Jeremiah 38:5 – Jeremiah 38:7-9

Jeremiah 38:5

Jeremiah 38:5

5. Then Zedekiah the king said, Behold, he is in your hand: for the king is not he that can do any thing against you.

5. Et dixit rex Zedechias, Ecce ipsc in manibus vestris; quia rex non potest erga vos quicquam.

Zedekiah doubtless knew that wrong was done to the holy Prophet; for though he wished him to remain as he was, yet he knew that the Prophet had not threatened the people from ill-will or a hostile mind; and he was thus conscious that he had to do with God rather than with a mortal man. However this may have been, he knew that Jeremiah was not an enemy to the public safety according to the charge brought by the princes. He might then have wished to deliver the Prophet from their hands, but he submitted to their fury; for he was divested of all regal power, and was become, as it were, a slave to his own counselors, on whom depended the government of the kingdom.

They wrongly explain this verse, who think that the king spoke honorably of his counselors, as though he had said, that such was their prudence and dignity, that nothing could be denied them. They pervert the meaning of the Prophet; for the king, on the contrary, acknowledges here, that he was reduced to such a condition, as though he were a private individual, he, in short, confessed that he was the servant of servants; “Now I see,” he says, “that I am no king, but that ye so rule, that, willing or unwilling, I am forced to yield to you, even in the best cause.” There is then no doubt but that it was the bitter complaint of the king when he said, The king can do nothing against you.

Note 110. “The king,” observes Blayney, “evidently speaks this in disgust with the princes, for endeavoring to frustrate his clemency.” — Ed.

But Zedekiah deserved this degradation: for he ought to have been from the beginning more teachable, and to submit to God. But in the first place, as we have seen, he had despised prophetic doctrine, and hearkened not to the voice of God; and in the second place, he revolted perfidiously from the Chaldean king, and became thus guilty of ingratitude, for when his nephew was dethroned, that is, Jeconiah or Coniah, he obtained the regal power through the favor of the king of Babylon. He had therefore been ungrateful in denying tribute to him. But his impiety was the main cause of all evils. As then he had been such a rebel against God, he deserved that the princes should prove rebels to him. He then degraded himself, and deprived himself of royal authority, when he refused submission to the word of God, and also when he denied tribute to the king of Babylon. It was no wonder, then, that God made him subject to the princes and counselors, who were yet his servants.

As to these couriers, their arrogance was inexcusable in daring to condemn Jeremiah; for this was to take away from the king his own right; Die let this man, for he is worthy of death. Why was it that they were not content with accusing him, without assuming also to be his sole judges? As, then, they treated the king so disrespectfully, there is no doubt but they were despisers of God, when they deemed as nothing the royal dignity. But as to the king, he reaped, as I have said, the fruit of his own impiety, for he had not given to God his due honor in embracing the truth taught by the Prophet. It was therefore necessary, that he should be unworthily and contumeliously treated, so that he dared not to say even one word in behalf of a just and good cause. This was the reason why he said, He is in your hands, for the king can do nothing against you

Prayer Lecture 147

PRAYER

Grant, Almighty God, that since thou invitest us daily to thyself with so much kindness, and givest us also time to repent, and then offerest to us the hope of mercy and salvation, if we return to thee, — O grant, that we may not pass by such benevolent warnings with deaf ears, but in due time attend to thee, and with true and sincere acknowledgment of all our sins so surrender up ourselves to thee, that we may find thee to be merciful; and that when we return to thee we may so continue in obedience to thee, that we may be capable of receiving thy constant kindness, until the full fruition of it shall be given us in thy celestial kingdom, through Christ our Lord. — Amen.

Jeremiah 38:6

Jeremiah 38:6

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.

6. Et tulerunt Jeremiam, et demiserunt eum in puteum Malchiae filii Hammalech (in lacum, proprie,) qui erat in atrio custodiae; et (itaque) demiserunt Jeremiam funibus; et in lacu non erat aqua, sed coenum; et demersus fuit Jeremias in coeno.

HERE is narrated the extreme presumption as well as cruelty of the princes; for they cast the holy Prophet into a pit, where he sank in the mire. It was a proof of hardened impiety not to spare so excellent a servant of God; and it was also a savage cruelty, when they had no cause of being so filled with rage, except that Jeremiah had obeyed God, and faithfully performed the office committed to him.

Let us at the same time learn from this example, whenever it pleases the Lord to try our patience, to bear with resignation what we see to have been borne by the holy Prophet. If, then, we shudder at any time at the horrors of the cross, so that it may seem hard to us to bear persecution, let us remember this example of the Prophet. In a word, there is here, on the one hand, shewn to us, as in a picture, the wickedness of the world; and on the other, the wonderful constancy and also the singular meekness of God’s servant shine forth gloriously.

Jeremiah then says, that he was taken by the princes and cast into a pit, which was in the court of the prison; and in that part, where one of the counselors dwelt, even Malchiah the son of Hamelech And at the same time he describes the state of the place, that it was a miry pit, so that he sank down in the mud. He does not mean that he was covered with mud, but that he was fixed in it, as the Hebrew word intimates; and we may thus rightly render the words, “He lay fixed in the mud.” It now follows —

Jeremiah 38:7-9

Jeremiah 38:7-9

7. 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;

7. Audivit autem Ebedmelech Aethiops vir eunuchus (vel, unus ex numero procerum, םיסרס enim ut alibi dictum fuit, non tanturn eunuchos vocant, sed etiam proceres et consiliarios regis) ipsc autem erat in domo regis (per parenthesin hoc legendum est, audivit ergo) quod posuissent Jeremiam in lacum; rex autera sedebat in porta Benjamin:

8. Ebedmelech went forth out of the king’s house, and spake to the king, saying,

8. Et egressus est Ebedmelech e domo (vel, palatio) regis, et loquutus est ad regem, dicendo,

9. 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.

9. Domine, mi Rex, perverse egerunt viri isti in onmibus quae fecerunt Jeremiae Prophetae, quando eum demiserunt in foveam (vel, lacum,) uti subtus se morietur a fame (hoc est, prae fame,) quia nullus panis amplius est in urbe.

Jeremiah relates here how he was delivered from death; for he could not have lived long in the mire; partly, because he must have died through want; and partly, he must have been starved through cold and suffocated with the filth of the dungeon. But God rescued him in a wonderful manner through the aid of Ebedmelech, an Ethiopian. He was an alien, and this is expressly said, that we may know, that among the king’s counselors there was no one who resisted so great a wickedness. But there was one found, an Ethiopian, who came to the aid of God’s Prophet.

There is then implied here a comparison between an Ethiopian, an alien, and all the Jews, who professed themselves to be the holy seed of Abraham, who had been circumcised, and boasted loudly of God’s law and covenant; and yet there was not one among them, who would stretch forth his hand to the holy servant of God! It may be there were some who pitied him, but courage was wanting; so that no one dared to open his mouth, for it was a reproach to patronize the holy man. They, then, preferred the favor of the ungodly to their own duty. But there was an Ethiopian so courageous, that he dared to accuse all the king’s couriers and the other princes. There is, then, no doubt but that the Spirit by the mouth of the Ethiopian brought a perpetual disgrace on the king’s princes, who passed themselves as the children of Abraham, and boasted in high terms of God’s covenant. A similar case is represented by Christ in a parable, when he says that a Levite and a priest passed by a wounded man and disregarded him, but that help was brought to him by a Samaritan. (Luke 10:30-35.) His purpose, no doubt, was to condemn the Jews, even the Levites and the priests, for their barbarity in caring nothing for the life of a miserable man in his extremity. So also, in this place, the Ethiopian is set forth to us as an example, for he alone had the feeling of kindness and humanity, so as to bring help to the holy Prophet, and to rescue him, as it were, from immediate death and the grave: but we see all the king’s couriers either wholly torpid or influenced by the same spirit of rage and cruelty, as to be mortal enemies to the holy man, because he freely and openly declared to them the command of God.

And Jeremiah says that Ebed-melech heard, etc. We may hence conclude, that he was anxious about the safety of the holy Prophet, and that he had his friends who watched the proceedings. It is then added, that he was in the palace, but that the king was sitting in the gate of Benjamin; for kings were wont to administer justice in the gates, and to have there their tribunal; and it was there that the people held their regular assemblies. The king, then, was sitting in the gate of Benjamin But, in the meantime, his palace was a place of execution and the den of robbers. We hence see that the sloth of the king is here denoted, for he apparently performed the proper office of a king, but neglected the principal part of it, for he suffered a holy man to be east into a pit. As, then, he thus exposed the Prophet’s life to the will of the princes, it is evident that he was but an empty shadow, though he stood there as the judge of the people, and had there a sacred tribunal.

It now follows, that Ebed-melech went forth from the palace and came to the king’s tribunal, that he might there plead the cause of the Prophet. It is right to notice this circumstance as well as the former. For if Ebedmelech had met the king accidentally, he might have spoken to him in passing; but as he went forth from the palace, it is clear that he had been meditating on what he was going to do, and that he had not felt only a sudden impulse of compassion: but that when he might have rested quietly in the palace, he came of his own accord to the king to make known his complaint. And further, he did not address the king in a room or in some private corner of the palace, but he spoke to him in the gate, that is, in a public assembly. We hence see that the previous circumstance commends to us the perseverance of this man, for he was not only suddenly moved, but persevered in his holy purpose; and the second circumstance commends to us his magnanimity, for he did not shun ill-will, but openly and boldly spoke for Jeremiah before the people; and he amplified the excellency of the Prophet by bringing an accusation against the princes. He no doubt knew that he was bringing himself into danger, but he exposed his own life that he might aid the Prophet.

He then said, that the king’s counselors had done wickedly in all the things which they had done against Jeremiah the Prophet, because they had cast him into the well: and he added, There he will die under himself, or as some render it, and rightly, “in his own place.” But the expression is striking, but cannot be fully expressed in our language: for Ebedmelech meant that Jeremiah would die, though no one molested him, though no evil or harm were done to him by another. He will, then, die in his own place, that is, he will die, if left where he is; because he lay, as it has appeared, sunk in mire. And then he said, He will die through famine; for he had been cast into the pit as into a grave. And as scarcity prevailed among the whole people, Jeremiah could not have hoped for any aid; and bread, as we shall hereafter see, could not have been thrown to him. Then Ebedmelech says here first, that Jeremiah had been unworthily treated, because he was God’s Prophet; for he honors him with this title, that he might expose the impiety of the princes; and secondly, he shews how miserably he lay in the pit, because no one could supply him with food, and there was no more bread in the city. It now follows —