Jeremiah 38:9

KJV

My lord the king, these men have done evil in all that they have done to Jeremiah the prophet, whom they have cast into the dungeon; and he is like to die for hunger in the place where he is: for [there is] no more bread in the city.

KJV (with Strong's)

My lord {H113} the king {H4428}, these men {H582} have done evil {H7489} in all that they have done {H6213} to Jeremiah {H3414} the prophet {H5030}, whom they have cast {H7993} into the dungeon {H953}; and he is like to die {H4191} for {H6440} hunger {H7458} in the place {H8478} where he is: for there is no more bread {H3899} in the city {H5892}.

Complete Jewish Bible

"My lord, king! What these men have done to Yirmeyahu the prophet is evil. They have thrown him into the cistern; and he is likely to die there where he is, because of the famine; for there is no more food in the city."

Berean Standard Bible

“My lord the king, these men have acted wickedly in all that they have done to Jeremiah the prophet. They have dropped him into the cistern, where he will starve to death, for there is no more bread in the city.”

American Standard Version

My lord the king, these men have done evil in all that they have done to Jeremiah the prophet, whom they have cast into the dungeon; and he is like to die in the place where he is, because of the famine; for there is no more bread in the city.

Commentary

### SUMMARY
Jeremiah 38:9 captures a critical moment in the prophet Jeremiah's life, highlighting the courageous intercession of Ebed-melech, a Cushite eunuch, before King Zedekiah. In this verse, Ebed-melech boldly confronts the king, exposing the malicious actions of officials who had cast Jeremiah into a life-threatening pit, emphasizing the prophet's imminent death by starvation due to the severe famine gripping besieged Jerusalem. This plea underscores the profound moral decay within Judah's leadership and the desperate conditions facing the city, while simultaneously showcasing an unexpected act of righteousness and compassion from an outsider.

### CONTEXT
* **Literary Context:** Jeremiah 38:9 is nestled within a dramatic narrative detailing Jeremiah's final period of ministry during Jerusalem's siege by Babylon. Preceding this verse, Jeremiah had been delivering God's unpopular message of surrender and impending judgment, leading to his arrest and subsequent imprisonment (Jeremiah 37). In [Jeremiah 38:1-6](/jeremiah/38-1-6 "Jeremiah 38:1-6 - Jeremiah's Imprisonment and the Officials' Plot"), hostile officials, exasperated by Jeremiah's perceived undermining of morale, demand his execution and cast him into a muddy cistern. Verse 9 represents the pivotal moment when Ebed-melech, a Cushite court official, intervenes on Jeremiah's behalf, appealing directly to King Zedekiah. The verses immediately following ([Jeremiah 38:10-13](/jeremiah/38-10-13 "Jeremiah 38:10-13 - Ebed-melech Rescues Jeremiah")) describe Zedekiah's authorization for Ebed-melech to rescue Jeremiah, demonstrating the king's characteristic indecisiveness and his reliance on others to act on his behalf, even when he knows the right thing to do. This episode is a microcosm of the spiritual and political turmoil engulfing Judah as its end draws near.

* **Historical & Cultural Context:** The setting for Jeremiah 38:9 is Jerusalem during the final, brutal siege by Nebuchadnezzar's Babylonian army, likely around 587-586 BC. The city was experiencing extreme famine, a common and devastating consequence of ancient sieges, where vital supplies were cut off to force surrender. This dire situation is explicitly mentioned in the verse: "for there is no more bread in the city." King Zedekiah, installed as a puppet king by Babylon, was a weak and vacillating ruler, constantly swayed by various factions within his court. Jeremiah, as God's prophet, was delivering a message that contradicted the nationalistic fervor of the court, urging submission to Babylon as God's instrument of judgment. This was often interpreted as treason, making him a target of powerful officials. Ebed-melech, a Cushite (Ethiopian) eunuch, held a unique and often marginalized position in ancient Near Eastern courts, yet his access to the king and his moral courage stand out against the backdrop of widespread corruption and fear. His foreign origin ironically highlights the spiritual blindness of many native Judahite leaders.

* **Key Themes:** This verse powerfully contributes to several overarching themes in Jeremiah. It exemplifies the **persecution of the prophet**, as Jeremiah continually suffers for faithfully delivering God's unpopular message, a theme prevalent throughout the book (e.g., [Jeremiah 20:1-6](/jeremiah/20-1-6 "Jeremiah 20:1-6 - Pashhur's Persecution of Jeremiah")). Ebed-melech's actions highlight the theme of **courageous intercession and righteousness from unexpected sources**, demonstrating that God can raise up individuals from outside the expected circles to act justly, even when the nation's leaders fail. The explicit mention of "no more bread in the city" underscores the **severity of divine judgment** being enacted through the siege and famine, a direct consequence of Judah's persistent idolatry and disobedience (compare [Lamentations 4:9](/lamentations/4-9 "Lamentations 4:9 - The Famine's Toll")). Furthermore, the narrative showcases King Zedekiah's **indecisiveness and moral weakness**, a recurring motif that ultimately sealed Judah's fate, as seen in his secret consultations with Jeremiah (e.g., [Jeremiah 37:17-21](/jeremiah/37-17-21 "Jeremiah 37:17-21 - Zedekiah's Secret Consultation with Jeremiah")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **lord (Hebrew, _ʼâdôwn'_):** (H113) This term, used by Ebed-melech to address King Zedekiah, signifies "sovereign, i.e. controller (human or divine); lord, master, owner." In this context, it acknowledges Zedekiah's royal authority and Ebed-melech's subordinate position. Despite this deference, Ebed-melech uses this respectful address to deliver a bold and accusatory message, highlighting the tension between proper protocol and the urgent need to speak prophetic truth.
* **die (Hebrew, _mûwth'_):** (H4191) A primitive root meaning "to die (literally or figuratively); causatively, to kill." Ebed-melech's urgent plea emphasizes the imminence of Jeremiah's death by starvation. The word conveys the literal, grave danger Jeremiah faces, not merely discomfort, but a fatal outcome if immediate action is not taken. This underscores the malicious intent of those who cast Jeremiah into the pit, as their action directly leads to this mortal threat.
* **bread (Hebrew, _lechem'_):** (H3899) This word refers to "food (for man or beast), especially bread, or grain (for making it)." The phrase "no more bread in the city" is a stark and chilling detail, vividly illustrating the extreme conditions of the Babylonian siege. It signifies not just a lack of a specific food item, but a complete absence of sustenance, confirming the severity of the famine and the desperate state of Jerusalem's inhabitants, including Jeremiah.

#### Verse Breakdown
* **"My lord the king, these men have done evil in all that they have done to Jeremiah the prophet":** Ebed-melech directly addresses King Zedekiah with a respectful title, immediately followed by a strong accusation against "these men" (the officials who imprisoned Jeremiah). The phrase "done evil" (Hebrew, _ra'a'_, H7489) signifies a morally corrupt and wicked act, not merely a mistake, emphasizing the grave injustice and sin committed against God's prophet. This opening sets a tone of courageous confrontation.
* **"whom they have cast into the dungeon; and he is like to die for hunger in the place where he is":** This clause details the specific act of injustice and its immediate, life-threatening consequence. The "dungeon" (Hebrew, _bôwr_, H953) was a pit or cistern, often muddy and inescapable, designed to be a slow, torturous death trap. Ebed-melech highlights the direct link between their action and Jeremiah's imminent death by starvation, indicating his acute awareness of the prophet's dire situation and the urgency required.
* **"for there is no more bread in the city":** This final clause provides the crucial justification for Ebed-melech's urgency and underscores the severity of Jeremiah's plight. It reveals the devastating reality of the siege—a complete lack of food. This detail not only explains why Jeremiah would die of hunger but also paints a grim picture of the widespread suffering and desperation throughout Jerusalem, making Jeremiah's predicament even more precarious and demanding immediate royal intervention.

#### Literary Devices
Jeremiah 38:9 employs several powerful literary devices to convey its urgent message and profound moral implications. **Irony** is prominent, as it is Ebed-melech, a Cushite eunuch and a foreigner, who demonstrates moral clarity and courageous action, while many of Judah's own native leaders are consumed by fear, political maneuvering, and malice. This highlights the spiritual blindness within the covenant community. The phrase "he is like to die for hunger" is a form of **understatement**, emphasizing the extreme and imminent danger Jeremiah faces, designed to elicit an immediate and decisive response from the king by downplaying the horror of slow starvation. The "dungeon" itself functions as **symbolism**, representing not only Jeremiah's physical imprisonment but also the spiritual darkness and moral decay into which Judah had descended, where truth was suppressed and God's messenger was cast aside. The stark contrast between the officials' "evil" actions and Ebed-melech's righteous intercession serves as a powerful **juxtaposition**, underscoring the moral bankruptcy of the ruling elite versus the compassion found in an unexpected quarter.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 38:9 powerfully illustrates the divine principle that God often uses unexpected individuals to accomplish His purposes and reveal His righteousness, even in the darkest of times. Ebed-melech, an outsider, embodies a profound sense of justice and compassion, acting as a beacon of light amidst the moral depravity of Judah's leadership. His courageous intercession on behalf of the persecuted prophet underscores God's unwavering concern for His faithful servants and His readiness to vindicate them, even when human systems fail. This narrative serves as a testament to the fact that true righteousness transcends social status, ethnicity, or political affiliation, residing in the heart that responds to injustice with courageous love, demonstrating that God's grace can operate through anyone willing to obey Him.

* [Proverbs 31:8-9](/proverbs/31-8-9 "Proverbs 31:8-9 - Speak Up for the Voiceless and Oppressed")
* [Matthew 25:35-40](/matthew/25-35-40 "Matthew 25:35-40 - Caring for the Least of These")
* [Acts 5:29](/acts/5-29 "Acts 5:29 - Obeying God Rather Than Men")

### REFLECTION AND APPLICATION
Jeremiah 38:9 presents a profound challenge and inspiration for believers today. Ebed-melech's courageous act calls us to cultivate a similar boldness in speaking truth to power, especially when injustice is perpetrated against the vulnerable or those who faithfully proclaim God's word. In a world often characterized by self-preservation and political expediency, Ebed-melech reminds us that true compassion demands action, even at personal risk. His willingness to confront the king and accuse powerful men of "evil" for their treatment of Jeremiah is a powerful example of standing for righteousness, regardless of the cost. This verse encourages us to look beyond our own comfort and security to identify and address suffering, particularly when it stems from systemic injustice or spiritual opposition. It reassures us that God sees and honors those who act with integrity and compassion, promising deliverance and blessing to those who stand for what is right, even when it seems unpopular or dangerous.

#### Questions for Reflection
* **Where in my life or community am I called to speak up for justice, even if it feels risky or unpopular?**
* **How can I cultivate a heart of compassion that moves beyond mere sympathy to active intercession for those who are suffering or marginalized?**
* **What fears or social pressures might prevent me from acting like Ebed-melech, and how can I overcome them through faith?**
* **In what ways might I be complicit in injustice by remaining silent or inactive, and how can I repent and respond more faithfully?**

### FAQ

**Why was Jeremiah's message so unpopular, leading to his persecution?**

Answer: Jeremiah's message was unpopular because it directly contradicted the prevailing nationalistic and religious sentiments of his time. He prophesied that Jerusalem would fall to Babylon, not because God was weak, but because Judah had persistently sinned and broken their covenant with Him. He urged surrender to Babylon, which was seen as treasonous and defeatist by the king's officials and the people, who believed God would protect Jerusalem regardless of their actions. This message challenged their false sense of security and exposed their spiritual rebellion, leading to accusations of undermining morale and ultimately, his persecution, as seen in [Jeremiah 38:4-6](/jeremiah/38-4-6 "Jeremiah 38:4-6 - Officials Accuse and Imprison Jeremiah").

### CHRIST-CENTERED FULFILLMENT
Jeremiah 38:9, with its depiction of a righteous man suffering unjustly and an unexpected intercessor, finds profound Christ-centered fulfillment. Jeremiah, the prophet cast into a pit and left for dead, foreshadows Jesus Christ, the ultimate Prophet, who was rejected by His own people and cast into the "pit" of death, buried in a tomb (compare [Acts 2:24](/acts/2-24 "Acts 2:24 - God Raised Jesus from the Dead")). Like Jeremiah, Jesus delivered an unpopular message of repentance and judgment, which led to His persecution and crucifixion by religious and political authorities (see [John 1:11](/john/1-11 "John 1:11 - He Came to His Own")). Ebed-melech's compassionate and courageous intercession, risking his own safety to rescue Jeremiah from certain death, prefigures the ultimate divine intercession of God the Father, who did not leave His Son in the pit of death, but raised Him up. More profoundly, it points to the ongoing work of the Holy Spirit, who intercedes for us with groanings too deep for words ([Romans 8:26](/romans/8-26 "Romans 8:26 - The Spirit Intercedes for Us")), and to Christ Himself, who ever lives to make intercession for those who draw near to God through Him ([Hebrews 7:25](/hebrews/7-25 "Hebrews 7:25 - Jesus Our High Priest Forever")). The "no more bread in the city" detail, signifying physical starvation, finds its ultimate answer in Christ, who declared, "I am the bread of life; whoever comes to me shall not hunger" ([John 6:35](/john/6-35 "John 6:35 - Jesus, the Bread of Life")). Thus, Jeremiah's suffering and rescue, facilitated by an unlikely figure, beautifully prefigure the greater story of humanity's spiritual starvation, Christ's unjust suffering, and His ultimate victory and provision as the life-giving Bread.

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 37:21

Then Zedekiah the king commanded that they should commit Jeremiah into the court of the prison, and that they should give him daily a piece of bread out of the bakers' street, until all the bread in the city were spent. Thus Jeremiah remained in the court of the prison.

Jeremiah 38:6

Then took they Jeremiah, and cast him into the dungeon of Malchiah the son of Hammelech, that [was] in the court of the prison: and they let down Jeremiah with cords. And in the dungeon [there was] no water, but mire: so Jeremiah sunk in the mire.

Job 31:34

Did I fear a great multitude, or did the contempt of families terrify me, that I kept silence, [and] went not out of the door?

Esther 7:4

For we are sold, I and my people, to be destroyed, to be slain, and to perish. But if we had been sold for bondmen and bondwomen, I had held my tongue, although the enemy could not countervail the king's damage.

Esther 7:6

And Esther said, The adversary and enemy [is] this wicked Haman. Then Haman was afraid before the king and the queen.

Proverbs 24:11

¶ If thou forbear to deliver [them that are] drawn unto death, and [those that are] ready to be slain;

Proverbs 24:12

If thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider [it]? and he that keepeth thy soul, doth [not] he know [it]? and shall [not] he render to [every] man according to his works?