서론
無標題
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)
耶路撒冷失陷（主前 588 年）
¹ 猶大王西底家第九年十月，巴比倫王尼布甲尼撒率領全軍來圍攻耶路撒冷。
² 西底家十一年四月初九日，城被攻破。
³ 耶路撒冷被攻取的時候，巴比倫王的一切首領都來坐在中門，就是尼甲沙利薛、撒三金、拉撒力、尼甲沙利薛、拉墨，並巴比倫王其餘的一切首領。
⁴ 猶大王西底家和一切兵丁看見他們，就在夜間從靠近王園的兩城牆中間門出城，逃往亞拉巴。
⁵ 迦勒底的軍隊追趕他們，在耶利哥的平原追上西底家，將他拿住，帶到哈馬地的利比拉、巴比倫王尼布甲尼撒那裏；尼布甲尼撒就審判他。
⁶ 巴比倫王在利比拉、西底家眼前殺了他的眾子，又殺了猶大的一切貴冑。
⁷ 並且剜西底家的眼睛，用銅鍊鎖著他，要帶到巴比倫去。
⁸ 迦勒底人用火焚燒王宮和百姓的房屋，又拆毀耶路撒冷的城牆。
⁹ 護衛長尼布撒拉旦將城裏所剩下的百姓和投降他的人，以及其餘的民，都擄到巴比倫去了。
¹⁰ 護衛長尼布撒拉旦卻將民中毫無所有的窮人留在猶大地，當時給他們葡萄園和田地。
我們在前一章結尾被告知：耶利米仍住在監獄的院中，直到耶路撒冷被攻取的那日。他不再藉預言攪擾那些首領，他們也不再藉逼迫攪擾他；因為他沒有別的話可說，超過他已說過的，而圍城正緊張進行，神給他們另找了別的事做。請看事情到了何等地步。
一. 城終於被攻陷；因為當神自己與它為敵時，它怎能支持得住呢？尼布甲尼撒的大軍在西底家第九年十月（Jer 39:1）——隆冬時節——駐紮在城前。尼布甲尼撒本人不久後退去享樂，把圍城之事交給他的將領：他們曾一度暫停，但不久又以加倍的力量和氣勢恢復進攻。終於，在十一年四月——約在仲夏——他們攻入城內；因兵丁已被饑荒大大削弱，一切存糧都已耗盡，他們無力抵抗（Jer 39:2）。耶路撒冷是如此堅固的城，無人會相信仇敵能攻入它的城門（哀 4:12）。但罪已惹動神收回祂的保護，於是它如同參孫被剃了頭髮一樣，與別的城一樣軟弱了。
二. 巴比倫王的眾首領佔據了中門（Jer 39:3）。有人認為這就是被稱為第二門的那個（番 1:10），據推測位於將城一分為二的中牆之中。他們在那裏謹慎地駐守一半，不敢貿然深入如此大的城——城中的人或許會不惜代價地捨命抵抗——直到他們下達搜查各處的命令，免遭伏兵突襲。他們坐在中門，從那裏觀察全城、發號施令。此處記下了這些首領的名字，都是些粗獷拗口的名字，暗示罪所造成的可悲變化：從前以利亞敬和希勒家——這些帶著以色列神之名的人——所坐之處，如今坐著尼甲沙利薛、撒三金等人——他們帶著外邦神的名字。拉撒力和拉墨大概不是不同的人名，而是前面那些人的稱號。撒三金是拉撒力，即護衛長；而為與另一個同名者區別，列在後面的尼甲沙利薛被稱為拉墨——即營長，或閱兵官或軍需官：這些以及其他大將都坐在城門口。如此，耶利米很久以前所說的預言就應驗了（Jer 1:15）：北方列國的各族要在耶路撒冷的城門口各設座位。外邦的首領在那裏自立——那正是外邦的神素來被高舉之處——實在公義。
三. 西底家大概在暗中看見了巴比倫王的眾首領佔據了城的一個城門，便覺得必須趕快為自己的安全設法；他滿載罪惡和恐懼，出城逃走，所靠的不過是黑夜的掩護（Jer 39:4）——而這掩護很快失效，因為他被發現、被追趕、被追上。他雖盡力趕路，卻毫無用處，不能前進，在耶利哥的平原落在追兵手中（Jer 39:5）。他從那裏被當作囚犯帶到利比拉——巴比倫王在那裏以叛徒之名審判他；不是判死刑，而幾乎可以說是比死更糟的事。因為：1. 王在他眼前殺了他的眾子——他們必定都還年幼，有的是嬰孩，因為西底家此時不過三十二歲。這些可愛嬰孩的死，對他來說無異於多次的死亡，尤其當他想到是自己的頑固招致了這一切——因為他曾特別被警告過這事：他們必將你的妻兒交給迦勒底人（Jer 38:23）。2. 王殺了猶大的一切貴冑（Jer 39:6），大概不是那些曾慫恿他走這絕路的耶路撒冷首領（看見他們被剪除反倒是他的快慰），而是鄉間無辜的大人物。3. 王下令剜出西底家的眼睛（Jer 39:7），如此將他終身定罪於黑暗——他正是那個閉眼不顧神話語清楚亮光的人，也是那些不肯明白、卻在黑暗中行走的首領之一（詩 82:5）。4. 王用銅鍊鎖著他（旁註如此），要帶他到巴比倫去，在那裏度過餘生的悲慘歲月。這一切可悲的故事我們從前已讀過（王下 25:4 及以下）。
四. 過了些時候，城被焚燒——聖殿、王宮以及一切——城的城牆也被拆毀（Jer 39:8）。「耶路撒冷啊，耶路撒冷啊！」這就是殺害先知、用石頭打死那奉差遣到你這裏來的人的下場。*「西底家啊，西底家啊！」*你若肯聽從神的勸戒、及時降服，這一切原可避免。
五. 剩下的百姓全被擄到巴比倫（Jer 39:9）。如今他們要與自己的出生之地——那美地——以及其中一切的所有和享受永別，要如牲畜一般被征服者——如今成了他們殘酷的主人——驅趕數百里之遠，要在異鄉任人擺佈，服侍那些必定以嚴厲轄管他們的人。暴君一詞原本是迦勒底語，常被迦勒底意譯本用來指主，似乎迦勒底人作主人時比任何人都更暴虐：我們有理由相信可憐的猶太人確有如此感受。有少數人被留下，但他們是民中毫無所有的窮人，無物可失，因此從未作過任何抵抗。他們不僅得以自由、被留在本地，護衛長還給他們葡萄園和田地——這是他們從未擁有過的（Jer 39:10）。請在此觀察：1. 護理的奇妙變化。有人被降卑，有人被升高（撒上 2:5）。飢餓的得飽美食，富足的空手而去。有些人的毀滅成了另一些人的興起。因此，我們在豐盛中當歡喜如同不歡喜，在患難中當哭泣如同不哭泣。2. 護理的公義報應。富人素來是驕傲的欺壓者，如今因他們的不義受罰，實在應當；窮人素來是忍耐受苦的，如今因他們的忍耐蒙恩得賞，一切損失都得了補償；因為地上果然有施行判斷的神——就在今世，更何況來世。
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)
耶路撒冷倾覆后的保全（主前588年）
¹¹ 巴比倫王尼布甲尼撒吩咐護衛長尼布撒拉旦關乎耶利米的話，說：
¹² 「你領他去，好好看待他，切不可害他；他怎樣對你說，你就向他怎樣行。」
¹³ 於是護衛長尼布撒拉旦、尼布沙斯班、拉撒利、尼甲沙利薛、拉墨，和巴比倫王的一切首領，
¹⁴ 打發人去，將耶利米從護衛的院中提出來，交給沙番的孫子、亞希甘的兒子基大利帶回家去。於是耶利米住在民中。
¹⁵ 耶利米還囚在護衛的院中的時候，耶和華的話臨到他，說：
¹⁶ 「你去告訴古實人以伯米勒說：萬軍之耶和華－以色列的神如此說：看哪，我必使我的話降禍不降福給這城；那日這話必在你眼前應驗。
¹⁷ 耶和華說：到那日我必拯救你；你必不交在你所怕的人手中。
¹⁸ 我定要拯救你；你必不致倒在刀下，你的性命必作你的掠物；因你倚靠我。這是耶和華說的。」
這裡我們當歌頌憐憫，正如在本章前半我們歌頌審判一樣，當向神歌唱這兩樣。我們在此可以看見：
一、關乎耶利米的恩典護理。當耶路撒冷成為廢墟，所有「人的心都因懼怕而消化」之時，他卻可以安慰地「昂首」，「知道得贖的日子近了」，正如基督的門徒在耶路撒冷第二次毀滅臨近之時（路21:28）。尼布甲尼撒曾特別下令要照顧他，各方面都要善待他（耶39:11-12）。尼布撒拉旦和巴比倫王其餘的首領遵行了這命令，將他從監裡釋放，盡力使他安逸（耶39:13-14）。如今我們可從幾方面看這事：
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作為尼布甲尼撒一件十分寬厚之舉。他雖是驕傲的君王，卻注意到這個可憐的先知。他必是從投降的人口中聽聞關乎耶利米的事——他曾預言巴比倫王攻取猶大和列國的事，他曾勸他的君王和百姓降服於他，他也因此受了許多苦難；鑑於這一切（雖然他也許聽見耶利米曾預言巴比倫終必傾覆），他賜給他這些非凡的恩寵。請注意，體恤最卑微之人的服事和受苦，乃是偉大靈魂的特徵。王在城未攻取之前就下這命令，官長們在戰火正烈時就遵行，這是可尊的，也被記錄下來作為效法的榜樣。
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作為對西底家和以色列首領們的責備。他們把他囚在監裡，巴比倫王和他的首領們卻把他提出來。神的百姓和僕人常在外人和不信的人中所得的待遇，比那些自稱屬聖城的人更公正、更仁慈。保羅在亞基帕王手下所得的恩待和公正，勝過在大祭司亞拿尼亞手下。
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作為神對耶利米應許的成就，報答他的服事。「我必使仇敵在災禍的日子善待你」（耶15:11）。耶利米既忠於先知的職分，神如今也向他證明自己是信實的，並成就了所應許的。如今他照著自己受苦的日子得著安慰，看見千千萬萬的人在兩旁倒下，自己卻安然無恙。假先知倒在他們曾說絕不來到的審判之下（耶14:15），這使他們的痛苦更加可怕。真先知卻逃脫了他所說必來到的審判，這使他的逃脫更覺安慰。懲罰逼迫者的工具，也是解救受逼迫者的工具；耶利米並不因拯救來自巴比倫王之手而輕看這拯救，反而更看見神的手在其中。這事的更詳細記載，我們將在下一章看到。
二、對以伯米勒的一個恩典信息，向他保證他善待耶利米必得報答。這信息由耶利米親自傳給他——耶利米感謝他的恩待之後，便將他交託給神，由神作他的報酬者。他以「先知的名」接待了「先知」，因此得了「先知的賞賜」。這信息是在他行那善事之後立刻傳給他的，但這裡在城陷之後才提到，為要表明神在那時怎樣恩待耶利米，也照樣因耶利米的緣故恩待以伯米勒；他們二人沒有被捲入任何共同的災禍之中，這是特別恩待的記號，他們也當如此看待。耶利米受命告訴他：
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神必將那久已屢次警告的毀滅降在耶路撒冷；為使他因善待耶利米而更加滿足，他必親眼看見耶利米被充分證明是真正的先知（耶39:16）。
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神注意到他對將來審判的懼怕。他雖然在事奉神時勇敢無畏，卻也懼怕神的杖。仇敵是「他所怕的人」。請注意，神知道怎樣將他的安慰調適、配合他百姓的恐懼和憂傷，因為他「知道他們在苦難中的靈魂」。
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他必蒙拯救，不至有分於共同的災禍：「我必拯救你；我定要拯救你。」他曾解救神的先知脫離地牢，神如今應許拯救他；因為人無論直接或間接為他的名所作的任何服事，神都不會虧負：「你救了耶利米那看為寶貴的性命，所以『你的性命必作你的掠物』。」
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這特別恩寵的理由是「因你倚靠我」。神報答人的服事時，是看他們在那些服事上所憑的原則，並照那些原則賞賜；在一切順服的原則中，沒有比信靠神更蒙神悅納、對我們影響更大的了。以伯米勒信靠神會承認他、支持他，因此就不怕人的臉色。那些像這位善人一樣在盡本分的路上信靠神的人，必發現他們的盼望在最大的危險中也不致羞愧。
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.
正如先知以賽亞在詳盡預告耶路撒冷將從亞述王手中得解救之後，又對那件事作了具體的記述，為要顯明事情的結局與預言何等吻合；照樣，先知耶利米在詳盡預告耶路撒冷將被交在巴比倫王手中之後，也為同樣的緣故，對那件悲慘的事作了具體的記述。本章我們看到的正是那段令人憂傷的故事，它足以反證那些虛假奉承的先知，並印證神使者的話。我們在此被告知：一、耶路撒冷經過十八個月的圍困之後，被迦勒底軍隊攻取（耶 39:1-3）。二、西底家王企圖逃跑時被拿住，成了巴比倫王悲慘的俘虜（耶 39:4-7）。三、耶路撒冷被夷為平地，百姓被擄，只剩下窮人（耶 39:8-10）。四、迦勒底人厚待耶利米，對他格外照顧（耶 39:11-14）。五、以伯米勒也因他的善行，在這荒涼之日得了神親自的保護（耶 39:15-18）。