TRV
Translation
King James Version
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.
KJV (with Strong's)
Go H1980 and speak H559 to Ebedmelech H5663 the Ethiopian H3569, saying H559, Thus saith H559 the LORD H3068 of hosts H6635, the God H430 of Israel H3478; Behold, I will bring H935 my words H1697 upon this city H5892 for evil H7451, and not for good H2896; and they shall be accomplished in that day H3117 before H6440 thee.
Complete Jewish Bible
"Go and tell 'Eved-Melekh the Ethiopian that ADONAI-Tzva'ot, the God of Isra'el, says: '"I am about to fulfill my words about this city for disaster, not for good; when the day arrives, they will come true before your eyes.
Berean Standard Bible
“Go and tell Ebed-melech the Cushite that this is what the LORD of Hosts, the God of Israel, says: ‘I am about to fulfill My words against this city for harm and not for good, and on that day they will be fulfilled before your eyes.
American Standard Version
Go, and speak to Ebed-melech the Ethiopian, saying, Thus saith Jehovah 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 before thee in that day.
World English Bible Messianic
Go, and speak to Ebedmelech the Ethiopian, saying, Thus says the LORD of Hosts, the God of Israel: Behold, I will bring my words on this city for evil, and not for good; and they shall be accomplished before you in that day.
Geneva Bible (1599)
Go and speake to Ebed-melech the blacke More, saying, Thus saith the Lord of hostes the God of Israel, Beholde, I wil bring my wordes vpon this citie for euill, and not for good, and they shalbe accomplished in that day before thee.
Young's Literal Translation
`Go, and thou hast spoken to Ebed-Melech the Cushite, saying: Thus said Jehovah of Hosts, God of Israel: Lo, I am bringing in My words unto this city for evil, and not for good, and they have been before thee in that day.
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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.
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 39:16 presents a solemn divine oracle delivered by the LORD through Jeremiah to Ebed-melech the Ethiopian, amidst the climactic siege of Jerusalem. This message unequivocally declares God's unwavering resolve to execute His long-prophesied judgments upon the city, bringing about calamity rather than prosperity. Simultaneously, it subtly sets the stage for a personal promise of deliverance for Ebed-melech, a direct consequence of his courageous and compassionate act of faith in rescuing Jeremiah. The verse powerfully underscores God's absolute sovereignty over historical events, affirming that His declared will, whether for judgment or salvation, will be infallibly brought to pass.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 39:16 employs several potent literary devices to convey its profound message. Direct Address is central, as God speaks personally to Ebed-melech through Jeremiah, thereby individualizing the message of judgment and salvation amidst the general devastation. The phrase "Thus saith the LORD of hosts, the God of Israel" functions as a quintessential Prophetic Formula, imbuing the pronouncement with absolute divine authority, certainty, and solemnity. The stark use of Contrast is evident in the phrase "for evil, and not for good," which powerfully highlights the complete absence of blessing, welfare, or prosperity for the city, emphasizing the severity, totality, and punitive nature of the impending judgment. Furthermore, the declaration "my words... shall be accomplished" serves as a form of Divine Affirmation, asserting the unwavering power, reliability, and inevitable fulfillment of God's decrees. Finally, the inclusion of "before thee" is a subtle yet significant instance of Foreshadowing, hinting at Ebed-melech's unique position as a survivor and direct witness to the unfolding judgment, a promise that is explicitly elaborated and fulfilled in the subsequent verses.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 39:16 powerfully illustrates the unyielding nature of God's word and His sovereign control over the unfolding of history. It demonstrates unequivocally that divine judgment, though severe and devastating, is always righteous, just, and a direct consequence of prolonged covenant infidelity and rebellion. The particular address to Ebed-melech, a faithful foreigner, also highlights God's impartial justice and His meticulous, compassionate care for those who honor Him and act righteously, regardless of their ethnic or social background. This profound truth resonates consistently across the entirety of Scripture, affirming that God's promises—whether of judgment for sin or salvation for the faithful—are utterly reliable and will infallibly come to pass.
REFLECTION AND APPLICATION
Jeremiah 39:16 offers profound and enduring lessons for believers today, challenging us to live in light of God's unchanging character. Firstly, it underscores the absolute trustworthiness and efficacy of God's Word. What God declares, whether in solemn warning, gracious promise, or righteous judgment, will inevitably come to pass. This truth should instill in us both a healthy, reverent fear of God's holiness and a deep, unwavering confidence in His faithfulness. We are therefore called to take His warnings seriously, to repent where necessary, and to rest securely in the certainty of His promises. Secondly, Ebed-melech's remarkable story serves as a powerful reminder that God sees, remembers, and honors acts of faithful obedience and courageous compassion, even those performed by seemingly insignificant individuals or in the face of immense personal risk. His miraculous deliverance was not a random stroke of luck but a direct consequence of his courageous kindness and faith demonstrated towards Jeremiah. This profoundly encourages us to live righteously, to act with integrity, and to extend compassion to others, even when it is unpopular, costly, or dangerous. Our faithfulness, however small or unnoticed it may seem to human eyes, is never overlooked by the sovereign and just God.
Questions for Reflection
FAQ
What was Ebed-melech's significance in the book of Jeremiah?
Answer: Ebed-melech was a Cushite (Ethiopian) eunuch and a high-ranking official within King Zedekiah's royal court. His profound significance in the book of Jeremiah lies in his courageous and compassionate act of rescuing the prophet Jeremiah from a miry cistern where he had been left to die by hostile officials of the court (as vividly detailed in Jeremiah 38:7-13). This act of faith, kindness, and moral courage, performed at great personal risk during a time of intense political turmoil and persecution of Jeremiah, earned him a direct, personal divine promise of deliverance and safety from the impending destruction of Jerusalem, as explicitly stated in Jeremiah 39:15-18. He stands as a remarkable example of a righteous individual, a non-Israelite, who was honored and protected by God amidst widespread apostasy and national judgment, demonstrating God's impartiality and care for those who fear Him.
What does "I will bring my words upon this city for evil, and not for good" mean?
Answer: This powerful phrase signifies God's absolute and unalterable determination to execute His long-prophesied judgment upon the city of Jerusalem. "My words" refers to the numerous pronouncements of divine judgment that Jeremiah had been faithfully delivering for decades, warning of the city's impending destruction and the Babylonian exile due to its persistent idolatry, covenant breaking, and rebellion against God. "For evil" (Hebrew: raʻ) in this specific context means "for calamity," "disaster," "misfortune," or "destruction," referring to the devastating consequences of the Babylonian siege: famine, the sword, pestilence, and the eventual razing of the city and its sacred temple. The explicit phrase "and not for good" (Hebrew: ṭôwb) serves as a stark contrast, unequivocally stating that there would be no peace, prosperity, welfare, or blessing for Jerusalem in this impending event, only severe judgment. It profoundly underscores the certainty, severity, and punitive nature of God's righteous wrath against sin.
CHRIST-CENTERED FULFILLMENT
While Jeremiah 39:16 speaks directly to the precise fulfillment of God's judgment upon Jerusalem and His specific promise of deliverance to Ebed-melech, it points to Christ in profound and multifaceted ways. The unwavering certainty that God's "words... shall be accomplished" finds its ultimate, most glorious, and comprehensive fulfillment in the person and redemptive work of Jesus Christ. Every prophecy concerning the Messiah, from His miraculous virgin birth (e.g., Isaiah 7:14) to His atoning death on the cross (e.g., Isaiah 53:5) and His triumphant resurrection (e.g., Psalm 16:10), was meticulously and perfectly brought to pass. Jesus Himself emphatically declared that He came not to abolish the Law or the Prophets but to fulfill them (e.g., Matthew 5:17). Just as God's word brought "evil" (calamity and judgment) upon Jerusalem for its sin and rebellion, so too did God's righteous word bring the ultimate judgment for humanity's sin upon Christ on the cross. Through His vicarious suffering and death, Jesus bore the "evil" that was due to us, allowing those who believe in Him to receive "good" (salvation, forgiveness, and eternal life) instead. Ebed-melech's specific deliverance, based on his faith and compassionate action, serves as a powerful foreshadowing of the comprehensive salvation offered to all, both Jew and Gentile alike, who place their faith in the ultimate Deliverer, Jesus Christ, the Lamb of God who takes away the sin of the world. His rescue from the miry pit can thus be seen as a beautiful type of the spiritual salvation from the pit of sin and death that Christ accomplished for all who trust in Him (e.g., Psalm 40:2).