Jeremiah 38:7

KJV

Now when Ebedmelech the Ethiopian, one of the eunuchs which was in the king's house, heard that they had put Jeremiah in the dungeon; the king then sitting in the gate of Benjamin;

KJV (with Strong's)

Now when Ebedmelech {H5663} the Ethiopian {H3569}, one {H376} of the eunuchs {H5631} which was in the king's {H4428} house {H1004}, heard {H8085} that they had put {H5414} Jeremiah {H3414} in the dungeon {H953}; the king {H4428} then sitting {H3427} in the gate {H8179} of Benjamin {H1144};

Complete Jewish Bible

'Eved-Melekh the Ethiopian, an officer in the king's house, heard that they had put Yirmeyahu in the cistern. When the king was sitting at the gate leading toward Binyamin,

Berean Standard Bible

Now Ebed-melech the Cushite, a court official in the royal palace, heard that Jeremiah had been put into the cistern. While the king was sitting at the Gate of Benjamin,

American Standard Version

Now when Ebed-melech the Ethiopian, a eunuch, who was in the king’s house, heard that they had put Jeremiah in the dungeon (the king then sitting in the gate of Benjamin),

Commentary

### SUMMARY
Jeremiah 38:7 introduces Ebedmelech the Ethiopian, a eunuch serving in King Zedekiah's palace, as a pivotal figure in the unfolding narrative of Jeremiah's persecution. This verse marks the moment Ebedmelech learns of Jeremiah's dire imprisonment in a muddy dungeon, a perilous situation orchestrated by the Judean princes. It sets the stage for his courageous intervention, highlighting his compassion and initiative in contrast to the indecisive King Zedekiah, who is depicted as passively "sitting in the gate of Benjamin," a place of public authority and judgment.

### CONTEXT
* **Literary Context:** Jeremiah 38:7 immediately follows the account of Jeremiah's violent imprisonment. In [Jeremiah 38:1-6](/jeremiah/38-1 "Jeremiah 38:1-6 - Jeremiah's Imprisonment"), the princes of Judah, exasperated by Jeremiah's consistent prophecies of surrender to Babylon, accuse him of demoralizing the army and the people. They demand his execution, stating, "Let this man be put to death: for thus he weakeneth the hands of the men of war that remain in this city, and the hands of all the people, in speaking such words unto them" ([Jeremiah 38:4](/jeremiah/38-4 "Jeremiah 38:4 - Princes Accuse Jeremiah")). King Zedekiah, a weak and vacillating ruler, capitulates to their demands, effectively handing Jeremiah over to them without resistance. The princes then cast Jeremiah into the cistern of Malchiah, a deep, muddy pit where he began to sink, facing certain death by starvation or suffocation. Verse 7 thus initiates the turning point in Jeremiah's immediate fate, introducing the unexpected agent of his rescue.
* **Historical & Cultural Context:** The events of Jeremiah 38 unfold during the final siege of Jerusalem by the Babylonian army, likely around 588-586 BC. King Zedekiah ruled as a vassal king under Babylon, but he had rebelled, leading to Nebuchadnezzar's decisive military action. Jerusalem was in a state of extreme distress, with famine and disease rampant. The "gate of Benjamin" ([Jeremiah 38:7](/jeremiah/38-7 "Jeremiah 38:7 - Ebedmelech's Intervention")) refers to one of the city gates, which served as a central hub for public life, legal proceedings, and administrative decisions. For the king to be "sitting in the gate" implies he was holding court, hearing petitions, or conducting official business. Eunuchs in ancient Near Eastern courts, like Ebedmelech, were often highly trusted and influential officials, not merely servants. Their castration ensured loyalty and prevented the establishment of rival dynasties, making them ideal for positions of close proximity to the king, often managing royal households or finances. Ebedmelech's identity as an "Ethiopian" (Kushite) further highlights the diverse composition of ancient royal courts and underscores God's ability to work through individuals from outside the covenant community.
* **Key Themes:** This verse powerfully contributes to several overarching themes in Jeremiah. It underscores **Divine Providence**, demonstrating God's sovereign hand in raising up an unlikely deliverer for His prophet, even when all human avenues seem closed. The narrative highlights the **Courage and Compassion** of Ebedmelech, contrasting sharply with the **Moral Cowardice and Indecision** of King Zedekiah and the maliciousness of the Judean princes. Ebedmelech's actions serve as a testament to **Righteousness in Unexpected Places**, showing that faithfulness to God's justice can emerge from outside the traditional religious or national boundaries. Furthermore, it reinforces the theme of **Suffering and Deliverance** for the prophet Jeremiah, a recurring motif throughout the book, as seen in his earlier imprisonment and rescue in [Jeremiah 37:15-21](/jeremiah/37-15 "Jeremiah 37:15-21 - Jeremiah's First Imprisonment").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Ebedmelech (Hebrew, _ʻEbed Melek'_):** From the Hebrew words for "servant" (`ʻebed`) and "king" (`melek`), literally meaning "servant of a king." While it is his proper name, it also aptly describes his role and position within Zedekiah's court. This name foreshadows his unique service in saving Jeremiah, acting as a true servant to the king's better judgment, even when the king himself was weak.
* **eunuchs (Hebrew, _çârîyç'_):** This term, derived from a root meaning "to castrate," refers to a castrated male, but by implication, it often designated a high-ranking official or minister of state in ancient Near Eastern courts. Ebedmelech's identification as "one of the eunuchs" signifies his trusted and influential position within the king's household, granting him access and authority that enabled his later intervention.
* **dungeon (Hebrew, _bôwr'_):** This word denotes a pit-hole, often used as a cistern or a prison. In Jeremiah's case, it was a muddy cistern (as specified in [Jeremiah 38:6](/jeremiah/38-6 "Jeremiah 38:6 - Jeremiah in the Cistern")), a place of extreme peril where one could sink and die from starvation, exposure, or suffocation. The use of this term emphasizes the grave danger Jeremiah faced and the urgency of Ebedmelech's response.

#### Verse Breakdown
* **"Now when Ebedmelech the Ethiopian, one of the eunuchs which was in the king's house, heard":** This clause introduces the protagonist of this segment, Ebedmelech. His identity as an "Ethiopian" (Kushite) highlights his foreign origin, making his righteous intervention all the more striking in contrast to the native Judean officials. His position as "one of the eunuchs in the king's house" signifies his high-ranking and trusted status within the royal court, providing him the necessary access and influence to act. The verb "heard" (H8085, _shâma'_) implies not just passive reception of information but an intelligent and attentive understanding of Jeremiah's plight, leading to a compassionate response.
* **"that they had put Jeremiah in the dungeon;":** This phrase succinctly states the dire situation that Ebedmelech learned about. The anonymous "they" refers to the princes of Judah, who, with King Zedekiah's passive consent, had thrown Jeremiah into the perilous pit. This emphasizes the injustice and cruelty inflicted upon the prophet for faithfully delivering God's message.
* **"the king then sitting in the gate of Benjamin;":** This final clause provides crucial contextual information about King Zedekiah's whereabouts and posture. The "gate of Benjamin" was a significant public space in Jerusalem, where legal judgments, public assemblies, and official business were conducted. The king "sitting" there suggests he was holding court or engaged in public duties, yet his previous inaction in [Jeremiah 38:5](/jeremiah/38-5 "Jeremiah 38:5 - Zedekiah's Weakness") indicates his moral weakness despite his position of authority. His public presence at the gate contrasts sharply with his private failure to protect Jeremiah, underscoring his indecisiveness and lack of true leadership.

#### Literary Devices
Jeremiah 38:7 effectively employs **Irony** and **Contrast**. The **irony** lies in the fact that it is a foreign eunuch, an outsider to the covenant people of Israel, who demonstrates true compassion and righteous action, while the native princes and even the king, who should have upheld justice, are responsible for Jeremiah's persecution or are too weak to intervene. This highlights God's ability to work through unexpected instruments. The verse also uses **Contrast** between Ebedmelech's active "hearing" and subsequent action (implied by the narrative flow) and King Zedekiah's passive "sitting" in a place of authority, yet doing nothing to prevent injustice. The "gate of Benjamin" functions as **Symbolism**, representing a place of public justice and authority, which ironically serves to underscore the king's failure to exercise that authority justly.

### 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 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 commitment to preserving His word and His messengers.

* [Jeremiah 39:15-18](/jeremiah/39-15 "God's Promise to Ebedmelech")
* [Acts 8:26-40](/acts/8-26 "Philip and the Ethiopian Eunuch")
* [Proverbs 31:8-9](/proverbs/31-8 "Speak Up for the Voiceless")

### 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 a world where apathy and self-preservation often prevail, Ebedmelech's example shines as a beacon of courageous compassion. He did not merely "hear" about Jeremiah's plight but was moved to action, risking his own position and safety to advocate for a marginalized prophet. This challenges us to cultivate a heart sensitive to the suffering of others, especially those persecuted for righteousness, and to act decisively when we witness injustice, rather than remaining silent or passive. It reminds us that God can use anyone, regardless of their background or status, to accomplish His purposes. Our calling is to be available, willing to step into uncomfortable situations, and to speak truth to power, trusting that God will honor our faithfulness and use our humble efforts for His glory and the good of His people.

#### Questions for Reflection
* **Where in my life am I called to speak up for justice, even when it is unpopular or risky?**
* **Am I open to God using unexpected people or circumstances to bring about His will, or do I limit His power based on my expectations?**
* **How does Ebedmelech's compassion challenge my own level of empathy and willingness to act for those in distress?**
* **In what ways might I be like King Zedekiah, aware of injustice but too indecisive or fearful to intervene effectively?**

### 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. 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. His actions demonstrate remarkable moral courage and are later commended by God himself, who promises Ebedmelech deliverance from the Babylonian invasion because he "put his trust in me" ([Jeremiah 39:18](/jeremiah/39-18 "God's Promise to Ebedmelech")). He serves as a powerful example of righteousness 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](/jeremiah/38-5 "Zedekiah's Yielding")). 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](/jeremiah/38-6 "Jeremiah in the Cistern")). The king's role was one of passive complicity, failing to protect God's prophet despite his royal authority.

**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 ironic and highlights King Zedekiah's character. Despite being in a position of 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. His presence at the gate underscores his public role, yet his previous actions reveal his private weakness and inability to stand firm against his corrupt officials or uphold righteousness.

### 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), descend into the "pit" of human sin and death to rescue humanity. Christ, though "made a little lower than the angels" ([Hebrews 2:9](/hebrews/2-9 "Jesus, Crowned with Glory and Honor")), perfectly embodies the compassion and righteous initiative that Ebedmelech displayed. He did not merely hear of our plight but entered into it, taking on flesh to become the [Lamb of God who takes away the sin of the world](/john/1-29 "Jesus, the Lamb of God"). Through His death and resurrection, Christ delivers us from the spiritual "dungeon" of sin and condemnation, offering us true freedom and life ([Romans 6:23](/romans/6-23 "The Wages of Sin and Gift of God")). Ebedmelech's willingness to risk his life for Jeremiah points to the far greater sacrifice of Christ, who laid down His life to rescue those who were utterly lost and without hope, demonstrating God's sovereign plan of salvation through an unexpected and glorious deliverer.

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

Jeremiah 29:2

(After that Jeconiah the king, and the queen, and the eunuchs, the princes of Judah and Jerusalem, and the carpenters, and the smiths, were departed from Jerusalem;)

Jeremiah 37:13

And when he was in the gate of Benjamin, a captain of the ward [was] there, whose name [was] Irijah, the son of Shelemiah, the son of Hananiah; and he took Jeremiah the prophet, saying, Thou fallest away to the Chaldeans.

Deuteronomy 21:19

Then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place;

Amos 5:10

They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly.

Luke 10:30

And Jesus answering said, A certain [man] went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded [him], and departed, leaving [him] half dead.

Luke 10:36

Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?

Job 29:7

¶ When I went out to the gate through the city, [when] I prepared my seat in the street!