JEREMIAH 34 COMMENTARYEDITED BY GLENN PEASE

Warning to Zedekiah1 While Nebuchadnezzar king of Babylon and all his army and all the kingdoms and peoples in the empire he ruled were fighting against Jerusalem and all its surrounding towns, this word came to Jeremiah from the Lord:

BARNES, "People - Peoples, i. e., tribes, races, under the rule of one man.

CLARKE, "The word which came unto Jeremiah - This discourse was delivered in the tenth year of the reign of Zedekiah. The chapter contains two discourses; one, Jer_34:1-7, which concerns the taking of the city, and Zedekiahs captivity and death; the other, Jer_34:8-22, which is an invective against the inhabitants of Jerusalem for having Hebrew male and female slaves. These, having been manumitted at the instance of the prophet, were afterwards brought back by their old masters, and put in the same thraldom; for which God threatens them with severe judgments.Nebuchadnezzar - and all his army, and all the kingdoms of the earth of his dominion - That is, his army was composed of soldiers gathered out of Babylon, and out of all his tributary dominions: one hundred and twenty provinces.

GILL, "The word which came unto Jeremiah from the Lord,.... This prophecy came to Jeremiah, and was delivered by him, when he was at liberty, and before his imprisonment, and was the occasion of it, as appears from Jer_32:2; compared with Jer_34:2; the prophecies not standing in the proper order in which they were given out; for the prophecy, in this first part of the chapter at least, was delivered out before that in the thirty second chapter: when Nebuchadnezzar king of Babylon, and all his army, and all the

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kingdoms of the earth of his dominion, and all the people, fought against Jerusalem; when this mighty monarch appeared before Jerusalem with a numerous army, consisting of Chaldeans, the natives of his own kingdom, and with the auxiliary troops of each the kingdoms he had subdued and made tributary to him, even people of almost every nation under the heavens; and invested it, and laid siege to it, and lay against it: and against all the cities thereof; the rest of the cities of Judah, which were as daughters of Jerusalem, the metropolis or mother city: saying; as follows:

HENRY, "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.JAMISON, "Jer_34:1-22. Captivity of Zedekiah and the people foretold for their

disobedience and perfidy.The prophecy (Jer_34:1-7) as to Zedekiah is an amplification of that in Jer_32:1-5, in consequence of which Jeremiah was then shut up in the court of the prison. The prophecy (Jer_34:8-22) refers to the Jews, who, afraid of the capture of the city, had, in obedience to the law, granted freedom to their servants at the end of seven years, but on the intermission of the siege forced them back into bondage.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.

K&D, "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

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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. means the same as _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 2Ch_11:9. - Jeremiah is to say to the king:CALVIN, "It is no wonder, nor ought it to be deemed useless, that the Prophet so often repeats the same things, for we know how great was the hardness of the people with whom he had to do. Here, then, he tells us that he was sent to King Zedekiah when the city was besieged by Nebuchadnezzar and his whole army. The Prophet mentions the circumstances, by which we may understand how formidable that siege was, for Nebuchadnezzar had not brought a small force, but had armed many and various people. Hence the Prophet here expressly mentions the kingdoms of the earth and the nations who were, under his dominionZedekiah was then the king at Jerusalem, and there remained two other cities safe, as we shall hereafter see; but it is evident how unequal he must have been to contend with an army so large and powerful. Nebuchadnezzar was a monarch; the kingdom of Israel had been cut off, which far exceeded in number the kingdom of Judah; and he had subdued all the neighboring nations. Such a siege then ought to have immediately taken away from the Jews every hope of deliverance; and yet the Prophet shews that the king was as yet resolute, and there was still a greater obstinacy among the people. But Zedekiah was not overbearing; we find that he was not so proud and so cruel as tyrants are wont to be: as then he was not of a ferocious disposition, we hence see how great must have been the pride of the whole people, and also their perverseness against God, when they made the king to be so angry with the Prophet. Yet the state of things as described ought to have subdued his passion; for as ungodly men are elevated by prosperity, so they ought to be humbled when oppressed with adversity. The king himself, as well as the people, were reduced to the greatest extremities, and yet they would not be admonished by Gods Prophet; and hence it is expressly said in 2 Chronicles 36:16, that Zedekiah did not regard the word of the Prophet, though he spoke from the mouth of the Lord, by whom he had been sent.

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The sum of this prophecy is as follows: He first says that the word was given him by Jehovah; and secondly, he points out the time, for what reason we have already stated. For if he had reproved Zedekiah when there was peace and quietness, and when there was no fear of danger, the king might have been easily excited, as it is usual, against the Prophet. But when he saw the city surrounded on every side by so large and powerful an army, when he saw collected so many from the kingdoms of the earth, so many nations, that he could hardly muster up the thousandth part of the force of his enemies,wthat he could not and would not, notwithstanding all this, submit to God and acknowledge his vengeance just, this was an instance of extreme blindness, and a proof that he was become as it were estranged in mind. But God had thus blinded him, because his purpose was, as it is said elsewhere, to bring an extreme punishment on the people. The blindness, then, and the madness of the king, was an evidence of Gods wrath towards the whole people; for Zedekiah might have appeased God if he had repented. It was then Gods will that he should have been of an intractable disposition, in order that he might by such perverseness and obstinacy bring on himself utter ruin.He mentions Nebuchadnezzar and his whole army; he afterwards describes the army more particularly, with all the kingdoms under his dominion, and all nations When Jerusalem was in this condition, the Prophet was sent to the king. The substance of the message follows, even that the city was doomed to destruction, because God had resolved to deliver it into the hand of the enemy. This was a very sad message to Zedekiah. Hypocrites, we know, seek flatteries in their calamities; while God spares them they will not bear to be reproved, and they reject wise counsels, and even become exasperated when Gods Prophets exhort them to repent. But when God begins to smite them, they wish all to partake of their misfortunes; and then also they accuse Gods servants of cruelty, as though they insulted their misery by setting their sins before them.This is what we are taught by daily experience. When any one of the common people, at the time when God does not chasten them either by disease or poverty, or any other adversity, is admonished, the petulant answer is, What do you mean? in what respect am I worthy of blame? I am conscious of no evil. Thus hypocrites boast as long as God bears with them, and though his kindness spares them. But when any adversity happens to them, when any one is laid on his bed, when another is bereaved of a son or a wife, or in any way visited with afltietion, if then Gods judgment is set before them, they think that a grievous wrong is done to them: What! have I not evils enough without any addition? I expected comfort from Gods servants, but they exaggerate my calamities. In short, hypocrites are never in a fit condition to receive Gods reproofs.There is then no doubt but that Jeremiah knew that his message would be intolerable to King Zedekiah, and to his people. However, he boldly declared, as we shall see, what God had committed to him. And we further perceive how stupid and hardened Zedekiah must have been, for he hesitated not to cast Gods Prophet into prison, even at the time when things were come into extremity. It was the same thing

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as though God with a stretched out arm and a drawn sword had shewn himself to be his enemy; yet he ceased not to manifest his rage against God; and as he could do nothing worse, he cast Gods servant into prison; and though he did this, not so much through the impulse of his own mind as that of others, he yet could not have been excused from blame.

TRAPP, " The word which came unto Jeremiah from the LORD, when Nebuchadnezzar king of Babylon, and all his army, and all the kingdoms of the earth of his dominion, and all the people, fought against Jerusalem, and against all the cities thereof, saying,Ver. 1. The word that came to Jeremiah from the Lord.] Still he voucheth his author for more authority sake. And this is held to be his sixteenth sermon.And all the kingdoms of the earth of his dominion.] For never any monarch was master of the whole earth.ELLICOTT, "(1) When Nebuchadnezzar king of Babylon . . .The prophecy that follows is probably a fuller statement of that in Jeremiah 32:3-4, and delivered shortly before it, being referred to there as the cause of his imprisonment. In the form of the name Nebuchadnezzar (n instead of r, as in Jeremiah 24:1; Jeremiah 25:1), we may probably trace the hand of a later transcriber. The same hand is, perhaps, traceable in the accumulation of substantives after the manner of Daniel 3:7; Daniel 5:19.COKE, ". The word, &c. We do not know exactly at what time this happened; but we know that it was in the 11th year of Zedekiah, and during the interval between the raising of the siege of Jerusalem by Nebuchadnezzar, and his return to that city, after having repulsed the king of Egypt, who was coming to the succour of Zedekiah: see chap. Jeremiah 37:5. Jeremiah was not at that time in prison. See the 4th, 14th, and 15th verses of that chapter, and chap. 32: COFFMAN, "SLAVES EMANCIPATED AND ENSLAVED AGAINThis chapter features two prophecies: (1) There is the announcement of a conditional prophecy for Zedekiah (Jeremiah 34:1-8), offering that king certain blessings on condition of his surrender to Babylon. (2) There is the prophecy of doom for the population of Jerusalem as a just reward of their emancipation of slaves according to God's Word in a mocking, hypocritical ceremony enacted in the sacred temple itself, followed at once by their treacherous, perfidious and shameless cancellation of the emancipation and their enslavement of their former slaves again.There could have been no better justification of God's terrible punishment of the Chosen People than the events recorded in this chapter. In every way, they completely deserved all the sorrows that came upon them.

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Regarding the date of the chapter, it is accurately revealed by the historical situation in which it is set. "Both of these prophecies belong to the first period of the final siege of Jerusalem, probably the ninth year of Zedekiah the king."[1] "That year was 589-588 B.C."[2]Jeremiah 34:1-5THE PROPHECY REGARDING ZEDEKIAH"The word which came unto Jeremiah from Jehovah, when Nebuchadnezzar king of Babylon, and all his army, and all the kingdoms of the earth that were under his dominion, and all the peoples were fighting against Jerusalem, and against all the cities thereof, saying, Thus saith Jehovah, the God of Israel, Go, and speak to Zedekiah king of Judah, and tell him, Thus saith Jehovah, Behold, I will give this city into the hand of the king of Babylon, and he shall burn it with fire: and thou shalt not escape out of his hand, but shall surely be taken, and delivered into his hand; and thine eyes shall behold the eyes of the king of Babylon, and he shall speak with thee mouth to mouth, and thou shalt go to Babylon. Yet hear the word of Jehovah, O Zedekiah king of Judah: Thus saith Jehovah concerning thee, Thou shalt not die by the sword; thou shalt die in peace; and with the burnings of thy fathers, the former kings that were before thee, so shall they make a burning for thee; and they shall lament thee, saying, Ah Lord! for I have spoken the word, saith Jehovah.""All the kingdoms of the earth ..." (Jeremiah 34:1) This is a reference to the composite nature of Nebuchadnezzar's army, which was made up of numerous detachments from the many nations that had submitted to Babylon. Nebuchadnezzar as the suzerain overlord of all those countries had the right to demand troops of all of them to aid in his fight against enemies. He even had that right over Zedekiah who had at this juncture of events rebelled against him."And against all the cities thereof ..." (Jeremiah 34:1). This refers to the surrounding cities in Palestine which were fortified towns and would of necessity be captured prior to the assault against Jerusalem the major stronghold. Lachish and Azekah (Jeremiah 34:7) were the last two of these to hold out against the Chaldeans."Thou shalt not escape out of his hand ..." (Jeremiah 34:3). This meant that Zedekiah would most certainly he required to give an account to Nebuchadnezzar his overlord, with whom he had negotiated a covenant of obedience, in all probability "cutting a covenant" after the pattern of that mentioned in Jeremiah 34:18, below, and entailing the most terrible consequences upon its violation by the vassal."Yet ... thou shalt not die by the sword ... but in peace ..." (Jeremiah 34:4). The very word "yet" in this passage seems to hold out a certain hope for Zedekiah, always contingent, of course, (See Jeremiah 18:7-10) upon his obedience to God's command

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to deliver the city at once into the hands of his overlord. Whether or not this is actually the true understanding of this place does not appear absolutely certain to this writer; but Barnes, and many others, hold this view.The city was doomed and Zedekiah's capture was assured, but he was still in a position to procure good terms; and the prophet here laid before him the alternative; but Zedekiah with all the obstinacy of a weak man chose to continue the war, and lost: (1) the kingdom; (2) his eyesight; and (3) his liberty.[3]This view, in effect, denies that the prophecy here was fulfilled, due to Zedekiah's violation of the condition implied in the prophecy itself. Ash, Dummelow, and others concur with Barnes in this understanding. Dummelow submits as proof of this interpretation that, "Although the key condition of Zedekiah's surrender is omitted in this chapter, it is emphatically stated in Jeremiah 38:17."[4] We accept this understanding of the place and note that, in addition to the benefits to Zedekiah which were conditionally promised here, the lives of his sons would also have been spared if he had obeyed the word of the Lord (Jeremiah 38:17ff)."Thou shalt die in peace ..." (Jeremiah 34:5). How could one die in peace, after his sons were slain before him, and after he had been blinded, enslaved, and deported to Babylon where he died? We agree with Matthew Henry that one may "die in peace, even though in prison,"[5] and also that to die in peace might have referred to his attaining "peace with God," as did Manasseh at the end of his life. Others have also suggested that, when contrasted with the death of Jehoiachim who died unmourned, receiving the burial of an ass, Zedekiah did indeed "die in peace." If so, then this part of the prophecy was unconditional."With the burnings of thy fathers, etc., ..." (Jeremiah 34:5). The Jews never had a custom of cremation, and this refers to the lighting of bonfires upon the death of a beloved monarch, spices also being added to the burning faggots in such lamentations. The expression "Ah Lord" was the customary exclamation upon the death of a king. Barnes and others thought this promise of that kind of a burial for Zedekiah was a pledge (if he had obeyed the Lord) of a successful tenure on the throne of Jerusalem as a vassal of Babylon. However, it is by no means impossible that the captive Jews in Babylon would have been allowed thus to honor their deceased monarch. Still, we favor the view of this whole prophecy as conditional and the conclusion that it was not fulfilled because Zedekiah violated the conditions in it.PETT, "Verses 1-7Subsection 3 Part 1. Jerusalem Is Surrounded And Jeremiah Declares that There Is no Point In Holding Out Because Jerusalem Is About To Be Destroyed And Zedekiah Will Be Carried Off To Babylon To Meet Nebuchadrezzar Face To Face Where He Will Die In Peace And Be Lamented By His Nobles (Jeremiah 34:1-7).

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Jerusalem was in dire straits. Surrounded by the Babylonians and by armies from all the kingdoms of the earth which were under his dominion it knew that only two other cities of Judah were still holding out, the fortified cities of Lachish and Azekah. Otherwise the whole of Judah was being ravaged and was in Nebuchadnezzars hands. But it still thought that it had one hope. It was depending on Pharaoh Hophra to arrive with an Egyptian army and drive off the Babylonians. Jeremiah, however, warns them against such a vain hope. Let them be in no doubt. Jerusalem would be taken and burned with fire and Zedekiah its king would be carried off to Babylon never again to participate in political intrigue (he would die in peace, excluded from political activity), and there he would meet Nebuchadnezzar face to face to receive his punishment. That was on the word of YHWH. It is noteworthy that there is no reference at this stage to his being blinded, confirmation that this is a prophecy before the event.Jeremiah 34:1The word which came to Jeremiah from YHWH, when Nebuchadnezzar king of Babylon, and all his army, and all the kingdoms of the earth which were under his dominion, and all the peoples, were fighting against Jerusalem, and against all its cities, saying,This is clearly describing a time prior to Jeremiahs imprisonment. The impossible position of Jerusalem is underlined. They were surrounded by the armies of all the kingdoms of the world which were under Nebuchadnezzars control. (Note the use of world to indicate the local known world). All the peoples were fighting against Jerusalem and the other cities of Judah. The idea is that there really was no hope. Of course, as vassals of Nebuchadnezzar the other kingdoms had little choice in the matter. It was part of their commitment as vassals to provide Nebuchadnezzar with regiments to bolster up his army.The change in description from Nebuchadrezzar (used earlier in chapters 21-25, and in Jeremiah 29:31; Jeremiah 32:1; Jeremiah 32:28; Jeremiah 35:11; Jeremiah 37:1; Jeremiah 39:1; Jeremiah 39:11, but not in Jeremiah 27:1 to Jeremiah 29:3) to Nebuchadnezzar indicates very little, for such a change could easily be made by the same author writing at a different time, especially as the use of the n in place of the r could simply have been in order to introduce a derogatory element into the name in view of the increasing intensity of the situation.In Jeremiah the use of Nebuchadnezzar is mainly restricted to the passage Jeremiah 27:1 to Jeremiah 29:3 (Nebuchadrezzar appears in Jeremiah 29:21), whilst also occurring here in Jeremiah 34:1, with this last appearance having no obvious explanation. Nebuchadrezzar is used in Jeremiah 32:1; Jeremiah 32:28; Jeremiah 35:11; Jeremiah 37:1; Jeremiah 39:1; Jeremiah 39:11. In the end we may think what we like about the significance of the change for we have little to go on. The pattern is not wholly consistent.

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PETT, "Verses 1-28SECTION 2 (Jeremiah 26:1 to Jeremiah 45:5). (continued).As we have previously seen this Section of Jeremiah from Jeremiah 26:1 to Jeremiah 45:5 divides up into four main subsections, which are as follows:1. Commencing With A Speech In The Temple Jeremiah Warns Of What Is Coming And Repudiates The Promises Of The False Prophets (Jeremiah 26:1 to Jeremiah 29:32).2. Following The Anguish To Come Promises Are Given Of Eventual Restoration, Central To Which is A New Covenant Written In The Heart And The Establishment Of A Shoot (Branch) Of David On His Throne (Jeremiah 30:1 to Jeremiah 33:26).3. YHWHs Continuing Word of Judgment Is Given Through Jeremiah, The Continuing Disobedience Of The People Is Brought Out, And Jeremiahs Resulting Experiences Leading Up To The Fall Of Jerusalem Are Revealed (Jeremiah 34:1 to Jeremiah 38:28).4. The Fall Of Jerusalem And Events Subsequent To It Are Described (Jeremiah 39:1 to Jeremiah 45:5).We have already commented on Subsections 1). in Jeremiah 4 and subsection 2). in Jeremiah 5. We must now therefore consider subsection 3). This subsection deals with various experiences of Jeremiah (although not in chronological order) in the days of Jehoiakim and Zedekiah.Section 2 Subsection 3. YHWHs Continuing Word of Judgment Is Given Through Jeremiah, The Continuing Disobedience Of The People Is Brought Out, And Jeremiahs Resulting Experiences Leading Up To The Fall Of Jerusalem Are Revealed (Jeremiah 34:1 to Jeremiah 38:28).The promise of future restoration having been laid out Jeremiah now returns to the current situation with Jerusalem under threat. He demonstrates the different ways in which YHWH has been rejected, and treated with contempt by 1). a hypocritical pretence of obedience to the covenant, which is reneged on, 2). a treating of YHWHs Fatherhood with contempt by the people, something which is in stark contrast with the obedience and reverence shown by the Rechabites to their father, 3). a burning of YHWHs very word in a brazier, and 4). a continuing misuse of YHWHs prophet. All this but confirms YHWHs prophecies of judgment against Jerusalem,The subsection divides up easily into five parts, each of which is opened by a crucial phrase, thus:

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1. 34:1-7 The word which came to Jeremiah from YHWH when Nebuchadnezzar --- fought against Jerusalem and all its cities. This was a word declaring that Jerusalem would be destroyed and Zedekiah would be carried off to Babylon and meet Nebuchadnezzar face to face. There he will die in peace and be lamented by his nobles.2. 34:8-22 The word which came to Jeremiah from YHWH after King Zedekiah had made a covenant with all the people at Jerusalem to proclaim freedom to them. Zedekiah having persuaded the more wealthy in Jerusalem to enter into a covenant before YHWH to set free their Hebrew slaves, thus fulfilling the Sinai covenant, the more wealthy do so, but once the danger appears to be past, change their minds and re-enslave them, bringing down on themselves the renewed wrath of YHWH and the certainty of Babylonian subjection.3. 35:1-19 The word which came to Jeremiah from YHWH in the days of Jehoiakim. YHWH uses the example of the Rechabites as an illustration of a filial obedience to their father, which is the very opposite of Judahs disobedience to their Father, something which will result in judgment coming on Judah and Jerusalem.4. 36:1-32 And it came about in the fourth year of Jehoiakim --- this word came to Jeremiah from YHWH. Jeremiah records his prophecies in a book in the days of Jehoiakim, prophecies which impress the nobles, but which are treated with disdain by Jehoiakim and his associates, resulting in Jehoiakim cutting up the leaves of the book and burning them, thereby bringing judgment on himself.5. 37:1-38:28 And king Zedekiah the son of Josiah reigned instead of Coniah -- but did not listen to the words YHWH which He spoke by the prophet Jeremiah. YHWHs prophet is rejected. Jeremiah warns the king not to expect deliverance through the approaching Egyptian army, and on seeking to visit his hometown during a lull in the siege is accused of attempted desertion and is shut up in prison, although there he is surreptitiously consulted by Zedekiah. His various sufferings, resulting from his prophesying, including a near death experience, are described, and he ends up in the royal prison where he is comparatively well treated.It will be noted from this that after the initial warning of the success of the Babylonians there is a continuing emphasis on the growing disobedience towards, and rejection of, YHWH and His covenant. This is illustrated firstly by the breaking of a solemn covenant made by the people, a covenant in which they guaranteed to free their Hebrew slaves as required by the Sinaitic covenant, something which they subsequently reneged on; secondly by a disobedience which is shown to be the direct opposite of the obedience of the Rechabites (who sought to be faithful to the principles of wilderness days) to their father; thirdly by the disrespect shown to YHWHs prophecies as written down by Jeremiah when Jehoiakim contemptuously burned them in a brazier; and fourthly by the continual disrespect shown to Jeremiah himself in his various imprisonments. The growth in intensity of the

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disobedience as each chapter progresses (breach of the ancient covenant, falling short of a righteous example presented before their very eyes, burning the currently received word of YHWH, and finally misusing the prophet of YHWH because of his up to date prophecies), helps to explain why the prophecies have been put in this order.We may also see here a deliberate attempt to sandwich between two references to the approaching end and to Zedekiahs reign, reasons as to why that end is necessary from earlier days. This follows a similar pattern to chapters 21-24 which also sandwiched earlier situations between two examples of the days of Zedekiah.PULPIT, "Verses 1-22EXPOSITIONThis chapter must be taken in connection with Jeremiah 35:1-19. The whole section consists of three passages, introduced with a superscription in the same form, but otherwise unrelated. It serves to finish off the earlier prophetic portion of the book, Jeremiah 36:1-32. opening a series of narratives.The first passage (Jeremiah 34:1-7) is virtually a postscript to Jeremiah 32:1-44; Jeremiah 33:1-26.; it apparently contains the prophecy referred to in Jeremiah 32:3-5 as the cause of Jeremiah's imprisonment. The same prophecy recurs in a shorter form in Jeremiah 37:17, and, by comparing the context of this passage with Jeremiah 32:1, etc; we are enabled to infer that the original prophecy was uttered at the renewal of the siege of Jerusalem by the Chaldeans, who had withdrawn for a time on the news of the approach of Pharaoh's army.Jeremiah 34:1All the kingdoms of the earth; etc.; rather, of the land. The accumulation of phrases is to convey the composite character of the Chaldean army. And against all the cities thereof; i.e. the fortified cities which still held outagainst Lachish and Azekah, if no more (per. 7).

2 This is what the Lord, the God of Israel, says: Go to Zedekiah king of Judah and tell him, This 11

is what the Lord says: I am about to give this city into the hands of the king of Babylon, and he will burn it down.

CLARKE, "He shall burn it with fire - This was a newly-added circumstance. Among many ancient nations they burned the bodies of the more illustrious dead. Odours were used in the burning: they then gathered the ashes, and put them into an urn or pitcher, sometimes into a strong vessel, and buried them. Many of these have been digged up in different parts of England, where the Romans had stations.

GILL, "Thus saith the Lord, the God of Israel,.... Who, though the covenant God of Israel, yet provoked by their sins, sends the following message to their king: go and speak to Zedekiah king of Judah, and tell him: alone; and tell it to no other but him, at least at present; the message being more peculiar to him, and must, had it been told to the people, been very disheartening to them: behold, I will give this city into the hand of the king of Babylon, and he shall burn it with fire; see Jer_32:3; which was exactly accomplished, Jer_52:13.

HENRY 2-7, "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

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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.

K&D, "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" ( ), as Jer_38:20. To take the words in the sense, "Give ear to the word, obey the word of Jahveh," is not merelyinadmissible 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

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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 2Ch_16:14; 2Ch_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 2Ch_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 : 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. is not in apposition to : but belongs to ,"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.

CALVIN, "Now the Prophet says, Behold, I will deliver this city into the hand of the king of Babylon Had he simply said that the city would in a short time be taken, it would have been a general truth, not effectual but frigid. It was therefore necessary to add this, that the ruin of the citywas a just punishment inflicted by God. And Zedekiah was also thus reminded, that though he were stronger than his enemy, yet he could not effectually resist him, for the war was carrid on under the authority of God, as though he had said, Thou thinkest that thou contendest with men; it would be difficult enough for thee and more than enough, to contend with the eastern monarchy and so many nations and kingdoms; farther than this, God himself is thine enemy; have regard to him, that thou mayest learn to dread his judgment. And that the words might be more forcible, God himself speaks in his own person, Behold, he says, I will deliver this city into the hand of the king of Babylon, and he will burn it with fire This last sentence was a dreadful aggravation; for it often happens that cities are taken, and the conquerors are satisfied with the spoils. When, therefore, Nebuchadnezzar came against the city of Jerusalem with so much rage that he burnt it, it was a proof of the dreadful vengeance of God. It now follows

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TRAPP, "Jeremiah 34:2 Thus saith the LORD, the God of Israel; Go and speak to Zedekiah king of Judah, and tell him, Thus saith the LORD Behold, I will give this city into the hand of the king of Babylon, and he shall burn it with fire:Ver. 2. Go and speak unto Zedekiah.] Tell him plainly what shall become of him and his, though thou be sent to prison for thy plain dealing.PETT, "Jeremiah 34:2Thus says YHWH, the God of Israel, Go, and speak to Zedekiah king of Judah, and tell him, Thus says YHWH, Behold, I will give this city into the hand of the king of Babylon, and he will burn it with fire,YHWH here underlines their lack of hope. As YHWH, the God of Israel He calls on Jeremiah to go to Zedekiah the king of Judah and tell him that YHWH Himself intends to deliver Jerusalem into the hand of the king of Babylon. This reveals Israels hopelessness in that if Israels own God was not supporting them, what possible hope could they have? Furthermore, He declares that the city will be burned with fire, something which was the regular treatment for a rebellious and obstinate city.

3 You will not escape from his grasp but will surely be captured and given into his hands. You will see the king of Babylon with your own eyes, and he will speak with you face to face. And you will go to Babylon.

CLARKE, "Thou shalt not escape - This, however, he had attempted, but was taken in his flight. See Jer_39:4, and Jer_52:7, etc.

GILL, "And thou shalt not escape out of his hand,.... Though he would, and did 15

attempt to do it, Jer_52:8; but shall surely be taken, and delivered into his hand; he was taken on the plains of Jericho, and delivered into the hands of the king of Babylon at Riblah; as may be seen in the place just referred to: and thine eyes shall behold the eyes of the king of Babylon; and that was all; for they were quickly put out by him: and he shall speak with thee mouth to mouth, and thou shalt go to Babylon; see Jer_32:3.CALVIN, "As Zedekiah saw the people still doing their duty he despised his enemy; for as the city was very strongly fortified, he hoped to be able to preserve it a little time longer. Hence was the false hope of deliverance; for he thought that the enemy being wearied would return into Chaldea. He was deceived by this expectation. But the Prophet forthwith assailed him, and declared that he would become a captive, which Zedekiah indeed deserved through his ingratitude: for Nebuchadnezzar had put hint in the place of his nephew, when Jeconiah was led away into Babylon and had made him king. He afterwards revolted from the king of Babylon, to whom he had pledged his faith, and to whom he became tributary. But the Prophet did not regard these intermediate causes, but the primary cause, the fountain, even because the people had not ceased to add sins to sins, because they had been wholly untameable and had rejected all promises, and had also closed their ears against all wise counsels. Then God, resolving to inflict extreme punishment on a people so perverse and desperate, blinded their king, as we have before said, so that he revolted from the king of Babylon, and thus brought destruction on himself, and the city, and the whole country. Thus God overruled the intermediate causes which are apparent to us; but he had his hidden purpose which he executed through external means.He then says, Thou shalt not be freed from his hand, for thou shalt be taken; and then he adds, Thou shalt be delivered into his hand What he says in many words might have been expressed in one sentence: but it was necessary to rouse the kings sottishness, by which he was inebriated, so that he might be awakened in order that he might dread the punishment which was at hand, which, however, was not the case; but he was thereby rendered more inexcusable. Thus the threatenings which God repeats by his servants are never useless; for if the ears of those who are reproved are deaf, yet what God declares will be a testimony against them, so that every excuse on the ground of ignorance is removed.He says afterwards, Thine eyes shall see the eyes of the king of Babylon And this happened; but his eyes were afterwards pulled out. He met, indeed, with singular disgrace, for he was taken to Riblah and tried as a criminal. He was not treated as a king, nor did he retain any of his former dignity; but he was taken before the tribunal of the king of Babylon as a thief or a miscreant. Then after he was

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convicted of ingratitude and treachery, the Chaldean king ordered his children to be slain before his eyes, and also his chief men and counsellors, and himself to be bound with chains and his eyes to be pulled out; and he brought him to Babylon. It was, then, a most cruel punishment which the king of Babylon inflicted on Zedekiah. And the Prophet seems to have indirectly referred to what happened, Thine eyes, he says, shall see the eyes of the king of Babylon: he was forced to look with his eyes on the proud conqueror, and then his eyes were pulled out; but he had first seen his own children slain.He adds, and his mouth shall speak to thy mouth, that is, Thou shalt hear the dreadful sentence pronounced upon thee, after thou shalt be convicted of a capital offense; the king himself shall degrade thee with all possible disgrace. Now, this was a harder fate than if Zedekiah had been secretly put to death. He was dragged into the light; he then underwent many terrible things when led into the presence of his enemy. This, then, the Prophet related, that Zedekiah might understand that he in vain defended the city, for its miserable end was near at hand. He afterwards adds, TRAPP, "Jeremiah 34:3 And thou shalt not escape out of his hand, but shalt surely be taken, and delivered into his hand; and thine eyes shall behold the eyes of the king of Babylon, and he shall speak with thee mouth to mouth, and thou shalt go to Babylon.Ver. 3. And thou shalt not escape.] Whatever vain hopes thou mayest nourish, and although thou thinkest thou hast a stake in store, howsoever the world goes with the rest. See Jeremiah 32:4-5.PETT, "Jeremiah 34:3And you will not escape out of his hand, but will surely be taken, and delivered into his hand, and your eyes will behold the eyes of the king of Babylon, and he will speak with you mouth to mouth, and you will go to Babylon.Nor should Zedekiah think that somehow he himself might escape from Nebuchadnezzars hand. He was to recognise that he would certainly be taken and handed over to Nebuchadnezzar, and would have to see him face to face, and speak to him mouth to mouth (he would of course do it grovelling before him with his face to the ground), for he would go to Babylon whether he liked it or not.

4 Yet hear the Lords promise to you, Zedekiah king of Judah. This is what the Lord says 17

concerning you: You will not die by the sword;

GILL, "Yet hear the word of the Lord, O Zedekiah king of Judah,.... Which, though a king, he ought to hearken to; and, besides, what follows was for comfort, being a mitigation of his sentence, and containing in it mercy, as well as judgment: thus saith the Lord of thee, thou shalt not die by the sword: of the king of Babylon; or a violent death; and therefore fear not to deliver up thyself and city into his hands; which he might be twelfth to do, fearing he would put him to death immediately.

JAMISON, "Mitigation of Zedekiahs punishment.CALVIN, "Here Jeremiah adds some comfort, even that Zedekiah himself would not be slain by the sword, but that he would die in his bed, and, as they commonly say, yield to his fate. It was indeed some mitigation of punishment, that God extended his life and suffered him not to be immediately smitten with the sword. And yet if we consider all circumstances, it would have been a lighter evil at once to be put to death, than to prolong life on the condition of being doomed to pine away in constant misery. When the eyes are pulled out, we know that the principal part of life is lost. When, therefore, this punishment was inflicted on Zedekiah, was not death desirable? And then he was not only deprived of his royal dignity, but was bereaved also of all his offspring, and was afterwards bound with chains. We hence see that what remained to him was not so much an object of desire, he might have preferred ten times or a hundred times to die. God, however, designed it as a favor, that he was not smitten with the sword.A question may be here raised, Ought violent death to be so much dreaded? We indeed know that some heathens have wished it. They tell us of Julius Caesar, that the day before he was killed, he disputed at supper what death was the best, and that he deemed it the easiest death ( ) when one is suddenly deprived of life, the very thing which happened to him the day after. Thus he seemed to have gained his wish, for he had said, that it was a happy kind of death to be suddenly extinguished. There is, however, no doubt but that natural death is always more easy to be borne, when other things, as they say, are equal; for the feeling of nature is this, that men always dread a bloody death, and it is regarded a monstrous thing when human blood is shed; but when any one dies quietly through disease, as it is a common thing, we do not feel so much horror. Then time is granted to the sick, to think of Gods hand, to reflect on the hope of a better life, and also to flee to Gods mercy, which cannot be done in a violent death. When, therefore, all these are duly weighed, it ought not to be deemed strange, that God, willing to mitigate the

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punishment of Zedekiah, should say, Thou shaft not die by the sword, but thou shall die in peace To die in peace is to die a natural death, when no violence is used, but when God hhnself calls men, as though he stretched forth his hand to them. It is indeed certain, that it is much better for some to be slain by the sword, than to pine away through disease: for we see that many are either seized with frenzy on their bed, or rage against God, or remain obstinate: there are, in short, dreadful examples, which daily occur, where the Spirit of God does not work nor rule. For there is then no tenderness in man, especially when he has the fear of death; he then kindles up as it were into rage against God. But, on the other hand, many who are brought into affliction, acknowledge themselves to be justly condemned, and at the same time acknowledge the punishment inflicted to be medicine, in order that they may obtain mercy before God. To many, then, it is better to die a violent death than to die in peace; but this happens through the fault of men: at the same time, natural death, as I have said, justly deserves to be much preferred to a violent and bloody death, and I have briefly stated the reasons. The subject might indeed be more fully handled, but it is enough to touch shortly on the chief point as the passage requires. TRAPP, "Jeremiah 34:4 Yet hear the word of the LORD, O Zedekiah king of Judah; Thus saith the LORD of thee, Thou shalt not die by the sword:Ver. 4. Yet hear the word of the Lord.] A word of comfort. The Lord is good to all, and his tender mercies are over all his works. [Psalms 145:9] Out of his philanthropy he giveth this wicked prince a mitigation of his just punishment, and a further time to repent. {as Revelation 2:21} And possibly this goodness of God might in time lead him to repentance. {as Romans 2:4}Thou shalt not die by the sword.] And yet Josiah, his father, a far better man, did; so unsearchable are Gods judgments, and his ways past finding out.ELLICOTT, "(4) Thou shalt not die by the sword.The tone is one of comparative mildness, the motive apparently being the wish to persuade the king to abandon his useless resistance, and to court the favour of the conqueror. His going to Babylon would not necessarily shut him out from a life of comparative ease and an honourable burial. Jeconiah, it is true, had been thrown into prison (Jeremiah 51:31), and remained there during the whole reign of Nebuchadnezzar, but that was the result of his obstinate resistance, and Zedekiah might avert that doom by a timely submission.PETT, "Jeremiah 34:4Surely hear the word of YHWH, O Zedekiah king of Judah, Thus says YHWH concerning you, You will not die by the sword,Furthermore he would not die nobly by the sword, neither in actively fighting for his country (no such noble death was to be his), nor by execution. This too was the word of YHWH. His only future lay in prison. (It should be noted that no mention is

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made of the fact that he would be blinded, something which demonstrates that the prophecies were not tampered with after the event. It would have been all too easy for a dishonest or over-enthusiastic copyist to introduce the idea. The fact that it did not happen reminds us how carefully copyists refrained from such activities).PULPIT, "Jeremiah 34:4Yet hear the word of the Lord, etc. Clearly this introduces a limitation of the foregoing threat. Zedekiah will, it is true, be carried to Babylon, but he will not suffer a violent death; he will "die in peace," and be buried with all customary royal honours. A difficulty, however, has been felt in admitting this view. How could Zedekiah be said to die in peace, when he was "in prison till the day of his death" (Jeremiah 52:11)? and how could the deposed king of a captive people be honoured with a public mourning? The reply is

5 you will die peacefully. As people made a funeral fire in honor of your predecessors, the kings who ruled before you, so they will make a fire in your honor and lament, Alas, master! I myself make this promise, declares the Lord.

BARNES, "In peace - See Jer_12:12 note.Burn odors - Make a burning. The burning was probably that of piles of wood, and spices were added only as an special honor. It was not a Jewish custom to burn the dead. As these burnings depended upon the estimation in which the dead king was held, the verse implies a prosperous reign, such as Zedekiah might have had as an obedient vassal to BabyIon.I have pronounced the word - I have spoken the word.

CLARKE, "Thou shalt die in peace - Thou shalt not die a violent death; and at thy death thou shalt have all those funereal solemnities which were usual at the demise of kings. See 2Ch_16:14.

So shall they burn odours for thee - Scented wood and other odoriferous

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substances are placed on the funeral pile of the rich Hindoos, and burned with the body.And they will lament thee, saying, Ah lord! - They will recite the funeral dirge that begins with those words. See the note on Jer_22:18 (note).

GILL, "But thou shall die in peace,.... Upon his bed, a natural death, and in good friendship with the king of Babylon; and, it may be, in peace with God; for before his death, some time in his captivity, he might be brought to true repentance for his sins: and with the burnings of thy fathers, the former kings which were before thee: so shall they burn odours for thee. The sense is, that he should have an honourable burial; and that sweet odours and spices should be burned for him, as were for the kings of Judah his predecessors, particularly Asa, 2Ch_16:14. Josephus says (b), that Nebuchadnezzar buried him in a royal manner; though this seems to refer to what the people of the Jews in Babylon would do in honour of him, by burning for him. The Rabbins say, as Jarchi, Kimchi, and Ben Melech observe, that they burned their beds and ministering vessels, or household goods (c), as was usual on such occasions. The Talmudist (d) a say, all this honour was done him for that single act of ordering Jeremiah to be taken out of the dungeon; for this was done honour to persons: so, when Gamaliel the elder died, Onkelos the proselyte burned for him seventy Tyrian pounds (e); not such a quantity of money, but goods that were worth so much; and this was a custom with the Heathens, who used to burn the bodies of the dead, to burn their garments with them, and their armour, and whatever were valuable and esteemed of by them life; and particularly odoriferous things, as frankincense, saffron, myrrh, spikenard, cassia, and cinnamon (f); and which seem to be meant here, by comparing the passage with the case of Asa before mentioned; for though the word "odours" is not in the text, it seems rightly enough supplied by us, as it is by other interpreters (g). The Vulgate Latin version very wrongly translates it, "and shall burn thee"; for it was not the manner of the Jews to burn the bodies of the dead, but to inter them in the earth; and so Tacitus (h) observes, it was the custom of the Jews not to burn, but after the manner of the Egyptians to bury in the earth nor does it appear to have been the custom of the Babylonians or Chaldeans, as should seem from the account that is given of the death and burial of the Babylonian monarch in Isa_14:4; and they will lament, saying, Ah lord! alas! our lord the king is dead. The form of lamentation said over him, as the Jews record (i), was, "alas! King Zedekiah, who is dead, drank the dregs of all ages;'' was punished for the sins of men in all generations past: for I have pronounced the word, saith the Lord; both that which respects his captivity, and that which refers to his death; the manner of it, and his honourable interment, which shall be accomplished.

JAMISON, "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 (2Ch_16:14; 2Ch_21:19). The honors here mentioned were denied to Jehoiakim (Jer_22:18).

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Ah, lord! The Hebrews in their chronology (Seder Olam) 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.CALVIN, "In peace, he says, shalt thou die, and then adds, with the burnings of thy fathers shall they burn thee, and lament over thee, Alas! Lord. Here is added another comfort, that when Zedekiah should die, there would be some to bury him, not only in a humane, but also in an honorable manner. And burial in many places is reckoned as one of Gods favors, as in life God shews himself kind and bountiful to us when we are in health and in vigor. For as health and food sufficient for the necessities of life, are evidences of Gods love, so is burial after death; for burial distinguishes men from brutes. When a wild beast dies, his carcase is left to putrify. Why are men buried, except in hope of the resurrection, as though they were laid up in a safe place till the time of restoration? Burial, then, as it is a symbol of our immortality, makes a distinction between us and brute animals after death. In death itself there is no difference; the death of a man and the death of a dog, have no certain marks to distinguish the one from the other. Then it is Gods will that there should be some monument, that men might understand how nmch more excellent: is their condition than that of brute animals. Hence then it is, that when God favors us with a burial, he shows his paternal care towards us. On the contrary, when the body of any one is cast away, it is in itself a sign of Gods displeasure, as it appeared before, when the Prophet said of Jehoiakim that his burial would be that of an ass, (Jeremiah 22:19) As then Jehoiakim was threatened with the burial of an ass, so now he promises an honorable burial to Zedekiah.I said that this is true, when the thing is in itself considered. For it sometimes happens that the most wicked are buried with honor and great pomp, when the children of God are either burnt or torn by wild beasts. Known is that complaint of the Psalmist, that the bodies of the saints were cast away and became food to birds and wild beasts. (Psalms 79:2) And it is said of the rich man, who lived in splendor, that he died and was buried, but there is no mention made of the burial of Lazarus. (Luke 16:22) We ought not then simply to conclude, that those are miserable who are not buried, and that those are blessed who obtain the honor of a burial. As the sun is said to rise on the children of God and on strangers, so also after death, as burial is a temporal benefit, it may be considered as belonging indiscriminately to the good and to the bad. It may on the contrary be, that God should deprive his children of a burial; yet still that truth remains fixed, that burial in itself is an evidence of Gods favor; and that; when any one is cast away and denied a burial, it is a sign of Gods displeasure. When yet we come to individuals, the Lord turns a temporal punishment into a benefit to his own people; and makes his temporal blessings to serve for a heavier condemnation to all the reprobate and ungodly, hence they were barbarous who dared to deride burial, as the Cynics did, who treated burial with contempt. This was inhumanity.But we ought to hold these points, that as God supplies us with bread, wine, and

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water, and other necessaries of life, in order to feed us, and to preserve us in health and rigor, so we ought to regard burial; but when the faithful are exposed to hunger, when they die through cold or nakedness, or when they are made subject to other evils, and when they are treated ignominiously after death, all this turns out for their salvation, for the Lord regards their good even when he seems to afflict them with adversities.This, then, is the reason why the Prophet now in some measure mitigates the sorrow of Zedekiah, by saying,. They shall bury thee, and with the burnings of thy fathers shall they burn thee This was not a common but a royal mode of burial. He then promises, that after many degradations and reproaches, God would at length shew him, when dead, some favor. But one may say, what would this avail Zedekiah? for his body would then be without sense or feeling. But. it was well to hear of this kindness of God, for he might thereby conclude that God would be at length merciful to him, if he really humbled himself. There is then no doubt but that a hope of pardon was promised to him, though he was to be sharply and severely chastised even until he died. God then intended that this symbol should ever be remembered by him, that he might not wholly despair. We now then understand why the Prophet promised this to Zedekiah, not that it might be a matter of interest to him to be buried with honor, but that he might have some conception of Gods kindness and mercy.Now we know that the dead bodies of kings were burnt at a great expense; many precious odors were procured, a fire was kindled, and the bodies were seared; not that they were reduced to ashes, (for this was not the custom, as among the Romans and other nations, who burnt the bodies of the dead, and gathered the ashes) But among the Jews, the body was never burnt; only they kindled a fire around the dead body, that putrefaction might not take place. The bodies of the dead were dried by a slow fire. This was not indeed commonly done, but only at the burials of kings, as it appears from the case of Asa and of others. (2 Chronicles 16:14)Then he says, With the burnings of thy fathers shall they burn thee, and they shall lament thee, Alas! Lord, it may be asked, whether these lamentations were approved by God? To this there is a ready answer, that the Prophet does not here commend immoderate mourning, and cryings, and ejaculations, when he says, they shall lament thee, but that he took the expression from what was commonly done, as though he had said, They shall perform for thee this office of humanity, such as is usually done over the remains of kings in full power, in the day of their prosperity. God, then, in speaking here of lamentation and mourning, does not commend them as virtues, or as worthy of praise, but refers only to what was then commonly done. But we know what Paul especially teaches us, that we are so to moderate our sorrow, as not to be like the unbelieving, who have no hope, (1 Thessalonians 4:13) for they think that death is the death of the soul as well as of the body: they therefore lament their dead as for ever lost; and they also murmur against God, and sometimes utter horrid blasphemies. Paul then would have us to be moderate in our sorrow. He does not condemn sorrow altogether, but only requires it to be

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moderate, so that we may shew what influence the hope of resurrection has over us.And yet there is no doubt but that men, in this respect, exceed moderation. It has commonly been the case almost in all ages to be ostentatious in mourning for the dead. For not only are they without genuine feeling in lamenting for their friends or relatives, but they are carried away by a sort of ambition, while burying the dead with great noise and lamentation. When they are alone they contain themselves, so that at least they make no noise; but when they go out before others, they break forth into noisy lamentations. It hence appears that, as I have said, mourning is often ostentatious. But as men have from the beginning gone astray in this respect, greater care ought to be taken by us, that each of us may check and restrain himself. Still it is natural, as I have said, to weep for the dead; but doubtless, it may be said, the ejaculations mentioned by the Prophet cannot be approved; for to what purpose was it to cry, Alas! Lord; our king is dead, and things of the same kind? But we ought to bear in mind, that eastern nations were always excessive in this respect, and we find them to be so at this day. The warmer the climate the more given to gestures and ceremonies the people are. In these cold regions gesticulations and crying out, Alas! Lord, alas! father, would be deemed impertinent and foolish. But where they tear off their hair, and also cut themselves and tear their cheeks not only with their nails, but also with knives, where they do these things, they also utter these ejaculations spoken of by the Prophet. TRAPP, "Jeremiah 34:5 [But] thou shalt die in peace: and with the burnings of thy fathers, the former kings which were before thee, so shall they burn [odours] for thee; and they will lament thee, [saying], Ah lord! for I have pronounced the word, saith the LORD.Ver. 5. But thou shalt die in peace.] Yet not as his father Josiah did, in that peace of God, unless he amended his manners, for he was reckoned among the naughty figs.And with the burnings of thy fathers, the former kings.] With the usual solemnities at the exequies of the better sort of kings: Nec una fuit veteribus sepeliendi ratio. See 2 Chronicles 16:14; 2 Chronicles 21:19. The Jews have a tradition that Nebuchadnezzar, upon a festival day, caused him to be brought out of prison, and so abused him before his princes to make them sport, that for shame and grief thereof he died soon after; and then Nebuchadnezzar, to make him some recompense, caused him to be honourably buried, suffering his former subjects to burn sweet odours and to bewail his death. (a)And they will lament thee.] The dues of the dead are, honorifice lugeri et honeste sepeliri, to be honourably lamented and laid up; which yet is not granted to all good men, but heaven makes amends. Planctus haec fuit formula iuxta Seder Olam, Heu! quia mortuus est Rex Zedechias bibens faeces omnium cetatum; i.e., Luens peccata priorum saeculorum - interprete Genebrardo.For I have pronounced the word.] Both the comminatory part of this message and

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the consolatory. But Zedekiah was so moved at the former that he regarded not the latter.ELLICOTT, " (5) And with the burnings of thy fathers . . .Spices and perfumes were burnt as a mark of honour at the burial of kings and persons of high rank, and this is the burning here referred to (2 Chronicles 16:14; 2 Chronicles 21:19). The Hebrews never adopted the practice of burial by cremation, and for the most part embalmed their dead after the manner of Egypt (comp. Genesis 50:2; John 19:39-40).They will lament thee, saying, Ah lord! . . .The words derive their full effect from their contrast with the prediction which the prophet had uttered (Jeremiah 22:18) as to the burial of Jehoiakim without any of the usual honours of the funeral dirges of the mourners. Here he comforts Zedekiah with the thought that no such shameful end was in store for him, leaving the place where he was to die uncertain.PETT, "Jeremiah 34:5You will die in peace; and with the burnings of your fathers, the former kings who were before you, so will they make a burning for you, and they will lament you, saying, Ah Lord! for I have spoken the word, the word of YHWH.Indeed he would die in peace (i.e. in a non-belligerent situation, languishing in prison) and would have a normal royal funeral, with the burning of perfumes and spices (compare 2 Chronicles 16:14; 2 Chronicles 21:19) and the lamentations of his nobles. That at least would be permitted to him and was all that he had to look forward to. The emphasis is more on the fact that his usefulness was at an end and that he would not accomplish anything more in his life, rather than being intended as being an indication that he would have a pleasant life. He would, in fact, probably die in prison.PULPIT, "Jeremiah 34:5With the burnings of thy fathers. It was customary to burn spices at royal funerals (2 Chronicles 16:14; 2 Chronicles 21:19). Saying, Ah lord! (see on Jeremiah 22:18).The second of the group of prophecies in Jeremiah 34:1-22; Jeremiah 35:1-19. is composed of Jeremiah 35:8 -22. It contains a denunciation of the Jews who, at the beginning of the siege, had emancipated their Hebrew slaves (according to Exodus 21:1-4; Deuteronomy 15:12), but after the withdrawal of the Chaldeans had resumed possession of them. Verse 21 is couched in a form which indicates the precise date of the prophecy, viz. before the Chaldeans returned to renew the siege of Jerusalem.

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6 Then Jeremiah the prophet told all this to Zedekiah king of Judah, in Jerusalem,

CLARKE, "Spake all these Words unto Zedekiah - He delivered this message at the hazard of his life. Jeremiah feared God, and had no other fear.

GILL, "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.CALVIN, "Here Jeremiah only relates that he had delivered the message committed to him; and here is seen the Prophets 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 Gods 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; andthe 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.COFFMAN, "Verse 6TIME WHEN THIS WAS PROPHESIED"Then Jeremiah the prophet spake all these words unto Zedekiah king of Judah in Jerusalem, when the king of Babylon's army was fighting against Jerusalem, and against all the cities of Judah that were left, against Lachish and against Azekah; for these alone remained of the cities of Judah as fortified cities."

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It is a marvelous fact that the details of this siege of Jerusalem by Nebuchadnezzar have been strikingly confirmed by the spade of the archaeologist within our very generation. "The Mari letters and the Lachish Ostraca (broken pieces of pottery with inscriptions upon them) have been uncovered in the ruins of Lachish during the years 1935-1938, and have been positively dated in this very year of the final siege of Jerusalem."[6] "These treasures were discovered by the Wellcome-Marston Expedition."[7]"Lachish and Azekah ..." (Jeremiah 34:7). These were important fortified towns, which longer than any others except Jerusalem itself, resisted the Chaldean army. Lachish, at one time, had been larger than Jerusalem itself, and according to the Lachish Letters was the last to surrender prior to the fall of Jerusalem. Lachish was located 23 miles southwest of Jerusalem, and Azekah was eleven miles north of Lachish. Letter No. 4 deals with the very time when this prophecy was written by Jeremiah.It records urgent military messages from the commander of Jerusalem's defenders to the garrison commander in Lachish, saying, "Let my lord know that we are watching the signals of Lachish (the smoke signals), according to all the indications which my lord has given; for we cannot see Azekah (evidently Azekah had fallen)."[8]There are also mentioned in these letters a half dozen names, including that of the father of Baruch, which are also found in this section of Jeremiah. Now, not for a moment, do we suppose that anything in the Bible needs to be confirmed either by pagan writers, or by fragments digged up from ancient ruins; but it is interesting and encouraging indeed to find that the deeper the spade of the archaeologist goes, the more is the proof of the truth of every word in the Holy Bible verified."This prophecy was given just a short time before Letter IV was written,"[9] because Azekah had not yet fallen (Jeremiah 34:7).PETT, "Jeremiah 34:6-7And Jeremiah the prophet spoke all these words to Zedekiah king of Judah in Jerusalem, when the king of Babylons army was fighting against Jerusalem, and against all the cities of Judah which were left, against Lachish and against Azekah, for these alone remained of the cities of Judah as fortified cities.It is then emphasised that these words were spoken when Judah was on its last legs, with only two other fortified cities, apart from Jerusalem still holding out. Lachish and Azekah were in the low foothills of Judah and were two strong cities. Lachish was 40 kilometres (23 miles) south west of Jerusalem and surrounded on three sides by the River Lachish which meandered around it. It was important enough for Sennacherib of Assyria in c. 701 BC, having failed to capture Jerusalem, to celebrate its subjection by a relief sculpture in his palace at Nineveh. It was

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eventually to be taken again by the Babylonians in 586 BC. Azekah was seemingly almost as strong and held out bravely, although succumbing to the Babylonians some time earlier than Lachish. It was about 26 kilometres (18 miles) south west of Jerusalem. Interestingly we have possible contemporary evidence of its fall, for letters were discovered in the ruins of Lachish in which a guard commander, presumably writing from an outpost, informs his governor that we are watching for the signal fires of Lachish for we cannot see those of Azekah, which may indicate that the latter had ceased burning because the city was taken.

7 while the army of the king of Babylon was fighting against Jerusalem and the other cities of Judah that were still holding outLachish and Azekah. These were the only fortified cities left in Judah.

BARNES, "This marks the exact time, that it was early in the campaign, while the outlying fortresses still occupied the attention of Nebuchadnezzars army. Lachish and Azekah were strong cities in the plain toward Egypt and must be taken before the Chaldseans could march upon Jerusalem: otherwise the Egyptians might collect there and fall upon them.

CLARKE, "Against Lachish, and against Azekah - These were two cities of Judah of considerable importance: they had been strongly fortified by Rehoboam, 2Ch_11:9-11; 2Ch_32:9.

GILL, "When the king of Babylon's army fought against Jerusalem,.... Had laid close siege to it, and still continued it: and against all the cities of Judah that were left; unconquered by him; when he invaded the land, he fought against, and took, and ravished all the cities that lay in his way; and it seems there were none that stood out against him but Jerusalem, now besieged by him, and two others, next mentioned:

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against Lachish, and against Azekah; for these defenced cities remained of the cities of Judah; two cities that had been fortified by Rehoboam, 2Ch_11:9; and were the only ones besides Jerusalem, which as yet had not fallen into the hands of the king of Babylon.JAMISON, "these ... retained alone (compare 2Ch_11:5, 2Ch_11:9).

CALVIN, "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, WHEDON, "7. Against Lachish, etc. Lachish and Azekah were both situated in the south-western part of Judah, on the Philistine plain, and were both fortified by Rehoboam. 2 Chronicles 11:9. The siege of Lachish by Sennacherib (2 Kings 18:14; 2 Kings 18:17, et al) is supposed by Layard to be depicted on certain slabs disinterred from the ruins of Nineveh. (Cowles.) The general meaning of the passage is that these cities remained; but it is hardly true that the passage requires us to conclude that these alone remained.ELLICOTT, "(7) Against Lachish, and against Azekah . . .The two cities are named in this book for the first time. Lachish was one of the strongest towns of the Amorites in the time of Joshua (Joshua 10:3; Joshua 10:5), and was situated in the Shephelah, or lowland district (Joshua 15:39). It was restored or fortified by Rehoboam, as a defence against the northern kingdom (2 Chronicles 11:9). Amaziah took refuge there on his flight from the conspiracy at Jerusalem (2 Chron. 14:19; 2 Chronicles 25:27). It was taken by Sennacherib on his way from Assyria to Egypt, and made the monarchs headquarters (2 Chronicles 32:9; 2 Kings 18:17). A slab at Kouyunjik (Layards Nineveh and Babylon, 149-152; Monuments of Nineveh, 2nd Series, Plates xxi, 24) represents the siege of Lakhisha by the armies of Sennacherib, and gives something like a ground-plan of the city. Its site has not been identified with certainty, but ruins still known as Um-lakis are found between Gaza and Eleutheropolis. It is mentioned here as being, next to Jerusalem, one of the strongest fortresses of the kingdom of Judah, which as yet had resisted the attack of

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Nebuchadnezzars armies. Azekah, less conspicuous in history, was also in the Shephelah region, and is named with other cities in Joshua 10:10-11; Joshua 15:35. The Philistines were encamped between it and Shochoh in the days of Saul (1 Samuel 17:1). It also was fortified by Rehoboam (2 Chronicles 11:9). Its site has not been ascertained, but Eusebius and Jerome speak of it as lying between Eleutheropolis and Jerusalem.

Freedom for Slaves8 The word came to Jeremiah from the Lord after King Zedekiah had made a covenant with all the people in Jerusalem to proclaim freedom for the slaves.

BARNES, "It is usual with commentators to say that, the laws dealing with the emancipation of the Hebrew slaves, as also that of the land resting during the sabbatical year, were not observed. The narrative teaches us the exact contrary. The manumission of the slaves on the present occasion was the spontaneous act of Zedekiah and the people. They knew of the law, and acknowledged its obligation. The observance of it was, no doubt, lax: the majority let their own selfish interests prevail; but the minority made might give way to right, and Zedekiah supported their efforts though only in a weak way.

Early in January, in the ninth year of Zedekiah, the Chaldaean army approached Jerusalem. The people made a covenant with the king, who appears as the abettor of the measure, to let their slaves go free. Possibly patriotism had its share in this: and as Jerusalem was strongly fortified, all classes possibly hoped that if the slaves were manumitted, they too would labor with a more hearty good-will in resisting the enemy. In the summer of the same year the Egyptians advanced to the rescue, and Nebuchadnezzar withdrew to meet their attack. The Jews with a strange levity, which sets them before us in a most despicable light, at once forced the manumitted slaves back into bondage. With noble indignation Jeremiah rebukes them for their treachery, assures them that the Chaldaean army will return, and warns them of the certainty of the punishment which they so richly merited.Jer_34:8

As the Chaldaean army swept over the country the wealthier classes would all flee to 30

Jerusalem, taking with them their households. And as the Mosaic Law was probably more carefully kept there than in the country, the presence in these families of slaves who had grown grey in service may have given offence to the stricter classes at the capital.To proclaim liberty unto them - The words are those of the proclamation of the year of jubile to the people, whereupon it became their duty to set their slaves free.CLARKE, "The word that came unto Jeremiah - Here the second discourse

begins, which was delivered probably a short time, even a few days, after the former.Zedekiah had made a covenant - We find no account elsewhere of this covenant: Every man should let his man-servant and his maid-servant go free; i.e., as we learn from Jer_34:14, on the sabbatical year; for the seventh year was the year of release. See Deu_15:12.

GILL, "This is the word that came to Jeremiah from the Lord,.... Here begins a new prophecy, which was delivered some time after the former; that was given out while the king of Babylon was besieging Jerusalem; this after he had quitted the siege for a while, and was gone to meet the king of Egypt, who was coming to the relief of the city, as appears from Jer_34:21; though the Jews (k) say this was delivered in the seventh year of Zedekiah, in the first month, and tenth day of the month; at the same time that the elders of Israel came to Ezekiel, to inquire of the Lord by him, Eze_20:1; which was two years before the king of Babylon came against Jerusalem; but this seems not likely. It is said to be after that the King Zedekiah made a covenant with all the people that wereat Jerusalem, to proclaim liberty unto them; not unto the people, or to themselves, the king and the people; unless the sense is, that the king and the people entered into an agreement among themselves to make proclamation, that liberty would be granted by them to their servants; for the liberty proclaimed was to the servants, and not to them. This seems to confirm it, that it was while the city was besieged that this covenant was made; since it was made only with the people at Jerusalem, which were pent up in it; for otherwise it would in all probability have been made with all the people of the land; and seems to have been done with this view, to obtain this favour of the Lord, that they might gain their freedom from the enemy, and come not under the yoke and into the servitude of the king of Babylon: and very probable it is that they did not do this of their own accord, but were exhorted to it by Jeremiah; who perhaps, among other sins, had reproved them for the breach of the law respecting the liberty of servants.

HENRY 8-13, "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

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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.JAMISON, "By the law a Hebrew, after having been a bond-servant for six years, on

the seventh was to be let go free (Exo_21:22; Deu_15:12).Zedekiah made a covenant with solemn ceremonial in the temple (Jer_34:15, Jer_34:18, Jer_34:19).them bond-servants (Jer_34:9).

K&D 8-11, "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,