Jer 38:3 | KD | STEP | Jeremiah is cast into a miry pit, but drawn out again by Ebedmelech the Cushite. -6. Being confined in the court of the guard attached to the royal palace, Jeremiah had opportunities of conversing with the soldiers stationed there and the people of Judah who came thither (cf. with , ), and of declaring, in opposition to them, his conviction (which he had indeed expressed from the beginning of the siege) that all resistance to the Chaldeans would be fruitless, and only bring destruction (cf. Jer 21:9.). On this account, the princes who were of a hostile disposition towards him were so embittered, that they resolved on his death, and obtain from the king permission to cast him into a deep pit with mire at the bottom. In v. 1 four of these princes are named, two of whom, Jucal the son of Shelemiah, and Pashur the son of Malchiah, are known, from and , as confidants of the king; the other two, Shephatiah the son of Mattan, and Gedaliah the son of Pashur, are not mentioned elsewhere. Gedaliah was probably a son of the Pashur who had once put Jeremiah in the stocks ( ). The words of the prophet, , , are substantially the same as he had already uttered at the beginning of the siege, (יחיה as in ). Jer 38:4. The princes said to the king, "Let this man, we beseech thee, be put to death for the construction, see on ; for therefore i.e., because no one puts him out of existence - על־כּן as in he weakens the hands of the men of war who remain in this city, and the hands of all the people, by speaking words like these to them; for this man does not seek the welfare of this people, but their ill." מרפּא for מרפּא, to cause the hands of any one to be relaxed, i.e., to make him dispirited; cf. Ezr 4:4; Isa 35:3. דּרשׁ with ל htiw , as ; ; , etc., elsewhere with the accusatival את; cf. et passim . On this point cf. Jer 29:7. The allegation which the princes made against Jeremiah was possibly correct. The constancy with which Jeremiah declared that resistance was useless, since, in accordance with the divine decree, Jerusalem was to be taken and burnt by the Chaldeans, could not but make the soldiers and the people unwilling any longer to sacrifice their lives in defending the city. Nevertheless the complaint was unjust, because Jeremiah was not expressing his own personal opinion, but was declaring the word of the Lord, and that, too, not from any want of patriotism or through personal cowardice, but in the conviction, derived from the divine revelation, that it was only by voluntary submission that the fate of the besieged could be mitigated; hence he acted from a deep feeling of love to the people, and in order to avert complete destruction from them. The courage of the people which he sought to weaken was not a heroic courage founded on genuine trust in God, but carnal obstinacy, which could not but lead to ruin.

‏ Jeremiah 38:3

Jeremiah is cast into a miry pit, but drawn out again by Ebedmelech the Cushite. Jer 38:1-6. Being confined in the court of the guard attached to the royal palace, Jeremiah had opportunities of conversing with the soldiers stationed there and the people of Judah who came thither (cf. Jer 38:1 with Jer 32:8, Jer 32:12), and of declaring, in opposition to them, his conviction (which he had indeed expressed from the beginning of the siege) that all resistance to the Chaldeans would be fruitless, and only bring destruction (cf. Jer 21:9.). On this account, the princes who were of a hostile disposition towards him were so embittered, that they resolved on his death, and obtain from the king permission to cast him into a deep pit with mire at the bottom. In v. 1 four of these princes are named, two of whom, Jucal the son of Shelemiah, and Pashur the son of Malchiah, are known, from Jer 37:3 and Jer 21:1, as confidants of the king; the other two, Shephatiah the son of Mattan, and Gedaliah the son of Pashur, are not mentioned elsewhere. Gedaliah was probably a son of the Pashur who had once put Jeremiah in the stocks (Jer 20:1-2). The words of the prophet, Jer 38:2, Jer 38:3, are substantially the same as he had already uttered at the beginning of the siege, Jer 21:9 (יחיה as in Jer 21:9). Jer 38:4. The princes said to the king, "Let this man, we beseech thee, be put to death for the construction, see on Jer 35:14; for therefore i.e., because no one puts him out of existence - על־כּן as in Jer 29:28 he weakens the hands of the men of war who remain in this city, and the hands of all the people, by speaking words like these to them; for this man does not seek the welfare of this people, but their ill." מרפּא for מרפּא, to cause the hands of any one to be relaxed, i.e., to make him dispirited; cf. Ezr 4:4; Isa 35:3. דּרשׁ with ל htiw , as Job 10:6; Deu 12:30; 1Ch 22:19, etc., elsewhere with the accusatival את; cf. Jer 29:7 et passim. On this point cf. Jer 29:7. The allegation which the princes made against Jeremiah was possibly correct. The constancy with which Jeremiah declared that resistance was useless, since, in accordance with the divine decree, Jerusalem was to be taken and burnt by the Chaldeans, could not but make the soldiers and the people unwilling any longer to sacrifice their lives in defending the city. Nevertheless the complaint was unjust, because Jeremiah was not expressing his own personal opinion, but was declaring the word of the Lord, and that, too, not from any want of patriotism or through personal cowardice, but in the conviction, derived from the divine revelation, that it was only by voluntary submission that the fate of the besieged could be mitigated; hence he acted from a deep feeling of love to the people, and in order to avert complete destruction from them. The courage of the people which he sought to weaken was not a heroic courage founded on genuine trust in God, but carnal obstinacy, which could not but lead to ruin.