Jeremiah · Chapter 39

V. 1. Tenth month-This month answers to part of our December and January.

Verse 1. In the ninth year of Zedekiah—in the tenth month] This month is called Tebeth in Esther 2:16. It began with the first new moon of our January, and it was on the tenth day of this month that Nebuchadnezzar invested the city.

Verses 1-3. In the ninth year of Zedekiah, &c. — See notes on 2 Kings 25:1-4. And all the princes of the king of Babylon came in, and sat in the middle gate — Or, the gate of the centre, as Blaney translates it, observing, “The city of Jerusalem stood upon two hills, Zion to the south, and Acra to the north, with a deep valley between them. The gate of the centre, as the term seems plainly to import, was a gate of communication in the middle of the valley between the two parts of the city, sometimes called the higher and the lower city. The Chaldeans entered the city on the north side by a breach in the walls, and immediately rushing forward, and posting themselves in this gate, in the very heart of the city, they became thereby masters at will of the whole. Zedekiah, with his troops, perceiving this, fled out of the opposite gate on the south side.” Even Nergal-sharezer, Samgar-nebo, &c. — It was customary among the Chaldeans to give the names of their idols, as an additional title or mark of honour, to persons of distinction: see note on Isaiah 39:1. Nergal was the name of an idol worshipped by the Cuthites, 2 Kings 17:30. Nebo was a Babylonish deity, Isaiah 46:1.

Verse 1. In the ninth year of Zedekiah—they besieged Jerusalem. On the very day that God revealed to Ezekiel in Babylon the taking of the city. This would reconcile the captives to their lot, and greatly encourage them to rely on the promises, and on the ministry of their prophet. See on Ezekiel 24:1, 2.

CAPTURE OF JERUSALEM, 1-3.

1, 2. Ninth year… eleventh year — Comparing the two dates we learn that the siege lasted one and a half years. See 2 Kings 25:1-4.

Verse 2. The eleventh year—in the fourth month] This month in the Hebrew calendar is called Thammuz, and commences with the first new moon of our July. The siege had lasted just eighteen months. The city was broken up.] A breach was made in the wall by which the Chaldeans entered.

Verses 1-3. In the ninth year of Zedekiah, &c. — See notes on 2 Kings 25:1-4. And all the princes of the king of Babylon came in, and sat in the middle gate — Or, the gate of the centre, as Blaney translates it, observing, “The city of Jerusalem stood upon two hills, Zion to the south, and Acra to the north, with a deep valley between them. The gate of the centre, as the term seems plainly to import, was a gate of communication in the middle of the valley between the two parts of the city, sometimes called the higher and the lower city. The Chaldeans entered the city on the north side by a breach in the walls, and immediately rushing forward, and posting themselves in this gate, in the very heart of the city, they became thereby masters at will of the whole. Zedekiah, with his troops, perceiving this, fled out of the opposite gate on the south side.” Even Nergal-sharezer, Samgar-nebo, &c. — It was customary among the Chaldeans to give the names of their idols, as an additional title or mark of honour, to persons of distinction: see note on Isaiah 39:1. Nergal was the name of an idol worshipped by the Cuthites, 2 Kings 17:30. Nebo was a Babylonish deity, Isaiah 46:1.

Ver. 2. In the fourth month, on the ninth day— the city was broken up, by storming the breach already made in the northern wall. It had stood bravely a siege of six months. Though the king was destitute of talents and of virtue, there must have been some brave men engaged in its defence. It is very remarkable, that the Romans under Titus should afterwards storm the city on the same day. Joseph. wars, chap. 47.

CAPTURE OF JERUSALEM, 1-3.

1, 2. Ninth year… eleventh year — Comparing the two dates we learn that the siege lasted one and a half years. See 2 Kings 25:1-4.

V. 3. The middle gate-The city was encompassed with two walls, before they came to the wall of the temple; the gate in the inner wall is supposed to have been that which is called the middle gate. They would not at first venture farther, ‘till they might without hazarding their persons.

Verse 3. Sat in the middle gate] The city of Jerusalem stood upon two hills, Sion to the south, and Acra to the north, with a deep valley between them. The gate of the centre, as the term seems plainly to import, was a gate of communication in the middle of the valley, between the two parts of the city, sometimes called the higher and the lower city. The Chaldeans entered the city on the north side by a breach in the walls, and rushing forward and posting themselves in this gate, in the very heart or centre of the city, became thereby masters at will of the whole. Zedekiah with his troop, perceiving this, fled out of the opposite gate on the south side. See Blayney. This is likely; but we know nothing positively on this subject. Nergal-sharezer] These were the principal commanders; but Dr. Blayney thinks that instead of six persons, we have in reality but three, as the name that follows each is a title of office. Thus, Nergal-sharezer, who was Samgar; Nebusarsechim, who was Rab-saris; and Nergal-sharezer, who was Rab-mag. As Nergal-sharezer occurs twice here, and we know that Nebuzaradan was general-in-chief, the first Nergal-sharezer is probably a mistake for Nebuzar-adan, or some other of the commanders. But these things are as uncertain as they are unimportant.

Verses 1-3. In the ninth year of Zedekiah, &c. — See notes on 2 Kings 25:1-4. And all the princes of the king of Babylon came in, and sat in the middle gate — Or, the gate of the centre, as Blaney translates it, observing, “The city of Jerusalem stood upon two hills, Zion to the south, and Acra to the north, with a deep valley between them. The gate of the centre, as the term seems plainly to import, was a gate of communication in the middle of the valley between the two parts of the city, sometimes called the higher and the lower city. The Chaldeans entered the city on the north side by a breach in the walls, and immediately rushing forward, and posting themselves in this gate, in the very heart of the city, they became thereby masters at will of the whole. Zedekiah, with his troops, perceiving this, fled out of the opposite gate on the south side.” Even Nergal-sharezer, Samgar-nebo, &c. — It was customary among the Chaldeans to give the names of their idols, as an additional title or mark of honour, to persons of distinction: see note on Isaiah 39:1. Nergal was the name of an idol worshipped by the Cuthites, 2 Kings 17:30. Nebo was a Babylonish deity, Isaiah 46:1.

Ver. 3. All the princes of the king of Babylon came in, and sat in the middle gate. Jerusalem was built on two large hills, Zion the higher on the north, and Acra, the lower, on the south; these included smaller hills, seven in all. The name is composed of Jireh and Shalem, situate in the thirty third degree of north latitude. The fount Gihon was on the west, and ran round to the south, sending forth salubrious and copious streams in pipes, through the city. The brook Kedron ran to the east, and received the foul waters of the city near the watergate. The temple was on the east, and Millo north of the temple. A range of hills surrounded the city, which suggested the figure of speech in the Psalms: “As the mountains round about Jerusalem, so the Lord is round about his people from henceforth even for ever.” The interior of the city was adorned with towers, palaces, and strong walls. The broad valley which separated Acra from Zion, was full of streets, markets, and pools. The glorious temple, built on mount Moriah, was seen afar, having four hundred and eighty daughters or synagogues in the city. Mount Olivet was five furlongs from the eastern wall, and separated from the city by the Kedron. In a word, the strength and glory of Jerusalem made assailant kings afraid to commence a siege. It was alone the sins of the nation that sapped its foundations; and so completely did the Chaldean army destroy its buildings, as almost to obliterate the appearance of this city, once by all nations called holy.

3. All the princes, etc. — As above intimated, (Jeremiah 38:17,) the king of Babylon was absent at Riblah, and hence the attacking army was under the command of these “princes.” As to their names, certain difficulties have been pointed out by the expositors, such as: 1) One name is repeated. 2) Another has the name of the god Nebo at the end, while all other known compounds of this name place it at the beginning, as Nebuchadnezzar, etc. 3) From this name, too, is omitted the title of office, though it is used with the following. 4) In verse 13 the Babylonian grandees are again spoken of, but there are three and not four. For such reasons as these, all of which are really very inconclusive, some have conjectured that the text here is corrupt. But this harsh conjecture is totally unwarranted. Two princes of a name are certainly by no means impossible, as history has abundantly illustrated. Middle gate — The conjecture is, that this was a gate in the wall which divided Zion from the lower city. From this point both divisions could be most easily commanded.

Verse 4. Went forth out of the city by night] Probably there was a private passage under ground, leading without the walls, by which Zedekiah and his followers might escape unperceived, till they had got some way from the city.

The way of the plain.] There were two roads from Jerusalem to Jericho. One passed over the mount of Olives; but, as this might have retarded his flight, he chose the way of the plain, and was overtaken near Jericho, perhaps about sixteen or eighteen miles from Jerusalem. He had probably intended to have passed the Jordan, in order to escape to Egypt, as the Egyptians were then his professed allies.

Verses 4-10. They fled by the gate betwixt the two walls — Betwixt the wall and the outworks, or betwixt the old wall of the city and the new one which Hezekiah built, of which mention is made 2 Chronicles 32:5. See note on 2 Kings 25:4. Blaney thinks it probable that between these two walls there might be a private postern through which the king and his followers might slip out unperceived by the besiegers, who surrounded the city, and undoubtedly kept a strict watch on the principal gates. The Chaldean army pursued, &c. — For an illustration of this and the five following verses, see notes on 2 Kings 25:5-12.

FAITH OF ZEDEKIAH AND JEREMIAH, 4-14.

4. Saw — Perhaps literally, notwithstanding it was night, but the sense may be perceived — knew by the confusion. Way of the king’s garden… the way of the plain — In Nehemiah 3:15, occurs this expression: “The wall of the pool of Siloah by the king’s garden.” The two walls were that of Ophel on the east, and that of Zion on the west. The gate was probably in the short wall uniting these and stretching across the valley of the Tyropoeon. It was not, as some have suggested, “the gate of the fountain,” but the same that is called the “horse gate” in Nehemiah 3:28. The “way of the plain” is more distinctly indicated in the following verse — the plain of Jericho.

V. 5. Riblah-Riblah was upon the borders of Canaan. Zedekiah was a tributary to the king of Babylon, and so subject to his power, having made a covenant with him, and secured his allegiance by his oath to him.

Verse 5. To Riblah] This city was situated on the northern frontier of Palestine, and Hamath was a large city belonging also to Syria. See Genesis 10:18.

Verses 4-10. They fled by the gate betwixt the two walls — Betwixt the wall and the outworks, or betwixt the old wall of the city and the new one which Hezekiah built, of which mention is made 2 Chronicles 32:5. See note on 2 Kings 25:4. Blaney thinks it probable that between these two walls there might be a private postern through which the king and his followers might slip out unperceived by the besiegers, who surrounded the city, and undoubtedly kept a strict watch on the principal gates. The Chaldean army pursued, &c. — For an illustration of this and the five following verses, see notes on 2 Kings 25:5-12.

5. Riblah is situated on the right bank of the Orontes, on the great road between Baalbec and Hums, about thirty-five miles from the former place. It is fully identified and bears its original name. Dr. Robinson points out the advantages of this locality as a place of encampment for a great army. “From this point the roads were open by Aleppo and the Euphrates to Nineveh, or by Palmyra to Babylon… by the end of Lebanon and the coast to Palestine and Egypt, or through the Bukaa and the Jordan valley to the centre of the Holy Land.” Gave judgment — Compare Jeremiah 1:16.

Verses 4-10. They fled by the gate betwixt the two walls — Betwixt the wall and the outworks, or betwixt the old wall of the city and the new one which Hezekiah built, of which mention is made 2 Chronicles 32:5. See note on 2 Kings 25:4. Blaney thinks it probable that between these two walls there might be a private postern through which the king and his followers might slip out unperceived by the besiegers, who surrounded the city, and undoubtedly kept a strict watch on the principal gates. The Chaldean army pursued, &c. — For an illustration of this and the five following verses, see notes on 2 Kings 25:5-12.

Ver. 6. The king of Babylon slew all the nobles of Judah. Those princes had sworn falsely to the Lord, and then falsely to the king of Babylon, and now the Lord exacted their oath: Jeremiah 34:18.

FAITH OF ZEDEKIAH AND JEREMIAH, 4-14.

4. Saw — Perhaps literally, notwithstanding it was night, but the sense may be perceived — knew by the confusion. Way of the king’s garden… the way of the plain — In Nehemiah 3:15, occurs this expression: “The wall of the pool of Siloah by the king’s garden.” The two walls were that of Ophel on the east, and that of Zion on the west. The gate was probably in the short wall uniting these and stretching across the valley of the Tyropoeon. It was not, as some have suggested, “the gate of the fountain,” but the same that is called the “horse gate” in Nehemiah 3:28. The “way of the plain” is more distinctly indicated in the following verse — the plain of Jericho.

Verse 7. Bound him with chains] Margin: “Two brazen chains;” one for his hands, and the other for his feet.

Verses 4-10. They fled by the gate betwixt the two walls — Betwixt the wall and the outworks, or betwixt the old wall of the city and the new one which Hezekiah built, of which mention is made 2 Chronicles 32:5. See note on 2 Kings 25:4. Blaney thinks it probable that between these two walls there might be a private postern through which the king and his followers might slip out unperceived by the besiegers, who surrounded the city, and undoubtedly kept a strict watch on the principal gates. The Chaldean army pursued, &c. — For an illustration of this and the five following verses, see notes on 2 Kings 25:5-12.

7. Put out Zedekiah’s eyes — Jeremiah 32:4, says, “his eyes shall behold his eyes,” and Ezekiel 12:13, “shall he not see it [Babylon] though he shall die there.” In this passage we have the explanation of these apparently incongruous statements.

Verses 4-10. They fled by the gate betwixt the two walls — Betwixt the wall and the outworks, or betwixt the old wall of the city and the new one which Hezekiah built, of which mention is made 2 Chronicles 32:5. See note on 2 Kings 25:4. Blaney thinks it probable that between these two walls there might be a private postern through which the king and his followers might slip out unperceived by the besiegers, who surrounded the city, and undoubtedly kept a strict watch on the principal gates. The Chaldean army pursued, &c. — For an illustration of this and the five following verses, see notes on 2 Kings 25:5-12.

Ver. 8. The Chaldeans burnt the king’s house, and the houses of the people. This verse is repeated in Jeremiah 52:13, with the heartrending adjection, they burned also the temple of the Lord. This could do no honour to the Chaldeans, while in burning the finest temple in the world they did a wrong to every nation.

FAITH OF ZEDEKIAH AND JEREMIAH, 4-14.

4. Saw — Perhaps literally, notwithstanding it was night, but the sense may be perceived — knew by the confusion. Way of the king’s garden… the way of the plain — In Nehemiah 3:15, occurs this expression: “The wall of the pool of Siloah by the king’s garden.” The two walls were that of Ophel on the east, and that of Zion on the west. The gate was probably in the short wall uniting these and stretching across the valley of the Tyropoeon. It was not, as some have suggested, “the gate of the fountain,” but the same that is called the “horse gate” in Nehemiah 3:28. The “way of the plain” is more distinctly indicated in the following verse — the plain of Jericho.

Verse 9. Those that fell away] That deserted to the Chaldeans during the siege.

Verses 4-10. They fled by the gate betwixt the two walls — Betwixt the wall and the outworks, or betwixt the old wall of the city and the new one which Hezekiah built, of which mention is made 2 Chronicles 32:5. See note on 2 Kings 25:4. Blaney thinks it probable that between these two walls there might be a private postern through which the king and his followers might slip out unperceived by the besiegers, who surrounded the city, and undoubtedly kept a strict watch on the principal gates. The Chaldean army pursued, &c. — For an illustration of this and the five following verses, see notes on 2 Kings 25:5-12.

9. Nebuzar-adan seems to have been the highest officer under Nebuchadnezzar — the commander in chief of his army and his secretary of state. He was not at the capture of Jerusalem, but was sent there immediately upon its downfall. He decided as to the booty to be carried away; he appointed the governor to be left in charge; he released Jeremiah from his confinement, making to him at the same time a speech, which, as coming from a heathen man, was certainly most remarkable. From all we know of him he certainly stands in a very attractive light. Captain of the guard — Literally, chief of the executioners — a phrase fearfully suggestive of the bloody and cruel nature of oriental administration. Those that fell… to him — That is, deserters.

Verse 10. Left of the poor of the people] The very refuse of the inhabitants, who were not worthy of being carried away; and among them he divided the fields and vineyards of those whom he took away.

Verses 4-10. They fled by the gate betwixt the two walls — Betwixt the wall and the outworks, or betwixt the old wall of the city and the new one which Hezekiah built, of which mention is made 2 Chronicles 32:5. See note on 2 Kings 25:4. Blaney thinks it probable that between these two walls there might be a private postern through which the king and his followers might slip out unperceived by the besiegers, who surrounded the city, and undoubtedly kept a strict watch on the principal gates. The Chaldean army pursued, &c. — For an illustration of this and the five following verses, see notes on 2 Kings 25:5-12.

Ver. 10. Nebuzar-adan left of the poor, and gave them vineyards. Several among the old Hebrew writers affirm, that the Rechabites, as in chap. 35., were among these poor, the Chaldeans having stripped them of their flocks and herds. Thus was fulfilled the promise, that “Jonadab shall not want a man to stand before me for ever:” Jeremiah 35:19.

FAITH OF ZEDEKIAH AND JEREMIAH, 4-14.

4. Saw — Perhaps literally, notwithstanding it was night, but the sense may be perceived — knew by the confusion. Way of the king’s garden… the way of the plain — In Nehemiah 3:15, occurs this expression: “The wall of the pool of Siloah by the king’s garden.” The two walls were that of Ophel on the east, and that of Zion on the west. The gate was probably in the short wall uniting these and stretching across the valley of the Tyropoeon. It was not, as some have suggested, “the gate of the fountain,” but the same that is called the “horse gate” in Nehemiah 3:28. The “way of the plain” is more distinctly indicated in the following verse — the plain of Jericho.

Verses 11, 12. Now Nebuchadrezzar gave charge concerning Jeremiah — He had undoubtedly been informed of the advice which Jeremiah had given, both to the king and people, to submit themselves to his authority: which advice, if it had been taken, would have prevented the charge and labour of so long a siege, and the bloodshed that attended it. Saying, Take him and look well to him — Through this order of the king of Babylon, God fulfilled his promise made Jeremiah 15:11, I will cause the enemy to treat thee well in the day of evil. Jeremiah had been faithful to his God as a prophet, and now God approves himself faithful to him, and the promise he had made him. Now he is comforted, according to the time wherein he had been afflicted, and sees many fall on each hand while he is safe. The false prophets fell by those judgments which they affirmed would never come, (Jeremiah 14:15,) which made their misery the more terrible to them. The true prophet escaped those judgments which he said would come, and that made his escape the more comfortable to him. The same persons who were the instruments of punishing the persecutors, were the instruments of relieving the persecuted; and Jeremiah did not the less prize his deliverance, because it came by the hand of the king of Babylon, but saw thereby more of the hand of God in it.

11. Nebuchadrezzar… gave charge — For what reason we are not informed. Perhaps on account of his prophecies, of which he had knowledge through the deserters; perhaps because he had been imprisoned as an ally of Babylon; perhaps because of some personal influence, which in a royal court is not always known. At all events, this command is no slight recognition of the personal importance accorded to Jeremiah, and of his prophecies as a factor in the history of the times.

V. 12. Take him-It is probable, that Nebuchadnezzar had been informed, Jeremiah had constantly told the king, that the Chaldeans should take the city, and as steadily persuaded both the king and princes to surrender it to them.

Verse 12. Take him—look well to him] Nebuchadnezzar had heard that this prophet had foretold his capture of the city, and had frequently used all his influence to induce Zedekiah to pay the tribute, and not rebel against him; and on this account would be inclined to show the prophet especial favour.

Verses 11, 12. Now Nebuchadrezzar gave charge concerning Jeremiah — He had undoubtedly been informed of the advice which Jeremiah had given, both to the king and people, to submit themselves to his authority: which advice, if it had been taken, would have prevented the charge and labour of so long a siege, and the bloodshed that attended it. Saying, Take him and look well to him — Through this order of the king of Babylon, God fulfilled his promise made Jeremiah 15:11, I will cause the enemy to treat thee well in the day of evil. Jeremiah had been faithful to his God as a prophet, and now God approves himself faithful to him, and the promise he had made him. Now he is comforted, according to the time wherein he had been afflicted, and sees many fall on each hand while he is safe. The false prophets fell by those judgments which they affirmed would never come, (Jeremiah 14:15,) which made their misery the more terrible to them. The true prophet escaped those judgments which he said would come, and that made his escape the more comfortable to him. The same persons who were the instruments of punishing the persecutors, were the instruments of relieving the persecuted; and Jeremiah did not the less prize his deliverance, because it came by the hand of the king of Babylon, but saw thereby more of the hand of God in it.

FAITH OF ZEDEKIAH AND JEREMIAH, 4-14.

4. Saw — Perhaps literally, notwithstanding it was night, but the sense may be perceived — knew by the confusion. Way of the king’s garden… the way of the plain — In Nehemiah 3:15, occurs this expression: “The wall of the pool of Siloah by the king’s garden.” The two walls were that of Ophel on the east, and that of Zion on the west. The gate was probably in the short wall uniting these and stretching across the valley of the Tyropoeon. It was not, as some have suggested, “the gate of the fountain,” but the same that is called the “horse gate” in Nehemiah 3:28. The “way of the plain” is more distinctly indicated in the following verse — the plain of Jericho.

Verses 13, 14. Nebuzar-adan sent and took Jeremiah out of the court of the prison — Where he was when the city was taken, Jeremiah 38:28; and committed him unto Gedaliah — Namely, after he had been carried out of Jerusalem with the rest of the captives as far as Ramah: see Jeremiah 40:1-5. Observe here, reader, a king of Israel and his princes put the Lord’s prophet in prison, and a heathen king and his princes took him out! God’s people and ministers have often met with fairer and kinder treatment among strangers and infidels than among those who call themselves of the holy city. St. Paul found more favour and justice with King Agrippa than with Ananias the high-priest. But we shall meet with a more full account of Jeremiah’s release, and of the kind treatment he received from the Chaldeans, in the next chapter.

Ver. 13. Rab-saris is a name of office. Saris is equivalent to the first eunuch, or chamberlain of the court. The offices of great men, it would seem, became their title. The middle gate was the centre between the upper and the lower city, as in the map.

FAITH OF ZEDEKIAH AND JEREMIAH, 4-14.

4. Saw — Perhaps literally, notwithstanding it was night, but the sense may be perceived — knew by the confusion. Way of the king’s garden… the way of the plain — In Nehemiah 3:15, occurs this expression: “The wall of the pool of Siloah by the king’s garden.” The two walls were that of Ophel on the east, and that of Zion on the west. The gate was probably in the short wall uniting these and stretching across the valley of the Tyropoeon. It was not, as some have suggested, “the gate of the fountain,” but the same that is called the “horse gate” in Nehemiah 3:28. The “way of the plain” is more distinctly indicated in the following verse — the plain of Jericho.

Verses 13, 14. Nebuzar-adan sent and took Jeremiah out of the court of the prison — Where he was when the city was taken, Jeremiah 38:28; and committed him unto Gedaliah — Namely, after he had been carried out of Jerusalem with the rest of the captives as far as Ramah: see Jeremiah 40:1-5. Observe here, reader, a king of Israel and his princes put the Lord’s prophet in prison, and a heathen king and his princes took him out! God’s people and ministers have often met with fairer and kinder treatment among strangers and infidels than among those who call themselves of the holy city. St. Paul found more favour and justice with King Agrippa than with Ananias the high-priest. But we shall meet with a more full account of Jeremiah’s release, and of the kind treatment he received from the Chaldeans, in the next chapter.

14. Out of the court of the prison — From this account we should not doubt that Jeremiah was liberated at Jerusalem, but the following chapter makes it entirely certain that Ramah was the scene of his release. The explanation is, that the first gives the matter with great brevity, while the latter gives it in detail. It would appear that at the time of the capture of the city the male inhabitants who had not borne arms were carried to Ramah, as prisoners, and Jeremiah among them. In this summary account no mention is made of this, but he is spoken of as though he were still in the court of the prison. Carry him home — Literally, into the house. What house can only be conjectured. Hitzig says, the temple; Graf, the king’s house; Keil, the official residence of Gedaliah, the governor. This last is satisfactory, and explains why the pronoun is omitted. If it had been his private residence we should certainly expect to see the pronoun.

V. 15. Now the word-These four verses mention a matter that happened before the things mentioned in the foregoing verses.

Verses 15-18. The word of the Lord came to Jeremiah when he was in the court of the prison — These words give us to understand that this and the next three verses respect a matter which took place before the things related in the preceding part of this chapter, namely, the kindness which Ebed-melech showed to Jeremiah in his distress. Here God commissions his prophet to promise him a recompense for that kindness. He had relieved a prophet in the name of a prophet, and he is here assured he shall receive a prophet’s reward. This message was delivered to him immediately after he had shown that mercy to Jeremiah; but it is mentioned here after the taking of the city, to show that, as God was kind to Jeremiah at that time, so he was to Ebed-melech for his sake; and it was a special favour to both, as they no doubt accounted it, that they were not involved in the common calamities.

CONSOLATORY MESSAGE TO EBED-MELECH, 15-18.

15. Word of the Lord came — Doubtless at the time of Jeremiah’s deliverance by this eunuch, but it is placed here so as not to break the connexion of the more important body of narration.

Verse 16. Go and speak to Ebed-melech] The king’s servant, the Cushite.

Verses 15-18. The word of the Lord came to Jeremiah when he was in the court of the prison — These words give us to understand that this and the next three verses respect a matter which took place before the things related in the preceding part of this chapter, namely, the kindness which Ebed-melech showed to Jeremiah in his distress. Here God commissions his prophet to promise him a recompense for that kindness. He had relieved a prophet in the name of a prophet, and he is here assured he shall receive a prophet’s reward. This message was delivered to him immediately after he had shown that mercy to Jeremiah; but it is mentioned here after the taking of the city, to show that, as God was kind to Jeremiah at that time, so he was to Ebed-melech for his sake; and it was a special favour to both, as they no doubt accounted it, that they were not involved in the common calamities.

16. Go and speak — This language suggests that Jeremiah was not kept in close confinement, but could, upon special permission, go out at seasonable times.

Verses 15-18. The word of the Lord came to Jeremiah when he was in the court of the prison — These words give us to understand that this and the next three verses respect a matter which took place before the things related in the preceding part of this chapter, namely, the kindness which Ebed-melech showed to Jeremiah in his distress. Here God commissions his prophet to promise him a recompense for that kindness. He had relieved a prophet in the name of a prophet, and he is here assured he shall receive a prophet’s reward. This message was delivered to him immediately after he had shown that mercy to Jeremiah; but it is mentioned here after the taking of the city, to show that, as God was kind to Jeremiah at that time, so he was to Ebed-melech for his sake; and it was a special favour to both, as they no doubt accounted it, that they were not involved in the common calamities.

17. The men of whom thou art afraid — The Chaldeans. But some think the courtiers and princes, against whom Ebed-melech had set himself in delivering Jeremiah.

Verse 18. I will surely deliver thee] Thou hast feared the Lord, and not the king, nor his princes, and thou hast taken the part of the prophet, and become his intercessor. Thou shalt not be slain. Thou hast put thy trust in me; thou shalt therefore be safe whithersoever thou goest. They that fear God need fear nothing besides.

JEREMIAH

Verses 15-18. The word of the Lord came to Jeremiah when he was in the court of the prison — These words give us to understand that this and the next three verses respect a matter which took place before the things related in the preceding part of this chapter, namely, the kindness which Ebed-melech showed to Jeremiah in his distress. Here God commissions his prophet to promise him a recompense for that kindness. He had relieved a prophet in the name of a prophet, and he is here assured he shall receive a prophet’s reward. This message was delivered to him immediately after he had shown that mercy to Jeremiah; but it is mentioned here after the taking of the city, to show that, as God was kind to Jeremiah at that time, so he was to Ebed-melech for his sake; and it was a special favour to both, as they no doubt accounted it, that they were not involved in the common calamities.

CONSOLATORY MESSAGE TO EBED-MELECH, 15-18.

15. Word of the Lord came — Doubtless at the time of Jeremiah’s deliverance by this eunuch, but it is placed here so as not to break the connexion of the more important body of narration.