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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 35:10 captures the steadfast declaration of the Rechabites, a nomadic clan, to the prophet Jeremiah, affirming their unwavering obedience to the centuries-old commands of their ancestor, Jonadab. This verse highlights their consistent adherence to a simple, detached lifestyle, specifically their commitment to dwelling in tents, as a direct fulfillment of their father's decree. Their faithfulness stands in stark contrast to the persistent disobedience of the people of Judah, serving as a powerful object lesson orchestrated by God to expose Judah's spiritual rebellion and underscore the profound value of covenant fidelity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 35:10, within its broader narrative, functions primarily as an Exemplum, presenting the Rechabites as a living example of unwavering obedience. This example is then used in a powerful Contrast with the disobedient people of Judah, highlighting their spiritual failure. The Rechabites' "dwelling in tents" serves as potent Symbolism, representing not only their nomadic heritage but also their detachment from worldly comforts and their steadfast adherence to a simple, disciplined life. There is also a strong element of Irony in the narrative: a human command is honored with greater fidelity by the Rechabites than the divine commands of the Almighty God are by His chosen people, Judah. This irony amplifies the severity of Judah's sin and God's righteous judgment, underscoring the profound spiritual apathy of God's covenant people.
THEOLOGICAL AND THEMATIC CONNECTIONS
The unwavering obedience of the Rechabites to their human father's command serves as a profound theological mirror, reflecting the depth of Judah's unfaithfulness to their divine Father. This passage underscores the biblical principle that true hearing of God's word must lead to active obedience, not merely intellectual assent. The Rechabites' fidelity, maintained across generations, highlights the importance of a spiritual legacy and the transformative power of disciplined adherence to a righteous way of life. Their commitment to a simple, detached existence also speaks to the biblical call for believers to prioritize spiritual values over material comforts, fostering a life of dependence on God rather than worldly security, and demonstrating that genuine faith is evidenced by consistent action.
REFLECTION AND APPLICATION
The Rechabites' simple declaration in Jeremiah 35:10 offers a powerful challenge to contemporary believers. Their consistent, multi-generational obedience to a human command shames our often-sporadic and conditional obedience to the living God. This verse calls us to examine the depth of our commitment to God's Word: Do we merely hear, or do we truly obey and do? It encourages us to cultivate a life marked by steadfastness, discipline, and a willingness to prioritize God's commands above personal comfort, societal pressures, or material gain. Furthermore, it reminds us of the profound impact of a faithful legacy, urging us to live in such a way that our children and grandchildren are inspired to follow Christ with unwavering devotion, demonstrating that true faith is not just professed but lived out consistently and sacrificially.
Questions for Reflection
FAQ
What was Jonadab's command to the Rechabites, and why was it so strict?
Answer: Jonadab, the son of Rechab, commanded his descendants to abstain from drinking wine, building houses, sowing seed, planting vineyards, or having any, and instead to dwell in tents all their days (Jeremiah 35:6-7). The exact reasons for Jonadab's strict commands are not explicitly stated in the text, but scholars often suggest several possibilities. It may have been a form of asceticism or Nazirite-like vow, a protest against the corrupting influences of settled, agrarian life (which often led to idolatry and materialism in Canaanite culture), or a way to preserve their distinct identity and nomadic heritage. Their lifestyle was a deliberate choice to remain separate and dedicated, perhaps as a testimony against the moral decay around them and a commitment to a simpler, purer way of life.
How does the Rechabites' obedience contrast with Judah's disobedience?
Answer: The contrast is stark and intentional, forming the core message of Jeremiah 35. The Rechabites, a small clan, faithfully adhered to the commands of their human ancestor for over 300 years, even when it meant personal inconvenience or being counter-cultural. In contrast, the people of Judah, God's chosen covenant people, repeatedly disobeyed the commands of the Almighty God, their divine Father, despite His persistent calls through the prophets (Jeremiah 35:14-15). Their disobedience led to national judgment and exile, while the Rechabites received a divine promise of an enduring lineage (Jeremiah 35:19). This highlights the profound spiritual failure of Judah and the value God places on faithful, consistent obedience to His word.
CHRIST-CENTERED FULFILLMENT
While Jeremiah 35:10 speaks of obedience to a human command, its ultimate Christ-centered fulfillment lies in the perfect obedience of Jesus Christ. The Rechabites' steadfastness, though commendable, pales in comparison to Christ's flawless and lifelong submission to the will of His heavenly Father. Jesus did not merely "obey" a set of rules; He embodied perfect obedience, declaring, "I always do what pleases him" (John 8:29). His life of humility and self-denial, culminating in His obedience "even to the point of death on a cross" (Philippians 2:8), stands as the ultimate fulfillment of what true, radical obedience looks like. Unlike the Rechabites who inherited a command and faithfully kept it, Jesus, as the Son, perfectly fulfilled the divine command, establishing a new covenant grounded in His own righteousness. Through faith in Him, believers are not called to a mere external adherence to rules, but are empowered by the Holy Spirit to walk in newness of life, reflecting Christ's own obedience and experiencing the blessings of His perfect fulfillment of the Father's will, for "by the obedience of the one man many will be made righteous" (Romans 5:19).