Jeremiah 39:15

Jer 39:15 Now the word of the LORD came unto Jeremiah, while he was shut up in the court of the prison, saying,

Ver. 15. Now the word of the Lord.] Which is never bound, {2Ti 2:9} but runneth and is glorified. {2Th 3:1}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jer_39:15-18

I will surely deliver thee, and thou shalt not fan by the sword, but thy life shall be for a prey unto thee.

Ebed-melech the Ethiopian, one of the Lords hidden ones

It is strange that, amongst all the tracts and biographies and scriptural stories which the press sends forth, one never meets the name of Ebed-melech the Ethiopian. It shows that Scripture history is either little read or little understood. It makes one doubt whether those whom either the world or the Church is admiring be those whom He that looketh not on the outward appearance, and seeth not as man seeth, will delight to honour in the day when He maketh up His jewels. Although, for aught we know, he never was a member of any church upon earth, being a poor heathen, brought from a land that the light of Gods revelation had never reached, he is held up in the Book of God to our admiration and imitation, in contrast with the whole Church and nation that was in covenant with God in ancient times; and even under the New Testament, if we honoured saints at all, his name should hold a conspicuous place in our calendar of worthies and illustrious confessors of the faith, for he was, like ourselves, a Gentile man, and it was by faith he obtained a good report from God Himself. Jerusalem was to fall, but Ebed-melech the Ethiopian would stand in the evil day. As he had delivered the prophet from his dungeon, and from the cruelty of the princes his persecutors, and the danger of a horrible death, he himself would be delivered in the day of danger, and the men of whom he was afraid would not have it in their power to take his life, or injure a hair of his head. God would be his saviour, and shows him beforehand the certainty of his salvation.

I. What a blessed providence is that of God, over the least as well as the greatest men and things, especially over the good without respect of persons.

1. No one is forgotten before God, and nothing that concerns the least left out of the regard of the Father of all. The one who was the object of special care to the God of Israel, the Lord of hosts, in the day of Israels final overthrow, was one of these who were least regarded by men upon earth, a slave, a eunuch, an Ethiopian, an uncircumcised heathen, an alien from the commonwealth of Israel, a stranger to the covenant of promise. Who then is forgotten by the God of Israel?

2. God is far from confounding the righteous with the wicked in His judgments.

3. So far from confounding the righteous with the wicked, God contrasts them with one another. What brighter display of Divine righteousness can there be than the salvation of the least of saints in the midst of the destruction of a whole nation, or church of sinners, like the Jews here, or like Christendom, to whose doom we are to look forward?

II. What encouragement to the lowliest to work out their salvation with cheerfulness and patience, as well as with fear and trembling, after the example of Ebed-melech the Ethiopian!

1. Why are such actions as this of Ebed-melech those which in the sight of God are of great account? Because they are acts of self-denying love and self-sacrifice; because they are thus, God Himself in the text expressly says, the fruits of a living faith in God.

2. It is not his circumstances that prevent any man from becoming great before God, great as Ebed-melech, for it is not his circumstances that prevent any from becoming good, from having the same character, and manifesting in his place the same heroic and holy spirit.

3. Woe to us if we are not like Ebed-melech in unselfishness, or in self-denying love, the fruit of faith! Church membership, Church privileges, Church knowledge and advantages of whatever kind, what will they prove but the condemnation of those who are not like Ebed-melech in character?

III. What blessed hope for the future does Ebed-melech bring to many of whom the world is not worthy, and who are by the world and by the Church unknown!

1. Kindness to those whom the world despises, or the worldly and ungodly church reprobates or persecutes, is not the least part of the duty of Christians, or those who would be saved in the day of wrath, like Ebed-melech.

2. How different is public opinion in a corrupt church or age from the judgment or truth of God! (R. Paisley.)

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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Jer 39:15-18. 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CONSOLATORY MESSAGE TO EBED-MELECH, Jer_39:15-18.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Jeremiah's message of comfort to Ebedmelech. - Jer 39:15. "Now to Jeremiah there had come the word of the Lord, while he remained shut up in the court of the prison, as follows: Jer 39:16. Go and speak to Ebedmelech the Cushite, saying, Thus saith Jahveh of hosts, the God of Israel: Behold, I will bring my words against this city for evil and not for good, and they shall take place before thee on that day. Jer 39:17. But I will deliver thee on that day, saith Jahveh; neither shalt thou be given into the hand of the men of whom thou art afraid. Jer 39:18. For I will surely save thee, neither shalt thou fall by the sword, and thine own life shall be thy spoil, because thou hast trusted me, saith Jahveh." - This word of God for Ebedmelech came to the prophet, no doubt, very soon after his deliverance from the miry pit by this pious Ethiopian; but it is not given till now, and this by way of supplement, lest its introduction previously should break the chain of events which occurred at the time of that deliverance, Jer 38:14-39:13. Hence היה, Jer 39:15, is to be translated as a pluperfect. "Go and say," etc., is not inconsistent with the fact that Jeremiah, from being in confinement, could not leave the court of the prison. For Ebedmelech could come into the prison, and then Jeremiah could go to him and declare the word of God. "Behold, I will bring my words against this city," i.e., I shall cause the evil with which I have threatened Jerusalem and its inhabitants to come, or, to be accomplished (מבי with א dropped, as in Jer 19:15, and אל־ for על). והיוּ לפּניך, "and these words are to take place before thy face," i.e., thou shalt with thine own eyes behold their fulfilment, בּיום ההוּא, i.e., at the time of their occurrence. But thou shalt be saved, not fall into the hands of the enemy and be killed, but carry away thy body out of it all as booty; cf. Jer 21:9; Jer 38:2. "Because thou hast trusted me;" i.e., through the aid afforded to my prophet thou hast continued thy faith in me.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

2. APPENDIX TO Jer_39:1-14.—THE PROMISE MADE TO THE CUSHITE EBED -MELECH

Jer_39:15-18

15Now the word of the Lord came unto Jeremiah, while he was shut up in the court 16of the prison [guard], saying, Go and speak to Ebed-melech the Ethiopian, saying, Thus saith the Lord of hosts [Jehovah Zebaoth], the God of Israel; Behold, I will bring4 my words upon this city for evil, and not for good; and they shall be5 accomplished 17in that day before thee. But I will deliver thee in that day, saith the 18Lord [Jehovah]: and thou shalt not be given into the hand of the men of whom thou art afraid. For I will surely deliver thee, and thou shalt not fall by the sword, but thy life shall be for a prey unto thee: because thou hast put thy trust in me, saith the Lord [Jehovah].

EXEGETICAL AND CRITICAL

The Cushite Ebed-melech, to whom the words of our Lord may be applied (Luk_19:40), “if these should hold their peace, the stones would cry out,” is here honored by a special consolatory promise. In the nature of the case this falls into the period after the occurrence related in Jer_37:7-13. The expression shut up, etc., is found besides only in Jer_33:1 (comp. Jer_32:2). As we know from other grounds that chh. 32. and 33. pertain to the last stage of the confinement in the court of the guard (Jer_38:28, comp. on Jer_37:17), we may place our brief passage in the same period as that great consolatory discourse. This portion might, therefore, be attached to those chapters. It is, however, evident that the contents are too trifling in comparison with the importance of that great theocratic book of consolation, and that the historical connection seems better preserved in this place. After the prophet had related his own experiences till the capture of the city, he appends this brief prophecy uttered shortly before that epoch. In connection with Jeremiah 45 it would have been neither historically nor topically in the right place.

Jer_39:15-18. Now the word . . . saith Jehovah. Two thoughts lie at the foundation of Jer_39:16. 1. The fulfilment of my threatenings against Jerusalem shall take place before thine eyes. Ebed-melech is to see what he before believed. This is, as it were, the immanent reward of faith, its crown and corroboration. 2. Notwithstanding that all Jerusalem with all the people therein perishes the person of Ebed-melech shall remain unimperilled. This is the second physical and palpable reward of faith.—As the import of God’s word cannot be conceived of as indifferent, admitting of fulfilment either in a good or a bad sense, “for evil” must be regarded as dependent on “words.” Comp. Jer_21:10.—In that day, Jer_39:16, refers necessarily to the point of time in “I will bring,” and expresses that the moment of fulfilment will be at the same time the moment of visible perception. There may be a fulfilment which takes place invisibly. Compare what is said under Jer_25:11 of the invisible reality of the beginning of the exile. In the same day Ebed-melech is to experience the power and grace of God in the deliverance of his own person. For he is not to be given into the hand of the men of whom he is afraid (Jer_39:17). It might be asked whether the Chaldeans are meant, or the Jews who were hostile to him on Jeremiah’s account. The expressions used in the following verse thou shalt not fall by the sword, and especially the contrast to the general destruction, involved in thou shalt have thy life for a prey (comp. Jer_21:9; Jer_38:2; Jer_45:5), favor the former. Ebed-melech believed and trusted in the Lord. He held the word of the Lord, which Jeremiah proclaimed, to be true, he dared to oppose Jeremiah’s enemies; he consequently did not set his hope on the means of escape, on which these foolishly trusted, but on the Lord. In the words put thy trust, then, there is a double point of applause and of confidence.

Footnotes:

[4]Jer_39:16.—On מֵבִי. Comp. Olsh., S. 69, 392, 581.

[5]Jer_39:16.—הָיָה is evidently used here in a pregnant sense=to be realized, to attain to a real existence. Comp. Isa_7:7; Isa_14:24.

DOCTRINAL AND ETHICAL

1. On Jer_39:11-12. “Elucet inde veritas illius Salomonis (Pro_21:1): Cor regis in manu Dei, quo vult illud inclinat.” Förster.

2. On Jer_39:11-14. “Nebuchadnezzar the king and Ebed-melech the Ethiopian enhanced the guilt of the Jews. For these, although they were heathens, were not shy of the prophet. The Jews, however, who had grown up with the prophetic words, paid no regard to the divine word, but on the contrary subjected the prophet to manifold maltreatment.” Theodoret.

3. On Jer_39:11-14. “Deus ex iisdem hominibus diversa singulis disponit præmia, qui ex iisdem elementis pro meritorum qualitate electis et reprobis diversas impendit remunerationes. Nam aqua maris rubri, quæ cultores Dei illæsos servabat Israelitas, eadem interfecit Ægyptios idololatras. Similiter flamma camini, quæ regis Babylonis juxta fornacem atroces interfecit ministros, eadem laudantes et benedicentes Dominum in medio ignis conservavit pueros, unde vir sapiens in laudibus Dei ait: creatura enim tibi factori deserviens excandescit in tormentum adversus injustos et lenior fit ad benefaciendum pro his, qui in te confidunt (Sap. 16, 24).” Rhabanus Maurus in Ghisler.

4. On Jer_39:15-18. “Well for him, whose help is the God of Jacob, whose hope is in the Lord his God (Psa_146:5). Well for the people, whose God is the Lord (Psa_144:15). For of what avail was it to Zedekiah that he was king? And of what injury was it to Ebed-melech that he was a servant? For the former had to endure all on account of his ungodliness, while the latter on account of his piety suffered no evil.” Theodoret.

5. On Jer_39:15-18. “Ecce principes, qui Jeremiam expetiverunt ad carceris pænam, Chaldaicæ captivitatis perpessi sunt vindictam. Hic autem Eunuchus, qui prophetam liberavit de carcere, Domino remunerante perfecta potitus est libertate.” Rhabanus Maurus in Ghisler.

6. On Jer_39:15-18. “This pious courtier had interceded for the prophet with the king, but the prophet had again interceded for him with God the Lord. Ebed-melech had drawn him out of the pit, but Jeremiah draws him by his prayer from the jaws of all Chaldean war-vortices. Those who receive a prophet shall receive a prophet’s reward (Mat_10:41). Preachers do their patrons more good than they get from them.” Cramer.

HOMILETICAL AND PRACTICAL

1. On Jer_39:11-14. Jeremiah’s deliverance an example of how wonderfully the Lord helps His own. 1. While in Jerusalem his fellow believers hate and persecute him, the heathen king in Riblah thinks of him, and commands to liberate him. 2. While the city of Jerusalem with all its population perishes, he is protected and brought into safety.

2. On Jer_39:15-18. What can we learn from the example of the believing Ebed-melech? 1. That faith is not connected with limits of any external communion; 2, that assent and confidence pertain to its nature (Jer_39:18); 3, that there is an internal (Jer_39:16) and external (Jer_39:17) reward of faith.

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

39:15-17 Ebed-melech had saved Jeremiah from death in the muddy cistern (38:7-13). This promise was a solemn decree (see study note on 2:2).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Belonging to the time when the city was not yet taken, and when Jeremiah was still in the court of the prison (Jer 38:13). This passage is inserted here because it was now that Ebed-melech's good act (Jer 38:7-12; Mat 25:43) was to be rewarded in his deliverance.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The Prophet tells us here that God was not unmindful of that Ethiopian, by whom he had been preserved, though he was an alien and from a barbarous nation. We have seen, however, that he alone undertook the cause of the Prophet, when others, being terrified by fear, did not exert themselves, or were avowedly enemies to God’s servant. Ebedmelech then alone dared to go forth in a case so hopeless, and undertook the defense of the holy man. The Prophet says now that this service was so acceptable, that it would not be without its reward. We have said that Ebedmelech had thus manifested his concern for the Prophet’s life, but not without evident danger; for he knew that the princes were united against him, and that these ungodly men had drawn to their side the greatest part of the court and also of the common people. Then Ebedmelech roused against himself both high and low; but God aided him, so that he was not overpowered by his adversaries. In his very danger he experienced the favor of God, and was protected and delivered from danger.

But now he finds that he had not ill employed his exertions; for he had not only been humane and merciful towards a mortal man, but had also done service for God; for whatever we do for God’s servants, he acknowledges as done to himself, and will have it to be laid to his account, according to what Christ says,

“He who gives a cup of cold water to one of the least of my disciples, shall not lose his reward.” (Matthew 10:42)

There is then no doubt but that the Spirit of God intended by the example of Ebedmelech to rouse us to the duties of humanity, even to teach us to sue-coup the miserable, and to give them help as far as we can, and not to shun the hatred of men or any dangers, which we may thereby incur. And as we are torpid and negligent in doing good, the reward given to the Ethiopian is set before us, so that we may know, that though nothing is to be hoped from men, when we are kind and liberal, yet we shall not lose our labor, for God is rich enough, who can render to us more than can be expected from the whole world. This then is the lesson conveyed here.

But the circumstances must be noticed: the Prophet says, that he was commanded to promise deliverance to Ebedme-lech, while he was yet confined in prison. This, at the first view, seems strange; for the Prophet might have objected and said, “Thou biddest me to go forth; why, then, are not the gates of the prison opened for me? and then thou wouldst have me to be the herald of thy favor; but my present miserable condition will prevent any credit to be given to my words: for how can Ebedmelech believe that I have been sent. by thee? for I am here confined and surrounded by many deaths.” But let us hence learn not to bring down God’s word to our judgment, when anything is promised beyond our expectation, and all our conceptions. Though, indeed, God seemed, as it were, to mock his servant, when he ordered him, a prisoner, to go to Ebedmelech; and yet the Prophet received and embraced this command, and performed it, no doubt, though this is not expressly mentioned.

This is the reason why he says, that a word came to him from Jehovah, while he was in the court of the prison

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

15. came] rather, had come.

15–18. See introd. summary to the section. This section is certainly out of chronological order, as relating to a time before the capture of the city, but there is no sufficient reason for condemning it (with Du. and Co.) as unhistorical.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Now the word of the Lord came unto Jeremiah, while he was shut up in the court of the prison,.... This prophecy was before the taking of the city, and after the prophet had been took out of the dungeon by Ebedmelech; though here inserted after the city was taken; and that to show the great regard the Lord has to such who show favour to his prophets; for though we have no account of the accomplishment of this prophecy, there is no doubt to be made of it; and that Ebedmelech was saved from the general destruction, as is here predicted:

saying: as follows:

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

This prophecy probably came to Jeremiah after his interview with Zedekiah Jer 38:14, but is added here as a supplement in order not to break the sequence of events.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

These words let us know that these four verses (which contain mostly a promise to Ebed-melech for his kindness to Jeremiah while he was in the dungeon of Malchiah, of which we read Jer 38:6-11 mention a matter that happened before the things mentioned in the foregoing verses.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 15-18. A prophecy to Ebed-melech is here introduced, which, though uttered previously (see Jer 38), could not have been mentioned before without breaking the sequence of events. For came, we might render had come.

Vers. 15-18. Spared on the ground of faith.

I THE MAN.

1. He is an Ethiopian. "God is no respecter of persons." This man, with his heathen nationality, his negro countenance, and his humiliated state, is selected for deliverance in the general destruction, because in him is found the right spiritual condition, whilst men with the pure blood of Abraham in their veins perish. We have not to wait for St. Paul to teach us the breadth of God"s grace and the spirituality of its requirements.

2. He is a court servant. There were Christians in Caesar"s household. A king"s favour is no substitute for the grace of God. Ebed-Melech felt that he needed more than the protection of the royal guard, even when all was fair in the outside world.

3. He stands alone. He is alone in his faith. So much the more real and vital must his faith be. He is alone in his reward. A special message and a special promise are accorded to this man. God does not overlook any solitary servant of his. All religion is individual individual faith, individual grace.

II THE FAITH. Ebed-Melech had befriended Jeremiah. Yet it is remarkable that this fact is not mentioned here. His act of kindliness by itself would not have been enough to have secured him a Divine promise of special safety. But the act evinced faith. It is implied that Ebed-Melech befriended Jeremiah because he had faith in God, and therefore acknowledged the Divine message of the prophet and accepted the truth of it. We are saved on account of our faith. Faith must show itself in deeds or it is dead and worthless. But the personal trust in God and in Christ is the sole and universal condition through which God"s mercy is bestowed.

III THE REWARD. Ebed-Melech is to be spared in the general wreck of the Jewish state. His presence in the scene of destruction will enhance his sense of the providential character of his escape. We must all revolt from the heartless doctrine of Thomas Aquinas, that one of the elements of the joy of the redeemed in heaven will be the contemplation of the agonies of the lost. Nevertheless, to have escaped from a terrible fate that has been brought very near to us is a source of greater joy than never to have known danger. This is the Christian"s condition. He can have only pare in witness no the suffering of others. But he has large ground for thankfulness when he sees how near he was to ruin, and how God has plucked him as a brand from the burning.

Vers. 15-18. Faith"s reward.

I IN BEING ACKNOWLEDGED.

1. The character of its work recognized. Jeremiah is to speak in the Name of "the God of Israel," as if to say that henceforth Ebed-Melech is to be regarded as a true Israelite, having his destiny bound up with God"s people. That which he did is attributed to no merely passing compassion, but to faith: "Thou hast put thy trust in me, saith the Lord." So God perceives the secret motives of actions.

2. In being further and specially exercised. Definite direction is given to the attention of Ebed-Melech, and he is encouraged to look forward to the fulfilment of the words spoken by Jeremiah. As a further confirmation of his share in the Divine events about to take place, he is assured of personal safety an assurance as yet only a matter of faith and not of sight. One of the surest proofs of true faith being acknowledged by God, is its being thus tested and exercised. Men without faith may be let alone; but the believer, oven if his faith be as a grain of mustard seed, will be taken hold of by the providence and grace of God, and led "from faith to faith." Those who trust in him he will reward with his confidence and the custody of his mysteries. "Lord, increase our faith.

II IN BEING VERIFIED.

1. The believer will see the fulfilment of what he has believed. He will be honoured by being made a witness of the truth of God. The moral tendencies and spiritual consummations that make up the kingdom of God in the world, will be revealed. Experience will illustrate and confirm faith, and faith will interpret experience and render it spiritually profitable.

2. He himself" will be saved from the destiny of the wicked. This is "the physical and palpable reward of faith;" but it is also one which may open up the way to future spiritual blessedness. Ebed-Melech is obviously spared, not only from the suffering of the exile, but from the degrading influences of it, and the rejection from covenant blessings it, in so many instances, involved. Those who "receive a prophet shall receive a prophet"s reward. M.

Vers. 15-18. "In that ye ministered to the saints.

"God," says the writer of the Epistle to the Hebrews, "is not unrighteous to forget" such ministry. It is a strong expression, and seems to imply that God would be unrighteous if he did forget. Here in the story of Ebed-Melech, we have an instance of God"s rewarding ministry to his saints. For what Ebed-Melech did, cf. Jer_38:7, etc. For his recompense, see these verses (15-18). Consider

I THESE RECOMPENSES. They are:

1. A fact. How many instances there are! the widow of Sarepta; the Shunammite woman; Dorcas; Paul"s friends, Onesiphorns, etc.; Jonathan; Mary of Bethany; Cyrus and the Persian nation, for their goodness to Israel; the people of Malta (Acts 28); our own country, for offering asylum to persecuted Hollanders and Huguenots. And, besides such instances, there are repeated declarations to the same effect: "I will bless them that bless thee;" "They shall prosper that love thee." The cup of cold water given in the name of a disciple "shall in no wise lose its reward." "Whoso shall receive one such little child in my Name receiveth me.

2. Very great. (Cf. illustrations given.) How comparatively slight was the ministry! how cup of cold water like! yet how great the reward! How much this country owes, in her commerce, her character, her fame, to her ministry to God"s saints! Many people denounce Cromwell for most things he did, but all applaud his interference with the bloody papists on behalf of the persecuted Waldenses. Milton"s grand lines, "Avenge, O Lord, thy slaughtered saints," etc., have immortalized that deed as it deserved. No, indeed; "God is not unrighteous to forget," rather is he most gracious to remember, all such ministries.

3. Varied. Sometimes the recompense is given at the time, in tangible, material blessing. Sometimes such recompense is delayed, but comes afterwards in full measure. Sometimes it comes not here at all in outward recompense, but in spiritual joy and peace sunshine in the soul, approval of conscience, gladness of heart, confirmation in good. But for all, and most of all, in eternity. "That is the great harvest-season of holy and benignant deeds." "They shall be recompensed at the resurrection of the just." But:

4. Ever sure. They shall be recompensed. None of that good seed shall fall on other than good ground, or yield other than bountiful and beneficent fruit. The little gift "shall by no means, saith our Saviour, "lose its reward." And his many present recompenses all confirm our faith in the truth of that blessed Word.

II THEIR REASONS. Some of them are probably such as these:

1. For the Lord"s own sake. Such ministries demonstrate the presence in the heart of that which he most of all prizes love. They show "some good thing toward the Lord God." They delight the Father"s heart, and his smile cannot be concealed nor his hand held back from blessing.

2. For the sake of those who thus minister, as Ebed-Melech did. God recompenses them because they have thus committed themselves on the side of righteousness, and he would encourage them.

3. For the sake of those ministered to. God blessing their friends tends to raise up friends for them, as they often need. "We will go with you, for we see that the Lord is with you.

4. For the sake of truth and righteousness generally. God, by such recompenses, makes it evident on which side he is. Thus he cheers his people, dismays his adversaries, decides the waverer, and so advances the good cause in the world.

III THEIR ADMONITION. Follow the Lord"s example; do not you forget those who have stood up for truth and right. Sympathize with, applaud, defend such. Be such yourselves. Would you have done as Ebed-Melech did? Do you when the Christian lad or girl is jeered at by godless comrades, in the school, the counting house, the shop, the kitchen? "Stand up, stand up, for Jesus! C.

Vers. 15-18. Ebed-Melech"s safety, and the secret of it.

I EBED-MELECH"S DANGER. He was a court official, and like all others connected with the court, in more danger than if he had been merely one of the multitude. He appears to have been in favour with the king, and all such would be put down by enemies as exciting the king to continued resistance. That is, it would seem to Ebed-Melech so; for why should he suppose that any one should be so specially interested in him as to describe his deeds exactly to the Chaldeans?

II EBED-MELECH"S SAFETY.

1. The usefulness of Jeremiah even as a prisoner. Jeremiah cannot get out among the people, but there is sufficient mitigation of his imprisonment to make him useful to one man. Even in prisons God"s servants find opportunities of doing good work for him so Bunyan writes his "Pilgrim"s Progress." With peculiar joy Jeremiah must have delivered such a message to one who had been so kind to him. In this, too, we can trace a Divine arrangement. Surely God"s delight is to give peculiar joys to such as are diligent in doing his will.

2. Words of hope are always possible to individuals. There is no longer any chance for the nation; as a nation it must be scattered and spoiled; but every individual is treated according to his deserts. There is no reason to suppose that Jeremiah and Ebed-Melech were the only individuals to whom God was specially gracious, it was necessary to mention them; but in all ages there have been many special providences not mentioned.

III THE SECRET OF EBED-MELECH"S SAFETY. He had put his trust in Jehovah. What does this mean, seeing he is also described as being afraid? We take it that the reference is to his deliverance of the prophet from the dungeon. He really was exercising a faith in God more than he was aware of at the time. In stretching out his hand to rescue the prophet he had got upon the rock of his own safety. In other words, he had shown his faith by his works. A voice from the unseen had spoken and told him to get Jeremiah out of the dungeon, and his consequent action had in it the essence of faith; for he obeyed this voice from the unseen. God sees faith where we, with our prepossessions, would only too often be unable to discern it. Y.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

General Information:

This story happened before the events in the first part of the chapter.

Now

This word is used here to mark a return to the story line, as the narrator tells what Yahweh had said to Jeremiah after Nebuchadnezzar gave the orders about Jeremiah (Jeremiah 39:12-14). (See: Background Information and Order of Events)

the word of Yahweh came to Jeremiah while he was ... guard, saying, "Speak

The idiom "the word of Yahweh came to" is used to introduce a special message from God. See how you translated a similar phrase in Jeremiah 1:4. AT: "Yahweh gave a message to Jeremiah while he was ... guard. He said, 'Speak" or "while Jeremiah was ... guard, Yahweh spoke this message to him: 'Speak" (See: Idiom)

the courtyard of the guard

This was an open area attached to the king's palace that was surrounded by buildings and in which they kept prisoners. See how you translated this in Jeremiah 32:2.

Ebed-Melek the Cushite

See how you translated this man's name in Jeremiah 38:7.

Yahweh of hosts ... says this

Jeremiah often uses these words to introduce an important message from Yahweh. See how you translated this in Jeremiah 6:6.

I am about to carry out my words against this city for disaster and not for good

"I am bringing disaster, not good, against this city, just as I said I would"

For they will all come true before you on that day

"For you will see it all happen on that day"

translationWords

word of God

Cush

Yahweh of hosts

God

Israel

word

good

true

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.