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英文原文
As the prophet Isaiah, after he had largely foretold the deliverance of Jerusalem out of the hands of the king of Assyria, gave a particular narrative of the story, that it might appear how exactly the event answered to the prediction, so the prophet Jeremiah, after he had largely foretold the delivering of Jerusalem into the hands of the king of Babylon, gives a particular account of that sad event for the same reason. That melancholy story we have in this chapter, which serves to disprove the false flattering prophets and to confirm the word of God's messengers. We are here told, I. That Jerusalem, after eighteen months' siege, was taken by the Chaldean army, Jer 39:1-3. II. That king Zedekiah, attempting to make his escape, was seized and made a miserable captive to the king of Babylon, Jer 39:4-7. III. That Jerusalem was burnt to the ground, and the people were carried captive, except the poor, Jer 39:8-10. IV. That the Chaldeans were very kind to Jeremiah, and took particular care of him, Jer 39:11-14. V. That Ebed-melech too, for his kindness, had a protection from God himself in this day of desolation, Jer 39:15-18.
1-10
Jerusalem Taken (588 BC)
耶路撒冷被攻取（主前588年）
¹ 犹大王西底家第九年十月，巴比伦王尼布甲尼撒率领全军来到耶路撒冷，围困它。 ² 西底家十一年四月初九日，城被攻破。 ³ 巴比伦王的一切首领都进来，坐在中门——就是尼甲沙利薛、撒米加波、撒利斯钦、拉撒利、尼甲沙利薛、拉玛，并巴比伦王其余的一切首领。 ⁴ 犹大王西底家和一切兵丁看见他们，就在夜间从靠近王园两墙中间的门出城逃走；他顺着亚拉巴的路走去。 ⁵ 迦勒底的军队追赶他们，在耶利哥平原追上西底家；拿住他，带他到利比拉、哈马地的巴比伦王尼布甲尼撒那里；尼布甲尼撒就在那里审判他。 ⁶ 巴比伦王在利比拉、西底家眼前杀了他的众子；巴比伦王又杀了犹大的一切贵胄。 ⁷ 并且剜了西底家的眼睛，用铜链锁着他，要带到巴比伦去。 ⁸ 迦勒底人用火焚烧王宫和百姓的房屋，又拆毁耶路撒冷的城墙。 ⁹ 护卫长尼布撒拉旦把城里所剩下的百姓和投降他的、以及其余的民，都掳到巴比伦去。 ¹⁰ 护卫长尼布撒拉旦却将民中一无所有的穷人留在犹大地，当时将葡萄园和田地赐给他们。
我们在前一章末了被告知：「耶利米仍在监牢之院忍耐安住，直到耶路撒冷被取的日子。」他不再因说预言扰乱众首领，他们也不再因逼迫扰乱他；因为他所要说的已尽都说了；而围攻既已紧急推进，神使他们另有了忙碌之事。当看这事结局如何。
一、城终于被强攻所取；既是神亲自攻它，它怎能守得住？尼布甲尼撒的军兵在西底家「第九年、十月」（耶39:1）——严冬之时——下到城前。尼布甲尼撒自己不久便退去享乐，留下众将帅继续围攻；他们曾一度暂停，但不久又以加倍的力量和锐气恢复围攻。终于，在「十一年、四月」，约在仲夏之时，他们进入城中——兵丁因饥荒已虚弱不堪，一切粮食也已耗尽，无法抵抗（耶39:2）。耶路撒冷原是如此坚固之地，无人会信仇敌能进入它的城门（哀4:12）；但罪已惹动神收回他的保护，那时它就如被剃了头发的参孙，与别的城一样软弱。
二、巴比伦王的众首领占据「中门」（耶39:3）。有人认为这就是西番雅书所称的「二门」（番1:10），位于分隔城内两部分的那道中间城墙上。他们在此谨慎地止步，不敢贸然深入这样一座大城——其中有可能会拼死卖命的人——直到他们下达命令，搜查各处，免遭埋伏。他们「坐在中门」，从那里观察全城、下达命令。这里列出了众首领的名字——都是些粗粝生硬的名字，表明罪所带来的可悲变化：从前坐在这里的，是以利雅敬、希勒家这样带着以色列神之名的人；如今坐在这里的，是尼甲沙利薛、撒米加波等带着外邦诸神之名的人。「拉撒利」和「拉玛」大概不是别的人名，而是其名在前之人的官衔。「撒利斯钦」是「拉撒利」，即「护卫长」；为与头一个同名的尼甲沙利薛分别，后者被称为「拉玛」——营长，或是点校官，或是军需官：这些人和其他大将都坐在门里。耶利米许久以前所预言的（耶1:15）如今应验了——北方列国的诸家族各在自己的宝座上，设立在耶路撒冷的各门口。外邦的众首领在那里设立座位，本是公道的，因为那里素常设座位供奉外邦的神。
三、西底家大概在暗中看见了巴比伦王的众首领占据了城中一门，便以为此时不走更待何时，要为自己安全设法；他满载罪孽和恐惧，「出城逃走」，所靠的不过是「夜间」的掩护（耶39:4）——但这掩护很快失效，因为他被发现、被追赶、被追上。他虽尽力奔逃，却无能为力，进退不得，「在耶利哥平原」落入追兵之手（耶39:5）。他从那里被带到利比拉，巴比伦王在那里以叛徒之罪判他——不是判他死刑，而是几乎可以说是比死更惨的事。因为：1. 他「在他眼前杀了他的众子」，这些儿子必都年幼，有的还是婴孩，因为西底家本人此时不过三十二岁。这些可爱婴儿的死亡，对他而言必如多次的死亡——尤其当他想到这是因自己的顽固所致，因为曾特别有人告诉他这事：「他们必将你的妻子儿女带给迦勒底人」（耶38:23）。2. 他「杀了犹大的一切贵胄」（耶39:6），大概不是那些曾怂恿他走这条绝路的耶路撒冷首领（看见他们被剪除，他倒觉得痛快），而是与此事无关的乡间贵人。3. 他下令「剜了西底家的眼睛」（耶39:7），将这位曾闭眼不肯看神清楚之亮光、属那些「不明白……反在黑暗中行走」的君王之首（诗82:5），终生定于黑暗之中。4. 他「用铜链锁着他」（小字如此），要带他到巴比伦去，在那里度过余生，受尽苦楚。这一切悲惨的故事，我们从前在王下25:4等处已读过。
四、此后一些时日，城被焚毁——圣殿、王宫并一切尽都焚毁，城墙也被拆毁（耶39:8）。「耶路撒冷啊，耶路撒冷啊！」这就是「杀害先知」、「用石头打死那奉差遣到你这里来的人」的下场。「西底家啊，西底家啊！」你若肯听从神的劝戒、及时归顺，本可避免这事。
五、剩下的人全都被「掳到巴比伦去」（耶39:9）。如今他们要向自己出生之地——那美地——并其中一切所有和享受作最后的告别；他们要像牲畜一般被征服者——如今成了他们残忍的主人——驱赶数百里，在异乡任人宰割，服事那些必以严酷辖管他们的人。「暴君」一词原本是迦勒底语，常被迦勒底意译本用来译作「主」，似乎迦勒底人作主人时，比任何人都更暴虐：我们有理由相信，可怜的犹太人也有理由这样说。少数人被留下，但他们是「民中一无所有的穷人」，无物可失，所以从未作过任何抵抗。他们不但得了自由，被留在本地，而且「护卫长……当时将葡萄园和田地赐给他们」——这些是他们从未有过的（耶39:10）。当留意此处：1. 护理何等奇妙的转变。有人被降卑，有人被升高（撒上2:5）。「饥饿的得饱美物，富足的空手而去。」有些人的毁灭成了别人的兴起。所以我们丰盛之时当「喜乐像不喜乐的」，患难之时当「哀哭像不哀哭的」。2. 护理何等公义的报应。富人素常是骄傲的欺压者，如今他们因不义受了公义的刑罚；穷人素常是忍耐的受苦者，如今他们因忍耐蒙了恩惠的赏赐，他们一切的损失都得着补偿；因为「诚然有一位神在地上施行审判」（诗58:11）——even in this world——更何况在来世。
英文原文
Jerusalem Taken (588 BC)
¹ In the ninth year of Zedekiah king of Judah, in the tenth month, came Nebuchadrezzar king of Babylon and all his army against Jerusalem, and they besieged it.
² And in the eleventh year of Zedekiah, in the fourth month, the ninth day of the month, the city was broken up.
³ And all the princes of the king of Babylon came in, and sat in the middle gate, even Nergal-sharezer, Samgar-nebo, Sarsechim, Rab-saris, Nergal-sharezer, Rab-mag, with all the residue of the princes of the king of Babylon.
⁴ And it came to pass, that when Zedekiah the king of Judah saw them, and all the men of war, then they fled, and went forth out of the city by night, by the way of the king's garden, by the gate betwixt the two walls: and he went out the way of the plain.
⁵ But the Chaldeans' army pursued after them, and overtook Zedekiah in the plains of Jericho: and when they had taken him, they brought him up to Nebuchadnezzar king of Babylon to Riblah in the land of Hamath, where he gave judgment upon him.
⁶ Then the king of Babylon slew the sons of Zedekiah in Riblah before his eyes: also the king of Babylon slew all the nobles of Judah.
⁷ Moreover he put out Zedekiah's eyes, and bound him with chains, to carry him to Babylon.
⁸ And the Chaldeans burned the king's house, and the houses of the people, with fire, and brake down the walls of Jerusalem.
⁹ Then Nebuzar-adan the captain of the guard carried away captive into Babylon the remnant of the people that remained in the city, and those that fell away, that fell to him, with the rest of the people that remained.
¹⁰ But Nebuzar-adan the captain of the guard left of the poor of the people, which had nothing, in the land of Judah, and gave them vineyards and fields at the same time.
We were told, in the close of the foregoing chapter, that Jeremiah abode patiently in the court of the prison, until the day that Jerusalem was taken. He gave the princes no further disturbance by his prophesying, nor they him by their persecutions; for he had no more to say than what he had said, and, the siege being carried on briskly, God found them other work to do. See here what it came to.
I. The city is at length taken by storm; for how could it hold out when God himself fought against it? Nebuchadnezzar's army sat down before it in the ninth year of Zedekiah, in the tenth month (Jer 39:1), in the depth of winter. Nebuchadnezzar himself soon after retired to take his pleasure, and left his generals to carry on the siege: they intermitted it awhile, but soon renewed it with redoubled force and vigour. At length, in the eleventh year, in the fourth month, about midsummer, they entered the city, the soldiers being so weakened by famine, and all their provisions being now spent, that they were not able to make any resistance, Jer 39:2. Jerusalem was so strong a place that nobody would have believed the enemy could ever enter its gates, La 4:12. But sin had provoked God to withdraw his protection, and then, like Samson when his hair was cut, it was weak as other cities.
II. The princes of the king of Babylon take possession of the middle gate, Jer 39:3. Some think that this was the same with that which is called the second gate (Zep 1:10), which is supposed to be in the middle wall that divided between one part of the city and the other. Here they cautiously made a half, and durst not go forward into so large a city, among men that perhaps would sell their lives as dearly as they could, until they had given directions for the searching of all places, that they might not be surprised by any ambush. They sat in the middle gate, thence to take a view of the city and give orders. The princes are here named, rough and uncouth names they are, to intimate what a sad change sin had made; there, where Eliakim and Hilkiah, who bore the name of the God of Israel, used to sit, now sit Nergal-sharezer, and Samgar-nebo, etc., who bore the names of the heathen gods. Rab-saris and Rab-mag are supposed to be not the names of distinct persons, but the titles of those whose names go before. Sarsechim was Rab-saris, that is, captain of the guard; and Nergal-sharezer, to distinguish him from the other of the same name that is put first, is called Ram-mag—camp-master, either muster-master or quarter-master: these and the other great generals sat in the gate. And now was fulfilled what Jeremiah prophesied long since (Jer 1:15), that the families of the kingdoms of the north should set every one his throne at the entering of the gates of Jerusalem. Justly do the princes of the heathen set up themselves there, where the gods of the heathen had been so often set up.
III. Zedekiah, having in disguise perhaps seen the princes of the king of Babylon take possession of one of the gates of the city, thought it high time to shift for his own safety, and, loaded with guilt and fear, he went out of the city, under no other protection but that of the night (Jer 39:4), which soon failed him, for he was discovered, pursued, and overtaken. Though he made the best of his way, he could make nothing of it, could not get forward, but in the plains of Jericho fell into the hands of the pursuers, Jer 39:5. Thence he was brought prisoner to Riblah, where the king of Babylon passed sentence upon him as a rebel, not sentence of death, but, one many almost say, a worse thing. For, 1. He slew his sons before his eyes, and they must all be little, some of them infants, for Zedekiah himself was now but thirty-two years of age. The death of these sweet babes must needs be so many deaths to himself, especially when he considered that his own obstinacy was the cause of it, for he was particularly told of this thing: They shall bring forth thy wives and children to the Chaldeans, Jer 38:23. 2. He slew all the nobles of Judah (Jer 39:6), probably not those princes of Jerusalem who had advised him to this desperate course (it would be a satisfaction to him to see them cut off), but the great men of the country, who were innocent of the matter. 3. He ordered Zedekiah to have his eyes put out (Jer 39:7), so condemning him to darkness for life who had shut his eyes against the clear light of God's word, and was of those princes who will not understand, but walk on in darkness, Ps 82:5. 4. He bound him with two brazen chains or fetters (so the margin reads it), to carry him away to Babylon, there to spend the rest of his days in misery. All this sad story we had before, 2Ki 25:4, etc.
IV. Some time afterwards the city was burnt, temple and palace and all, and the wall of it broken down, Jer 39:8. "O Jerusalem, Jerusalem! this comes of killing the prophets, and stoning those that were sent to thee. O Zedekiah, Zedekiah! this thou mightest have prevented if thou wouldst but have taken God's counsel, and yielded in time."
V. The people that were left were all carried away captives to Babylon, Jer 39:9. Now they must bid a final farewell to the land of their nativity, that pleasant land, and to all their possessions and enjoyments in it, must be driven some hundreds of miles, like beasts, before the conquerors, that were now their cruel masters, must lie at their mercy in a strange land, and be servants to those who would be sure to rule them with rigour. The word tyrant is originally a Chaldee word, and is often used for lords by the Chaldee paraphrast, as if the Chaldeans, when they were lords, tyrannized more than any other: we have reason to think that the poor Jews had reason to say so. Some few were left behind, but they were the poor of the people, that had nothing to lose, and therefore never made any resistance. And they not only had their liberty, and were left to tarry at home, but the captain of the guard gave them vineyards and fields at the same time, such as they were never masters of before, Jer 39:10. Observe here, 1. The wonderful changes of Providence. Some are abased, others advanced, 1Sa 2:5. The hungry are filled with good things, and the rich sent empty away. The ruin of some proves the rise of others. Let us therefore in our abundance rejoice as though we rejoiced not, and in our distresses weep as though we wept not. 2. The just retributions of Providence. The rich had been proud oppressors, and now they were justly punished for their injustice; the poor had been patient sufferers, and now they were graciously rewarded for their patience and amends made them for all their losses; for verily there is a God that judges in the earth, even in this world, much more in the other.
11-18
Jerusalem Released (588 BC)
耶路撒冷失陷 (588 BC)
¹¹ 巴比伦王尼布甲尼撒论到耶利米，吩咐护卫长尼布撒拉旦说： ¹² 你去领他，好好看待他，切不可害他；他怎样对你说，你就怎样待他。 ¹³ 于是护卫长尼布撒拉旦、太监长尼布沙斯班、官长尼甲沙利薛，并巴比伦王的一切首领，打发人去； ¹⁴ 他们打发人去，将耶利米从护卫院中带出来，交于沙番的孙子、亚希甘的儿子基大利，带他回家；于是他住在百姓中间。 ¹⁵ 耶利米还囚在护卫院中的时候，耶和华的话临到他说： ¹⁶ 你去告诉古实人以伯米勒说：万军之耶和华、以色列的神如此说：看哪，我必使我的话在这城应验，为祸不降福；它们必在你眼前在那日成就。 ¹⁷ 耶和华说：但到那日我必拯救你；你必不被交在你所怕的那些人手中。 ¹⁸ 因我必定拯救你；你必不至倒在刀下，你的性命必作为掠物归你；因你倚靠我；这是耶和华说的。
此处我们要歌唱怜悯，正如本章前段我们歌唱审判；我们要将两者都向神歌唱。我们可以在此观察，
一、关于耶利米的恩典护理。当耶路撒冷已成废墟，「人心都因惧怕而消化」之时，他便可以「昂首」得安慰，「知道他得赎的日子近了」——如同基督的跟从者在耶路撒冷第二次毁灭临近之时（路21:28）。尼布甲尼撒已特别下令要照顾他，各方面善待他（耶39:11-12）。护卫长尼布撒拉旦和巴比伦王其余的首领遵行这些命令，把他从监里释放，尽一切使他得安慰（耶39:13-14）。我们如今可看这事，1. 作为尼布甲尼撒极其宽厚之举。他虽是骄横的君王，却注意到这位可怜的先知。无疑他已从叛逃者口中得知他的事——他曾预言巴比伦王必胜过犹大和别国，曾劝他的君王和百姓向他投降，并因此受了极严酷的对待；鉴于此一切（虽然也许他也听说过他曾预言巴比伦终必毁灭），他赐给他这些非同寻常的恩待记号。请注意：伟大的灵魂，其特征正是注意到最卑微之人的服事和受苦。王在城破之前便下此吩咐，诸将领在战斗激烈之时便遵守而行，这是可尊之举，记下为要人效法。2. 作为对西底家和以色列众首领的责备。他们把他下在监里，巴比伦王和他的首领却把他放出来。神的百姓和仆人，常在陌生人和不信者中间所得的对待，比在那些自称为圣城之民中间更公正、更仁慈。保罗在亚基帕王那里所蒙的恩待和公正，比在大祭司亚拿尼亚那里更多。3. 作为神对耶利米所应许的成就，作为对他服事的报答。「我必使仇敌在患难之日待你好」（耶15:11）。耶利米作为先知一向忠于所托，如今神向他和对他所作的应许显出自己也是信实的。如今他照他所受苦的时间得着安慰，看见千万人左右仆倒，自己却安然无恙。假先知倒在他们所说必不来临的审判之下（耶14:15），这使他们的苦楚更加可怕。真先知逃脱了他所说必来之审判，这使他的逃脱更加令人得安慰。同一班刑罚逼迫者的人，也是解救受逼迫者的人；耶利米并不因其解救借巴比伦王之手而来便轻看它，反倒从中看见更多神的手。此事更详尽的记述我们将在下一章看见。
二、给以伯米勒的恩典信息，要他确知他对耶利米的善意必得报答。这信息由耶利米亲自送给他——耶利米在向他为他的善意致谢之时，便如此把他转交给神作他的报偿者。他「因先知的名接待先知」，便得了「先知的赏赐」。这信息是在他对耶利米行那善事之后立刻送出的，但此处记在城破之后，为要表明：正如神在那时刻恩待耶利米，他也因耶利米的缘故恩待以伯米勒；这是对二人特别的恩待记号，他们也当如此看待——他们未卷入任何共同灾祸之中。耶利米受指示告诉他，1. 神必将那长久、屡次威吓的毁灭确实降在耶路撒冷之上；为叫他因曾善待耶利米而得着更大满足，他必亲眼看见耶利米被充分证明为真先知（耶39:16）。2. 神注意到他对将临之审判的畏惧。他虽在事奉神之事上勇敢大胆，却畏惧神的杖。仇敌是「他所怕的人」。请注意：神知道如何使他的安慰适合他百姓的恐惧和忧愁，因为他「在他们患难之时知道他们的灵魂」。3. 他必被拯救脱离共同灾祸之分：「『我必拯救你；我必定拯救你。』」他曾亲手把神的先知从地牢里救出来，如今神应许拯救他；因为他绝不亏负人为他名直接或间接所作的任何服事：「你救了耶利米——你眼中看为宝贵的——的性命，所以『你的性命必作为掠物归你』。」4. 神为他所存这特别恩惠所提出的理由是：「『因你倚靠我』，这是耶和华说的。」神报答人的服事时，留意他们在这些服事中所本的原则，并照那些原则报答；没有一种顺服原则比信靠神的把握更蒙神悦纳，也更有影响力于我们。以伯米勒信靠神必认他、支持他，便不怕人的面目。那些像这位善人一样、在本分之路中信靠神的人，必在最危险之时发觉自己的盼望不至羞愧。
英文原文
Jerusalem Released (588 BC)
¹¹ Now Nebuchadrezzar king of Babylon gave charge concerning Jeremiah to Nebuzar-adan the captain of the guard, saying,
¹² Take him, and look well to him, and do him no harm; but do unto him even as he shall say unto thee.
¹³ So Nebuzar-adan the captain of the guard sent, and Nebushasban, Rab-saris, and Nergal-sharezer, Rab-mag, and all the king of Babylon's princes;
¹⁴ Even they sent, and took Jeremiah out of the court of the prison, and committed him unto Gedaliah the son of Ahikam the son of Shaphan, that he should carry him home: so he dwelt among the people.
¹⁵ Now the word of the LORD came unto Jeremiah, while he was shut up in the court of the prison, saying,
¹⁶ Go and speak to Ebed-melech the Ethiopian, saying, Thus saith the LORD of hosts, the God of Israel; Behold, I will bring my words upon this city for evil, and not for good; and they shall be accomplished in that day before thee.
¹⁷ But I will deliver thee in that day, saith the LORD: and thou shalt not be given into the hand of the men of whom thou art afraid.
¹⁸ 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.
Here we must sing of mercy, as in the former part of the chapter we sang of judgment, and must sing unto God of both. We may observe here,
I. A gracious providence concerning Jeremiah. When Jerusalem was laid in ruins, and all men's hearts failed them for fear, then might he lift up his head with comfort, knowing that his redemption drew nigh, as Christ's followers when the second destruction of Jerusalem was hastening on, Lu 21:28. Nebuchadnezzar had given particular orders that care should be taken of him, and that he should be in all respects well used, Jer 39:11,12. Hebuzar-adan and the rest of the king of Babylon's princes observed these orders, discharged him out of prison, and did every thing to make him easy, Jer 39:13,14. Now we may look upon this, 1. As a very generous act of Nebuchadnezzar, who, though he was a haughty potentate, yet took cognizance of this poor prophet. Doubtless he had received information concerning him from the deserters, that he had foretold the king of Babylon's successes against Judah and other countries, that he had pressed his prince and people to submit to him, and that he had suffered very hard things for so doing; and in consideration of all this (though perhaps he might have heard also that he had foretold the destruction of Babylon at length) he gave him these extraordinary marks of his favour. Note, It is the character of a great soul to take notice of the services and sufferings of the meanest. It was honourably done of the king to give this charge even before the city was taken, and of the captains to observe it even in the heat of action, and it is recorded for imitation. 2. As a reproach to Zedekiah and the princes of Israel. They put him in prison, and the king of Babylon and his princes took him out. God's people and ministers have often found fairer and kinder usage among strangers and infidels than among those that call themselves of the holy city. Paul found more favour and justice with king Agrippa than with Ananias the high priest. 3. As the performance of God's promise to Jeremiah, in recompence for his services. I will cause the enemy to treat thee well in the day of evil, Jer 15:11. Jeremiah had been faithful to his trust 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 thousands fall on each hand and himself safe. The false prophets fell by those judgments which they said should never come (Jer 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 that were the instruments of punishing the persecutors were the instruments of relieving the persecuted; and Jeremiah thought never the worse of his deliverance for its coming by the hand of the king of Babylon, but saw the more of the hand of God in it. A fuller account of this matter we shall meet with in the next chapter.
II. A gracious message to Ebed-melech, to assure him of a recompence for his kindness to Jeremiah. This message was sent to him by Jeremiah himself, who, when he returned him thanks for his kindness to him, thus turned him over to God to be his paymaster. He relieved a prophet in the name of a prophet, and thus he had a prophet's reward. This message was delivered to him immediately after he had done that kindness 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 token of special favour to both, and they ought so to account it, that they were not involved in any of the common calamities. Jeremiah is directed to tell him, 1. That God would certainly bring upon Jerusalem the ruin that had been long and often threatened; and, for his further satisfaction in having been kind to Jeremiah, he should see him abundantly proved a true prophet, Jer 39:16. 2. That God took notice of the fear he had of the judgments coming. Though he was bravely bold in the service of God, yet he was afraid of the rod of God. The enemies were men of whom he was afraid, Note, God knows how to adapt and accommodate his comforts to the fears and griefs of his people, for he knows their souls in adversity. 3. That he shall be delivered from having a share in the common calamity: I will deliver thee; I will surely deliver thee. He had been instrumental to deliver God's prophet out of the dungeon, and now God promises to deliver him; for he will be behind-hand with none for any service they do, directly or indirectly, for his name: "Thou has saved Jeremiah's life, that was precious to thee, and therefore thy life shall be given thee for a prey." 4. The reason given for this distinguishing favour which God had in store for him is because thou hast put thy trust in me, saith the Lord. God, in recompensing men's services, has an eye to the principle they go upon in those services, and rewards according to those principles; and there is no principle of obedience that will be more acceptable to God, nor have a greater influence upon us, than a believing confidence in God. Ebed-melech trusted in God that he would own him, and stand by him, and then he was not afraid of the face of man. And those who trust God, as this good man did, in the way of duty, will find that their hope shall not make them ashamed in times of the greatest danger.
正如先知以赛亚在详细预言耶路撒冷将脱离亚述王之手后,又特别记述了那事迹的经过,为要显明事的结局与预言何等吻合;先知耶利米在详细预言耶路撒冷将交在巴比伦王手中之后,也因同样的缘故特别记下了那可悲事件。本章所记的便是那令人忧伤的史实,可用以驳斥虚假讨好百姓的先知,并证实神使者的言语。此处告诉我们:一、耶路撒冷经过十八个月的围困,被迦勒底军队攻取(耶39:1-3)。二、西底家王试图逃走,却被拿住,成了巴比伦王悲惨的俘虏(耶39:4-7)。三、耶路撒冷被焚毁成平地,百姓被掳,除了穷人以外(耶39:8-10)。四、迦勒底人善待耶利米,对他加以特别的照应(耶39:11-14)。五、以伯米勒也因他所行的善,在这荒凉之日蒙神亲自的保护(耶39:15-18)。