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34. Warning to Zedekiah

¹ While Nebuchadnezzar king of Babylon and all his army and all the kingdoms and peoples in the empire he ruled were fighting against Jerusalem and all its surrounding towns, this word came to Jeremiah from the LORD: ² “This is what the LORD, the God of Israel, says: Go to Zedekiah king of Judah and tell him, ‘This is what the LORD says: I am about to give this city into the hands of the king of Babylon, and he will burn it down. ³ You will not escape from his grasp but will surely be captured and given into his hands. You will see the king of Babylon with your own eyes, and he will speak with you face to face. And you will go to Babylon.

⁴ “‘Yet hear the LORD’s promise to you, Zedekiah king of Judah. This is what the LORD says concerning you: You will not die by the sword; ⁵ you will die peacefully. As people made a funeral fire in honor of your predecessors, the kings who ruled before you, so they will make a fire in your honor and lament, “Alas, master!” I myself make this promise, declares the LORD.’”

⁶ Then Jeremiah the prophet told all this to Zedekiah king of Judah, in Jerusalem, ⁷ while the army of the king of Babylon was fighting against Jerusalem and the other cities of Judah that were still holding out—Lachish and Azekah. These were the only fortified cities left in Judah.

Freedom for Slaves

⁸ The word came to Jeremiah from the LORD after King Zedekiah had made a covenant with all the people in Jerusalem to proclaim freedom for the slaves. ⁹ Everyone was to free their Hebrew slaves, both male and female; no one was to hold a fellow Hebrew in bondage. ¹⁰ So all the officials and people who entered into this covenant agreed that they would free their male and female slaves and no longer hold them in bondage. They agreed, and set them free. ¹¹ But afterward they changed their minds and took back the slaves they had freed and enslaved them again.

¹² Then the word of the LORD came to Jeremiah: ¹³ “This is what the LORD, the God of Israel, says: I made a covenant with your ancestors when I brought them out of Egypt, out of the land of slavery. I said, ¹⁴ ‘Every seventh year each of you must free any fellow Hebrews who have sold themselves to you. After they have served you six years, you must let them go free.’ Deut. 15:12 Your ancestors, however, did not listen to me or pay attention to me. ¹⁵ Recently you repented and did what is right in my sight: Each of you proclaimed freedom to your own people. You even made a covenant before me in the house that bears my Name. ¹⁶ But now you have turned around and profaned my name; each of you has taken back the male and female slaves you had set free to go where they wished. You have forced them to become your slaves again.

¹⁷ “Therefore this is what the LORD says: You have not obeyed me; you have not proclaimed freedom to your own people. So I now proclaim ‘freedom’ for you, declares the LORD—‘freedom’ to fall by the sword, plague and famine. I will make you abhorrent to all the kingdoms of the earth. ¹⁸ Those who have violated my covenant and have not fulfilled the terms of the covenant they made before me, I will treat like the calf they cut in two and then walked between its pieces. ¹⁹ The leaders of Judah and Jerusalem, the court officials, the priests and all the people of the land who walked between the pieces of the calf, ²⁰ I will deliver into the hands of their enemies who want to kill them. Their dead bodies will become food for the birds and the wild animals.

²¹ “I will deliver Zedekiah king of Judah and his officials into the hands of their enemies who want to kill them, to the army of the king of Babylon, which has withdrawn from you. ²² I am going to give the order, declares the LORD, and I will bring them back to this city. They will fight against it, take it and burn it down. And I will lay waste the towns of Judah so no one can live there.”

Now follows the message: The Prophet had, indeed, said that the word of God had been committed to him, but he interposed this narrative, that we might know for what reason God had sent this message to the Jews. For if he had thus begun, “The word came to Jeremiah from Jehovah,” and then added, “Thus saith Jehovah, the God of Israel, I have made a covenant,” etc., the passage would have been more obscure. It was therefore necessary that the narrative should come first, and with this the Prophet’s message was connected, even that the Jews had added perjury to cruelty, and thus had committed a heinous iniquity. The Prophet now then comes to close quarters with them, and introduces God as the speaker, I made a covenant with your fathers the day I brought them up from the land of Egypt, from the house of servants

God reminded the Jews of their own law; and though he might have justly required whatever he pleased, yet he proved that the Israelites were bound to him, because he brought then, out of the house of servants Who can dare to arrogate to himself dominion over others, who is himself a servant? for there cannot be dominion where there is no liberty. Any one may be free, though without a servant; but no one can be a master except he be free. So God declares that the Israelites were not once free, for they were in a miserable state of servitude, when he stretched out his hand to them. Whence then came liberty to the Israelites? even from the gratuitous mercy of God, who made them free, who brought them forth from tyranny in Egypt. It hence follows, that they could not be masters over others, since they themselves were servants. This is the reason why he says that he made a covenant the day he brought them up from the house of servants, as though he had said, that they came forth from their prisons, because he had been pleased to draw them out, not that they might domineer for ever over their brethren, but only for a time. He relates here the law given by Moses in Exodus 21, as we have stated. At the end of seven, years ⁹⁴⁹⁴ It is said afterwards that for six years was the servitude to be, and yet the statement here is, “at the end of seven years.” Were it not for two other places, (Deuteronomy 15:1; 31:10,) where we find the same words, we might follow the Sept. and the Arab., and read six instead of seven. The Rabbins remove the difficulty by saying that the word, קף, means the commencing, as well as the terminating end or extremity; so the meaning then would be, “at the beginning of seven years;” and this would agree with the six years afterwards mentioned. And this is the best explanation of the passage. — Ed. every one shall set free his brother, a Hebrew, who had been sold to him, and him who has served him six years he shall let free from him, that is, that he should not be with him; but your fathers hearkened not to me, nor inclined their ear The Israelites at first, no doubt, submitted to what God had commanded, but shortly after the law was disregarded. When, therefore, he complains here that his voice was not hearkened to, it ought not to be so generally understood, as that the Law had been at all times disregarded; but it is the same as though he had said, “Your fathers formerly were disobedient, because they did not set free their servants within the prescribed time, at the end of the sixth year.”