Jeremias 34:8

Comentário de Ellicott sobre toda a Bíblia

After that the king Zedekiah had made» a covenant... — The remainder of the chapter brings before us an historical episode of considerable interest. The law of Moses did not allow in the case of a free-born Hebrew more than a temporary bondage of seven years (Êxodo 21:2; Deuteronômio 15:12), extended (but under the form of serfage rather than slavery) in the later regulations of Levítico 25:39 to the time that might intervene between the date of purchase and the commencement of the next year of jubilee. In 2 Reis 4:1 we have an instance of the working of the law, as bringing even the sons of a prophet into this modified slavery. Only if the man preferred his state as a slave to the risks of freedom could his master retain him after the appointed limit (Êxodo 21:5). The law had apparently fallen into disuse, and the nobles of Judah, like those of Athens before Solon, and Rome before the institution of the Tribunate, had used the law of debt to bring a large number of their fellow citizens into slavery, just as their successors did after the return from Babylon (Neemias 5:5). Under the pressure of the danger from the Chaldæan invasion, and that he might have the ready service of freemen instead of the forced work of slaves, perhaps also in consequence of the revival of the law, that followed on its discovery, probably in the form of the Book of Deuteronomy, in the days of Josiah (2 Reis 22:8), Zedekiah had been led to promise freedom to all the slave population of this class that were within the walls of Jerusalem, either as a celebration of a Sabbatic year, or jubilee, or, irrespective of any such observance, as a reparation for past neglect. The step was probably not without its influence in giving fresh energy to the defenders of the city. The Chaldæans, threatened by the approach of an Egyptian army (Jeremias 37:5), raised the siege (Jeremias 34:21). When the danger was past, however, the princes who had agreed to the emancipation returned to their old policy of oppression (Jeremias 34:11), and those who had been liberated were brought under a bondage all the more bitter for the temporary taste of freedom. Against this perfidious tyranny the prophet, stirred by “the word of the Lord,” bears his protests. His sympathies, like those of true prophets at all times, were with the poor and the oppressed. The phrase “proclaim liberty” was closely connected with the year of jubilee, as in Levítico 25:10; Isaías 61:1.

Veja mais explicações de Jeremias 34:8

Destaque

Jeremias 34:8

Veja mais explicações de Jeremias 34:8

Comentário Crítico e Explicativo de toda a Bíblia

Comentário Bíblico de Matthew Henry

Comentário Bíblico de Adam Clarke

Através da Série C2000 da Bíblia por Chuck Smith

Bíblia anotada por A.C. Gaebelein

Bíblia de Cambridge para Escolas e Faculdades

Bíblia de Cambridge para Escolas e Faculdades

Comentário Bíblico de Albert Barnes

Comentário Bíblico de John Gill

Comentário Bíblico do Estudo de Genebra

Comentário Bíblico do Púlpito

Comentário da Bíblia do Expositor (Nicoll)

Comentário de Arthur Peake sobre a Bíblia

Comentário de Coke sobre a Bíblia Sagrada

Comentário de Dummelow sobre a Bíblia

Comentário de Peter Pett sobre a Bíblia

Comentário de Peter Pett sobre a Bíblia

Comentário de Sutcliffe sobre o Antigo e o Novo Testamentos

Comentário popular da Bíblia de Kretzmann

Comentário popular da Bíblia de Kretzmann

Exposição de G. Campbell Morgan sobre a Bíblia inteira

Hawker's Poor man's comentário

John Trapp Comentário Completo

Notas Bíblicas Complementares de Bullinger

O Comentário Homilético Completo do Pregador

Série de livros didáticos de estudo bíblico da College Press

Sinopses de John Darby

Tesouro do Conhecimento das Escrituras