Jeremiah 34:16

KJV

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

KJV (with Strong's)

But ye turned {H7725} and polluted {H2490} my name {H8034}, and caused every man {H376} his servant {H5650}, and every man {H376} his handmaid {H8198}, whom ye had set {H7971} at liberty {H2670} at their pleasure {H5315}, to return {H7725}, and brought them into subjection {H3533}, to be unto you for servants {H5650} and for handmaids {H8198}.

Complete Jewish Bible

But then you changed your minds. You profaned my name when each of you took back his male and female slaves, whom you had set free to live as they wished, and brought them back into subjection as your slaves.'

Berean Standard Bible

But now you have changed your minds and profaned My name. Each of you has taken back the menservants and maidservants whom you had set at liberty to go wherever they wanted, and you have again forced them to be your slaves.

American Standard Version

but ye turned and profaned my name, and caused every man his servant, and every man his handmaid, whom ye had let go free at their pleasure, to return; and ye brought them into subjection, to be unto you for servants and for handmaids.

Commentary

### SUMMARY
Jeremiah 34:16 delivers a scathing divine indictment against the people of Judah and their king, Zedekiah, for their profound and hypocritical unfaithfulness. Having initially freed their Hebrew servants and handmaids under the immediate threat of Babylonian invasion—an act ostensibly aligning with Mosaic Law—they shamelessly reversed course once the immediate danger seemed to pass. This verse captures God's furious condemnation of their re-enslavement of those they had just liberated, declaring that by this act of treachery and injustice, they had "polluted" His holy name, demonstrating a deep-seated spiritual rebellion and a blatant disregard for a solemn covenant made before Him.

### CONTEXT
* **Literary Context:** Jeremiah 34:16 is situated within a broader prophetic message concerning Judah's impending judgment and the fall of Jerusalem to Babylon. The immediate literary context is crucial: verses [Jeremiah 34:8-11](/jeremiah/34-8 "Jeremiah 34:8-11 - The Covenant to Free Slaves and Its Violation") describe a covenant made by King Zedekiah and the people, under duress from Nebuchadnezzar's siege, to free their Hebrew slaves in accordance with the Law. This act of "repentance" was short-lived. When the Babylonian army temporarily withdrew due to an approaching Egyptian force ([Jeremiah 37:5](/jeremiah/37-5 "Jeremiah 37:5 - Egyptian Intervention")), the people immediately reneged on their promise, forcibly bringing the freed individuals back into servitude. Verse 16 serves as God's indignant response to this egregious betrayal, highlighting the superficiality of their earlier compliance and setting the stage for the renewed and irreversible siege that would lead to Jerusalem's destruction.
* **Historical & Cultural Context:** The events of Jeremiah 34 unfold during the final, desperate years of the Kingdom of Judah, specifically during the reign of King Zedekiah (597-586 BCE), as the Babylonian Empire under Nebuchadnezzar tightened its grip on the region. Jerusalem was under siege, facing imminent destruction. The Mosaic Law, particularly as outlined in [Exodus 21:2-6](/exodus/21-2 "Exodus 21:2-6 - Law Concerning Hebrew Servants") and [Deuteronomy 15:12-18](/deuteronomy/15-12 "Deuteronomy 15:12-18 - Release of Servants"), mandated that Hebrew servants be released after six years of service, with provisions for their well-being. This law was rooted in Israel's own liberation from slavery in Egypt and was designed to prevent perpetual bondage among God's people. The act of freeing slaves in [Jeremiah 34:8](/jeremiah/34-8 "Jeremiah 34:8 - The Covenant to Free Slaves") was a desperate attempt to appease God and avert disaster, reflecting a cultural understanding that national crisis often called for acts of repentance and adherence to neglected laws. Their subsequent reversal, however, exposed a deep-seated opportunism rather than genuine obedience.
* **Key Themes:** This verse powerfully encapsulates several critical themes prevalent throughout Jeremiah and the prophetic tradition. Foremost is the theme of **covenant breaking and unfaithfulness**, as the people's actions represent a direct violation of their solemn oath to God and His established law. It exposes their **hypocrisy and superficial repentance**, demonstrating that their initial obedience was motivated by fear of judgment rather than true transformation of heart. The phrase "polluted my name" underscores the theme of **profaning God's holiness**, revealing how human injustice and disobedience can bring dishonor upon the divine character. Finally, it highlights God's unwavering demand for **justice and righteousness**, particularly concerning the vulnerable and oppressed, making it clear that social ethics are inseparable from true worship and devotion.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **polluted (Hebrew, _châlal'_):** This verb signifies to profane, defile, or desecrate something sacred, treating it as common or worthless. In this context, the people's actions of breaking their covenant and re-enslaving freed individuals were not merely social or legal transgressions but a direct affront to God's holy character and His reputation, effectively dragging His name through the mud. It implies a violation of the sacred trust placed in His people.
* **turned (Hebrew, _shûwb'_):** Used twice in the verse ("ye turned" and "to return"), this word primarily means to turn back, away, or again. Here, it denotes a spiritual turning away from God's command and a physical turning back to oppressive practices. The repetition emphasizes the deliberate and conscious reversal of their previous, righteous act, highlighting their profound apostasy and lack of genuine commitment.
* **subjection (Hebrew, _kâbash'_):** This root means to tread down, conquer, or subjugate, implying forceful control and domination. It vividly describes the coercive act of bringing the freed servants back into bondage, stripping them of their recently granted liberty. This word underscores the oppressive nature of the people's actions, which stood in stark contrast to God's liberating character.
* **pleasure (Hebrew, _nephesh'_):** Translated as "at their pleasure," this word literally refers to the "soul," "life," or "desire." Here, it highlights the arbitrary and self-serving nature of the people's decision. They freed the slaves not out of genuine conviction or adherence to God's law, but simply because it suited their immediate, fear-driven desire for divine favor. When the perceived threat diminished, their "pleasure" dictated the reversal, revealing their self-centered motivation.

#### Verse Breakdown
* **"But ye turned and polluted my name":** This opening clause immediately establishes the core offense. The people's actions are not just a civil wrong but a direct affront to God's character and reputation. Their turning away from their covenant commitment is equated with defiling the very name of the Holy One of Israel, implying a profound breach of trust and a misrepresentation of His justice to the world.
* **"and caused every man his servant, and every man his handmaid":** This phrase emphasizes the widespread nature of the sin. It wasn't an isolated incident by a few individuals but a collective, pervasive act of injustice across the community. The repetition of "every man" underscores the societal complicity and the systemic nature of their disobedience.
* **"whom ye had set at liberty at their pleasure, to return":** This highlights the hypocrisy and betrayal inherent in their actions. They had granted freedom, albeit under duress ("at their pleasure"), only to revoke it. The phrase "at their pleasure" exposes the insincerity of their initial act, revealing that their "repentance" was conditional and self-serving, not rooted in genuine obedience to God's law or compassion for the oppressed.
* **"and brought them into subjection, to be unto you for servants and for handmaids.":** This final clause explicitly states the unjust reversal. The re-enslavement is described as bringing them "into subjection," emphasizing the forceful and oppressive nature of their actions. They had returned these individuals to the very state of bondage from which they had just been released, violating both human dignity and divine command.

#### Literary Devices
Jeremiah 34:16 employs several potent literary devices to convey its message of divine condemnation. **Repetition** is evident in the phrase "every man his servant, and every man his handmaid," which serves to emphasize the pervasive and collective nature of the sin, highlighting that this was not an isolated incident but a widespread societal transgression. The recurring terms "servants and handmaids" also frame the entire act of liberation and re-enslavement. A strong sense of **Irony** pervades the verse, as the people, who had just sought God's favor by freeing slaves, immediately revert to oppression once the immediate threat subsides. This stark contrast between their professed repentance and their actual behavior underscores their profound hypocrisy. Furthermore, the declaration "polluted my name" is a powerful instance of **Anthropomorphism**, attributing human characteristics (being defiled or dishonored) to God's holy name. This device vividly communicates the depth of God's offense and how the people's actions directly impacted His reputation and character in the eyes of both Israel and the nations. The strong, condemnatory language also borders on **Hyperbole** or **Intensification**, emphasizing the gravity of their sin beyond a mere legal infraction, elevating it to a spiritual offense against the divine.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 34:16 stands as a stark reminder of the inseparability of true worship from righteous living and social justice. Theologically, it underscores God's unwavering commitment to justice and His abhorrence of oppression, particularly against the vulnerable. The act of "polluting God's name" reveals that covenant faithfulness is not merely about ritual observance but about living out God's character in all relationships, especially in how power is exercised over others. When His people act unjustly, they misrepresent His holy character to the world, bringing dishonor upon Him. This passage also highlights the danger of superficial repentance—a turning to God born out of fear or convenience rather than a genuine transformation of heart and a commitment to His commands. God demands not just outward compliance, but an inward change that leads to consistent obedience and a deep concern for the well-being and freedom of all people, reflecting His own liberating nature.

* [Leviticus 19:12](/leviticus/19-12 "Leviticus 19:12 - Do Not Swear Falsely by My Name")
* [Deuteronomy 15:12-18](/deuteronomy/15-12 "Deuteronomy 15:12-18 - The Law of Releasing Servants")
* [Amos 5:24](/amos/5-24 "Amos 5:24 - Justice Rolls Down Like Waters")

### REFLECTION AND APPLICATION
Jeremiah 34:16 serves as a timeless mirror, challenging us to examine the authenticity of our faith and the integrity of our commitments. It compels us to ask whether our obedience to God is truly heart-deep and consistent, or merely a convenient response to difficult circumstances. Are we prone to making promises to God, or to others, only to renege on them when the pressure subsides? This passage powerfully reminds us that our actions, especially as those who claim to bear God's name, have profound implications for His reputation in the world. When we act unjustly, hypocritically, or with a lack of integrity, we risk "polluting" the very name we profess to honor, misrepresenting His character to a watching world. True faith demands not only personal piety but also a fervent commitment to justice, compassion, and freedom for all, particularly the vulnerable. It calls us to live lives that consistently reflect the liberating, righteous, and faithful character of God, upholding our word and striving for righteousness in every sphere.

#### Questions for Reflection
* **In what areas of my life might my actions be "polluting" God's name, either through hypocrisy or a lack of integrity?**
* **How does my commitment to God manifest in my treatment of those over whom I have power or influence?**
* **Am I prone to "situational repentance," turning to God only in times of crisis or when seeking personal benefit?**
* **What promises or covenants, made to God or to others, do I need to re-evaluate and faithfully uphold?**

### FAQ

**Why was re-enslaving the freed people considered "polluting God's name"?**

Answer: Re-enslaving the freed people was considered "polluting God's name" because it directly violated God's explicit law regarding Hebrew servants ([Deuteronomy 15:12-18](/deuteronomy/15-12 "Deuteronomy 15:12-18 - The Law of Releasing Servants")) and a solemn covenant made in His name. To "pollute" God's name (Hebrew: *châlal*) means to profane or desecrate something holy. By breaking their word and His law, the people acted contrary to God's character of justice, faithfulness, and holiness. This made it appear as if God condoned injustice or was powerless to enforce His will, thereby bringing dishonor and shame upon His reputation in the eyes of both Israel and the surrounding nations.

**What was the original law regarding Hebrew servants that Judah violated?**

Answer: The Mosaic Law, as detailed in [Exodus 21:2](/exodus/21-2 "Exodus 21:2 - Law Concerning Hebrew Servants") and [Deuteronomy 15:12-18](/deuteronomy/15-12 "Deuteronomy 15:12-18 - The Law of Releasing Servants"), mandated that Hebrew servants (both male and female) were to be set free after six years of service. Upon their release, they were not to be sent away empty-handed but were to be generously provided for from the master's flock, threshing floor, and winepress. This law was a foundational aspect of Israelite society, designed to prevent perpetual bondage among God's people and to remind them of their own liberation from slavery in Egypt under God's mighty hand.

**How does this event relate to the fall of Jerusalem?**

Answer: This act of covenant-breaking and profound hypocrisy was a critical factor in sealing Jerusalem's fate. God had offered Judah a chance to repent and avert judgment through their initial act of freeing the slaves. However, their immediate reversal demonstrated their unrepentant hearts and their deep-seated rebellion against God's commands and character. This act of injustice, coupled with their consistent idolatry and moral decay, showed that Judah had completely rejected God's path. Consequently, God declared that He would "proclaim liberty" to the sword, famine, and pestilence against them ([Jeremiah 34:17](/jeremiah/34-17 "Jeremiah 34:17 - God's Judgment for Breaking the Covenant")), ensuring the city's destruction and the people's exile to Babylon.

### CHRIST-CENTERED FULFILLMENT
Jeremiah 34:16, with its stark portrayal of covenant-breaking and the pollution of God's name, powerfully foreshadows the need for a perfect covenant-keeper and a true deliverer. Israel’s repeated failure to uphold God's righteous standards, especially in their treatment of the vulnerable, highlighted their inability to perfectly reflect God's character or maintain His covenant. This profound human inadequacy points directly to Jesus Christ. He is the one who perfectly upholds the divine covenant, not by temporary acts of convenience, but by His very nature and His obedient life. Where Israel "polluted" God's name through their injustice, Christ glorified His Father's name through His perfect righteousness and sacrificial obedience ([John 17:4](/john/17-4 "John 17:4 - Jesus Glorifies the Father")). He is the ultimate Liberator, who came not merely to free physical slaves, but to set spiritual captives free from the bondage of sin and death ([Luke 4:18](/luke/4-18 "Luke 4:18 - Jesus Proclaims Freedom")). Through His atoning sacrifice, Jesus cleanses the stain of humanity's "polluted name" and restores our relationship with a holy God. He establishes a New Covenant, written not on stone tablets but on the hearts of believers ([Hebrews 8:10](/hebrews/8-10 "Hebrews 8:10 - The New Covenant")), enabling genuine, Spirit-empowered obedience and a true reflection of God's justice and love in the world. In Christ, the broken promises are fulfilled, and true liberty is found.

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

Leviticus 19:12

And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I [am] the LORD.

Exodus 20:7

Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain.

Ezekiel 18:24

But when the righteous turneth away from his righteousness, and committeth iniquity, [and] doeth according to all the abominations that the wicked [man] doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die.

Jeremiah 34:11

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

Ezekiel 3:20

Again, When a righteous [man] doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand.

1 Samuel 15:11

It repenteth me that I have set up Saul [to be] king: for he is turned back from following me, and hath not performed my commandments. And it grieved Samuel; and he cried unto the LORD all night.

Luke 8:13

They on the rock [are they], which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.