Jeremiah · Chapter 35

V. 1. The word-This is another evidence that the prophecies of this book are not left us in that order wherein they were delivered; for those which we had in the two or three foregoing chapters being in the time of Zedekiah, must needs be ten or eleven years after this.

Verse 1. The word which came—in the days of Jehoiakim] What strange confusion in the placing of these chapters! Who could have expected to hear of Jehoiakim again, whom we have long ago buried; and we have now arrived in the history at the very last year of the last Jewish king.

This discourse was probably delivered in the fourth or fifth year of Jehoiakim’s reign.

Verse 1. The word which came unto Jeremiah in the days of Jehoiakim, &c. — Here we have another evidence that the prophecies of this book are not placed in that order wherein they were delivered, for all the intermediate prophecies from chap. 26. belong clearly to the reign of Zedekiah; and consequently are posterior to this chapter and the next, which are dated in the reign of Jehoiakim, together with chap. 45., which is closely connected with the latter of these two chapters. This may most probably be referred to the fourth year of Jehoaikim’s reign, when Nebuchadnezzar, having beaten the king of Egypt’s army at Euphrates, (see Jeremiah 46:2,) marched toward Syria and Palestine, to recover those provinces again which the king of Egypt had conquered, in which expedition he laid siege to Jerusalem.

V. 2. Rechabites-These Rechabites had their name from Rechab their father, descended from Hemath, a Kenite, who is also called Hobab, Judges 4:11, or Jethro the father in law of Moses.

Verse 2. The house of the Rechabites] The Rechabites were not descendants of Jacob; they were Kenites, 1 Chronicles 2:55, a people originally settled in that part of Arabia Petræa, called the land of Midian; and most probably the descendants of Jethro, the father-in-law of Moses. Compare Numbers 10:29-32, with Judges 1:16; 4:11. Those mentioned here seem to have been a tribe of Nomades or Scenite Arabs, who fed their flocks in the deserts of Judea; they preserved the simple manners of their ancestors, considering the life of the inhabitants of cities and large towns as the death of liberty; believing that they would dishonour themselves by using that sort of food that would oblige them to live a sedentary life. Jonadab, one of their ancestors, had required his children and descendants to abide faithful to the customs of their forefathers; to continue to live in tents, and to nourish themselves on the produce of their flocks; to abstain from the cultivation of the ground, and from that particularly of the vine and its produce. His descendants religiously observed this rule, till the time when the armies of the Chaldeans had entered Judea; when, to preserve their lives, they retired within the walls of Jerusalem. But even there we find, from the account in this chapter, they did not quit their frugal manner of life: but most scrupulously observed the law of Jonadab their ancestor, and probably of this family.

When the children of Hobab, or Jethro, the father-in-law of Moses, were invited by him to accompany them in their journeying to the Promised Land, it is very likely that they continued their ancient usages, and lived a patriarchal life. Their property, consisting in nothing but their cattle and tents, was easily removable from place to place; and their manner of living was not likely to excite the envy or jealousy of those who had learnt to relish the luxuries of life; and therefore we may naturally conclude that as they were enemies to none, so they had no enemies themselves. Nature has few wants. Most of those which we feel are factitious; and howsoever what we call civilization may furnish us with the conveniences and comforts of life, let us not deceive ourselves by supposing that these very things do not create the very wants which they are called in to supply; and most certainly do not contribute to the comfort of life, when the term of life is considerably abridged by their use. But it is time to return to the case of the Rechabites before us.

Verses 2-4. Go to the house of the Rechabites — “The Rechabites, as may be collected from verse 7, were not of the children of Israel, but strangers of another race that dwelt among them. From 1 Chronicles 2:55, they appear to have been Kenites, a people originally settled in that part of Arabia Petræa which was called the land of Midian. At what time Rechab lived, who gave his name to the family, is not certain, nor whether he was the immediate father, or remote ancestor of Jonadab; for the word son often denotes nothing more than a lineal descendant. But it is most likely that the Jonadab here spoken of, as having dictated a rule of living to the Rechabites, was the same person of whom mention is made 2 Kings 10:15. For that this latter was a man of considerable eminence is manifest from the respect shown him by Jehu; and his being taken along with that prince to witness his zeal for the honour of the true God, shows him to have been a man of right and religious principles. The institutions he left with his posterity bespeak a principal concern for the purity of their morals, which he might rightly suppose would be less liable to be corrupted whilst they adhered to the simplicity of their ancient usages, than if they adopted the refinements of modern luxury. He, therefore, enjoined them not only to abstain from the use of wine, but to live as the patriarchs did of old, and as many of their countrymen, the Scenite Arabs, continue to do at this day, without any fixed habitations or possessions, far from the society of cities, in the open country, feeding their flocks, and maintaining themselves by the produce of them.” — Blaney. And bring them into the house of the Lord — Into one of the chambers adjoining to the temple. By this it appears that the Rechabites were not idolaters, for it was not lawful for such persons to come within the precincts of the temple. I brought them into the chamber of the sons of Hanan — The chambers adjoining to the temple, of which there were several, were for the use of the priests and Levites, during the time of their ministrations. They were also used as repositories for laying up the holy vestments, and vessels, and whatever stores were necessary for the daily sacrifices, and the other parts of the temple service. The son of Igdaliah, a man of God — That is, as this name usually imports, a prophet, or one who had been employed upon a divine commission. Which was by the chamber of the princes — The chamber where the princes, or the members of the sanhedrim, or great council, used to assemble. Above the chamber of Maaseiah, the keeper of the door — That is, one of the keepers; for there were several Levites appointed to that office, both to open and shut the gates of the temple in due time, and likewise to attend at them all day, for preventing any thing that might happen to the prejudice of the purity, or safety of that holy place. Some of these officers had likewise the custody of the holy vessels.

Verse 2. Go to the house of the Rechabites, then come up to Jerusalem with their flocks for fear of the Chaldean army. This family is often named in the scriptures, as descended from Jethro, priest of Midian. They were descendants of Midian, son of Cush. They are called Kenites by Moses. Numbers 24. Judges 1:16. Jonadab was the son of Rechab in a near or remote line, and sheik or prince of his people at the time when Jehu ascended the throne. Abhorring the crimes of the late reign, he came early to congratulate Jehu, and was as a prince admitted to ride in his chariot. 2 Kings 15. They had followed the Hebrews on the invitation of Moses, Numbers 10:29, and their lot of land fell to the west of Amalek. In habits, rather than worship, they differed from the Hebrews, preferring the ancient life of their fathers, who like the Bedouin Arabs, dwelt in tents. This illustrious Jonadab imposed a paternal injunction on his house, not to drink wine nor strong drink, by which metheglin, or bee-wine may be understood. When the rulers, the priests, and the prophets erred through wine; when all tables were full of vomit, and no place clean, Isaiah 27:7, 8, 14, the Lord would reprove them by the temperance of the Rechabites. And I am happy to add from printed documents, that about a million of persons in England have subscribed the books to abstain from spirituous liquors, except in cases of need.

2. House of the Rechabites — Their family. By the example of their obedience Jeremiah condemned the disobedience of the Jews. Bring them into the house of the Lord, etc. — First that the test might be a public one, and so the result known: and second, possibly because there may have been in this an implied censure of the loose ways of the priests, who made the chambers of the temple scenes of conviviality.

Verse 3. The whole house of the Rechabites] That is, the family—the chiefs of which are here specified.

Verses 2-4. Go to the house of the Rechabites — “The Rechabites, as may be collected from verse 7, were not of the children of Israel, but strangers of another race that dwelt among them. From 1 Chronicles 2:55, they appear to have been Kenites, a people originally settled in that part of Arabia Petræa which was called the land of Midian. At what time Rechab lived, who gave his name to the family, is not certain, nor whether he was the immediate father, or remote ancestor of Jonadab; for the word son often denotes nothing more than a lineal descendant. But it is most likely that the Jonadab here spoken of, as having dictated a rule of living to the Rechabites, was the same person of whom mention is made 2 Kings 10:15. For that this latter was a man of considerable eminence is manifest from the respect shown him by Jehu; and his being taken along with that prince to witness his zeal for the honour of the true God, shows him to have been a man of right and religious principles. The institutions he left with his posterity bespeak a principal concern for the purity of their morals, which he might rightly suppose would be less liable to be corrupted whilst they adhered to the simplicity of their ancient usages, than if they adopted the refinements of modern luxury. He, therefore, enjoined them not only to abstain from the use of wine, but to live as the patriarchs did of old, and as many of their countrymen, the Scenite Arabs, continue to do at this day, without any fixed habitations or possessions, far from the society of cities, in the open country, feeding their flocks, and maintaining themselves by the produce of them.” — Blaney. And bring them into the house of the Lord — Into one of the chambers adjoining to the temple. By this it appears that the Rechabites were not idolaters, for it was not lawful for such persons to come within the precincts of the temple. I brought them into the chamber of the sons of Hanan — The chambers adjoining to the temple, of which there were several, were for the use of the priests and Levites, during the time of their ministrations. They were also used as repositories for laying up the holy vestments, and vessels, and whatever stores were necessary for the daily sacrifices, and the other parts of the temple service. The son of Igdaliah, a man of God — That is, as this name usually imports, a prophet, or one who had been employed upon a divine commission. Which was by the chamber of the princes — The chamber where the princes, or the members of the sanhedrim, or great council, used to assemble. Above the chamber of Maaseiah, the keeper of the door — That is, one of the keepers; for there were several Levites appointed to that office, both to open and shut the gates of the temple in due time, and likewise to attend at them all day, for preventing any thing that might happen to the prejudice of the purity, or safety of that holy place. Some of these officers had likewise the custody of the holy vessels.

3. Jaazaniah — Probably the elder and chief of the tribe.

V. 4. Igdaliah-A prophet. The princes-The chamber were the princes were wont to meet.

Verse 4. Igdaliah, a man of God] A prophet or holy man, having some office in the temple.

Verses 2-4. Go to the house of the Rechabites — “The Rechabites, as may be collected from verse 7, were not of the children of Israel, but strangers of another race that dwelt among them. From 1 Chronicles 2:55, they appear to have been Kenites, a people originally settled in that part of Arabia Petræa which was called the land of Midian. At what time Rechab lived, who gave his name to the family, is not certain, nor whether he was the immediate father, or remote ancestor of Jonadab; for the word son often denotes nothing more than a lineal descendant. But it is most likely that the Jonadab here spoken of, as having dictated a rule of living to the Rechabites, was the same person of whom mention is made 2 Kings 10:15. For that this latter was a man of considerable eminence is manifest from the respect shown him by Jehu; and his being taken along with that prince to witness his zeal for the honour of the true God, shows him to have been a man of right and religious principles. The institutions he left with his posterity bespeak a principal concern for the purity of their morals, which he might rightly suppose would be less liable to be corrupted whilst they adhered to the simplicity of their ancient usages, than if they adopted the refinements of modern luxury. He, therefore, enjoined them not only to abstain from the use of wine, but to live as the patriarchs did of old, and as many of their countrymen, the Scenite Arabs, continue to do at this day, without any fixed habitations or possessions, far from the society of cities, in the open country, feeding their flocks, and maintaining themselves by the produce of them.” — Blaney. And bring them into the house of the Lord — Into one of the chambers adjoining to the temple. By this it appears that the Rechabites were not idolaters, for it was not lawful for such persons to come within the precincts of the temple. I brought them into the chamber of the sons of Hanan — The chambers adjoining to the temple, of which there were several, were for the use of the priests and Levites, during the time of their ministrations. They were also used as repositories for laying up the holy vestments, and vessels, and whatever stores were necessary for the daily sacrifices, and the other parts of the temple service. The son of Igdaliah, a man of God — That is, as this name usually imports, a prophet, or one who had been employed upon a divine commission. Which was by the chamber of the princes — The chamber where the princes, or the members of the sanhedrim, or great council, used to assemble. Above the chamber of Maaseiah, the keeper of the door — That is, one of the keepers; for there were several Levites appointed to that office, both to open and shut the gates of the temple in due time, and likewise to attend at them all day, for preventing any thing that might happen to the prejudice of the purity, or safety of that holy place. Some of these officers had likewise the custody of the holy vessels.

4. The sons of Hanan were probably not his children, but his followers, and so we seem to have suggested a religious sect, though of their principles and history we know nothing. A man of God — This appellation belongs probably to Hanan, and not to Igdaliah, this being the usual mode of construing this Hebrew idiom. Chamber of the princes — Probably an office or council-room where public business was attended to. Jeremiah 26:10, seems to belong with this verse. Keeper of the door — Literally, of the threshold; as Keil suggests, “overseer of the watchmen of the temple gates,” of which, according to Jeremiah 52:24, and 2 Kings 25:18, there were three, who are there mentioned along with the high priest and his substitute. Maaseiah is probably the same whose son Zephaniah was “priest of the repetition,” or second priest. Jeremiah 52:24.

Verse 5. Pots full of wine, and cups] The cups were to draw the wine out of the pots, in order to drink it.

Verses 5-7. I set before the sons of the Rechabites pots full of wine, &c. — In obedience to God’s command, (verse 2,) and that the prophet might have full proof of their fixed resolution to adhere to the injunction of their progenitor Jonadab, which no temptation could prevail with them to violate. But they said, We will drink no wine — They peremptorily refused, and all agreed in the refusal. The prophet knew very well they would refuse, and therefore when they did so, urged them no further. For Jonadab, our father, commanded us, saying, Ye shall drink, no wine — Concerning the probable reasons of this command, and of those in the following verse, see note on verse 2.

5. Pots — Bowls or large goblets, out of which the drinking cups were filled.

V. 6. Jonadab-Jonadab of whom we read, 2 Kings 10:15, was the father, that is the progenitor of the Rechabites, at three hundred years distance.

Verse 6. We will drink no wine] The reason is given above. Their whole religious and political institution consisted in obedience to three simple precepts, each of which has an appropriate spiritual meaning:—

1. Ye shall drink no wine] Ye shall preserve your bodies in temperance, shall use nothing that would deprive you of the exercise of your sober reason at any time; lest in such a time ye should do what might be prejudicial to yourselves, injurious to your neighbour, or dishonourable to your God.

2. Neither shall ye build house] Ye shall not become residents in any place; ye shall not court earthly possessions; ye shall live free from ambition and from envy, that ye may be free from contention and strife.

3. But—ye shall dwell in tents] Ye shall imitate your forefathers, Abraham, Isaac, and Jacob, and the rest of the patriarchs, who dwelt in tents, being strangers and pilgrims upon earth, looking for a heavenly country, and being determined to have nothing here that would indispose their minds towards that place of endless rest, or prevent them from passing through temporal things so as not to lose those that are eternal. There must necessarily be more in these injunctions than meets the eye in the letter of this account.

Verses 5-7. I set before the sons of the Rechabites pots full of wine, &c. — In obedience to God’s command, (verse 2,) and that the prophet might have full proof of their fixed resolution to adhere to the injunction of their progenitor Jonadab, which no temptation could prevail with them to violate. But they said, We will drink no wine — They peremptorily refused, and all agreed in the refusal. The prophet knew very well they would refuse, and therefore when they did so, urged them no further. For Jonadab, our father, commanded us, saying, Ye shall drink, no wine — Concerning the probable reasons of this command, and of those in the following verse, see note on verse 2.

Ver. 6. Jonadab—commanded, saying, ye shall drink no wine, neither ye nor your sons for ever. This injunction was founded, no doubt, on high authorities of primitive example. And what is the base of all spirits? Is it not corn, grapes, or other fruits? Is not all spirit the result of fermentation, which raises a heat in the mass to seventy degrees? This spirit is taken off by distillation; and all the vessels being made of copper, abundance of mineral poison is combined with the liquor, and remains in it in a state of solution. If this be done by a chemical process, is there any chemical process equal to the natural preparations of chyle in the stomach? Do not the horse which works extremely hard grow fat by living on corn and water? It must therefore be a vulgar error to suppose that man needs concoction of spirits to strengthen him for the labours of life. On the contrary, does not destruction follow to the constitution, wretchedness to families, and ruin to the whole scale of public morals, from the filthy habits of smoking and drinking drams.

6, 7. Drink no wine — It will here be noticed that wine is intimately associated with settled life as opposed to a nomadic one. It is the fruit of culture — agri-culture — while the drink of the nomad is milk. The object of this rule of life would seem to be twofold. 1. To preserve their individuality; and 2. To preserve their purity.

V. 7. That ye may live-Jonadab cautions his sons by a thrifty, sober, laborious life, to which they had been bred, in keeping flocks, to avoid any thing which might expose them to the envy or hatred of the people amongst whom they were come to sojourn.

Verses 5-7. I set before the sons of the Rechabites pots full of wine, &c. — In obedience to God’s command, (verse 2,) and that the prophet might have full proof of their fixed resolution to adhere to the injunction of their progenitor Jonadab, which no temptation could prevail with them to violate. But they said, We will drink no wine — They peremptorily refused, and all agreed in the refusal. The prophet knew very well they would refuse, and therefore when they did so, urged them no further. For Jonadab, our father, commanded us, saying, Ye shall drink, no wine — Concerning the probable reasons of this command, and of those in the following verse, see note on verse 2.

Ver. 7. Ye shall dwell in tents, as Jael did, and all their fathers, and as the Bedouins do to the present day; that ye may live many days, which is not the case with drunkards and licentious citizens.

6, 7. Drink no wine — It will here be noticed that wine is intimately associated with settled life as opposed to a nomadic one. It is the fruit of culture — agri-culture — while the drink of the nomad is milk. The object of this rule of life would seem to be twofold. 1. To preserve their individuality; and 2. To preserve their purity.

Verse 8. Thus have we obeyed the voice] We have considered these precepts so very reasonable, so very useful, so conducive to the health of both body and mind, and sanctioned by such a respectable antiquity that we scrupulously and religiously observe them.

Verses 8-11. Thus have we obeyed the voice of Jonadab our father — We have conformed ourselves to his injunctions, and governed our lives by them, during the space of nearly three hundred years. But when Nebuchadrezzar came, &c., we said, Come, let us go to Jerusalem — The Rechabites appear to have retired within the walls of Jerusalem upon the hostile approach of Nebuchadnezzar and his army, in the fourth year of Jehoiakim. Calmet, indeed, supposes it was not till the latter end of Jehoiakim’s reign that the Rechabites were driven into the city for shelter, grounding his opinion upon its being said in this verse, that they entered it for fear of the army of the Chaldeans, and of the army of the Syrians, and comparing this with 2 Kings 24:2, where the Lord is said to have sent bands of the Chaldees, and bands of the Syrians, against Judah to destroy it. “But this reasoning,” says Blaney, “will not hold, for, 1st, Nebuchadnezzar might have been, and most probably was, joined by the Syrians in his first expedition against Jerusalem, after the defeat of the Egyptians at Carchemish, which brought on the submission of Syria. And, 2d, Nebuchadnezzar does not appear to have come in person a second time, at least till after Jehoiakim was taken prisoner, and his generals had closely invested Jerusalem.” So we dwell at Jerusalem — Having retired to Jerusalem upon the Chaldean invasion, they were forced to continue there during the siege of the place. In such an extraordinary case, they did not think themselves obliged to a strict observance of the injunction of Jonadab respecting dwelling in tents, because all human laws admit of an equitable construction, and may be superseded in cases of necessity, or when the observance of them is attended with such great inconveniences as the lawgiver himself, if he could have foreseen them, would probably have excepted.

Verses 8-11. Thus have we obeyed the voice of Jonadab our father — We have conformed ourselves to his injunctions, and governed our lives by them, during the space of nearly three hundred years. But when Nebuchadrezzar came, &c., we said, Come, let us go to Jerusalem — The Rechabites appear to have retired within the walls of Jerusalem upon the hostile approach of Nebuchadnezzar and his army, in the fourth year of Jehoiakim. Calmet, indeed, supposes it was not till the latter end of Jehoiakim’s reign that the Rechabites were driven into the city for shelter, grounding his opinion upon its being said in this verse, that they entered it for fear of the army of the Chaldeans, and of the army of the Syrians, and comparing this with 2 Kings 24:2, where the Lord is said to have sent bands of the Chaldees, and bands of the Syrians, against Judah to destroy it. “But this reasoning,” says Blaney, “will not hold, for, 1st, Nebuchadnezzar might have been, and most probably was, joined by the Syrians in his first expedition against Jerusalem, after the defeat of the Egyptians at Carchemish, which brought on the submission of Syria. And, 2d, Nebuchadnezzar does not appear to have come in person a second time, at least till after Jehoiakim was taken prisoner, and his generals had closely invested Jerusalem.” So we dwell at Jerusalem — Having retired to Jerusalem upon the Chaldean invasion, they were forced to continue there during the siege of the place. In such an extraordinary case, they did not think themselves obliged to a strict observance of the injunction of Jonadab respecting dwelling in tents, because all human laws admit of an equitable construction, and may be superseded in cases of necessity, or when the observance of them is attended with such great inconveniences as the lawgiver himself, if he could have foreseen them, would probably have excepted.

V. 10. Tents-Moveable habitations, which they could with little labour remove to feed their flocks.

Verses 8-11. Thus have we obeyed the voice of Jonadab our father — We have conformed ourselves to his injunctions, and governed our lives by them, during the space of nearly three hundred years. But when Nebuchadrezzar came, &c., we said, Come, let us go to Jerusalem — The Rechabites appear to have retired within the walls of Jerusalem upon the hostile approach of Nebuchadnezzar and his army, in the fourth year of Jehoiakim. Calmet, indeed, supposes it was not till the latter end of Jehoiakim’s reign that the Rechabites were driven into the city for shelter, grounding his opinion upon its being said in this verse, that they entered it for fear of the army of the Chaldeans, and of the army of the Syrians, and comparing this with 2 Kings 24:2, where the Lord is said to have sent bands of the Chaldees, and bands of the Syrians, against Judah to destroy it. “But this reasoning,” says Blaney, “will not hold, for, 1st, Nebuchadnezzar might have been, and most probably was, joined by the Syrians in his first expedition against Jerusalem, after the defeat of the Egyptians at Carchemish, which brought on the submission of Syria. And, 2d, Nebuchadnezzar does not appear to have come in person a second time, at least till after Jehoiakim was taken prisoner, and his generals had closely invested Jerusalem.” So we dwell at Jerusalem — Having retired to Jerusalem upon the Chaldean invasion, they were forced to continue there during the siege of the place. In such an extraordinary case, they did not think themselves obliged to a strict observance of the injunction of Jonadab respecting dwelling in tents, because all human laws admit of an equitable construction, and may be superseded in cases of necessity, or when the observance of them is attended with such great inconveniences as the lawgiver himself, if he could have foreseen them, would probably have excepted.

Verse 11. But—when Nebuchadnezzar-came up] If at present we appear to be acting contrary in any respect to our institutions, in being found in the city, necessity alone has induced us to take this temporary step. We have sought the shelter of the city for the preservation of our lives; so now we dwell at Jerusalem.

Verses 8-11. Thus have we obeyed the voice of Jonadab our father — We have conformed ourselves to his injunctions, and governed our lives by them, during the space of nearly three hundred years. But when Nebuchadrezzar came, &c., we said, Come, let us go to Jerusalem — The Rechabites appear to have retired within the walls of Jerusalem upon the hostile approach of Nebuchadnezzar and his army, in the fourth year of Jehoiakim. Calmet, indeed, supposes it was not till the latter end of Jehoiakim’s reign that the Rechabites were driven into the city for shelter, grounding his opinion upon its being said in this verse, that they entered it for fear of the army of the Chaldeans, and of the army of the Syrians, and comparing this with 2 Kings 24:2, where the Lord is said to have sent bands of the Chaldees, and bands of the Syrians, against Judah to destroy it. “But this reasoning,” says Blaney, “will not hold, for, 1st, Nebuchadnezzar might have been, and most probably was, joined by the Syrians in his first expedition against Jerusalem, after the defeat of the Egyptians at Carchemish, which brought on the submission of Syria. And, 2d, Nebuchadnezzar does not appear to have come in person a second time, at least till after Jehoiakim was taken prisoner, and his generals had closely invested Jerusalem.” So we dwell at Jerusalem — Having retired to Jerusalem upon the Chaldean invasion, they were forced to continue there during the siege of the place. In such an extraordinary case, they did not think themselves obliged to a strict observance of the injunction of Jonadab respecting dwelling in tents, because all human laws admit of an equitable construction, and may be superseded in cases of necessity, or when the observance of them is attended with such great inconveniences as the lawgiver himself, if he could have foreseen them, would probably have excepted.

11. Army of the Syrians — In the earlier times the Syrians were their great danger; and even now the greater army of the Chaldeans included the lesser of the Syrians.

THE APPLICATION OF THE RECHABITES’ EXAMPLE, 12-19.

Verses 12-16. Then came the word of the Lord unto Jeremiah — As the trial of the constancy of the Rechabites was only intended for a sign, so now we have the application of it made by God himself. Tell the men of Judah, Will ye not receive instruction? &c. — Will nothing enlighten or affect you? Will nothing prevail to make you sensible of your sin and duty? You see how obedient the Rechabites are to their father’s commandment; but you have not hearkened unto me — Though it might have been more reasonably expected that my people should have obeyed me, than that the sons of Jonadab should have obeyed him. Thus the Rechabites’ observance of their father’s charge to them is made use of by God as an aggravation of the disobedience of the Jews to him: and the aggravation was certainly very high. For, 1st, The Rechabites were obedient to one that was but a man like themselves, and had only the wisdom and power of a man, and was only the father of their flesh; but the Jews were disobedient to the infinite and eternal God, that had an absolute authority over them, as the father of their spirits. 2d, Jonadab was long since dead, and was ignorant of his posterity, and could neither take cognizance of their disobedience to his orders, nor give any correction for it; but God lives for ever to see how his laws are observed, and is in readiness to punish all disobedience. 3d, The Rechabites were probably seldom or never put in mind of their obligations to their progenitor; but God often sent his prophets to his people, to remind them of, and excite to, their duty to him, yet they would not comply with it. This is insisted on here as a great aggravation of their disobedience, verses 14, 15. 4th, Jonadab had not conferred, nor could confer, any such favours on his seed as God had bestowed on his people, nor had laid them under any such obligations, from duty and interest, to obey him, as God had laid Israel and Judah under to observe his laws. 5th, God did not oblige his people to so much hardship, and to such instances of self-denial and mortification, as Jonadab enjoined to his seed, and yet Jonadab’s orders, were obeyed, and God’s were not.

Verses 12-16. Then came the word of the Lord unto Jeremiah — As the trial of the constancy of the Rechabites was only intended for a sign, so now we have the application of it made by God himself. Tell the men of Judah, Will ye not receive instruction? &c. — Will nothing enlighten or affect you? Will nothing prevail to make you sensible of your sin and duty? You see how obedient the Rechabites are to their father’s commandment; but you have not hearkened unto me — Though it might have been more reasonably expected that my people should have obeyed me, than that the sons of Jonadab should have obeyed him. Thus the Rechabites’ observance of their father’s charge to them is made use of by God as an aggravation of the disobedience of the Jews to him: and the aggravation was certainly very high. For, 1st, The Rechabites were obedient to one that was but a man like themselves, and had only the wisdom and power of a man, and was only the father of their flesh; but the Jews were disobedient to the infinite and eternal God, that had an absolute authority over them, as the father of their spirits. 2d, Jonadab was long since dead, and was ignorant of his posterity, and could neither take cognizance of their disobedience to his orders, nor give any correction for it; but God lives for ever to see how his laws are observed, and is in readiness to punish all disobedience. 3d, The Rechabites were probably seldom or never put in mind of their obligations to their progenitor; but God often sent his prophets to his people, to remind them of, and excite to, their duty to him, yet they would not comply with it. This is insisted on here as a great aggravation of their disobedience, verses 14, 15. 4th, Jonadab had not conferred, nor could confer, any such favours on his seed as God had bestowed on his people, nor had laid them under any such obligations, from duty and interest, to obey him, as God had laid Israel and Judah under to observe his laws. 5th, God did not oblige his people to so much hardship, and to such instances of self-denial and mortification, as Jonadab enjoined to his seed, and yet Jonadab’s orders, were obeyed, and God’s were not.

Verse 14. The words of Jonadab—are performed—but ye hearkened not unto me.] The Lord, knowing the fidelity of this people, chose to try them in this way, that he might, by their conscientious obedience to the precepts of their forefathers, show the Jews, to their confusion, their ingratitude to him, and their neglect of his precepts, which if a man do, he shall live by them.

Verses 12-16. Then came the word of the Lord unto Jeremiah — As the trial of the constancy of the Rechabites was only intended for a sign, so now we have the application of it made by God himself. Tell the men of Judah, Will ye not receive instruction? &c. — Will nothing enlighten or affect you? Will nothing prevail to make you sensible of your sin and duty? You see how obedient the Rechabites are to their father’s commandment; but you have not hearkened unto me — Though it might have been more reasonably expected that my people should have obeyed me, than that the sons of Jonadab should have obeyed him. Thus the Rechabites’ observance of their father’s charge to them is made use of by God as an aggravation of the disobedience of the Jews to him: and the aggravation was certainly very high. For, 1st, The Rechabites were obedient to one that was but a man like themselves, and had only the wisdom and power of a man, and was only the father of their flesh; but the Jews were disobedient to the infinite and eternal God, that had an absolute authority over them, as the father of their spirits. 2d, Jonadab was long since dead, and was ignorant of his posterity, and could neither take cognizance of their disobedience to his orders, nor give any correction for it; but God lives for ever to see how his laws are observed, and is in readiness to punish all disobedience. 3d, The Rechabites were probably seldom or never put in mind of their obligations to their progenitor; but God often sent his prophets to his people, to remind them of, and excite to, their duty to him, yet they would not comply with it. This is insisted on here as a great aggravation of their disobedience, verses 14, 15. 4th, Jonadab had not conferred, nor could confer, any such favours on his seed as God had bestowed on his people, nor had laid them under any such obligations, from duty and interest, to obey him, as God had laid Israel and Judah under to observe his laws. 5th, God did not oblige his people to so much hardship, and to such instances of self-denial and mortification, as Jonadab enjoined to his seed, and yet Jonadab’s orders, were obeyed, and God’s were not.

14. The words of Jonadab… are performed;… but ye hearkened not unto me — Here is the plain application of this historical lesson. The Rechabites kept the commands of their father, and as a consequence have been rewarded. Ye violate the commands of your Father and will be punished. What could more thoroughly shame their unfaithfulness?

Verses 12-16. Then came the word of the Lord unto Jeremiah — As the trial of the constancy of the Rechabites was only intended for a sign, so now we have the application of it made by God himself. Tell the men of Judah, Will ye not receive instruction? &c. — Will nothing enlighten or affect you? Will nothing prevail to make you sensible of your sin and duty? You see how obedient the Rechabites are to their father’s commandment; but you have not hearkened unto me — Though it might have been more reasonably expected that my people should have obeyed me, than that the sons of Jonadab should have obeyed him. Thus the Rechabites’ observance of their father’s charge to them is made use of by God as an aggravation of the disobedience of the Jews to him: and the aggravation was certainly very high. For, 1st, The Rechabites were obedient to one that was but a man like themselves, and had only the wisdom and power of a man, and was only the father of their flesh; but the Jews were disobedient to the infinite and eternal God, that had an absolute authority over them, as the father of their spirits. 2d, Jonadab was long since dead, and was ignorant of his posterity, and could neither take cognizance of their disobedience to his orders, nor give any correction for it; but God lives for ever to see how his laws are observed, and is in readiness to punish all disobedience. 3d, The Rechabites were probably seldom or never put in mind of their obligations to their progenitor; but God often sent his prophets to his people, to remind them of, and excite to, their duty to him, yet they would not comply with it. This is insisted on here as a great aggravation of their disobedience, verses 14, 15. 4th, Jonadab had not conferred, nor could confer, any such favours on his seed as God had bestowed on his people, nor had laid them under any such obligations, from duty and interest, to obey him, as God had laid Israel and Judah under to observe his laws. 5th, God did not oblige his people to so much hardship, and to such instances of self-denial and mortification, as Jonadab enjoined to his seed, and yet Jonadab’s orders, were obeyed, and God’s were not.

Verses 12-16. Then came the word of the Lord unto Jeremiah — As the trial of the constancy of the Rechabites was only intended for a sign, so now we have the application of it made by God himself. Tell the men of Judah, Will ye not receive instruction? &c. — Will nothing enlighten or affect you? Will nothing prevail to make you sensible of your sin and duty? You see how obedient the Rechabites are to their father’s commandment; but you have not hearkened unto me — Though it might have been more reasonably expected that my people should have obeyed me, than that the sons of Jonadab should have obeyed him. Thus the Rechabites’ observance of their father’s charge to them is made use of by God as an aggravation of the disobedience of the Jews to him: and the aggravation was certainly very high. For, 1st, The Rechabites were obedient to one that was but a man like themselves, and had only the wisdom and power of a man, and was only the father of their flesh; but the Jews were disobedient to the infinite and eternal God, that had an absolute authority over them, as the father of their spirits. 2d, Jonadab was long since dead, and was ignorant of his posterity, and could neither take cognizance of their disobedience to his orders, nor give any correction for it; but God lives for ever to see how his laws are observed, and is in readiness to punish all disobedience. 3d, The Rechabites were probably seldom or never put in mind of their obligations to their progenitor; but God often sent his prophets to his people, to remind them of, and excite to, their duty to him, yet they would not comply with it. This is insisted on here as a great aggravation of their disobedience, verses 14, 15. 4th, Jonadab had not conferred, nor could confer, any such favours on his seed as God had bestowed on his people, nor had laid them under any such obligations, from duty and interest, to obey him, as God had laid Israel and Judah under to observe his laws. 5th, God did not oblige his people to so much hardship, and to such instances of self-denial and mortification, as Jonadab enjoined to his seed, and yet Jonadab’s orders, were obeyed, and God’s were not.

Verse 17. I will bring upon Judah and upon all the inhabitants of Jerusalem all the evil] Having, by the conduct of the Rechabites, clearly and fully convicted them of ingratitude and rebellion, he now proceeds to pronounce sentence against them.

Verse 17. Therefore thus saith the Lord, Behold, &c. — Because they have not obeyed the precepts of my word, I will therefore perform the threatenings of it. I will bring upon Judah, &c. — Namely, by the Chaldean army; all the evil that I have pronounced against them — Both in the law and in the prophets; because I have spoken unto them, and called unto them — Tried all ways and means to convince and reduce them; spoken by my word, called by my providence, and both in order to the same end; and yet all to no purpose: they have not heard nor answered.

Verses 18, 19. Jeremiah said unto the house of the Rechabites, &c. — Mercy is here promised to the family of the Rechabites for their steady and unanimous adherence to the laws of their house. Though it was only for the shaming of Israel that their constancy was tried, yet, being unshaken, God takes occasion from it to tell them that he had blessings in reserve for them. Jonadab shall not want a man to stand before me for ever — “The meaning of this promise,” says Blaney, “in its full extent, seems to be, not only that the race of Jonadab should never fail or be extinct, but that some of the family should ever be found among the worshippers of the true God. For to stand in the presence of a prince, implies an attendance, in some degree, upon his person and service. So the queen of Sheba, speaking of Solomon’s court, says, Happy are thy men, happy are these thy servants, which stand continually before thee, 1 Kings 10:8; and therefore, to stand before God, must denote at least the privilege of treading his courts, and of worshipping him among the train of his chosen servants and people.”

V. 19. For ever-For ever here signifies the ever of the Jewish state, or church.

Verse 19. Thus saith the Lord—Jonadab—shall not want a man to stand before me for ever.] His name shall ever be honourable, and his posterity shall enjoy my continual protection, and there shall never be found a time in which men of his spirit shall be wanting as patterns of genuine simplicity, filial obedience, purity of manners, and deadness to the world. True Christians may be considered as the genuine successors of these ancient Rechabites; and some suppose that the Essenes, in our Lord’s time, were literally their descendants, and that these were they who followed our Lord particularly, and became the first converts to the Gospel. If so, the prophecy is literally fulfilled: they shall never want a man to stand before God, to proclaim his salvation, and minister to the edification and salvation of others, as long as the earth shall endure. JEREMIAH

Verses 18, 19. Jeremiah said unto the house of the Rechabites, &c. — Mercy is here promised to the family of the Rechabites for their steady and unanimous adherence to the laws of their house. Though it was only for the shaming of Israel that their constancy was tried, yet, being unshaken, God takes occasion from it to tell them that he had blessings in reserve for them. Jonadab shall not want a man to stand before me for ever — “The meaning of this promise,” says Blaney, “in its full extent, seems to be, not only that the race of Jonadab should never fail or be extinct, but that some of the family should ever be found among the worshippers of the true God. For to stand in the presence of a prince, implies an attendance, in some degree, upon his person and service. So the queen of Sheba, speaking of Solomon’s court, says, Happy are thy men, happy are these thy servants, which stand continually before thee, 1 Kings 10:8; and therefore, to stand before God, must denote at least the privilege of treading his courts, and of worshipping him among the train of his chosen servants and people.”

Ver. 19. Jonadab—shall not want a man to stand before me for ever. Three hundred years had now elapsed from the days of Jonadab, and a thousand from the time of Hobab; and here is still a promise of continuance.—After the captivity, it is generally allowed that the Assideans, who came to Judas Maccabeus, are the same as the Rechabites. 1 Mac. 2:42. 7:13. 2 Mac. 14:6.

Some have supposed the Essenes to be successors of the Rechabites. Josephus names them for their virtues in the most honourable manner. Wars of the Jews, book 2. chap. 12. Their life was full of piety and devotion, somewhat like the solitaries of later times. They had a community of temporal goods, and carried on no merchandize, though they abhorred idleness. They wore white clothes, which they never changed till they were worn out. They regarded an oath as a great crime, accounting a simple affirmation quite sufficient. They believed the soul to be immortal, and affirmed that after death it passed the bounds of the ocean to enjoy Elysian delights.

It is no way likely that so remarkable a people should escape the notice of the elegant Pliny. He names them as abhorrent of marriage, as needing no money, as residing under palm trees; and yet, though pressed with miseries, their nation had supported all privations for more than a thousand years.— Plin, lib. 5. cap. 17. A religious order may exist, but a nation cannot exist in a state of celibacy. The long continuance of this nation, agrees very much with the character of the Rechabites, who might have among them a sect of solitaries: and a people of those habits might make an easy association with the christian church.

19. Shall not want a man to stand before me, etc. — The phrase “stand before me” may be technical and liturgical, as a writer in Smith’s Dictionary suggests, and this may have been fulfilled in that the Rechabites became in some way incorporated into the tribe of Levi. (See the title of Psalm lxxii, in the Septuagint: “To David of the sorts of Jonadab, and the first who were taken captive.”) A son of Rechab is mentioned in Nehemiah 3:14, in connexion with priests and Levites. But the better explanation is, that it means simply divine care. Existence and service are suggested, but not necessarily sacerdotal service.