Jeremiah 35:1

KJV

¶ The word which came unto Jeremiah from the LORD in the days of Jehoiakim the son of Josiah king of Judah, saying,

KJV (with Strong's)

The word {H1697} which came unto Jeremiah {H3414} from the LORD {H3068} in the days {H3117} of Jehoiakim {H3079} the son {H1121} of Josiah {H2977} king {H4428} of Judah {H3063}, saying {H559},

Complete Jewish Bible

This word came to Yirmeyahu from ADONAI during the time of Y'hoyakim the son of Yoshiyahu, king of Y'hudah:

Berean Standard Bible

This is the word that came to Jeremiah from the LORD in the days of Jehoiakim son of Josiah king of Judah:

American Standard Version

The word which came unto Jeremiah from Jehovah in the days of Jehoiakim the son of Josiah, king of Judah, saying,

Commentary

### SUMMARY
Jeremiah 35:1 serves as a crucial introductory verse, meticulously setting the historical and theological stage for the divine message that follows concerning the Rechabites. It establishes the immediate source and authority of the prophecy as originating directly from the LORD, conveyed to His prophet Jeremiah, and precisely dates this revelation to the tumultuous reign of King Jehoiakim, the son of the reforming King Josiah, in Judah. This precise contextualization underscores the divine initiative and the impending object lesson on faithfulness and disobedience.

### CONTEXT
* **Literary Context:** This verse acts as a formal superscription, introducing the specific prophetic oracle contained within Jeremiah chapter 35. It follows a series of prophecies primarily focused on Judah's impending judgment and the nations, and precedes the unique narrative of the Rechabites' unwavering obedience. The precise dating of this "word" immediately signals a distinct narrative unit, separating it from the preceding chapters and preparing the reader for an object lesson that will starkly contrast the fidelity of a nomadic clan with the chronic infidelity of Judah. This chapter, therefore, serves as a powerful illustration of the principles of covenant faithfulness and the consequences of its abandonment, providing a concrete example to underscore Jeremiah's broader messages of rebuke and call to repentance.
* **Historical & Cultural Context:** The phrase "in the days of Jehoiakim the son of Josiah king of Judah" grounds this prophecy firmly in a specific and critical period of Judah's history (approximately 609-598 BC). Jehoiakim's reign was marked by a profound spiritual decline, a stark reversal of the religious reforms championed by his father, King Josiah. Unlike Josiah, who led a revival of covenant obedience and purged idolatry (as detailed in [2 Kings 23](/2_kings/23 "2 Kings 23 - Josiah's Reforms")), Jehoiakim was characterized by injustice, oppression, and a defiant rejection of Jeremiah's prophetic warnings (see [Jeremiah 22:13-19](/jeremiah/22-13 "Jeremiah 22:13-19 - Prophecy Against Jehoiakim")). Geopolitically, Judah was caught between the declining power of Egypt and the ascendant Neo-Babylonian Empire, facing imminent invasion and exile. This era of moral decay and political instability provides the backdrop against which the exemplary obedience of the Rechabites, a small, non-Israelite group, would stand in stark and convicting contrast to the apostasy of God's chosen people.
* **Key Themes:** This introductory verse immediately highlights several foundational themes woven throughout the book of Jeremiah. Firstly, **Divine Revelation and Authority** is paramount, as "The word which came unto Jeremiah from the LORD" emphasizes that the message is not human wisdom but direct, authoritative communication from the sovereign God. This divine origin validates the prophet's often unpopular and challenging pronouncements (compare [Jeremiah 1:4-10](/jeremiah/1-4 "Jeremiah 1:4-10 - Jeremiah's Call and Commission")). Secondly, **Historical Specificity** is a recurring motif, as dating prophecies to specific kings' reigns anchors God's active involvement in human history, demonstrating that His word is not abstract but directly intervenes in the real-world events of nations and individuals. Finally, this verse subtly introduces the theme of **Obedience and Disobedience**, setting the stage for the powerful juxtaposition in the rest of the chapter. The mention of Jehoiakim, a king known for his disobedience, immediately foreshadows the contrast with the Rechabites' unwavering fidelity to their ancestral vows, serving as a poignant rebuke to Judah's faithlessness (a theme explored broadly in [Jeremiah 7](/jeremiah/7 "Jeremiah 7 - The Temple Sermon")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **word (Hebrew, _dâbâr'_):** From the root meaning "to speak," this term (H1697) signifies more than just spoken utterances; it encompasses a "matter," "thing," "affair," or "event." In a prophetic context, _dâbâr_ implies a divine decree, a message that carries the weight of action and reality, not merely information. It is the active, effective communication of God that brings about His purposes.
* **LORD (Hebrew, _Yᵉhôvâh'_):** This (H3068) is the personal, covenantal name of God, often translated as "Jehovah" or "Yahweh." It derives from a root meaning "to be" or "to become," signifying God's self-existence, eternal nature, and His faithful presence in covenant relationship with His people. The use of this specific name underscores that the message is from the God who has revealed Himself in history and who maintains His covenant promises and demands.
* **Jehoiakim (Hebrew, _Yᵉhôwyâqîym'_):** This (H3079) name means "Jehovah will raise." Ironically, Jehoiakim's reign was marked by his defiance against the LORD, leading to Judah's downfall rather than its exaltation. His mention here, alongside his righteous father Josiah (H2977), highlights the stark contrast in leadership and spiritual trajectory within the Davidic line, setting the tone for the moral decline that necessitated God's strong word through Jeremiah.

#### Verse Breakdown
* **"¶ The word which came unto Jeremiah from the LORD":** This opening clause immediately establishes the divine origin and authoritative nature of the subsequent message. It asserts that Jeremiah is not speaking his own thoughts or opinions, but is merely the conduit for God's direct communication. The use of "the LORD" (Yahweh) emphasizes that this is the covenant God of Israel speaking to His chosen prophet, implying both His faithfulness to His promises and His righteous judgment against covenant breaking. This phrase is a common prophetic formula, underscoring the divine inspiration of the prophetic book.
* **"in the days of Jehoiakim the son of Josiah king of Judah,":** This section provides precise historical dating, anchoring the divine revelation within a specific temporal and political context. By naming King Jehoiakim, the verse situates the prophecy during a period of significant spiritual apostasy and political instability, a time when Judah was increasingly under the sway of foreign powers and turning away from God. The mention of Jehoiakim as "the son of Josiah" creates an implicit contrast: Josiah was a reforming king who faithfully sought the LORD, while Jehoiakim reversed many of his father's righteous policies, highlighting the moral decline of the nation's leadership and the urgency of God's message.
* **"saying,":** This final word serves as a direct transition, indicating that the content of the divine message is about to follow. It signals that the preceding historical and authoritative introduction is merely the preamble to the actual prophetic utterance, which will unfold in the subsequent verses of the chapter.

#### Literary Devices
Jeremiah 35:1 employs several key literary devices. It functions as a **Framing Device** or superscription, common in prophetic books, which formally introduces the specific oracle that follows, lending it immediate authority and historical grounding. The inclusion of the precise regnal period of Jehoiakim serves as an **Historical Anchor**, firmly rooting the divine message in the concrete realities of Judah's political and spiritual landscape. This historical specificity is crucial for understanding the context and urgency of Jeremiah's ministry. Furthermore, there is an implicit **Juxtaposition** at play by naming "Jehoiakim the son of Josiah." Josiah was known for his piety and reforms, while Jehoiakim was notorious for his wickedness and opposition to God's word. This subtle contrast highlights the spiritual decline of Judah's leadership and sets the stage for the dramatic **Contrast** that will be explicitly drawn in the rest of the chapter between the disobedient people of Judah and the obedient Rechabites.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 35:1 powerfully asserts the foundational theological truth that God is a speaking God, actively engaged in human history. His "word" is not merely informative but performative, carrying divine authority and purpose. The precise dating of this word to a specific king's reign underscores God's sovereignty over time and human affairs, demonstrating that His prophetic messages are not abstract pronouncements but timely interventions into the real-world contexts of nations and individuals. This verse sets the stage for a profound exploration of obedience and covenant faithfulness, as the subsequent narrative will highlight the stark contrast between the Rechabites' unwavering adherence to their vows and Judah's consistent rebellion against the LORD's commands, despite repeated warnings from His prophets. It implicitly raises the question of what it means to truly listen to and obey God's voice, particularly in times of widespread spiritual compromise.

* [Jeremiah 1:2](/jeremiah/1-2 "Jeremiah 1:2 - The Word of the Lord Comes to Jeremiah")
* [Ezekiel 1:3](/ezekiel/1-3 "Ezekiel 1:3 - The Word of the Lord Comes to Ezekiel")
* [Hosea 1:1](/hosea/1-1 "Hosea 1:1 - The Word of the Lord Comes to Hosea")

### REFLECTION AND APPLICATION
Jeremiah 35:1 reminds us that God's communication is always purposeful and contextually relevant. Just as the "word of the LORD" came to Jeremiah at a specific, critical juncture in Judah's history, so too does God's word speak into our present realities. This verse challenges us to consider the authority we ascribe to God's word in our own lives. Do we treat it as a direct, authoritative message from the LORD, or merely as ancient literature? The contrast between Jehoiakim's disobedience and the impending example of the Rechabites' faithfulness should prompt us to examine our own responsiveness to divine instruction. In a world often characterized by spiritual compromise and moral decay, this verse calls us to cultivate a posture of attentive listening and unwavering obedience to God's revealed will, regardless of prevailing cultural norms or personal convenience. It prepares us to learn from the Rechabites' example of consistent devotion, urging us to consider where we might be neglecting God's commands in our own lives or communities.

#### Questions for Reflection
* **How does understanding the historical context of King Jehoiakim's reign deepen your appreciation for the urgency and relevance of God's word to Jeremiah?**
* **In what ways do you recognize "the word which came unto... from the LORD" in your own life today, and how do you respond to its authority?**
* **What are the challenges of maintaining obedience to God's commands when the surrounding culture or leadership is characterized by disobedience, as in Jehoiakim's day?**

### FAQ
**Who was King Jehoiakim and why is his reign significant here?**

Answer: King Jehoiakim (reigned c. 609-598 BC) was the son of the righteous King Josiah. His reign marked a severe spiritual decline for Judah, as he reversed many of his father's reforms, practiced idolatry, and oppressed his people. He was known for his defiance against God and Jeremiah's prophecies, even burning a scroll of Jeremiah's words ([Jeremiah 36:23](/jeremiah/36-23 "Jeremiah 36:23 - Jehoiakim Burns the Scroll")). His mention in [Jeremiah 35:1](/jeremiah/35-1 "Jeremiah 35:1 - The Word of the Lord to Jeremiah in Jehoiakim's Day") is significant because it sets the stage for a powerful contrast: the unfaithfulness of Judah under Jehoiakim's leadership will be sharply juxtaposed with the unwavering obedience of the Rechabites in the subsequent narrative, highlighting Judah's deep-seated spiritual problem.

**What does "the word which came unto Jeremiah from the LORD" imply about the nature of this prophecy?**

Answer: This phrase is a standard prophetic formula that emphasizes the divine origin and absolute authority of the message. It signifies that the ensuing prophecy is not Jeremiah's own thoughts, opinions, or political analyses, but a direct, inspired communication from God Himself. The use of "the LORD" (Yahweh), God's covenant name, further underscores that this is the sovereign God of Israel, who is faithful to His covenant promises and righteous in His judgments, speaking to His people through His chosen messenger. This divine authorship ensures the truthfulness and binding nature of the message, demanding attention and obedience from its hearers.

### CHRIST-CENTERED FULFILLMENT
Jeremiah 35:1, by emphasizing "the word which came unto Jeremiah from the LORD," points forward to the ultimate and perfect revelation of God in Jesus Christ. While God spoke "at various times and in various ways" through His prophets (as noted in [Hebrews 1:1](/hebrews/1-1 "Hebrews 1:1 - God Spoke Through Prophets")), He has in these last days "spoken to us by His Son" ([Hebrews 1:2](/hebrews/1-2 "Hebrews 1:2 - God Speaks Through His Son")). Jesus is not merely a messenger of God's word, but He *is* the Word incarnate, the very embodiment of divine truth and revelation ([John 1:1](/john/1-1 "John 1:1 - The Word Was God") and [John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh")). The historical specificity of Jeremiah 35:1, grounding God's word in a particular time and place, foreshadows the historical reality of Christ's incarnation, life, death, and resurrection, which occurred at a specific moment in human history for the redemption of humanity ([Galatians 4:4](/galatians/4-4 "Galatians 4:4 - God Sent His Son")). Thus, the prophetic word to Jeremiah, though vital for its time, ultimately directs our gaze to Christ, who is the complete and final word from God, the one who perfectly reveals the Father and perfectly fulfills all of God's purposes and promises ([Colossians 1:15-20](/colossians/1-15 "Colossians 1:15-20 - The Supremacy of Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Kings 23:35

And Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh: he exacted the silver and the gold of the people of the land, of every one according to his taxation, to give [it] unto Pharaohnechoh.

Jeremiah 25:1

¶ The word that came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim the son of Josiah king of Judah, that [was] the first year of Nebuchadrezzar king of Babylon;

Jeremiah 1:3

It came also in the days of Jehoiakim the son of Josiah king of Judah, unto the end of the eleventh year of Zedekiah the son of Josiah king of Judah, unto the carrying away of Jerusalem captive in the fifth month.

Jeremiah 36:29

And thou shalt say to Jehoiakim king of Judah, Thus saith the LORD; Thou hast burned this roll, saying, Why hast thou written therein, saying, The king of Babylon shall certainly come and destroy this land, and shall cause to cease from thence man and beast?

2 Kings 24:1

¶ In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim became his servant three years: then he turned and rebelled against him.

2 Kings 24:6

So Jehoiakim slept with his fathers: and Jehoiachin his son reigned in his stead.

Daniel 1:1

¶ In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it.