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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.
How distressed I am, mind you, when I call to mind that on the festival days the multitudes assembled resemble the broad expanse of the sea, but now not even the smallest part of that multitude is gathered together here. Where are they now who oppress us with their presence on the feast days?… Now if they make the summer season their excuse, for I hear of their saying things of this kind, “the present stifling heat is excessive, the scorching sun is intolerable, we cannot bear being trampled and crushed in the crowd and to be steaming all over with perspiration and oppressed by the heat and confined space.” … What then am I to say to those who advance these pretexts? I would remind them of the three children in the furnace and the flame, who when they saw the fire encircling them on all sides, enveloping their mouth and their eyes and even their breath, did not cease singing that sacred and mystical hymn to God, in company with the universe but standing in the midst of the pyre, sent up their song of praise to the common Lord of all with greater cheerfulness than they who abide in some flowery field. Together with these three children I should think it proper to remind them also of the lions that were in Babylon, and of Daniel and the den: 2 and not of this one only but also of another den, and the prophet Jeremiah and the mire in which he was smothered up to the neck.
They have Lazarus in Moses and the prophets. Moses was Lazarus; he was a poor man. He was naked. He esteemed the poverty of Christ greater riches than the treasures of Pharaoh. They also have the prophets. They have Jeremiah, who is thrown into a cistern of mud and who fed on the bread of tribulation. They have all the prophets. Let them hear them. Every day Moses and the prophets are preaching against your five brothers. Let them teach them. Let them instruct them. Let them summon the eye. What do they say to it? Do not look on the carnal, but discern the spiritual. “What we have seen with our eyes,” says the apostle, “what we have heard, what our hands have handled: of the Word of God.” He instructs the ear, too, the sense of smell, of taste. All the prophets and all the saints teach these brothers.
Why am I making such a point of all this? Because a monk should not look at the crowd of sinners but reflect on the way of life and the fewness of the saints. The whole of Judea was led into captivity. Nebuchadnezzar had come, and thousands of people were displaced into Babylonia as prisoners. Jeremiah alone was left praising God, and they threw him into a muddy cistern; nevertheless, the soul of this one man was more precious than that of all the people. Would you know what one person can do? Jesus, son of Nave, was alone, although the whole world was inhabited. There were, to be sure, countless multitudes, but he was alone. Alone he commanded the sun and the moon, and they stood still. A man gives an order, and heaven gives heed. Heaven listened to him because he was listening to the Lord. Jeremiah was in captivity, but there were also with him great numbers of exiles. What does he say? “I sat alone, because you filled me with indignation.” How were you alone in the city? I say, I was alone because I had no one with whom to share my purpose.
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SUMMARY
Jeremiah 38:5 captures a pivotal moment of profound political weakness and moral capitulation by King Zedekiah of Judah, as he effectively relinquishes the prophet Jeremiah into the hostile hands of court princes. Under intense pressure from officials who sought Jeremiah's death for his unpopular prophecies of surrender to Babylon, Zedekiah admits his inability to act against their will, thereby sacrificing divine truth and justice for the sake of political expediency and self-preservation in the face of Jerusalem's impending fall.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 38:5 employs several potent literary devices. The most striking is Irony, as the king, the supposed embodiment of power and authority, openly declares his powerlessness ("the king is not he that can do any thing against you"). This highlights the tragic state of Judah's leadership, where the monarch is a mere puppet, swayed by his officials rather than exercising true leadership. The phrase "he [is] in your hand" functions as an Idiom, conveying the complete surrender of control and responsibility. It's a succinct way to communicate that Jeremiah's fate is entirely at the princes' discretion. Furthermore, Zedekiah's statement can be seen as a form of Evasion or Abdication of Responsibility, as he shifts the burden of decision-making and its consequences onto the princes, rather than asserting his divinely appointed authority or moral duty. This self-deprecating declaration also serves as a form of Characterization, vividly portraying Zedekiah as indecisive, fearful, and ultimately unfit to lead his nation in its darkest hour.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 38:5 serves as a poignant theological statement on the nature of true authority and the dangers of compromising divine truth for human approval. Zedekiah's abject surrender of Jeremiah to his accusers is a stark illustration of the destructive consequences when a leader prioritizes the fear of man over the fear of God. His inability to "do any thing against you" reveals a spiritual impotence far greater than any political weakness, highlighting the moral decay at the heart of Judah's leadership. This act of capitulation underscores the biblical principle that true power is found not in worldly position, but in adherence to righteousness and courageous obedience to God's will, even when it is unpopular or dangerous. The prophet Jeremiah, though seemingly abandoned, remains steadfast, his suffering a testament to the cost of faithfulness in a fallen world and God's unwavering commitment to His word.
REFLECTION AND APPLICATION
Jeremiah 38:5 challenges believers to examine the sources of their own courage and conviction. Zedekiah's lamentable surrender serves as a cautionary tale against the perils of moral cowardice and the corrosive influence of the fear of man. In our own lives, we often face pressures to compromise our values, to remain silent in the face of injustice, or to prioritize personal comfort and acceptance over standing for truth. This verse compels us to consider whether we, like Zedekiah, are allowing the demands or opinions of others to dictate our actions, rather than being guided by God's unchanging word and the convictions of our conscience. It calls us to cultivate a robust fear of God, which liberates us from the enslaving fear of human disapproval. True leadership, whether in a public office, a family, or a church, demands the courage to act righteously, even when it is costly, unpopular, or seemingly impossible in the eyes of the world. Our faithfulness is not measured by our worldly power, but by our willingness to align with God's will, trusting in His ultimate sovereignty.
Questions for Reflection
FAQ
Why did King Zedekiah give Jeremiah over to the princes so easily?
Answer: King Zedekiah was a weak and indecisive ruler, installed by Babylon as a puppet king. He was constantly caught between the demands of the Babylonian empire and the strong nationalistic, pro-Egyptian factions within his own court. The princes who accused Jeremiah were powerful military and political figures who viewed Jeremiah's prophecies of surrender to Babylon as treasonous and demoralizing (see Jeremiah 38:4). Zedekiah feared these princes more than he feared God or sought justice. His statement, "the king is not he that can do any thing against you," is an admission of his practical powerlessness and his capitulation to their will, prioritizing his own safety and political survival over protecting an innocent prophet. He lacked the moral courage and conviction to stand against them, despite knowing Jeremiah was God's prophet.
CHRIST-CENTERED FULFILLMENT
Jeremiah 38:5, with Zedekiah's surrender of the innocent prophet to his accusers, profoundly foreshadows the ultimate betrayal and sacrifice of Christ. Just as Jeremiah, God's messenger, was delivered into the hands of those who sought his death for speaking divine truth, so too was Jesus, the ultimate Prophet and Son of God, handed over by human authority to be crucified. Pilate, much like Zedekiah, recognized Jesus' innocence but, fearing the crowd and seeking to appease the religious leaders, declared, "I am innocent of this man's blood; see to it yourselves" (Matthew 27:24). This act of judicial cowardice mirrors Zedekiah's abdication of responsibility, highlighting a recurring pattern of human leaders prioritizing self-preservation and political expediency over divine justice. Yet, in both cases, God's sovereign plan was not thwarted. Jeremiah's suffering was part of God's message to Judah, and Christ's crucifixion, though a human act of injustice, was the preordained means of salvation for humanity, fulfilling the prophecies and demonstrating the profound love of God (as seen in John 3:16). The weakness of earthly kings ultimately points to the true King, Jesus Christ, whose power is perfected in weakness and whose reign is founded on righteousness and self-sacrificial love, unlike any earthly monarch. His surrender was not out of weakness, but out of divine purpose, laying down His life freely (as He declared in John 10:18).