
Text -- Jeremiah 34:18 (NET)




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collapse allCommentary -- Word/Phrase Notes (per phrase)
Wesley -> Jer 34:18
Wesley: Jer 34:18 - -- It seems these Jews in their making of the solemn covenant with God about releasing their servants used this rite; they caused a calf, or heifer to be...
It seems these Jews in their making of the solemn covenant with God about releasing their servants used this rite; they caused a calf, or heifer to be cut in pieces, and the parts to be laid in the temple, right over - against one another; then they recited this covenant, and passed between the parts of the heifer so cut; silently agreeing that God should cut them in pieces like that beast if they did not make their words good.
JFB -> Jer 34:18
JFB: Jer 34:18 - -- The contracting parties in the "covenant" (not here the law in general, but their covenant made before God in His house to emancipate their slaves, Je...
The contracting parties in the "covenant" (not here the law in general, but their covenant made before God in His house to emancipate their slaves, Jer 34:8-9) passed through the parts of the animal cut in two, implying that they prayed so to be cut in sunder (Mat 24:51; Greek, "cut in two") if they should break the covenant (Gen 15:10, Gen 15:17).
Clarke -> Jer 34:18
Clarke: Jer 34:18 - -- When they cut the calf in twain, and passed between the parts thereof - This was the ancient and most solemn way of making a covenant
1. ...
When they cut the calf in twain, and passed between the parts thereof - This was the ancient and most solemn way of making a covenant
1. A calf as sacrifice was offered to God to secure his approbation and support
2. The victim was then exactly divided from the nose to the rump; the spinal marrow being divided longitudinally, in the most careful manner, that the half of it might remain on each side
3. These divided parts were laid opposite to each other, a passage being left between them
4. The contracting parties entered this passage at each end, met in the middle, and there took the covenant oath; adjudging themselves to death should they break this covenant
5. Then they both feasted on the victim. In reference to this last circumstance, God says he will give their bodies for meat to the fowls of heaven and to the beasts. This is a farther conformity between the crime and the punishment. See my notes on Gen 15:9-17 (note).
Calvin -> Jer 34:18
Calvin: Jer 34:18 - -- He pursues the same subject, — that perjury would not be unpunished. But here is described the manner of making an oath, even that they cut a calf...
He pursues the same subject, — that perjury would not be unpunished. But here is described the manner of making an oath, even that they cut a calf into two parts, and passed between these parts Now we know that this was the custom in the time of Abraham, for it is said that he offered a sacrifice to God as a symbol of the covenant, and cut the victim, and passed between the parts. Historians also relate that the Macedonians in mustering an army observed the same ceremony; and it was probably a custom which prevailed among all nations. When the Romans made a covenant, they sacrificed a sow; they did not divide it into parts, but killed it with a stone; and this was the form of execration, — “So may Jupiter smite him who will violate this covenant; if I violate this covenant, may Jupiter thus smite me, as I now kill this sow.” But we see that among the Orientals, the victims were cut in two, and there was another form of execration, even that he might be thus cut asunder, who unjustly and in bad faith violated the given promise or engagement.
It is to this custom the Prophet refers here, and says, I will give the men who have transgressed my covenant, which they made before me by the calf which they cut into two parts, and passed between the parts, etc. But God assigns a reason why he resolved to inflict so dreadful punishment on perjury: he said before, that his name was profaned, and now he adds, that his covenant was violated. He does not speak here of the Law; the covenant of God is called the law for the most part in Scripture; but Jeremiah takes it here in a different sense, even the covenant in which God’s name was interposed, or what was sanctioned by an appeal to God, as by way of excellence, marriage is called by Solomon the covenant of God, because it is the principal contract among men. But as the Jews had promised in God’s presence that they were ready to obey, when Jeremiah commanded the servants to be made free, and as the agreement was confirmed by a solemn rite, hence the promise given to men is said to be the covenant of God, even on account of the sanction which we have mentioned.
Let us then remember, that whenever we perform not what we have pledged, not only wrong is done to men, but also to God himself, and that it is a sacrilege, and what is much more atrocious than theft, or fraud, or cruelty. Let us, therefore, learn from this passage to act in good faith, especially when the name of God is invoked, when he is appealed to as a witness and judge.
He adds afterwards, that they had transgressed his covenant; and he immediately explains himself, because they have not confirmed the words of the covenant which they had made before him. To confirm or establish the words, was to persevere in what they had promised. For the Jews gave a proof of humanity for a short time; but it was a mere falacious show and pretense. It was for this reason, then, that the Prophet says that they had not confirmed or ratified the words of the covenant which they had made Then follows the outward ceremony, the calf which they had cut into two parts; and they passed between them, in order that this very passing might produce a deep impression on their hearts, and make them dread the violation of their faith. For we know that external signs are intended for this end, — that men may be kept awake, who would otherwise be tardy and slothful. The same also is the use of sacred symbols, by which God intends to touch and move all our senses. It hence appears how great must have been the insensibility of the people, when they afterwards disregarded that awful protest, for they had passed between the parts, and imprecated such a death on themselves if they failed in what they promised. They afterwards hesitated not to violate their promise. We hence see that they were under the power of a diabolical madness, when they disregarded God’s judgment. 97
TSK -> Jer 34:18
TSK: Jer 34:18 - -- have transgressed : Deu 17:2; Jos 7:11, Jos 23:16; Hos 6:7, Hos 8:1
when : This was the ancient mode of making a covenant. (See note on Deu 29:12, an...

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes -> Jer 34:8-22
Barnes: Jer 34:8-22 - -- It is usual with commentators to say that, the laws dealing with the emancipation of the Hebrew slaves, as also that of the land resting during the ...
It is usual with commentators to say that, the laws dealing with the emancipation of the Hebrew slaves, as also that of the land resting during the sabbatical year, were not observed. The narrative teaches us the exact contrary. The manumission of the slaves on the present occasion was the spontaneous act of Zedekiah and the people. They knew of the law, and acknowledged its obligation. The observance of it was, no doubt, lax: the majority let their own selfish interests prevail; but the minority made might give way to right, and Zedekiah supported their efforts though only in a weak way.
Early in January, in the ninth year of Zedekiah, the Chaldaean army approached Jerusalem. The people made a covenant with the king, who appears as the abettor of the measure, to let their slaves go free. Possibly patriotism had its share in this: and as Jerusalem was strongly fortified, all classes possibly hoped that if the slaves were manumitted, they too would labor with a more hearty good-will in resisting the enemy. In the summer of the same year the Egyptians advanced to the rescue, and Nebuchadnezzar withdrew to meet their attack. The Jews with a strange levity, which sets them before us in a most despicable light, at once forced the manumitted slaves back into bondage. With noble indignation Jeremiah rebukes them for their treachery, assures them that the Chaldaean army will return, and warns them of the certainty of the punishment which they so richly merited.
As the Chaldaean army swept over the country the wealthier classes would all flee to Jerusalem, taking with them their households. And as the Mosaic Law was probably more carefully kept there than in the country, the presence in these families of slaves who had grown grey in service may have given offence to the stricter classes at the capital.
To proclaim liberty unto them - The words are those of the proclamation of the year of jubile to the people, whereupon it became their duty to set their slaves free.
Should serve himself of them - Should make them serve him (see Jer 25:14).
They turned, and caused ... to return - But afterward they again made the slaves return.
The house of bondmen - The miserable prison in which, after being worked in the fields all day in gangs, the slaves were shut up at night.
At their pleasure - literally, for themselves.
I will make you to be removed into - " I will cause you to be a terror unto."Men would shudder at them.
The words ... - The Jews spoke of "cutting"a covenant, because the contracting parties cut a calf in twain and passed between the pieces. Thus cutting a covenant and cutting a calf in twain, meant the same thing.
Which are gone up from you - i. e., which have departed for the present, and have raised the siege.
Poole -> Jer 34:18
Poole: Jer 34:18 - -- This was a ceremony which they used in making of covenants, not without something of a warrant from a Divine precedent, Gen 15:9,10 : it is said, Je...
This was a ceremony which they used in making of covenants, not without something of a warrant from a Divine precedent, Gen 15:9,10 : it is said, Jer 34:18 , that same day the Lord made a covenant with Abraham (that covenant was a promise that Abraham’ s seed should possess the land of Canaan). Gen 15:8 . Abraham said unto God, Whereby shall I know that I shall inherit it ? Gen 15:9 , God bids him take an heifer of three years old, and a she goat of three years old, and a ram of three years old , &c. Gen 15:10 , it is said, that he took them, and divided them in the midst, and laid each piece one against another . Indeed we read nothing there of the parties covenanting passing betwixt the parts of the beasts so divided, but this was afterwards used in making covenants betwixt men, which had in it a secret imprecation or wishing that they might be cut in pieces like those beasts, if they did not keep the covenants which they made. It should seem that these Jews, in the making of their solemn promise or covenant with God about releasing their servants, used this rite; they caused a calf or heifer to be cut in pieces, and the parts to be laid in the temple right over against one another, then they recited this covenant, and in the way of a solemn promise, or confirmation of their resolution to make their promise good, they passed betwixt the parts of the calf or heifer so cut; silently agreeing that God should cut them in pieces like that beast if they did not make their words good. Hence is the Hebrew phrase of cutting a covenant , for making it. This was a ceremony ordinarily used also amongst the heathens, as we are informed by Cicero, Livy, and others.
Haydock -> Jer 34:18
Haydock: Jer 34:18 - -- Parts. This was done to signify that if they transgressed, they consented to be slain, Genesis xv. 9, 17. It seems Sedecias and his subjects had so...
Parts. This was done to signify that if they transgressed, they consented to be slain, Genesis xv. 9, 17. It seems Sedecias and his subjects had solemnly ratified the covenant made at Sinai, being impressed with fear of the enemy.
Gill -> Jer 34:18
Gill: Jer 34:18 - -- And I will give the men that have transgressed my covenant,.... The covenant the king, princes, and all the people made, to let their servants go free...
And I will give the men that have transgressed my covenant,.... The covenant the king, princes, and all the people made, to let their servants go free, is called the Lord's covenant, because made in his name, in his presence, and before him as a witness; and very probably the calf that was cut in pieces on this occasion, after mentioned, was sacrificed to him, which made him a party concerned; unless this is to be understood of the covenant of God in general made with Israel on Mount Sinai; and so is distinct from the other covenant, which may be more especially designed in the next clause:
which have not performed the words of the covenant made before me; did not perform what they promised to do in the presence of the Lord, as in Jer 34:15;
when they cut the calf in twain, and passed between the parts thereof; which was a rite or custom used in making and confirming covenants; a calf, or some other creature, were cut in pieces, and the parts laid in order, and the covenantees passed between these parts; signifying thereby, that if they did not fulfil the engagements they entered into, they imprecated to be cut to pieces as that creature was. Some footsteps of this practice are to be seen as early as the times of Abraham, Gen 15:9; upon which place Jarchi observes, that it was the way of making a covenant to divide a beast, and pass between the parts of it; and this custom obtained among the Chaldeans, Greeks, and Romans; or what was very similar to it. Cyril u says this custom was by the Chaldeans, who might take it from Abraham. A people called Molotti had something of this kind among them: for they confirmed the covenants they swore to by cutting oxen into little pieces w; and Homer seems to have a respect to such a practice when he says that the priest, after he had prayed to Apollo, slew the sacrifice, and flayed it, and cut it in pieces, making duplicates x, alike to one another. Cicero y is thought to have the same custom in view; and likewise Virgil z, when he speaks of the covenant made between Romulus and Tatius king of the Sabines, whom he represents as standing armed before the altar of Jupiter, holding caps, and joining in covenant by killing a swine, and cutting it in pieces; in like manner Livy a describes the covenant made between the Romans and Albanians, when the herald at arms, reciting the conditions, called aloud
""hear, O Jupiter", &c.''
if the Roman people first fail in observing these,
"strike them as I now strike this hog; and so much the more, as thou art more able and mighty;''
which being said, he struck it with a flint stone; hence the phrase, "ferire foedus", to strike or make a covenant; and, in allusion to the above custom, making a covenant is commonly called, in the Old Testament, "cutting a covenant". Some versions, as the Syriac interpreter, render it, "I will make the men as the calf they cut in twain", &c. they shall be cut in pieces as that is; see Mat 24:51.

expand allCommentary -- Verse Notes / Footnotes
NET Notes: Jer 34:18 There is a little confusion in the syntax of this section because the noun “the calf” does not have any formal conjunction or preposition ...
Geneva Bible -> Jer 34:18
Geneva Bible: Jer 34:18 And I will give the men that have transgressed my covenant, who have not performed the words of the covenant which they had made before me, when they ...

expand allCommentary -- Verse Range Notes
TSK Synopsis -> Jer 34:1-22
TSK Synopsis: Jer 34:1-22 - --1 Jeremiah prophesies the captivity of Zedekiah and the city.8 The princes and the people having dismissed their bond-servants, contrary to the covena...
MHCC -> Jer 34:8-22
MHCC: Jer 34:8-22 - --A Jew should not be held in servitude above seven years. This law they and their fathers had broken. And when there was some hope that the siege was r...
Matthew Henry -> Jer 34:8-22
Matthew Henry: Jer 34:8-22 - -- 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...
Keil-Delitzsch -> Jer 34:12-22
Keil-Delitzsch: Jer 34:12-22 - --
The threat of punishment. - Jer 34:12. "Then came the word of Jahveh to Jeremiah from Jahveh, saying: Jer 34:13. Thus saith Jahveh, the God o...
Constable: Jer 2:1--45:5 - --II. Prophecies about Judah chs. 2--45
The first series of prophetic announcements, reflections, and incidents th...

Constable: Jer 34:1--45:5 - --D. Incidents surrounding the fall of Jerusalem chs. 34-45
The Book of Consolation contained messages of ...

Constable: Jer 34:1--36:32 - --1. Incidents before the fall of Jerusalem chs. 34-36
The events recorded in these chapters took ...
