Exegetical and Hermeneutical Commentary of Jeremiah 39:16
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.
Verse 16. Go and speak to Ebed-melech] The king’s servant, the Cushite.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Ebed-melech is here again called the
Ethiopian, to the reproach of the Jews, that a stranger should show more kindness to a prophet of the Lord than any of that nation to whom he was specially sent; which was a type of the calling of the Gentiles, and rejection of the Jews. God assures Ebed-melech the city should be taken and burnt, and the people carried into captivity.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. Gonot literally, for hewas in confinement, but figuratively.
before theein thysight.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Go and speak to Ebedmelech the Ethiopians,…. Not that the prophet was to go, or could go, out of prison, to deliver this message to Ebedmelech; but that he should, as he had opportunity, acquaint him with it; either by writing to him, or by word of mouth, when he should visit him; for no doubt he sometimes did, having so great a respect for the prophet:
saying, thus saith the Lord of hosts, the God of Israel; whom Ebedmelech, though an Ethiopian, served; being a proselyte, and a good man; and therefore would listen unto and believe what came from him:
behold, I will bring my words upon this city for evil, and not for good; meaning the prophecies delivered out by Jeremiah, which Ebedmelech was no stranger to, these should be accomplished; not what promised good, on condition of repentance and amendment; but what threatened evil to the city, and the inhabitants of it, even the destruction of them:
and they shall be [accomplished] in that day before thee; signifying that he should live till then, and his enemies would not be able to take away his life; and that he should see with his eyes all that was predicted accomplished, and he himself safe amidst all this.
Fuente: John Gill’s Exposition of the Entire Bible
The word Ethiopian is now repeated, because God intended, in the person of an alien indirectly to reprove the Jews; for no doubt they despised him, because he was not of the holy seed of Abraham. But God shews that he peculiarly regarded him, while he rejected the masked and hypocritical children of Abraham, who were only born of him according to the flesh, but had, by their impiety, renounced him, so that they were wholly unworthy of so high an honor.
And he says, Go and say, Behold, I am bringing my words on this city for evil and not for good; and they shall be before thee in that day. We conclude, from these words, that this was spoken to Ebedmelech before the city was taken by the Chaldeans, in order that he might remain quietly at home, and not flee away with the king, who, as we have seen, tried to escape. God then intended to strengthen the confidence of Ebedmelech, so that he might not fear and tremble like others, and expose himself to death, in trying to secure his safety. For this is the design of all God’s promises, even to keep us from being disturbed, to give us quietness of mind, and to cause us to look for the help promised to us. For we know that when fear lays hold on our minds, there is no settled purpose, but we are harassed by disquietude, and, as it were, tossed to and fro. It was therefore God’s design to bring aid beforehand, so that Ebedmelech might not, with others, be hurried into despair. He says, Behold, I am bringing, etc. God here confirms Ebedmelech in the truth, that he would be the author of the calamity; for had Jerusalem been taken by chance, Ebedmelech might justly have feared; but when he was taught that it was to happen through God’s just judgment he would feel sure of his safety; for it would be in the power of the same God to save one man and even many, while he was destroying the whole people. This, then, is the reason why God declared that he was bringing his words for evil and not for good; for except Ebedmelech had been convinced that the city and its inhabitants were in God’s hand and power, he could never have been led to entertain good hope; but when he knew that the city would perish through the righteous vengeance of God, he would then be fully confident as to his own safety; for God promised to preserve him in the midst of the common ruin.
He says, Thou shalt see, my words shall be before thee, as though he had said, “Thou shalt be an eye-witness of my power.” It was indeed necessary, as I have said, that Ebedmelech should see God’s hand in the destruction of the city and people; for he would ever have vacillated, and would have known no rest, had he not before his eyes the hand and the vengeance of God, This is one thing. But as to the words, I am bringing my words for evil and not for good, we have explained them elsewhere. The word evil does not mean sin here, but according to a common usage, evil is said to be whatever men regard as adverse to them; so all punishments inflicted by God are called evils, as we find in Isaiah,
“
I am God, who create light and darkness, life and death, good and evil.” (Isa 45:7)
Fuente: Calvin’s Complete Commentary
(16) Go and speak to Ebed-melech.It lies in the nature of the case that the prophet, when he put this prediction, given during the progress of the siege, on record, knew that it had been fulfilled. We hear nothing more of the faithful Ethiopian, but we may believe that he was spared by the Chaldans, probably at the prophets intercession. It is not without significance that the promise is given in the same terms as that to Baruch in Jer. 45:5. The men of whom he was afraid were obviously the princes whom he had irritated by his interference on behalf of Jeremiah.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
16. Go and speak This language suggests that Jeremiah was not kept in close confinement, but could, upon special permission, go out at seasonable times.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 39:16 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.
Ver. 16. Go and speak unto Ebedmelech the Ethiopian. ] Who yet was an Israelite indeed by his faith and religion, as was likewise Jether the Ishmaelite. 1Ch 7:17 2Sa 17:25
Thus saith the Lord of hosts.
Behold, I will bring my words upon this city for evil.
And they shall be accomplished in that day before thee.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Go and speak. Not to interrupt the history, this incident as to Ebed-melech is reserved till now.
the LORD of hosts, the God of Israel. See note on Jer 7:3.
God. Hebrew. Elohim. App-4.
Behold. Figure of speech Asterismos.
evil = calamity. Hebrew. ra’a’. App-44.
Fuente: Companion Bible Notes, Appendices and Graphics
Ebedmelech: Jer 38:7-13
Behold: Jer 5:14, Jer 19:11, Jer 19:12, Jer 21:7-10, Jer 24:8-10, Jer 26:15, Jer 26:18, Jer 26:20, Jer 32:28, Jer 32:29, Jer 34:2, Jer 34:3, Jer 34:22, Jer 35:17, Jer 36:31, Jer 44:28, Jer 44:29, Jos 23:14, Jos 23:15, 2Ch 36:21, Dan 9:12, Zec 1:6, Mat 24:35
before thee: Psa 91:8, Psa 91:9, Psa 92:11
Reciprocal: Isa 56:3 – neither Luk 10:33 – Samaritan Act 8:27 – a man
Fuente: The Treasury of Scripture Knowledge
Jer 39:16. Ebed-melech was the eunuch who was friendly toward Jeremiah and procured his deliverance from the mire (ch, 38: 7-13). He was honored with a personal message from the prophet in which the predictions against the place were repeated.