TRV
Translation
King James Version
Take him, and look well to him, and do him no harm; but do unto him even as he shall say unto thee.
Complete Jewish Bible
"Take him, look after him well, and do him no harm, but treat him as he tells you."
Berean Standard Bible
“Take him, look after him, and do not let any harm come to him; do for him whatever he says.”
American Standard Version
Take him, and look well to him, and do him no harm; but do unto him even as he shall say unto thee.
World English Bible Messianic
Take him, and look well to him, and do him no harm; but do to him even as he shall tell you.
Geneva Bible (1599)
Take him, and looke well to him, and doe him no harme, but doe vnto him euen as he shall say vnto thee.
Young's Literal Translation
`Take him, and place thine eyes upon him, and do no evil thing to him, but as he speaketh unto thee, so do with him.'
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In the KJVVerse 19,936 of 31,102
Study This Verse
Commentary on Jeremiah 39 verses 11–18
11 ¶ Now Nebuchadrezzar king of Babylon gave charge concerning Jeremiah to Nebuzaradan 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 Nebuzaradan the captain of the guard sent, and Nebushasban, Rabsaris, and Nergalsharezer, Rabmag, 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 Ebedmelech 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, Luk 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, Jer 39:12. 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, Jer 39:14. 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–18. Public domain.
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JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER SEVEN
[Daniel 7:1] "In the first year of Belshazzar, King of Babylon, Daniel beheld a dream. And a vision of his head upon his bed. And when he wrote the dream down, he comprehended it in a few words and gave a brief summary of it, saying..." This section which we now undertake to explain, and also the subsequent section which we are going to discuss, is historically prior to the two previous sections. For this present section and that which follows it are recorded to have taken place in the first and third years of the reign of King Belshazzar (Jeremiah 39) [Jerome's citation of Jeremiah 39 seems quite pointless in this connection]. But the section which we read previously to the one just preceding this, is recorded to have taken place in the last year, indeed on the final day, of Belshaz-zar's reign. And we meet this phenomenon not only in Daniel but also in Jeremiah [cf. Jeremiah 35 and Jeremiah 34] and Ezekiel (Ezekiel 17), as we shall be able to show, if life spares us that long. But in the earlier portion of the book, the historical order has been followed, namely the events which occurred in the time of Nebuchadnezzar, and Belshazzar, and Darius or Cyrus. But in the passages now before us an account is given of various visions which were beheld on particular occasions and of which only the prophet himself was aware, and which therefore lacked any importance as signs or revelations so far as the barbarian nations were concerned. But they were written down only that a record of the things beheld might be preserved for posterity.
Theodoret of CyrusAD 458
ON JEREMIAH 8:39
Both Nebuchadnezzar the king and Ebedmelech the Ethiopian increased the condemnation of the Jews. Although they were foreigners, they respected the prophet, but the Jews (who had been raised on the words of the prophets) did not want to pay attention to the divine words, but they subjected the prophets to punishments of every kind. The promise of God surely obtained its fulfillment. When God appointed him a prophet, he promised to make him irresistible and like an iron pillar and a bronze wall because on the one hand they would wage war against him but on the other hand they would not prevail. Nebuzaradan and all the company of rulers summoned Jeremiah from the prison and handed him over to Gedaliah, whom he had ordered to rule over the remnant in Judah. And the prophet thought that it was worth noting that the things spoken beforehand by God concerning Ebedmelech were fulfilled. For with him, nothing is uncared for or lacking reward.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 39:12 records a remarkable and unexpected directive from King Nebuchadnezzar of Babylon to Nebuzaradan, the captain of the guard, concerning the prophet Jeremiah. Following the devastating fall of Jerusalem, this command emphasizes extraordinary protection and freedom for God's messenger, contrasting sharply with the harsh treatment of other captives. It stands as a profound testament to divine providence, illustrating God's sovereign ability to influence even pagan rulers and orchestrate events to ensure the safety and well-being of His faithful servants amidst chaos, judgment, and the collapse of their world.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 39:12 employs several potent literary devices to convey its significant message. The most prominent is Command, as Nebuchadnezzar issues a series of direct imperatives ("Take him," "look well to him," "do him no harm," "do unto him"). This emphasizes the king's absolute authority and the non-negotiable nature of his decree, highlighting the immediate and decisive action required. There is also significant Contrast at play: the violent destruction and widespread captivity inflicted upon Jerusalem and its people stand in stark opposition to the protective and deferential treatment commanded for Jeremiah. This contrast powerfully highlights Jeremiah's unique position as God's prophet, whose words, though rejected by his own people, were implicitly honored by the pagan king. Furthermore, an element of Divine Irony or Poetic Justice is evident in that the prophet, who was imprisoned and persecuted by his own countrymen for speaking God's truth, now finds protection and freedom from the very foreign power that God used to judge Judah. This dramatic reversal of fortunes underscores God's sovereign hand in upholding and vindicating His faithful servants.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 39:12 is a powerful testament to God's unwavering providence and His commitment to protecting His faithful messengers, even amidst the most cataclysmic events. It demonstrates that God's purposes cannot be thwarted, and He can use any means, even the actions of a pagan king, to achieve His will and safeguard those who remain true to Him. This passage provides profound comfort, affirming that even when the world seems to be collapsing, God remains sovereign, watching over His own and orchestrating events for their good and His glory. It underscores the biblical principle that while judgment may fall upon nations, God's personal care extends to His obedient servants, ensuring their safety and providing for their needs, often in ways that defy human expectation or logic.
REFLECTION AND APPLICATION
Jeremiah 39:12 offers profound lessons for believers today, reminding us that God's protective hand is not limited by human circumstances, political upheaval, or the hostility of the world. In times of personal or societal chaos, this verse calls us to trust implicitly in God's sovereign care, knowing that He can raise up unexpected sources of help and protection, even from those who seem to be adversaries or unlikely allies. It challenges us to remain faithful to God's truth, even when it is unpopular, brings personal cost, or leads to persecution, confident that our ultimate security rests in His divine providence, not in human systems, alliances, or fleeting circumstances. Furthermore, it highlights the enduring power and authority of God's word, which can even compel respect from those outside the faith, demonstrating its inherent truth and divine origin. We are encouraged to honor and heed God's messengers, understanding that their words, though sometimes challenging, are ultimately for our good and His glory, and that God will always vindicate His truth and those who faithfully proclaim it.
Questions for Reflection
FAQ
Why did Nebuchadnezzar show such favor to Jeremiah?
Answer: While the Bible doesn't explicitly state Nebuchadnezzar's exact motivations, several factors likely contributed to his unusual favor towards Jeremiah. Firstly, Jeremiah had consistently prophesied the Babylonian victory and urged Judah to surrender to Nebuchadnezzar, as seen in Jeremiah 27:6-8. This counsel aligned perfectly with Nebuchadnezzar's objectives and could have been interpreted as a sign of Jeremiah's loyalty or, at the very least, his prophetic accuracy. Secondly, ancient Near Eastern rulers sometimes respected or sought to appease the gods of conquered peoples, especially if their prophets had proven accurate in their predictions. Nebuchadnezzar may have recognized Jeremiah as a genuine prophet whose words had come to pass, leading him to believe that showing favor to Jeremiah might be advantageous or prudent for his own kingdom's stability. Lastly, and most importantly from a theological perspective, it was ultimately God's sovereign hand at work, influencing the king's heart to protect His faithful servant, as Proverbs 21:1 states that "The king's heart is a stream of water in the hand of the Lord; he turns it wherever he will."
CHRIST-CENTERED FULFILLMENT
Jeremiah 39:12, with its depiction of a faithful prophet protected by an unlikely source amidst the judgment of Jerusalem, powerfully foreshadows the ultimate divine care extended through Jesus Christ. Just as Jeremiah was preserved from the destruction of his city, so too are those who are "in Christ" preserved from the ultimate judgment of sin and death. Jesus, the supreme Prophet, spoke God's truth perfectly, often facing even greater rejection and persecution from His own people (John 1:11). Yet, through His crucifixion and resurrection, He secured eternal protection and freedom for all who believe in Him. His words, like Jeremiah's, are to be obeyed ("do unto him even as he shall say unto thee"), but with infinitely greater authority, for He is the Word made flesh. The extraordinary freedom granted to Jeremiah to choose his path finds its ultimate fulfillment in the spiritual liberty offered by Christ, who frees us from the bondage of sin and death (Romans 8:2). Moreover, just as God used a pagan king to protect Jeremiah, He used the Roman authorities, albeit unwittingly and with malicious intent, to fulfill His redemptive plan through Christ's crucifixion, ultimately turning a moment of apparent defeat into the greatest victory for humanity (Acts 2:23). Thus, Jeremiah's preservation is a beautiful type of the spiritual preservation and sovereign care that God extends to all who are found in His Son, Jesus Christ, the one who truly offers ultimate refuge and salvation (Hebrews 6:18).