Jeremiah 38:11

Jer 38:11 So Ebedmelech took the men with him, and went into the house of the king under the treasury, and took thence old cast clouts and old rotten rags, and let them down by cords into the dungeon to Jeremiah.

Ver. 11. So Ebedmelech took the men with him and went.] The labour of love that this Ethiopian performed to the man of God is particularly and even partly described, for his eternal commendation, and all men’s imitation.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

38:11-12 Ebed-melech, the Ethiopian rescuer (38:7), was a caring person who wanted to protect Jeremiah’s weakened body as much as possible.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

cast clouts--"torn clothes" [HENDERSON].

rotten rags--"worn-out garments." God can make the meanest things His instruments of goodness to His people (Co1 1:27-29).

under . . . armholes--"under the joints of thine hands," that is, where the fingers join the hand, the clothes being in order that the hands should not be cut by the cords [MAURER].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. Went into the house of the king - and took thence] The eastern kings had their wardrobes always well furnished; as garments were a usual present to ambassadors, c. I cannot think that, in the proper acceptation of the words, these were in any part of the king's house.

Old cast clouts, and old rotten rags] The fact seems to be this: there were several garments that had been used, and would not be used again and there were others which, through continuing long there, had by insects, &c., been rendered useless. These he took, tied to the cord, let down to the prophet, that he might roll them round the ropes, and place them under his arm-pits, so that in being hauled up he might not suffer injury from the ropes, which in this case must sustain the whole weight of his body.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Here Jeremiah goes on with the history of his deliverance. The courage of Ebedmelech ought ever to be noticed by us, for he went immediately to the holy Prophet. And it is said, that he took from some hidden place old tatters, De vieux haillons, as we call them. It is properly a noun substantive. But if its harshness be displeasing, we may give this rendering, “old tatters which had been dragged, and old tatters which were rotten.” Yet some render the words thus, “Worn out clothes and rotten clothes.” But the former is more properly the meaning; for סחב, sacheb, means to drag, and it may be rendered in French, Vieux haillons trainez, ou, qui avoyent traine Then we have סלחים, salechim, corrupted or marred, usez; for סלח, salech, means to salt; but it is a verb in Hophal, and in that form it means to corrupt. They were torn or rotten garments, des vieux haillons a demi pourris It is said then that Ebedmelech took these old, torn, and rotten garments, and which had been used. This ought to be carefully noticed; for it appears that Ebed-melech was afraid of the violence of the princes, not so much on his own account, but lest he should be hindered in effecting his purpose.

For if he had provided other things, he might have been apprehended; report might have been brought to the princes, who would have immediately assembled and put a stop to his efforts. There is then no doubt but that Ebedmelech, being very confident, prudently considered what might prevent him in his attempt of bringing help to the holy Prophet. Hence it was, that he stealthily took from a hidden place these worn-out and marred garments. This is one thing. Then we see the miserable state of the holy Prophet; he lay half buried in mud, and he was to be drawn out by ropes or cords, and to have these torn and worn-out garments under his arms. And we are afterwards expressly told for what purpose these clothes were sent down to him.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(11) Under the treasury . . .—This was obviously what we should call the “lumber-room” of the palace. Nothing could show the acuteness of the prophet’s sufferings more vividly than the precautions which the thoughtful kindness of the Eunuch thus suggested. The pit was so deep that ropes were needed to draw him up, as they had been to let him down, and lest they should cut into the flesh of Jeremiah’s emaciated form, improvised cushions had to be fastened to the ropes, that he might rest his arm-pits on them. He was, however, at last rescued, and re-instated in his former position, as a prisoner under the king’s protection.

“Clout” in old English was used for a patch of cloth as distinct from the “rags,” which were of linen. So Spenser, “His garments nought but many ragged clouts.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11. under the treasury] to a room under the treasury, a sort of lumber-room.

old cast clouts and old rotten rags] worn out pieces of torn and ragged garments, to ease the pressure of the ropes.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

So Ebedmelech took the men with him,.... The thirty men, as the king ordered: as soon as ever he had got the grant, he immediately set about the work, and lost no time to save the prophet's life:

and went unto the house of the king under the treasury; from the gate of Benjamin he went to the king's palace, and to a particular place under the treasury; by which "treasury" may be meant the treasury of garments, or the royal wardrobe, under which was a place, where clothes worn out, or cast off, were put: the Septuagint represent it as underground, a cellar under the wardrobe:

and took thence old cast clouts, and old rotten rags: the Syriac version has it, such as cattle were wiped and cleaned with:

and let them down by cords into the dungeon to Jeremiah; for it was so deep, that men could not reach to put them into the hands of the prophet; and, had they been thrown in, they might have been scattered about and be out of his reach, who stuck in the mire; or they would have been in all likelihood greatly bedaubed with the mire.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Old cast clouts ... - Rags of torn garments and rags of worn-out garments.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

11. Old cast clouts and old rotten rags — The same word is used for “clouts” and “rags.” Hence the better translation would be, rags of torn garments and rags of worn out garments. This shows the practical sagacity as well as the kindness of the eunuch.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Under the treasury; rather, to (a room) under the treasury. Old cast clouts, etc.; literally, rags of torn garments and rags of worn-out garments.

"Old cast clouts and old rotten rags.

I THERE IS A USE FOR EVERYTHING. These rags were possibly thrown aside as useless. Yet they were found to serve a distinct purpose. Amongst the wonderful combinations of invention and economy in the present day, none are more remarkable than those which turn waste materials to serviceable ends. There is a mission for every life. No man is so low, so worn, so worthless, but that he may find some way in which to serve God and his fellows. If a rag has a mission, shall a soul find none?

II IF WE CANNOT ATTAIN THE HIGHEST OBJECT AIMED AT, WE SHOULD NOT NEGLECT THAT WHICH IS WITHIN OUR REACH. The rags may once have been prince"s robes. Now they are only fit for the lowest uses. Then let them be so used. There is an impractical idealism which paralyzes all effort. Because a thing cannot be turned to the highest account we will not use it at all. So there are those who refuse to do anything because they can do nothing very great, or who, being compelled to give up a work of honour, are too proud to undertake a more lowly task. We should remember Goethe"s maxim, "Do the thing that lieth nearest thee." Thus a useful rag may be a rebuke to a useless man.

III THE GREATEST MAN MAY HAVE NEED OF THE MOST COMMONPLACE APPLIANCES. A prophet finds comfort from a rag. We are none of us emancipated from relation to the lowest things. This should humble those who make the dignity of their nature a reason for despising the offices of lowly things and persons. It should encourage those who have but small means. They may be of material comfort to some far above them. Great and small, we are linked together for our mutual helpfulness.

IV DEEDS OF KINDNESS SHOULD BE PERFORMED IN A KIND MANNER. Carelessness and roughness of demeanour may spoil half the effect of the most well meant offices of charity. There are philanthropists who would lift the prisoner from the pit, but with hard, coarse ropes, without any consideration for his sore and, weary body. The purpose is gracious, but the manner is brutal. Christians should not be mere part ons, wounding the feelings of those whom they help in other respects, but the brethren of the distressed, aiding them carefully, gently, courteously. This is the manner of God"s great deliverance of mankind; it is by a Saviour who "shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench". (Isa_42:2, Isa_42:3)

Vers. 11, 12. "Old cast clouts.

This incident is very vividly described; and "the touch of human kindliness in the good negro"s direction to Jeremiah to put under his armpits the soft rags thrown down to him, to prevent the chafing of the cords which drew him up, is inimitably natural." The sharp cords would otherwise have cut him so severely as to render his elevation exceedingly painful, if not practically impossible. To how many conflicting thoughts and feelings do these rags, brought from the king"s house under the treasury, not give rise? What vicissitudes must they have passed through! Now, after they have been cast aside as useless, a new, unthought of use is suddenly discovered for them. Rags it may be of royal garments used in stately pageants; was not even this a kingly service to which they were put?

I OF HOW EXQUISITE A SYMPATHY WERE THEY THE EXPRESSION! The whole situation of the prophet had been thoroughly entered into and grasped by his friend. He is not satisfied with merely drawing him up; he will do this in the gentlest and most considerate way. It is thinking of these little things that shows the depth of our sympathy for others. They are specially remembered and sought out, and are brought forward with as much care as the thirty men.

1. Our good deeds should not be half conceived or badly executed. "What is worth doing is worth doing well.

2. Where there is a real desire to be kind and helpful, the means will be discovered. We scarcely know whether to admire the most the kindliness or the ingenuity of Ebed-Melech.

3. A true sentiment will dispose of false scruples. Rags! Well, they were best fitted of anything at hand to effect the purpose in view. There was no time to settle the question of the niceties. Much loving and useful work is never done because of such scruples. The servants of God cannot often work in kid gloves.

4. The dignity of a thing consists in the use to which it is put. These rags served the best of purposes, and are worthy of all honour, There is nothing God has made but has some gracious use it we but seek for it.

II THROUGH WHAT HUMILIATIONS ARE GOD"S SERVANTS DELIVERED! As if the mire and helplessness were not enough! To an unspiritual perception it would appear almost an uncalled for indignity to inflict the rags upon the prophet of God. But they were necessary. And so is it with all the God sent humiliations of life. They are intended to subdue pride, exercise faith, and reveal the hidden grace and power of God.

III THERE ARE DIVINE USES FOR MEAN THINGS AND THINGS CAST ASIDE. God, who made all things, can see a thousand adaptations and utilities for that which man supposes has been used up. Are there not weapons in the King"s armoury that have been allowed to rust when they might have done good service? talents that have been hid in a napkin when they should have been at usury? There need be no idle members in the King"s household. He takes out of his treasury things new and old, and calls upon the blind, the halt, the maimed, the aged, the poor, the ignorant, to do him honour and service. "But I have no talents in that direction," etc. Yet God can use you if you will ask him. He will regenerate you by using you; purify you of all the moral dross and filth that adhere to you; and develop higher faculties and a diviner serviceableness, if you will but let him. There were kingly robes in Judah that day that had not a tithe of the honour of these "old rotten rags;" and there are great, wise, and noble who will have to give place in the day of judgment to the weak things, and things which have been despised. M. (1Co_1:26-31)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

worn clouts Heb. בלוי סחבות, worn out garments, that are dragged.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.