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Commentary on Jeremiah 35 verses 1–11
This chapter is of an earlier date than many of those before; for what is contained in it was said and done in the days of Jehoiakim (Jer 35:1); but then it must be in the latter part of his reign, for it was after the king of Babylon with his army came up into the land (Jer 35:11), which seems to refer to the invasion mentioned Kg2 24:2, which was upon occasion of Jehoiakim's rebelling against Nebuchadnezzar. After the judgments of God had broken in upon this rebellious people he continued to deal with them by his prophets to turn them from sin, that his wrath might turn away from the. For this purpose Jeremiah sets before them the example of the Rechabites, a family that kept distinct by themselves and were no more numbered with the families of Israel than they with the nations. They were originally Kenites, as appears Ch1 2:55, These are the Kenites that came out of Hemath, the father of the house of Rechab. The Kenites, at least those of them that gained a settlement in the land of Israel, were of the posterity of Hobab, Moses's father-in-law, Jdg 1:16. We find them separated from the Amalekites, Sa1 15:6. See Jdg 4:17. One family of these Kenites had their denomination from Rechab. His son, or a lineal descendant from him, was Jonadab, a man famous in his time for wisdom and piety. he flourished in the days of Jehu, king of Israel, nearly 300 years before this; for there we find him courted by that rising prince, when he affected to appear zealous for God (Kg2 10:15, Kg2 10:16), which he thought nothing more likely to confirm people in the opinion of than to have so good a man as Jonadab ride in the chariot with him. Now here we are told,
I. What the rules of living were which Jonadab, probably by his last will and testament, in writing, and duly executed, charged his children, and his posterity after him throughout all generations, religiously to observe; and we have reason to think that they were such as he himself had all his days observed.
1.They were comprised in two remarkable precepts: - (1.) He forbade them to drink wine, according to the law of the Nazarites. Wine is indeed given to make glad the heart of man and we are allowed the sober and moderate use of it; but we are so apt to abuse it and get hurt by it, and a good man, who has his heart made continually glad with the light of God's countenance, has so little need of it for that purpose (Psa 4:6, Psa 4:7), that it is a commendable piece of self-denial either not to use it at all or very sparingly and medicinally, as Timothy used it, Ti1 5:23. (2.) He appointed them to dwell in tents, and not to build houses, nor purchase lands, nor rent or occupy either, Jer 35:7. This was an instance of strictness and mortification beyond what the Nazarenes were obliged to. Tents were mean dwellings, so that this would teach them to be humble; they were cold dwellings, so that this would teach them to be hardy and not to indulge the body; they were movable dwellings, so that this would teach them not to think of settling or taking root any where in this world. They must dwell in tents all their days. They must from the beginning thus accustom themselves to endure hardness, and then it would be no difficulty to them, no, not under the decays of old age. Now,
2.Why did Jonadab prescribe these rules of living to his posterity? It was not merely to show his authority, and to exercise a dominion over them, by imposing upon them what he thought fit; but it was to show his wisdom, and the real concern he had for their welfare, by recommending to them what he knew would be beneficial to them, yet not tying them by any oath or vow, or under any penalty, to observe these rules, but only advising them to conform to this discipline as far as they found it for edification, yet to be dispensed with in any case of necessity, as here, Jer 35:11. He prescribed these rules to them, (1.) That they might preserve the ancient character of their family, which, however looked upon by some with contempt, he thought its real reputation. His ancestors had addicted themselves to a pastoral life (Exo 2:16), and he would have his posterity keep to it, and not degenerate from it, as Israel had done, who originally were shepherds and dwelt in tents, Gen 46:34. Note, We ought not to be ashamed of the honest employments of our ancestors, though they were but mean. (2.) That they might comport with their lot and bring their mind to their condition. Moses had put them in hopes that they should be naturalized (Num 10:32); but, it seems they were not; they were still strangers in the land (Jer 35:7), had no inheritance in it, and therefore must live by their employments, which was a good reason why they should accustom themselves to hard fare and hard lodging; for strangers, such as they were, must not expect to live as the landed men, so plentifully and delicately. Note, It is our wisdom and duty to accommodate ourselves to our place and rank, and not aim to live above it. What has been the lot of our fathers why may we not be content that it should be our lot, and live according to it? Mind not high things. (3.) That they might not be envied and disturbed by their neighbours among whom they lived. If they that were strangers should live great, raise estates, and fare sumptuously, the natives would grudge them their abundance, and have a jealous eye upon them, as the Philistines had upon Isaac (Gen 26:14), and would seek occasions to quarrel with them and do them a mischief; therefore he thought it would be their prudence to keep low, for that would be the way to continue long-to live meanly, that they might live many days in the land where they were strangers. Note, Humility and contentment in obscurity are often the best policy and men's surest protection. (4.) That they might be armed against temptations to luxury and sensuality, the prevailing sin of the age and place they lived in. Jonadab saw a general corruption of manners; the drunkards of Ephraim abounded, and he was afraid lest his children should be debauched and ruined by them; and therefore he obliged them to live by themselves, retired in the country; and, that they might not run into any unlawful pleasures, to deny themselves the use even of lawful delights. They must be very sober, and temperate, and abstemious, which would contribute to the health both of mind and body, and to their living many days, and easy ones, and such as they might reflect upon with comfort in the land where they were strangers. Note, The consideration of this, that we are strangers and pilgrims, should oblige us to abstain from all fleshly lusts, to live above the things of sense, and look upon them with a generous and gracious contempt. (5.) That they might be prepared for times of trouble and calamity. Jonadab might, without a spirit of prophecy, foresee the destruction of a people so wretchedly degenerated, and he would have his family provide, that, if they could not in the peace thereof, yet even in the midst of the troubles thereof, they might have peace. Let them therefore have little to lose, and then losing times would be the less dreadful to them: let them sit loose to what they had, and then they might with less pain be stripped of it. Note, Those are in the best frame to meet sufferings who are mortified to the world and life a life of self-denial. (6.) That in general they might learn to live by rule and under discipline. It is good for us all to do so, and to teach our children to do so. Those that have lived long, as Jonadab probably had done when he left this charge to his posterity, can speak by experience of the vanity of the world and the dangerous snares that are in the abundance of its wealth and pleasures, and therefore ought to be regarded when they warn those that come after them to stand upon their guard.
II. How strictly his posterity observed these rules, Jer 35:8-10. They had in their respective generations all of them obeyed the voice of Jonadab their father, had done according to all that he commanded them. They drank no wine, though they dwelt in a country where was plenty of it; their wives and children drank no wine, for those that are temperate themselves should take care that all under their charge should be so too. They built no houses, tilled no ground, but lived upon the products of their cattle. This they did partly in obedience to their ancestor, and out of a veneration they had for his name and authority, and partly from the experience they themselves had of the benefit of living such a mortified life. See the force of tradition, and the influence that antiquity, example, and great names, have upon men, and how that which seems very difficult will by long usage and custom become easy and in a manner natural. Now, 1. As to one of the particulars he had given them in charge, we are here told how in a case of necessity they dispensed with the violation of it (Jer 35:11): When the king of Babylon came into the land with his army, though they had hitherto dwelt in tents, they now quitted their tents, and came and dwelt in Jerusalem, and in such houses as they could furnish themselves with there. Note, The rules of a strict discipline must not be made too strict, but so as to admit of a dispensation when the necessity of a case calls for it, which therefore, in making vows of that nature, it is wisdom to provide expressly for, that the way may be made the more clear, and we may not afterwards be forced to say, It was an error, Ecc 5:6. Commands of that nature are to be understood with such limitations. These Rechabites would have tempted God, and not trusted him, if they had not used proper means for their own safety in a time of common calamity, notwithstanding the law and custom of their family. 2. As to the other particular, we are here told how, notwithstanding the greatest urgency, they religiously adhered to it. Jeremiah took them into the temple (Jer 35:2), into a prophet's chamber, there, rather than into the chamber of the princes, that joined to it, because he had a message from God, which would look more like itself when it was delivered in the chambers of a man of God. There he not only asked the Rechabites whether they would drink any wine, but he set pots full of wine before them, and cups to drink out of, made the temptation as strong as possible, and said, "Drink you wine, you shall have it on free cost. You have broken one of the rules of your order, in coming to live at Jerusalem; why may you not break this too, and when you are in the city do as they there do?" But they peremptorily refused. They all agreed in the refusal. "No, we will drink no wine; for with us it is against the law." The prophet knew very well they would deny it, and, when they did, urged it no further, for he saw they were stedfastly resolved. Note, Those temptations are of no force with men of confirmed sobriety which yet daily overcome such as, notwithstanding their convictions, are of no resolution in the paths of virtue.
[Daniel 7:1] "In the first year of Belshazzar, King of Babylon, Daniel beheld a dream. And a vision of his head upon his bed. And when he wrote the dream down, he comprehended it in a few words and gave a brief summary of it, saying..." This section which we now undertake to explain, and also the subsequent section which we are going to discuss, is historically prior to the two previous sections. For this present section and that which follows it are recorded to have taken place in the first and third years of the reign of King Belshazzar (Jeremiah 39) [Jerome's citation of Jeremiah 39 seems quite pointless in this connection]. But the section which we read previously to the one just preceding this, is recorded to have taken place in the last year, indeed on the final day, of Belshaz-zar's reign. And we meet this phenomenon not only in Daniel but also in Jeremiah [cf. Jeremiah 35 and Jeremiah 34] and Ezekiel (Ezekiel 17), as we shall be able to show, if life spares us that long. But in the earlier portion of the book, the historical order has been followed, namely the events which occurred in the time of Nebuchadnezzar, and Belshazzar, and Darius or Cyrus. But in the passages now before us an account is given of various visions which were beheld on particular occasions and of which only the prophet himself was aware, and which therefore lacked any importance as signs or revelations so far as the barbarian nations were concerned. But they were written down only that a record of the things beheld might be preserved for posterity.
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SUMMARY
Jeremiah 35:1 functions as a vital superscription, meticulously establishing the historical and divine authority for the ensuing prophetic message concerning the Rechabites. It precisely situates the "word" as originating directly from the LORD, delivered through His prophet Jeremiah, and dates this revelation to the tumultuous reign of King Jehoiakim, son of the reforming King Josiah, in Judah. This precise contextualization underscores the divine initiative behind the prophecy and sets the stage for a profound object lesson on covenant faithfulness and the consequences of disobedience.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 35:1 employs several key literary devices that enhance its impact and meaning. It functions as a Framing Device or superscription, a common feature in prophetic literature, 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 renowned for his piety and reforms, diligently seeking the LORD, while Jehoiakim was notorious for his wickedness and defiant 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 exemplary obedience of the 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.
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 or human opinion? The implicit contrast between Jehoiakim's disobedience and the impending explicit 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, personal convenience, or the examples set by those in authority. 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
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). His mention in Jeremiah 35:1 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), He has in these last days "spoken to us by His Son" (Hebrews 1:2). 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 and John 1:14). 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). 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).