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Commentary on Jeremiah 34 verses 8–22
We have here another prophecy upon a particular occasion, the history of which we must take notice of, as necessary to give light to the prophecy.
I. When Jerusalem was closely besieged by the Chaldean army the princes and people agreed upon a reformation in one instance, and that was concerning their servants.
1.The law of God was very express, that those of their own nation should not be held in servitude above seven years, but, after they had served one apprenticeship, they should be discharged and have their liberty; yea, though they had sold themselves into servitude for the payment of their debts, or though they were sold by the judges for the punishment of their crimes. This difference was put between their brethren and strangers, that those of other nations taken in war, or bought with money, might be held in perpetual slavery, they and theirs; but their brethren must serve but for seven years at the longest. This God calls the covenant that he had made with them when he brought them out of the land of Egypt, Jer 34:13, Jer 34:14. This was the first of the judicial laws which God gave them (Exo 21:2), and there was good reason for this law. (1.) God had put honour upon that nation, and he would have them thus to preserve the honour of it themselves and to put a difference between it and other nations. (2.) God had brought them out of slavery in Egypt, and he would have them thus to express their grateful sense of that favour, by letting those go to whom their houses were houses of bondage, as Egypt had been to their forefathers. That deliverance is therefore mentioned here (Jer 34:13) as the ground of that law. Note, God's compassions towards us should engage our compassions towards our brethren; we must release as we are released, forgive as we are forgiven, and relieve as we are relieved. And this is called a covenant; for our performance of the duty required is the condition of the continuance of the favours God has bestowed.
2.This law they and their fathers had broken. Their worldly profit swayed more with them than God's command or covenant. When their servants had lived seven years with them they understood their business, and how to apply themselves to it, better than they did when they first came to them, and therefore they would then by no means part with them, though God himself by his law had made them free: Your fathers hearkened not to me in this matter (Jer 34:14), so that from the days of their fathers they had been in this trespass; and they thought they might do it because their fathers did it, and their servants had by disuse lost the benefit of the provision God made for them; whereas against an express law, especially against an express law of God, no custom, usage, nor prescription, is to be admitted in plea. For this sin of theirs, and their fathers, God now brought them into servitude, and justly.
3.When they were besieged, and closely shut in, by the army of the Chaldeans, they, being told of their fault in this matter, immediately reformed, and let go all their servants that were entitled to their freedom by the law of God, as Pharaoh, who, when the plague was upon him, consented to let the people go, and bound themselves in a covenant to do so. (1.) The prophets faithfully admonished them concerning their sin. From them they heard that they should let their Hebrew servants go free, Jer 34:10. They might have read it themselves in the book of the law, but did not, or did not heed it, therefore the prophets told them what the law was. See what need there is of the preaching of the word; people must hear the word preached because they will not make the use they ought to make of the word written. (2.) All orders and degrees of men concurred in this reformation. The king, and the princes, and all the people, agreed to let go their servants, whatever loss or damage they might sustain by so doing. When the king and princes led in this good work the people could not for shame but follow. The example and influence of great men would go very far towards extirpating the most inveterate corruptions. (3.) They bound themselves by a solemn oath and covenant that they would do this, whereby they engaged themselves to God and one another. Note, What God has bound us to by his precept, it is good for us to bind ourselves to by our promise. This covenant was very solemn: it was made in a sacred place, made before me, in the house which is called by my name (Jer 34:15), in the special presence of God, the tokens of which, in the temple, ought to strike an awe upon them and make them very sincere in their appeals to him. It was ratified by a significant sign; they cut a calf in two, and passed between the parts thereof (Jer 34:18, Jer 34:19) with this dreadful imprecation, "Let us be in like manner cut asunder if we do not perform what we now promise." This calf was probably offered up in sacrifice to God, who was thereby made a party to the covenant. When God covenanted with Abraham, for the ratification of it, a smoking furnace and a burning lamp passed between the pieces of the sacrifice, in allusion to this federal rite, Gen 15:17. Note, In order that we may effectually oblige ourselves to our duty, it is good to alarm ourselves with the apprehensions of the terror of the wrath and curse to which we expose ourselves if we live in the contempt of it, that wrath which will cut sinners asunder (Mat 24:51), and sensible signs may be of use to make the impressions of it deep and durable, as here. (4.) They conformed themselves herein to the command of God and their covenant with him; they did let their servants go, though at this time, when the city was besieged, they could very ill spare them. Thus they did right in God's sight, Jer 34:15. Though it was their trouble that drove them to it, yet he was well pleased with it; and if they had persevered in this act of mercy to the poor, to their poor servants, it might have been a lengthening of their tranquillity, Dan 4:27.
II. When there was some hope that the siege was raised and the danger over they repented of their repentance, undid the good they had done, and forced the servants they had released into their respective services again. 1. The king of Babylon's army had now gone up from them, Jer 34:21. Pharaoh was bringing an army of Egyptians to oppose the progress of the king of Babylon's victories, upon the tidings of which the Chaldeans raised the siege for a time, as we find, Jer 37:5. They departed from Jerusalem. See how ready God was to put a stop to his judgments, upon the first instance of reformation, so slow is he to anger and so swift to show mercy. As soon as ever they let their servants go free God let them go free. 2. When they began to think themselves safe from the besiegers they made their servants come back into subjection to them, Jer 34:11, and again Jer 34:16. This was a great abuse to their servants, to whom servitude would be more irksome, after they had had some taste of the pleasures of liberty. It was a great shame to themselves that they could not keep in a good mind when they were in it. But it was especially an affront to God; in doing this they polluted his name, Jer 34:16. It was a contempt of the command he had given them, as if that were of no force at all, but they might either keep it or break it as they thought fit. It was a contempt of the covenant they had made with him, and of that wrath which they had imprecated upon themselves in case they should break that covenant. It was jesting with God almighty, as if he could be imposed upon by fallacious promises, which, when they had gained their point, they would look upon themselves no longer obliged by. it was lying to God with their mouths and flattering him with their tongues. It was likewise a contempt of the judgments of God and setting them at defiance; as if, when once the course of them was stopped a little and interrupted, they would never proceed again and the judgment would never be revived; whereas reprieves are so far from being pardons that if they be abused thus, and sinners take encouragement from them to return to sin, they are but preparatives for heavier strokes of divine vengeance.
III. For this treacherous dealing with God they are here severely threatened. Be not deceived; God is not mocked. Those that think to put a cheat upon God by a dissembled repentance, a fallacious covenant, and a partial temporary reformation, will prove in the end to have put the greatest cheat upon their own souls; for the Lord, whose name is Jealous, is a jealous God. it is here threatened, with an observable air of displeasure against them, 1. That, since they had not given liberty to their servants to go where they pleased, God would give all his judgments liberty to take their course against them without control (Jer 34:17): You have not proclaimed liberty to your servants. Though they had done it (Jer 34:10), yet they might truly be said not to have done it, because they did not stand to it, but undid it again; and factum non dicitur quod non perseverat - that is not said to be done which does not last. The righteousness that is forsaken and turned away from shall be forgotten, and not mentioned any more than if it had never been, Eze 18:24. "Therefore I will proclaim a liberty for you; I will discharge you from my service, and put you out of my protection, which those forfeit that withdraw from their allegiance. You shall have liberty to choose which of these judgments you will be cut off by, sword, famine, or pestilence;" such a liberty as was offered to David, which put him into a great strait, Sa2 24:14. Note, Those that will not be in subjection to the law of God put themselves into subjection to the wrath and curse of God. But this shows what liberty to sin really - it is but a liberty to the sorest judgments. 2. That, since they had brought their servants back into confinement in their houses, God would make them to be removed into all the kingdoms of the earth, where they should live in servitude, and, being strangers, could not expect the privileges of free-born subjects. 3. That, since they had broken the covenant which they ratified by a solemn imprecation, God would bring on them the evil which they imprecated upon themselves in case they should break it. out of their own mouth will he judge them, and so shall their doom be; the penalty of their bond shall be recovered, because they have not performed the condition; for so some read Jer 34:18, "I will make the men which have transgressed my covenant as the calf which they cut in twain; I will divide them asunder as they divided it asunder." 4. That, since they would not let go their servants out of the hands, God would deliver them into the hands of those that hated them, even the princes and nobles both of Judah and Jerusalem (of the country and of the city), the eunuchs (chamberlains, or great officers of the court), the priests, and all the people, Jer 34:19. They had all dealt treacherously with God, and therefore shall all be involved in the common ruin without exception. They shall all be given unto the hand of their enemies, that seek, not their wealth only, or their service, but their life, and they shall have what they seek; but neither shall that content them: when they have their lives they shall leave their dead bodies unburied, a loathsome spectacle to all mankind and an easy prey to the fowls and beasts, a lasting mark of ignominy being hereby fastened on them, Jer 34:20. 5. That, since they had emboldened themselves in returning to their sin, contrary to their covenant, by the retreat of the Chaldean army from them, God would therefore bring it upon them again: "They have now gone up from you, and your fright is over for the present, but I will command them to face about as they were; they shall return to this city, and take it and burn it," Jer 34:22. Note, (1.) As confidence in God is a hopeful presage of approaching deliverance, so security in sin is a sad omen of approaching destruction. (2.) When judgments are removed from a people before they have done their work, leave them, but leave them unhumbled and unreformed, it is cum animo revertendi - with a design to return; they do but retreat to come on again with so much the greater force; for when God judges he will overcome. (3.) It is just with God to disappoint those expectations of mercy which his providence had given cause for when we disappoint those expectations of duty which our professions, pretensions, and fair promises, had given cause for. If we repent of the good we had purposed, God will repent of the good he had purposed. With the froward thou will show thyself froward.
[Daniel 7:1] "In the first year of Belshazzar, King of Babylon, Daniel beheld a dream. And a vision of his head upon his bed. And when he wrote the dream down, he comprehended it in a few words and gave a brief summary of it, saying..." This section which we now undertake to explain, and also the subsequent section which we are going to discuss, is historically prior to the two previous sections. For this present section and that which follows it are recorded to have taken place in the first and third years of the reign of King Belshazzar (Jeremiah 39) [Jerome's citation of Jeremiah 39 seems quite pointless in this connection]. But the section which we read previously to the one just preceding this, is recorded to have taken place in the last year, indeed on the final day, of Belshaz-zar's reign. And we meet this phenomenon not only in Daniel but also in Jeremiah [cf. Jeremiah 35 and Jeremiah 34] and Ezekiel (Ezekiel 17), as we shall be able to show, if life spares us that long. But in the earlier portion of the book, the historical order has been followed, namely the events which occurred in the time of Nebuchadnezzar, and Belshazzar, and Darius or Cyrus. But in the passages now before us an account is given of various visions which were beheld on particular occasions and of which only the prophet himself was aware, and which therefore lacked any importance as signs or revelations so far as the barbarian nations were concerned. But they were written down only that a record of the things beheld might be preserved for posterity.
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SUMMARY
Jeremiah 34:15 captures a poignant, albeit fleeting, moment of spiritual awakening and obedience from the people of Judah and King Zedekiah during the Babylonian siege of Jerusalem. Under immense duress, they temporarily aligned their actions with divine law by releasing their Hebrew slaves, a practice mandated by the Mosaic covenant. This verse highlights God's recognition of their brief, externally motivated adherence to principles of justice and compassion, and the profound solemnity of the covenant they ratified in the Jerusalem Temple, a sacred promise that tragically proved to be short-lived and ultimately broken.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 34:15 masterfully employs several literary devices to amplify its powerful and tragic message. The most prominent device is Irony, as the verse describes a commendable act of obedience and covenant-making that is immediately and tragically juxtaposed with the people's swift and blatant betrayal of that very promise in the verses that follow. This creates a deep sense of dramatic irony, underscoring the superficiality and short-sightedness of their repentance. There is also a strong element of Contrast, setting this brief, shining moment of "doing right" against the long history of Judah's injustice and their immediate, cynical return to it once the immediate threat seemed to recede. The phrase "the house which is called by my name" serves as a powerful instance of Metonymy, where "house" (the physical Temple building) stands in for the divine presence, authority, and sacredness associated with it, thereby emphasizing the profound holiness and binding nature of the covenant made within its consecrated walls. Furthermore, the specific use of "proclaiming liberty" (dᵉrôwr) functions as a potent Allusion to the foundational Mosaic Law and the Year of Jubilee, connecting their specific act of releasing slaves to a broader, divinely ordained principle of justice, freedom, and restoration. This allusion magnifies the gravity of their failure to uphold such a fundamental and divinely commanded principle.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 34:15 stands as a poignant illustration of humanity's inherent propensity for conditional obedience, often driven by immediate circumstances or self-preservation rather than by genuine heart transformation. Theologically, it profoundly underscores God's unwavering demand for justice, compassion, and the liberation of the oppressed as a core expression of covenant faithfulness. While God acknowledges and even commends a temporary turn towards righteousness, His ultimate desire is for a steadfast, sincere, and holistic commitment to His commands, reflecting a heart truly aligned with His righteous character. The breaking of a solemn covenant, especially one ratified in His very presence within the Temple, reveals a profound disregard for divine authority, the sacredness of His name, and the binding nature of His word. This demonstrates that external acts of compliance, without internal integrity and sustained commitment, are ultimately futile and only serve to provoke further divine judgment.
REFLECTION AND APPLICATION
Jeremiah 34:15 serves as a challenging mirror, prompting us to deeply examine the depth and sincerity of our own obedience to God. It compels us to consider whether our acts of righteousness, our commitments, and our expressions of faith are truly born out of genuine love for God and neighbor, or if they are merely reactive responses to external pressures, personal crises, or a calculated desire for self-preservation. True, biblical faith calls for a consistent, unwavering, and wholehearted commitment to justice, compassion, and covenant faithfulness, not merely when it is convenient, when judgment looms, or when it aligns with our immediate self-interest. This verse powerfully reminds us that God sees beyond our outward actions, scrutinizing the motives and intentions of our hearts. He desires a transformed character that consistently seeks to "do right" and "proclaim liberty" in all aspects of life, advocating tirelessly for the marginalized, upholding the dignity of every person, and demonstrating integrity even when no human eye is watching.
Questions for Reflection
FAQ
Why did the people free their slaves only to take them back later?
Answer: The people freed their slaves primarily out of desperation and fear during the intense Babylonian siege of Jerusalem. They perceived this act of obedience to the Mosaic Law (specifically regarding the release of Hebrew servants, as outlined in Exodus 21:2 and Deuteronomy 15:12) as a last-ditch effort to appease God and potentially prompt Him to lift the devastating siege. However, their repentance was superficial and not rooted in genuine heart transformation or a true commitment to justice. When the Babylonian army temporarily withdrew from Jerusalem (likely to confront an advancing Egyptian relief force, as implied in Jeremiah 37:5), the people wrongly assumed the immediate danger had passed. Their self-serving motives quickly resurfaced, and they shamelessly reneged on their solemn covenant, re-enslaving those they had just freed, an act explicitly condemned in Jeremiah 34:11 and Jeremiah 34:16.
CHRIST-CENTERED FULFILLMENT
Jeremiah 34:15, with its stark depiction of a broken covenant and superficial, fleeting obedience, powerfully foreshadows humanity's profound need for a new and unbreakable covenant, one that finds its ultimate fulfillment in Jesus Christ. The people of Judah's inherent inability to maintain their solemn promise to "proclaim liberty" and "do right" highlights the deep-seated sinfulness of fallen humanity and the inherent inadequacy of the Old Covenant to truly transform the human heart and secure lasting obedience. While they failed to provide enduring freedom, Jesus Christ Himself embodies the true, eternal "liberty" (Greek: eleutheria). He came not merely to release physical slaves, but to "proclaim liberty to the captives" from the far more pervasive and destructive bondage of sin, death, and spiritual darkness (Luke 4:18, quoting Isaiah 61:1). Furthermore, the covenant made in the Jerusalem Temple, which was so easily shattered by human weakness and self-interest, points directly to the "new covenant" established through the precious blood of Christ (Luke 22:20; Hebrews 8:6-13). Unlike the temporary, externally motivated obedience of Judah, Christ perfectly fulfilled all righteousness and established a covenant that is eternal, immutable, and written not on tablets of stone but supernaturally on the hearts and minds of believers (Jeremiah 31:33). Through His perfect life, atoning sacrifice, and resurrection, He provides not only true spiritual freedom but also the indwelling Holy Spirit, enabling a genuine, steadfast faithfulness and the power to truly "do right" in God's sight, a transformative capacity that the people of Jeremiah's day could never achieve on their own.