TRV
Translation
King James Version
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.
KJV (with Strong's)
I have sent H7971 also unto you all my servants H5650 the prophets H5030, rising up early H7925 and sending H7971 them, saying H559, Return H7725 ye now every man H376 from his evil H7451 way H1870, and amend H3190 your doings H4611, and go H3212 not after H310 other H312 gods H430 to serve H5647 them, and ye shall dwell in H3427 the land H127 which I have given H5414 to you and to your fathers H1: but ye have not inclined H5186 your ear H241, nor hearkened H8085 unto me.
Complete Jewish Bible
I have also sent you all my servants the prophets, sent them frequently, with the message, "Every one of you should turn back now from his evil way, improve your actions and not follow other gods in order to serve them. Then you will live in the land I gave you and your ancestors. But you have not paid attention or listened to me.
Berean Standard Bible
Again and again I have sent you all My servants the prophets, proclaiming: ‘Turn now, each of you, from your wicked ways, and correct your actions. Do not go after other gods to serve them. Live in the land that I have given to you and your fathers.’ But you have not inclined your ear or listened to Me.
American Standard Version
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.
World English Bible Messianic
I have sent also to you all my servants the prophets, rising up early and sending them, saying, Return now every man from his evil way, and amend your doings, and don’t go after other gods to serve them, and you shall dwell in the land which I have given to you and to your fathers: but you have not inclined your ear, nor listened to me.
Geneva Bible (1599)
I haue sent also vnto you all my seruants the Prophetes, rising vp earely, and sending, them, saying, Returne nowe euery man from his euill way, and amende your workes, and goe not after other gods to serue them, and ye shall dwel in the lande which I haue giuen vnto you, and to your fathers, but ye would not encline your eare, nor obey mee.
Young's Literal Translation
And I send unto you all My servants the prophets, rising early and sending, saying: Turn back, I pray you, each from his evil way, and amend your doings, yea, ye do not walk after other gods, to serve them, and dwell ye on the ground that I have given to you and to your fathers; and ye have not inclined your ear, nor hearkened unto Me.
In the KJVVerse 19,839 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 35:15 stands as a profound divine lament, encapsulating God's unwavering and persistent efforts to call His covenant people, Judah, back to faithful obedience. Through a continuous stream of prophetic messengers, diligently sent and earnestly pleading, the Lord urged every individual to abandon their wicked ways, rectify their actions, and cease serving other gods, promising the enduring blessing of dwelling in the land He had graciously bestowed upon their ancestors. Yet, despite this boundless divine grace, clear instruction, and earnest warning, Judah tragically and stubbornly refused to heed His voice or incline their ear, thereby sealing their fate and setting the stage for the inevitable consequences of their profound disobedience.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 35:15 employs several powerful literary devices to convey its poignant message. The phrase "rising up early and sending [them]" is a potent idiom (specifically, an anthropomorphism) that attributes human-like diligence, earnestness, and tireless effort to God, vividly portraying His profound and persistent desire to reach His people. This creates a sense of divine urgency and deep care. The entire verse functions as a profound contrast, setting God's unwavering faithfulness, proactive grace, and patient pursuit against Judah's stubborn and consistent rebellion. This juxtaposition is further amplified by the preceding narrative of the Rechabites, making Judah's disobedience even more glaring and inexcusable. The phrase "inclined your ear" is a powerful metaphor for actively listening, being receptive to instruction, and demonstrating a willingness to obey, while its negation highlights Judah's spiritual deafness and unwillingness to comply. The structure of the verse itself, moving from divine action (sending prophets) to divine command (repentance, forsaking idols), conditional promise (dwelling in the land), and finally to human failure (unheeding), creates a dramatic rhetorical arc that underscores the tragedy and self-inflicted nature of Judah's impending judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 35:15 serves as a microcosm of the entire Old Testament narrative concerning God's relationship with Israel: a God of infinite patience, persistent love, and unwavering commitment reaching out to a perpetually rebellious people. It powerfully articulates the covenant principle that divine blessings, particularly the security and prosperity within the land, are contingent upon obedience and exclusive devotion to Yahweh. The verse underscores God's unwavering commitment to His covenant promises and His earnest desire for His people's repentance and flourishing, even in the face of their consistent rejection. It highlights the profound tragedy of human free will exercised in disobedience, leading inevitably to the forfeiture of blessings and the experience of divine judgment. The "evil way" and "other gods" represent the fundamental human propensity to stray from the Creator, seeking fulfillment and security in idols of our own making, rather than in the one true God. This divine lament over human stubbornness resonates throughout scripture, revealing a God who grieves deeply over His people's self-destructive choices and desires their restoration.
REFLECTION AND APPLICATION
Jeremiah 35:15 offers a timeless and piercing mirror for self-examination, revealing God's enduring patience and relentless pursuit of humanity's true well-being. Just as God tirelessly sent prophets to ancient Judah, He continues to speak to us today with profound earnestness through His inspired Word, the indwelling Holy Spirit, the witness of His church, and the circumstances of our lives. This verse challenges us to move beyond mere intellectual assent to God's truth and to cultivate a heart that is truly inclined to hear and obey. Our "evil ways" may not be overt idolatry of carved images, but they can manifest as the subtle or overt worship of self, success, comfort, material possessions, or even human approval, diverting our ultimate devotion from the one true God. The promise of "dwelling in the land" reminds us that obedience leads to a life of peace, security, and blessing in God's presence, while disobedience inevitably leads to spiritual barrenness, brokenness, and separation from His intended path. This passage calls us to a profound humility and genuine repentance, recognizing God's boundless love and patience, and responding with a willing heart to His persistent and gracious call.
Questions for Reflection
FAQ
What does "rising up early and sending [them]" mean in this context?
Answer: The phrase "rising up early and sending [them]" (Hebrew: shakam v'shalach) is an idiomatic expression in Hebrew that signifies intense diligence, earnestness, and continuous effort. It does not literally mean that God woke up at dawn. Instead, it vividly portrays God's tireless, proactive, and persistent commitment to communicating His will to His people. It emphasizes that God did not just send a prophet once or twice, but repeatedly and with great urgency, demonstrating His profound desire for Judah to repent and avoid judgment. This idiom is used elsewhere in the Old Testament to convey a similar sense of earnest and diligent action, such as in Jeremiah 7:13 and 2 Chronicles 36:15.
Who are "all my servants the prophets" mentioned in the verse?
Answer: "All my servants the prophets" refers to the long and continuous line of God's chosen messengers whom He faithfully sent to Israel and Judah throughout their history. This includes prominent figures like Elijah, Elisha, Isaiah, Micah, Hosea, Amos, and many others, including Jeremiah himself. These prophets served as God's authoritative spokespersons, delivering His warnings, calls to repentance, and promises of restoration. They consistently urged the people to turn from idolatry and social injustice back to the covenant relationship with Yahweh. Their messages often highlighted the severe consequences of disobedience, as seen in Jeremiah 7:25.
What is the significance of "dwelling in the land which I have given to you and to your fathers"?
Answer: The promise of "dwelling in the land" refers to the land of Canaan, which God had graciously promised to Abraham and his descendants as part of His foundational covenant (e.g., Genesis 12:7). This land was a tangible sign of God's faithfulness and a sacred place where His people were meant to live in blessing, security, and flourishing under His righteous rule. However, the continued enjoyment of the land was explicitly conditional upon their obedience to the covenant laws (e.g., Deuteronomy 28). By failing to "return from their evil way" and "amend their doings," Judah was tragically forfeiting their right to remain in the land, leading directly to the impending Babylonian exile. Thus, the promise here underscores both God's gracious provision and the serious, divinely ordained consequences of covenant unfaithfulness.
CHRIST-CENTERED FULFILLMENT
Jeremiah 35:15, with its poignant portrayal of God's persistent call and humanity's stubborn refusal, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The "servants the prophets" were but shadows and foretellers of the ultimate Prophet, the Son of God Himself, whom God "sent" into the world as the final and complete revelation of His will. Just as God "rose up early and sent" His prophets with diligent earnestness, He ultimately sent His only begotten Son, demonstrating the zenith of His earnestness, love, and self-giving (John 3:16). Jesus embodied the complete and perfect call to "Return... from his evil way, and amend your doings," not merely through His authoritative words but supremely through His sinless life, atoning death, and glorious resurrection, which provide the divine means for true repentance, forgiveness, and spiritual transformation (Acts 2:38). He is the one who perfectly fulfilled the law and offered Himself as the spotless sacrifice for the "evil way" of all humanity, enabling us to be reconciled to God and no longer "go after other gods" but to worship Him in spirit and truth (John 4:24). The promise of "dwelling in the land" for ancient Israel finds its spiritual and eternal reality in Christ; through Him, believers inherit the "new heavens and new earth" (Revelation 21:1-4) and dwell eternally in the very presence of God, experiencing true rest, security, and an inheritance that transcends any earthly possession (Hebrews 4:9-11). The tragic lament, "but ye have not inclined your ear, nor hearkened unto me," culminates in the world's rejection of Christ, yet His persistent call continues through the Gospel, inviting all to hear and obey, offering eternal life and true dwelling in God's presence to those who respond in faith (John 5:24).