King James Version
Jeremiah 39
18 verses with commentary
The Fall of Jerusalem
In 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.
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In 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. This verse opens the climactic account of Jerusalem's fall, the catastrophic event Jeremiah prophesied for over forty years. The precise chronological notation (ninth year, tenth month—January 588 BCE) emphasizes historical reality—this isn't myth but recorded history. The dating connects with 2 Kings 25:1 and Ezekiel 24:1-2, demonstrating the event's traumatic importance across multiple biblical witnesses.
The phrase "Nebuchadrezzar king of Babylon and all his army" stresses the overwhelming force arrayed against Jerusalem. Yet from the prophetic perspective, this represents God's judgment instrument, not merely human military action. Jeremiah consistently portrayed Babylon as God's servant executing covenant curses (25:9; 27:6; 43:10). The theological interpretation of historical events—seeing God's hand in political and military affairs—exemplifies biblical historiography.
Theologically, this verse teaches: (1) Prophetic warnings culminate in historical fulfillment—God's word proves true; (2) covenant violations bring covenant curses through concrete historical means; (3) God sovereignly uses pagan nations to discipline His people; (4) precise historical records validate biblical reliability. The Reformed doctrine of providence affirms God's active governance of all events, including military conflicts, to accomplish His purposes.
The phrase "Nebuchadrezzar king of Babylon and all his army" stresses the overwhelming force arrayed against Jerusalem. Yet from the prophetic perspective, this represents God's judgment instrument, not merely human military action. Jeremiah consistently portrayed Babylon as God's servant executing covenant curses (25:9; 27:6; 43:10). The theological interpretation of historical events—seeing God's hand in political and military affairs—exemplifies biblical historiography.
Theologically, this verse teaches: (1) Prophetic warnings culminate in historical fulfillment—God's word proves true; (2) covenant violations bring covenant curses through concrete historical means; (3) God sovereignly uses pagan nations to discipline His people; (4) precise historical records validate biblical reliability. The Reformed doctrine of providence affirms God's active governance of all events, including military conflicts, to accomplish His purposes.
And in the eleventh year of Zedekiah, in the fourth month, the ninth day of the month, the city was broken up.
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In the eleventh year of Zedekiah, in the fourth month, the ninth day of the month, the city was broken up (הָעִיר הָבְקָעָה, ha'ir hovqe'ah)—The precise dating (July 18, 586 BC) underscores the historical reliability of Scripture and the exactness of God's prophetic timetable. The verb baqa (בָּקַע) means 'to split, breach, cleave'—Jerusalem's walls were literally ripped open after an 18-month siege. This fulfilled Jeremiah's prophecies (21:10, 32:28-29, 34:2) and Moses' covenant curses (Deuteronomy 28:52).
Zedekiah's eleventh year parallels Nebuchadnezzar's nineteenth year (52:12), marking the end of the Davidic monarchy until Christ. The breach of Jerusalem's walls symbolizes the breach of covenant—Israel's protective hedge removed due to persistent rebellion against God's word through His prophets.
Zedekiah's eleventh year parallels Nebuchadnezzar's nineteenth year (52:12), marking the end of the Davidic monarchy until Christ. The breach of Jerusalem's walls symbolizes the breach of covenant—Israel's protective hedge removed due to persistent rebellion against God's word through His prophets.
And 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.
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All the princes of the king of Babylon came in, and sat in the middle gate (שַׁעַר הַתָּוֶךְ, sha'ar hatavekh)—The 'middle gate' (likely between the upper and lower city) became the seat of Babylonian judgment, symbolizing foreign dominion in the holy city. The act of 'sitting' (יָשַׁב, yashav) denotes taking authority—these conquerors held court where David's throne once reigned.
The naming of specific officials—Nergal-sharezer, Samgar-nebo, Sarsechim, Rab-saris, Rab-mag—demonstrates historical precision. 'Rab-saris' (רַב־סָרִיס) means 'chief eunuch'; 'Rab-mag' (רַב־מָג) means 'chief magician.' These pagan titles sitting in Zion's gates fulfill the warning that covenant-breakers would be ruled by uncircumcised foreigners (Leviticus 26:17, Deuteronomy 28:43-44).
The naming of specific officials—Nergal-sharezer, Samgar-nebo, Sarsechim, Rab-saris, Rab-mag—demonstrates historical precision. 'Rab-saris' (רַב־סָרִיס) means 'chief eunuch'; 'Rab-mag' (רַב־מָג) means 'chief magician.' These pagan titles sitting in Zion's gates fulfill the warning that covenant-breakers would be ruled by uncircumcised foreigners (Leviticus 26:17, Deuteronomy 28:43-44).
And 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.
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When Zedekiah the king of Judah saw them... then they fled (וַיִּבְרָח, vayyivrach)—After 18 months of defiant resistance, Zedekiah's courage collapsed at the crucial moment. The verb barach (בָּרַח) denotes panicked flight, not strategic retreat. He escaped by night, by the way of the king's garden, by the gate betwixt the two walls—a secretive escape route through the southeast passage toward the Kidron Valley.
This flight fulfilled Ezekiel's symbolic prophecy: the prince would 'dig through the wall' and flee in darkness (Ezekiel 12:5-12). Zedekiah's cowardice contrasts sharply with Jeremiah's counsel to surrender and live (38:17-23). He chose political preservation over prophetic wisdom and lost everything. The way of the plain (עֲרָבָה, arabah) toward Jericho proved not an escape but the path to judgment.
This flight fulfilled Ezekiel's symbolic prophecy: the prince would 'dig through the wall' and flee in darkness (Ezekiel 12:5-12). Zedekiah's cowardice contrasts sharply with Jeremiah's counsel to surrender and live (38:17-23). He chose political preservation over prophetic wisdom and lost everything. The way of the plain (עֲרָבָה, arabah) toward Jericho proved not an escape but the path to judgment.
But 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. gave: Heb. spake with him judgments
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The Chaldeans' army pursued after them, and overtook Zedekiah in the plains of Jericho (בְּעַרְבוֹת יְרֵחוֹ, be'arvot yericho)—How bitterly ironic: Zedekiah was captured near Jericho, where Joshua's obedience once brought miraculous victory (Joshua 6), while Zedekiah's disobedience brought catastrophic defeat. The verb nasag (נָשַׂג, 'overtook') suggests the inevitability of divine justice—'you may be sure your sin will find you out' (Numbers 32:23).
They brought him up to Nebuchadnezzar... to Riblah in the land of Hamath, where he gave judgment (מִשְׁפָּטִים, mishpatim)—Riblah (200 miles north) was Nebuchadnezzar's military headquarters. The word mishpatim denotes authoritative legal sentence. The covenant-breaking king faced pagan judgment because he rejected the Lord's mishpat through Jeremiah. God's warnings are not negotiable.
They brought him up to Nebuchadnezzar... to Riblah in the land of Hamath, where he gave judgment (מִשְׁפָּטִים, mishpatim)—Riblah (200 miles north) was Nebuchadnezzar's military headquarters. The word mishpatim denotes authoritative legal sentence. The covenant-breaking king faced pagan judgment because he rejected the Lord's mishpat through Jeremiah. God's warnings are not negotiable.
Then 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.
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The king of Babylon slew the sons of Zedekiah in Riblah before his eyes (לְעֵינָיו, le'eynav)—This brutal act fulfilled both Jeremiah's and Ezekiel's prophecies with horrifying precision. Zedekiah 'saw' (רָאָה, ra'ah) his dynasty destroyed before him—the last sight his eyes would register. His sons, the heirs of David's throne, were executed as traitors.
Also the king of Babylon slew all the nobles of Judah (חֹרֵי יְהוּדָה, chorei yehudah)—The ruling class who counseled rebellion against Babylon (and against God's word through Jeremiah) faced capital punishment. These 'nobles' or 'freemen' had rejected freedom under God's covenant for supposed autonomy, and lost both. The covenant curses included seeing your children destroyed (Deuteronomy 28:32, 41)—visual horror as final earthly memory.
Also the king of Babylon slew all the nobles of Judah (חֹרֵי יְהוּדָה, chorei yehudah)—The ruling class who counseled rebellion against Babylon (and against God's word through Jeremiah) faced capital punishment. These 'nobles' or 'freemen' had rejected freedom under God's covenant for supposed autonomy, and lost both. The covenant curses included seeing your children destroyed (Deuteronomy 28:32, 41)—visual horror as final earthly memory.
Moreover he put out Zedekiah's eyes, and bound him with chains, to carry him to Babylon. with: Heb. with two brasen chains, or, fetters
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Moreover he put out Zedekiah's eyes (עֵינֵי צִדְקִיָּהוּ עִוֵּר, einei tzidqiyyahu iwwer)—After forcing Zedekiah to witness his sons' execution, Nebuchadnezzar blinded him, making that horror his final visual memory. This fulfilled Ezekiel's prophecy: 'he shall not see it with his eyes' (Ezekiel 12:13)—Zedekiah would go to Babylon but never see it. The verb iwwer (עִוֵּר) means to gouge out, blind.
And bound him with chains (נְחֻשְׁתַּיִם, nechushayyim)—Bronze fetters, dual form suggesting double chains or shackles on both hands and feet. The king who refused to see God's truth through Jeremiah now literally cannot see. He who would not be bound by covenant is bound by bronze. He who rejected prophetic light ends in physical and spiritual darkness—a terrifying picture of judgment.
And bound him with chains (נְחֻשְׁתַּיִם, nechushayyim)—Bronze fetters, dual form suggesting double chains or shackles on both hands and feet. The king who refused to see God's truth through Jeremiah now literally cannot see. He who would not be bound by covenant is bound by bronze. He who rejected prophetic light ends in physical and spiritual darkness—a terrifying picture of judgment.
And the Chaldeans burned the king's house, and the houses of the people, with fire, and brake down the walls of Jerusalem.
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The Chaldeans burned the king's house, and the houses of the people, with fire (בָּאֵשׁ שָׂרָפוּ, ba'esh sarafu)—The verb saraph (שָׂרַף) means to burn completely, consume with fire. This was not mere conquest but systematic destruction, fulfilling prophecies that Jerusalem would burn (21:10, 32:29, 34:2, 38:18). Solomon's palace complex, built over 13 years (1 Kings 7:1), became ash in hours. The common houses burned alongside the royal—judgment touches all when covenant is broken.
And brake down the walls of Jerusalem (נָתָץ, natatz)—The verb means to tear down, demolish, raze. Jerusalem's fortifications, strengthened by Hezekiah and subsequent kings, were systematically dismantled. The city that would not be a protective wall for God's glory (Zechariah 2:5) lost its walls entirely. Nehemiah would later weep over these ruins (Nehemiah 1:3) before leading their reconstruction.
And brake down the walls of Jerusalem (נָתָץ, natatz)—The verb means to tear down, demolish, raze. Jerusalem's fortifications, strengthened by Hezekiah and subsequent kings, were systematically dismantled. The city that would not be a protective wall for God's glory (Zechariah 2:5) lost its walls entirely. Nehemiah would later weep over these ruins (Nehemiah 1:3) before leading their reconstruction.
Then 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. captain: or, chief marshal: Heb. chief of the executioners, or, slaughtermen
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Then Nebuzar-adan 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. Nebuzar-adan appears as God's appointed instrument for executing judgment and exile. The Hebrew title rav-tabachim ("captain of the guard," literally "chief of the executioners") suggests his role overseeing royal security and, in this context, implementing deportation policy. His appearance fulfills Jeremiah's prophecies of exile (20:4-6; 29:1-14).
The verse distinguishes three groups: (1) "remnant... that remained in the city"—survivors of siege and battle; (2) "those that fell away, that fell to him"—defectors who surrendered during the siege (as Jeremiah advocated); (3) "the rest of the people that remained"—perhaps those in surrounding territories. All groups face exile, demonstrating that judgment falls comprehensively, though those who surrendered earlier (verse 10) survived while resisters often died in battle or famine.
Theologically, this verse teaches: (1) Exile fulfills covenant curses for disobedience (Deuteronomy 28:36, 64); (2) God's judgments are comprehensive and thorough; (3) even in judgment, God preserves a remnant for future restoration; (4) the consequences of national sin affect populations broadly, not merely leaders. The exile becomes foundational for later theological reflection (Lamentations, Ezekiel, Daniel) and shapes Jewish and Christian identity as a pilgrim people awaiting final restoration.
The verse distinguishes three groups: (1) "remnant... that remained in the city"—survivors of siege and battle; (2) "those that fell away, that fell to him"—defectors who surrendered during the siege (as Jeremiah advocated); (3) "the rest of the people that remained"—perhaps those in surrounding territories. All groups face exile, demonstrating that judgment falls comprehensively, though those who surrendered earlier (verse 10) survived while resisters often died in battle or famine.
Theologically, this verse teaches: (1) Exile fulfills covenant curses for disobedience (Deuteronomy 28:36, 64); (2) God's judgments are comprehensive and thorough; (3) even in judgment, God preserves a remnant for future restoration; (4) the consequences of national sin affect populations broadly, not merely leaders. The exile becomes foundational for later theological reflection (Lamentations, Ezekiel, Daniel) and shapes Jewish and Christian identity as a pilgrim people awaiting final restoration.
But 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. at the: Heb. in that day
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But Nebuzar-adan 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. This verse reveals divine mercy within judgment. The poorest citizens—those owning no property and most vulnerable—alone escape exile. The reversal is complete: the wealthy, powerful, and propertied are deported while the poor inherit their lands. This fulfills the prophetic principle that God exalts the humble and humbles the exalted (1 Samuel 2:7-8; Luke 1:52-53).
The phrase "gave them vineyards and fields" suggests systematic land redistribution. Properties previously owned by exiled families now transfer to those who worked them as tenants or laborers. From a human perspective, this represents Babylonian pragmatism—maintaining agricultural production by leaving workers behind. From a theological perspective, it demonstrates God's care for the poor and His work through even pagan policies to accomplish His purposes.
Theologically, this verse teaches: (1) God's special concern for the poor and vulnerable persists even in judgment; (2) divine reversals characterize God's kingdom—the last become first; (3) material prosperity doesn't insulate from judgment; indeed, it can become occasion for pride and complacency; (4) God works providentially through pagan policies to care for His people. This principle anticipates the gospel's proclamation to the poor (Luke 4:18) and the church's composition primarily from lower social classes (1 Corinthians 1:26-29).
The phrase "gave them vineyards and fields" suggests systematic land redistribution. Properties previously owned by exiled families now transfer to those who worked them as tenants or laborers. From a human perspective, this represents Babylonian pragmatism—maintaining agricultural production by leaving workers behind. From a theological perspective, it demonstrates God's care for the poor and His work through even pagan policies to accomplish His purposes.
Theologically, this verse teaches: (1) God's special concern for the poor and vulnerable persists even in judgment; (2) divine reversals characterize God's kingdom—the last become first; (3) material prosperity doesn't insulate from judgment; indeed, it can become occasion for pride and complacency; (4) God works providentially through pagan policies to care for His people. This principle anticipates the gospel's proclamation to the poor (Luke 4:18) and the church's composition primarily from lower social classes (1 Corinthians 1:26-29).
Now Nebuchadrezzar king of Babylon gave charge concerning Jeremiah to Nebuzaradan the captain of the guard, saying, to: Heb. by the hand of
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Nebuchadrezzar king of Babylon gave charge concerning Jeremiah (צִוָּה, tzivvah)—The verb tzavah means to command, give orders. The pagan emperor issued protective orders for God's prophet while the covenant king languished in chains—stunning reversal. God had promised Jeremiah, 'I will make you... a fortified city, an iron pillar' (1:18), and even Babylon's king became unwittingly God's instrument to preserve His servant.
To Nebuzar-adan the captain of the guard (רַב־טַבָּחִים, rav-tabachim)—Literally 'chief of the executioners/butchers,' this title emphasizes the irony: the man responsible for slaughter is charged with Jeremiah's safety. God's providence operates through the most unlikely instruments. Nebuchadnezzar had somehow heard of Jeremiah (perhaps through earlier Babylonian intelligence or Jewish informants), recognizing that this prophet had consistently counseled submission to Babylon as God's appointed judgment.
To Nebuzar-adan the captain of the guard (רַב־טַבָּחִים, rav-tabachim)—Literally 'chief of the executioners/butchers,' this title emphasizes the irony: the man responsible for slaughter is charged with Jeremiah's safety. God's providence operates through the most unlikely instruments. Nebuchadnezzar had somehow heard of Jeremiah (perhaps through earlier Babylonian intelligence or Jewish informants), recognizing that this prophet had consistently counseled submission to Babylon as God's appointed judgment.
Take him, and look well to him, and do him no harm ; but do unto him even as he shall say unto thee. look: Heb. set thine eyes upon him
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Take him, and look well to him (עֵינֶךָ שִׂים עָלָיו, eynekha sim alav)—Literally 'set your eye upon him,' meaning to watch carefully, attend to his needs. The phrase sim ayin denotes protective oversight. Nebuchadnezzar commands what Zedekiah refused—careful attention to Jeremiah's words and welfare.
And do him no harm; but do unto him even as he shall say unto thee (כַּאֲשֶׁר יְדַבֵּר אֵלֶיךָ, ka'asher yedabber eleykha)—Complete deference to the prophet's wishes. The pagan king grants Jeremiah authority that Judah's king denied him. God had promised, 'I am with you to deliver you' (1:8, 19)—and His deliverance came through Babylon itself. This recalls how Pharaoh's daughter preserved Moses, and how Cyrus would later facilitate temple rebuilding. God's purposes transcend national boundaries.
And do him no harm; but do unto him even as he shall say unto thee (כַּאֲשֶׁר יְדַבֵּר אֵלֶיךָ, ka'asher yedabber eleykha)—Complete deference to the prophet's wishes. The pagan king grants Jeremiah authority that Judah's king denied him. God had promised, 'I am with you to deliver you' (1:8, 19)—and His deliverance came through Babylon itself. This recalls how Pharaoh's daughter preserved Moses, and how Cyrus would later facilitate temple rebuilding. God's purposes transcend national boundaries.
So Nebuzaradan the captain of the guard sent, and Nebushasban, Rabsaris, and Nergalsharezer, Rabmag, and all the king of Babylon's princes;
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So Nebuzar-adan the captain of the guard sent, and Nebushasban, Rab-saris, and Nergal-sharezer, Rab-mag—The repetition of these high officials (cf. v. 3) emphasizes the extraordinary honor shown to Jeremiah. Multiple princes collaborated in his release, demonstrating that this was no minor administrative matter but a coordinated royal command. All the king of Babylon's princes (כָּל־רַבֵּי מֶלֶךְ־בָּבֶל, kol-rabbei melekh-bavel)—The collective leadership involved in freeing one prophet underscores God's providential orchestration.
These same officials who sat in judgment at the middle gate (v. 3) now execute mercy toward God's messenger. The verb 'sent' (שָׁלַח, shalach) often denotes official delegation—this was formal, authorized action. While Jerusalem's nobility faced execution (v. 6), its faithful prophet received honor from the conquerors themselves.
These same officials who sat in judgment at the middle gate (v. 3) now execute mercy toward God's messenger. The verb 'sent' (שָׁלַח, shalach) often denotes official delegation—this was formal, authorized action. While Jerusalem's nobility faced execution (v. 6), its faithful prophet received honor from the conquerors themselves.
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.
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Even they sent, and took Jeremiah out of the court of the prison (מֵחֲצַר הַמַּטָּרָה, mechatzar hamattarah)—The 'court of the guard/prison' where Zedekiah had confined him (37:21, 38:6-13) becomes his place of liberation. Imprisoned by his own people for prophesying truth, freed by pagans who conquered because of that truth—profound irony. The verb laqach (לָקַח, 'took') suggests decisive removal from confinement.
And committed him unto Gedaliah the son of Ahikam the son of Shaphan, that he should carry him home (הַבַּיְתָה, habbaytah)—Gedaliah (appointed Babylonian governor, 40:5) came from a family friendly to Jeremiah—Ahikam had protected him from execution (26:24), and Shaphan had read the law scroll to Josiah (2 Kings 22:8-10). God provided covenant-community care even amid judgment. So he dwelt among the people (בְּתוֹךְ הָעָם, betokh ha'am)—Jeremiah remained with the remnant rather than enjoying Babylonian luxury, embodying the shepherd-prophet who stays with the afflicted flock.
And committed him unto Gedaliah the son of Ahikam the son of Shaphan, that he should carry him home (הַבַּיְתָה, habbaytah)—Gedaliah (appointed Babylonian governor, 40:5) came from a family friendly to Jeremiah—Ahikam had protected him from execution (26:24), and Shaphan had read the law scroll to Josiah (2 Kings 22:8-10). God provided covenant-community care even amid judgment. So he dwelt among the people (בְּתוֹךְ הָעָם, betokh ha'am)—Jeremiah remained with the remnant rather than enjoying Babylonian luxury, embodying the shepherd-prophet who stays with the afflicted flock.
Now the word of the LORD came unto Jeremiah, while he was shut up in the court of the prison, saying,
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Now the word of the LORD came unto Jeremiah, while he was shut up in the court of the prison (בַּעֲצֻרוֹ, ba'atzuro)—The timing marker indicates this oracle (fulfilled in vv. 16-18) was received during imprisonment before the city's fall. The verb atzar (עָצַר) means detained, restrained, confined. Physical confinement never restricts divine communication—God's word (דְּבַר־יְהוָה, devar-YHWH) reaches His servants in dungeons as readily as palaces.
This introduces the prophecy to Ebed-melech (the Ethiopian who rescued Jeremiah from the cistern, 38:7-13), promising his safety because 'you have put your trust in me' (39:18). While chapter 39 records Jerusalem's fall chronologically, this verse flashes back to earlier imprisonment, showing that even then God was arranging protective promises for the faithful. The structure demonstrates that divine word precedes and governs historical events—prophecy before fulfillment, promise before provision.
This introduces the prophecy to Ebed-melech (the Ethiopian who rescued Jeremiah from the cistern, 38:7-13), promising his safety because 'you have put your trust in me' (39:18). While chapter 39 records Jerusalem's fall chronologically, this verse flashes back to earlier imprisonment, showing that even then God was arranging protective promises for the faithful. The structure demonstrates that divine word precedes and governs historical events—prophecy before fulfillment, promise before provision.
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.
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The Ethiopian eunuch Ebed-melech receives a personal prophecy of deliverance for his kindness to Jeremiah (38:7-13). God notices and rewards those who show mercy to His servants. While Jerusalem falls, this foreigner is saved because he 'put his trust in the LORD.' Faith, not ethnicity, determines one's standing before God - a preview of gospel inclusivity.
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.
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'I will deliver thee in that day, saith the LORD.' This personal promise to Ebed-melech contrasts with Jerusalem's general destruction. God's particular care for individuals who show mercy reflects the Beatitude 'Blessed are the merciful, for they shall obtain mercy' (Matt 5:7). Individual faith receives individual reward even amid corporate judgment.
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.
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The reason for Ebed-melech's deliverance is stated explicitly: 'because thou hast put thy trust in me, saith the LORD.' This is the heart of saving faith - trust in God Himself, not in circumstances, nationality, or religious pedigree. His life becomes 'a prey' (spoils of war retained) - he survives amid general destruction. Faith secures what nothing else can.