John Calvin Commentary Jeremiah 39:15-18

"Now the word of Jehovah came unto Jeremiah, while he was shut up in the court of the guard, saying, 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. But I will deliver thee in that day, saith Jehovah; and thou shalt not be given into the hand of the men of whom thou art afraid. For I will surely save 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 Jehovah." — Jeremiah 39:15-18 (ASV)

The Prophet tells us here that God was not unmindful of the Ethiopian by whom he had been preserved, even though he was an alien and from a foreign nation. We have seen, however, that Ebedmelech alone took up the Prophet's cause when others, terrified by fear, did not act or were openly enemies of God’s servant. Ebedmelech then alone dared to step forward in such a hopeless case and undertook the defense of the holy man.

The Prophet now says that this service was so acceptable that it would not be without its reward. We have said that Ebedmelech had thus shown his concern for the Prophet’s life, but not without evident danger. He knew that the princes were united against him and that these ungodly men had drawn to their side the greater part of the court and also of the common people.

Consequently, Ebedmelech stirred up opposition against himself from both high and low. But God helped him, so that he was not overcome by his adversaries. Even in his danger, he experienced God's favor and was protected and delivered from danger.

But now he finds that his efforts had not been in vain, for he had not only been humane and merciful towards a mortal man but had also served God. For whatever we do for God’s servants, he acknowledges as done to himself and will have it credited to his account, according to what Christ says,

He who gives a cup of cold water to one of the least of my disciples, shall not lose his reward. (Matthew 10:42).

There is then no doubt that the Spirit of God intended by Ebedmelech's example to rouse us to the duties of humanity: to teach us to help the miserable, to give them aid as far as we can, and not to shun the hatred of men or any dangers we might thereby incur.

And since we are often sluggish and negligent in doing good, the reward given to the Ethiopian is set before us. This is so that we may know that, even if nothing is to be hoped for from men when we are kind and generous, we shall not lose our labor, for God is rich enough to give us more than can be expected from the whole world. This, then, is the lesson conveyed here.

But the circumstances must be noted: the Prophet says that he was commanded to promise deliverance to Ebedmelech while he was still confined in prison. This, at first glance, seems strange. The Prophet might have objected, saying, “You bid me to go out; why, then, are the prison gates not opened for me? You would have me be the herald of your favor, but my present miserable condition will prevent my words from being believed. For how can Ebedmelech believe that I have been sent by You? I am confined here and surrounded by many deaths.”

But from this, let us learn not to measure God’s word by our own judgment when anything is promised that is beyond our expectation and all our understanding. Though indeed God seemed, in a way, to mock his servant when he ordered him, while a prisoner, to go to Ebedmelech, yet the Prophet received and embraced this command. He no doubt performed it, though this is not explicitly mentioned.

This is the reason why he says that a word came to him from Jehovah, while he was in the court of the prison.

The word Ethiopian is now repeated because God intended, through the person of an alien, indirectly to reprove the Jews. For they no doubt despised him because he was not of the holy seed of Abraham. But God shows that he particularly 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 entirely unworthy of such a high 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. From these words, we conclude that this was spoken to Ebedmelech before the Chaldeans took the city, so that he might remain quietly at home and not flee with the king, who, as we have seen, tried to escape.

God then intended to strengthen Ebedmelech’s confidence, so that he would not fear and tremble like others and expose himself to death by trying to secure his safety. For this is the purpose of all God’s promises: to keep us from being disturbed, to give us peace of mind, and to cause us to look for the help promised to us.

For we know that when fear takes hold of our minds, there is no settled purpose; instead, we are troubled by anxiety and, so to speak, tossed to and fro. It was therefore God’s design to provide help beforehand, so that Ebedmelech might not, with others, be driven into despair.

He says, Behold, I am bringing, and so on. God here confirms to Ebedmelech the truth that he would be the author of the calamity. For if Jerusalem had 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 could feel sure of his safety, for it was in the power of the same God to save one man, or 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 unless Ebedmelech had been convinced that the city and its inhabitants were in God’s hand and power, he could never have been led to have good hope. But when he knew that the city would perish through the righteous vengeance of God, he would then be fully confident about his own safety, for God promised to preserve him amidst the common ruin.

He says, Thou shalt see, my words shall be before thee, as if he had said, “You shall be an eyewitness 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 have constantly wavered and known no rest if he had not had before his eyes the hand and the vengeance of God.

This is one point. As for the words, I am bringing my words for evil and not for good, we have explained them elsewhere. The word “evil” here does not mean sin but, according to common usage, refers to whatever people regard as adverse to them. Thus, 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. (Isaiah 45:7).

He then adds, But I will deliver thee in that day, and thou shalt not be given up into the hand of the men whose face thou fearest. Here God promises that Ebedmelech would be saved through a special privilege, and the Prophet shows that this prophecy was not announced without reason.

For though Ebedmelech had, with a fearless mind, taken up Jeremiah’s cause and boldly and perseveringly faced all reproaches, he was not devoid of all natural feelings; he still had fears, especially when he saw the cause of fear before him. Hence the Prophet says that he feared the face of enemies. This might, at the same time, serve to rouse him to receive more readily the promise offered to him.

For we know that God's blessings are, in a way, considered of no value by us when we do not realize how necessary they are for us. The prophecies and promises by which God comforts us and encourages us to patience are mostly seen as worthless until God truly shows us how miserable we would be unless he thus helps us.

So the Prophet wished to remind Ebedmelech of this when he said that he feared. Thou fearest, he says. For if Ebedmelech had no fear, he might have disregarded this prophecy as unnecessary. But being reminded of his fear and anxiety, he became more ready to receive what God had promised him.

Then he says that he would be safe, because the Lord would deliver him in that day. And again, he confirms the same thing, For delivering I will deliver thee, and thou shalt not fall by the sword. The Prophet again directs Ebedmelech’s attention to God himself, for we know how everything is in confusion when cities are taken by storm.

Unless Ebedmelech had then kept his mind fixed on God, he could never have retained any hope of deliverance. Hence the Prophet assures him again that God would be his deliverer. And he adds, Thy soul shall be for a prey.

This manner of expression has been explained elsewhere. The comparison is taken from those who consider something a great gain, which is actually small, if they obtain it beyond their expectation. For example, when a man finds a prize he had by no means hoped for, he becomes suddenly rich, or his possessions are increased; and though the gain may not be large, he still rejoices greatly.

So those who escape alive from imminent death have significant reason to be joyful because their life has been preserved. Meanwhile, God alludes to those who consider it sufficient to escape death, even if they are deprived of everything else.

Just as those in a shipwreck throw overboard their merchandise, their money, and all they have, considering it enough if they can reach the harbor—preferring to beg for their bread all their lives rather than sink in the middle of the sea—so it is with one who escapes with his life. Though poverty is bitter, the horror of death is so great that he considers his life a great gain, even if stripped of all he had.

The reason follows: because he trusted in God. Another reason could have been given: that he had not failed in his kindness to a holy man but had extended his hand to him in his extreme distress. But as that act of humanity stemmed from faith and piety, God here expresses the primary cause.

Since, then, the mercy Ebedmelech showed towards the Prophet was evidence of his piety and faith, here the fruit is found on its own tree, or in its root. It is certain that Ebedmelech would never have been so humane towards the Prophet if he had not relied on God and his help, for unbelief is always timid.

There is then no doubt that the vigor Ebedmelech showed when he risked his life in bringing aid to the Prophet manifested the faith that is now commended: because then thou hast trusted in me, therefore delivering I will deliver thee, says God.

There is now no doubt, then, that Ebedmelech had some elements of faith and piety. If, then, God has allowed us to make further progress, we may feel all the more assured that he will be our deliverer, for his grace and his power will always exceed our faith, however great it may be.