Jeremiah 35:11

KJV

But it came to pass, when Nebuchadrezzar king of Babylon came up into the land, that we said, Come, and let us go to Jerusalem for fear of the army of the Chaldeans, and for fear of the army of the Syrians: so we dwell at Jerusalem.

KJV (with Strong's)

But it came to pass, when Nebuchadrezzar {H5019} king {H4428} of Babylon {H894} came up {H5927} into the land {H776}, that we said {H559}, Come {H935}, and let us go {H935} to Jerusalem {H3389} for fear {H6440} of the army {H2428} of the Chaldeans {H3778}, and for fear {H6440} of the army {H2428} of the Syrians {H758}: so we dwell {H3427} at Jerusalem {H3389}.

Complete Jewish Bible

But when N'vukhadretzar king of Bavel came up to attack the land, we said, 'Come, let's go up to Yerushalayim,' because we were afraid of the army of the Kasdim and the army of Aram; hence we are living in Yerushalayim."

Berean Standard Bible

So when Nebuchadnezzar king of Babylon marched into the land, we said: ‘Come, let us go into Jerusalem to escape the armies of the Chaldeans and the Arameans.’ So we have remained in Jerusalem.”

American Standard Version

But it came to pass, when Nebuchadrezzar king of Babylon came up into the land, that we said, Come, and let us go to Jerusalem for fear of the army of the Chaldeans, and for fear of the army of the Syrians; so we dwell at Jerusalem.

Commentary

### SUMMARY
Jeremiah 35:11 records the pragmatic and temporary relocation of the Rechabites into Jerusalem. This decision was a direct and necessary response to the overwhelming military threat posed by the advancing armies of Nebuchadnezzar, king of Babylon, and his Syrian allies. Far from being a renunciation of their ancestral vow of nomadic life, this move highlights their vulnerability amidst geopolitical turmoil and their wise discernment in seeking immediate safety, while still maintaining their core commitments.

### CONTEXT
* **Literary Context:** This verse is strategically placed within Jeremiah chapter 35, a pivotal narrative designed to highlight the profound contrast between the unwavering obedience of the Rechabites to their human ancestor Jonadab and the persistent, covenantal disobedience of the people of Judah to the divine commands of Yahweh. The chapter commences with God's explicit instruction to Jeremiah to invite the Rechabites into the temple and offer them wine, serving as a direct test of their fidelity to their ancestral vow (see [Jeremiah 35:2](/jeremiah/35-2 "Jeremiah 35:2 - The Rechabites Tested")). Their resolute refusal, meticulously detailed in [Jeremiah 35:6-10](/jeremiah/35-6 "Jeremiah 35:6-10 - The Rechabites' Unwavering Obedience"), powerfully underscores their steadfast adherence to their family tradition, which mandated abstinence from wine, rejection of settled agriculture (building houses, sowing seed, planting vineyards), and a perpetual nomadic existence in tents. Verse 11 then provides the critical external circumstance—the imminent military threat—that compelled their temporary deviation from their usual dwelling places, thereby making their continued, core adherence to their principles even more remarkable and commendable in God's eyes.
* **Historical & Cultural Context:** The historical setting of Jeremiah 35:11 is the tumultuous late 7th and early 6th centuries BCE, a period characterized by immense geopolitical instability across the ancient Near East. The burgeoning Neo-Babylonian Empire, under the formidable and expansionist leadership of [King Nebuchadnezzar](/jeremiah/25-1 "Jeremiah 25:1 - Nebuchadnezzar's Rise to Power"), was aggressively extending its dominion, asserting its hegemonic power over Judah and its neighboring states. The "army of the Chaldeans" refers directly to the elite Babylonian forces, as "Chaldeans" was a common ethnonym for the dominant tribal group that formed the core of the Babylonian ruling class. The "army of the Syrians" likely designates Syrian contingents either allied with or subjugated by Babylon, who participated in Nebuchadnezzar's extensive military campaigns against Judah and other territories. This era was marked by successive invasions, sieges, and deportations, culminating in the ultimate destruction of Jerusalem and the Babylonian exile. For the Rechabites, a distinct nomadic group accustomed to the open countryside, the existential threat posed by these powerful, organized invading armies would have been particularly acute, rendering the fortified city of Jerusalem a logical, albeit temporary, sanctuary for survival.
* **Key Themes:** Jeremiah 35:11 significantly contributes to several profound theological and narrative themes within the book of Jeremiah and the broader biblical canon. Firstly, it powerfully illustrates the theme of **Obedience Under Pressure**. While the Rechabites were renowned for their rigorous adherence to their ancestral vows, this verse reveals their capacity for a practical, temporary adjustment—relocating to Jerusalem—necessitated by an overwhelming external threat. Crucially, their core vow of not settling permanently remained inviolate, demonstrating a nuanced yet faithful obedience that prioritizes survival without compromising fundamental principles. Secondly, the verse highlights the universal human instinct of **Seeking Refuge** in times of extreme peril. The profound fear of the invading armies directly motivated their decision to seek safety within the fortified city, underscoring the innate human desire for protection when confronted with existential threats. Lastly, it emphasizes the stark **Reality of Imminent Threat and Divine Judgment**. The tangible presence of the Babylonian and Syrian armies vividly underscores the escalating and very real danger that Judah faced, a central and recurring theme throughout Jeremiah's prophetic pronouncements of impending judgment due to Judah's persistent unfaithfulness, as vividly depicted in passages like [Jeremiah 25](/jeremiah/25 "Jeremiah 25 - Prophecy of Seventy Years of Exile").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Nebuchadrezzar (Hebrew, _Nᵉbûwkadneʼtstsar'_):** This name (H5019), often transliterated as Nebuchadnezzar, identifies the formidable king of Babylon who reigned from 605 to 562 BCE. His arrival "into the land" represents the concrete and terrifying manifestation of God's instruments of judgment against Judah, as prophesied by Jeremiah. His military campaigns were the direct catalyst for the Rechabites' forced relocation, underscoring the severity and immediacy of the external threat. As a "king" (H4428, _melek'_), his authority and power are central to the unfolding crisis.
* **army (Hebrew, _chayil'_):** This term (H2428) denotes a "force, whether of men, means or other resources; an army, wealth, virtue, valor, strength." In this context, it specifically refers to a formidable and destructive military force, highlighting the overwhelming power and destructive potential of the Babylonian and Syrian invaders. The repetition of "army" emphasizes the dual nature of the threat and the sheer magnitude of the military might arrayed against Judah, generating profound "fear" (H6440, _pânîym'_ - face, presence, fear of).
* **dwell (Hebrew, _yâshab'_):** This primitive root (H3427) properly means "to sit down," but by implication, "to dwell, to remain; causatively, to settle." For the Rechabites, whose ancestral vow explicitly forbade building houses and settling permanently, their decision to "dwell at Jerusalem" was a significant, albeit temporary, departure from their usual practice. It signifies a necessary act of seeking shelter and remaining in a fixed location for survival, rather than a permanent change in their nomadic identity or a violation of their core commitment. This temporary "dwelling" was a response to the "coming up" (H5927, _ʻâlâh'_) of the enemy into the "land" (H776, _ʼerets'_).

#### Verse Breakdown
* **"But it came to pass, when Nebuchadrezzar king of Babylon came up into the land":** This opening clause precisely sets the historical and narrative stage, establishing the immediate catalyst for the Rechabites' actions. The arrival of Nebuchadrezzar, the formidable sovereign of Babylon (H894, _Bâbel'_), signifies the direct and terrifying fulfillment of prophetic warnings concerning foreign invasion and divine judgment. His "coming up into the land" denotes a full-scale military incursion, bringing the conflict directly to the doorstep of Judah.
* **"that we said, Come, and let us go to Jerusalem":** This clause reveals the collective and decisive action taken by the Rechabites. Faced with an existential threat, they pragmatically chose to seek immediate safety. Their mutual invitation to "go to Jerusalem" (H3389, _Yᵉrûwshâlaim'_) highlights their recognition of the city's fortified nature as a place of temporary refuge, despite their inherent cultural aversion to settled urban life. The verb "said" (H559, _ʼâmar'_) indicates a deliberate, communal decision.
* **"for fear of the army of the Chaldeans, and for fear of the army of the Syrians":** This crucial phrase explicitly articulates the profound motivation behind their relocation: an overwhelming sense of fear (H6440, _pânîym'_). The "army of the Chaldeans" (H3778, _Kasdîy'_) refers to the Babylonians, who were the primary aggressors and instruments of God's judgment, while the "army of the Syrians" (H758, _ʼĂrâm'_) indicates an allied or concurrent threat from the north. The powerful repetition of "for fear" underscores the intensity, legitimacy, and rational basis of their apprehension, demonstrating a natural human response to overwhelming military power.
* **"so we dwell at Jerusalem.":** This concluding clause states the direct outcome of their collective decision. Despite their ancestral vow to live exclusively in tents and not settle, the immediate and overwhelming danger compelled them to "dwell" (H3427, _yâshab'_) or reside within the city of Jerusalem. This temporary dwelling was a strategic and necessary survival measure, not a permanent abandonment of their core identity or a violation of their fundamental commitment, a fact later commended by God Himself.

#### Literary Devices
Jeremiah 35:11 masterfully employs several literary devices to amplify its message and underscore its theological implications. **Contrast** is a primary device, as the pragmatic, fear-driven, yet temporary, relocation of the Rechabites to Jerusalem stands in stark opposition to the persistent spiritual wandering and stubborn disobedience of the people of Judah, who repeatedly refused to "return" to God despite His fervent and numerous warnings. There is also a potent element of **Irony** in the fact that the Rechabites, a distinct group defined by their nomadic lifestyle and explicit rejection of settled habitation, are compelled by dire external circumstances to seek refuge within a fortified city. This ironic situation serves to highlight the extreme nature of the threat and the universal human need for safety. Finally, **Symbolism** is present, with Jerusalem, typically revered as a symbol of divine protection and the sacred dwelling place of God's presence, here serving as a literal, physical refuge from an invading army. This literal refuge, sought out of fear, subtly foreshadows the ultimate spiritual refuge found solely in God, a refuge that Judah, tragically, largely ignored.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 35:11 offers profound theological insights into the nature of faithful obedience, the reality of divine judgment, and the pragmatic wisdom required in times of crisis. The Rechabites' decision, born of fear yet executed within the boundaries of their core commitment, illustrates that true faithfulness is not a rigid, unthinking adherence to a rule regardless of circumstance, but rather a principled and discerning navigation of life's challenges. Their temporary dwelling in Jerusalem, while a deviation from their typical practice, was a necessary act of self-preservation in the face of God's instruments of judgment (the invading armies). This highlights that even the righteous are subject to the consequences of a fallen world and the broader judgments that sweep through nations. Their actions serve as a powerful indictment of Judah, who, despite God's covenant promises, failed to seek true refuge in Him, instead trusting in fleeting political alliances or false gods.

* [Psalm 46:1](/psalms/46-1 "Psalm 46:1 - God Our Refuge and Strength")
* [Proverbs 29:25](/proverbs/29-25 "Proverbs 29:25 - The Fear of Man")
* [Hebrews 11:8-9](/hebrews/11-8 "Hebrews 11:8-9 - Abraham's Obedience of Faith")

### REFLECTION AND APPLICATION
The Rechabites' decision to enter Jerusalem, driven by the very real and immediate fear of invading armies, provides a powerful lens through which to examine our own responses to fear and external pressures. While their ancestral vow prohibited settled life, their temporary relocation was a wise and practical measure for survival. This narrative reminds us that faithfulness to God's commands or deeply held personal convictions does not negate the need for practical wisdom, discernment, and prudent action in dangerous times. We are called to be "wise as serpents and innocent as doves," balancing unwavering commitment to truth with pragmatic action. In a world fraught with uncertainties, from economic instability to social unrest, we often face various "armies" that threaten our peace and security. How do we respond? Do we react with panic, or with a reasoned, prayerful approach that seeks refuge in appropriate, temporary ways while steadfastly maintaining our core spiritual commitments? Ultimately, while physical fortresses like Jerusalem offer temporary safety, true and lasting refuge is found only in God, who is our ultimate strong tower and deliverer.

#### Questions for Reflection
* **How do I balance my core convictions with pragmatic decisions in times of crisis or fear?**
* **What "armies" (threats, fears, anxieties) currently compel me to seek refuge, and where do I primarily seek that refuge?**
* **In what ways might my "temporary dwelling" in a place of safety or comfort inadvertently prevent me from fully trusting in God as my ultimate and eternal refuge?**

### FAQ
**Why did the Rechabites, who lived in tents, enter Jerusalem?**

Answer:The Rechabites entered Jerusalem for their immediate safety and survival. As [Jeremiah 35:11](/jeremiah/35-11 "Jeremiah 35:11 - Rechabites Seek Refuge") explicitly states, they did so "for fear of the army of the Chaldeans, and for fear of the army of the Syrians." These were powerful invading forces under Nebuchadnezzar, king of Babylon, who were sweeping through the land. While their ancestral vow (mentioned in [Jeremiah 35:6-7](/jeremiah/35-6 "Jeremiah 35:6-7 - The Rechabite Vow and Lifestyle")) prohibited building houses, sowing fields, or planting vineyards, it did not forbid seeking temporary shelter in a fortified city during a military emergency. Their action was a pragmatic and necessary response to an existential threat, not a permanent abandonment of their nomadic identity or a violation of their core principles.

**Who were the Chaldeans and Syrians mentioned here?**

Answer:The "Chaldeans" (Hebrew: *Kasdîy*) refer to the Babylonians, specifically the dominant ethnic group and ruling class of the Neo-Babylonian Empire. Under King Nebuchadnezzar, they were the primary military power threatening Judah during Jeremiah's prophetic ministry. The "Syrians" (Hebrew: *ʼĂrâm*) refer to the people from the region of Aram, located north of Israel. At this historical juncture, Syrian forces were likely either allied with Babylon or subjugated by them, participating in the broader Babylonian campaigns against Judah and other regional powers. Their combined presence represented a formidable and terrifying threat to the inhabitants of the land.

**Does this act of the Rechabites contradict their vow?**

Answer:No, the Rechabites' act of entering Jerusalem did not contradict the spirit or letter of their ancestral vow. Their vow, as detailed in [Jeremiah 35:6-7](/jeremiah/35-6 "Jeremiah 35:6-7 - Jonadab's Command to the Rechabites"), was primarily about a commitment to a specific, simple, nomadic way of life that rejected permanent settlement, agriculture, and wine consumption. Their temporary relocation to Jerusalem was a matter of immediate survival, a pragmatic decision to seek refuge from an overwhelming military threat, not an intent to permanently settle or abandon their core principles. God Himself later commends their unwavering obedience in [Jeremiah 35:18-19](/jeremiah/35-18 "Jeremiah 35:18-19 - God's Blessing on the Rechabites"), indicating that their action was understood as a necessary and temporary exception, not a permanent violation of their fidelity.

### CHRIST-CENTERED FULFILLMENT
Jeremiah 35:11, with its depiction of the Rechabites seeking refuge from an overwhelming external threat, finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The Rechabites, driven by fear, sought a physical fortress in Jerusalem; however, this earthly city would eventually be destroyed, symbolizing the temporary and ultimately insufficient nature of human strongholds and earthly security. In profound contrast, Christ offers an eternal, unshakeable, and perfect refuge for all who place their faith in Him. He is the true [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), providing deliverance not just from temporal armies but from the ultimate enemies of sin, death, and the righteous wrath of God.

The Rechabites' commendable obedience was to an ancestral human command. Jesus, however, demonstrated perfect, unblemished obedience to His Heavenly Father's divine will, even to the point of sacrificial death on a cross (see [Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Humility and Obedience")). He is the one who graciously invites all who are weary and burdened by the weight of sin and life's struggles to [come to Him for rest](/matthew/11-28 "Matthew 11:28 - Come to Me"), offering a profound and abiding peace that the world cannot give or take away (see [John 14:27](/john/14-27 "John 14:27 - Christ's Gift of Peace")). The fear that drove the Rechabites to seek physical sanctuary foreshadows the spiritual fear and eternal judgment that humanity faces apart from Christ. Through His atoning sacrifice and glorious resurrection, He has become our ultimate sanctuary, a [sure and steadfast anchor for the soul](/hebrews/6-18 "Hebrews 6:18 - Hope in Christ"), providing eternal security and a dwelling place not made with human hands, but in the very presence of God Himself. Thus, the temporary physical refuge sought by the Rechabites powerfully points forward to the everlasting spiritual refuge found uniquely and completely in Jesus 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

Jeremiah 8:14

Why do we sit still? assemble yourselves, and let us enter into the defenced cities, and let us be silent there: for the LORD our God hath put us to silence, and given us water of gall to drink, because we have sinned against the LORD.

Jeremiah 4:5

¶ Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities.

Jeremiah 4:7

The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; [and] thy cities shall be laid waste, without an inhabitant.

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.

Daniel 1:2

And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god.

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 24:2

And the LORD sent against him bands of the Chaldees, and bands of the Syrians, and bands of the Moabites, and bands of the children of Ammon, and sent them against Judah to destroy it, according to the word of the LORD, which he spake by his servants the prophets.