Jeremiah 39:14

Translation
King James Version
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.
Ask
KJV (with Strong's)
Even they sent H7971, and took H3947 Jeremiah H3414 out of the court H2691 of the prison H4307, and committed H5414 him unto Gedaliah H1436 the son H1121 of Ahikam H296 the son H1121 of Shaphan H8227, that he should carry H3318 him home H1004: so he dwelt H3427 among H8432 the people H5971.
Ask
Complete Jewish Bible
sent to have Yirmeyahu taken out of the guards' quarters; they committed him to the care of G'dalyahu the son of Achikam, the son of Shafan, to be brought home. There he lived among the people.
Ask
Berean Standard Bible
had Jeremiah brought from the courtyard of the guard, and they turned him over to Gedaliah son of Ahikam, the son of Shaphan, to take him home. So Jeremiah remained among his own people.
Ask
American Standard Version
they sent, and took Jeremiah out of the court of the guard, 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.
Ask
World English Bible Messianic
they sent, and took Jeremiah out of the court of the guard, and committed him to Gedaliah the son of Ahikam, the son of Shaphan, that he should carry him home: so he lived among the people.
Ask
Geneva Bible (1599)
Euen they sent, and tooke Ieremiah out of the court of the prison, and committed him vnto Gedaliah the sonne of Ahikam the sonne of Shaphan, that he should cary him home: so he dwelt among the people.
Ask
Young's Literal Translation
yea, they send and take Jeremiah out of the court of the prison, and give him unto Gedaliah son of Ahikam, son of Shaphan, to carry him home, and he dwelleth in the midst of the people.
Ask
See also
Jeremiah 38:282 Kings 25:222 Kings 25:25Jeremiah 26:242 Kings 22:12Jeremiah 40:1Jeremiah 41:3
See on the biblical-era map
The Fall of Jerusalem and Zedekiah's Capture
The Fall of Jerusalem and Zedekiah's Capture View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 19,938 of 31,102

Study This Verse

SUMMARY

Jeremiah 39:14 marks a profound turning point in the prophet Jeremiah's life, documenting his release from the court of the prison by Babylonian officials acting under King Nebuchadnezzar's direct command. Instead of facing exile to Babylon like many of his countrymen, Jeremiah is uniquely entrusted to Gedaliah, the newly appointed governor of Judah, with instructions to allow him to return home. This verse powerfully illustrates divine providence and unexpected mercy amidst the catastrophic fall of Jerusalem, signifying a crucial transition in Jeremiah's personal circumstances and ongoing prophetic ministry within the devastated land.

CONTEXT

  • Literary Context: Jeremiah 39 is situated at the climax of the book's historical narrative, detailing the long-prophesied fall of Jerusalem to the Babylonians. The preceding chapters, particularly Jeremiah 37-38 and Jeremiah 38, recount Jeremiah's imprisonment by King Zedekiah and the Judahite officials due to his unpopular message of surrender to Babylon. Jeremiah 39:1-10 vividly describes the breaching of Jerusalem's walls, the capture of King Zedekiah, and the subsequent destruction of the city. Crucially, Jeremiah 39:11-12 provides the direct royal decree from Nebuchadnezzar concerning Jeremiah's welfare, instructing his officials to protect the prophet and grant him freedom of choice regarding his future. Verse 14, therefore, serves as the direct execution of this specific command, transitioning Jeremiah from a state of confinement under Judahite authority to a privileged position of freedom and protection under the new Babylonian administration, setting the stage for his continued ministry to the remnant in Jeremiah 40.

  • Historical & Cultural Context: The events of Jeremiah 39:14 are deeply embedded in the historical reality of the Babylonian conquest of Judah and the destruction of Jerusalem in 586 BC. This period marked the definitive end of the independent Kingdom of Judah and the beginning of the Babylonian Exile for a significant portion of its population. Typically, conquering empires like Babylon would deal harshly with the defeated, often executing or enslaving the royal family and elite, and deporting large segments of the populace to prevent future rebellion and to integrate them into the imperial economy. Jeremiah's treatment, however, stands out as remarkably lenient and favorable. This unusual leniency likely stemmed from Nebuchadnezzar's awareness of Jeremiah's consistent prophecies foretelling Babylonian victory and Judah's surrender, which may have been interpreted as a sign of divine favor or at least as a politically astute alignment. The appointment of Gedaliah, a Judahite, as governor over the remaining population was a standard Babylonian strategy to maintain control through local, sympathetic leadership, thereby minimizing the need for direct military occupation and fostering a degree of stability in the newly conquered territory. This administrative structure is further detailed in Jeremiah 40:5-7.

  • Key Themes: This verse powerfully encapsulates several overarching themes central to the book of Jeremiah and the broader biblical narrative. It prominently displays Divine Sovereignty and Protection, as God orchestrates Jeremiah's release and safety not through Judahite intervention, but through the very empire He used to execute judgment upon His people. This demonstrates God's unwavering care for His faithful servants, even amid national catastrophe and personal adversity, affirming that His purposes for His chosen ones will prevail regardless of human opposition or chaotic circumstances (compare with Proverbs 21:1). The unexpected favor shown by the Babylonians also highlights God's Capacity for Unexpected Mercy, showcasing His ability to turn the hearts of kings and enemies to accomplish His will. Furthermore, the verse signifies the Fulfillment of Prophecy, not only regarding Jerusalem's fall but also Jeremiah's own survival and continued ministry in the land, a stark contrast to the fate of many others who faced exile (as seen in Jeremiah 24:5-7). Finally, Jeremiah's commitment to Gedaliah marks a Transition of Authority and Ministry, signaling a shift in the prophet's role from warning a rebellious kingdom to ministering to a broken remnant under foreign rule, thereby setting the stage for the post-exilic period.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • home (Hebrew, bayith', H1004): Derived from a root meaning "to build," this word primarily denotes "house" but possesses a rich semantic range encompassing "family," "household," "palace," or even "prison" (as in "house of confinement"). In Jeremiah 39:14, "home" signifies more than just a physical dwelling; it represents Jeremiah's right to return to a place of belonging and stability within the land of Judah, rather than being forcibly deported. This emphasizes his unique privilege of remaining among his people, a divine provision orchestrated through the Babylonian authorities.
  • committed (Hebrew, nâthan', H5414): A versatile primitive root meaning "to give," "put," or "make," is employed with broad application throughout the Hebrew Bible. Here, it denotes a formal and deliberate transfer of responsibility and care. The Babylonian officials "committed" Jeremiah to Gedaliah, indicating a purposeful act of entrusting the prophet into the new governor's charge. This was not a casual release but a structured handover, ensuring Jeremiah's safety and establishing his new, protected status under the nascent administration in Judah.
  • dwelt (Hebrew, yâshab', H3427): A primitive root meaning "to sit down," "to dwell," or "to remain," conveys the idea of a settled and continued presence. Jeremiah's "dwelling among the people" confirms his permanent residence in Judah, directly contrasting with the forced exile of the majority of the population. This word underscores the stability and continuity of his presence, enabling him to persist in his prophetic and pastoral ministry to the Jewish remnant, thereby fulfilling God's specific purpose for him in the land.

Verse Breakdown

  • "Even they sent, and took Jeremiah out of the court of the prison,": This opening clause highlights the decisive action of the Babylonian officials, who were executing King Nebuchadnezzar's explicit orders concerning Jeremiah's welfare (as detailed in Jeremiah 39:11-12). Jeremiah's extraction from the "court of the prison"—a specific area within the royal palace grounds where he had been confined, likely as a political prisoner—marks the definitive end of his imprisonment by Judahite authorities and the commencement of his freedom under Babylonian protection.
  • "and committed him unto Gedaliah the son of Ahikam the son of Shaphan,": This clause specifies the formal transfer of Jeremiah's custody. He is not merely released into the general population but is placed under the direct care and authority of Gedaliah. Gedaliah was a trusted Judahite, appointed by the Babylonians as governor over the remaining population in Judah. His lineage, particularly being the son of Ahikam (who had previously protected Jeremiah from assassination in Jeremiah 26:24), suggests a sympathetic and potentially protective relationship, further ensuring Jeremiah's continued safety and freedom under the new regime.
  • "that he should carry him home:": This phrase articulates the explicit intent behind Jeremiah's transfer: he was to be taken to his own dwelling place, affirming his right to remain in Judah and live freely. This was an extraordinary privilege, given that the majority of Judah's elite and many common people were being forcibly deported to Babylon. It profoundly underscores the remarkable favor extended to Jeremiah by the conquering power.
  • "so he dwelt among the people.": The concluding clause confirms the immediate and lasting outcome of these actions. Jeremiah indeed remained in Judah, living among the Jewish remnant who were left in the land. This final statement solidifies his unique position and continued prophetic ministry to those left behind, providing comfort, counsel, and guidance, rather than sharing the fate of the exiles.

Literary Devices

Jeremiah 39:14 masterfully employs several literary devices to underscore its profound significance. The most striking is Irony, as the very conquerors of Judah, the Babylonians, become the unexpected agents of Jeremiah's liberation and protection, directly contrasting with the prophet's prior imprisonment by his own people. This highlights the unpredictable and often paradoxical nature of divine providence. The verse also utilizes Foreshadowing, as Jeremiah's commitment to Gedaliah directly sets the stage for the subsequent narrative in Jeremiah 40-41, where Gedaliah plays a pivotal, albeit tragic, role in the post-conquest administration. Furthermore, there is a clear Contrast between the widespread destruction and forced exile experienced by the majority of Judahites and Jeremiah's unique preservation and freedom, emphasizing God's specific and sovereign plan for His prophet. Finally, the narrative functions as a form of Divine Vindication, demonstrating that Jeremiah's unpopular and often persecuted prophecies, which led to his imprisonment, were indeed from God, and God Himself ensures the prophet's well-being following their dramatic fulfillment.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 39:14 stands as a powerful testament to God's unwavering and sovereign care for His faithful servants, even amidst national catastrophe and intense personal adversity. Despite years of rejection, persecution, and unjust imprisonment by his own countrymen, Jeremiah is supernaturally protected and released by God through the very instruments of divine judgment—the Babylonian conquerors. This profound event underscores the theological truth that God's purposes for His chosen ones will ultimately prevail, irrespective of human opposition, political upheaval, or the chaos of external circumstances. It highlights that God's faithfulness is not contingent upon human obedience or favorable conditions, but rather upon His unchanging character and His steadfast commitment to His covenant. Jeremiah's unexpected release and continued presence in the land confirm his unique prophetic calling and God's specific intention for him to continue ministering to the remnant, thereby demonstrating God's profound mercy even in the midst of severe judgment.

REFLECTION AND APPLICATION

Jeremiah 39:14 offers profound encouragement and practical application for believers navigating challenging circumstances in contemporary life. It serves as a powerful reminder that even when our personal or communal world seems to be crumbling, and we face opposition, confinement, or seemingly insurmountable obstacles, God's sovereign hand remains actively at work. Like Jeremiah, we may find ourselves in situations where our faithfulness to God's truth leads to hardship or misunderstanding, yet this verse assures us that God can raise up unexpected allies, open doors that no human power can shut, or provide paths of deliverance we never anticipated. This passage challenges us to cultivate a deep trust in God's providence, recognizing that His plans for us are ultimately for our good and His glory, even when they unfold through surprising, unconventional, or seemingly adverse means. It calls us to persevere steadfastly in our divine calling, confident that God will provide for and protect us, enabling us to fulfill the unique purpose He has for our lives, even if it means ministering to a "remnant" or serving faithfully in a broken and transitional world.

Questions for Reflection

  • How does Jeremiah's experience of being protected by his enemies, rather than his own people, challenge my conventional understanding of God's providence and intervention in my life?
  • In what specific areas of my life do I currently feel "imprisoned," constrained, or limited, and how can I actively trust God to bring about an unexpected release or reveal a new purpose within those limitations?
  • What does it practically mean for me to "dwell among the people" in my current context, and how can I faithfully serve and minister to those around me, particularly during challenging or transitional periods?

FAQ

Why was Jeremiah treated so favorably by the Babylonians, especially compared to the rest of the Judahites who were exiled or killed?

Answer: Jeremiah's exceptionally favorable treatment by the Babylonians, particularly King Nebuchadnezzar himself, was highly unusual for a conquered prophet and stands in stark contrast to the fate of most Judahites. This special consideration stemmed from several key factors, all ultimately orchestrated by divine providence. Firstly, Jeremiah had consistently and publicly prophesied the Babylonian victory and advised Judah to surrender, aligning his message with the eventual outcome. This consistency and accuracy likely led Nebuchadnezzar to view Jeremiah as a legitimate prophet whose words were divinely inspired or, at the very least, as a wise and politically astute individual who understood the true power dynamics. Jeremiah 39:11-12 explicitly details Nebuchadnezzar's direct command for Jeremiah's welfare, indicating a personal directive to his chief guard. Secondly, the Babylonians may have sought to gain favor with the remaining Judahite population by showing respect and mercy to a figure revered by some, even if rejected by others. This act of clemency also served to undermine the authority of the former Judahite leadership who had imprisoned Jeremiah. Ultimately, however, the biblical text implies a divine orchestration, where God used the pagan king to protect His faithful prophet and ensure his continued ministry in the devastated land of Judah.

CHRIST-CENTERED FULFILLMENT

Jeremiah's miraculous preservation and release from prison, allowing him the unique privilege of dwelling among his people in the land, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. Just as Jeremiah was a prophet rejected, persecuted, and imprisoned by his own people yet divinely protected to fulfill his mission, so too was Jesus. He was the ultimate prophet, "despised and rejected by mankind, a man of suffering, and familiar with pain" (Isaiah 53:3), ultimately delivered into the hands of His enemies and crucified. However, God's ultimate plan for Christ was not one of permanent defeat but of glorious vindication and triumph. Through His resurrection, Jesus was powerfully "released" from the prison of death, demonstrating God's supreme power over sin, death, and all opposition (Acts 2:24). He did not merely "dwell among the people" for a time, but through His ascension, He now reigns eternally at the right hand of the Father, and through the indwelling Holy Spirit, He dwells within His people, the Church, establishing an intimate and permanent presence (John 14:23). Jeremiah's return "home" foreshadows the spiritual "home" and eternal rest that believers find in Christ, who is our true dwelling place, security, and the source of our ultimate peace (Hebrews 4:9-10). The unexpected mercy shown to Jeremiah by a foreign king points to the infinitely greater mercy and boundless grace extended to all humanity through Christ's atoning sacrifice, bringing reconciliation and peace with God for those who were once His enemies and alienated from Him (Romans 5:8-10). In Christ, God's ultimate Prophet, Priest, and King, all promises of divine protection, enduring presence, and ultimate restoration are perfectly and eternally fulfilled.

Copy as

Commentary on Jeremiah 39 verses 11–18

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.
Copy as
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.
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.
Copy as

Continue studying Jeremiah 39:14 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.