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He again repeats that Jerusalem was then surrounded by the army of the king of Babylon, as well as the other cities of Judah, which he names, even Lachish and Azekah. He seems, therefore, indirectly to reprove the arrogance of Zedekiah, for he still retained his high spirits, when yet he was reduced to such straits. All the cities of Judah, — how many were they? Two, says the Prophet. This, then, was no unsuitable way of indirectly exposing to ridicule the vain confidence of the king, who still thought that he could overcome the enemy, though he was master only of three cities, that is, Jerusalem, Lachish, and Azekah. But the Prophet gives a reason why these cities did not immediately fall into the hands of the king of Babylon, because they were fortified. It hence follows, that the other cities were taken without trouble, or that they surrendered of their own accord. Zedekiah the king was then deprived of his power, and yet he had not relinquished the ferocity of his mind, nor was he terrified by the threatenings of the Prophet; and this was a proof of extreme madness. For he hence appears that he was alienated in mind; for. the dreadful hand of God was put forth against him, and yet he rushed headlong to his own ruin as a wild beast destitute of reason. Let us proceed, —

He says, that all the princes and all the people heard, who had come to the covenant, that every one should let his servant free, etc.; and then he adds, And they obeyed The verb שמע, shemo, is to be taken in a twofold sense; at the beginning of the verse it refers to the simple act of hearing, and at the end of the verse, to obedience. Then he says that they obeyed, and that every one set free his servant. By saying that the princes, as well as all the people, heard, he took away every pretense as to ignorance; so that they could not make an excuse, that they relapsed through want of knowledge or through inconsideration. How so? because they had heard; nor is it to be doubted, but that the Law of God to which we have referred, had been set before them, that they might be ashamed of the iniquity and tyrannical violence which they had exercised towards their servants. The hearing then mentioned here, proves that the Jews were wholly inexcusable, for they saw that God’s Law had been long disregarded by them. And hence we learn, that each of them had sinned the more grievously, as he had been taught what was right, and had, as it were, designedly cast off the yoke. So also Christ teaches us, that the servant who knows his master’s will and does it not, shall be more severely punished than one who offends through ignorance. (Luke 12:47)

He then adds, And they afterwards turned, that is, after they had heard and obeyed. The turning refers to a change of purpose, for they immediately repented of what they had done. They had felt some fear of God, and then equity and kindness prevailed; but they soon turned or changed. The word is taken sometimes in a good, and sometimes in a bad sense. He says that they turned, or returned, because they receded or turned back after having commenced a right course. And they remanded; there is a correspondence between the verbs ישובו ishibu, they turned, and ישיבו ishibu, they remanded, or made to return the servants and maids whom they let go free, and brought them under as servants and maids There is no doubt but that the Jews alleged some excuse when they thus remanded their servants, and robbed them of the privilege of freedom: but God designed that they should act in sincerity and without disguise. Whatever, then, subtle men may contrive as an excuse for oppressing the miserable, and however they may disguise things before men, yet God, who requires integrity, does not allow such disguises, for he would have us to deal honestly with our neighbors, for all craftiness is condemned by him.