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;
The princes of Judah, and the princes of Jerusalem,…. Here is a particular enumeration of the persons that had made the covenant, and transgressed it, and that should suffer for so doing; the princes of Judah, distinguished from the princes of Jerusalem, design such princes as lived without Jerusalem, in the cities of Judah, and presided over them, though now at Jerusalem, having fled thither, upon the invasion of the king of Babylon, for their safety; as the princes of Jerusalem, or the magistrates of that city, are distinguished from the princes of the blood, and from the courtiers, both in this and
Jer 34:21;
the eunuchs, and the priests, and all the people of the land; that is, as many as had got into Jerusalem to secure themselves from the common enemy: the “priests” also were concerned herein, who had menservants, and maidservants, as well as others; and, besides, were persons doubtless concerned in drawing up the covenant and the form of an oath, as well as in slaying the sacrifice, and cutting it into pieces, and laying the parts in order: it is more surprising that there should be “eunuchs” here; that such should be in the court of the king of Judah, and have offices in it, and preside in them, as among the Gentiles. The Targum renders the word “princes”:
which passed between the parts of the calf; signifying their assent to the covenant, and wishing they might be so used if they broke it.
Fuente: John Gill’s Exposition of the Entire Bible
He adds, The princes of Judah and the princes of Jerusalem, etc. He does not here name them as though they were different persons, but he speaks by way of amplifying. He then says that he would punish these chief men, lest they should think themselves to be exempted, because they were superior to others in rank and honor; for we know that those who are elevated in the world are so filled with pride, that they deem themselves as free from all laws. This, then, is the reason why God expressly names the princes and the eunuchs. But he does not mean by the eunuchs those who had been emasculated, as we have stated already in several places. The chief men were called by this name, סרסים serasim. (98)
He mentions the princes of Jerusalem, because they were especially proud, on account of their privileges as citizens; for in Jerusalem was the royal residence and the sanctuary of God. But the Prophet declares that their lot would be nothing better than that of the common people, because God would not suffer his holy name to be a mockery and all equity to be violated, and especially the covenant made in his name to be deemed as nothing, and rendered wholly void. At length he names the whole people; whosoever, he says, have passed between the parts of the calf, shall be punished. It follows —
(98) It is rendered “ δυνάστας, rulers,” by the Sept., “eunuchs,” by the Vulg. and Syr., and “princes” by the Targ. They were the attendants on royalty, not necessarily eunuchs, for Potiphar, who had a wife, was so called. (Gen 39:7.) They may have acted as judges; and hence perhaps it is, that they are named here with “the priests.” — Ed
Fuente: Calvin’s Complete Commentary
(19) The eunuchs.See Note on Jer. 29:2. They were for the most part, if not always, of alien birth (comp. Isa. 56:3), as in the case of Ebed-melech (Jer. 38:7), who had become proselytes on entering the kings service. The prominence given to them indicates that in Judah as in Assyria, and we may add, in all Oriental monarchies, they held high position in the kings court, and had probably, like the princes of Judah and Jerusalem, enriched themselves by lending money to the poorer Israelites, and then bringing them into bondage. It is significant that here they take precedence of the priests, as in Jer. 29:2 of the princes.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Jer 34:19. The eunuchs Who made part of the court-officers. See 2Ki 25:19.
REFLECTIONS.1st, This prophesy in its date precedes the former, being, it seems, the cause of Jeremiah’s commitment to the court of the prison, chap. Jer 32:2-5. It was directed particularly to Zedekiah, and, though a king, the prophet faithfully delivered it; for they who will be true to their trust must neither flatter nor fear the greatest. Matters were now brought to a very desperate point: but two cities, Azekah and Lachish, remained to Judah; and these, as well as Jerusalem, were now invested by the army of Nebuchadnezzar; yet Zedekiah and the people persisted in their obstinacy, and refused to surrender. Hereupon,
1. Their doom is read. Jerusalem should be burned to the ground, the king himself made a prisoner, and, though attempting to escape, should be seized and brought to the king of Babylon, and carried by him into a miserable captivitythe just punishment of his rebellion against Nebuchadnezzar, and disobedience to the warnings of God.
2. A gleam of mercy breaks through the gloom. God assures him, and his word cannot fail, that he shall not be put to death, but die in peace, on his bed; treated kindly by the king of Babylon; and it may include, in peace with God, his sufferings in Babylon having been blessed to bring about his repentance; and, though a captive, he should be honourably interred, with the usual respect paid to the kings of Judah, and with the lamentations of the people, deeply afflicted at his loss. Note; They who at last, though late, return to God, will find peace with him; and, however severe their afflictions may have been, they will have reason to bless God for them as their chief mercies. The prison that leads to repentance is far preferable to a palace which proves the scene of iniquity.
2nd, The second prophesy contained in this chapter was delivered during that interval when Nebuchadnezzar had raised the siege of Jerusalem to go to meet the army of Egypt which was advancing to relieve it.
1. The occasion of the prophesy was, their unjust and hypocritical conduct toward their servants. The law had enjoined them every seventh year to release their brethren, who for poverty or debt had been sold for bondmen, in gratitude for their own deliverance from Egypt. But this, among their other sins, their fathers had neglected, and they kept them still in servitude, notwithstanding the year of release was past: and, custom having authorized the evil, it was become general. But, when the Chaldean army besieged the city, as the prophets, no doubt, had before rebuked them for such an avowed disobedience to the law, they now laid the matter to heart, convinced of the evil of the practice; an edict was published by the king, princes, and people, for a general release; and, to confirm it, they made a solemn covenant in the temple, to abide by God’s law for the future, passing between the parts of the divided calf, as imprecating God’s wrath, that they might be thus cut asunder, if they failed of performing their engagement. In consequence of this, all their servants and handmaids were set free, as was right in God’s sight; but when the siege was raised, and the storm seemed to be blown over, they again forced them to return to servitude, committing a most flagrant piece of injustice to them, playing a part most hypocritical and affronting to God, and justly bringing upon their heads the curse of a broken covenant. Note; (1.) The reformations which fear and danger make are seldom sincere or abiding. (2.) The most solemn bonds and vows will not long restrain those whose hearts are not right with God. (3.) If God’s reprieves are abused, and made an encouragement to persist in the ways of wickedness, he will then proceed to execution; for none ever hardened their hearts against him and prospered.
2. God pronounces judgment upon them for this treacherous dealing. He dismisses them from his service and protection, and devotes them to famine, pestilence, and the sword; the men who have transgressed the covenant, shall be as the calf which they divided, even the princes of Judah and Jerusalem, the eunuchs, or officers about the court, the priests, and all the people of the land, who had so solemnly sworn to observe it. Given up into the hands of the Chaldeans, they are doomed to a miserable death; their carcases, unburied, shall be cast as dung upon the earth, and be meat for the beards and birds. Nor may they think, because the king of Babylon is gone up from them, that they are safe. He shall return infallibly, besiege, storm, and burn Jerusalem, with all the other cities of Judah, spread desolation on the land, and leave it as an uninhabited wilderness, dragging Zedekiah and his princes, with the remnant that escape the sword, into an ignominious captivity, to know themselves the miseries of that servitude which they had made so heavy to their brethren. Note; (1.) The sinner’s security is a sad presage of his destruction. (2.) Promising beginnings, with which the end does not correspond, only bring more aggravated guilt, and surer destruction. Apostates, who were once professors, shall receive greater damnation.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 34:19 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;
Ver. 19. The princes of Judah. ] These were most of them cut in pieces by the King of Babylon, as the calf had been.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
princes: Jer 34:10, Eze 22:27-31, Dan 9:6, Dan 9:8, Dan 9:12, Mic 7:1-5, Zep 3:3, Zep 3:4
the eunuchs: Jer 29:2, Jer 38:7, 2Ki 24:12, 2Ki 24:15, *marg.
Reciprocal: Gen 15:10 – divided them Gen 15:17 – passed Neh 9:32 – on our kings Jer 21:7 – I will Jer 26:10 – the princes Jer 38:18 – then Jer 39:6 – slew all
Fuente: The Treasury of Scripture Knowledge
Jer 34:19. Judah was the kingdom and Jerusalem was its capital. The kingdom was represented by the princes or leading men in the presentation of tbe sacrifice.
Fuente: Combined Bible Commentary
Jer 34:19-22. The princes of Judah, &c., (see Jer 29:2,) the eunuchs The officers belonging to the court; the priests and all the people which passed between the parts of the calf Assenting to the solemn and awful imprecation, Let us in like manner be cut in pieces if we do not perform what we now promise. I will even give them into the hand of their enemies, &c. God does not here threaten all the Jews, but those only who had first made, and then broken, this solemn covenant, and thereby falsified their engagements, and dealt treacherously with him. The king and nobles, and great courtiers, as well as the people, he would give into the hand of their enemies, who sought, not their wealth only, or their service, but their lives: and who should obtain what they sought; and, not content therewith, should leave their dead bodies lying unburied upon the face of the earth, a loathsome spectacle to all mankind, and an easy prey to the fowls of the heaven and the beasts of the earth. Thus doth the Lord execute justice, without respect of persons, on all that do wickedly, and who will neither be won by his mercies, nor be brought to obey him by a dread of his wrath. Behold, I will command, and cause them to return to this city Namely, the king of Babylons army, which had departed for a season, having gone to meet the army of the king of Egypt. I will put it into their hearts to return, saith the Lord, to the siege, and they shall leave it no more till they have taken the city, and burned it with fire, and made the whole country desolate. The motions of armies are under the government of Divine Providence, they are all at Gods command; when he bids them come they come, and they shall certainly effect what he hath determined to be done. When we come to chapter 39. we shall read of the fulfilment of this prophecy. Observe here, reader, 1st, As an humble confidence in God is a hopeful presage of approaching deliverance, so security in sin is a sad omen of approaching destruction. 2d, When judgments are removed from a people before they have done their work, and leave them unhumbled and unreformed, they do but retreat to come on again with so much the greater force; for when God judges he will overcome. 3d, It is just with God to disappoint those expectations of mercy which his providence had excited, 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 promised, God will repent of the good he had purposed. The froward are an abomination to the Lord. With the froward he will show himself froward.