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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 38:7 introduces Ebedmelech the Ethiopian, a compassionate and courageous eunuch serving in King Zedekiah's palace, as a pivotal figure in the unfolding drama of Jeremiah's persecution. This verse marks the critical moment Ebedmelech learns of Jeremiah's perilous imprisonment in a muddy cistern, a life-threatening situation orchestrated by the Judean princes. It immediately sets the stage for his heroic intervention, highlighting his initiative and moral clarity in stark contrast to the indecisive and morally compromised King Zedekiah, who is depicted as passively "sitting in the gate of Benjamin," a place of public authority and justice.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 38:7 effectively employs Irony and Contrast to highlight the moral landscape of Judah during its final days. The profound irony lies in the fact that it is a foreign eunuch, an outsider to the covenant people of Israel, who demonstrates true compassion, courage, and righteous action, while the native Judean princes and even the king, who should have upheld justice and protected God's prophet, are either responsible for Jeremiah's persecution or are too weak and fearful to intervene. This underscores God's ability to work through unexpected instruments and exposes the spiritual bankruptcy of the nation's leadership. The verse also uses powerful contrast between Ebedmelech's active "hearing" and subsequent decisive action (implied by the narrative flow) and King Zedekiah's passive "sitting" in a place of public authority, yet doing nothing to prevent or redress injustice. The "gate of Benjamin" functions as potent symbolism, representing a place of public justice and governmental authority, which ironically serves to underscore the king's profound failure to exercise that authority justly and righteously.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 38:7 serves as a powerful testament to God's providential care for His faithful servants, often working through the most unexpected and unlikely individuals. Ebedmelech's courageous intervention highlights that compassion and righteousness are not confined by national, ethnic, or social boundaries, but are qualities valued and honored by God regardless of one's background. His actions stand in stark contrast to the moral decay and spiritual blindness of Judah's leadership, underscoring the principle that true wisdom and courage often reside where least expected. This narrative reminds us that God's instruments of deliverance can emerge from any corner of society, demonstrating His sovereignty over all circumstances and His unwavering commitment to preserving His word and His messengers, even in the darkest of times.
REFLECTION AND APPLICATION
The story of Ebedmelech in Jeremiah 38:7 calls us to profound reflection on our own roles in the face of injustice and suffering in the world. In a society where apathy, self-preservation, and fear often prevail, Ebedmelech's example shines as a beacon of courageous compassion and moral integrity. He did not merely "hear" about Jeremiah's plight from a distance but was moved to immediate and decisive action, risking his own position and safety to advocate for a marginalized prophet who was being unjustly persecuted. This challenges us to cultivate a heart sensitive to the suffering of others, especially those who are vulnerable or persecuted for righteousness, and to act decisively when we witness injustice, rather than remaining silent, passive, or complicit. It reminds us that God can use anyone, regardless of their background, status, or perceived limitations, to accomplish His purposes. Our calling is to be available and willing to step into uncomfortable situations, to speak truth to power, and to extend mercy, trusting that God will honor our faithfulness and use our humble efforts for His glory and the good of His people.
Questions for Reflection
FAQ
Who was Ebedmelech the Ethiopian, and why is he significant?
Answer: Ebedmelech was a high-ranking eunuch in the court of King Zedekiah in Jerusalem. He is identified as an "Ethiopian" (Kushite), indicating his foreign origin, which makes his righteous actions particularly striking within the narrative. His significance lies in his courageous and compassionate intervention to save the prophet Jeremiah from a muddy dungeon where he was left to die. Unlike the Judean princes who sought to kill Jeremiah, and unlike King Zedekiah who was too weak to protect him, Ebedmelech took the initiative to appeal directly to the king for Jeremiah's rescue, demonstrating remarkable moral courage. His actions are later commended by God himself, who promises Ebedmelech deliverance from the Babylonian invasion because he "put his trust in me" (Jeremiah 39:18). He serves as a powerful example of righteousness and faith found in an unexpected place.
Why was Jeremiah in the dungeon, and what was the king's role in it?
Answer: Jeremiah was put in the dungeon because he consistently delivered God's unpopular message to King Zedekiah and the people of Judah: surrender to Babylon or face utter destruction. The princes of Judah viewed this message as treasonous, believing it weakened the morale of the city's defenders. They accused Jeremiah of sedition and demanded his death. King Zedekiah, a weak and indecisive ruler, effectively handed Jeremiah over to the princes, stating, "Behold, he is in your hand: for the king is not he that can do any thing against you" (Jeremiah 38:5). The princes then cast Jeremiah into a deep, muddy cistern, or "dungeon," where he was sinking and likely to perish, as described in Jeremiah 38:6). The king's role was one of passive complicity, failing to protect God's prophet despite his royal authority and his personal knowledge of Jeremiah's innocence.
What is the significance of "the king then sitting in the gate of Benjamin"?
Answer: The "gate of Benjamin" was one of Jerusalem's city gates, a prominent public space where judicial proceedings, administrative decisions, and public assemblies took place. For the king to be "sitting in the gate" implies he was holding court or conducting official business in a place of public authority and judgment. The significance here is deeply ironic and highlights King Zedekiah's character and the moral decay of his reign. Despite being in a position of supreme power and public visibility, where justice should be dispensed, he had just abdicated his responsibility to protect Jeremiah, allowing the prophet to be unjustly imprisoned and left to die. His public presence at the gate underscores his royal role, yet his previous actions reveal his private weakness, fear, and inability to stand firm against his corrupt officials or uphold righteousness. It symbolizes the failure of justice at the highest level of leadership.
CHRIST-CENTERED FULFILLMENT
Ebedmelech's courageous act of rescuing Jeremiah from the pit serves as a powerful Old Testament foreshadowing of Christ's ultimate deliverance. Just as Ebedmelech, an unexpected and foreign figure, intervened to save the suffering prophet from certain death in the dungeon, so too did Jesus Christ, the ultimate "servant of the King" (though not a king's servant in the earthly sense, but the Son of the Most High God), descend into the "pit" of human sin and death to rescue humanity. Christ, though "made a little lower than the angels" (Hebrews 2:9), perfectly embodies the compassion, righteous initiative, and self-sacrificial love that Ebedmelech displayed. He did not merely hear of our desperate plight but entered into it, taking on human flesh to become the Lamb of God who takes away the sin of the world. Through His atoning death on the cross and His glorious resurrection, Christ delivers us from the spiritual "dungeon" of sin, condemnation, and eternal death, offering us true freedom, forgiveness, and abundant life (Romans 6:23). Ebedmelech's willingness to risk his life for Jeremiah points to the infinitely greater sacrifice of Christ, who laid down His very life to rescue those who were utterly lost and without hope, demonstrating God's sovereign plan of salvation through an unexpected and glorious deliverer who is King of Kings and Lord of Lords.