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Commentary on Jeremiah 38 verses 1–13
Here, 1. Jeremiah persists in his plain preaching; what he had many a time said, he still says (Jer 38:3): This city shall be given into the hand of the king of Babylon; though it hold out long, it will taken at last. Nor would he have so often repeated this unwelcome message but that he could put them in a certain way, though not to save the city, yet to save themselves; so that every man might have his own life given him for a prey if he would be advised, Jer 38:2. Let him not stay in the city, in hopes to defend that, for it will be to no purpose, but let him go forth to the Chaldeans, and throw himself upon their mercy, before things come to extremity, and then he shall live; they will not put him to the sword, but give him quarter (satis est prostrasse leoni - it suffices the lion to lay his antagonist prostrate) and he shall escape the famine and pestilence, which will be the death of multitudes within the city. Note, Those do better for themselves who patiently submit to the rebukes of Providence than those who contend with them. And, if we cannot have our liberty, we must reckon it a mercy to have our lives, and not foolishly throw them away upon a point of honour; they m ay be reserved for better times. 2. The princes persist in their malice against Jeremiah. He was faithful to his country and to his trust as a prophet, though he had suffered many a time for his faithfulness; and, though at this time he ate the king's bread, yet that did not stop his mouth. But his persecutors were still bitter against him, and complained that he abused the liberty he had of walking in the court of the prison; for, though he could not go to the temple to preach, yet he vented the same things in private conversation to those that came to visit him, and therefore (Jer 38:4) they represented him to the king as a dangerous man, disaffected to his country and to the government he lived under: He seeks not the welfare of this people, but the hurt - an unjust insinuation, for no man had laid out himself more for the good of Jerusalem than he had done. They represent his preaching as having a bad tendency. The design of it was plainly to bring men to repent and turn to God, which would have been as much as any thing a strengthening to the hands both the soldiery and of the burghers, and yet they represented it as weakening their hands and discouraging them; and, if it did this, it was their own fault. Note, It is common for wicked people to look upon God's faithful ministers as their enemies, only because they show them what enemies they are to themselves while they continue impenitent. 3. Jeremiah hereupon, by the king's permission, is put into a dungeon, with a view to his destruction there. Zedekiah, though he felt a conviction that Jeremiah was a prophet, sent of God, had not courage to own it, but yielded to the violence of his persecutors (Jer 38:5): He is in your hand; and a worse sentence he could not have passed upon him. We found in Jehoiakim's reign that the princes were better affected to the prophet than the king was (Jer 36:25); but now they were more violent against him, a sign that they were ripening apace for ruin. Had it been in a cause that concerned his own honour or profit, he would have let them know that the king is he who can do what he pleases, whether they will or no; but in the cause of God and his prophet, which he was very cool in, he basely sneaks, and truckles to them: The king is not he that can do any thing against you. Note, Those will have a great deal to answer for who, though they have a secret kindness for good people, dare not own it in a time of need, nor will do what they might do to prevent mischief designed them. The princes, having this general warrant from the king, immediately put poor Jeremiah into the dungeon of Malchiah, that was in the court of the prison (Jer 38:6), a deep dungeon, for they let him down into it with cords, and a dirty one, for there was no water in it, but mire; and he sunk in the mire, up to the neck, says Josephus. Those that put him here doubtless designed that he should die here, die for hunger, die for cold, and so die miserably, die obscurely, fearing, if they should put him to death openly, the people might be affected with what he would say and be incensed against them. Many of God's faithful witnesses have thus been privately made away, and starved to death, in prisons, whose blood will be brought to account in the day of discovery. We are not here told what Jeremiah did in this distress, but he tells us himself (Lam 3:55, Lam 3:57), I called upon thy name, O Lord! out of the low dungeon, and thou drewest near, saying, Fear not. 4. Application is made to the king by an honest courtier, Ebed-melech, one of the gentlemen of the bed-chamber, in behalf of the poor sufferer. Though the princes carried on the matter as privately as they could, yet it came to the ear of this good man, who probably sought opportunities to do good. It may be he came to the knowledge of it by hearing Jeremiah's moans out of the dungeon, for it was in the king's house, Jer 38:7. Ebed-melech was an Ethiopian, a stranger to the commonwealth of Israel, and yet had in him more humanity, and more divinity too, than native Israelites had. Christ found more faith among Gentiles than among Jews. Ebed-melech lived in a wicked court and in a very corrupt degenerate age, and yet had a great sense both of equity and piety. God has his remnant in all places, among all sorts. There were saints even in Caesar's household. The king was now sitting in the gate of Benjamin, to try causes and receive appeals and petitions, or perhaps holding a council of war there. Thither Ebed-melech went immediately to him, for the case would not admit delay; the prophet might have perished if he had trifled or put it off till he had an opportunity of speaking to the king in private. Not time must be lost when life is in danger, especially so valuable a life. He boldly asserts the Jeremiah had a great deal of wrong done him, and is not afraid to tell the king so, though they were princes that did it, though they were now present in court, and though they had the king's warrant for what they did. Whither should oppressed innocency flee for protection but to the throne, especially when great men are its oppressors? Ebed-melech appears truly brave in this matter. He does not mince the matter; though he had a place at court, which he would be in danger of losing for his plain dealing, yet he tells the king faithfully, let him take it as he will, These men have done ill in all that they have done to Jeremiah. They had dealt unjustly with him, for he had not deserved any punishment at all; and they had dealt barbarously with him, so as they used not to deal with the vilest malefactors. And they needed not to have put him to this miserable death; for, if they had let him alone where he was, he was likely to die for hunger in the place where he was, in the court of the prison to which he was confined, for there was not more bread in the city: the stores out of which he was to have his allowance (Jer 37:21) were in a manner spent. See how God can raise up friends for his people in distress where they little thought of them, and animate men for his service even beyond expectation. 5. Orders are immediately given for his release, and Ebed-melech takes care to see them executed. The king, who but now durst do nothing against the princes, had his heart wonderfully changed on a sudden, and will now have Jeremiah released in defiance of the princes, for therefore he orders no less than thirty men, and those of the lifeguard, to be employed in fetching him out of the dungeon, lest the princes should raise a party to oppose it, Jer 38:10. Let this encourage us to appear boldly for God - we may succeed better that we could have thought, for the hearts of kings are in the hand of God. Ebed-melech gained his point, and soon brought Jeremiah the good news; and it is observable how particularly the manner of his drawing him out of the dungeon is related (for God is not unrighteous to forget any work or labour of love which is shown to his people or ministers, no, nor any circumstance of it, Heb 6:10); special notice is taken of his great tenderness in providing old soft rags for Jeremiah to put under his arm-holes, to keep the cords wherewith he was to be drawn up from hurting him, his arm-holes being probably galled by the cords wherewith he was let down. Nor did he throw the rags down to him, lest they should be lost in the mire, but carefully let them down, Jer 38:11, Jer 38:12. Note, Those that are in distress should not only be relieved, but relieved with compassion and marks of respect, all which shall be placed to account and abound to a good account in the day of recompence. See what a good use even old rotten rags may be put to, which therefore should not be made waste of, any more than broken meat: even in the king's house, and under the treasury too, these were carefully preserved for the use of the poor or sick. Jeremiah is brought up out of the dungeon, and is now where he was, in the court of the prison, Jer 38:13. Perhaps Ebed-melech could have made interest with the king to get him his discharge thence also, now that he had the king's ear; but he though him safer and better provided for there than he would be any where else. God can, when he pleases, make a prison to become a refuge and hiding-place to his people in distress and danger.
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SUMMARY
Jeremiah 38:11 meticulously details the compassionate and courageous intervention of Ebedmelech, an Ethiopian eunuch, who orchestrates the rescue of the prophet Jeremiah from a life-threatening cistern. This pivotal verse describes Ebedmelech's practical and resourceful actions: gathering discarded, worn-out garments from a royal storeroom and carefully lowering them by ropes into the muddy pit to provide cushioning for Jeremiah's perilous extraction. It stands as a profound testament to an unexpected ally's diligence, humanity, and moral fortitude amidst widespread hostility and indifference towards God's prophet.
CONTEXT
Literary Context: Jeremiah 38:11 is a crucial turning point within a broader narrative of prophetic suffering, divine judgment, and unexpected grace in the book of Jeremiah. Immediately preceding this verse, Jeremiah's unyielding prophecies of Jerusalem's imminent fall to Babylon had incensed the city's officials, who accused him of treason and successfully persuaded the weak King Zedekiah to have him thrown into a deep, muddy cistern, effectively condemning him to a slow death by starvation or drowning (Jeremiah 38:1-6). It is at this dire moment that Ebedmelech, an Ethiopian eunuch serving in the royal court, boldly intercedes with the king, appealing for Jeremiah's life and securing permission for his rescue (Jeremiah 38:7-10). Verse 11 then vividly depicts the immediate and practical execution of this rescue, highlighting Ebedmelech's hands-on involvement and meticulous care, which ultimately leads to Jeremiah's extraction and subsequent counsel to the king. This act of deliverance underscores God's faithfulness to His prophet even in the face of overwhelming opposition.
Historical & Cultural Context: The events of Jeremiah 38 unfold during the twilight years of the Kingdom of Judah, specifically amidst the brutal Babylonian siege of Jerusalem (c. 588-586 BC). The city was in a state of desperate crisis, with its leadership deeply fractured between those advocating for continued resistance against Babylon and those, like Jeremiah, who faithfully proclaimed God's command to surrender. In this volatile environment, foreign officials, such as Ebedmelech, an Ethiopian eunuch, could hold significant and trusted positions within the royal court, often due to their perceived lack of dynastic ambitions. Cisterns, typically designed for collecting and storing rainwater, were often repurposed as grim prisons, particularly for those deemed dangerous or undesirable, with their muddy bottoms making escape or survival exceedingly difficult. The "treasury" or "storehouse" mentioned in the verse would have been a common feature of ancient royal palaces, serving as a repository for various goods, including discarded or surplus materials. Ebedmelech's actions, therefore, were not merely compassionate but politically audacious, as he risked the severe displeasure and potential retribution of powerful Judean officials who actively sought Jeremiah's demise.
Key Themes: This verse powerfully contributes to several overarching themes woven throughout the book of Jeremiah and the broader biblical narrative. Firstly, it profoundly illustrates the theme of Divine Providence and Unexpected Allies, demonstrating God's sovereign ability to raise up unlikely individuals, even foreigners and marginalized figures like a eunuch, to protect His servants and accomplish His purposes when His own covenant people falter. This is further affirmed by God's promise of protection to Ebedmelech in Jeremiah 39:15-18. Secondly, it highlights Compassion and Courage in Adversity, showcasing Ebedmelech's extraordinary humanity and moral bravery in standing against prevailing hostility and actively intervening for the oppressed, a stark contrast to the indecisiveness of King Zedekiah and the malicious intent of the princes. Thirdly, the strategic use of "old cast clouts and old rotten rags" emphasizes Practical Kindness and Resourcefulness, illustrating that acts of profound care and deliverance do not always require grand resources but rather a willing heart and the ingenious use of whatever is available, even discarded items, to bring about salvation. This humble act of rescue serves as a poignant reminder that God often employs unexpected means and instruments to fulfill His redemptive plans.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 38:11 employs several powerful literary devices to enhance its narrative impact and convey its profound message. Symbolism is prominently featured, with the "old cast clouts and old rotten rags" symbolizing worthlessness, decay, and discard. Yet, these seemingly useless items are repurposed for a vital, life-saving act, powerfully illustrating the biblical truth that God can use the most humble, despised, and seemingly insignificant things for His glorious purposes. The "dungeon" itself serves as a potent symbol of despair, death, and unjust suffering, from which Jeremiah is miraculously delivered through an unexpected agent. There is also a strong element of Contrast woven throughout the passage: Ebedmelech, a foreign eunuch and an outsider, displays remarkable compassion, courage, and integrity, standing in stark contrast to the malicious Judean princes and the indecisive, fearful King Zedekiah. This highlights that true righteousness and a heart for justice can be found in the most unexpected places, often outside the established religious or political structures. Furthermore, the vivid imagery of the "old rotten rags" and the "cords" being lowered into the "dungeon" creates a tangible and visceral scene, drawing the reader into the immediate peril and the practical, hands-on nature of the rescue.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 38:11 stands as a powerful testament to God's sovereign care for His prophets and the unexpected, often humble, ways He orchestrates deliverance. Ebedmelech's selfless act of compassion, risking his own standing and safety to rescue Jeremiah, reflects a profound moral courage that transcends cultural or religious boundaries, embodying the universal call to justice and mercy. It highlights the biblical principle that acts of practical kindness and intervention on behalf of the oppressed are deeply valued by God, often serving as direct instruments of His divine providence. This narrative reassures believers that even in the darkest valleys of persecution, abandonment, and seeming hopelessness, God can raise up allies from the most unlikely places to extend mercy, provide comfort, and ensure the preservation of His purposes and His people.
REFLECTION AND APPLICATION
Ebedmelech's actions in Jeremiah 38:11 offer a profound challenge and inspiring model for contemporary believers. In a world often characterized by indifference, fear, or self-preservation, Ebedmelech embodies selfless courage and practical compassion. He did not merely lament Jeremiah's plight or offer empty words of sympathy; he actively sought a solution, utilizing humble resources to bring about a significant, life-saving rescue. His willingness to intervene, even when it meant defying powerful figures and engaging in an unpleasant, physically demanding task, calls us to consider our own responses to injustice, suffering, and the needs of others. Are we willing to step out of our comfort zones, speak truth to power, and extend tangible help to those in need, regardless of their popularity, our personal risk, or the perceived "worth" of the resources at hand? This verse reminds us that true faith is often demonstrated not just through belief but through concrete acts of love and service, using whatever means are at our disposal to alleviate suffering and uphold righteousness, reflecting the heart of God for the marginalized and oppressed.
Questions for Reflection
FAQ
Who was Ebedmelech, and why is his action significant?
Answer: Ebedmelech was an Ethiopian eunuch serving in the court of King Zedekiah in Jerusalem during the Babylonian siege. His action is profoundly significant because he was a foreigner and a eunuch—figures often marginalized or without significant power in ancient society—yet he displayed extraordinary moral courage and compassion. While the Israelite princes sought to kill Jeremiah, Ebedmelech risked his own life and position to intercede with the king on Jeremiah's behalf (Jeremiah 38:7-10). His subsequent hands-on involvement in Jeremiah's rescue, as detailed in Jeremiah 38:11, highlights his diligence and practical love. God later promises him protection for his faithfulness (Jeremiah 39:15-18), underscoring the divine approval of his actions and the principle that God often uses unexpected instruments for His purposes.
Why did Ebedmelech use "old cast clouts and old rotten rags" for the rescue?
Answer: The use of "old cast clouts and old rotten rags" demonstrates Ebedmelech's remarkable resourcefulness and thoughtful compassion. Jeremiah was in a deep, muddy cistern (Jeremiah 38:6), and simply pulling him up with bare ropes would have been incredibly painful and could have caused severe rope burns or further injury, especially given Jeremiah's weakened and likely emaciated state. By placing the soft, discarded rags under Jeremiah's armpits and around the ropes, Ebedmelech provided essential cushioning, making the arduous ascent as comfortable and safe as possible. This meticulous detail highlights his profound care for Jeremiah's physical well-being, transforming seemingly worthless, discarded items into instruments of profound mercy and practical aid.
CHRIST-CENTERED FULFILLMENT
Ebedmelech's courageous descent into the royal treasury to retrieve discarded rags and his subsequent act of lowering them into the pit to rescue Jeremiah powerfully foreshadow the ultimate descent and rescue accomplished by Jesus Christ. Just as Ebedmelech, an unexpected ally and "servant of a king," intervened to save Jeremiah from a literal pit of despair and death, so too did Christ, the true King and ultimate Rescuer, "descend into the lower parts of the earth" (a theological understanding derived from passages like Ephesians 4:9-10) to rescue humanity from the spiritual "dungeon" of sin, death, and eternal separation from God. Christ did not use "old rags" but rather offered His own perfect life and shed blood as the means of our salvation, willingly taking on the "rags" of our sin and shame to clothe us in His righteousness (2 Corinthians 5:21). His coming into our fallen world was an act of profound compassion and unparalleled courage, entering into our human condition, enduring suffering, and ultimately conquering the grave to lift us out of the mire of our spiritual imprisonment. Like Jeremiah, who was lifted from the pit to continue speaking God's word, believers are rescued by Christ to live new lives, empowered by the Spirit, and called to proclaim the good news of their Deliverer (Colossians 1:13-14). Ebedmelech's act of practical kindness and self-sacrificial intervention is a beautiful, albeit incomplete, picture of the boundless, self-giving love of the Lamb of God, who takes away the sin of the world (John 1:29).