TRV
Translation
King James Version
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:
Complete Jewish Bible
Because the descendants of Yonadav the son of Rekhav have obeyed the order of their ancestor, which he ordered them; but this people has not listened to me;
Berean Standard Bible
Yes, the sons of Jonadab son of Rechab carried out the command their forefather gave them, but these people have not listened to Me.
American Standard Version
Forasmuch as 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;
World English Bible Messianic
Because the sons of Jonadab the son of Rechab have performed the commandment of their father which he commanded them, but this people has not listened to me;
Geneva Bible (1599)
Surely the sonnes of Ionadab the sonne of Rechab, haue kept the commandement of their father, which he gaue them, but this people hath not obeyed me.
Young's Literal Translation
`Because the sons of Jonadab son of Rechab have performed the command of their father, that he commanded them, and this people have not hearkened unto Me,
In the KJVVerse 19,840 of 31,102
Study This Verse
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.
Copy as
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.
Copy as
Continue studying Jeremiah 35:16 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Jeremiah 35:16 encapsulates a profound divine indictment against the people of Judah, contrasting their persistent disobedience to God's commands with the unwavering, generational faithfulness of the Rechabites to the ancient instructions of their human ancestor, Jonadab. This verse serves as the climactic pronouncement following God's orchestrated object lesson, highlighting Judah's spiritual rebellion and underscoring the severity of their failure to "hearken" to their covenant Lord, even as a nomadic clan demonstrated steadfast loyalty to a lesser, human authority.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in Jeremiah 35:16, and indeed throughout the entire chapter, is Contrast. God deliberately sets the unwavering obedience of the Rechabites against the persistent disobedience of Judah, creating a stark and damning comparison. This contrast functions as a powerful Object Lesson or Parable in Action, where the Rechabites' conduct serves as a living sermon, making Judah's spiritual failure undeniably evident and inexcusable. There is also a strong element of Irony: a nomadic, non-Israelite clan demonstrates greater faithfulness to their human traditions than God's chosen people show to their divine covenant. This ironic situation amplifies the gravity of Judah's sin and underscores the depth of their spiritual rebellion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 35:16 profoundly illustrates the critical importance of obedience in the covenant relationship between God and His people. It reveals that God values consistent and heartfelt adherence to His word, and that such obedience is a hallmark of true faith. The Rechabites' example serves as a divine standard, demonstrating that even a human command, when honored with integrity and generational commitment, can expose the spiritual bankruptcy of those who claim to know God but refuse to obey Him. This passage underscores God's righteous judgment against unfaithfulness and His unwavering demand for His people to "hearken" to His voice, emphasizing that privilege (being God's chosen people) does not negate the necessity of obedience. The ultimate tragedy is that Judah's failure to obey sealed their fate, leading to the very judgments Jeremiah had prophesied.
REFLECTION AND APPLICATION
Jeremiah 35:16 challenges believers today to deeply examine the quality of their own obedience to God. The Rechabites' generational commitment to a human command, even when inconvenient or seemingly outdated, stands as a powerful rebuke to any casual or selective adherence to divine instruction. This verse calls us to move beyond mere hearing of God's Word to a consistent, active "hearkening"—a listening that inherently includes the intent to obey. Our lives, like the Rechabites', are meant to be living testimonies, either affirming God's truth through our faithfulness or, conversely, exposing our own spiritual apathy. If we are quick to follow human counsel, cultural trends, or personal preferences, yet slow to submit to the clear commands of Scripture, we risk mirroring Judah's tragic failure. True spiritual maturity is not merely intellectual assent to biblical truths but a wholehearted, consistent commitment to live them out, demonstrating that our love for God is expressed through our obedience.
Questions for Reflection
FAQ
Who were the Rechabites, and why were they so important in this passage?
Answer: The Rechabites were a nomadic clan, descendants of Jonadab (also known as Jehonadab), who lived around the 9th century BC. Jonadab had commanded his descendants to live a specific, ascetic lifestyle: abstaining from wine, not building houses, not sowing crops, not planting vineyards, and living only in tents. This was likely a way to preserve their distinct identity and commitment to Yahweh, possibly as a protest against the settled, often idolatrous, practices of the surrounding cultures. In Jeremiah 35, God uses their unwavering, centuries-long obedience to this human command as a powerful object lesson to shame the people of Judah, who consistently disobeyed God's divine commands. Their faithfulness highlights Judah's profound spiritual failure and serves as a stark contrast.
What is the significance of the word "hearkened" in this verse?
Answer: The Hebrew word translated "hearkened" is shâmaʻ (H8085). While it can simply mean "to hear," in biblical Hebrew, especially in covenant contexts, it carries a much deeper meaning: "to hear with attention and intent to obey." It implies not just auditory perception but a responsive, submissive listening. When God says "this people hath not hearkened unto me," He is accusing Judah not merely of failing to hear His words, but of deliberately and persistently refusing to obey them. This contrasts sharply with the Rechabites, who "performed" (actively carried out) their father's command, demonstrating true "hearkening." The term underscores Judah's active rebellion against God's will, despite having received His commands clearly through prophets like Jeremiah (e.g., Jeremiah 7:23-26).
CHRIST-CENTERED FULFILLMENT
Jeremiah 35:16, while a stark indictment of Judah's disobedience, ultimately points to the perfect obedience found in Jesus Christ. The Rechabites' faithfulness to a human command, though commendable, pales in comparison to the Son of God's perfect and unwavering obedience to His Father's divine will, even unto death on a cross. Where Judah failed to "hearken" to God's voice, Jesus perfectly embodied the obedient Son, declaring, "I always do what pleases him" and "Not my will, but yours be done". He came not to abolish the Law but to fulfill it, perfectly keeping every "commandment" of God (Matthew 5:17). Through His perfect obedience, Christ established a new covenant, offering a path to righteousness and life for all who believe, a righteousness that Judah could not achieve through their own failed efforts (Romans 5:19). Thus, the contrast in Jeremiah 35:16 foreshadows the ultimate contrast between humanity's pervasive sin and Christ's singular, redemptive obedience, which alone provides the means for us to truly "hearken" to God and live.