Jeremiah 38:12

KJV

And Ebedmelech the Ethiopian said unto Jeremiah, Put now [these] old cast clouts and rotten rags under thine armholes under the cords. And Jeremiah did so.

KJV (with Strong's)

And Ebedmelech {H5663} the Ethiopian {H3569} said {H559} unto Jeremiah {H3414}, Put {H7760} now these old {H1094} cast clouts {H5499} and rotten rags {H4418} under thine armholes {H679}{H3027} under the cords {H2256}. And Jeremiah {H3414} did {H6213} so.

Complete Jewish Bible

'Eved-Melekh the Ethiopian then said to Yirmeyahu, "Use these old clothes and rags as padding between your armpits and the ropes." After Yirmeyahu had done this,

Berean Standard Bible

Ebed-melech the Cushite cried out to Jeremiah, “Put these worn-out rags and clothes under your arms to pad the ropes.” Jeremiah did so,

American Standard Version

And Ebed-melech the Ethiopian said unto Jeremiah, Put now these rags and worn-out garments under thine armholes under the cords. And Jeremiah did so.

Commentary

### SUMMARY
Jeremiah 38:12 vividly recounts a crucial moment in the prophet Jeremiah's miraculous rescue from a life-threatening, muddy cistern, orchestrated by the courageous and compassionate Ebedmelech the Ethiopian. This verse meticulously details Ebedmelech's ingenious instruction for Jeremiah to place discarded rags under his armpits as cushioning against the ropes, ensuring his safety and comfort during the arduous ascent from the pit. It stands as a powerful testament to divine providence, demonstrating how God often uses unexpected individuals and humble means to deliver His faithful servants from dire circumstances.

### CONTEXT
* **Literary Context:** This verse is intricately woven into the dramatic narrative of Jeremiah's relentless persecution and eventual deliverance, forming a pivotal moment within [Jeremiah 38](/jeremiah/38 "Jeremiah 38 - Jeremiah's Imprisonment and Rescue"). Earlier in the chapter, Jeremiah's unyielding prophecy of Jerusalem's fall to Babylon, a message deemed treasonous by the city's officials, led to his imprisonment. These influential princes, including Shephatiah, Gedaliah, Jucal, and Pashhur, successfully pressured the weak-willed King Zedekiah to cast Jeremiah into a deep, miry cistern, intending for him to perish there from starvation (see [Jeremiah 38:1-6](/jeremiah/38-1-6 "Jeremiah 38:1-6 - Jeremiah Cast into the Cistern")). Amidst this hostility, Ebedmelech, an Ethiopian eunuch serving in the king's court, courageously intervened. He appealed directly to Zedekiah, highlighting the injustice and the prophet's imminent death. The king, though indecisive, granted Ebedmelech permission and resources—specifically, thirty men—to rescue Jeremiah (see [Jeremiah 38:7-10](/jeremiah/38-7-10 "Jeremiah 38:7-10 - Ebedmelech's Courageous Intervention")). Verse 12 then hones in on the specific, thoughtful, and practical instruction Ebedmelech provides to Jeremiah, revealing the meticulous care and foresight employed in this desperate rescue operation, underscoring the severity of Jeremiah's plight and the ingenuity of his rescuer.

* **Historical & Cultural Context:** The events of [Jeremiah 38](/jeremiah/38 "Jeremiah 38 - Jeremiah's Imprisonment and Rescue") unfold during the climactic and tragic final years of the Kingdom of Judah, specifically amidst the brutal Babylonian siege of Jerusalem (circa 588-586 BC). The city was experiencing immense suffering, marked by widespread famine, disease, and plummeting morale among its inhabitants. King Zedekiah, a puppet ruler installed by Babylon, was characterized by his indecisiveness, caught between the pro-Egyptian factions among his officials, who advocated resistance, and Jeremiah's consistent, divinely-mandated message of surrender. Eunuchs, like Ebedmelech, often held significant and trusted administrative positions in ancient Near Eastern royal courts, regardless of their foreign origin, frequently serving as key advisors or intermediaries due to their perceived loyalty and lack of dynastic ambition. The "cistern" or "pit" was a common feature in ancient Israelite cities, primarily used for water storage, but frequently repurposed as a convenient, albeit cruel, prison. The use of "old cast clouts and rotten rags" vividly reflects the extreme scarcity of resources during a prolonged siege, where even the most discarded and seemingly worthless materials were ingeniously repurposed for survival or, in this case, for an act of profound compassion.

* **Key Themes:** This verse significantly contributes to several profound themes woven throughout the book of Jeremiah and the broader biblical narrative. Firstly, it powerfully illustrates **Divine Providence through Unexpected Channels**. In a royal court rife with animosity towards God's prophet, God orchestrates Jeremiah's rescue not through a powerful Israelite official, but through a foreign eunuch, Ebedmelech, whose name, "servant of the king," ironically highlights his service to a higher King. This underscores God's absolute sovereignty and His remarkable ability to use anyone, regardless of their background, ethnicity, or social standing, to accomplish His divine will, a truth echoed in the faith of other Gentiles who served God's purposes (e.g., [Naaman the Syrian](/2_kings/5 "2 Kings 5 - Naaman's Healing and Faith")). Secondly, the narrative showcases **Practical Compassion and Resourcefulness**. Ebedmelech's concern extends beyond merely extracting Jeremiah; he meticulously considers the prophet's comfort and safety, demonstrating a holistic and empathetic approach to aid. The ingenious use of humble, discarded materials in a time of scarcity underscores the importance of resourcefulness in dire circumstances. Thirdly, the account emphasizes **The Plight and Preservation of the Righteous**. Jeremiah suffers intensely for his faithful proclamation of God's unpopular and challenging truth, yet God ensures his survival, demonstrating His unwavering commitment to those who remain steadfast in obedience, a theme powerfully seen in the preservation of Noah during the flood (see [Genesis 6-9](/genesis/6 "Genesis 6-9 - Noah and the Flood")) and Daniel in the lions' den (see [Daniel 6](/daniel/6 "Daniel 6 - Daniel in the Lions' Den")). Finally, Jeremiah's humble **Obedience** to Ebedmelech's unusual and undignified instruction speaks volumes about his trust in God's provision and his desperate need for deliverance.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **old (Hebrew, _bᵉlôwʼ_):** This term, derived from a root meaning "to wear out," refers specifically to worn-out garments or rags. Its exclusive use in the plural construction here emphasizes the dilapidated and discarded nature of the material. The word highlights the desperate circumstances of the besieged city and the humble, readily available means employed in Jeremiah's rescue, underscoring that even seemingly worthless items can be repurposed for significant acts of compassion and deliverance.
* **cast clouts (Hebrew, _çᵉchâbâh_):** From the verb "to drag" or "to draw along," this term denotes a rag or a piece of torn, discarded cloth that has been pulled or dragged away. When combined with "old," it paints a vivid picture of utterly worn-out, possibly dirty, fabric. This detail reinforces the dire situation in besieged Jerusalem and the ingenuity required to find any suitable material for the cushioning needed, emphasizing the profound resourcefulness of Ebedmelech.
* **rotten rags (Hebrew, _mâlâch_):** This word, originating from a root suggesting "to be soft" or "to be worn away," describes a rag or an old garment, often implying decay or disintegration. The phrase "old cast clouts and rotten rags" collectively emphasizes the poor quality and humble origin of the materials. This choice of words highlights Ebedmelech's practical ingenuity in utilizing readily available, though lowly, items to prevent severe injury to Jeremiah, showcasing his meticulous care for the prophet's well-being.

#### Verse Breakdown
* **"And Ebedmelech the Ethiopian said unto Jeremiah":** This opening clause immediately establishes the key figures in this compassionate exchange. It highlights Ebedmelech's initiative and the direct, personal nature of his intervention, underscoring his courage in speaking to the condemned prophet and his authority, derived from the king's recent permission to act.
* **"Put now [these] old cast clouts and rotten rags under thine armholes under the cords":** This is the heart of Ebedmelech's practical and ingenious instruction. The specific mention of "old cast clouts and rotten rags" underscores the humility and resourcefulness of the rescue, born out of necessity in a besieged city. The precise command to place them "under thine armholes under the cords" reveals Ebedmelech's remarkable foresight and meticulous care. He anticipates the severe pain and injury the rough ropes would inflict upon Jeremiah's weakened body if not cushioned, demonstrating a profound empathy and practical wisdom in a life-or-death situation.
* **"And Jeremiah did so":** This simple, yet powerful, concluding clause signifies Jeremiah's immediate, humble, and trusting obedience. Despite his prophetic status and the seemingly undignified nature of the request—to handle and use discarded rags—Jeremiah complies without hesitation. This action demonstrates his trust in Ebedmelech, his desperate need for deliverance, and his profound humility in receiving aid from an unexpected, foreign source, highlighting his complete reliance on God's provision through this unlikely agent.

#### Literary Devices
The verse employs striking **Imagery** through the specific description of "old cast clouts and rotten rags." This vivid detail paints a clear, almost tactile, picture of the humble, discarded materials used in the rescue. This imagery not only grounds the narrative in the harsh realities of a besieged city but also serves as potent **Symbolism**. The seemingly worthless rags, repurposed for a life-saving act, symbolize how God often chooses and uses the weak, the discarded, or the unexpected to accomplish His mighty and redemptive purposes, thereby confounding human wisdom and power. There is also a powerful element of **Contrast** between the prophet's dire circumstances (imprisoned in a miry pit, facing certain death) and the meticulous, compassionate care offered by a foreign eunuch, highlighting the unexpected source of deliverance and the profound depth of Ebedmelech's empathy. The precise instruction, "under thine armholes under the cords," adds significant **Realism** to the narrative, underscoring the practical ingenuity and careful planning involved in the rescue.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 38:12 stands as a profound testament to God's meticulous providential care for His faithful servants, often manifesting through unexpected channels and humble means. Ebedmelech's compassionate act, born of remarkable courage and ingenuity, vividly illustrates the divine principle that true righteousness extends beyond mere adherence to law; it actively involves pursuing good, alleviating suffering, and intervening for the vulnerable, even at significant personal risk. This narrative powerfully reinforces the truth that God is not confined or limited by human power structures, societal norms, or ethnic boundaries; He possesses the sovereign ability to raise up deliverers from any background to accomplish His will and protect His own. The seemingly insignificant detail of the "rags" becomes a profound symbol of how God frequently uses the weak, the despised, and the overlooked things of the world to bring about His mighty purposes, thereby confounding the wisdom and pride of the powerful.

* [Proverbs 24:11-12](/proverbs/24-11-12 "Proverbs 24:11-12 - Rescue Those Being Led Away")
* [Matthew 25:35-40](/matthew/25-35-40 "Matthew 25:35-40 - The Parable of the Sheep and the Goats")
* [1 Corinthians 1:27-29](/1_corinthians/1-27-29 "1 Corinthians 1:27-29 - God Chooses the Foolish and Weak")

### REFLECTION AND APPLICATION
The poignant story of Ebedmelech and Jeremiah offers profound and actionable lessons for contemporary believers. It challenges us to cultivate a radical, Christ-like compassion that transcends mere emotional sympathy and translates into practical, often unglamorous, action. Ebedmelech did not merely lament Jeremiah's plight; he actively sought and implemented a solution, even utilizing humble, discarded materials, to ensure the prophet's safe extraction. This calls us to look beyond grand gestures and instead identify the specific, tangible needs of those around us, offering help in ways that might seem small, undignified, or inconvenient but are profoundly impactful in their effect. Furthermore, Ebedmelech's extraordinary courage in standing up for Jeremiah in a hostile, dangerous environment reminds us that faithfulness to God and genuine compassion for others often demand significant moral fortitude, even when it means risking personal comfort, reputation, or safety. We are encouraged to embrace our role as instruments of God's grace, recognizing that He can powerfully use anyone, regardless of their perceived status, limitations, or background, to bring about His purposes of deliverance, healing, and hope in a broken and suffering world.

#### Questions for Reflection
* **In what practical, tangible ways can I extend compassion to someone in need this week, even if it involves humble or inconvenient actions?**
* **What "rags" or seemingly insignificant resources, talents, or opportunities might God be calling me to utilize for a greater, redemptive purpose in my sphere of influence?**
* **Where in my life, community, or broader society is there a need for courageous intervention on behalf of the vulnerable, and how might God be prompting me to act, even if it feels risky or unpopular?**
* **How does Ebedmelech's example challenge my preconceived assumptions about who God can use, and how He chooses to work, to accomplish His divine will?**

### FAQ
**Why did Ebedmelech use "old cast clouts and rotten rags" specifically?**

Answer: Ebedmelech's choice of "old cast clouts and rotten rags" was a deeply practical and profoundly compassionate decision, reflecting the dire circumstances of besieged Jerusalem and his meticulous care for Jeremiah's well-being. Firstly, during the Babylonian siege, resources within the city were extremely scarce. Discarded items like these worn-out rags were among the few readily available materials that could be repurposed. Secondly, and most importantly, Ebedmelech's instruction was an ingenious safety measure. Jeremiah was to be pulled from a deep, muddy pit using ropes. Without cushioning, these rough ropes would have severely cut into his armpits, causing immense pain and potentially grievous injury, especially given his weakened state from hunger and imprisonment. The soft, albeit humble, rags provided a crucial protective buffer, ensuring that Jeremiah's arduous ascent was as safe and comfortable as possible. This specific detail highlights Ebedmelech's remarkable foresight and his deep, practical empathy for the prophet, demonstrating a resourceful application of compassion in a desperate situation.

### CHRIST-CENTERED FULFILLMENT
Jeremiah 38:12, though a seemingly minor detail within an Old Testament narrative, powerfully foreshadows profound aspects of Christ's redemptive work and the nature of His salvation. Ebedmelech, a foreign eunuch, courageously intervenes on behalf of Jeremiah, a prophet condemned and cast into a pit, a vivid symbol of the depths of human sin, despair, and spiritual death. This act of intercession and rescue, notably utilizing humble and discarded materials, points directly to Jesus Christ, the ultimate Intercessor and Deliverer. Just as Ebedmelech descended to the pit's edge to save Jeremiah, Christ "emptied himself, by taking the form of a servant" (see [Philippians 2:7](/philippians/2-7 "Philippians 2:7 - Christ's Humility")) and descended into the profound depths of human brokenness, suffering, and death to rescue humanity from the miry pit of sin and condemnation (as echoed in [Psalm 40:2](/psalm/40-2 "Psalm 40:2 - He Drew Me Up from the Pit")). The "old cast clouts and rotten rags" symbolize the seemingly weak, foolish, and undignified means by which God accomplishes His glorious salvation—not through human power, worldly wisdom, or outward glory, but supremely through the humble, sacrificial death of Jesus on the cross, which the world often perceives as foolishness (see [1 Corinthians 1:25](/1_corinthians/1-25 "1 Corinthians 1:25 - The Foolishness of God")). Ebedmelech's compassion and resourcefulness find their ultimate, perfect fulfillment in Christ's boundless, self-giving love and His complete provision. He, as the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), willingly became the ultimate "rag" or "discarded" one, "despised and rejected by men" (see [Isaiah 53:3](/isaiah/53-3 "Isaiah 53:3 - Despised and Rejected by Men")), to bear our sins and lift us out of the pit of destruction, granting us new life, eternal hope, and a secure future (see [Romans 5:8](/romans/5-8 "Romans 5:8 - God Demonstrates His Love")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Romans 12:10

[Be] kindly affectioned one to another with brotherly love; in honour preferring one another;

Ephesians 4:32

And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.

Romans 12:15

Rejoice with them that do rejoice, and weep with them that weep.