cities of Judah, -- how many were they? Two, says the Prophet. This, then, was no unsuitable way of indirectly exposing to ridicule the vain confidence of the king, who still thought that he could overcome the enemy, though he was master only of three cities, that is, Jerusalem, Lachish, and Azekah. But the Prophet gives a reason why these cities did not immediately fall into the hands of the king of Babylon, because they were fortified. It hence follows, that the other cities were taken without trouble, or that they surrendered of their own accord. Zedekiah the king was then deprived of his power, and yet he had not relinquished the ferocity of his mind, nor was he terrified by the threatenings of the Prophet; and this was a proof of extreme madness. For he hence appears that he was alienated in mind; for. the dreadful hand of God was put forth against him, and yet he rushed headlong to his own ruin as a wild beast destitute of reason. Let us proceed, --

Then Jeremiah the prophet spake all these words,.... The threatening, as well as the consolatory ones; he kept back no part of the message he was sent with, but faithfully delivered the whole:

unto Zedekiah king of Judah in Jerusalem; though he knew it would displease him, and bring himself into trouble, as it did; for upon this he was put into prison.

The message to Zedekiah is regarded by Hitzig, Ewald, Graf, Ngelsbach, etc. as a supplement to Jer 32:1., and as giving, in its complete form, the prophecy to which Jer 32:3. was referred, as the reason of the confinement of Jeremiah in the court of the prison. Certainly it is so far true that Jeremiah, in Jer 34:2-5, expresses himself more fully regarding the fate of King Zedekiah at the fall of Jerusalem into the hands of the Chaldeans than in Jer 32:3-5; Jer 21:3., and Jer 37:17; but we are not warranted in drawing the inference that this message forms a historical appendix or supplement to Jer 32:3., and was the occasion or reason of Jeremiah's imprisonment. See, on the contrary, the remarks on Jer 32:3. It is not given here as an appendix to explain the reason of the prophet's imprisonment, but as a prophecy from which we may see how King Zedekiah was forewarned, from the very beginning of the siege, of what its issue would be, that he might frame his conduct accordingly. Nor does it belong to the period when Nebuchadnezzar, after beating off the Egyptians who had come to the relief of the beleaguered city, had returned to the siege of Jerusalem, but to the earliest period of the siege, when Zedekiah might still cherish the hope of defeating and driving off the Chaldeans through the help of the Egyptians. - According to Jer 34:1, the word of the Lord came to Jeremiah when "Nebuchadnezzar and," i.e., with, "all his host, and all the kingdoms of the land of the dominion of his hand, and all the nations, were fighting against Jerusalem and all her towns." The words are multiplied to represent the strength of the Chaldean army, so as to deepen the impression of overpowering might, against which resistance is vain. The army consists of men drawn from all the kingdoms of the territory he rules, and of all nations. ארץ ממשׁלת means the same as ארץ ממשׁלתּו, Jer 51:28, the territory over which his dominion, which includes many kingdoms, extends. The lxx have omitted "all the nations" as superfluous. See a like conglomeration of words in a similar description, Eze 26:7. "All her towns" are the towns of Judah which belong to Jerusalem; see Jer 19:15. According to Jer 34:7, the strong towns not yet taken are meant, especially those strongly fortified, Lachish and Azekah in the plain (Jos 15:39, Jos 15:35), the former of which is shown still under the name Um Lakhis, while the latter is to be sought for in the vicinity of Socho; see on Jos 10:3, Jos 10:10, and Ch2 11:9. - Jeremiah is to say to the king:
Jer 34:2-7
"Thus saith Jahveh: Behold, I will deliver this city into the hand of the king of Babylon, that he may burn it with fire. Jer 34:3. And thou shalt not escape from his hand, but shalt certainly be seized and delivered into his hand; and thine eyes shall see the eyes of the king of Babylon, and his mouth shall speak with thy mouth, and thou shalt go to Babylon. Jer 34:4. But hear the word of Jahveh, O Zedekiah, king of Judah. Thus saith Jahveh concerning thee: Thou shalt not die by the sword. Jer 34:5. In peace shalt thou die; and as with the burnings of thy fathers, the former kings who were before thee, so shall they make a burning for thee, and they shall wail for thee, [crying,] 'Alas, lord!' for I have spoken the word, saith Jahveh. - On Jer 34:2, Jer 34:3, cf. Jer 32:3-5. "But hear," Jer 34:4, introduces an exception to what has been said before; but the meaning of Jer 34:4, Jer 34:5 is disputed. They are usually understood in this say: Zedekiah shall be carried into exile to Babylon, but shall not be killed with the sword, or executed, but shall die a peaceful death, and be buried with royal honours. But C. B. Michaelis, Venema, Hitzig, and Graf take the words as an exception that will occur, should Zedekiah follow the advice given him to deliver himself up to the king of Babylon, instead of continuing the struggle. Then what is denounced in Jer 34:3 will not happen; Zedekiah shall not be carried away to Babylon, but shall die as king in Jerusalem. This view rests on the hypothesis that the divine message has for its object to induce the king to submit and give up himself (cf. Jer 38:17.). But this supposition has no foundation; and what must be inserted, as the condition laid before Zedekiah, "if thou dost willingly submit to the king of Babylon," is quite arbitrary, and incompatible with the spirit of the word, "But hear the word of Jahveh," for in this case Jer 34:4 at least would require to run, "Obey the word of Jahveh" (שׁמע בּדבר ), as Jer 38:20. To take the words שׁמע דברin the sense, "Give ear to the word, obey the word of Jahveh," is not merely inadmissible grammatically, but also against the context; for the word of Jahveh which Zedekiah is to hear, gives no directions as to how he is to act, but is simply an intimation as to what the end of his life shall be: to change or avert this does not stand in his power, so that we cannot here think of obedience or disobedience. The message in Jer 34:4, Jer 34:5 states more in detail what that was which lay before Zedekiah: he shall fall into the hands of the king of Babylon, be carried into exile in Babylon, yet shall not die a violent death through the sword, but die peacefully, and be buried with honour - not, like Jehoiakim, fall in battle, and be left unmourned and unburied (Jer 22:18.). This intimation accords with the notices given elsewhere as to the end of Zedekiah (Jer 32:5; Jer 39:5-7). Although Zedekiah died a prisoner in Babylon (Jer 52:11), yet his imprisonment would not necessarily be an obstacle in the way of an honourable burial after the fashion of his fathers. When Jehoiachin, after an imprisonment of thirty-seven years, was raised again to royal honours, then also might there be accorded not merely a tolerably comfortable imprisonment to Zedekiah himself, but to the Jews also, at his death, the permission to bury their king according to their national custom. Nor is anything to be found elsewhere contrary to this view of the words. The supposition that Zedekiah caused the prophet to be imprisoned on account of this message to him, which Ngelsbach has laboured hard to reconcile with the common acceptation of the passage, is wholly devoid of foundation in fact, and does not suit the time into which this message falls; for Jeremiah was not imprisoned till after the time when the Chaldeans were obliged for a season to raise the siege, on the approach of the Egyptians, and that, too, not at the command of the king, but by the watchman at the gate, on pretence that he was a deserter. "Thou shalt die in peace," in contrast with "thou shalt die by the sword," marks a peaceful death on a bed of sickness in contrast with execution, but not (what Graf introduces into the words) in addition, his being deposited in the sepulchre of his fathers. "With the burnings of thy fathers," etc., is to be understood, according to Ch2 16:14; Ch2 21:19, of the burning of aromatic spices in honour of the dead; for the burning of corpses was not customary among the Hebrews: see on Ch2 16:14. On "alas, lord!" see Jer 22:18. This promise is strengthened by the addition, "for I have spoken the word," where the emphasis lies on the אני: I the Lord have spoken the word, which therefore shall certainly be fulfilled. - In Jer 34:6, Jer 34:7 it is further remarked in conclusion, that Jeremiah addressed these words to the king during the siege of Jerusalem, when all the cities of Judah except Lachish and Azekah were already in the power of the Chaldeans. ערי is not in apposition to ערי יהוּדה, but belongs to נשׁארוּ: "they were left among the towns of Judah as strong cities;" i.e., of the strong cities of Judah, they alone had not yet been conquered.