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Young's Literal Translation
And there is a word of Jehovah unto Jeremiah, saying: `Thus said Jehovah of Hosts, God of Israel:
In the KJVVerse 19,836 of 31,102
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Commentary on Jeremiah 35 verses 12–19
12 ¶ Then came the word of the LORD unto Jeremiah, saying,
13 Thus saith the LORD of hosts, the God of Israel; Go and tell the men of Judah and the inhabitants of Jerusalem, Will ye not receive instruction to hearken to my words? saith the LORD.
14 The words of Jonadab the son of Rechab, that he commanded his sons not to drink wine, are performed; for unto this day they drink none, but obey their father's commandment: notwithstanding I have spoken unto you, rising early and speaking; but ye hearkened not unto me.
15 I have sent also unto you all my servants the prophets, rising up early and sending them, saying, Return ye now every man from his evil way, and amend your doings, and go not after other gods to serve them, and ye shall dwell in the land which I have given to you and to your fathers: but ye have not inclined your ear, nor hearkened unto me.
16 Because the sons of Jonadab the son of Rechab have performed the commandment of their father, which he commanded them; but this people hath not hearkened unto me:
17 Therefore thus saith the LORD God of hosts, the God of Israel; Behold, I will bring upon Judah and upon all the inhabitants of Jerusalem all the evil that I have pronounced against them: because I have spoken unto them, but they have not heard; and I have called unto them, but they have not answered.
18 And Jeremiah said unto the house of the Rechabites, Thus saith the LORD of hosts, the God of Israel; Because ye have obeyed the commandment of Jonadab your father, and kept all his precepts, and done according unto all that he hath commanded you:
19 Therefore thus saith the LORD of hosts, the God of Israel; Jonadab the son of Rechab shall not want a man to stand before me for ever.
The trial of the Rechabites' constancy was intended but for a sign; now here we have the application of it.
I. The Rechabites' observance of their father's charge to them is made use of as an aggravation of the disobedience of the Jews to God. Let them see it and be ashamed. The prophet asks them, in God's name, "Will you not at length receive instruction? Jer 35:13. Will nothing affect you? Will nothing fasten upon you? Will nothing prevail to discover sin and duty to you? You see how obedient the Rechabites are to their father's commandment (Jer 35:14); but you have not inclined your ear to me" (Jer 35:15), though one might much more reasonably expect that the people of God should have obeyed him than that the sons of Jonadab should have obeyed him; and the aggravation is very high, for, 1. The Rechabites were obedient to one who was but a man like themselves, who had but the wisdom and power of a man, and was only the father of their flesh; but the Jews were disobedient to an infinite and eternal God, who had an absolute authority over them, as the Father of their spirits. 2. Jonadab was long since dead, and was ignorant of them, and could neither take cognizance of their disobedience to his orders nor give correction for it; but God lives for ever, to see how his laws are observed, and is in a readiness to revenge all disobedience. 3. The Rechabites were never put in mind of their obligations to their father; but God often sent his prophets to his people, to put them in mind of their duty to him, and yet they would not do it. This is insisted on here as a great aggravation of their disobedience: "I have myself spoken to you, rising early and speaking by the written word and the dictates and admonitions of conscience (Jer 35:14); nay, I have sent unto you all my servants the prophets, men like yourselves, whose terrors shall not make you afraid, rising up early and sending them (Jer 35:15), and yet all in vain." 4. Jonadab never did that for his seed which God had done for his people. He left them a charge, but left them no estate to bear the charge; but God had given his people a good land, and promised them that, if they would be obedient, they should still dwell in it, so that they were bound both in gratitude and interest to be obedient, and yet they would not hear, they would not hearken. 5. God did not tie up his people to so much hardship, and to such instances of mortification, as Jonadab obliged his seed to; and yet Jonadab's orders were obeyed and God's were not.
II. Judgments are threatened, as often before, against Judah and Jerusalem, for their disobedience thus aggravated. The Rechabites shall rise up in judgment against them, and shall condemn them; for they very punctually performed the commandment of their father, and continued and persevered in their obedience to it (Jer 35:16); but this people, this rebellious and gainsaying people, have not hearkened unto me; and therefore (Jer 35:17), because they have not obeyed the precepts of the word, God will perform the threatenings of it: "I will bring upon them, by the Chaldean army, all the evil pronounced against them both in the law and in the prophets, for I have spoken to them, I have called to them - spoken in a still small voice to those that were near and called aloud to those that were at a distance, tried all ways and means to convince and reduce them - spoken by my word, called by my providence, both to the same purport, and yet all to no purpose; they have not heard nor answered."
III. 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, it was found unto praise, and honour, and glory; and God takes occasion from it to tell them that he had favours in reserve for them (Jer 35:18, Jer 35:19) and that they should have the comfort of them. 1. That the family shall continue as long as any of the families of Israel, among whom they were strangers and sojourners. it shall never want a man to inherit what they had, though they had no inheritance to leave. Note, Sometimes those that have the smallest estates have the most numerous progeny; but he that sends mouths will be sure to send meat. 2. That religion shall continue in the family: "He shall not want a man to stand before me, to serve me." Though they are neither priests nor levites, nor appear to have had any post in the temple service, yet in a constant course of regular devotion, they stand before God, to minister to him. Note, (1.) The greatest blessing that can be entailed upon a family is to have the worship of God kept up in it from generation to generation. (2.) Temperance, self-denial, and mortification to the world, do very much befriend the exercises of piety, and help to transmit the observance of them to posterity. The more dead we are to the delights of sense the better we are disposed for the service of God; but nothing is more fatal to the entail of religion in a family than pride and luxury.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–19. Public domain.
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IrenaeusAD 202
AGAINST HERESIES 4:36.5
The Lord clearly shows all that there is one King and Lord, the Father of all, of whom he had previously said, “Neither will you swear by Jerusalem, for it is the city of the great King.” He had from the beginning prepared the marriage for his Son and used, with the utmost kindness, to call, by the instrumentality of his servants, the people of the former dispensation to the wedding feast. When they would not obey, he still invited them by sending out other servants. Yet even then they did not obey him but even stoned and killed those who brought them the message of invitation. He accordingly sent forth his armies and destroyed them and burned down their city. But he called together from all the highways, that is, from all nations, guests to the marriage feast of his Son, as also he says by Jeremiah: “I have sent also to you my servants the prophets to say, Return now, everyone, from his very evil way, and amend your doings.” And again he says by the same prophet: “I have also sent to you my servants the prophets throughout the day and before the light. Yet they did not obey me or incline their ears to me. And you shall speak this word to them: This is a people that does not obey the voice of the Lord or receive correction. Faith has perished from their mouth.” The Lord, therefore, who has called us everywhere by the apostles, is he who called those of old by the prophets, as appears by the words of the Lord. Although they preached to various nations, the prophets were not from one God and the apostles from another, but, proceeding from one and the same, some of them announced the Lord, others preached the Father. Others again foretold the advent of the Son of God, while yet others declared him as already present to those who then were far off.
JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER SEVEN
[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.
Theodoret of CyrusAD 458
ON JEREMIAH 7:35.6-7
Two things are worth marveling at: the law given by the father and the obedience rendered by the children and descendants. For they loved a life free from care and possessions and—what is most unexpected—put little stock in their property, even though they had children, because they made themselves dependent on the divine hope as far as they were concerned. But if these people embraced the consummate philosophy during the time of the law (which had no perfection because of the weakness of those who were given the law), what sort of people would they have been if they had heard the law of the gospel? But the God of all commands the prophet to tell all the inhabitants of Jerusalem, “These people refuse to drink wine because they keep the commandment of their father, but you do not conduct yourselves according to my laws, although you receive the teachings of the prophets day and night. For this reason, I will bring on you all kinds of calamities, but the best of good things are promised to the offspring of Rechab, who keep the command of their father.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 35:12 serves as a pivotal transitional verse, signaling the immediate and authoritative arrival of a divine message to the prophet Jeremiah. Following the profound object lesson of the Rechabites' unwavering obedience to their ancestor's command, this verse establishes that the Lord Himself is about to speak, directly interpreting the significance of their faithfulness in stark contrast to the persistent disobedience of Judah. It underscores the divine origin and weighty importance of the pronouncement that follows, preparing the audience for a direct word from God concerning covenant fidelity and its consequences.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 35:12 primarily employs a Prophetic Formula, a recurring literary device in the Old Testament prophetic books. The phrase "Then came the word of the LORD unto Jeremiah, saying," is a standardized opening that immediately establishes the divine origin and absolute authority of the subsequent message. This formula functions to validate the prophet's pronouncements as direct revelation from God Himself, distinguishing them from human opinion or wisdom. Furthermore, the verse utilizes Juxtaposition by placing the divine pronouncement directly after the narrative of the Rechabites' obedience. This immediate sequencing creates a powerful contrast, setting the stage for God to directly compare the faithfulness of a non-Israelite group to the rampant disobedience of His own covenant people, Judah. This literary arrangement amplifies the impact of God's impending judgment. Finally, the verse represents a Divine Speech Act, where God's words are not merely descriptive but performative, initiating a new phase of revelation and judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 35:12 underscores the profound theological truth that God is a speaking God, actively engaged with His creation and particularly with His covenant people. The consistent arrival of "the word of the LORD" throughout the prophetic literature emphasizes God's initiative in revealing His character, His will, and His purposes. This divine communication is not arbitrary but often arises in response to human actions, whether obedience or rebellion, demonstrating God's sovereign oversight and His commitment to justice and covenant fidelity. The authority of this divine word demands a response from humanity, highlighting the critical importance of heeding God's voice, as both blessing and judgment are contingent upon it.
REFLECTION AND APPLICATION
Jeremiah 35:12, though brief, serves as a profound reminder of the living and active nature of God's Word. Just as God directly communicated with Jeremiah in a specific historical context, He continues to speak to us today through the inspired Scriptures and the Holy Spirit. This verse calls us to cultivate a posture of attentiveness and reverence towards divine revelation, recognizing that true wisdom and guidance originate from God, not from human ingenuity or prevailing cultural trends. It challenges us to consider whether we are as receptive and obedient to God's clear commands as the Rechabites were to their ancestral tradition, especially when God's word confronts our comfortable norms or challenges our ingrained patterns of disobedience. Our response to God's speaking determines our spiritual trajectory and relationship with Him, inviting us to align our lives with His unchanging truth.
Questions for Reflection
FAQ
What is the significance of the phrase "Then came the word of the LORD unto Jeremiah, saying" in this specific context?
Answer: This phrase, a common prophetic formula, is particularly significant in Jeremiah 35:12 because it immediately follows the detailed narrative of the Rechabites' exemplary obedience, as recorded in Jeremiah 35:1-11. Its appearance here signals that God is about to directly comment on and apply the lesson of the Rechabites' faithfulness. It establishes that the subsequent message is not Jeremiah's personal observation or critique, but a direct, authoritative divine pronouncement, setting up a stark and powerful comparison between the Rechabites' steadfastness and Judah's persistent rebellion against God's commands. It elevates the coming message to the highest level of divine importance and judgment, demanding the attention and response of all who hear it.
CHRIST-CENTERED FULFILLMENT
Jeremiah 35:12, with its emphasis on the arrival of "the word of the LORD," finds its ultimate and most profound fulfillment in the person of Jesus Christ. While God spoke "at many times and in various ways" through His prophets in the Old Testament, as noted in Hebrews 1:1, He has now spoken to us definitively "by His Son," as Hebrews 1:2 declares. Jesus is not merely a messenger of God's word; He is the living Word made flesh, as profoundly stated in John 1:1 and John 1:14. The authoritative divine pronouncements that came to Jeremiah now culminate in the very embodiment of God's truth and revelation in Christ. Just as the word of the LORD came to Jeremiah to expose disobedience and call for repentance, so too does Jesus, the ultimate Word, confront humanity with its sin and call for radical obedience to God's will. His life, death, and resurrection are the definitive divine message, the ultimate act of God speaking to humanity, offering both judgment for unrepentance and salvation for those who hear and obey His voice, as promised in John 5:24. In Christ, the authoritative word of the LORD is not just heard, but seen and experienced in its fullness.