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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 38:3 delivers a stark and unyielding divine decree from the LORD, prophesying the inevitable fall of Jerusalem. This pronouncement reveals that the city, despite its fortifications and the desperate hopes of its inhabitants, would assuredly be "given into the hand" of the Babylonian king's army, which would then capture it. The verse underscores God's absolute sovereignty over nations and His unwavering resolve to execute judgment through chosen instruments, even foreign empires, as a consequence of Judah's persistent rebellion and unfaithfulness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 38:3 employs several powerful literary devices to convey its message with force and clarity. The most prominent is the Prophetic Formula, "Thus saith the LORD," which immediately establishes the divine authority and inerrancy of the pronouncement. This formula elevates the message beyond human opinion, presenting it as an immutable decree from the sovereign God, demanding absolute attention and obedience. Another key device is Divine Agency, expressed through the phrase "shall surely be given into the hand." While grammatically passive in English, the Hebrew construction strongly implies God as the active agent behind the "giving over" of the city. This underscores that Jerusalem's fall is not a random historical event but a divinely orchestrated judgment, a direct consequence of Judah's unfaithfulness. Furthermore, the verse utilizes Foreshadowing, as it explicitly predicts the future capture of Jerusalem, an event that will be historically fulfilled, demonstrating the predictive power of true prophecy. The phrase "into the hand of the king of Babylon's army" also employs a form of Metonymy, where "hand" represents the power, control, and authority of the Babylonian king and his military force, emphasizing their complete dominance over the city once it is delivered to them.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 38:3 stands as a stark testament to God's unwavering justice and His absolute sovereignty over human history and the destinies of nations. It underscores the severe consequences of persistent covenant unfaithfulness and idolatry, demonstrating that God will indeed bring judgment upon His own people when they stray from His ways. This verse reveals a God who is not merely an observer but an active participant in human affairs, using even powerful pagan empires as instruments to accomplish His righteous purposes. The "giving over" of Jerusalem signifies a divine handing-off, a withdrawal of divine protection, and the execution of the covenant curses outlined in the Torah for disobedience. It reminds us that no city, nation, or institution is exempt from God's ultimate authority or His righteous judgment when it rebels against His revealed will.
REFLECTION AND APPLICATION
Jeremiah 38:3 serves as a profound and enduring reminder that God's word, though often challenging and unpopular, always proves true. For us today, it highlights the critical importance of heeding divine warnings and aligning our lives with God's revealed will, even when it goes against prevailing cultural norms or personal desires. The certainty of Jerusalem's fall, despite its perceived invincibility, should humble us and cultivate a deep trust in God's ultimate control over all circumstances. It reminds us that persistent rebellion against God's commands will inevitably lead to consequences, often divinely ordained, that are designed to bring about repentance or reveal the just nature of God. In a world that often seeks security in earthly powers and human wisdom, this verse redirects our gaze to the sovereign Lord, who holds the destiny of all nations in His hand and whose purposes will always prevail. It calls us to examine our own lives and communities: are we listening to God's truth, even when it's uncomfortable, or are we clinging to false hopes and self-deceiving narratives that promise peace where there is none?
Questions for Reflection
FAQ
Why did God allow Jerusalem, His chosen city, to fall to a pagan army?
Answer: God allowed Jerusalem to fall not because He was powerless, but as a direct consequence of Judah's persistent and egregious unfaithfulness to His covenant. Despite repeated warnings through prophets like Jeremiah, the people and their leaders engaged in widespread idolatry, social injustice, and reliance on foreign alliances rather than on God. The fall was a divine judgment, a fulfillment of the covenant curses for disobedience (e.g., Deuteronomy 28:47-48). God used Babylon as His instrument to discipline His people, aiming to bring them to repentance and ultimately preserve a remnant for His redemptive purposes, as seen in the later return from exile (Ezra 1:1-4).
What does "given into the hand" signify in this context?
Answer: The phrase "given into the hand" (Hebrew: nittnah b'yad) is a powerful expression emphasizing divine agency and control. It means that Jerusalem's capture was not merely a result of superior Babylonian military might, but a deliberate act of God. He actively "handed over" or "delivered" the city to its conquerors. This highlights God's sovereignty over all earthly powers and events, demonstrating that even the actions of seemingly independent nations are ultimately under His providential direction to accomplish His will, whether for judgment or for blessing. It underscores that the fall was a divinely ordained consequence, not an accidental tragedy.
How does Jeremiah's message in this verse relate to the broader theme of false prophets in the book of Jeremiah?
Answer: Jeremiah's message in Jeremiah 38:3 stands in stark contrast to the messages of the false prophets of his day. While Jeremiah consistently prophesied judgment, urging surrender to Babylon as God's will, false prophets like Hananiah (e.g., Jeremiah 28:1-4) proclaimed messages of peace, prosperity, and imminent deliverance from Babylon. They promised that Jerusalem would not fall and that the exiles would soon return. Jeremiah's unwavering, unpopular, and ultimately vindicated prophecy in Jeremiah 38:3 serves as a crucial point of distinction, demonstrating the authenticity of his divine calling and the deceptive nature of those who spoke "peace, peace" when there was no peace (Jeremiah 6:14).
CHRIST-CENTERED FULFILLMENT
Jeremiah 38:3, with its stark prophecy of Jerusalem's fall due to divine judgment, finds profound Christ-centered fulfillment not in a direct one-to-one prophecy, but in the overarching themes of divine sovereignty, the consequences of rejecting God's word, and the ultimate establishment of an unshakable kingdom. Just as ancient Jerusalem faced judgment for its unfaithfulness, Jesus Himself, the true Prophet, lamented over Jerusalem's continued rejection of God's saving grace, prophesying its future destruction (e.g., Luke 19:41-44). The "hand of the king of Babylon's army" foreshadows the ultimate judgment on sin and rebellion, which Christ, the true King, would bear on the cross, becoming "given into the hands" of sinners to atone for humanity's unfaithfulness (Matthew 26:45). His sacrifice absorbed the divine wrath that sin justly deserved, offering a path to salvation that the old covenant system could not fully provide. Furthermore, while earthly kingdoms rise and fall under God's sovereign hand, Christ establishes a spiritual kingdom that "cannot be shaken" (Hebrews 12:28), inviting all who believe to find refuge and true security not in a physical city, but in Him, the Lamb of God who takes away the sin of the world (John 1:29). Thus, the judgment on Jerusalem serves as a powerful type, pointing to the greater judgment against sin that Christ endured, and the eternal security offered in His redemptive work.