Jeremiah 34:11

KJV

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.

KJV (with Strong's)

But afterward {H310} they turned {H7725}, and caused the servants {H5650} and the handmaids {H8198}, whom they had let go {H7971} free {H2670}, to return {H7725}, and brought them into subjection {H3533}{H3533} for servants {H5650} and for handmaids {H8198}.

Complete Jewish Bible

But afterwards, they changed their minds; they made the male and female slaves, whom they had freed, return; and they brought them back into subjection as slaves.

Berean Standard Bible

but later they changed their minds and took back the menservants and maidservants they had freed, and they forced them to become slaves again.

American Standard Version

but afterwards 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.

Commentary

### SUMMARY
Jeremiah 34:11 vividly exposes the profound moral failure and blatant hypocrisy of Judah's leaders and people during the Babylonian siege of Jerusalem. After making a solemn covenant before God to free their Hebrew servants and handmaids—an act likely driven by desperation and a fleeting hope for divine favor—they swiftly and callously reneged on their promise. This verse chronicles their immediate reversal, detailing how they forcibly compelled those they had just liberated back into the harsh realities of servitude, revealing a deep-seated spiritual malaise and a profound disregard for both divine law and human dignity.

### CONTEXT
* **Literary Context:** Jeremiah 34:11 is situated within a critical prophetic indictment against Judah, specifically addressing their covenant breaking and disobedience during the final days of Jerusalem's siege by Nebuchadnezzar. The preceding verses, [Jeremiah 34:8-10](/jeremiah/34-8-10 "Jeremiah 34:8-10 - The Covenant to Free Slaves"), describe King Zedekiah and the people entering into a solemn covenant to free all Hebrew slaves, male and female, in accordance with the Mosaic Law, particularly as outlined in [Deuteronomy 15:12-18](/deuteronomy/15-12-18 "Deuteronomy 15:12-18 - Laws Concerning Hebrew Servants"). This significant act was performed in the temple, signifying its sacred and binding nature before God. Verse 11 then immediately details the tragic and swift reversal of this covenant, setting the stage for God's severe judgment pronounced in the subsequent verses, [Jeremiah 34:17-22](/jeremiah/34-17-22 "Jeremiah 34:17-22 - God's Judgment for Broken Covenant"), highlighting the direct cause-and-effect relationship between their profound sin and impending doom.
* **Historical & Cultural Context:** The events of Jeremiah 34 unfold during the final siege of Jerusalem by the Babylonian army (circa 588-586 BC), a period of immense national crisis and existential threat. The practice of temporary servitude for debt or poverty was common in ancient Israel, but the Mosaic Law provided specific protections and mandates for the release of Hebrew servants after six years, as seen in [Exodus 21:2](/exodus/21-2 "Exodus 21:2 - Hebrew Servants' Freedom"), and certainly during the Jubilee year. The covenant to free slaves was likely a desperate attempt by Zedekiah and the people to appease God and perhaps to free up manpower for the war effort, as implied by the temporary withdrawal of the Babylonian forces, possibly due to an Egyptian intervention, as referenced in [Jeremiah 37:5](/jeremiah/37-5 "Jeremiah 37:5 - The Chaldeans' Withdrawal"). The swift re-enslavement of these individuals demonstrates a profound opportunism and a deep-seated disregard for the spirit of the law, revealing a society where self-interest superseded divine command and basic human compassion.
* **Key Themes:** Jeremiah 34:11 powerfully illustrates several pervasive themes within the book of Jeremiah and the broader prophetic literature. Central among these is the theme of **Broken Covenant and Disobedience**, where Israel's repeated failure to uphold their covenant obligations with Yahweh leads to devastating consequences. This verse specifically highlights their **Hypocrisy and Superficial Repentance**, as their "repentance" was merely a pragmatic response to immediate danger, lacking any genuine change of heart. Their actions are a direct violation of the **Mosaic Law's principles of Justice and Compassion**, particularly concerning the treatment of the vulnerable and the poor, echoing the prophetic call for social justice found throughout the Old Testament, such as in [Isaiah 1:17](/isaiah/1-17 "Isaiah 1:17 - Learn to Do Good; Seek Justice"). Ultimately, this act of unfaithfulness serves as a pivotal moment demonstrating the nation's spiritual bankruptcy, justifying the impending **Divine Judgment** that Jeremiah consistently warns about throughout his prophetic ministry, as seen in [Jeremiah 25:8-11](/jeremiah/25-8-11 "Jeremiah 25:8-11 - Seventy Years of Exile").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **afterward (Hebrew, _ʼachar'_):** From H310, this adverb signifies a temporal sequence, indicating that the turning away happened "after" the initial act of freeing the servants. It highlights the immediate and deliberate nature of their reversal, emphasizing that their change of heart was not a slow decay but a swift, conscious decision once the perceived threat diminished. It underscores the opportunistic and insincere nature of their initial "repentance."
* **turned (Hebrew, _shûwb'_):** From H7725, this primitive root means "to turn back," "retreat," or "return." In this context, it signifies a moral and ethical turning away from the covenant they had just made. It's a reversal of their righteous act, illustrating their unfaithfulness and the ephemeral nature of their commitment to God's law and their fellow human beings. This "turning" is a deliberate act of apostasy from their sworn oath.
* **free (Hebrew, _chophshîy'_):** From H2670, this word denotes being "exempt" or "at liberty," specifically from bondage, tax, or care. Its use here underscores the profound injustice of their actions: those who had been genuinely set free, experiencing a taste of liberty as mandated by God's law, were then cruelly stripped of that freedom and forced back into subjugation. The word highlights the preciousness of the liberty they briefly possessed and then lost.
* **subjection (Hebrew, _kâbash'_):** From H3533, this root means "to tread down," "conquer," "subjugate," or "bring into bondage." Its application here powerfully conveys the forceful, oppressive, and unjust nature of their actions. It highlights the masters' exercise of arbitrary power, reducing the liberated individuals back to a state of forced servitude, starkly contrasting with the freedom they had briefly enjoyed and the dignity they were due.

#### Verse Breakdown
* **"But afterward they turned,"**: This opening phrase immediately signals a dramatic and negative shift in behavior. The "afterward" (H310, _ʼachar_) emphasizes the swiftness of their reversal, occurring very soon after the covenant to free the slaves was made. The "turning" (H7725, _shûwb_) indicates a deliberate moral and ethical U-turn, a departure from the righteous path they had momentarily embraced. It highlights their lack of genuine conviction and their opportunistic nature, revealing that their initial act was not born of true repentance but of expediency.
* **"and caused the servants and the handmaids, whom they had let go free, to return,"**: This clause details the specific action of their turning. The masters actively "caused" or compelled their former servants and handmaids (H5650, _ʻebed_ and H8198, _shiphchâh_) to "return" (H7725, _shûwb_) to their previous state of bondage. The parenthetical phrase "whom they had let go free" (H7971, _shâlach_ and H2670, _chophshîy_) serves as a stark reminder of the recent, publicly enacted liberation, intensifying the betrayal and hypocrisy inherent in their actions. It underscores the deliberate revocation of a granted liberty.
* **"and brought them into subjection for servants and for handmaids."**: This final clause clarifies the ultimate outcome of their reversal: the re-enslavement of those who had been freed. The phrase "brought them into subjection" (H3533, _kâbash_) conveys the forceful and oppressive nature of this act, signifying that they were not merely returned to service but forcibly subjugated, stripped of their recently granted liberty and dignity, and reduced once again to the status of mere property. The repetition of "for servants and for handmaids" emphasizes the full restoration of their former, unjust status.

#### Literary Devices
Jeremiah 34:11 employs several powerful literary devices to convey its message of betrayal and injustice. The most prominent is **Irony**, as the very people who had just made a solemn covenant to free their slaves, ostensibly to gain divine favor during a siege, immediately re-enslave them once the immediate threat subsides. This stark contrast between their declared intent and their actual behavior highlights their profound hypocrisy and the superficiality of their piety. The use of **Repetition** in "servants and handmaids" at both the beginning and end of the clause emphasizes the specific group affected by this injustice, underscoring the completeness of their reversal of fortune and the comprehensive nature of their broken promise. Furthermore, the verse functions as a form of **Prophetic Indictment**, serving not just as a historical record but as a divine accusation against the people's unfaithfulness, justifying the severe judgment that follows. The **Juxtaposition** of "let go free" and "brought them into subjection" creates a powerful rhetorical effect, emphasizing the abrupt and cruel reversal of their status and the masters' callous disregard for their well-being and God's law.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 34:11 stands as a profound theological statement on the nature of true repentance, the sanctity of covenants, and God's unwavering commitment to justice. It reveals that God is not fooled by superficial acts of piety or conditional obedience. The people's actions demonstrate a fundamental misunderstanding of their relationship with Yahweh, viewing Him as a deity to be manipulated for immediate relief rather than a holy God demanding genuine faithfulness and righteousness. This episode underscores that external rituals or temporary acts of obedience, disconnected from a transformed heart, are an abomination to God and will incur His righteous judgment. It foreshadows the ultimate judgment that will befall Jerusalem precisely because of such deep-seated spiritual corruption and a consistent pattern of covenant breaking, emphasizing that God's character demands integrity and adherence to His moral standards.

* [Deuteronomy 15:12-18](/deuteronomy/15-12-18 "Laws Concerning Hebrew Servants")
* [Leviticus 25:39-43](/leviticus/25-39-43 "Treatment of Fellow Israelites as Servants")
* [Isaiah 58:6-7](/isaiah/58-6-7 "True Fasting and Justice")

### REFLECTION AND APPLICATION
Jeremiah 34:11 serves as a timeless mirror reflecting the human tendency towards self-interest, conditional obedience, and spiritual hypocrisy. It challenges us to examine the authenticity of our own faith and commitments. Are our acts of devotion and obedience rooted in a genuine love for God and His commands, or are they merely pragmatic responses to difficult circumstances, to be abandoned once the pressure subsides? This passage calls us to cultivate integrity, ensuring that our words and actions align, especially when it is costly or inconvenient. It reminds us that true repentance involves not just a temporary change in behavior but a fundamental transformation of the heart that leads to consistent righteousness and compassion, particularly towards the vulnerable and marginalized. Our commitment to justice and freedom for others is a tangible expression of our love for God and our neighbor, reflecting the very character of God Himself.

#### Questions for Reflection
* **In what areas of my life might my obedience to God be conditional or opportunistic, rather than rooted in genuine conviction?**
* **How does this passage challenge my understanding of true repentance and its implications for my actions towards others?**
* **Am I upholding my promises and commitments, especially when circumstances change or when it becomes difficult?**
* **How can I actively demonstrate God's concern for justice and compassion in my own sphere of influence, particularly towards those who are vulnerable or oppressed?**

### FAQ
**What was the specific covenant mentioned in Jeremiah 34 that the people broke?**

Answer: The covenant mentioned in [Jeremiah 34:8](/jeremiah/34-8 "Jeremiah 34:8 - The Covenant to Free Slaves") was a solemn agreement made by King Zedekiah and all the people of Jerusalem to free their Hebrew servants and handmaids. This act was in accordance with the Mosaic Law, specifically the statutes found in [Deuteronomy 15:12-18](/deuteronomy/15-12-18 "Deuteronomy 15:12-18 - Laws for Hebrew Servants") and [Exodus 21:2-6](/exodus/21-2-6 "Exodus 21:2-6 - Laws for Hebrew Servants"), which mandated that Hebrew servants be set free after six years of service. They entered into this covenant during the Babylonian siege, likely hoping to gain divine favor and perhaps free up manpower for their defense.

**Why did the people re-enslave their servants after setting them free?**

Answer: The re-enslavement occurred because the Babylonian army temporarily withdrew from Jerusalem, possibly to confront an Egyptian relief force, as suggested in [Jeremiah 37:5](/jeremiah/37-5 "Jeremiah 37:5 - The Chaldeans' Withdrawal"). Once the immediate threat seemed to subside, the people and their leaders, driven by self-interest and a lack of genuine repentance or faith, immediately reneged on their sacred promise. Their "obedience" was conditional, motivated by fear and pragmatism rather than a true change of heart or commitment to God's law. They quickly reverted to their old ways, demonstrating a profound spiritual hypocrisy and a disregard for both human dignity and divine command.

### CHRIST-CENTERED FULFILLMENT
Jeremiah 34:11, with its stark portrayal of broken covenants and human unfaithfulness, powerfully illuminates the necessity of God's ultimate and unshakeable faithfulness, perfectly embodied in Jesus Christ. The people's failure to uphold their word, even after a solemn oath, underscores humanity's inherent inability to perfectly fulfill the Law and maintain covenant with God. This brokenness points to the desperate need for a New Covenant, one not dependent on fickle human will but established by divine grace. Jesus Christ is the mediator of this [New Covenant](/hebrews/8-6 "Hebrews 8:6 - Jesus, Mediator of a Better Covenant"), established through His perfect obedience and sacrificial death on the cross ([Hebrews 9:15](/hebrews/9-15 "Hebrews 9:15 - Christ, Mediator of the New Covenant")). Unlike the people of Judah who re-enslaved those they had freed, Christ offers true and lasting freedom from the bondage of sin and death ([John 8:36](/john/8-36 "John 8:36 - The Son Sets You Free")). He is the faithful Servant who perfectly fulfilled God's will, even to the point of death ([Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Obedience to Death")), ensuring that His promises of salvation and eternal life are never rescinded. The hypocrisy and opportunism of Judah's leaders contrast sharply with Christ's unwavering integrity and self-giving love, demonstrating that true liberation comes not from human effort or fleeting promises, but from the enduring, perfect work of the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Peter 2:20

For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.

2 Peter 2:22

But it is happened unto them according to the true proverb, The dog [is] turned to his own vomit again; and the sow that was washed to her wallowing in the mire.

Proverbs 26:11

¶ As a dog returneth to his vomit, [so] a fool returneth to his folly.

Matthew 12:43

When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none.

Matthew 12:45

Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last [state] of that man is worse than the first. Even so shall it be also unto this wicked generation.

Ecclesiastes 8:11

Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.

Psalms 125:5

As for such as turn aside unto their crooked ways, the LORD shall lead them forth with the workers of iniquity: [but] peace [shall be] upon Israel.