Chapter commentary
Jeremiah Chapter 34
서론
Untitled
繁體中文
English original
In this chapter we have two messages which God sent by Jeremiah. I. One to foretel the fate of Zedekiah king of Judah, that he should fall into the hands of the king of Babylon, that he should live a captive, but should at last die in peace in his captivity, Jer 34:1-7. II. Another to read the doom both of prince and people for their treacherous dealings with God, in bringing back into bondage their servants whom they had released according to the law, and so playing fast and loose with God. They had walked at all adventures with God (Jer 34:8-11), and therefore God would walk at all adventures with them, in bringing the Chaldean army upon them again when they began to hope that they had got clear of them, Jer 34:12-22.
1-7
Captivity of Zedekiah Foretold; The Babylonish Captivity Predicted (589 BC)
繁體中文
預言西底家被擄；預告巴比倫之囚（主前 589 年）
¹ 巴比倫王尼布甲尼撒，和他全軍，並他轄下地上各國的諸王、所有百姓，攻擊耶路撒冷和耶路撒冷的一切城邑時，耶和華的話臨到耶利米，說：
² 以色列的神耶和華如此說：你去告訴猶大王西底家，對他說：耶和華如此說：看哪，我要將這城交在巴比倫王手中，他必用火焚燒；
³ 你必不能逃脫他的手，卻必被擒拿，交在他手中；你的眼必看見巴比倫王的眼，他必口對口與你說話，你也必到巴比倫。
⁴ 猶大王西底家啊，你還要聽耶和華的話；耶和華論到你如此說：你必不死於刀劍；
⁵ 你卻要平安而死；人必為你焚燒香料，如同為你列祖——就是在你以先的先王——焚燒一樣；他們必為你哀號，說：哀哉，我主！因為我已說出這話。這是耶和華說的。
⁶ 於是先知耶利米在耶路撒冷將這一切的話對猶大王西底家說了，
⁷ 那時巴比倫王的軍隊正攻擊耶路撒冷，又攻擊猶大所剩下的城邑，就是拉吉和亞西加；因為猶大的堅固城只剩下這些。
這關於西底家的預言是在耶利米被囚之前臨到他、並由他傳給有關之人的，因為我們看見這預言成了他被囚的根據——正如耶 32:4 對其中一些片段的重述所表明的。請觀察：
一. 這信息傳給西底家的時間；那是在巴比倫王帶著他一切軍隊——有的來自他轄下地上各國——攻擊耶路撒冷和它的城邑之時（耶 34:1），存心要毀滅它們，因為常常劫掠它們。如今尚存、仍在抵抗的城邑被點名（耶 34:7）：拉吉和亞西加。這表明事情已到了最後的極端，西底家卻仍頑固抵抗，他的心為自己的毀滅而剛硬了。
二. 傳給他的信息本身。1. 此處有怒氣的威脅。他被告知他從前常被告知的：城必被迦勒底人攻取並用火焚燒（耶 34:2），他自己必落在仇敵手中，必被作俘虜，被帶到那位暴烈的君王尼布甲尼撒面前，並被擄到巴比倫（耶 34:3）；然而以西結預言他看不見巴比倫；他也果真沒有看見，因為他的眼睛被挖出（結 12:13）。這是西底家因別的罪從神而來、又因對尼布甲尼撒背信而從他那裏招致的。2. 此處有憐憫的攙雜。他要作俘虜而死，卻不死於刀劍；他要自然死亡（耶 34:4）；他要帶著些許安慰了結年日，要平安而死（耶 34:5）。他從來不是最壞的王之一，我們樂於盼望他在耶和華眼中所行的惡，在被擄中悔改了——正如瑪拿西所作的——並蒙了赦免；而神既與他和好，他就可以真實地說是平安而死。注意，人可以在監牢中死，卻仍平安而死。不，他要帶著比人所預料的更多聲望了結年日——考慮到一切情形。他要照你列祖的焚燒而被焚燒香料，就是說，按他們素常向君王——尤其是在以色列行善的君王——所表示的尊敬。看來他在被擄中對自己百姓行事如此得體，以至他們情願向他表示這敬意；對尼布甲尼撒也是如此，以至他容許這事作成。西底家若繼續在他的興盛中，或許他會變得更壞，最終無人思慕地離去；但他的苦難在他身上產生了如此的改變，以至他的死被看為一大損失。在監牢中悔改地活著死去，強如在宮殿中不悔改地活著死去。*他們必為你哀號，說：哀哉，我主！*這是他哥哥約雅敬所沒有的尊榮（耶 22:18）。猶太人說，他們如此為他哀號：哀哉，西底家死了，他喝盡了在他以前各代的渣滓——就是說，他為他列祖的罪受苦，罪惡的量在他日子裏被填滿。他們要如此為他哀號，這是主說的，因為我已說出這話；而神所說的，必無疑地得著成就。
三. 耶利米在傳遞這信息上的忠心。他雖知道這對王是不受歡迎的，並可能如實證明對自己危險（因他為此被囚），卻將這一切的話對西底家說了（耶 34:6）。偉大的人身邊有忠心待他們、告訴他們惡行的惡果、使他們可以改革而存活的人，這對他們是憐憫。
English original
Captivity of Zedekiah Foretold; The Babylonish Captivity Predicted (589 BC)
¹ The word which came unto Jeremiah from the LORD, when Nebuchadnezzar king of Babylon, and all his army, and all the kingdoms of the earth of his dominion, and all the people, fought against Jerusalem, and against all the cities thereof, saying,
² Thus saith the LORD, the God of Israel; Go and speak to Zedekiah king of Judah, and tell him, Thus saith the LORD; Behold, I will give this city into the hand of the king of Babylon, and he shall burn it with fire:
³ And thou shalt not escape out of his hand, but shalt surely be taken, and delivered into his hand; and thine eyes shall behold the eyes of the king of Babylon, and he shall speak with thee mouth to mouth, and thou shalt go to Babylon.
⁴ Yet hear the word of the LORD, O Zedekiah king of Judah; Thus saith the LORD of thee, Thou shalt not die by the sword:
⁵ But thou shalt die in peace: and with the burnings of thy fathers, the former kings which were before thee, so shall they burn odours for thee; and they will lament thee, saying, Ah lord! for I have pronounced the word, saith the LORD.
⁶ Then Jeremiah the prophet spake all these words unto Zedekiah king of Judah in Jerusalem,
⁷ When the king of Babylon's army fought against Jerusalem, and against all the cities of Judah that were left, against Lachish, and against Azekah: for these defenced cities remained of the cities of Judah.
This prophecy concerning Zedekiah was delivered to Jeremiah, and by him to the parties concerned, before he was shut up in the prison, for we find this prediction here made the ground of his commitment, as appears by the recital of some passages out of it, Jer 32:4. Observe,
I. The time when this message was sent to Zedekiah; it was when the king of Babylon, with all his forces, some out of all the kingdoms of the earth that were within his jurisdiction, fought against Jerusalem and the cities thereof (Jer 34:1), designing to destroy them, having often plundered them. The cities that now remained, and yet held out, are named (Jer 34:7), Lachish and Azekah. This intimates that things were now brought to the last extremity, and yet Zedekiah obstinately stood it out, his heart being hardened to his destruction.
II. The message itself that was sent to him. 1. Here is a threatening of wrath. He is told that again which he had been often told before, that the city shall be taken by the Chaldeans and burnt with fire (Jer 34:2), that he shall himself fall into the enemy's hands, shall be made a prisoner, shall be brought before that furious prince Nebuchadnezzar, and be carried away captive into Babylon (Jer 34:3); yet Ezekiel prophesied that he should not see Babylon; nor did he, for his eyes were put out, Eze 12:13. This Zedekiah brought upon himself from God by his other sins and from Nebuchadnezzar by breaking his faith with him. 2. Here is a mixture of mercy. He shall die a captive, but he shall not die by the sword he shall die a natural death (Jer 34:4); he shall end his days with some comfort, shall die in peace, Jer 34:5. He never had been one of the worst of the kings, but we are willing to hope that what evil he had done in the sight of the Lord he repented of in his captivity, as Manasseh had done, and it was forgiven to him; and, God being reconciled to him, he might truly be said to die in peace, Note, A man may die in a prison and yet die in peace. Nay, he shall end his days with some reputation, more than one would expect, all things considered. He shall be buried with the burnings of his fathers, that is, with the respect usually shown to their kings, especially those that had done good in Israel. It seems, in his captivity he had conducted himself so well towards his own people that they were willing to do him this honour, and towards Nebuchadnezzar that he suffered it to be done. If Zedekiah had continued in his prosperity, perhaps he would have grown worse and would have departed at last without being desired; but his afflictions wrought such a change in him that his death was looked upon as a great loss. It is better to live and die penitent in a prison than to live and die impenitent in a palace. They will lament thee, saying, Ah lord! an honour which his brother Jehoiakim had not, Jer 22:18. The Jews say that they lamented thus over him, Alas! Zedekiah is dead, who drank the dregs of all the ages that went before him, that is, who suffered for the sins of his ancestors, the measure of iniquity being filled up in his days. They shall thus lament him, saith the Lord, for I have pronounced the word; and what God hath spoken shall without fail be made good.
III. Jeremiah's faithfulness in delivering this message. Though he knew it would be ungrateful to the king, and might prove, as indeed it did, dangerous to himself (for he was imprisoned for it), yet he spoke all these words to Zedekiah, Jer 34:6. It is a mercy to great men to have those about them that will deal faithfully with them, and tell them the evil consequences of their evil courses, that they may reform and live.
8-22
Transient Reformation; The Servants Re-enslaved (589 BC)
繁體中文
短暂的改革；僕人被重新奴役（主前589年）
⁸ 「西底家王與耶路撒冷的眾民立約，要向他們宣告自由之後，有話從耶和華臨到耶利米，
⁹ 就是各人當釋放他的僕人和婢女——希伯來男人或女人——自由，誰也不可使猶大的弟兄作奴僕。
¹⁰ 所有進入這約的首領和眾民，聽見各人當釋放僕人和婢女自由、誰也不再使他們作奴僕的話，就順從，釋放了他們。
¹¹ 後來他們反悔，將所釋放的僕人婢女叫了回來，使他們重新作僕人婢女。
¹² 那時，耶和華的話臨到耶利米，說：
¹³ 「耶和華－以色列的神如此說：我將你們的列祖從埃及地、從為奴之家領出來的那日，與他們立約，說：
¹⁴ 『到了第七年，各人要釋放賣給他的希伯來弟兄；他服事你六年，你就要放他自由。』但你們的列祖卻不聽從我，也不側耳而聽。
¹⁵ 如今你們回轉，行我眼中看為正的事，各人向鄰舍宣告自由，又在我稱為我名下的殿中、在我面前立約；
¹⁶ 你們卻反悔，褻瀆我的名，各人叫所任意釋放的僕人婢女回來，使他們重新服事你們，作你們的僕人婢女。
¹⁷ 所以耶和華如此說：你們沒有聽從我，各人沒有向弟兄、向鄰舍宣告自由；看哪，我向你們宣告自由——耶和華說——使你們自投於刀劍、瘟疫、饑荒；我必使你們在天下萬國中拋來拋去。
¹⁸ 那些違背我的約、不守在我面前所立之約的話的人，我必使他們像那劈開的牛犢一樣；他們在劈開的牛犢兩半中間經過，
¹⁹ 就是猶大的首領、耶路撒冷的首領、太監、祭司和國中的一切百姓，就是在牛犢兩半中間經過的；
²⁰ 我必將他們交在仇敵和尋索他們性命的人手中；他們的屍首必成為空中飛鳥和地上走獸的食物。
²¹ 猶大王西底家和他的首領，我也必交在仇敵和尋索他們性命的人手中，以及從你們那裡退去的巴比倫王軍隊的手中。
²² 耶和華說：看哪，我必下令，使他們回到這城，攻擊它，奪取它，用火焚燒；我又必使猶大諸城荒涼，無人居住。」
這裡我們看見另一個因特殊緣故而發的預言；我們必須注意其歷史背景，這對明白預言是必要的。
一、耶路撒冷被迦勒底軍隊緊緊圍困時，首領和百姓在其中一件事上達成一致要改革，那就是關乎他們僕人的事。
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神的律法十分明確：本國的人不可作奴僕超過七年，服事滿一期之後就當釋放，得著自由；是的，即使他們為還債而自賣為奴，或因犯罪被「審判官所賣」也是如此。弟兄與外邦人之間的分別就在此：別國的人在戰爭中擄來的，或用錢買來的，可以永遠為奴，他們和他們的後裔都是；但弟兄最多只能服事七年。神稱之為他「將他們從埃及地領出來」時與他們所立的約（耶34:13-14）。這是神賜給他們的頭一條民事律法（出21:2），而這律法有充分的理由。(1) 神已經尊榮了那國，他要他們自己也如此維護這國的尊榮，將這國與別國分別出來。(2) 神曾將他們從埃及的奴役中領出來，他要他們藉著釋放那些在他們家中如同「奴役之家」的僕人——正如埃及對他們的列祖那樣——來表達他們對那恩典的感恩。所以那拯救在此（耶34:13）被稱為那律法的根據。請注意，神對我們的憐憫當激發我們對弟兄的憐憫；我們當怎樣被釋放就怎樣釋放人，怎樣被赦免就怎樣赦免人，怎樣被救濟就怎樣救濟人。這被稱為「約」；因為我們對所要求之本分的履行，乃是神所賜之恩能否持續的條件。
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他們和他們的列祖違背了這條律法。他們屬世的利益比神的命令或約對他們更有分量。僕人與他們同住七年之後，比初來時更熟悉他們的業務、更懂得如何去做，所以他們那時無論如何也不肯放他們走，雖然神自己已藉律法宣告他們自由：「你們的列祖在這事上不聽從我」（耶34:14），所以從他們列祖的日子起他們就在這罪中；他們以為既因列祖如此行，他們也可以如此行，他們的僕人因久不使用已失去了神為他們所設的益處；然而對一條明確的律法——尤其對神一條明確的律法——任何風俗、慣例、或時效都不能作為抗辯的藉口。因這他們自己和列祖的罪，神如今使他們被奴役，這是公義的。
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當他們被迦勒底軍隊圍困、緊緊關閉在內時，他們因在這事上被指出過犯，就立刻改革，釋放了一切按神的律法有權得自由的僕人，正如法老在災禍臨到時應允「放百姓走」一樣，他們也立約承諾如此行。(1) 眾先知忠心地就他們的罪警告他們。他們從先知那裡聽見應當釋放希伯來僕人「自由」（耶34:10）。他們本可以在律法書上自己讀到，卻沒有讀，或不以為意，所以先知告訴他們律法是怎樣說的。可見傳道的必要；百姓必須聽所傳的道，因為他們不會善用所寫的道。(2) 各階層、各等級的人都一致參與這改革。「王」、「首領」和「眾民」都同意「釋放僕人」，無論因此要受甚麼損失或損害。當王和首領在這善工上領頭，百姓不好意思不跟從。大人物的榜樣和影響力在根除最頑固的敗壞上，功效甚大。(3) 他們以莊嚴的誓言和盟約約束自己必定如此行，藉此向神和彼此負責。請注意，神以誡命約束我們去行的，我們以應許約束自己去行，是好的。這約訂得十分莊嚴：是在聖地訂立的，「在我面前、在我稱為我名下的殿中」（耶34:15），在神特別的同在中，這同在的記號在聖殿中理當使他們生畏，也使他們向他呼求時十分真誠。又以有意義的記號印證：他們「將牛犢劈為兩半，從其中間經過」（耶34:18-19），附帶這可怕的咒詛：「我們若不成就如今所應許的，求神照樣將我們劈為兩半。」這牛犢大概是向神獻為祭，神便因此成為立約的一方。當神與亞伯拉罕立約時，為印證那約，「有冒煙的爐和燒著的火把從肉塊中經過」（創15:17），正是仿照這立約的禮儀。請注意，為要切實約束自己盡本分，用對那因輕慢本分而招致之忿怒和咒詛的恐懼來警誡自己是好的，那忿怒必「將罪人劈開」（太24:51），而感官的記號可有助使這印象深刻持久，正如這裡一樣。(4) 他們在此遵行了神的命令和他與神所立的約；他們果真「釋放了僕人」，雖然此時城被圍困，他們十分不能缺少僕人。這樣他們「行神眼中看為正的事」（耶34:15）。雖然是苦難催逼他們如此行，神卻喜悅這事；他們若在這「向窮人行憐憫」——向可憐的僕人行憐憫——的事上堅持，這本可成為他們太平的延長（但4:27）。
二、當圍城似乎有望解除、危險似乎過去時，他們卻為自己的悔改而悔改，把所作的善事推翻，強迫所釋放的僕人重新回到各自的服事中。1. 「巴比倫王的軍隊」如今「從你們那裡退去」（耶34:21）。法老正率領一支埃及軍隊來阻擋巴比倫王勝利的進展，迦勒底人聽見這消息就暫時解了圍，正如我們所見（耶37:5），「他們從耶路撒冷撤退了」。請看神是何等樂意在最初步的改革出現時就停止他的審判，他向怒氣是何等遲慢，向施恩是何等迅速。他們一釋放僕人，神就釋放他們。2. 當他們開始以為自己已脫離圍困的危險時，他們就叫僕人重新回來服事他們（耶34:11，又耶34:16）。這對僕人是大大的傷害，他們既嘗過自由的滋味，奴役就更加難以忍受。這對他們自己是極大的羞恥，因為他們在善心上不能持守。但這尤其是對神的褻瀆；他們這樣行便是「褻瀆他的名」（耶34:16）。這是輕看他所給的命令，好像那毫無效力，他們可以任意遵守或違背。這是輕看他們與他所立的約，以及他們在破約時所招到自己頭上的忿怒。這是戲弄全能的神，好像他能被虛假的應許所欺哄，他們一旦達到目的，就不再受其約束。這是「用口說謊欺哄神」，「用舌頭諂媚他」。這也是輕看神的審判，向之挑釁；好像一旦審判的進程稍被阻止、稍被打斷，就永不再進行，審判再也不會恢復；殊不知緩刑並非赦免，若被如此濫用，罪人反而因此受到鼓勵再回到罪中，那不過是為更重的神的報應作準備。
三、因他們這樣對神背信棄義，他們在此受到嚴厲的威脅。「不要自欺，神是輕慢不得的。」那些以虛偽的悔改、虛假的盟約、和局部暫時的改革想要欺哄神的人，終必證明是把自己的靈魂欺哄得最慘；因為「耶和華他的名為忌邪者，是忌邪的神」。這裡以可注意到的怒氣威脅他們：
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他們既沒有給僕人自由去隨意往來，神就必給他一切的審判自由，任其不受攔阻地向他們發作（耶34:17）：「你們沒有向僕人宣告自由」。他們雖然宣告了（耶34:10），卻也可以真實地說他們沒有宣告，因為他們沒有堅持，反而推翻了；「不持久的事不能算作已作」。那被離棄、被轉離的義必被忘記，「不再被記念」，如同從未有過一樣（結18:24）。「所以我向你們宣告自由」；我必免去你們事奉我的本分，將你們撤出我的保護，那些脫離效忠的人就失去這保護。你們可以自由選擇要在哪一樣審判中被剪除，「刀劍、饑荒或瘟疫」；這樣的自由曾賜給大衛，使他「落在為難之中」（撒下24:14）。請注意，那些不肯順服神律法的人，就是使自己順服在神的忿怒和咒詛之下。但這顯明了犯罪的「自由」其實是甚麼——不過是遭受最嚴厲審判的自由。
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他們既把僕人重新帶回自己家中受禁錮，神就必「使他們在天下萬國中被拋來拋去」，在那裡過奴隸生活，他們既是外人，就不能指望生而自由的臣民所有的特權。
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他們既背了他們以莊嚴咒詛所印證的約，神就必將他們在破約時所招到自己頭上的災禍降在他們身上。他必從他們自己的口中審判他們，他們的厄運也就如此定下；他們所立之債的刑罰必被追討，因為他們沒有履行條件；因為有人如此讀耶34:18：「我必使那些違背我約的人如同他們所劈開的牛犢；我必將他們劈開，如同他們將牛犢劈開一樣。」
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他們既不肯從手中釋放僕人，神就必將他們交在恨他們之人的手中——就是「猶大和耶路撒冷」的「首領」和貴胄（全國和全城的）、太監（內侍或朝廷大官）、祭司和眾民（耶34:19）。他們都對神背信棄義，所以都要無一例外地捲入共同的毀滅之中。他們都必「交在仇敵手中」，那尋索他們——不是他們的財物，不是他們的服事，而是「他們的性命」——的人手中，他們必得著所尋索的；但那也不能滿足他們：他們得了性命，卻使他們的「屍首」不得埋葬，成了人類的憎惡之物，成了飛鳥走獸輕易的掠物，從此在他們身上釘下了持久的羞辱記號（耶34:20）。
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他們既因迦勒底軍隊的撤退而壯了膽，違約回到罪中，神就因此使軍隊再臨到他們：「他們如今從你們那裡退去，你們目前的驚嚇已過，但我必下令使他們照舊回頭；他們必回到這城，攻擊它，奪取它，用火焚燒」（耶34:22）。請注意：(1.) 信靠神是即將得救的盼望的吉兆，照樣，在罪中安穩是即將毀滅的凶兆。(2.) 當審判從一個百姓身上挪去、在他們尚未完成任務之前就離開他們——離開他們時他們仍未謙卑、仍未改革——那不過是「存著再來的心」退去；他們不過是暫退，好以更大的力量再來；因為當神審判時，他必得勝。(3.) 當我們使我們的表白、口號和美麗的應許所當引起之盡責的指望落空時，神也公義地使我們的護理所引起之蒙恩的指望落空。我們若對所定意要行的善後悔，神也必對他所定意要賜的善後悔。「乖僻的人，你以彎曲待他。」
English original
Transient Reformation; The Servants Re-enslaved (589 BC)
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;
⁹ That every man should let his manservant, and every man his maidservant, being a Hebrew or a Hebrewess, go free; that none should serve himself of them, to wit, of a Jew his brother.
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.
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.
¹² Therefore the word of the LORD came to Jeremiah from the LORD, saying,
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,
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.
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:
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.
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.
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 parts thereof,
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;
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.
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.
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.
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 34:13,14. This was the first of the judicial laws which God gave them (Ex 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 34:18,19) 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, Ge 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 (Mt 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, Da 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, 2Sa 24:14. Note, Those that will not be in subjection to the law of God put themselves into subjection to the wrath and curse of God. But this shows what liberty to sin really—it is but a liberty to the sorest judgments. 2. That, since they had brought their servants back into confinement in their houses, God would make them to be removed into all the kingdoms of the earth, where they should live in servitude, and, being strangers, could not expect the privileges of free-born subjects. 3. That, since they had broken the covenant which they ratified by a solemn imprecation, God would bring on them the evil which they imprecated upon themselves in case they should break it. Out of their own mouth will he judge them, and so shall their doom be; the penalty of their bond shall be recovered, because they have not performed the condition; for so some read Jer 34:18, "I will make the men which have transgressed my covenant as the calf which they cut in twain; I will divide them asunder as they divided it asunder." 4. That, since they would not let go their servants out of the hands, God would deliver them into the hands of those that hated them, even the princes and nobles both of Judah and Jerusalem (of the country and of the city), the eunuchs (chamberlains, or great officers of the court), the priests, and all the people, Jer 34:19. They had all dealt treacherously with God, and therefore shall all be involved in the common ruin without exception. They shall all be given unto the hand of their enemies, that seek, not their wealth only, or their service, but their life, and they shall have what they seek; but neither shall that content them: when they have their lives they shall leave their dead bodies unburied, a loathsome spectacle to all mankind and an easy prey to the fowls and beasts, a lasting mark of ignominy being hereby fastened on them, Jer 34:20. 5. That, since they had emboldened themselves in returning to their sin, contrary to their covenant, by the retreat of the Chaldean army from them, God would therefore bring it upon them again: "They have now gone up from you, and your fright is over for the present, but I will command them to face about as they were; they shall return to this city, and take it and burn it," Jer 34:22. Note, (1.) As confidence in God is a hopeful presage of approaching deliverance, so security in sin is a sad omen of approaching destruction. (2.) When judgments are removed from a people before they have done their work, leave them, but leave them unhumbled and unreformed, it is cum animo revertendi—with a design to return; they do but retreat to come on again with so much the greater force; for when God judges he will overcome. (3.) It is just with God to disappoint those expectations of mercy which his providence had given cause for when we disappoint those expectations of duty which our professions, pretensions, and fair promises, had given cause for. If we repent of the good we had purposed, God will repent of the good he had purposed. With the froward thou will show thyself froward.
在本章中我們看到神藉耶利米所差遣的兩個信息。一、一個是預告猶大王西底家的命運：他必落在巴比倫王手中，必作俘虜苟活，至終卻在被擄之中平安而死（耶 34:1-7）。二、另一個是宣判君王與百姓因他們對神行事詭詐而來的結局——他們曾按律法釋放了僕婢，卻又將他們帶回為奴，這樣對神反覆無常。他們既向神任性妄為（耶 34:8-11），神也就向他們任性妄為，在他們開始以為已擺脫迦勒底軍隊之時，再次將迦勒底軍隊帶到他們身上（耶 34:12-22）。