Jeremiah 38:7

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;

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(7) Bbed-melech the Ethiopian.—The name signifies “servant of the king,” but the absence of the article in the Hebrew makes it probable that it had come to be used as a proper name, and so both the LXX. and Vulgate take it. The use of Ethiopian or Cushite slaves in the king’s household, probably as keeping guard over the harem, had been of some standing; perhaps even as early as the time of David, as in the case of Cushr (or the Cushite), in 2Samuel 18:21. Then, as in other countries and times (Terent., Eunuch, i. 2), there was a fashion which led princes and men of wealth to think that eunuchs were part of their magnificence. The law of Moses, it may be noted, forbade such mutilation in the case of Israelites (Deuteronomy 23:1). In Psalm 87:4, we find probably a record of the admission of such persons on the register of the citizens of Zion. Of the previous history of the Eunuch thus named we know nothing but he appears here as the favourite of the king, using his influence to protect the prophet. The Ethiopian descent of Jehudi (Jeremiah 36:21) may probably have brought him into contact with an officer of the king’s household of the same race, and Ebed-melech’s feelings may have been drawn to the prophet by what he thus heard.

In the gate of Benjamin.—This was on the northern wall of the city, the most exposed to the attack of the invading army, and the king apparently had gone there either to direct the operations of the defence, or, perhaps, to prevent others from following, as they might think, Jeremiah’s example, and either deserting to the enemy or abandoning the defence of the city (Jeremiah 37:13). Ebed-melech had accordingly to leave the palace, and went to seek the king at his post, in order to obtain an order of release in time to save the prophet’s life. He alone, as if inheriting the blessing of Isaiah 56:3-6, has the courage to appear as the friend of the persecuted.

Benson Commentary

Jeremiah 38:7-9. Now when Ebed-melech the Ethiopian — Or Cushite, as the Hebrew is. His country seems to be mentioned to let us know that this prophet of the Lord found more kindness from a stranger, who was a native heathen, than from his own countrymen; one of the eunuchs which was in the king’s house — That is, one of the court officers. It is probable that the princes had put Jeremiah into this miserable place privately, but by some means the report of what they had done providentially reached this officer’s ears. The king then sitting in the gate of Benjamin — Namely, to hear the complaints of the people, and to administer justice; the courts for that purpose being usually held in the gates of the city. Ebed-melech went forth and spake to the king — The zeal as well as courage of this good officer was very remarkable. He did not stay till the king returned to his house: but went to him as he was sitting in the gate administering justice, where doubtless he was not alone, but was probably attended by some of those very princes who had thrown Jeremiah into the dungeon: Ebed- melech, however, was not afraid of them, but complains openly to the king of their cruelty to Jeremiah, saying, My lord the king, these men have done evil in all that they have done to Jeremiah — They deal unjustly with him, for he had not deserved any punishment at all, and they deal barbarously with him, so as they used not to deal with the vilest malefactors. And he is like to die — Hebrew, וימת תחתיו, he will die upon the spot; for hunger, for there is no bread — That is, as some interpret the clause, “There was no need for those who desired his death to put him into so filthy and loathsome a place; since, if he had continued in the court of the prison, he must have died through the famine which threatens the city. The words, however, are more literally rendered, When there is no longer any bread in the city. Ebed-melech supposed with reason that when the bread failed, Jeremiah must perish with hunger in the dungeon; for he would be of course neglected, and not have it in his power to make those shifts for subsistence which persons at liberty might avail themselves of. Such was the compassion which the stranger had for the Lord’s prophet, whom his own countrymen would have destroyed! And God, who put these sentiments of pity and benevolence into Ebed-melech’s heart, afterward recompensed him by delivering him from death when the city was taken, Jeremiah 39:15-16. But how remarkable it is, that in the whole city of Jerusalem no person was found, save this Ethiopian, to appear publicly, as the friend and advocate of the prophet in his distress! Thus is the justice of God vindicated in giving up this people into the hands of their enemies, when there was not a single person of their nation willing to hazard his life or character in the cause of God, to save the life of one who had been known among them for a true prophet between twenty and thirty years.

Matthew Henry's Concise Commentary

38:1-13 Jeremiah went on in his plain preaching. The princes went on in their malice. It is common for wicked people to look upon God's faithful ministers as enemies, because they show what enemies the wicked are to themselves while impenitent. Jeremiah was put into a dungeon. Many of God's faithful witnesses have been privately made away in prisons. Ebed-melech was an Ethiopian; yet he spoke to the king faithfully, These men have done ill in all they have done to Jeremiah. See how God can raise up friends for his people in distress. Orders were given for the prophet's release, and Ebed-melech saw him drawn up. Let this encourage us to appear boldly for God. Special notice is taken of his tenderness for Jeremiah. What do we behold in the different characters then, but the same we behold in the different characters now, that the Lord's children are conformed to his example, and the children of Satan to their master?

Barnes' Notes on the Bible

Ebed-melech - i. e., the king's slave. By "Ethiopian" or Cushite is meant the Cushite of Afric. It seems (compare 2 Kings 23:11) as if such eunuchs (or, chamberlains) took their names from the king, while the royal family and the princes generally bore names compounded with the appellations of the Deity.

Jamieson-Fausset-Brown Bible Commentary

7. Ebed-melech—The Hebrew designation given this Ethiopian, meaning "king's servant." Already, even at this early time, God wished to show what good reason there was for calling the Gentiles to salvation. An Ethiopian stranger saves the prophet whom his own countrymen, the Jews, tried to destroy. So the Gentiles believed in Christ whom the Jews crucified, and Ethiopians were among the earliest converts (Ac 2:10, 41; 8:27-39). Ebed-melech probably was keeper of the royal harem, and so had private access to the king. The eunuchs over harems in the present day are mostly from Nubia or Abyssinia.

Matthew Poole's Commentary

Ebed-melech was unquestionably the name of the person, though some interpret it appellatively a servant of the king. It is particularly noted that he was an Ethiopian or a Cushite, to let us know that this prophet of the Lord found more kindness from a stranger, that was a native heathen, than from his own countrymen. Princes were wont to keep eunuchs in their houses in those countries, 2 Kings 9:32 Daniel 1:9 Acts 8:27. It should seem the princes had privately put Jeremiah into this miserable place, but yet the noise of it came to Ebed-melech’s ear, who was attending in the court. The gates of the city were places where princes were wont to sit to execute justice, and to receive petitions, and give answers, 2 Samuel xix, 8 Pr 31:23, &c.

Gill's Exposition of the Entire Bible

Now when Ebedmelech the Ethiopian,.... The Targum renders it,

"a servant of King Zedekiah;''

which Jarchi, and other writers, following, make Zedekiah to be the Ethiopian; so called, because as an Ethiopian differs in his skin, so Zedekiah differed in his righteousness, from the rest of his generation; and this his servant, he, with others (r), takes to be Baruch the son of Neriah, but without any foundation; but, as Kimchi observes, with whom Abarbinel and Ben Melech agree, had this word "Ebedmelech" been an appellation, the usual article would have been prefixed before the word "king", as in the next clause; and somewhere or other his name would have been given; but it is a proper name, as Ahimelech, and Abimelech. A servant of the king he might be, and doubtless he was; and perhaps had this name given him when he became a proselyte; for such he seems to be, and a good man; who had a great regard to the prophet, because he was one; and had more piety and humanity in him, though an Ethiopian, than those who were Israelites by birth:

one of the eunuchs which was in the king's house; an officer at court; one of the gentlemen of the bedchamber. Josephus (s) says he was in great honour; so the Targum renders it,

"a great man;''

a man in high office, of great authority; taking it to be a name of office, as it sometimes is; though it may be understood, in a proper sense, of a castrated person; for such there were very commonly in kings' palaces, employed in one office or another, and especially in the bedchamber: now this man

heard that they had put Jeremiah in the dungeon; for though the princes did it with all possible secrecy, it was known at court, and came to the ears of this good man; and indeed the dungeon was not far from the court; and some have thought he might have heard the groans of Jeremiah in it; however, he came to the hearing of it, and was affected with the relation of his case, and determined to save him, if possible:

the king then sitting in the gate of Benjamin; the same in which the prophet was taken, Jeremiah 37:13; here he sat to hear and try causes, courts of judicature being held in gates of cities; or to receive petitions; or rather it may be to consult about the present state of affairs, what was best to be done in defence of the city, and to annoy the besiegers; and it may be to have a view of the enemy's camp, and to sally out upon them; for that he was here in order to make his escape is not likely.

(r) Pirke Eliezer, c. 53. Shalshelet Hakabala, fol. 13. 1.((s) Antiqu. l. 10. c. 7. sect. 5.

Geneva Study Bible

Now when Ebedmelech the Cushite, one of the eunuchs who was in the king's house, heard that they had put Jeremiah in the dungeon; the king then sitting in the {e} gate of Benjamin;

(e) To hear matters and give sentence.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

7. Ebed-melech the Ethiopian] a eunuch, attached to the court or harem after the Eastern custom. See on Jeremiah 13:23.

the gate of Benjamin] See on ch. Jeremiah 37:13.

7–13. See introd. summary to section.

Pulpit Commentary

Verse 7. - Ebed-melech the Ethiopian. The name means "the king's slave." Ebers remarks that the eunuchs employed are those on whom the shameful operation has been performed by Copts in Upper Egypt. Zedekiah's harem is referred to in vers. 22, 23. Jeremiah 38:7

Keil and Delitzsch Biblical Commentary on the Old Testament

The deliverance of Jeremiah. Ebedmelech the Cushite, a eunuch, heard of what had happened to Jeremiah. אישׁ סריס .haimer signifies a eunuch: the אישׁ shows that סריס is here to be taken in its proper meaning, not in the metaphorical sense of an officer of the court. Since the king had many wives (Jeremiah 38:22.), the presence of a eunuch at the court, as overseer of the harem, cannot seem strange. The law of Moses, indeed, prohibited castration (Deuteronomy 23:2); but the man was a foreigner, and had been taken by the king into his service as one castrated. עבד מלך is a proper name (otherwise it must have been written המּלך); the name is a genuine Hebrew one, and probably may have been assumed when the man entered the service of Zedekiah. - On hearing of what had occurred, the Ethiopian went to the king, who was sitting in the gate of Benjamin, on the north wall of the city, which was probably the point most threatened by the besiegers, and said to him, Jeremiah 38:9, "My lord, O king, these men have acted wickedly in all that they have done to Jeremiah the prophet, whom they have cast into the pit; and he is dying of hunger on the spot, for there is no more bread in the city." הרעוּ את־א, lit.,: "they have done wickedly what they have done." ויּמת cannot be translated, "and he died on the spot," for Ebedmelech wishes to save him before he dies of hunger. But neither does it stand for וימת, "so that he must die." The imperfect with Vav consecutive expresses the consequence of a preceding act, and usually stands in the narrative as a historic tense; but it may also declare what necessarily follows or will follow from what precedes; cf. Ewald, 342, a. Thus ויּמת stands here in the sense, "and so he is dying," i.e., "he must die of hunger." תּחתּיו, "on his spot," i.e., on the place where he is; cf. 2 Samuel 2:23. The reason, "for there is no longer any bread (הלחם with the article, the necessary bread) in the city," is not to be taken in the exact sense of the words, but merely expresses the greatest deficiency in provisions. As long as Jeremiah was in the court of the prison, he received, like the officers of the court, at the king's order, his ration of bread every day (Jeremiah 37:21). But after he had been cast into the pit, that royal ordinance no longer applied to him, so that he was given over to the tender mercies of others, from whom, in the prevailing scarcity of bread, he had not much to hope for.