Jeremiah 34: Application to Modern-Day Slavery Issues
Jeremiah 34 addresses the issue of slavery among the Israelites, specifically focusing on their failure to uphold a covenant to free their Hebrew slaves. The chapter opens with a prophecy concerning the impending capture and burning of Jerusalem by the king of Babylon, and the captivity of King Zedekiah [7].
The core of the chapter details a specific transgression: the people of Jerusalem, including King Zedekiah and his officials, had made a covenant to free their Hebrew slaves, both male and female, ensuring that "no one should hold his fellow Jew in bondage" [1, 7]. This act was in accordance with the law, which stipulated the release of servants after a period of seven years [5]. However, during an interruption of the Babylonian siege, possibly due to the intervention of Pharaoh Hophra, the Jews reversed their decision. They forced their freed servants back into bondage [6].
Jeremiah 34:16 states, "but you turned and profaned my name, and caused every man his servant, and every man his handmaid, whom you had let go free at their pleasure, to return; and you brought them into subjection, to be to you for servants and for handmaids" [3]. This act of re-enslavement is presented as a profanation of God's name and a breach of the covenant. As a consequence, God declares that He will proclaim liberty to the sword, famine, and plague, delivering the people to be tossed to and fro among all the kingdoms of the earth [7]. The prophet emphasizes that because they did not proclaim liberty to their fellow Israelites, God would proclaim liberty to judgment upon them [2].
The historical context is crucial for understanding this passage. The prophecy was delivered during the siege of Jerusalem by the Babylonian army [7]. The temporary lifting of the siege led the people to believe the immediate danger had passed, prompting them to renege on their promise to free their slaves [6]. This demonstrates a pattern of obedience only under duress, rather than from genuine commitment to God's commands. The reference to "Hebrew slaves" distinguishes them from foreign slaves, whose terms of servitude differed under Israelite law. The term "serve themselves" in other contexts refers to availing oneself of the services of slaves [4].
The passage highlights the severe consequences of breaking covenants and failing to uphold justice, particularly concerning the vulnerable. The punishment for their actions would be severe, including being made "a horror to all the kingdoms of the earth" [2]. This serves as a stark reminder of the importance of ethical conduct and adherence to divine law, even when immediate pressures subside.
Sources
- Jeremiah “Jeremiah 34:9 (BSB) — that each man should free his Hebrew slaves, both male and female, and no one should hold his fellow Jew in bondage.”
- Treasury of Scripture Knowledge “Jeremiah 34:17 cross-references: Leviticus 26:34, Deuteronomy 19:19, Deuteronomy 28:25, Deuteronomy 28:64, Judges 1:6, Esther 7:10, Jeremiah 15:2, Jeremiah 15:4, Jeremiah 21:7, Jeremiah 24:9, Jeremiah 29:17, Jeremiah 29:18, Jeremiah 32:24, Jeremiah 32:25, Jeremiah 32:36, Jeremiah 47:6, Lamentations 1:8, Ezekiel 14:17, Daniel 6:24, Matthew 7:2, Luke 6:37, Galatians 6:7, James 2:13, Revelation 16:6”
- Jeremiah “but you turned and profaned my name, and caused every man his servant, and every man his handmaid, whom you had let go free at their pleasure, to return; and you brought them into subjection, to be to you for servants and for handmaids. -- Jeremiah 34:16”
- Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 25:14: serve themselves-- (Jer 27:7; Jer 30:8; Jer 34:10). Avail themselves of their services as slaves. them also--the Chaldees, who heretofore have made other nations their slaves, shall themselves also in their turn be slaves to them. MAURER translates, "shall impose servitude on them, even them." recompense them--namely, the Chaldees and other nations against whom Jeremiah had prophesied (Jer 25:13), as having oppressed the Jews. their deeds--rather, "deed," namely, their bad treatment of the Jews (Jer 50:29; Jer 51:6, Jer 51:24; compare Ch2 36:1”
- Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 33:26: Isaac-- (Psa 105:9; Amo 7:9, Amo 7:16). The prophecy (Jer 34:1-7) as to Zedekiah is an amplification of that in Jer 32:1-5, in consequence of which Jeremiah was then shut up in the court of the prison. The prophecy (Jer 34:8-22) refers to the Jews, who, afraid of the capture of the city, had, in obedience to the law, granted freedom to their servants at the end of seven years, but on the intermission of the siege forced them back into bondage. Next: Jeremiah Chapter 34”
- Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 34:11: 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.”
- Jeremiah (Baptist/Reformed) “John Gill on Jeremiah 34 (introduction): INTRODUCTION TO JEREMIAH 34 In this chapter is a prophecy of the taking and burning of Jerusalem; of the captivity of Zedekiah king of Judah; and of the destruction of the whole land, because of their breach of covenant to let servants go free. The time of this prophecy is observed, Jer 34:1; the taking and burning of the city, Jer 34:2; the carrying captive the king, who yet should not die a violent death, but in peace, and should have an honourable funeral, Jer 34:3; the covenant the king, princes, and people entered into, to let their servants go f”