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 —
Jeremiah 38:10
Jeremiah 38:10 10. Then the king commanded Ebedmelech the Ethiopian, saying, Take from hence thirty men with thee, and take up Jeremiah the prophet out of the dungeon, before he die. 10. Et praecepit rex ipsi Ebed-melech Aethiopi, Sume ad manum tuam hinc triginta viros, et educas Jeremiam Prophetam e fovea antequam moriatur.
We here see, what I have already said, that; the Prophet’s deliverance was wholly from above. The king, smitten with fear, had lately given over the holy Prophet to the cruelty of his princes; and had confessed that he had no longer any authority: “for it is not the king,” he said, “who now governs you.” As, then, the king had not dared resolutely to contend against his princes:, how was it, that he now ventured to extricate Jeremiah from the pit? We hence see that the king’s mind had been changed; because he was lately so stunned with fear, that he dared not to plead the cause of the holy man; but now he commands the Ethiopian to take him out from the pit It then appears that this was over-ruled by a divine power.
But let us hence learn to be courageous, when necessity requires, though there may not be a hope of a favorable issue. Ebedmelech might have thought within himself that his attempt would be in vain, however strenuously he might have pleaded for Jeremiah. He might, then, have thus relinquished that purpose which he had so boldly undertaken; for thus they who are over-wise are often led, as it were, into inertness: “What can you effect? thou art but one, and they are many; and then the thing is done. If the king himself has been forced to yield to their fury, and thou being a private individual, with what. confidence can you resist them? and further, a tumult will be raised, and thou wilt perish in it; and in the meantime they will perhaps stone with stones that unhappy man, whom thou seekest to help.” All these things might have occurred to Ebedmelech, and thus he might have desisted. But we see that he rested in confidence on God’s favor. Let us, then, remembering his example, hope beyond hope, when God requires us to do a thing, that is, when faith, the obligation of duty, demands anything from us, and which may be done, if we close our eyes to all obstacles and go on in our work; for events are in God’s hands alone, and they will be such as he pleases. In the meantime it is simply our duty to proceed in our course, though we may think that our labors will be in vain and without any fruit. Ebedmelech happily succeeded, and how? because he performed the part of a pious and upright man. Thus God will extend his hand to us; whatever difficulties may meet us, we shall overcome them all by his power and aid.
Then the king commanded Ebedmelech the Ethiopian, Take hence thirty men with thee and extricate Jeremiah from the well Ebedmelech might even then have relinquished his undertaking; for he might not have been able with thirty men to overcome so great a power; for all the king’s counselors had united together, and no doubt they had enlisted many others. We thus see that Ebedmelech did not rely on human aid, but that being strengthened by invincible confidence he undertook this office, so that he dared to draw Jeremiah out of the pit. It hence follows —
Jeremiah 38:11
Jeremiah 38:11 11. So Ebedmelech took the men with him, and went into the house of the king under the treasury, and took thence old cast clouts and old rotten rags, and let them down by cords into the dungeon to Jeremiah. 11. Et sumpsit Ebedmelech homines illos in manum suam (hoc est, sub sua potestate,) et venit in domum regis, nempe in locum sub thesauris; et sumpsit illinc veteramenta tractorum, et veteramenta (ad verbum) corruptorum, et demisit ad Jeremiam in lacum per funes.
Here Jeremiah goes on with the history of his deliverance. The courage of Ebedmelech ought ever to be noticed by us, for he went immediately to the holy Prophet. And it is said, that he took from some hidden place old tatters, De vieux haillons, as we call them. It is properly a noun substantive. But if its harshness be displeasing, we may give this rendering, “old tatters which had been dragged, and old tatters which were rotten.” Yet some render the words thus, “Worn out clothes and rotten clothes.” But the former is more properly the meaning; for סחב, sacheb, means to drag, and it may be rendered in French, Vieux haillons trainez, ou, qui avoyent traine Then we have סלחים, salechim, corrupted or marred, usez; for סלח, salech, means to salt; but it is a verb in Hophal, and in that form it means to corrupt. They were torn or rotten garments, des vieux haillons a demi pourris It is said then that Ebedmelech took these old, torn, and rotten garments, and which had been used. This ought to be carefully noticed; for it appears that Ebed-melech was afraid of the violence of the princes, not so much on his own account, but lest he should be hindered in effecting his purpose.
For if he had provided other things, he might have been apprehended; report might have been brought to the princes, who would have immediately assembled and put a stop to his efforts. There is then no doubt but that Ebedmelech, being very confident, prudently considered what might prevent him in his attempt of bringing help to the holy Prophet. Hence it was, that he stealthily took from a hidden place these worn-out and marred garments. This is one thing. Then we see the miserable state of the holy Prophet; he lay half buried in mud, and he was to be drawn out by ropes or cords, and to have these torn and worn-out garments under his arms. And we are afterwards expressly told for what purpose these clothes were sent down to him.
Jeremiah 38:12
Jeremiah 38:12 12. And Ebedmelech the Ethiopian said unto Jeremiah, Put now these old cast clouts and rotten rags under thine arm holes under the cords. And Jeremiah did so. 12. Et dixit Ebedmelech Aethiops Jeremiae, Pone nunc veteramenta tractorum et corruptorum sub axillis manuum tuarum subtus funes: et fecit Jeremias sic.
We find the same words here as before, Put now the old tatters, dragged or torn and rotten, under the pits of thy hands underneath the cords. This is an improper mode of speaking in Latin, but not in Hebrew. Then it is, “Put them under thine armpits underneath the cords.” This was to be done, lest the Prophet should receive any hurt; for he was to be drawn up by the cords, and he was fixed in the mud: and this could not have been done without lacerating his skin and injuring his armpits, for that part, we know, is tender. Then Ebedmelech ordered the Prophet to take these old tatters and to put them under the cords, so that he might be drawn up by the men with the least injury. This was the advice of Ebedmeleeh, and Jeremiah did as he was bidden.
God thus delivered his Prophet in a wonderful manner from death: but we hence see how miserable was his condition; for the Prophet could not have otherwise escaped than by using these worn-out and rotten tatters and by being drawn up by cords. There is no doubt but that he had thought of the difficulty; for he had been there now some time; and he was not so strong that he could trust to his own arms, and he knew that his hands were not strong enough to hold fast the cords. But he doubtless east all his cares on God and his providence. Though then he does but briefly tell us that he did as he was bidden, he yet has left us to consider how much confidence he had, when he immediately obeyed, and did not decline what he might have justly feared, that he was feeble and weak; nor did he know whether his hands were strong enough to hold the cords, nor how the cords were to be applied to his shoulders. He therefore did what Ebedmelech had told him, for he knew that the advice came from God. It afterwards follows —