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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 34:19 meticulously lists the diverse strata of Judean society—from the highest political and religious authorities to the general populace—who participated in a sacred covenant ritual. This solemn oath, enacted by walking between the severed halves of a calf, bound them to release their Hebrew slaves, a promise they later flagrantly and hypocritically violated. The verse serves as a precise indictment, highlighting the widespread complicity in this profound act of covenant-breaking that directly precipitated God's severe judgment upon Jerusalem.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 34:19 employs several potent literary devices to convey its message of widespread culpability and the gravity of the broken covenant. Merism is evident in the comprehensive listing of societal groups ("princes... eunuchs... priests... all the people of the land"), which functions to indicate "everyone" or "all strata of society," emphasizing the totality of the nation's involvement in the covenant and its subsequent violation. This detailed enumeration also serves as a form of Anaphora (though not strictly word-for-word repetition, the pattern of listing distinct groups creates a rhythmic emphasis), building a cumulative sense of responsibility. The act of "passing between the parts of the calf" is a powerful Symbolism, representing the self-maledictory nature of the oath—the participants implicitly invoked a curse upon themselves if they failed to uphold their promise. This ritual act, deeply ingrained in ancient Near Eastern culture, transforms the abstract concept of a covenant into a visceral, tangible commitment. Furthermore, there is a subtle Irony in the fact that those who ritually bound themselves to release others were the very ones who then re-enslaved them, exposing the profound hypocrisy and spiritual bankruptcy of the nation's leadership and people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 34:19 powerfully illustrates the profound theological concept of covenant and its sacred nature in the biblical worldview. The act of passing between the parts of the calf was not merely a cultural tradition but a solemn oath made before God, invoking divine witness and judgment. The subsequent violation of this covenant, particularly regarding the humane treatment and liberation of fellow Israelites, reveals a deep-seated spiritual sickness within Judah: a disregard for God's law, a lack of genuine repentance, and a preference for self-interest over divine righteousness. This verse emphasizes that God holds both individuals and nations accountable for their promises and actions, especially those made in His name. It underscores that true faith is demonstrated not just by ritual adherence but by righteous living and justice towards others, particularly the vulnerable. The collective nature of the sin highlighted in the verse also points to the concept of corporate responsibility, where the actions of a nation's leaders and people together bring about divine consequences.
REFLECTION AND APPLICATION
Jeremiah 34:19 serves as a stark reminder that true faith is not merely a matter of outward ritual or desperate promises made in times of crisis, but a deep-seated commitment to justice, integrity, and obedience to God's commands in all circumstances. The people of Judah, from the highest officials to the common person, engaged in a solemn act of covenant-making, only to quickly abandon their vows when the immediate threat subsided. This exposes the human tendency to seek God's favor for self-preservation without genuine transformation of heart. For us today, this passage challenges us to examine the sincerity of our own commitments—to God, to others, and to justice. Do we honor our promises, particularly when it is inconvenient or costly? Are our acts of worship and declarations of faith matched by our actions, especially in how we treat the vulnerable and marginalized? The corporate nature of Judah's sin also calls us to consider our collective responsibility as communities and nations. Are we complicit in systems or practices that contradict God's righteous standards, even if we are not individually initiating them? This verse urges us to cultivate a faith marked by unwavering integrity, where our words and deeds are consistently aligned with God's character and commands, recognizing that true freedom comes from living justly and faithfully under His covenant.
Questions for Reflection
FAQ
What was the "calf ritual" mentioned in Jeremiah 34:19, and why was it significant?
Answer: The "calf ritual" refers to an ancient Near Eastern covenant-making practice where parties to an agreement would cut an animal (in this case, a calf) into two halves and then walk between the severed pieces. This ritual, deeply symbolic, signified that if either party broke the covenant, they would suffer the same fate as the animal—being "cut in two" or destroyed. It was a self-maledictory oath, making the commitment incredibly binding and serious. For the people of Judah, their participation in this ritual (as described in Jeremiah 34:18) meant they were invoking a curse upon themselves if they failed to uphold their promise to free their Hebrew slaves. Their subsequent re-enslavement of these individuals (as detailed in Jeremiah 34:11) was therefore a direct and profound act of defiance against their own sworn oath and against God, who was the ultimate witness to the covenant.
Why does Jeremiah 34:19 list so many different groups of people?
Answer: Jeremiah 34:19 lists "the princes of Judah, and the princes of Jerusalem, the eunuchs, and the priests, and all the people of the land" to emphasize the widespread and comprehensive nature of the nation's sin and complicity in breaking the covenant. By including everyone from the highest political and religious authorities ("princes," "priests") to the royal court officials ("eunuchs") and the general populace ("all the people of the land"), the prophet underscores that the failure to uphold God's law and their solemn oath was not confined to a few individuals or a single segment of society. Instead, it was a collective, national transgression. This highlights the theme of corporate guilt and responsibility, indicating that the moral decay and disobedience had permeated every level of Judahite society, thus warranting a comprehensive divine judgment upon the entire nation, as prophesied throughout Jeremiah.
CHRIST-CENTERED FULFILLMENT
Jeremiah 34:19, with its depiction of a broken covenant and a people under judgment for their failure to uphold a solemn oath, powerfully foreshadows the ultimate necessity of a new and better covenant, one that would be perfectly fulfilled by Jesus Christ. The old covenant, though righteous, exposed humanity's inherent inability to maintain faithfulness, as evidenced by Judah's swift and cynical violation of their promises. The ritual of passing between the parts of the calf, invoking a self-maledictory curse, points to the dire consequences of covenant breaking—death. Yet, in Christ, we see the perfect fulfillment of the covenant. He is the one who perfectly kept the law and upheld God's righteous standards, not just for Himself but on behalf of humanity. His sacrifice on the cross is the ultimate "cutting" of a covenant, where He willingly became the one "cut in two" (metaphorically, through death) to bear the curse of our brokenness and sin. Through His shed blood, Jesus inaugurated the new covenant, a covenant of grace and forgiveness, not dependent on our fickle obedience but on His perfect faithfulness (Hebrews 8:6-13). Unlike the princes, priests, and people of Judah who failed to release their captives, Christ came to proclaim liberty to the captives and the opening of the prison to those who are bound (Isaiah 61:1, quoted in Luke 4:18-19). He is the true deliverer, offering not a temporary release from physical bondage but eternal freedom from the slavery of sin and death (John 8:34-36). Thus, Jeremiah 34:19, in its stark portrayal of human failure, magnifies the glory of Christ's perfect covenant-keeping and His redemptive work on our behalf.