Jeremiah 34:9

Zedekiah told the people to free their slaves. He wanted to gain favor with God by following the covenant rules about Hebrew slave ownership (Exodus 21:2–4). These rules had been ignored since the time of Moses. However, the order was useless because the people soon broke this new promise. They had also broken their agreement with Nebuchadnezzar (see Ezekiel 21:23–24) and their original covenant with the Lord. The Lord would punish them for their betrayal.

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

We have here another prophecy upon a particular occasion, the history of which we must take notice of, as necessary to give light to the prophecy.
I. When Jerusalem was closely besieged by the Chaldean army the princes and people agreed upon a reformation in one instance, and that was concerning their servants.
1. The law of God was very express, that those of their own nation should not be held in servitude above seven years, but, after they had served one apprenticeship, they should be discharged and have their liberty; yea, though they had sold themselves into servitude for the payment of their debts, or though they were sold by the judges for the punishment of their crimes. This difference was put between their brethren and strangers, that those of other nations taken in war, or bought with money, might be held in perpetual slavery, they and theirs; but their brethren must serve but for seven years at the longest. This God calls the covenant that he had made with them when he brought them out of the land of Egypt, Jer 34:13, Jer 34:14. This was the first of the judicial laws which God gave them (Exo 21:2), and there was good reason for this law. (1.) God had put honour upon that nation, and he would have them thus to preserve the honour of it themselves and to put a difference between it and other nations. (2.) God had brought them out of slavery in Egypt, and he would have them thus to express their grateful sense of that favour, by letting those go to whom their houses were houses of bondage, as Egypt had been to their forefathers. That deliverance is therefore mentioned here (Jer 34:13) as the ground of that law. Note, God's compassions towards us should engage our compassions towards our brethren; we must release as we are released, forgive as we are forgiven, and relieve as we are relieved. And this is called a covenant; for our performance of the duty required is the condition of the continuance of the favours God has bestowed.
2. This law they and their fathers had broken. Their worldly profit swayed more with them than God's command or covenant. When their servants had lived seven years with them they understood their business, and how to apply themselves to it, better than they did when they first came to them, and therefore they would then by no means part with them, though God himself by his law had made them free: Your fathers hearkened not to me in this matter (Jer 34:14), so that from the days of their fathers they had been in this trespass; and they thought they might do it because their fathers did it, and their servants had by disuse lost the benefit of the provision God made for them; whereas against an express law, especially against an express law of God, no custom, usage, nor prescription, is to be admitted in plea. For this sin of theirs, and their fathers, God now brought them into servitude, and justly.
3. When they were besieged, and closely shut in, by the army of the Chaldeans, they, being told of their fault in this matter, immediately reformed, and let go all their servants that were entitled to their freedom by the law of God, as Pharaoh, who, when the plague was upon him, consented to let the people go, and bound themselves in a covenant to do so. (1.) The prophets faithfully admonished them concerning their sin. From them they heard that they should let their Hebrew servants go free, Jer 34:10. They might have read it themselves in the book of the law, but did not, or did not heed it, therefore the prophets told them what the law was. See what need there is of the preaching of the word; people must hear the word preached because they will not make the use they ought to make of the word written. (2.) All orders and degrees of men concurred in this reformation. The king, and the princes, and all the people, agreed to let go their servants, whatever loss or damage they might sustain by so doing. When the king and princes led in this good work the people could not for shame but follow. The example and influence of great men would go very far towards extirpating the most inveterate corruptions. (3.) They bound themselves by a solemn oath and covenant that they would do this, whereby they engaged themselves to God and one another. Note, What God has bound us to by his precept, it is good for us to bind ourselves to by our promise. This covenant was very solemn: it was made in a sacred place, made before me, in the house which is called by my name (Jer 34:15), in the special presence of God, the tokens of which, in the temple, ought to strike an awe upon them and make them very sincere in their appeals to him. It was ratified by a significant sign; they cut a calf in two, and passed between the parts thereof (Jer 34:18, Jer 34:19) with this dreadful imprecation, "Let us be in like manner cut asunder if we do not perform what we now promise." This calf was probably offered up in sacrifice to God, who was thereby made a party to the covenant. When God covenanted with Abraham, for the ratification of it, a smoking furnace and a burning lamp passed between the pieces of the sacrifice, in allusion to this federal rite, Gen 15:17. Note, In order that we may effectually oblige ourselves to our duty, it is good to alarm ourselves with the apprehensions of the terror of the wrath and curse to which we expose ourselves if we live in the contempt of it, that wrath which will cut sinners asunder (Mat 24:51), and sensible signs may be of use to make the impressions of it deep and durable, as here. (4.) They conformed themselves herein to the command of God and their covenant with him; they did let their servants go, though at this time, when the city was besieged, they could very ill spare them. Thus they did right in God's sight, Jer 34:15. Though it was their trouble that drove them to it, yet he was well pleased with it; and if they had persevered in this act of mercy to the poor, to their poor servants, it might have been a lengthening of their tranquillity, Dan 4:27.
II. When there was some hope that the siege was raised and the danger over they repented of their repentance, undid the good they had done, and forced the servants they had released into their respective services again. 1. The king of Babylon's army had now gone up from them, Jer 34:21. Pharaoh was bringing an army of Egyptians to oppose the progress of the king of Babylon's victories, upon the tidings of which the Chaldeans raised the siege for a time, as we find, Jer 37:5. They departed from Jerusalem. See how ready God was to put a stop to his judgments, upon the first instance of reformation, so slow is he to anger and so swift to show mercy. As soon as ever they let their servants go free God let them go free. 2. When they began to think themselves safe from the besiegers they made their servants come back into subjection to them, Jer 34:11, and again Jer 34:16. This was a great abuse to their servants, to whom servitude would be more irksome, after they had had some taste of the pleasures of liberty. It was a great shame to themselves that they could not keep in a good mind when they were in it. But it was especially an affront to God; in doing this they polluted his name, Jer 34:16. It was a contempt of the command he had given them, as if that were of no force at all, but they might either keep it or break it as they thought fit. It was a contempt of the covenant they had 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 upon by fallacious promises, which, when they had gained their point, they would look upon 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 and the judgment would never 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.
III. For this treacherous dealing with God they are here severely threatened. Be not deceived; God is not mocked. Those that think to put a cheat upon God by a dissembled repentance, a fallacious covenant, and a partial temporary reformation, will prove in the end to have put the greatest cheat upon their own souls; for the Lord, whose name is Jealous, is a jealous God. it is here threatened, with an observable air of displeasure against them, 1. That, since they had not given liberty to their servants to go where they pleased, God would give all his judgments liberty to take their course against them without control (Jer 34:17): You have not proclaimed liberty to your servants. Though they had done it (Jer 34:10), yet they might truly be said not to have done it, because they did not stand to it, but undid it again; and factum non dicitur quod non perseverat - that is not said to be done which does not last. The righteousness that is forsaken and turned away from shall be forgotten, and not mentioned any more than if it had never been, Eze 18:24. "Therefore I will proclaim a liberty for you; I will discharge you from my service, and put you out of my protection, which those forfeit that withdraw from their allegiance. You shall have liberty to choose which of these judgments you will be cut off by, sword, famine, or pestilence;" such a liberty as was offered to David, which put him into a great strait, Sa2 24:14. Note, Those that will not be in subjection to the law of God put themselves into subjection to the wrath and curse of God. But this shows what liberty to sin really - it is but a liberty to the sorest judgments. 2. That, since they had brought their servants back into confinement in their houses, God would make them to be removed into all the kingdoms of the earth, where they should live in servitude, and, being strangers, could not expect the privileges of free-born subjects. 3. That, since they had broken the covenant which they ratified by a solemn imprecation, God would bring on them the evil which they imprecated upon themselves in case they should break it. out of their own mouth will he judge them, and so shall their doom be; the penalty of their bond shall be recovered, because they have not performed the condition; for so some read Jer 34:18, "I will make the men which have transgressed my covenant as the calf which they cut in twain; I will divide them asunder as they divided it asunder." 4. That, since they would not let go their servants out of the hands, God would deliver them into the hands of those that hated them, even the princes and nobles both of Judah and Jerusalem (of the country and of the city), the eunuchs (chamberlains, or great officers of the court), the priests, and all the people, Jer 34:19. They had all dealt treacherously with God, and therefore shall all be involved in the common ruin without exception. They shall all be given unto the hand of their enemies, that seek, not their wealth only, or their service, but their life, and they shall have what they seek; but neither shall that content them: when they have their lives they shall leave their dead bodies unburied, a loathsome spectacle to all mankind and an easy prey to the fowls and beasts, a lasting mark of ignominy being hereby fastened on them, Jer 34:20. 5. That, since they had emboldened themselves in returning to their sin, contrary to their covenant, by the retreat of the Chaldean army from them, God would therefore bring it upon them again: "They have now gone up from you, and your fright is over for the present, but I will command them to face about as they were; they shall return to this city, and take it and burn it," Jer 34:22. Note, (1.) As confidence in God is a hopeful presage of approaching deliverance, so security in sin is a sad omen of approaching destruction. (2.) When judgments are removed from a people before they have done their work, leave them, but leave them unhumbled and unreformed, it is cum animo revertendi - with a design to return; they do but retreat to come on again with so much the greater force; for when God judges he will overcome. (3.) It is just with God to disappoint those expectations of mercy which his providence had given cause for 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 purposed, God will repent of the good he had purposed. With the froward thou will show thyself froward.

Jeremiah 34:8-17

8 This is the word that came unto Jeremiah from the LORD, after that the king Zedekiah had made a covenant with all the people which were at Jerusalem, to proclaim liberty unto them;

8. Sermo qui factus est ad Jeremiam a Jehova, postquam percussit rex Zedechias foedus cum toto popalo, qui erant in Jerusalem, ad promulgandum ipsis (hoc est, inter ipsos) libertatem;

9. That every man should let his manservant, and every man his maidservant, being an Hebrew or an Hebrewess, go free; that none should serve himself of them, to wit, of a Jew his brother.

9. Ut dimitteret quisque servum suum, et quisque ancillam suam (vir, vir, ad verbum, sed significat quisque indefinite) Hebraeum vel Hebraeum liberos, ut ne ultra servirent ipsis (vel, transitive, ut alii malunt et bene quadrat, ut non haberent cos servos) inter Judaeos vir fratrem suum.

10. Now when all the princes, and all the people, which had entered into the covenant, heard that every one should let his manservant, and every one his maidservant, go free, that none should serve themselves of them any more; then they obeyed, and let them go.

10. Et audierunt omnes principes et torus populus, qui venerant ad foedus, ut dimitteret servum suum et ancillam suam liberos, ut ne servirent amplius ipsis (vel, ut ne dominarentur) et obedierunt et dimiserunt.

11. But afterward they turned, and caused the servants and the handmaids, whom they had let go free, to return, and brought them into subjection for servants and for handmaids.

11. Et reversi aunt (hoc est, mutarunt concilium) postea, et reduxerunt servos suos et ancillas suas quos dimiserant liberos et subegerunt cos in servos et ancillas.

12. Therefore the word of the LORD came to Jeremiah from the LORD, saying,

12. Et fuit sermo Jehovae ad Jeremiam a Jehova, dicendo, (hoec necessario contexere oportet)

13. Thus saith the LORD, the God of Israel; I made a covenant with your fathers in the day that I brought them forth out of the land of Egypt, out of the house of bondmen, saying,

13. Sic dicit Jehova, Deus Israel, Ego percussi foedus cum pattibus vestris die quo eduxi ipsos e terra Egypti, e domo servorum, dicendo,

14. At the end of seven years let ye go every man his brother an Hebrew, which hath been sold unto thee; and when he hath served thee six years, thou shalt let him go free from thee: but your fathers hearkened not unto me, neither inclined their ear.

14. A fine septem annorum dimittetis quisque fratrem suum Hebraeum, qui venditus tibi fuerit et serviret tibi sex annis, et dimittes liberum abesse tecum (hoc est, ut non sit amplius tecum, vel apud to) et non audierunt patres vestri me, et non inclinarunt aurem suam.

15. And ye were now turned, and had done right in my sight, in proclaiming liberty every man to his neighbour; and ye had made a covenant before me in the house which is called by my name:

15. Et conversi estis vos hodie, et fecistis quod rectum erat in oculis meis, promulgando libertatem quisque proximo suo, et pepigistis foedus coram facie mea in domo super quam invocatum est nomen meum:

16. But ye turned and polluted my name, and caused every man his servant, and every man his handmaid, whom ye had set at liberty at their pleasure, to return, and brought them into subjection, to be unto you for servants and for handmaids.

16. Et reversi estis (hoc est, mutastis consilium) et profanastis nomen meum, et reduxistis quisque servum suum, et quisque ancillam suam, quos dimiseratis liberos animae suae, (hoc est, ad arbitrium suum) et subegistis ipsos ut essent vobis in servos et ancillas.

17. Therefore thus saith the LORD; Ye have not hearkened unto me, in proclaiming liberty, every one to his brother, and every man to his neighbour: behold, I proclaim a liberty for you, saith the LORD, to the sword, to the pestilence, and to the famine; and I will make you to be removed into all the kingdoms of the earth.

17. Propterea sic dicit Jehova, Vos non audistis ad promulgandum libertatem quisque fratri suo, et quisque proximo suo, ecce ego pro-mulgo contra vos libertatem, dicit Jehova, gladio et pesti et fatal, et dabo vos in commotionum (vel, con-cussionem) cunctis regnis terrae.

Though we do not read that what the Prophet relates here was done by God's command, yet we may easily gather that Zedekiah the king had been admonished to liberate the servants according to the Law, as written in Exodus 21:2. It was God's will that some difference should be between the people he had adopted and other nations; for God had chosen the seed of Abraham as his peculiar treasure, and other nations were in this respect aliens. It was therefore his will to establish this law among the people of Israel, that servitude should not be perpetual, except one bound himself willingly, of his own accord, through his whole life, according to what we read in Deuteronomy 15:16, 17; for when one of an ignoble mind deprived himself of the benefit of this law, his master bored his ear with an awl; and having this mark, he could no longer become free, except, perhaps, he lived to the jubilee year. By the words of the Prophet we learn that this command of the Law had been disregarded, for at the end of the seventh year the servants were not made free. Hence the King Zedekiah, having been warned on the subject, called the people together, and by the consent of all, liberty was proclaimed, according to what God had commanded. But this was done in bad faith, for soon after the servants were remanded, and thus treachery was added to cruelty. They had before unjustly oppressed their brethren, but now perjury was heaped on wickedness. We hence see that they not only wronged their own brethren, by imposing on them perpetual servitude, but they also wickedly profaned the sacred name of God, having thus violated a solemn oath.

Now, Jeremiah says that he was sent at the time when, by a wicked perjury, the people began to oppress again their servants and their maids. He therefore says, that the word of Jehovah came to him after the covenant was made. A covenant he calls that solemn agreement when God's Law was revived, that servitude should not be perpetual among the people of Israel. And he expresses the same thing when he says, that a covenant was made with all the people who were at Jerusalem, to proclaim liberty to them Some take "to them," lhm, laem, as referring to the servants and maids, but we may take it as meaning among them, so that the Law should be in force, not only for the present, but perpetually. Then follows what sort of liberty it was to be, even that every one should let free his servant, and every one should let free his maid, a Hebrew or a Hebrewess, so that they should not serve Some take the verb vr ober, in an intransitive, and others in a transitive sense, as we say in French, Qu'ils ne leur fussent plus serfs, ou, Qu'ils ne se servissent plus d'eux. As to the main point there is not much difference. If we take vr ober, in the sense of serving, we must read thus, "That they may not serve," or, "That they may not be their servants." But if we take vr ober, in the sense of ruling, it must be read thus, That no man, that is, that no one may rule over them, that is, over his Jewish brother, or, That no man among them should serve, that is, his Jewish brother. [93]

Here a question arises, Is perpetual servitude so displeasing to God, that it ought not to be deemed lawful? To this the answer is easy, -- Abraham and other fathers had servants or slaves according to the common and prevailing custom, and it was not deemed wrong in them. Before the Law was given, there was nothing to forbid one who had servants or maids to exercise power over them through life; and then the Law, mentioned here, was not given indiscriminately and generally, but it was a peculiar privilege in favor of the chosen people. Hence it is without reason that any one infers that it is not lawful to exercise power over servants and maids; for, on the contrary, we may reason thus, That since God permitted the fathers to remain servants and maids, it is a thing lawful; and further, as God permitted the Jews also, under the Law, to bear rule over aliens, and to keep them perpetually as servants, it follows that this cannot be disapproved. And still a clearer evidence may be adduced; for since the Gentiles have been called to the hope of salvation, no change has in this respect been made. For the Apostles did not constrain masters to liberate their servants, but only exhorted them to use kindness towards them, and to treat them humanely as their fellow-servants. (Ephesians 6:9; Colossians 4:1) If, then, servitude were unlawful, the Apostles would have never tolerated it; but they would have boldly denounced such a profane practice had it been so. Now, as they commanded masters only to be humane towards their servants, and not to treat them violently and reproachfully, it follows that what was not denied was permitted, that is, to retain their own servants. We also see that Paul sent back Onesimus to Philemon. (Philemon 1:12) Philemon was not only one of the faithful, but a pastor of the Church. He ought, then, to have been an example to others. His servant had fled away from him; Paul sent him back, and commended him to his master, and besought his master to forgive his theft. We hence see that the thing in itself is not unlawful.

Our servitudes have been abolished, that is, that miserable condition when one had no right of his own, but when the master had power over life and death; that custom has ceased, and the abolition cannot be blamed. Some superstition might have been at the beginning; and I certainly think that the commencement of the change arose from superstition. It is, however, by no means to be wished that there should be slaves among us, as there were formerly among all nations, and as there are now among barbarians. The Spaniards know what servitude is, for they are near neighbors to the Africans and the Turks; and then those they take in war they sell; and as one evil proceeds from another, so they retain miserable men as slaves throughout life. But as no necessity constrains us, our condition, as I have said, is better, that is, in having hired servants and not slaves; for those called servants at this day are only hired servants.

When heathens commended humanity and kindness towards servants, they said, Let them not be treated as servants, but as those who are hired. So also Cicero said. (Off. 1) he distinguished between servants and such as were hired, he calls the first slaves, that is, those who were under the power of another, and those hired servants who undertook to work for hire, as the case is with us.

But as I have already said, the practice among the chosen people was peculiar. For it was the Lord's will that those whom he had redeemed should remain free and enjoy in this respect the benefits of freedom. That there might then be a memorial of God's favor among the people of Israel, it was the Lord's will that servitude among them should be temporary, even for six years only. And as the law had been disregarded, Zedekiah exhorted the people to set free their servants. But there is no doubt but that God at the same time made it known, that external enemies justly exercised cruelty towards the people, because they themselves shewed no commiseration towards their own brethren. For when they ruled over their servants according to their own wantonness, they in vain complained of the Chaldeans or of the Assyrians, they in vain proclaimed that they were unjustly oppressed, or that the people of God were harassed by the violence of a tyrannical power; for the first originators of cruelty were themselves, and not the Chaldeans or the Assyrians. It was then on this account that Zedekiah was induced to call the people together, and that by a public act all the servants were set free.

He says, that all the princes and all the people heard, who had come to the covenant, that every one should let his servant free, etc.; and then he adds, And they obeyed The verb sm, shemo, is to be taken in a twofold sense; at the beginning of the verse it refers to the simple act of hearing, and at the end of the verse, to obedience. Then he says that they obeyed, and that every one set free his servant. By saying that the princes, as well as all the people, heard, he took away every pretense as to ignorance; so that they could not make an excuse, that they relapsed through want of knowledge or through inconsideration. How so? because they had heard; nor is it to be doubted, but that the Law of God to which we have referred, had been set before them, that they might be ashamed of the iniquity and tyrannical violence which they had exercised towards their servants. The hearing then mentioned here, proves that the Jews were wholly inexcusable, for they saw that God's Law had been long disregarded by them. And hence we learn, that each of them had sinned the more grievously, as he had been taught what was right, and had, as it were, designedly cast off the yoke. So also Christ teaches us, that the servant who knows his master's will and does it not, shall be more severely punished than one who offends through ignorance. (Luke 12:47)

He then adds, And they afterwards turned, that is, after they had heard and obeyed. The turning refers to a change of purpose, for they immediately repented of what they had done. They had felt some fear of God, and then equity and kindness prevailed; but they soon turned or changed. The word is taken sometimes in a good, and sometimes in a bad sense. He says that they turned, or returned, because they receded or turned back after having commenced a right course. And they remanded; there is a correspondence between the verbs ysvvv ishibu, they turned, and ysyvv ishibu, they remanded, or made to return the servants and maids whom they let go free, and brought them under as servants and maids There is no doubt but that the Jews alleged some excuse when they thus remanded their servants, and robbed them of the privilege of freedom: but God designed that they should act in sincerity and without disguise. Whatever, then, subtle men may contrive as an excuse for oppressing the miserable, and however they may disguise things before men, yet God, who requires integrity, does not allow such disguises, for he would have us to deal honestly with our neighbors, for all craftiness is condemned by him.

Now follows the message: The Prophet had, indeed, said that the word of God had been committed to him, but he interposed this narrative, that we might know for what reason God had sent this message to the Jews. For if he had thus begun, "The word came to Jeremiah from Jehovah," and then added, "Thus saith Jehovah, the God of Israel, I have made a covenant," etc., the passage would have been more obscure. It was therefore necessary that the narrative should come first, and with this the Prophet's message was connected, even that the Jews had added perjury to cruelty, and thus had committed a heinous iniquity. The Prophet now then comes to close quarters with them, and introduces God as the speaker, I made a covenant with your fathers the day I brought them up from the land of Egypt, from the house of servants

God reminded the Jews of their own law; and though he might have justly required whatever he pleased, yet he proved that the Israelites were bound to him, because he brought then, out of the house of servants Who can dare to arrogate to himself dominion over others, who is himself a servant? for there cannot be dominion where there is no liberty. Any one may be free, though without a servant; but no one can be a master except he be free. So God declares that the Israelites were not once free, for they were in a miserable state of servitude, when he stretched out his hand to them. Whence then came liberty to the Israelites? even from the gratuitous mercy of God, who made them free, who brought them forth from tyranny in Egypt. It hence follows, that they could not be masters over others, since they themselves were servants. This is the reason why he says that he made a covenant the day he brought them up from the house of servants, as though he had said, that they came forth from their prisons, because he had been pleased to draw them out, not that they might domineer for ever over their brethren, but only for a time. He relates here the law given by Moses in Exodus 21, as we have stated. At the end of seven, years [94] every one shall set free his brother, a Hebrew, who had been sold to him, and him who has served him six years he shall let free from him, that is, that he should not be with him; but your fathers hearkened not to me, nor inclined their ear The Israelites at first, no doubt, submitted to what God had commanded, but shortly after the law was disregarded. When, therefore, he complains here that his voice was not hearkened to, it ought not to be so generally understood, as that the Law had been at all times disregarded; but it is the same as though he had said, "Your fathers formerly were disobedient, because they did not set free their servants within the prescribed time, at the end of the sixth year."

This passage, as many others, clearly shews the great perverseness of the people. Certainly the Law spoken of here ought to have been well approved by the Jews, for they found that they were by a privilege exempted from the common lot of men, and had been preferred before all nations. As, then, they saw that it was a signal evidence of God's bounty towards the seed of Abraham, this ought to have allured them to observe the Law, inasmuch as they found in it what was especially suitable to them; but as every one became addicted to his own private advantage, the poor were oppressed, and a temporary servitude was changed into what was perpetual. There is no wonder then that men soon forgot what was right, though they seemed to have hearkened for a short time to God. It has been the common vice of all ages that the laws of God became soon forgotten and disregarded; so the law of freedom, though especially excellent, became, as we see, neglected.

He adds, Nor inclined their ear We have stated elsewhere that this phrase is emphatic, when added to the expression of not hearkening; for it is a proof of deliberate wickedness, when men close up their ears, and listen not to what is right. It is possible for one to neglect what is said, or not to understand it; but when one intentionally closes his ears, it is a proof of hopeless obstinacy. God, then, is wont to express by this mode of speaking, the perverseness and hardness that prevailed in the ancient people, through which they rejected all sound doctrine. And this ought to be carefully noticed; for where the word of God is made clearly known, in vain we excuse ourselves for not following what he commands, for he speaks not obscurely, as he says by Isaiah. (Isaiah 45:19) How comes it, then, that doctrine does not produce fruit in us? even because we wilfully reject it, closing our cars and disregarding God himself when he speaks. Now the reason why God brings a charge against the fathers is, that the comparison might enhance the wickedness of their children, who, after having professed that they had some regard for religion and some feeling of mercy, soon returned to their old ways, according to what follows --

And ye now turned, and did what was right in my eyes, by proclaiming liberty every one to his neighbor: God seems at first to commend the people; and no doubt it ought to have been deemed praiseworthy, that the people, after having been reminded that they had perversely disregarded God's law, willingly engaged in doing their duty; but as they gave but a false proof of repentance, and did not really perform what they had promised, it was, as I have said, a great aggravation of their crime. So then God commended the repentance of the people, in order to shew how detestable is hypocrisy; for they shewed for a short time some feeling of humanity, but soon after proved that it was nothing but dissimulation. He therefore says, that they did what was right by proclaiming liberty And hence it also appears that they had not gone astray through ignorance, for God had required this kindness from them, that is, to restore what had been wickedly taken away from servants and maids, and to let them free again: except they had been constrained by the clear testimony of the Law, they would have never thus given up their private advantages. But after having made a pretense that they wished to obey God, they again soon remanded their servants and their maids. It hence appears evident that they trifled with God, and that it was a mere fraud to set free their servant only for a short time.

He says that they made a covenant in the house on which his name had been called, and also, that they had profaned his name All this added to their wickedness; for not only liberty had been proclaimed and confirmed by an oath, but this had also been done in the Temple. Hence he aggravates the sin of the people by this circumstance, -- that they had made the covenant which they afterwards violated in the presence of God. For though the eyes of God penetrate into the most hidden recesses, yet the wickedness of the people became greater, and it was an evidence of men lost to all shame, that they dared to violate their pledged faith, and thus to shew no regard for the Temple, as though they had lost all reverence for God and all fear. It is hence evident how profane they were become, that they dared to come to the Temple and to make an oath before God, and then immediately to forfeit their faith.

Footnotes:

[93] The Tarq. and the versions, except the Sept., give the idea of domineering or ruling; and this is the meaning of the verb everywhere when followed by v -- To send away, a man his servant, and a man his maid, The Hebrew and the Hebrewess, free; So as not to domineer over them, A man over a Jew his brother. This is a literal rendering of the verse. But perhaps it would be better to render "servant," bondman; and "maid," bondwoman, as they were the married as well as the unmarried. -- Ed.

[94] It is said afterwards that for six years was the servitude to be, and yet the statement here is, "at the end of seven years." Were it not for two other places, (Deuteronomy 15:1; Deuteronomy 31:10,) where we find the same words, we might follow the Sept. and the Arab., and read six instead of seven. The Rabbins remove the difficulty by saying that the word, qph, means the commencing, as well as the terminating end or extremity; so the meaning then would be, "at the beginning of seven years;" and this would agree with the six years afterwards mentioned. And this is the best explanation of the passage. -- Ed. PRAYER

Grant, Almighty God, that since we have been redeemed by thine only-begotten Son, not only from temporal servitude, but also from the miserable tyranny of the devil and death, -- O grant, that we may acknowledge thee as our Deliverer, and so wholly devote ourselves to thee, that we may also labor to serve one another, and by mutual acts of kindness so cherish among ourselves brotherly love, that it may appear that thou indeed rulest among us, and that we are subject to thee through the same thy Son. -- Amen.

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 Exodus 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, Deuteronomy 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.

This was the tenor of God’ s law mentioned in the above named texts; and it seemeth Zedekiah, taking notice of the common violation of this law, and the Jews’ ordinary oppressing those of their own nation this way, judging that this might be one of those sins for which the wrath of God was at this time kindled against them, he caused the people to make a covenant, that they would give that liberty to their servants of either sex which the law of God required, of which he made proclamation.

Threatening because of the Re-enslavement of the Liberated Hebrew Men-and Maid-servants. - Jer 34:8-11 describe the occasion of the word of the Lord, which follows in Jer 34:12-22. It came to Jeremiah "after King Zedekiah had made a covenant with all the people in Jerusalem, to proclaim liberty to them, that every one should send away his man-servant, or his maid-servant, being a Hebrew or Hebrewess, so that none should impose servitude on any one of them who was a Jew, his brother. Jer 34:10. And all the princes and all the people who entered into the covenant obeyed, each one setting free his man-servant and his maid-servant, and not imposing servitude on them any more: they obeyed and each one set them free. Jer 34:11. But they turned round afterwards, and brought back the servants and the handmaids whom they had set free, and brought them under subjection, for servants and for handmaids." The covenant which Zedekiah concluded with all the people at Jerusalem, according to what follows, consisted in a solemn vow made before the Lord in the temple, probably confirmed by sacrifices, to set free the male and female slaves of Hebrew descent, in conformity with the law, Exo 21:1-4; Deu 15:12.
The law required the gratuitous manumission of these after seven years of service. This time, indeed, is not mentioned in our verses, but it is assumed as well known through the law. But, in the general departure of the people from the Lord and His commandments, the observance of this law had probably long been intermitted, so that, in consequence of the solemn engagement to obey it once more, a great number of Hebrew male and female slaves received their freedom, inasmuch as very many had served longer than seven years; however, we need not suppose that all bond men and women were liberated at once. The resolution, Jer 34:9, that every one should liberate his Hebrew man-or maid-servant, and that no one should continue to impose servitude on a Jew, his brother, i.e., compel him any longer to serve as a slave, is conditioned by the law, which is assumed as well known: this also accords with the expression לבלתּי עבד־בּם, which is used in a general way of the treatment of Hebrew men-and maid-servants, Lev 25:39. However, it is also possible that a liberation of all bond men and women took place without regard to the duration of their servitude, partly for the purpose of averting, by such obedience to the law, the calamity now threatening the city, and partly also to employ the liberated slaves in the defence of the city; for, according to Jer 34:21., the emancipation took place during the siege of Jerusalem, and after the departure of the Chaldeans the solemn promise was revoked. The expression קתא דרור, "to proclaim liberty," is taken from Lev 25:10, but it does not prove that the manumission took place on a sabbath-or jubilee-year. להם refers ad sensum to those who were bondmen and had a right to be set free. The general expression is explained by שׁלּח חפשׁים, and this again is more closely defined by לבלתּי עבד־בּם (cf. Lev 25:39). אישׁ בּיהוּדי אחיהוּ, (that no one should labour) "though a Jew, who is his brother," i.e., a fellow-countryman; i.e., that no one should impose servitude on a Jew, as being a compatriot. "To enter into a covenant" is to assume its obligation; cf. Ch2 15:12; Eze 16:8. The Kethib יכבישׁום receives, in the Qeri, the vowels of the Kal, since the Hiphil of this verb does not occur elsewhere, only the Kal, cf. Ch2 28:10; but the alteration is unnecessary - the Hiphil may intensify the active meaning.