A friend in need.
I. THE NATIONALITY OF EBED-MELECH. An Ethiopian. Jeremiah had asked in prophecy, "Can the Ethiopian change his skin?" from which question we may assume that Ethiopians were well known in Israel. One cannot but feel that here we have a sort of counterpart to that other Ethiopian eunuch of whom we read in the New Testament. The Ethiopian Ebed-Melech helps Jeremiah in his temporal need; Philip helps the servant of Queen Candace in his spiritual need. What a rebuke there is here to bigoted and frenzied patriotism!?봧f, indeed, "patriotism" is the proper word to be used and not rather a spirit of blind nationality. Perhaps the very fact that Ebed-Melech was an alien helped him to see needs and duties, cruelty and injustice, which were hidden from the eyes of the natives. Even natives would be obliged to admit that Ebed-Melech could not be expected to look on the position with their traditionary eyes. Even so it was reserved for a Gentile to say at the Crucifixion, "Truly this was the Son of God."
II. THE HUMANITY OF EBED-MELECH. That the eunuch should have pitied the prophet sunk in the dungeon mire may not seem at first a matter to be singled out for special notice. Why should a man be praised for humanity more than for honesty? We must, however, recollect the difference of times. Those who put Jeremiah in the dungeon thought it served him quite right. And yet if there is nothing extraordinary in the humanity of Ebed-Melech, there must be something exceptionally fiendish in the conduct of those who put the prophet in the dungeon; whereas, in point of fact, they were only doing a usual thing. What a long time it has taken to work the world up even to its present attainments in humanity and compassionate feeling! And still through all these centuries Ebed-Melech rebukes us for our too often thoughtlessness and forgetfulness with respect to human pain.
III. THE COURAGE OF EBED-MELECH. He could not do a thing of this sort without making enemies and running into peril. The humane man has often to be a brave man, going into elements of danger for the sake of humanity, as a lifeboat crew must do, or a hand of explorers in a colliery accident. But there are also exercises of humanity which demand moral courage?봠ourage that will stand alone in protesting against cruelties and brutalities that have been accepted through long custom. If we are resolved to be consistent and thorough in our humanity, we must be prepared for ridicule and scorn. There are only too many who will check us in humane endeavours by calling them mere sentimentality and weakness.
IV. THE INFLUENCE OF EBED-MELECH. His office tells us that he was a man about the court, and his action here tells us that he was a man who had influence with the king. What we see of his conduct here makes us feel that he had won his influence in a perfectly legitimate way. Thus at last the opportunity comes for making good use of it. Here is an example of how good a thing it is to cultivate influence with those in authority, if it can be done in a right way without flattery and servility. Men like kings need some one near them to speak the truth plainly and effectually.
V. THE THOUGHTFULNESS OF EBED-MELECH. Something more is needed than the king's permission to get Jeremiah out of the dungeon. Probably his stay in a miry, pestilential hole had made him very feeble. Ebed-Melech was evidently a man who could take in all that needed to be done in any difficulty. Just the sort of man who could fred usefulness in things that were cast away as worn out and useless. "Useless" is only our ignorant way of naming things we cannot use. The humane man must be thoughtful as well as courageous.?봜.