Jeremiah 39
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“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
1In 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.
CHAPTER 39
Jr 39:1-18. Jerusalem Taken. Zedekiah's Fate. Jeremiah Cared for. Ebed-melech Assured.
This chapter consists of two parts: the first describes the capture of Jerusalem, the removal of the people to Babylon, and the fate of Zedekiah, and that of Jeremiah. The second tells of the assurance of safety to Ebed-melech.
1. ninth year ... tenth month--and on the tenth day of it (Jr 52:4; 2Ki 25:1-4). From Jr 39:2, "eleventh year ... fourth month ... ninth day," we know the siege lasted one and a half years, excepting the suspension of it caused by Pharaoh. Nebuchadnezzar was present in the beginning of the siege, but was at Riblah at its close (Jr 39:3, 6; compare Jr 38:17).
2And in the eleventh year of Zedekiah, in the fourth month, the ninth day of the month, the city was broken up.
3And all the princes of the king of Babylon came in, and sat in the middle gate, even Nergalsharezer, Samgarnebo, Sarsechim, Rabsaris, Nergalsharezer, Rabmag, with all the residue of the princes of the king of Babylon.
3. sat--expressing military occupation or encampment.
middle gate--the gate from the upper city (comprehending Mount Zion) to the lower city (north of the former and much lower); it was into the latter (the north side) that the Chaldeans forced an entry and took up their position opposite the gate of the "middle" wall, between the lower and upper city. Zedekiah fled in the opposite, that is, the south direction (Jr 39:4).
Nergalsharezer, Samgarnebo--proper names formed from those of the idols, Nergal and Nebo (2Ki 17:30; Is 46:1).
Rab-saris--meaning "chief of the eunuchs."
Rab-mag--chief of the magi; brought with the expedition in order that its issue might be foreknown through his astrological skill. Mag is a Persian word, meaning "great," "powerful." The magi were a sacerdotal caste among the Medes, and supported the Zoroastrian religion.
And all the princes, etc.; rather, That all the princes, etc. (see on Jer_38:28). The fact mentioned in this verse is not recorded in 2Ki_25:1-30.; ch. 52; and its preciseness is a considerable pledge of its accuracy. The princes are four in number, and two of them have official titles attached. Nergal-sharezer is the Hebraized form of Nirgal-sarra-ucur, i.e. "Nirgal (or Nergal), protect (or perhaps, has created) the king"—the name, as often, is a prayer. Samgar-nebo is probably a modification of Sumgir-nabu, "Be gracious, Nebo;" but it has not yet been found in the inscriptions. Sarsechim has the appearance of being corrupt; the first part, however, may, perhaps, be the Babylonian for "king" ("prince" in Hebrew). Rab-saris has a meaning in Hebrew—"chief of the eunuchs;" but the analogies of "Rab-mag" and "Rab-shakeh" suggest that it is merely the Hebraized form of some Assyrian title. In any case, it would be better to render "the Rab-saris," and to attach it closely to the preceding name, Sarsechim being himself the official called Rab-saris (see, however, 2Ki_25:13). Rab-mag. This was "one of the highest titles in the state" (G. Smith). The etymology of the latter half of the phrase is uncertain; for the connection of "mag" with "Magi" is a mistake which has been exposed by Dr. Schrader, in his work, 'Die Keilinschriften und das Alte Testament' (of which a translation is announced). The native form of the name may be rubu emga (Schrader) or rubu makhe (Friedr. Delitzsch), and the whole title will mean "high priest" or "chief of the sorcerers". "The Rab-mag" would be more accurate, and the title ought to be attached to the preceding name, Nergal-sharezer. As a matter of fact, a Nirgal-sarra-ucur, who held the office of rubu emga, is mentioned in the cuneiform inscriptions, and we may plausibly conjecture that he is the person here mentioned among the "princes." He was afterwards raised to the throne by the conspirators who murdered Evil-merodach, the son of Nebuchadnezzar (he is better known as Neriglissar). It is singular that two Nergal-sharezers should be here mentioned; possibly the first mention is due to a mistake. The names are hardly recognizable in the Septuagint. The "princes" took up their station in the middle gate. The "breach" spoken of in 2Ki_25:2 enabled the Babylonians to occupy the whole of the lower city to the northeast of Zion. The "middle gate" probably separated these two parts of Jerusalem, and those who were posted there commanded the temple and the citadel.
4And 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.
4. the king's garden--The "gate" to it from the upper, city above was appropriated to the kings alone; stairs" led down from Mount Zion and the palace to the king's garden below (Ne 3:15).
two walls--Zedekiah might have held the upper city longer, but want of provisions drove him to flee by the double wall south of Zion, towards the plains of Jericho (Jr 39:5), in order to escape beyond Jordan to Arabia-Deserta. He broke an opening in the wall to get out (Eze 12:12).
Here begins the second parenthesis, to be read apart from the principal, though shorter, narrative (see introduction to chapter). Observe elsewhere in the Book of Jeremiah events known from other sources are only briefly referred to (comp. Jer_29:2; Jer_32:1-5; Jer_34:1, Jer_34:7; Jer_35:11; Jer_37:5); see 2Ki_25:4-12.
Nebuzar-adan; i.e. Nabu-zira-iddina, "Nebo gave a seed."
5But 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.
5. Riblah--north of Palestine (see Jr 1:14; Nu 34:11). Hamath is identified by commentators with Antioch, in Syria, on the Orontes, called Epiphania, from Antiochus Epiphanes.
gave judgment upon him--literally, "spake judgments with him," that is, brought him to trial as a common criminal, not as a king. He had violated his oath (Eze 17:13-19; 2Ch 36:13).
6Then 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.
6. slew ... sons ... before his eyes--previous to his eyes being "put out" (Jr 39:7); literally, "dug out." The Assyrian sculptures depict the delight with which the kings struck out, often with their own hands, the eyes of captive princes. This passage reconciles Jr 32:4, "his eyes shall behold his eyes"; with Eze 12:13, "he shall not see Babylon, though he shall die there."
slew all ... nobles--(Jr 27:20).
7Moreover he put out Zedekiah’s eyes, and bound him with chains, to carry him to Babylon.
8And the Chaldeans burned the king’s house, and the houses of the people, with fire, and brake down the walls of Jerusalem.
8. burned ... the houses--(Jr 52:12, 13). Not immediately after the taking of the city, but in the month after, namely, the fifth month (compare Jr 39:2). The delay was probably caused by the princes having to send to Riblah to know the king's pleasure as to the city.
9Then Nebuzaradan 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.
9. remnant--excepting the poorest (Jr 39:10), who caused Nebuchadnezzar no apprehensions.
those ... that fell to him--the deserters were distrusted; or they may have been removed at their own request, lest the people should vent their rage on them as traitors, after the departure of the Chaldeans.
rest ... that remained--distinct from the previous "remnant"; there he means the remnant of those besieged in the city, whom Nebuchadnezzar spared; here, those scattered through various districts of the country which had not been besieged [Calvin].
10But Nebuzaradan 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.
10. left ... the poor ... which had nothing--The poor have least to lose; one of the providential compensations of their lot. They who before had been stripped of their possessions by the wealthier Jews obtain, not only their own, but those of others.
11Now Nebuchadrezzar king of Babylon gave charge concerning Jeremiah to Nebuzaradan the captain of the guard, saying,
11. Jeremiah's prophecies were known to Nebuchadnezzar through deserters (Jr 39:9; Jr 38:19), also through the Jews carried to Babylon with Jeconiah (compare Jr 40:2). Hence the king's kindness to him.
12Take him, and look well to him, and do him no harm; but do unto him even as he shall say unto thee.
12. look well to him--Hebrew, "set thine eyes upon him"; provide for his well-being.
13So Nebuzaradan the captain of the guard sent, and Nebushasban, Rabsaris, and Nergalsharezer, Rabmag, and all the king of Babylon’s princes;
13. Nebuzara-dan ... sent--He was then at Ramah (Jr 40:1).
Nebushasban. The name occurs in a list of proper names, under the form Nabu-sizibanni, "Nebo, rescue me!" It is remarkable that a different name is given to the Rab-saris in Jer_39:3; and the conjecture is not unreasonable that Sarsechim is a corruption of the latter part of the name Nebushasban. In Jer_39:3 the Septuagint has Nabusachar instead of Sarsechim (other copies read Nabusarsechim).
14Even 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.
14. Gedaliah--son of Ahikam, the former supporter of Jeremiah (Jr 26:24). Gedaliah was the chief of the deserters to the Chaldeans, and was set over the remnant in Judea as one likely to remain faithful to Nebuchadnezzar. His residence was at Mizpah (Jr 40:5).
home--the house of Gedaliah, wherein Jeremiah might remain as in a safe asylum. As in Jr 40:1 Jeremiah is represented as "bound in chains" when he came to Ramah among the captives to be carried to Babylon, this release of Jeremiah is thought by Maurer to be distinct from that in Jr 40:5, 6. But he seems first to have been released from the court of the prison and to have been taken to Ramah, still in chains, and then committed in freedom to Gedaliah.
dwelt among the people--that is, was made free.
Gedaliah, whose father had already befriended the prophet on a serious occasion (Jer_26:24), and who, according to Jer_40:5, had been appointed (though himself a Jew) Babylonian "governor over the cities of Judah," is directed to carry him (Jeremiah) home, or rather, into the house; obviously some house close by is meant—either Gedaliah's temporary dwelling or the royal palace. This statement conflicts (see introduction) with that in Jer_40:1-5, but only as to the time when Jeremiah was liberated. The latter narrative being more explicit, deserves the preference. Thus Jeremiah dwelt among the people; i.e. could go in and out at his pleasure.
15Now the word of the LORD came unto Jeremiah, while he was shut up in the court of the prison, saying,
15-18. Belonging to the time when the city was not yet taken, and when Jeremiah was still in the court of the prison (Jr 38:13). This passage is inserted here because it was now that Ebed-melech's good act (Jr 38:7-12; Mt 25:43) was to be rewarded in his deliverance.
16Go 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.
A prophecy to Ebed-melech is here introduced, which, though uttered previously (see Jer_38:1-28.), could not have been mentioned before without breaking the sequence of events. For came, we might render had come.
Go and speak. Ebed-melech must be supposed to come into the court of the watch, so that Jeremiah might communicate with him.
17But 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.
18For 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.
For a prey unto thee. The same remarkable phrase in Jer_21:9 Jer_38:2.
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