Thomas Aquinas Commentary Jeremiah 38:1-13

"And Shephatiah the son of Mattan, and Gedaliah the son of Pashhur, and Jucal the son of Shelemiah, and Pashhur the son of Malchijah, heard the words that Jeremiah spake unto all the people, saying, Thus saith Jehovah, He that abideth in this city shall die by the sword, by the famine, and by the pestilence; but he that goeth forth to the Chaldeans shall live, and his life shall be unto him for a prey, and he shall live. Thus saith Jehovah, This city shall surely be given into the hand of the army of the king of Babylon, and he shall take it. Then the princes said unto the king, Let this man, we pray thee, be put to death; forasmuch as 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: for this man seeketh not the welfare of this people, but the hurt. And Zedekiah the king said, Behold, he is in your hand; for the king is not he that can do anything against you. Then took they Jeremiah, and cast him into the dungeon of Malchijah the king`s son, that was in the court of the guard: and they let down Jeremiah with cords. And in the dungeon there was no water, but mire; and Jeremiah sank in the mire. 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,) Ebed-melech went forth out of the king`s house, and spake to the king, saying, 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. Then the king commanded Ebed-melech the Ethiopian, saying, Take from hence thirty men with thee, and take up Jeremiah the prophet out of the dungeon, before he die. So Ebed-melech took the men with him, and went into the house of the king under the treasury, and took thence rags and worn-out garments, and let them down by cords into the dungeon to Jeremiah. And Ebed-melech the Ethiopian said unto Jeremiah, Put now these rags and worn-out garments under thine armholes under the cords. And Jeremiah did so. So they drew up Jeremiah with the cords, and took him up out of the dungeon: and Jeremiah remained in the court of the guard." — Jeremiah 38:1-13 (ASV)

This section shows the persecution of the prophet because of his true prediction, and it is divided into three parts.

1. First, he gives the prediction: Jeremiah spoke.

   Even though he was in prison, many still came to him, and through them he threatened death to those who remained: whoever remains in this city shall die. He also promises safety to those who flee: but whoever flees... shall live.

   He predicts the capture of the city: this city will surely be handed over. He also mentioned these three things above in chapter 21 (Jeremiah 21:7). For this reason, it seems the historical account continues from that point.

2. Second, he discusses the persecution, beginning with the wicked petition of the princes who seek Jeremiah’s death: and the princes said. Let us lie in wait for the just man, for he opposes our works . They accuse his preaching: for he is intentionally weakening the hands of the men, which is contrary to the prophetic duty: Strengthen the weak hands, and make firm the feeble knees (Isaiah 35:3). They also pervert his intention: for this man surely does not seek peace. Have I therefore become your enemy because I tell you the truth? (Galatians 4:16). But Jeremiah did not wish to destroy the will to resist; rather, he said these things for the well-being and safety of the people by the Lord’s command.

   He also describes the foolish compliance of the king: and king Zedekiah said. For this reason, the king is not excused, even though he sinned less. Therefore, he who handed me over to you has the greater sin (John 19:11).

   He then describes the careful execution of their plan: therefore, they took Jeremiah and cast him into the pit, a cistern without water. They have put me in the lowest pit, in the darkness, and in the shadow of death (Psalms 87:7). He speaks of the prophet’s descent: and so Jeremiah went down into the mud. I am stuck fast in the deep mud, where there is no sure footing (Psalms 87:3).

3. Third, his liberation is mentioned. Here, the author makes two points:

   1. That he is freed from prison. Regarding this point, there are four sub-points:

      1. First, he describes the petitioner, Ebed-Melech, which means “servant of the king,” a name given to him because of his humility. Paul, a servant of Jesus Christ (Romans 1:1). He is called an Ethiopian because of his mortification of the flesh. Ethiopia shall soon stretch out her hands to God (Psalms 67:32). I am black, but beautiful (Song of Solomon 1:4). He is called a man because of the strength of his spirit, and a eunuch because of his chastity. There are eunuchs who have made themselves eunuchs for the kingdom of heaven’s sake (Matthew 19:12). He was one who was in the house of the king. Our citizenship is in heaven (Philippians 3:20). For the eunuch who has not worked iniquity with his hands, nor thought wicked things against God, to him shall be given the choice gift of faith, and a most acceptable lot in the temple of God .

      2. Second, he discusses the petition, noting the place: moreover, the king was sitting in the gate of Benjamin, which led to the territory of the tribe of Benjamin.

         He then presents the petition itself: and Ebed-Melech went out from the house of the king, and spoke to the king... for there is no longer any bread in the city. It is as if he were saying, “Since he was imprisoned, the bread has run out.” Or perhaps, “It was not necessary to imprison him, since we are all besieged and in need.” For by what things a man sins, by these he is also tormented .

      3. Third, the granting of the request is mentioned: and so, the king commanded.

      4. Fourth, the execution of the command is described: therefore, taking with him thirty men, Ebed-Melech entered the house of the king... and took from there old rags, and old, rotted things. This refers to the hardships they had endured. Remember those who rule over you, who have spoken the word of God to you, whose faith follow, considering the outcome of their conduct (Hebrews 13:7). Or, literally, the rags were used because they are softer. The rescue was done by ropes, which represent the commandments of God. A threefold cord is not quickly broken (Ecclesiastes 4:12).

         In the court of the prison, that is, in the atrium. The room before the king's chamber, where garments are kept, is called a vestibule; for this reason, any atrium can be called a vestibule.

   2. That he is freed from the fear of death, at the verse and king Zedekiah sent and took Jeremiah to him (Jeremiah 38:14).