1105 – 1771 3 witnesses
“and the rags Heb. והמלחים, an expression of decay. Cf. “shall vanish (נמלחוּ) like smoke” (Isa. 51: 6). under your armpits So that the ropes should not harm you. armpits Heb. אצילות, aisseles in French.”
“In this part is shown the persecution of the prophet on account of his true preaching: and it is divided into three parts. First he sets down the preaching, he was speaking: for although he was in prison, yet many came to him; in which he threatens death to those who remain: whoever shall remain in this city shall die. And he promised safety to those who fled: but whoever shall flee (...) shall live. The capture of the city: by being delivered, it shall be delivered. And these three things he set down above in 21: whence it seems to be continued, according to the order of the history, to that. Secondly he sets down the persecution: where he sets down the impious petition of the princes: for they seek death: and the princes said. Wis. 2: let us circumvent the just man, because he is contrary to our works. They accuse his preaching: for of set purpose he weakens the hands of the men: which is against the prophetic office. Isa. 35: strengthen the weakened hands, and make firm the feeble knees. And they pervert his intention: since this man does not seek peace. Gal. 4: am I then become an enemy, speaking the truth to you? But Jeremiah did not wish to take away the heart of resisting; but he said those things for the good and salvation of the people, at the command of the Lord. He also sets down the foolish assent of the king: and king Zedekiah said. Whence he is not excused, although he sinned less. John 19: therefore he who delivered me to you has the greater sin. He also sets down their diligent execution: they took Jeremiah, therefore, and cast him into the pit, a cistern without water. Ps. 87: they have put me in the lower pit, in the dark places, and in the shadow of death. And he designates the letting down of the prophet: and so Jeremiah went down into the mire. Ps. 68: I am fixed in the mire of the deep, and there is no substance. Thirdly, the liberation is set down. Here he sets down two things. First, that he is freed from prison; secondly, that he is freed from fear of death, there, and king Zedekiah sent, and took Jeremiah to himself. Concerning the first, four things. First he describes the one petitioning, Abdemelech, that is, signifying "servant of the king"; which he says on account of humility. Rom. 1: Paul, a servant of Christ Jesus, etc. An Ethiopian, on account of the mortification of the flesh. Ps. 67: Ethiopia shall hasten her hands unto God. Cant. 1: I am black, but beautiful. A man, on account of strength of soul; a eunuch, on account of chastity. Matt. 19: there are eunuchs who have castrated themselves for the kingdom of heaven. Who was in the house of the king, Phil. 3: our conversation is in the heavens. Wis. 3: the eunuch who has not wrought iniquity with his hands, nor thought most wicked things against God: for to him shall be given the choice gift of faith, and a most acceptable lot in the temple of God. Secondly he sets down the petition, designating the place of the petition: now the king was sitting in the gate of Benjamin, which namely led into the tribe of Benjamin. And he sets down the petition, and Abdemelech went out from the house of the king, and spoke to the king (...) for there is no more bread in the city; as if to say: from the time he was shut in, the bread failed. Or, it was not necessary for him to be shut in, since we are all besieged, and in want. Wis. 11: by what things a man sins, by the same also he is tormented. Thirdly, the obtaining is set down: and so the king commanded. Fourthly, the execution is set down: Abdemelech, therefore, taking men with him, entered the house of the king (...) and took from there old rags and worn-out things that had rotted, on account of the tribulations which they endured. Heb., last chapter: remember the leaders who have spoken to you the word of God; considering the end of their conversation, imitate their faith. Or because, literally, they are softer. By the cords, the precepts of God. Eccl. 4: a threefold cord is broken with difficulty. In the vestibule of the prison, that is, in the court. For the vestibule is called the house before the king's chamber, where garments are kept: whence every court is called a vestibule.”
“And Ebedmelech the Ethiopian said unto Jeremiah,.... Being come to the dungeon, and at the mouth of it, he addressed him in a very humane and friendly manner, and directed him how to make use of the rags he let down for his ease and benefit: put now these old cast clouts and rotten rags under thine arm holes under the cords; the cords were first put under his arm holes to draw him up with, and then these clouts and rags were put under the cords; lest they should cut into his flesh, at least hurt him, and give him pain, the whole weight of his body resting on them; and perhaps these parts had received some hurt when he was let down into the dungeon with cords, when they were not so careful of him; and therefore needed some soft rags the more to be put under them at this time; all which shows what an affection this man had for the prophet and holy tender he was of him: and Jeremiah did so; he put the rags between the cords and his arm holes.”
The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.