Jeremiah 34:8–35:7

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 se…

Jeremiah 34:8-17 8 This is the word that came unto Jeremiah from the LORD, after that the king Zedekiah had made a covenant with all the people which were at Jerusalem, to proclaim liberty unto them; 8. Sermo qui factus est ad Jeremiam a Jehova, postquam percussit rex Zedechias foedus cum toto popalo, qui erant in Jerusalem, ad promulgandum ipsis (hoc est, inter ipsos) libertatem; 9. That every man should let his manservant, and every man his maidservant, being an Hebrew or an Hebrewess, go free; that none should serve himself of them, to wit, of a Jew his brother. 9. Ut dimitteret quisque servum suum, et quisque ancillam suam (vir, vir, ad verbum, sed significat quisque indefinite) Hebraeum vel Hebraeum liberos, ut ne ultra servirent ipsis (vel, transitive, ut alii malunt et bene quadrat, ut non haberent cos servos) inter Judaeos vir fratrem suum. 10. Now when all the princes, and all the people, which had entered into the covenant, heard that every one should let his manservant, and every one his maidservant, go free, that none should serve themselves of them any more; then they obeyed, and let them go. 10. Et audierunt omnes principes et torus populus, qui venerant ad foedus, ut dimitteret servum suum et ancillam suam liberos, ut ne servirent amplius ipsis (vel, ut ne dominarentur) et obedierunt et dimiserunt. 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. 11. Et reversi aunt (hoc est, mutarunt concilium) postea, et reduxerunt servos suos et ancillas suas quos dimiserant liberos et subegerunt cos in servos et ancillas. 12. Therefore the word of the LORD came to Jeremiah from the LORD, saying, 12. Et fuit sermo Jehovae ad Jeremiam a Jehova, dicendo, (hoec necessario contexere oportet) 13. Thus saith the LORD, the God of Israel; I made a covenant with your fathers in the day that I brought them forth out of the land of Egypt, out of the house of bondmen, saying, 13. Sic dicit Jehova, Deus Israel, Ego percussi foedus cum pattibus vestris die quo eduxi ipsos e terra Egypti, e domo servorum, dicendo, 14. At the end of seven years let ye go every man his brother an Hebrew, which hath been sold unto thee; and when he hath served thee six years, thou shalt let him go free from thee: but your fathers hearkened not unto me, neither inclined their ear. 14. A fine septem annorum dimittetis quisque fratrem suum Hebraeum, qui venditus tibi fuerit et serviret tibi sex annis, et dimittes liberum abesse tecum (hoc est, ut non sit amplius tecum, vel apud to) et non audierunt patres vestri me, et non inclinarunt aurem suam. 15. And ye were now turned, and had done right in my sight, in proclaiming liberty every man to his neighbour; and ye had made a covenant before me in the house which is called by my name: 15. Et conversi estis vos hodie, et fecistis quod rectum erat in oculis meis, promulgando libertatem quisque proximo suo, et pepigistis foedus coram facie mea in domo super quam invocatum est nomen meum: 16. 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. 16. Et reversi estis (hoc est, mutastis consilium) et profanastis nomen meum, et reduxistis quisque servum suum, et quisque ancillam suam, quos dimiseratis liberos animae suae, (hoc est, ad arbitrium suum) et subegistis ipsos ut essent vobis in servos et ancillas. 17. Therefore thus saith the LORD; Ye have not hearkened unto me, in proclaiming liberty, every one to his brother, and every man to his neighbour: behold, I proclaim a liberty for you, saith the LORD, to the sword, to the pestilence, and to the famine; and I will make you to be removed into all the kingdoms of the earth. 17. Propterea sic dicit Jehova, Vos non audistis ad promulgandum libertatem quisque fratri suo, et quisque proximo suo, ecce ego pro-mulgo contra vos libertatem, dicit Jehova, gladio et pesti et fatal, et dabo vos in commotionum (vel, con-cussionem) cunctis regnis terrae. Though we do not read that what the Prophet relates here was done by God's command, yet we may easily gather that Zedekiah the king had been admonished to liberate the servants according to the Law, as written in Exodus 21:2. It was God's will that some difference should be between the people he had adopted and other nations; for God had chosen the seed of Abraham as his peculiar treasure, and other nations were in this respect aliens. It was therefore his will to establish this law among the people of Israel, that servitude should not be perpetual, except one bound himself willingly, of his own accord, through his whole life, according to what we read in Deuteronomy 15:16, 17; for when one of an ignoble mind deprived himself of the benefit of this law, his master bored his ear with an awl; and having this mark, he could no longer become free, except, perhaps, he lived to the jubilee year. By the words of the Prophet we learn that this command of the Law had been disregarded, for at the end of the seventh year the servants were not made free. Hence the King Zedekiah, having been warned on the subject, called the people together, and by the consent of all, liberty was proclaimed, according to what God had commanded. But this was done in bad faith, for soon after the servants were remanded, and thus treachery was added to cruelty. They had before unjustly oppressed their brethren, but now perjury was heaped on wickedness. We hence see that they not only wronged their own brethren, by imposing on them perpetual servitude, but they also wickedly profaned the sacred name of God, having thus violated a solemn oath. Now, Jeremiah says that he was sent at the time when, by a wicked perjury, the people began to oppress again their servants and their maids. He therefore says, that the word of Jehovah came to him after the covenant was made. A covenant he calls that solemn agreement when God's Law was revived, that servitude should not be perpetual among the people of Israel. And he expresses the same thing when he says, that a covenant was made with all the people who were at Jerusalem, to proclaim liberty to them Some take "to them," lhm, laem, as referring to the servants and maids, but we may take it as meaning among them, so that the Law should be in force, not only for the present, but perpetually. Then follows what sort of liberty it was to be, even that every one should let free his servant, and every one should let free his maid, a Hebrew or a Hebrewess, so that they should not serve Some take the verb vr ober, in an intransitive, and others in a transitive sense, as we say in French, Qu'ils ne leur fussent plus serfs, ou, Qu'ils ne se servissent plus d'eux. As to the main point there is not much difference. If we take vr ober, in the sense of serving, we must read thus, "That they may not serve," or, "That they may not be their servants." But if we take vr ober, in the sense of ruling, it must be read thus, That no man, that is, that no one may rule over them, that is, over his Jewish brother, or, That no man among them should serve, that is, his Jewish brother. [93] Here a question arises, Is perpetual servitude so displeasing to God, that it ought not to be deemed lawful? To this the answer is easy, -- Abraham and other fathers had servants or slaves according to the common and prevailing custom, and it was not deemed wrong in them. Before the Law was given, there was nothing to forbid one who had servants or maids to exercise power over them through life; and then the Law, mentioned here, was not given indiscriminately and generally, but it was a peculiar privilege in favor of the chosen people. Hence it is without reason that any one infers that it is not lawful to exercise power over servants and maids; for, on the contrary, we may reason thus, That since God permitted the fathers to remain servants and maids, it is a thing lawful; and further, as God permitted the Jews also, under the Law, to bear rule over aliens, and to keep them perpetually as servants, it follows that this cannot be disapproved. And still a clearer evidence may be adduced; for since the Gentiles have been called to the hope of salvation, no change has in this respect been made. For the Apostles did not constrain masters to liberate their servants, but only exhorted them to use kindness towards them, and to treat them humanely as their fellow-servants. (Ephesians 6:9; Colossians 4:1) If, then, servitude were unlawful, the Apostles would have never tolerated it; but they would have boldly denounced such a profane practice had it been so. Now, as they commanded masters only to be humane towards their servants, and not to treat them violently and reproachfully, it follows that what was not denied was permitted, that is, to retain their own servants. We also see that Paul sent back Onesimus to Philemon. (Philemon 1:12) Philemon was not only one of the faithful, but a pastor of the Church. He ought, then, to have been an example to others. His servant had fled away from him; Paul sent him back, and commended him to his master, and besought his master to forgive his theft. We hence see that the thing in itself is not unlawful. Our servitudes have been abolished, that is, that miserable condition when one had no right of his own, but when the master had power over life and death; that custom has ceased, and the abolition cannot be blamed. Some superstition might have been at the beginning; and I certainly think that the commencement of the change arose from superstition. It is, however, by no means to be wished that there should be slaves among us, as there were formerly among all nations, and as there are now among barbarians. The Spaniards know what servitude is, for they are near neighbors to the Africans and the Turks; and then those they take in war they sell; and as one evil proceeds from another, so they retain miserable men as slaves throughout life. But as no necessity constrains us, our condition, as I have said, is better, that is, in having hired servants and not slaves; for those called servants at this day are only hired servants. When heathens commended humanity and kindness towards servants, they said, Let them not be treated as servants, but as those who are hired. So also Cicero said. (Off. 1) he distinguished between servants and such as were hired, he calls the first slaves, that is, those who were under the power of another, and those hired servants who undertook to work for hire, as the case is with us. But as I have already said, the practice among the chosen people was peculiar. For it was the Lord's will that those whom he had redeemed should remain free and enjoy in this respect the benefits of freedom. That there might then be a memorial of God's favor among the people of Israel, it was the Lord's will that servitude among them should be temporary, even for six years only. And as the law had been disregarded, Zedekiah exhorted the people to set free their servants. But there is no doubt but that God at the same time made it known, that external enemies justly exercised cruelty towards the people, because they themselves shewed no commiseration towards their own brethren. For when they ruled over their servants according to their own wantonness, they in vain complained of the Chaldeans or of the Assyrians, they in vain proclaimed that they were unjustly oppressed, or that the people of God were harassed by the violence of a tyrannical power; for the first originators of cruelty were themselves, and not the Chaldeans or the Assyrians. It was then on this account that Zedekiah was induced to call the people together, and that by a public act all the servants were set free. He says, that all the princes and all the people heard, who had come to the covenant, that every one should le…

Jeremiah 34:16 16. But ye turned, and polluted my name, and caused every man his servant, and every man his handmaid, whom he had set at liberty at their pleasure, to return, and brought them into subjection, to be unto you for servants and for handmaids. 16. Et reversi estis et polluistis nomen meum, et reduxistis quisque servum suum, et quisque ancillam suam, quos dimiseratis liberas animae suae (id est, arbitrio suo) et subegistis eos, ut essent vobis in servos et in ancillas. The Prophet expostulates here with the Jews, as we said in the last Lecture, with regard to their perjury; for they had made in a solemn manner a covenant in the Temple of God, to set free their servants according to what the law prescribed. There would have been no need of such a ceremony, had they observed what they learnt from the Law; but neither they nor their fathers observed the equity prescribed to them by God. Hence there was a necessity for a new promise, sanctioned by sacrifice. The Prophet commended them for obeying God's command. But he now shews, that they were the more inexcusable, because they soon after returned to their old ways. But ye turned, he says, that is, they soon repented of the obedience they had promised to render to God. Their promptitude was worthy of praise, when they promised that they would willingly obey; but by doing this in bad faith, they treated God with mockery. He adds that God's name was polluted We hence learn that whenever we misuse God's name, it is a kind of sacrilege; for nothing is deemed more precious by God than truth; yea, as he himself is truth, and is so called, (John 14:6) there is nothing more adverse to his nature than falsehood. It is then an intolerable profanation of God's name whenever it is falsely appealed to; and thus perjury is allied with sacrilege. God's name is indeed polluted in other ways than by perjury, that is, when God's name is taken in vain rashly, thoughtlessly, and without reverence. But the most heinous pollution of it is, when the truth is changed into a lie. This passage then contains a useful doctrine, which teaches us to act faithfully, especially when God's name is interposed. He afterwards adds, Ye have remanded every one his servant and every one his maid, whom ye have set free, etc. The crime was doubled by this circumstance, -- that they had emancipated their servants, and then remanded them. For had they not dissembled, their obstinacy could by no means have been tolerated; but their rebellion became still more base, when they had pretended to obey God, and it became shortly known that they had perfidiously promised liberty to their servants. He says that they were set free to their own soul, that is, to their own will; for we call men free when it is in their power to choose what they please, for when they are under the power of another, they have no will, no choice of their own. [95] And indignity is increased, when servants who have been made free are afterwards deprived of so great a privilege; for nothing is more desirable than liberty, as even heathens have declared. He adds that this was done by force, Ye have made them subject The verb kvs cabesh, means to subject and to oppress. The Prophet then shews, that those who had been made free, were not willing to return to their miserable condition, and that they were not constrained to submit to the yoke in any other way than by tyranny. [96] It hence appears that their masters not only employed deceit, but also cruel and tyrannical violence; so that to perjury they added inhumanity, which more increased their crime. It now follows, -- Footnotes: [95] Our version, "at their pleasure," is the best, or we may render it, "to themselves," as nphs often has this meaning. -- Ed. [96] The verb means here evidently to constrain or to force, -- And ye have forced them to be to you For bondmen and for bondwomen. It would be better throughout the passage to retain the words bondmen and bondwomen -- Ed.

Jeremiah 34:17 17. Therefore thus saith the LORD, Ye have not hearkened unto me, in proclaiming liberty, every one to his brother, and every man to his neighbour: behold, I proclaim a liberty for you, saith the LORD, to the sword, to the pestilence, and to the famine; and I will make you to be removed into all the kingdoms of the earth. 17. Propterea sic dicit Jehova, Vos non audistis me ad promulgandam (hoc est, ut promulgaretis) libertatem quisque fratri suo, et quisque proximo suo (vel, propinquo, vel, sodali suo) ecce promulgo contra vos libertatem, dicit Jehova, gladio, pesti et fami, et dabo vos in commotionum cunctis regnis terrae (alii vertunt, ecce promulgo vobis libertatem ad gladium et ad pestera et ad famem; quantum ad summam rei pertinet, non multum est discriminis utrumvis legamus, nempe, promulgo vobis libertatem ad, etc., vel, promulgo contra vos libertatem gladio, etc., ut videbimus) Here the Prophet shews that a just reward was prepared for the Jews, who robbed their brethren of the privilege of freedom, for they also would have in their turn to serve after the Lord had made them free. But he alludes to the way then in use in which they had granted freedom, and says, Ye have not proclaimed liberty They had indeed proclaimed it, as we have seen; but not in sincerity, for they who had been for a short time made free, were soon afterwards constrained to serve. God then makes here no reference to the outward act which the Jews had performed, but shews that faithfulness and integrity are so pleasing to him, that he makes no account of what is merely done outwardly. Hence the promulgation of liberty is not before God the verbal one, but that which is carried into effect. With men it is enough to profess a thing, but God regards as nothing all false professions. He therefore complains that the Jews did not obey his word. We have already said that it was not right according to the law to retain servants longer than six years; for in the seventh year the law ordered those who had given themselves up to servitude to be set free. But God restored this law as it were by way of recovery, as it had become almost obsolete. And this is the reason why he says that they hearkened not For he had not only taught by Moses what was right, but had also shewn by Jeremiah that the Jews impiously and wickedly disregarded this humane command. We hence learn what it is to obey God's word, even when we not only embrace what he declares, but also persevere in obedience to him: for it is not enough to exhibit some kind of a right feeling for a short time, except we continue to obey God. The Jews had with their mouth made a profession, and gave some evidence of a disposition to obey; the servants were allowed their liberty; but as the masters shortly after returned to their previous injustice, we see the reason why God says that they had not hearkened to him It is added, that he would proclaim liberty to them, that is, against them. If we read, "Behold, I proclaim liberty to you," then the meaning is, "I will emancipate you," that is, "I shall have nothing more to do with you; go and enjoy your own liberty; but ye shall immediately become a prey to other masters, even to the sword, to the pestilence, and to famine." This meaning is not unsuitable; for it was the happiness of the ancient people alone to be under the protection of God: but when they became disobedient, he dismissed them, and would not have them under his guardianship. But nothing can be more miserable than such emancipation, that is, when God rejects those over whom he had been pleased to rule, and whose patron he had for a time been; for all kinds of evils will soon come upon them, and God will not interpose his hand. This, then, is the liberty of those who are not willing to bear, as it becomes them, the yoke of obedience to God, even to be exposed to all evils, for it is only by him we can be defended. We hence see that the meaning is very suitable, when we read "Behold, I proclaim to you liberty, but it is to the sword, to the pestilence, and to the famine." We may, however, take another view, "Behold, I proclaim liberty for you," that is, against you; for l, lamed, has this sense: "I proclaim liberty against you," -- how? to the sword, etc., that is, "I order the sword to exercise power against you, and I will permit also the same right to the pestilence, and I will permit a like dominion to the famine: the sword, then, and the pestilence, and the famine, shall rule over you, for ye cannot bear my authority." For though the Jews boasted that they were God's chosen people, yet as they were so refractory as to despise the Law and the Prophet, it is quite evident that what they wished was unbridled licentiousness. God then renounces here his own right, and says that it was their fault that they were not free, for he would no more defend them, as an advocate his clients, or as a master his servants. So also it is said in the Psalms, "Behold, our eyes are to God, as the eyes of servants who look to their masters, as the eyes of a maid to her mistress." (Psalm 123:1, 2) We indeed know that servants formerly were exposed to all sorts of wrongs; they dared not move a finger, when grievously treated; but if any servant was wronged by another man, his master would undertake his cause and defend him. Then the Psalmist compares the people to servants and slaves, and says that their whole safety depended on the help of God. But God now declares that he will be no longer their guardian; and when he dismissed them, all kinds of evils, as we have said, would come upon them, even the sword, the pestilence, and the famine. He at length adds, And I will give you for a commotion to all the kingdoms of the earth The words may mean two things. Some take them as though God threatened that they should become unsettled, and vagrants through all the kingdoms of the world; and others, that they would be for a commotion, for every one either seeing or hearing of their miserable state would tremble. The passage is taken from Deuteronomy 28:25, where we read, "I will give thee for a commotion." The latter meaning is what I mostly approve, -- that the Jews would be for a commotion; for the vengeance which God would take on them would be so dreadful, that all would be greatly moved or affected, according to what is said by Isaiah, "The, commotion shall be for amazement." (Isaiah 28:19) We then perceive what the Prophet means, -- that God would so severely punish perjury and treachery, that the Jews would become an example to all people; for it would be a sad spectacle for all nations to see the children of Abraham, whom God had adopted, the most miserable of human beings. Their condition, then, would be an object of horror; and this is what the Prophet now declares and threatens. It follows, --

Jeremiah 34:18-19 18. And I will give the men that have transgressed my covenant, which have not performed the words of the covenant which they had made before me, when they cut the calf in twain, and passed between the part thereof, 18. Et dabo viros qui transgressi sunt foedus meum, qui non stabilierunt sermones foederis, quod inciderunt coram me, vitulo quem conciderunt in duo, et transierunt inter partes ejus, 19. The princes of Judah, and the princes of Jerusalem, the eunuchs, and the priests, and all the people of the land, which passed between the parts of the calf; 19. Principes Jehudah et principes Jerusalem, proceres (eunuchos) et sacerdotes, et totum populum terrae, qui transierunt inter partes vituli. He pursues the same subject, -- that perjury would not be unpunished. But here is described the manner of making an oath, even that they cut a calf into two parts, and passed between these parts Now we know that this was the custom in the time of Abraham, for it is said that he offered a sacrifice to God as a symbol of the covenant, and cut the victim, and passed between the parts. Historians also relate that the Macedonians in mustering an army observed the same ceremony; and it was probably a custom which prevailed among all nations. When the Romans made a covenant, they sacrificed a sow; they did not divide it into parts, but killed it with a stone; and this was the form of execration, -- "So may Jupiter smite him who will violate this covenant; if I violate this covenant, may Jupiter thus smite me, as I now kill this sow." But we see that among the Orientals, the victims were cut in two, and there was another form of execration, even that he might be thus cut asunder, who unjustly and in bad faith violated the given promise or engagement. It is to this custom the Prophet refers here, and says, I will give the men who have transgressed my covenant, which they made before me by the calf which they cut into two parts, and passed between the parts, etc. But God assigns a reason why he resolved to inflict so dreadful punishment on perjury: he said before, that his name was profaned, and now he adds, that his covenant was violated. He does not speak here of the Law; the covenant of God is called the law for the most part in Scripture; but Jeremiah takes it here in a different sense, even the covenant in which God's name was interposed, or what was sanctioned by an appeal to God, as by way of excellence, marriage is called by Solomon the covenant of God, because it is the principal contract among men. But as the Jews had promised in God's presence that they were ready to obey, when Jeremiah commanded the servants to be made free, and as the agreement was confirmed by a solemn rite, hence the promise given to men is said to be the covenant of God, even on account of the sanction which we have mentioned. Let us then remember, that whenever we perform not what we have pledged, not only wrong is done to men, but also to God himself, and that it is a sacrilege, and what is much more atrocious than theft, or fraud, or cruelty. Let us, therefore, learn from this passage to act in good faith, especially when the name of God is invoked, when he is appealed to as a witness and judge. He adds afterwards, that they had transgressed his covenant; and he immediately explains himself, because they have not confirmed the words of the covenant which they had made before him. To confirm or establish the words, was to persevere in what they had promised. For the Jews gave a proof of humanity for a short time; but it was a mere falacious show and pretense. It was for this reason, then, that the Prophet says that they had not confirmed or ratified the words of the covenant which they had made Then follows the outward ceremony, the calf which they had cut into two parts; and they passed between them, in order that this very passing might produce a deep impression on their hearts, and make them dread the violation of their faith. For we know that external signs are intended for this end, -- that men may be kept awake, who would otherwise be tardy and slothful. The same also is the use of sacred symbols, by which God intends to touch and move all our senses. It hence appears how great must have been the insensibility of the people, when they afterwards disregarded that awful protest, for they had passed between the parts, and imprecated such a death on themselves if they failed in what they promised. They afterwards hesitated not to violate their promise. We hence see that they were under the power of a diabolical madness, when they disregarded God's judgment. [97] He adds, The princes of Judah and the princes of Jerusalem, etc. He does not here name them as though they were different persons, but he speaks by way of amplifying. He then says that he would punish these chief men, lest they should think themselves to be exempted, because they were superior to others in rank and honor; for we know that those who are elevated in the world are so filled with pride, that they deem themselves as free from all laws. This, then, is the reason why God expressly names the princes and the eunuchs. But he does not mean by the eunuchs those who had been emasculated, as we have stated already in several places. The chief men were called by this name, srsym serasim. [98] He mentions the princes of Jerusalem, because they were especially proud, on account of their privileges as citizens; for in Jerusalem was the royal residence and the sanctuary of God. But the Prophet declares that their lot would be nothing better than that of the common people, because God would not suffer his holy name to be a mockery and all equity to be violated, and especially the covenant made in his name to be deemed as nothing, and rendered wholly void. At length he names the whole people; whosoever, he says, have passed between the parts of the calf, shall be punished. It follows -- Footnotes: [97] The construction of this verse as to "the calf," is various. Our version is that of Junius and Tremelius. It is difficult to understand the Sept., the Targ., and the Vulg. The Syr. is substantially as follows, -- 18. And I will make the men who have transgressed my covenant, Who have not performed the words of the covenant, Which they made before me, like the calf, Which they cut in two and passed between its parts, -- 19. The princes of Judah, etc. etc. This is the most literal rendering of the passage: the omission of k, like, or as, is not uncommon. -- Ed [98] It is rendered "dunastas, rulers," by the Sept., "eunuchs," by the Vulg. and Syr., and "princes" by the Targ. They were the attendants on royalty, not necessarily eunuchs, for Potiphar, who had a wife, was so called. (Genesis 39:7.) They may have acted as judges; and hence perhaps it is, that they are named here with "the priests." -- Ed

Jeremiah 34:20 20. I will even give them into the hand of their enemies, and into the hand of them that seek their life: and their dead bodies shall be for meat unto the fowls of the heaven, and to the beasts of the earth. 20. Et dabo illos in manum inimicorum ipsorum, et in manum quaerentium animam ipsorum: et erit cadaver ipsorum in cibum avi (hoc est, avibus) coelorum, (est heterosis numeri) et bestiae (hoc est, bestiis) terrae. He confirms and explains what he had before said, and expresses how the punishment would be executed, -- that he would deliver them into the hand of their enemies; and he adds, who seek their life, in order to shew that their enemies would not be content with the spoils, or with a moderate punishment, but would be their inveterate enemies, who would not be satisfied until they destroyed them. Now this passage teaches us also that the ungodly are God's scourges, for the punishment he resolved to inflict on the transgressors of his law, he executed through them. Though then the Chaldeans had another object than to be God's ministers in punishing the Jews, yet they performed God's work as though they were his hired servants, subject to his own will and pleasure. Nor is there a doubt but that their minds had been greatly exasperated against the Jews, so that they shed blood indiscriminately withoat mercy: for as God often says, "I will give you favor in the sight of your enemies," (Exodus 3:21; Exodus 11:3) so also on the other hand, he declares, that when enemies raged cruelly against them, it was through hls secret influence, he having resolved severely to punish them. This is the reason why he now says, that he would deliver the Jews into the hand of those who sought their life, that is, who were not intent on prey or spoils, and would not be satisfied with moderate punishment, but would be implacable enemies, until they destroyed the people. Another kind of punishment follows, Their carcases shall be for food to the birds of heaving, and to the beasts of the earth, as though he had said, that God's vengeance on the Jews would be made evident even after death. We said last week, that it would be no loss to us were we to he unburied, for burial brings no advantage to us; but yet it is a sign of God's vengeance. As then famine, and nakedness, and cold, and diseases, and other evils, are evidences of God's wrath against men, so also it is when the body of a dead man is cast forth, and is either torn by wild beasts, or eaten by birds. If any one objects and says, that this has sometimes happened to the best and holiest of God's servants; to this we answer, that temporal punishment happens in common to the good and the bad; but when God by famine and want, by diseases also, or by exile, or by prison, or by any other evils, tries and chastises his servants, all this is to them as a help to their salvation. Yet this special mercy of God towards the faithful, which is a peculiar privilege, is no reason why all miseries should in themselves be deemed evidences of God's wrath, for they are everywhere called curses. And we also know that from the same fountain flow all the evils which men suffer in this life, even from God's judgment, who in this manner executes punishment. It is not then without reason that the Prophet here declares, that so severe and dreadful would be God's judgment towards the Jews, that it would extend beyond death itself, for they would become meat to the birds of heaven and to the beasts of the earth. It follows --

Jeremiah 34:21 21. And Zedekiah king of Judah and his princes will I give into the hand of their enemies, and into the hand of them that seek their life, and into the hand of the king of Babylon's army, which are gone up from you. 21. Et Zedechiam regem Jehudah, et principes ejus dabo in manum inimicorum ipsorum, et in manum quaerentium animam eorum, et in manum exercitus regis Babylonii, qui ascenderunt e vobis. He repeats almost the same words, but yet he comes closer to the subject, for he names the enemies of whom he had spoken indefinitely before. He had indeed said that they would be cruel, and would seek their death, and would not be otherwise satisfied. He repeats again the same for the sake of confirmation; but he afterwards adds, that these enemies would be the soldiers of the king of Babylon, even the Chaldeans. He then shews, as by the finger, to the Jews, their calamity, lest they should, as usual, indulge themselves with the hope of security. He does not then declare generally, that they would be punished, and that enemies would come cruelly to destroy them; but he points out the army of the king of Babylon, and says that the Chaldeans would come, being armed by God and fighting under his banner, and would take the city, and destroy the whole kingdom. But as the Chaldeans had departed, the confidence and the security of the Jews had increased, for they thought that they were now freed from danger. The cause of this departure was, that the Egyptians had gathered an army to help the Jews, or rather to provide by anticipation, for their own safety. There was an alliance, we know, at that time between the Jews and the Egyptians; and the object of both was to fortify themselves against the king of Babylon. The Egyptians had no great care for the Jews, but another reason influenced them; for it was well known, that as soon as the Chaldeans finished the Jewish war, they would make an attack on Egypt. Now they thought that it would be an advantage to them to engage with the Babylonian army in connection with the Jews; for they would have had to fight alone, had Nebuchadnezzar gained the victory; nay, the Jews themselves would have been compelled to assist in subduing Egypt. Hence the Egyptians, having well weighed these things, gathered a large army. The Babylonians, having heard the report, went forth to meet them. Thus the siege of the city was left. The Jews exulted as though they had escaped all danger. Hence the Prophet derides their folly in thinking that they would now be in peace and quietness, because the Chaldeans had gone up from them, because they left for a time the city, and went up towards Egypt. Though then, he says, (the particle is to be taken adversatively) they have ascended from you, yet God will deliver you into into their hand. We now see that Jeremiah spared neither the king nor the princes; and thus we ought to notice the power of the Holy Spirit, which prevailed in the hearts of the Prophets, for they boldly addressed, not only the common people, but also kings and princes. As then we find the Prophet denouncing, with so much courage, the judgment of God on the king and the chief men, let us know, that none are fit to bear rule in the Church, except they be endued with so much firmness as not to fear any, and not to be disheartened by the power of any, so as not to reprove boldly the highest as well as the lowest. It follows --

Jeremiah 34:22 22. Behold, I will command, saith the LORD, and cause them to return to this city; and they shall fight against it, and take it, and burn it with fire: and I will make the cities of Judah a desolation without an inhabitant. 22. Ecce ego praecipio, dicit Jehova, et reducam cos ad urbem hanc, et expugnabunt cam, et capient eam (vel, oppugnabunt eam, et capient eam) et comburent eam igni; et urbes Jehudah ponent vastitatem absque habitatore. He shews the same thing in other words, but the repetition was not in vain, for what we read here seemed incredible to the Jews. For they raised up their horns when they saw the King Nebuchadnezzar departing from the city. Lest then this vain confidence should deceive them, he again declared to them that God conducted the war, as though he had said, that the Chaldeans had not thoughtlessly taken up arms, but as God had determined, and as he had commanded them. He does not indeed speak of an open command, for it was not the purpose of the Chaldeans to obey God, or to render service to him; but he speaks of his hidden providence. God is said to command, when the ungodly are guided by his secret impulse, for he can tuae them as he pleases, according to what is said in other places, "I will hiss for the Egyptians," or for the Assyrians, or for the Chaldeans. The same is the meaning here, when he says, Behold, I will command, etc. In short, God commands the wicked, he commands diseases, he commands the sword, he commands the famine and the pestilence; and yet there is no reason or understanding in the sword, in the pestilence, or in the famine: but Scripture thus teaches us that all things are under his control, so that nothing can touch us, except as far as God intends by these to chastise or humble us. And for the same purpose are these words, Behold, I, hnny, enni, etc. God shews that he was present, though the Chaldeans were not now seen in the land of Judah. The manner of his presence he sets forth by saying, I will bring them back to this city, and they shall attack it, and take it, and burn it with fire These things have been elsewhere explained, I shall therefore now pass them by. PRAYER Grant, Almighty God, that as we cease not continually to provoke thy wrath against us, -- O grant, that we, being terrified by thy warnings, may obey thy wise counsels, and that thus by anticipating thy vengeance, which would otherwise remain on us, we may labor to be so reconciled to thee, that we may really find thee to be our Father and the guardian of our salvation, until we shall at length, having finished our course here, come to that blessed rest, which thou hast prepared for us in heaven, through Christ our Lord. -- Amen.

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 34:18-19). them--bond-servants (Jer 34:9).

During the interruption of the siege by Pharaoh-hophra (compare Jer 34:21-22, with Jer 37:5-10), the Jews reduced their servants to bondage again.

The last year of Zedekiah was the sabbatical year. How just the retribution, that they who, against God's law and their own covenant, enslaved their brethren, should be doomed to bondage themselves: and that the bond-servants should enjoy the sabbatical freedom at the hands of the foe (Jer 52:16) which their own countrymen denied them!

At the end of seven years--that is, not on the eighth year, but within the limit of the seventh year, not later than the end of the seventh year (Exo 21:2; Exo 23:10; Deu 15:12). So "at the end of three years" (Deu 14:28; Kg2 18:10), and "after three days, I will rise again" (Mat 27:63), that is, on the third day (compare Mat 27:64).

in the house . . . called by my name--the usual place of making such covenants (Kg2 23:3; compare Kg1 8:31; Neh 10:29).

not . . . proclaiming liberty--Though the Jews had ostensibly emancipated their bond-servants, they virtually did not do so by revoking the liberty which they had granted. God looks not to outward appearances, but to the sincere intention. I proclaim a liberty--retribution answering to the offense (Mat 7:2; Mat 18:32-33; Gal 6:7; Jam 2:13). The Jews who would not give liberty to their brethren shall themselves receive "a liberty" calamitous to them. God will manumit them from His happy and safe service (Psa 121:3), which is real "liberty" (Psa 119:45; Joh 8:36; Co2 3:17), only to pass under the terrible bondage of other taskmasters, the "sword," &c. to be removed--The Hebrew expresses agitation (see on Jer 15:4). Compare Deu 28:25, Deu 28:48, Deu 28:64-65, as to the restless agitation of the Jews in their ceaseless removals from place to place in their dispersion.

passed between the parts thereof--The contracting parties in the "covenant" (not here the law in general, but their covenant made before God in His house to emancipate their slaves, Jer 34:8-9) passed through the parts of the animal cut in two, implying that they prayed so to be cut in sunder (Mat 24:51; Greek, "cut in two") if they should break the covenant (Gen 15:10, Gen 15:17).

I will even give--resuming the sentence begun, but not completed (Jer 34:18), "I will give," &c. seek their life--implacably: satisfied with nothing short of their blood; not content with booty. dead bodies--The breakers of the covenant shall be cut in pieces, as the calf between whose parts they passed.

gone up--that is, raised the siege in order to meet Pharaoh-hophra (Jer 37:7-10). The departure of the Chaldeans was a kind of manumission of the Jews; but as their manumission of their bond-servants was recalled, so God revoked His manumission of them from the Chaldeans.

I will command--Nebuchadnezzar, impelled unconsciously by a divine instigation, returned on the withdrawal of the Egyptians. By the obedience of the Rechabites to their father, Jeremiah condemns the disobedience of the Jews to God their Father. The Holy Spirit has arranged Jeremiah's prophecies by the moral rather than the chronological connection. From the history of an event fifteen years before, the Jews, who had brought back their manumitted servants into bondage, are taught how much God loves and rewards obedience, and hates and punishes disobedience. Next: Jeremiah Chapter 35

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 Jeremiah 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, Ezekiel 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 were at 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. (k) Seder Olam Rabba, c. 26. p. 74.

That every man should let his manservant, and every man his maidservant, being an Hebrew, or an Hebrewess, go free,.... This is the proclamation that was agreed to be made, that every manservant and maidservant, that serve six years an apprenticeship, should be freed from their servitude, according to the law in Exodus 21:1; a law founded upon justice and equity, mercy and compassion; done for the honour of the Jewish nation, that they might be a free people, and in commemoration of their deliverance from their servitude in Egypt. This law, as it seems, had been long neglected, and servants had been retained in bondage beyond their due time, through the oppression and covetousness of their masters, and the neglect of the civil magistrates; who should have took care that such a law was put in execution, and that servants were not oppressed. Some have thought that it was at the beginning of the sabbatical year that this proclamation was made, when, according to the law, there should be a release of servants, Deuteronomy 15:1; but that was not a release of servants, but of debts; for if a servant had not served out his time, the sabbatical year, or year of release, did not discharge him; though the year of jubilee did, according to Maimonides (l), who says, "if the year of release happens in any of the six years, he (the servant) serves in it; but if the year of jubilee happens within the time, even though he has been sold but one year before it, he is free;'' that none should serve himself of them, to wit, of a Jew his brother; or cause them to serve him, oblige them against their will to continue in his service; or by any means avail himself of them, and receive to himself any profit or advantage by their service, they being Jews and brethren; which seems to be added, both as the reason of the law, because they were brethren of the same nation and religion with them, and to distinguish them from other servants, who notwithstanding this law might be retained as such. (l) Hilchot Abadim, c. 2. sect. 2.

Now when all the princes, and all the people, which had entered into the covenant,.... The king had made with the people. Here the princes are mentioned, who were not before, but included in the people; they and the rest of the people are here meant, who having agreed to the covenant, heard that everyone should let his manservant, and everyone his maidservant, go free, that none should serve themselves of them any more; or any longer, which they had done, contrary to law: when they understood that this was the sum of the covenant they had entered into, and this the intent of the proclamation they agreed unto; or when they heard the law read and explained by the prophet, concerning the manumission of the Hebrew servants, when the time of their servitude was expired, then they obeyed, and let them go; dismissed them from their service, in obedience to the law of God, agreeably to their own covenant, and the proclamation of liberty they assented to. The whole might be rendered thus, "and all the princes and all the people obeyed, which had entered into the covenant, to let everyone his manservant, and everyone his maidservant, go free, not to serve themselves of them any more, and they obeyed, I say, to let them go"; so far they did well, and were praiseworthy, that they kept the law of God, and their own covenant.

But afterwards they turned,.... From the law of God, and their own agreement, and returned to their former usage of their servants; they changed their minds and measures. This seems to be done, when the king of Babylon, hearing the king of Egypt was coming to break up the siege of Jerusalem, quitted it, and went forth to meet him, as appears from Jeremiah 34:21; the Jews now finding themselves at liberty, and out of danger as they imagined, wickedly rebelled against the law of God; perfidiously broke their own covenant, repenting of what they had done, and returned to their former ways of oppression and cruelty; which shows they were not hearty and sincere in their covenant: 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; which was done by force, contrary to the will of their servants and handmaids, and in violation of the law of God, and their own solemn oath and covenant.

Therefore the word of the Lord came to Jeremiah from the Lord,.... The word of Jehovah the Son, from Jehovah the Father, because of this transgression of the princes and people, and as soon as it was committed by them; for it is plain, from Jeremiah 34:21, that it was before the Chaldean army returned to Jerusalem, after its departure from it: saying; as follows:

Thus saith the Lord, the God of Israel,.... The covenant God of Israel, their Creator, Redeemer, and Benefactor: I made a covenant with your fathers; gave them a system of laws, among which was that of release of servants: in the day that I brought them forth out of the land of Egypt; that is, at that time, quickly after, when they were come to Mount Sinai; this shows what fathers are meant, the Jewish ancestors that came out of Egypt, brought from thence by the mighty hand of God, and indulged with many favours by him, both in the wilderness, and in the land of Canaan, where he brought and settled them: out of the house of bondmen; where they were bondmen, servants, and slaves: this is mentioned, to put them in mind of their former state and condition; to observe unto them the foundation and ground of the law concerning servants, how equitable and merciful it was, and to aggravate their sin; who though their fathers had been bondmen, and they must have been so too, had they not been released, yet acted such a cruel part to their servants, who were their brethren, in not discharging them in due time: saying; giving out the following law, as a part of the covenant made with their fathers.

At the end of seven years,.... Not when seven years were elapsed and fully completed; but within the compass of seven years, or as soon as the seventh year was began; for this term of seven years is the term of the seventh year coming in, and not going out, as appears from the law itself, Exodus 21:9; and from an after clause in this verse, "when he hath served thee six years"; at the end of which, and the beginning of the seventh: and so Maimonides (m) interprets this law, "he whom the sanhedrim sold served six years from the day of his sale, and at the beginning of the seventh year he was free:'' though the Vulgate Latin version very wrongly renders it, "when seven years are completed"; which version Sanctius takes a good deal of pains to reconcile to the original law. A Hebrew might sell himself for more years than six; he might sell himself for ten or twelve, as the above Jewish writer says, and nothing could release him but the year of jubilee; and that would do it, if he had served but one year (n); let ye go every man his brother, an Hebrew, which hath been sold unto thee; or, "hath sold himself unto thee" (o); to be a servant; for money was not given with apprentices to their masters, as is usual with us; but masters gave money for their servants, and bought them either of themselves, or of the magistrates; hence it is said, "if thou buy an Hebrew servant", &c. Exodus 21:2. A Hebrew servant was sold either against his will, or with it; if a man committed a theft, and he had not wherewith to make restoration, the sanhedrim or magistrates said him: if he was exceeding poor, the law gave him liberty to sell himself; but he might not sell himself as long as he had anything left, even a covering; and after that was gone, he might sell himself; and he was bought with silver or the value of silver or by contract or bond (p); and when he hath served thee six years, thou shall let him go free from thee; or "from with thee" (q); from being with thee, from being in thy house, as well as from being in thy service; he was to be dismissed, so as to go where he pleased, and work for himself, or another, as he thought fit; but your fathers hearkened not unto me, neither inclined their ear; to obey the laws of God, and particularly this concerning servants. This is not to be understood of the fathers with whom the covenant was first made, and to whom this law was first given; but their posterity in later times, who yet lived long before the present generation, and so might with great propriety be called their fathers; and by which it appears that this law had been long neglected. (m) Hilchot Abadim, c. 2. sect. 2.((n) Ibid. (o) "se ventdiderit tibi", Junius & Tremellius, Piscator. (p) Hilchot Abadim, c. 1. sect. 1, 2. & c. 2. sect. 1.((q) "acuta te", Schmidt.

And ye were now turned,.... Or, "today indeed ye were turned" (r) some little time ago, indeed, it must be owned, that ye turned from the evil ways of your fathers, for which you were to be commended, as having acted a better part than they: and had done right in my sight; what was acceptable to the Lord, approved of by him, being agreeably to his law; and it would have been well if they had continued so doing: in proclaiming liberty every man to his neighbour; for a manservant, or maidservant, was his neighbour, and to be treated as such, and loved as himself, especially a Hebrew one, of the same nation and religion; and not to be used as a slave, or retained for ever in bondage: and ye made a covenant before me in the house which is called by my name; this circumstance is mentioned as an aggravation of the breach of the covenant they had made, to dismiss their servants according to law; it was made in a very solemn manner, in the presence of God, appealing to him as a witness; it was done in the temple, a sacred place, devoted to him and his worship; which was called by his name, the temple of the Lord, and where his name was called upon, and where were the symbols of his presence. (r) "jam, vel et quidem conversi fuistis hodie", Schmidt; "reversi quidem vos hodie", Junius & Tremellius, Piscator.

But ye turned and polluted my name,.... Changed their minds, and turned from their resolutions they had entered into, and the good ways they were walking in, and returned to their former evil practices; and so polluted the name of God by taking it in vain, and breaking the covenant they had agreed to: and caused every man his servant, and every man his handmaid, whom he had set at liberty at pleasure: or, "according to their soul" (s); according to their souls' desire, what was very agreeable and acceptable to them, and gave them a real pleasure; which did not last long, since they caused them to return to their former service and bondage under them: and brought them into subjection: forced them to come back to their houses, and into their service, and be subject to them, and obey their commands as formerly: to be unto you for servants and for handmaids; to do the business of such, as they had done before. (s) "in animam suam", Pagninus, Montanus; "secundum animam eorum", Piscator; "ad desideriurn suum", Junius & Tremellius.

Therefore thus saith the Lord,.... This being the case, and this their crime, which was provoking to the Lord; ye have not hearkened unto me in proclaiming liberty everyone to his brother, and everyone to his neighbour; for though they did proclaim liberty, they did not act according to it; they did not give the liberty they proclaimed, at least they did not continue so to do; as soon almost as they had granted the favour, they took it away again; and because they did not persevere in well doing, it is reckoned by the Lord as not done at all: behold, I proclaim liberty for you, saith the Lord; or rather against them; he dismissed them from his service, care, and protection, and consigned them to other lords and masters: he gave them up to the sword, to the pestilence, and to the famine; to rule over them; and gave them liberty to make havoc of them, and destroy them, that what was left by the one might be seized on by the other: and I will make you to be removed into all the kingdoms of the earth: or, "for a commotion" (t); to be moved, and wander from place to place in great fear and terror, not knowing where to settle or live comfortably. This was a liberty to go about in foreign countries where they could, for relief and shelter, being banished from their own land; but this was a liberty very miserable and uncomfortable; and indeed no other than captivity and bondage; and so it is threatened that what remained of them, who were not destroyed with the sword of the Chaldeans, or perished not by pestilence and famine, should be carried captive, and be miserable vagabonds in each of the kingdoms and nations of the world. (t) "in commotionem", Vatablus, Cocceius, Schmidt, "commotioni", Junius & Tremellius, Piscator.

And I will give the men that have transgressed my covenant,.... The covenant the king, princes, and all the people made, to let their servants go free, is called the Lord's covenant, because made in his name, in his presence, and before him as a witness; and very probably the calf that was cut in pieces on this occasion, after mentioned, was sacrificed to him, which made him a party concerned; unless this is to be understood of the covenant of God in general made with Israel on Mount Sinai; and so is distinct from the other covenant, which may be more especially designed in the next clause: which have not performed the words of the covenant made before me; did not perform what they promised to do in the presence of the Lord, as in Jeremiah 34:15; when they cut the calf in twain, and passed between the parts thereof; which was a rite or custom used in making and confirming covenants; a calf, or some other creature, were cut in pieces, and the parts laid in order, and the covenantees passed between these parts; signifying thereby, that if they did not fulfil the engagements they entered into, they imprecated to be cut to pieces as that creature was. Some footsteps of this practice are to be seen as early as the times of Abraham, Genesis 15:9; upon which place Jarchi observes, that it was the way of making a covenant to divide a beast, and pass between the parts of it; and this custom obtained among the Chaldeans, Greeks, and Romans; or what was very similar to it. Cyril (u) says this custom was by the Chaldeans, who might take it from Abraham. A people called Molotti had something of this kind among them: for they confirmed the covenants they swore to by cutting oxen into little pieces (w); and Homer seems to have a respect to such a practice when he says that the priest, after he had prayed to Apollo, slew the sacrifice, and flayed it, and cut it in pieces, making duplicates (x), alike to one another. Cicero (y) is thought to have the same custom in view; and likewise Virgil (z), when he speaks of the covenant made between Romulus and Tatius king of the Sabines, whom he represents as standing armed before the altar of Jupiter, holding caps, and joining in covenant by killing a swine, and cutting it in pieces; in like manner Livy (a) describes the covenant made between the Romans and Albanians, when the herald at arms, reciting the conditions, called aloud ""hear, O Jupiter", &c.'' if the Roman people first fail in observing these, "strike them as I now strike this hog; and so much the more, as thou art more able and mighty;'' which being said, he struck it with a flint stone; hence the phrase, "ferire foedus", to strike or make a covenant; and, in allusion to the above custom, making a covenant is commonly called, in the Old Testament, "cutting a covenant". Some versions, as the Syriac interpreter, render it, "I will make the men as the calf they cut in twain", &c. they shall be cut in pieces as that is; see Matthew 24:51. (u) Contra Julian, l. 10. apud Grotium in Genesis 15.17. (w) Zenobius apud 10. (x) ' ------ , ' ' . Iliad 1. v. 461, 462. (y) De Inventione, l. 2. sect. 20. (z) "Armati Jovis ante aram, paterasque tenentes Stabant, et caesa jungebant foedera porea". Aeneid. l. 8. (a) Hist. l. 1. p. 14.

The princes of Judah, and the princes of Jerusalem,.... Here is a particular enumeration of the persons that had made the covenant, and transgressed it, and that should suffer for so doing; the princes of Judah, distinguished from the princes of Jerusalem, design such princes as lived without Jerusalem, in the cities of Judah, and presided over them, though now at Jerusalem, having fled thither, upon the invasion of the king of Babylon, for their safety; as the princes of Jerusalem, or the magistrates of that city, are distinguished from the princes of the blood, and from the courtiers, both in this and Jeremiah 34:21; the eunuchs, and the priests, and all the people of the land; that is, as many as had got into Jerusalem to secure themselves from the common enemy: the "priests" also were concerned herein, who had menservants, and maidservants, as well as others; and, besides, were persons doubtless concerned in drawing up the covenant and the form of an oath, as well as in slaying the sacrifice, and cutting it into pieces, and laying the parts in order: it is more surprising that there should be "eunuchs" here; that such should be in the court of the king of Judah, and have offices in it, and preside in them, as among the Gentiles. The Targum renders the word "princes": which passed between the parts of the calf; signifying their assent to the covenant, and wishing they might be so used if they broke it.

I will even give them into the hand of their enemies,.... The Chaldeans, who were the enemies of the Jews, that were come from a far country to invade, dispossess, ravage, and plunder them; and what can be a greater punishment than to be given up into an enemy's hand, to be in his power, and at his mercy? and into the hand of them that seek their life; not their wealth and substance only, but their lives also; nothing less will content them: and their dead bodies shall be for meat unto the fowls of the heaven, and to the beasts of the earth; not only such should be the cruelty of their enemies that sought their lives, that they should slay them with the sword, and give them no quarter; but such their inhumanity, that they should not suffer their carcasses to be buried, but leave them exposed to birds and beasts of prey; of the princes of Judah, see Jeremiah 52:10.

And Zedekiah king of Judah, and his princes,.... These were either the princes of the blood, the sons of Zedekiah, and his nobles and courtiers, as distinct from the princes in Jeremiah 34:19; these shall not be spared, neither the king, nor his sons, nor those of the privy council: but those will I give I to the hands of their enemies, and into the hand of them that seek their life; as in Jeremiah 34:20; and into the hand of the king of Babylon's army; or, "even into the hand" (b) &c. and so this is an explanation of the former, and shows who their enemies were, and those that sought their life. The accomplishment of this may be seen in Jeremiah 52:9; which are gone up from you; departed from Jerusalem, as the Chaldean army did upon hearing that Pharaoh king of Egypt was marching with his army to raise the siege of Jerusalem; upon which they left it, and went forth to meet him; and this encouraged the wicked Jews to break their covenant, and reduce their servants to bondage again, they had let go free; see Jeremiah 37:5. (b) "in manum, inquam, exercitus", Junius & Tremellius, Piscator.

Behold, I will command, saith the Lord, and cause them to return to this city,.... The Lord of hosts, or armies, was "Generalissimo" of Nebuchadnezzar's army, had it at his command, and could direct if as he pleased, and order it to march and countermarch as he thought fit: it was under the direction of his providence that it departed from Jerusalem, to try the inhabitants of it; and now, by a secret instinct, he would so powerfully work upon it, and by the ordering of external causes so manage it, that it should return to Jerusalem again, and carry on the siege with redoubled rigour: and they shall fight against it, and take it, and burn it with fire; they fought against it by shooting arrows from their bows, casting stones from their engines, and by beating down the walls with their battering rams; with which making breaches, they entered in and took the city; and burnt the temple, palaces, and other houses, with fire; of all which see the accomplishment in Jeremiah 52:4; and I will make the cities of Judah a desolation without an inhabitant: many of them were already; the king of Babylon having taken, ravaged, and plundered them before he came to Jerusalem; and whither the inhabitants of them, that escaped the sword, fled for security; and others of them, that were not, now should be made desolate upon the taking of Jerusalem, as Lachish and Azekah, Jeremiah 34:7; which should fall into the hands of the enemy, and the inhabitants thereof be forced to flee into other countries, or would be carried captive; so that they would be without any, or have but few to dwell in them.

none . . . serve himself of a Jew-- (Lev 25:39-46).

polluted my name--by violating your oath (Exo 20:7).

Jeremiah 35:1-7 1. The word which came unto Jeremiah from the LORD in the days of Jehoiakim the son of Josiah king of Judah, saying, 1. Sermo qui factus fuit ad Jeremiam a Jehova diebus Jehoiakim filii Joziae regis Jehudah, dicendo, 2. Go unto the house of the Rechabites, and speak unto them, and bring them into the house of the LORD, into one of the chambers, and give them wine to drink. 2. Vade ad domum Rechabitarum, et dices illis, (et loquere cum ipsis) et adducas eos in domum Jehovae ad unum cubiculorum, et popina illis vinum. 3. Then I took Jaazaniah the son of Jeremiah, the son of Habaziniah, and his brethren, and all his sons, and the whole house of the Rechabites; 3. Et sumpsi Jaazaniah filium Jeremiae, filii Habazaniiae, et fratres ejus, (hoc est, cognatos) et omnes filios ejus, totam domum Rechabitarum; 4. And I brought them into the house of the LORD, into the chamber of the sons of Hanan, the son of Igdaliah, a man of God, which was by the chamber of the princes, which was above the chamber of Maaseiah the son of Shallum, the keeper of the door: 4. Et adduxi eos in domum Jehovae ad cubiculum filiorum Chanan filii Igdaliae, viri Dei, quod erat juxta cubiculum principum, quod erat e super cubiculo Maassaiae filii Selum custodis thesauri (alii vertunt, liminis, sed sine ratione, ut milhividetur)- 5. And I set before the sons of the house of the Rechabites pots full of wine, and cups, and I said unto them, Drink ye wine. 5. Et posui in conspectu filiorum domus Rechabitarum (vel, coram filiis domus Rechabitarum) scyphos plenos vino, et calices, et dixi, Bibite vinum. 6. But they said, We will drink no wine: for Jonadab the son of Rechab our father commanded us, saying, Ye shall drink no wine, neither ye, nor your sons for ever: 6. Et dixerunt, Non bibimus vinum, quia Jonadab filius Rechab, pater noster (vel, patris nostri) praecepit nobis, dicendo, Non bibetis vinum, vos et filii vestri, usque in seculum; 7. Neither shall ye build house, nor sow seed, nor plant vineyard, nor have any: but all your days ye shall dwell in tents; that ye may live many days in the land where ye be strangers. 7. Et domos non aedificabitia, et semen non seretis, et vitem non plantabitis, et non erit vobis quicquam, quia (hoc est, quin potius) habitabitis in tabernaculis, cunctis diebus vestris, ut vivatis dies multos in superficie terrae in qua vos peregrini estis. It must be first observed, that the order of time in which the prophecies were written has not been retained. In history the regular succession of days and years ought to be preserved, but in prophetic writings this is not so necessary, as I have already reminded you. The Prophets, after having been preaching, reduced to a summary what they had spoken; a copy of this was usually affixed to the doors of the Temple, that every one desirous of knowing celestial doctrine might read the copy; and it was afterwards laid up in the archives. From these were formed the books now extant. And what I say may be gathered from certain and known facts. But that we may not now multiply words, this passage shews that the prophecy of Jeremiah inserted here did not follow the last discourse, for he relates what he had been commanded to say and to do in the time of Jehoiakim, that is, fifteen years before the destruction of the city. Hence what I have said is evident, that Jeremiah did not write the book as it exists now, but that his discourses were collected and formed into a volume, without regard to the order of time. The same may be also gathered from the prophecies which we shall hereafter see, from the forty-fifth to the end of the fiftieth chapter. The power of the kingdom of Judah was not so weakened under King Jehoiakim, but that they were still inflated with pride. As, then, their security kept them from being attentive to the words of the Prophet, it was necessary to set before them a visible sign, in order to make them ashamed. It was, then, God's purpose to shew how inexcusable was their perverseness. This was the design of this prophecy. And the Prophet was expressly commanded to call together the Rechabites, and to offer wine to them, in order that the obstinacy of the people might appear more disgraceful, as they could not be induced to render obedience to God, while the Rechabites were so obedient to their father, a mortal man, and who had been dead for nearly three centuries. The Rechabites derived their origin from Obad and from Jethro, the father-in-law of Moses. There are those indeed who think that Obad and Jethro were the same; but this conjecture seems not to me probable. However this may be, interpreters think that, the Rechabites were the descendants of Obad, who followed Moses and the Israelites. And their opinion seems to be confirmed, because it is said here that they were commanded by Jonadab to live as sojourners in the land. An inheritance was indeed promised them, but as it appears from many parts of Scripture, they were unfaith-fifily dealt with, for they were scattered here and there throughout the tribes. They then did not enjoy an inheritance as it was right and as they deserved. And we see also that they lived among other nations. With regard to Jonadab, of whom mention is made, we read in 2 Kings 10:15, that he was a man of great name and influence, for when Jehu began to reign, he had him as his friend, though he was an alien. He must, then, have been in high esteem, and a man of power and wealth among the Israelites. And it is certain that it was the same Jonadab of whom sacred history speaks of there, because he is called the son of Rechab; and yet three hundred years, or nearly so, had elapsed from that time to the reign of Jehoiakim. As to the origin of this family or people, the first was Obad; from him came Rechab, whose son was Jonadab, who lived in the time of King Jehu, and was raised up into his chariot to be, as it were, next to him, when Jehu had not as yet his power firmly established. But they went afterwards to Jerusalem on account of the continual calamities of the land of Israel, for it was exposed to constant plunders, and this we shall hereafter see in the narrative. Then the sons of Rechab did once dwell in the kingdom of Israel; but when various incursions laid waste the land, and final ruin was at hand, having left their tents they went to Jerusalem; for they were not allowed to cultivate either fields or vineyards, as we shall hereafter see. The Rechabites, therefore, dwelt in the city Jerusalem, which protected them from the incursions and violence of enemies; but they still retained their ancient mode of living in abstaining from wine, and in not cultivating either fields or vineyards. They thought it indeed right for them to dwell in buildings, because they could not find a vacant place in the city where they might pitch their tents: but this was done from necessity. In the meantime they obeyed the command of their father Jonadab; and though he had been dead three hundred years, they yet so venerated the memory of their father, that they willingly abstained from wine, and led not only a frugal but an austere life. The Prophet is now bidden to bring these to the Temple, and to offer them wine to drink I have briefly explained the design of God in this matter, even that he purposed to lay before the Jews the example of the Rechabites, in order to shame them; for that family obeyed their father after he was dead, but the Jews could not be induced to submit to the command of the living God, who was also the only Father of all. The Prophet then was bidden to bring them to the Temple, and to lay before them cups full of wine, that they might drink. He says that they refused to drink, and brought as a reason, that Jenadab their father forbade them to do so. We shall hereafter see how this example was applied; for the whole cannot be explained at the same time. Let us consider the Prophet's words, he says that the word came to him in the days of Jehoiakim, that is, after he had found out by the trial of many years how untameable the Jews were, and how great was their ferocity. Much labor then had the Prophet undertaken, and yet they were not so subdued as to submit to the yoke of God. When, therefore, they had now for many years given many proofs of their obduracy, God summoned the Rechabites as witnesses, who, by their example, proved that the Jews were inexcusable for being so rebellious and disobedient to the commands of the Prophet. Go, said he, to the house of Rechab, (we have said that they dwelt then at Jerusalem, and this will appear hereafter) and bring them unto the house of Jehovah But we must inquire why the Prophet was ordered to lay wine before them in the Temple rather than in a private house. The reason, indeed, is evident; for God's purpose was to shew how wicked and perverse the Jews were, for not even the priests abstained from wine except when they were performing their duties. The Law commanded them to abstain then from wine; but the Levites, who took care of the Temple, and also the priests, when not engaged in the discharge of their office, were fully allowed to drink wine. As, then, the priests were permitted to drink wine even in the Temple, that is, in the chambers adjoining the priests' court, what excuse could have been made when the Rechabites, who were yet of the common people, and even aliens among the Jews, refused wine according to the command of their father Jenadab? Had God forbidden the whole people the use of wine, the Law might have appeared too rigid; but God not only permitted the people to drink wine, but also the priests; nay, no religious reverence prevented them from drinking wine close to the Temple when they were not engaged in their duties. We now, then, perceive why the place has been mentioned, that is, that the Prophet relates that he brought the Rechabites into the Temple. Go, then, and bring them into the house of Jehovah, into one of the chambers, and offer them wine to drink We have said that the chambers were nigh the priests' court; for many of the Levites were always keeping watch, guarding the Temple, and also some of the priests. The priests, while serving their turn, alone abstained from wine; but a permission was given by the Law to the Levites to drink wine, and in those very chambers, which were on both sides a sort of appendages to the Temple. Now the Prophet adds that he took Jaazaniah, who was a chief man, and as it were the head of the family. And he names his father, even Jeremiah, the son of Habaziniah; and he then says, his whole house It is added, that he brought them into the Temple, into the chamber of the sons of Hanan, the son of Igdaliah, a man of God The Prophet no doubt chose a well-known place, that the report of this might spread through the whole city, and even throughout Judea, and also that the dignity of the place might add credit to the report; for we know that when a thing is done in an obscure corner, it may be regarded as doubtful or fabulous. But the Prophet brought the Rechabites into an honorable place, even into the chamber of the sons of Hanan And he afterwards says, that he was the son of Igdaliah, a man of God Doubtless such was the reverence in which this man was held, that no one dared to call into question what had been done there. Then he adds that the chamber was nigh the chamber of the princes, which was over the chamber of the keeper of the treasury Some render the last word, "the entrance," [99] the word means a vessel; and it signifies here the sacred furniture; and there is a change of number, for this word included all the vessels of the Temple. We hence see that the place was select, superior to other places, so that it might be as a notable theater, and that the prophecy might thus gain more credit among all the Jews. He says, that he set wine before them and requested them to drink when full cups were placed before them. Then he adds that they refused, We will not drink wine, b…

man of God--a prophet (Deu 33:1; Sa1 2:27; Kg1 12:22; Kg2 4:7), also "a servant of God" in general (Ti1 6:11), one not his own, but God's; one who has parted with all right in himself to give himself wholly to God (Ti2 3:17). He was so reverenced that none would call in question what was transacted in his chamber. keeper of the door--Hebrew, "of the vessel." Probably the office meant is that of the priest who kept in charge the capitation money paid for the use of the temple and the votive offerings, such as silver vessels, &c. There were seven such keepers [GROTIUS]. Compare Kg2 12:9; Kg2 25:18; Ch1 9:18-19, which support English Version. I said . . . Drink--Jeremiah does not say, The Lord saith, Drink: for then they would have been bound to obey. Contrast the case in 1Ki. 13:7-26.

Jonadab . . . our father--that is, forefather and director, three hundred years before (Kg2 10:15). They were called Rechabites, not Jonadabites, having received their name from Rechab the father, previously to their adopting the injunctions of Jonadab his son. This case affords no justification for slavish deference to the religious opinions of the Christian fathers: for Jonadab's injunction only affected matters of the present life; moreover, it was not binding on their consciences, for they deemed it not unlawful to go to Jerusalem in the invasion (Jer 35:11). What is praised here is not the father's injunction, but the obedience of the sons [CALVIN].

tents-- (Jdg 4:17). live many days--according to the promise connected with the fifth commandment (Exo 20:12; Eph 6:2-3). strangers--They were not of the stock of Jacob, but sojourners in Israel. Types of the children of God, pilgrims on earth, looking for heaven as their home: having little to lose, so that losing times cost them little alarm; sitting loose to what they have (Heb 10:34; Heb 11:9-10, Heb 11:13-16).

The word which came unto Jeremiah from the Lord,.... Not as following the former prophecies; for they must be delivered seventeen years after this. The prophecies of Jeremiah are not put together in their proper time in which they were delivered. The preceding prophecies were delivered in the "tenth" and "eleventh" years of Zedekiah's reign: but this in the days of Jehoiakim the son of Josiah king of Judah; in what part of his reign is not certain; but it must be after Nebuchadnezzar had invaded the land, Jeremiah 35:11; very probably in the fourth year of Jehoiakim, after he had been the king of Babylon's servant three years, and rebelled against him, 2 Kings 24:1; saying; as follows:

Go unto the house of the Rechabites,.... Or "family" (c); these are the same with the Kenites, who descended from Hobab or Jethro, Moses's father in law, Judges 1:16; these, as their ancestors, became proselytes to Israel, and always continued with them, though a distinct people from them; these here had their name from Rechab, a famous man in his time among those people: and speak unto them, and bring them into the house of the Lord; into the temple; for they were worshippers of the true God, though foreigners and uncircumcised persons; and so might be admitted into places belonging to the temple: into one of the chambers; of the temple, where there were many; some for the sanhedrim to sit in; others for the priests to lay up their garments and the vessels of the sanctuary in; and others for the prophets and their disciples to converse in together about religious matters: and give them wine to drink; set it before them, and invite them to drink of it, and thereby try their steady obedience to their father's commands. Now this family was brought to the temple either in vision, as it seemed to the prophet; or really, which latter is most probable; and that for this reason, that this affair might be transacted publicly, and many might he witnesses of it, and take the rebuke given by it; and, as some think, to reproach the priests for their intemperance. (c) "ad familiam", Junius & Tremellius, Piscator.

Then I took Jaazaniah the son of Jeremiah, the son of Habaziniah,.... Who was, no doubt, the most famous and leading man in this family: and his brethren, and all his sons, and the whole house of the Rechabites; the several branches of the family, especially the males; the women perhaps only excepted; whom it might not be so decent to gather together on such an occasion, to drink wine; or at least offer it to them.

And I brought them into the house of the Lord,.... Into the temple, as he was ordered; that is, he invited them thither, and they came along with him, having, no doubt, a respect for him as a prophet; and the rather, as it is highly probable he came in the name of the Lord to them: into the chamber of the sons of Hanan, the son of Igdaliah, a man of God; a prophet, as the Targum and Syriac version; and so Jarchi and Kimchi interpret it. This must be understood of Hanan, and not Igdaliah, as the accents show: he is thought by some to be the same with Hanani the seer, in the times of Asa, 2 Chronicles 16:7; which was by the chamber of the princes; these were not the princes of the blood, the sons of Jehoiachim; their chambers or apartments were not in the temple, but in the royal palace; but these were the princes or rulers of the people, as they are called, Acts 4:8; the sanhedrim, whose this chamber was, as Dr. Lightfoot (d) has observed: which was above the chamber of Maaseiah the son of Shallum, the keeper of the door: a porter, whose chamber or lodge was under that in which the sanhedrim sat. The Targum calls him a treasurer; one of the seven "amarcalim", who had the keys of several chambers, where the vessels of the sanctuary and other things were put; and Kimchi observes, the word we render door comprehends the vessels of the sanctuary, and the vessels of wine, and other things. (d) Temple-Service, c. 9. p. 1063.

And I set before the sons of the house of the Rechabites pots full of wine, and cups,.... Which the prophet might have out of the chambers where these vessels were, and particularly from Maaseiah, if he was a keeper of them, as before observed. The number of men gathered together was probably very large; and therefore pots, or large vessels of wine, were prepared, and set before them, and cups, lesser vessels, to drink out of: and I said unto them, drink ye wine; he invited them to it, and bid them welcome; nay, more, he might not only encourage, but enjoin them to drink it; though, as Gataker observes, he does not say unto them, "thus saith the Lord, drink wine"; for then they must have done it, and doubtless would; since it is right to obey God rather than man, even parents.

But they said, we will drink no wine,.... Or "we do not drink wine" (e); we are not used to it; we never do drink any; it is not lawful for us to do it; nor will we, let who will solicit us: for Jonadab the son of Rechab our father; not their immediate father, but their progenitor; perhaps the same Jonadab is meant who lived in the times of Jehu, and rode with him in his chariot; by which it appears he was a man of note and figure, and who lived near three hundred years before this time, 2 Kings 10:15; which is more likely than that he should be a descendant of his, and the proper father of the present Rechabites, which is the opinion of Scaliger (f): commanded us, saying, ye shall drink no wine, neither ye, nor your sons, for ever; as long as any of them were in the world. What was the reason of this command, and of what follows, is not easy to say; whether it was to prevent quarrels and contentions, luxury and sensuality; or to inure them to hardships; or to put them in remembrance that they were but strangers in the land in which they lived; or to retain them in the original course of life their ancestors had lived in, feeding cattle; be it what it will, these his sons thought themselves under obligations to observe it; and perhaps finding, by experience, it was for their good so to do. (e) "non hibimus vinum", Vatablus, Schmidt. (f) Elench. Trihaeres. Serrar. c. 24.

Neither shall ye build house, nor sow seed, nor plant vineyard, nor have any,.... That is, they were not to build houses, sow seed, or plant vineyards, for themselves, for their own profit and advantage; nor possess either of these through purchase or gift: all this was enjoined them, partly because they were strangers in the land of Israel, as is suggested in the latter part of the verse, and so were to have no inheritance in it; and partly because the pastoral life was what their ancestors had lived; and therefore Jonadab was desirous it should be continued in his posterity; as well as because by this means they would live not envied by the Israelites, among whom they were; since they did not covet to get any part of their possessions into their hands; as also these being their circumstances, upon any public calamity, as sword, famine, or pestilence, they could more easily remove to other places; and likewise, by observing these rules, would not be liable to some sins, as drunkenness, worldly mindedness, &c. which are often the cause of great calamities. The Essenes, a sect among the Jews afterwards, seem in some things to have copied after these Rechabites: but all your days ye shall dwell in tents; which they could move from place to place, for the convenience of pasture for the cattle, the business they were brought up in, and were always to exercise: that ye may live many days in the land where ye be strangers; for they were not Israelites, as before observed, but Kenites, the descendants of Jethro; they were proselytes of the gate only; and now, partly on account of their obedience to parents, which had annexed to it the promise of long life in the land in which they lived; and partly because they would, by such a course of life, give no umbrage to, nor raise any jealousy in, the minds of the inhabitants of it, they might expect a continuance in it.

This chapter is of an earlier date than many of those before; for what is contained in it was said and done in the days of Jehoiakim (Jer 35:1); but then it must be in the latter part of his reign, for it was after the king of Babylon with his army came up into the land (Jer 35:11), which seems to refer to the invasion mentioned Kg2 24:2, which was upon occasion of Jehoiakim's rebelling against Nebuchadnezzar. After the judgments of God had broken in upon this rebellious people he continued to deal with them by his prophets to turn them from sin, that his wrath might turn away from the. For this purpose Jeremiah sets before them the example of the Rechabites, a family that kept distinct by themselves and were no more numbered with the families of Israel than they with the nations. They were originally Kenites, as appears Ch1 2:55, These are the Kenites that came out of Hemath, the father of the house of Rechab. The Kenites, at least those of them that gained a settlement in the land of Israel, were of the posterity of Hobab, Moses's father-in-law, Jdg 1:16. We find them separated from the Amalekites, Sa1 15:6. See Jdg 4:17. One family of these Kenites had their denomination from Rechab. His son, or a lineal descendant from him, was Jonadab, a man famous in his time for wisdom and piety. he flourished in the days of Jehu, king of Israel, nearly 300 years before this; for there we find him courted by that rising prince, when he affected to appear zealous for God (Kg2 10:15, Kg2 10:16), which he thought nothing more likely to confirm people in the opinion of than to have so good a man as Jonadab ride in the chariot with him. Now here we are told, I. What the rules of living were which Jonadab, probably by his last will and testament, in writing, and duly executed, charged his children, and his posterity after him throughout all generations, religiously to observe; and we have reason to think that they were such as he himself had all his days observed. 1. They were comprised in two remarkable precepts: - (1.) He forbade them to drink wine, according to the law of the Nazarites. Wine is indeed given to make glad the heart of man and we are allowed the sober and moderate use of it; but we are so apt to abuse it and get hurt by it, and a good man, who has his heart made continually glad with the light of God's countenance, has so little need of it for that purpose (Psa 4:6, Psa 4:7), that it is a commendable piece of self-denial either not to use it at all or very sparingly and medicinally, as Timothy used it, Ti1 5:23. (2.) He appointed them to dwell in tents, and not to build houses, nor purchase lands, nor rent or occupy either, Jer 35:7. This was an instance of strictness and mortification beyond what the Nazarenes were obliged to. Tents were mean dwellings, so that this would teach them to be humble; they were cold dwellings, so that this would teach them to be hardy and not to indulge the body; they were movable dwellings, so that this would teach them not to think of settling or taking root any where in this world. They must dwell in tents all their days. They must from the beginning thus accustom themselves to endure hardness, and then it would be no difficulty to them, no, not under the decays of old age. Now, 2. Why did Jonadab prescribe these rules of living to his posterity? It was not merely to show his authority, and to exercise a dominion over them, by imposing upon them what he thought fit; but it was to show his wisdom, and the real concern he had for their welfare, by recommending to them what he knew would be beneficial to them, yet not tying them by any oath or vow, or under any penalty, to observe these rules, but only advising them to conform to this discipline as far as they found it for edification, yet to be dispensed with in any case of necessity, as here, Jer 35:11. He prescribed these rules to them, (1.) That they might preserve the ancient character of their family, which, however looked upon by some with contempt, he thought its real reputation. His ancestors had addicted themselves to a pastoral life (Exo 2:16), and he would have his posterity keep to it, and not degenerate from it, as Israel had done, who originally were shepherds and dwelt in tents, Gen 46:34. Note, We ought not to be ashamed of the honest employments of our ancestors, though they were but mean. (2.) That they might comport with their lot and bring their mind to their condition. Moses had put them in hopes that they should be naturalized (Num 10:32); but, it seems they were not; they were still strangers in the land (Jer 35:7), had no inheritance in it, and therefore must live by their employments, which was a good reason why they should accustom themselves to hard fare and hard lodging; for strangers, such as they were, must not expect to live as the landed men, so plentifully and delicately. Note, It is our wisdom and duty to accommodate ourselves to our place and rank, and not aim to live above it. What has been the lot of our fathers why may we not be content that it should be our lot, and live according to it? Mind not high things. (3.) That they might not be envied and disturbed by their neighbours among whom they lived. If they that were strangers should live great, raise estates, and fare sumptuously, the natives would grudge them their abundance, and have a jealous eye upon them, as the Philistines had upon Isaac (Gen 26:14), and would seek occasions to quarrel with them and do them a mischief; therefore he thought it would be their prudence to keep low, for that would be the way to continue long-to live meanly, that they might live many days in the land where they were strangers. Note, Humility and contentment in obscurity are often the best policy and men's surest protection. (4.) That they might be armed against temptations to luxury and sensuality, the prevailing sin of the age and place they lived in. Jonadab saw a general corruption of manners; the drunkards of Ephraim abounded, and he was afraid lest his children should be debauched and ruined by them; and therefore he obliged them to live by themselves, retired in the country; and, that they might not run into any unlawful pleasures, to deny themselves the use even of lawful delights. They must be very sober, and temperate, and abstemious, which would contribute to the health both of mind and body, and to their living many days, and easy ones, and such as they might reflect upon with comfort in the land where they were strangers. Note, The consideration of this, that we are strangers and pilgrims, should oblige us to abstain from all fleshly lusts, to live above the things of sense, and look upon them with a generous and gracious contempt. (5.) That they might be prepared for times of trouble and calamity. Jonadab might, without a spirit of prophecy, foresee the destruction of a people so wretchedly degenerated, and he would have his family provide, that, if they could not in the peace thereof, yet even in the midst of the troubles thereof, they might have peace. Let them therefore have little to lose, and then losing times would be the less dreadful to them: let them sit loose to what they had, and then they might with less pain be stripped of it. Note, Those are in the best frame to meet sufferings who are mortified to the world and life a life of self-denial. (6.) That in general they might learn to live by rule and under discipline. It is good for us all to do so, and to teach our children to do so. Those that have lived long, as Jonadab probably had done when he left this charge to his posterity, can speak by experience of the vanity of the world and the dangerous snares that are in the abundance of its wealth and pleasures, and therefore ought to be regarded when they warn those that come after them to stand upon their guard. II. How strictly his posterity observed these rules, Jer 35:8-10. They had in their respective generations all of them obeyed the voice of Jonadab their father, had done according to all that he commanded them. They drank no wine, though they dwelt in a country where was plenty of it; their wives and children drank no wine, for those that are temperate themselves should take care that all under their charge should be so too. They built no houses, tilled no ground, but lived upon the products of their cattle. This they did partly in obedience to their ancestor, and out of a veneration they had for his name and authority, and partly from the experience they themselves had of the benefit of living such a mortified life. See the force of tradition, and the influence that antiquity, example, and great names, have upon men, and how that which seems very difficult will by long usage and custom become easy and in a manner natural. Now, 1. As to one of the particulars he had given them in charge, we are here told how in a case of necessity they dispensed with the violation of it (Jer 35:11): When the king of Babylon came into the land with his army, though they had hitherto dwelt in tents, they now quitted their tents, and came and dwelt in Jerusalem, and in such houses as they could furnish themselves with there. Note, The rules of a strict discipline must not be made too strict, but so as to admit of a dispensation when the necessity of a case calls for it, which therefore, in making vows of that nature, it is wisdom to provide expressly for, that the way may be made the more clear, and we may not afterwards be forced to say, It was an error, Ecc 5:6. Commands of that nature are to be understood with such limitations. These Rechabites would have tempted God, and not trusted him, if they had not used proper means for their own safety in a time of common calamity, notwithstanding the law and custom of their family. 2. As to the other particular, we are here told how, notwithstanding the greatest urgency, they religiously adhered to it. Jeremiah took them into the temple (Jer 35:2), into a prophet's chamber, there, rather than into the chamber of the princes, that joined to it, because he had a message from God, which would look more like itself when it was delivered in the chambers of a man of God. There he not only asked the Rechabites whether they would drink any wine, but he set pots full of wine before them, and cups to drink out of, made the temptation as strong as possible, and said, "Drink you wine, you shall have it on free cost. You have broken one of the rules of your order, in coming to live at Jerusalem; why may you not break this too, and when you are in the city do as they there do?" But they peremptorily refused. They all agreed in the refusal. "No, we will drink no wine; for with us it is against the law." The prophet knew very well they would deny it, and, when they did, urged it no further, for he saw they were stedfastly resolved. Note, Those temptations are of no force with men of confirmed sobriety which yet daily overcome such as, notwithstanding their convictions, are of no resolution in the paths of virtue.

Jaazaniah--the elder and chief of the clan.