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.
a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)
Analysis & Commentary
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. Ebed-melech's appeal demonstrates remarkable moral clarity and rhetorical skill. He directly accuses the officials of evil (here'u), using strong language that could have cost him dearly. The phrase "these men have done evil in all that they have done" emphasizes comprehensive wrongdoing—not a single mistake but systematic injustice.
The practical argument—"he is like to die for hunger"—appeals to both justice and pragmatism. Jeremiah's death by starvation would be murder, not judicial execution. The observation "there is no more bread in the city" heightens the cruelty: in a siege where everyone suffers hunger, casting a prophet into a waterless cistern with no food provision constitutes deliberate execution. Ebed-melech's appeal combines moral outrage with practical reasoning, demonstrating wisdom in advocacy.
Theologically, this verse teaches:
Evil should be named and opposed, even when done by powerful people
advocacy for the oppressed reflects God's character (Proverbs 31:8-9)
speaking truth to power requires both courage and wisdom
God uses human agents to accomplish deliverance—He could rescue Jeremiah miraculously but chooses to work through Ebed-melech's intervention.
The Reformed understanding of common grace explains how an Ethiopian eunuch could display such moral excellence—God's image remains in fallen humanity.
Historical Context
The phrase "there is no more bread in the city" confirms the siege's severity. Jeremiah 52:6 records that by the fourth month of Zedekiah's eleventh year, "the famine was sore in the city, so that there was no bread for the people of the land." Archaeological evidence from destruction layers shows evidence of starvation during ancient sieges, including at Lachish during this period.
Ancient siege warfare deliberately aimed to starve populations into submission. Babylon's systematic reduction of Judean cities before focusing on Jerusalem followed standard military practice. That Ebed-melech could appeal to the king while officials who imprisoned Jeremiah couldn't stop him suggests complex palace politics—Zedekiah was weak, manipulated by various factions. His permission for Jeremiah's rescue reveals either hidden sympathy for the prophet or inability to resist Ebed-melech's moral argument. History shows weak leaders often enable evil through passivity rather than active malice.
Questions for Reflection
How does Ebed-melech's willingness to name evil directly challenge our tendency toward diplomatic silence in the face of injustice?
In what situations does God call you to be an advocate for those unable to defend themselves?
How can we combine moral courage with practical wisdom when opposing injustice, as Ebed-melech did?
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Analysis & Commentary
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. Ebed-melech's appeal demonstrates remarkable moral clarity and rhetorical skill. He directly accuses the officials of evil (here'u), using strong language that could have cost him dearly. The phrase "these men have done evil in all that they have done" emphasizes comprehensive wrongdoing—not a single mistake but systematic injustice.
The practical argument—"he is like to die for hunger"—appeals to both justice and pragmatism. Jeremiah's death by starvation would be murder, not judicial execution. The observation "there is no more bread in the city" heightens the cruelty: in a siege where everyone suffers hunger, casting a prophet into a waterless cistern with no food provision constitutes deliberate execution. Ebed-melech's appeal combines moral outrage with practical reasoning, demonstrating wisdom in advocacy.
Theologically, this verse teaches:
The Reformed understanding of common grace explains how an Ethiopian eunuch could display such moral excellence—God's image remains in fallen humanity.