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(Jer_34:1-7)
From the introductory words to chh. 32 and 33 we perceive that the event, which is here narrated (Jer_34:1-7), falls in the 10th year of Zedekiah, since the conference, in consequence of which Jeremiah was confined in the court of the prison (Jer_32:3), must be that of which we have an account in this passage. Both passages agree almost verbatim in the announcement of the fate impending on the king and the city (comp. Jer_32:3-5 with Jer_34:2-3); especially is the phrase “ thy mouth shall speak to His mouth, thine eyes shall see His eyes ” peculiar to both. What is said in Jer_34:4-5 of the fate of Zedekiah is found in a condensed form in Jer_32:5 in the words, “ and there shall he be until I visit him.” The concluding words of Jer_32:5 “ though ye fight, etc.,” are not found in Jeremiah 34. (comp. rems. on Jer_32:1-5).—Jer_34:1-7 is therefore evidently the special report, written by Jeremiah himself of his conference with Zedekiah. In consequence of this conference he was thrown back into the court, notwithstanding his favorable announcement to Zedekiah, Jer_34:4-5. The king might have expected something better from, the prophet, as he approached when not called for. It was after this return to the court that Jeremiah received the revelation contained in chh. 32. and 33. The event narrated in Jer_34:1-7 also precedes these two chapters in the order of time. The report of it, perhaps written by the prophet immediately after the interview, is however, as a brief isolated passage, added as an appendix. It is evident that the conversation with Zedekiah did not long precede the facts related in chh 32, 33, from the circumstance that the confinement of Jeremiah in the court, which is spoken of in Jer_32:3 as a consequence of the conversation, was properly a remanding to prison. If then the first confinement, as appears from Jer_37:17-21, especially Jer_34:21, falls in the last period of the siege, after the return of the Chaldeans from their diversion against the Egyptians (B. C. 687), the second incarceration cannot be placed earlier, but must be ascribed to a somewhat later date of the same year.
Jer_34:1-7
Jer_34:1-5. The word … saith Jehovah. The style in Jer_34:1-2 bears the character of great diffuseness, such as is peculiar to Jeremiah in the later period of his ministry. Hence such phrases as all the people, Jer_34:1, and tell him, Jer_34:2, which strictly taken are superfluous, need not surprise us.—Of the dominion of his hand. This addition is a restriction and definition of the earth; not all kingdoms of the earth, but of the earth in so far as it was the “dominion of his hand.” Comp. Jer_51:28; 1Ki_9:19.—Go, etc. Two questions here present themselves which it is not easy to answer. 1. How is the conference with Zedekiah here narrated connected with the other mentioned in Jer_32:3; Jer 37:17? 2. What relation does that bear which is said in Jer_34:4-5 of Zedekiah’s end, to the other declarations concerning it (Jer_39:5-7; Jer_52:9-11; 2Ki_25:6-7)? These two questions seem to be heterogeneous. There is, however, a close connection between them, for which reason we investigate the second question here instead of at Jer_34:4-5.
Are the words of the prophet in Jer_34:2-5 to be understood in a good sense for Zedekiah, or as a menace? All depends on the understanding of the sentence yet hear, etc., Jer_34:4. Venema, Chr. B. Michaelis, Hitzig and Graf are of opinion that this sentence proposes an exceptional case, viz., in case Zedekiah obeys the command to give himself up to the Chaldeans the threatening pronounced against him in Jer_34:3 will not be fulfilled, but he will die in quiet possession of his throne. The reasons urged for this explanation are: The pleasant prospect, which in Jer_34:4-5 is placed before Zedekiah, would contradict the elsewhere constantly repeated exhortation to surrender himself; it would also be otherwise too favorable. Here it is presupposed that Jer_34:5 can be understood only of the quiet possession of the throne and of a peaceful end and honorable interment, which Zedekiah will receive as the reigning king. Aside from Jer_34:4 a, this explanation would certainly be possible. It is, however, also possible to understand Jer_34:5 as an antithesis to “thou shalt not die by the sword,” not a violent death in battle, but a natural, peaceful end. This might be, even if Zedekiah died a prisoner (comp. Jer_52:11), as imprisonment is not necessarily a hinderance to the usual funeral obsequies. The Jews were generally well treated while in captivity,—many of them enjoyed the favor of the rulers, and excited the envy of the natives by their preferment, and most of them were undesirous of returning to their native land.—Jehoiachin was elevated to royal honors after twenty-seven years, confinement (Jer_52:31). Why may not Zedekiah have been kept in mild imprisonment and permission have been given to the Jews after his death to bury their king according to the custom of their country? This appears to be the only possible explanation, as the sentence “Thus saith the Lord of thee,” Jer_34:4 b, cannot be other than a summary of the word of God, which, according to Jer_34:4 a, Zedekiah is to hear. I leave out of account that the other explanation would require “Listen to” or “Heed” the word, and also a designation of the divine word to which Zedekiah is to listen. But it would be indispensable that “hear the word,” etc., should be plainly designated as a condition, and what follows as a consequence of the condition’s being fulfilled. As the words now read Jer_34:4 b can be taken only as the word which Zedekiah is to hear. Jer_34:4 a then expresses no condition, but in Jer_34:4-5 a restriction or more exact definition (not a continuation, as Hitzig supposed), is added to Jer_34:3. In Jer_34:3 it was said that Zedekiah should be captured and taken to Babylon. Jer_34:4-5 mitigate this harsh sentence, adding that he shall not die by violence there, but in peace and be buried with royal honors. Thus rendered, the passage harmonizes with the other intimations, which are given with respect to the end of the king: Jer_32:5; Jer_39:5-7; Jer_52:9-11; 2Ki_25:6-7. Is then this declaration adapted to excite the anger of the king? Though the first part of it is gloomy, the second presents some points of comfort. The terrible fate which befel the tyrant Jehoiakim (the words “will lament thee,” Jer_34:5, are in evident contrast to Jer_22:18) will not be Zedekiah’s. His fate, when the severest crisis is past, will take a (relatively) better turn; he will at least enjoy a respectful treatment as a prisoner, and indeed again receive honor after death. Zedekiah is thus relatively favored. Should he for this have the prophet confined, as must have been the case if the conference reported here be identical with that mentioned in Jer_32:3? According to chh. 37 and 38., where the whole history of the relations between Zedekiah and the prophet is related according to its main features, the former confined the latter in the court only with benevolent intentions. In the first instance the court of the guard was assigned as a mitigation in contrast to the terrible detention he had suffered in the prison of Jonathan, the Scribe (Jer_37:20). Afterwards the court of the guard was again assigned him out of kindness, after his still more terrible confinement in the pit (Jer_38:13). Chh. 37 and 38 make the general impression that Zedekiah kept the prophet in custody only on account of the princes. I Had it not been for these he would have given him his entire freedom (comp. Jer_38:5). It should, moreover, be observed that according to Jer_34:2 Jeremiah seeks the king freely, while according to chh. 37 sq. this scarcely seems possible. Then we have reports of two conferences of Jeremiah with the king. On the first he is brought from strict confinement in the house of Jonathan (Jer_37:17), on the second he is brought after his deliverance from the pit (Jer_38:14). The fear, which Jeremiah expresses on this latter occasion, shows that he had no desire to present himself before the king. Thus it appears as if the different accounts of Jeremiah’s conferences with Zedekiah would not agree, especially does a confinement in the court of the guard as a punishment, according to Jer_32:3, seem to agree neither with chh. 37 and 38 nor with Jer_34:2-5. Meanwhile as the apparent want of agreement itself excludes the idea of an interpolation, and as there is nothing in the language which betrays a strange hand, we are forced to the hypothesis that in Jer_32:1-5 and Jer_34:1-5 we have an account of a conference of Zedekiah with Jeremiah which is distinct from the two narrated in. Jer_37:17-20 and Jer_38:14-16. From the words “with thou not certainly put me to death,” Jer_38:15, it is clear that Jeremiah did not expect a very kindly disposition on the part of the king. It is conceivable that the court was assigned him as a place of punishment, when after a voluntary visit to the king (comp. Jer_22:1), he was dismissed with the ungracious words “back into the court!” Although, as we have shown, the words in Jer_34:4-5 are relatively favorable to the king, yet he may have expected something better of the prophet when he appeared uncalled for and have accordingly become indignant at the essentially invariable prediction of the capture of the city and his own imprisonment. If it is asked what was the object of this address to the king, not occasioned by the king but commanded by God, it is surprising that the prophet does not say what the fate of the city will be in case of voluntary submission (comp. Jer_38:17). He does not, however, say fully what will be the fate of the king in case of stubborn refusal to surrender. Nothing is here said of Zedekiah’s children together with the princes of Israel being killed before his eyes, of his own eyes being put out (Jer_52:10), or of his wives being given to the Babylonian princes (Jer_38:21-23). This lack of an alternative distinguishes the present passage from Jer_21:9; Jer_38:2; Jer_38:17.
This passage reads like an unconditional sentence, in which, however, it is expressly remarked that this still severe sentence is yet to be regarded as a mitigation. (Comp. Jer_34:4-5 with Jer_22:18). It accordingly seems probable that this passage, together with the prophecy closely connected with it in chh. 32 and 33, belongs to the period indicated in Jer_38:28, i. e. to the period after the last exhortation which the prophet addressed to Zedekiah conditionally. Now a simple announcement is made to him of what will take place. The possibility that Zedekiah may yet tread the path of deliverance so often pointed out to him, is no longer thought of. It is still a great favor that the full terrible reality is not yet disclosed to him. He doubtless owed this as well as the relative mildness of his sentence to the good-will he had manifested towards the prophet. It certainly seems, as remarked above, that this announcement of his sentence, by the prophet who comes before him uncalled-for, first irritated him towards the latter, on which supposition the words, “Wherefore dost thou prophesy?” in Jer_32:3, would be explained.
And with the burnings of thy fathers. The burning of the dead was not a Jewish custom. Burning alive only occurs as a punishment, Lev_20:14; Lev_21:9 coll. Isa_7:25—and there is a trace of burning corpses in time of pestilence in Amo_6:10 (if îùׂøáּå=îñøáּå ). At any rate in the present passage it is the burning of spices which is meant, 2Ch_16:14; 2Ch_21:19. With this also will agree the dative of the pronoun and the form of the verb. Comp. the verb with the accusative of the thing and the dative of the person for whom the sacrifice is burned. Exo_30:20; Lev_7:5; 2Ch_13:11. [Calvin says, that to prevent putrefaction, the bodies of the dead were dried by a slow fire, but only at the burial of kings.—S. R. A.]
For I have spoken a word. Not merely breath, but a word which is spirit, life, power has the Lord uttered. (Comp. Deut. 22:47; Psa_33:4; Psa_119:160; Pro_30:5; Isa_40:8; Isa_55:10-11; Jer_23:29). The expression “I have spoken,” without “word,” is found with special frequency in Eze_5:13; Eze_5:15; Eze_5:17; Eze_17:21; Eze_17:24, etc.
Jer_34:6-7. Then Jeremiah … cities of Judah. The performance of the task is mentioned as a proof that Jeremiah had the courage to appear before the king with a message, which was by no means such as he wished to hear in a time of severe affliction.—Lachish and Azekah were both situated in the Sephela, the low country in the south-western part of the tribe of Judah (Jer. 15:33, 35, 39). They were both fortified by Rehoboam (2Ch_11:9). Lachish was besieged by Sennacherib (2Ki_18:14; 2Ki_18:17; 2Ki_19:8; Isa_36:2; Isa_37:8). [“This celebrated siege is supposed by Layard to be depicted on certain slabs disinterred from the ruins of Nineveh.”—Cowles].—Fortified cities cannot well be taken as in apposition to cities of Judah, because this addition would either be superfluous or would give the wrong thought that unfortified cities were still left. It cannot also well be attached as a definition to remained: nam hæc oppida ex oppidis Judæ munita supererant (Rosenmueller). It is not credible that there were no other fortified cities besides these. It can only be in apposition to these; these, as fortified cities, were still left. The reason of their remaining is thus expressed, and this reason was the strength of their fortifications.
Footnotes:
Jer_34:1.—The article is wanting before àֶøֶõ , as in Jer_3:2; Jer_14:18.
Jer_34:3.—[Literally: thy mouth shall speak with his mouth].
Jer_34:5.—[Henderson says twenty-eight MSS., with the 70., Arab., Syr., Vulg., read like the burnings.—S. R. A.]
Jer_34:5.—[Some render: light the funeral fire, but comp. Exeg. rems.—S. R. A.]