TRV
Translation
King James Version
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.
KJV (with Strong's)
Therefore thus saith H559 the LORD H3068 God H430 of hosts H6635, the God H430 of Israel H3478; Behold, I will bring H935 upon Judah H3063 and upon all the inhabitants H3427 of Jerusalem H3389 all the evil H7451 that I have pronounced H1696 against them: because I have spoken H1696 unto them, but they have not heard H8085; and I have called H7121 unto them, but they have not answered H6030.
Complete Jewish Bible
therefore - " here is what ADONAI Elohei-Tzva'ot, the God of Isra'el, says: "I will inflict on Y'hudah and all the inhabitants of Yerushalayim all the disaster I have decreed against them; because I have spoken to them, but they have not listened; and I have called out to them, but they have not answered."'"
Berean Standard Bible
Therefore this is what the LORD God of Hosts, the God of Israel, says: ‘Behold, I will bring to Judah and to all the residents of Jerusalem all the disaster I have pronounced against them, because I have spoken to them but they have not obeyed, and I have called to them but they have not answered.’”
American Standard Version
therefore thus saith Jehovah, the 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.
World English Bible Messianic
therefore thus says the LORD, the God of Hosts, the God of Israel: Behold, I will bring on Judah and on all the inhabitants of Jerusalem all the evil that I have pronounced against them; because I have spoken to them, but they have not heard; and I have called to them, but they have not answered.
Geneva Bible (1599)
Therefore thus saith the Lord of hostes, the God of Israel, Beholde, I will bring vpon Iudah, and vpon all the inhabitants of Ierusalem, all the euill that I haue pronounced against them, because I haue spoke vnto them, but they would not heare, and I haue called vnto them, but they would not answere.
Young's Literal Translation
therefore thus said Jehovah, God of Hosts, God of Israel: Lo, I am bringing in unto Judah, and unto all inhabitants of Jerusalem, all the evil that I have spoken against them, because I have spoken unto them, and they have not hearkened, yea, I call to them, and they have not answered.'
In the KJVVerse 19,841 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 35:17 stands as a profound divine pronouncement of impending judgment upon Judah and Jerusalem, unequivocally linking the promised calamities to the people's persistent and defiant refusal to heed God's repeated warnings. It powerfully underscores the Lord's unwavering justice and the inevitable, severe consequences of spiritual deafness and disobedience, highlighting that despite God's patient and consistent communication through His prophets, His covenant people remained stubbornly unresponsive to His call for repentance and faithfulness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 35:17 employs several potent literary devices to convey its message with profound impact. The most prominent is Prophetic Oracle, as the verse presents a direct divine declaration, commencing with the authoritative formula "Thus saith the LORD God of hosts, the God of Israel." This immediately establishes the pronouncement as an infallible and weighty word from the sovereign Creator and Covenant Keeper. Anthropomorphism is evident in God's description of Himself as having "spoken" and "called," implying a personal, relational engagement with His people, which makes their failure to "hear" and "answer" all the more tragic and culpable. The verse also utilizes Cause and Effect, clearly articulating that the "evil" (effect) is directly and justly brought about "because" (cause) of Judah's persistent disobedience and spiritual deafness. Finally, there is a strong element of Repetition and Parallelism in the phrases "I have spoken unto them, but they have not heard; and I have called unto them, but they have not answered." This rhetorical device emphasizes both the consistency and persistence of God's efforts to reach His people and the stubborn, unyielding nature of Judah's rejection, underscoring the completeness of their spiritual failure and their active rebellion against divine grace.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 35:17 is a profound theological statement on divine justice, emphasizing that God's judgments are not arbitrary acts of wrath but are the just and inevitable consequences of persistent human rebellion against His revealed will. It underscores the immutable principle that God holds humanity accountable for its response to His word, demonstrating His immense patience in repeatedly calling His people to repentance and offering avenues for restoration before executing judgment. This verse highlights God's unwavering faithfulness to His covenant, which inherently includes both blessings for obedience and curses for disobedience, serving as a stark reminder that spiritual indifference, willful neglect, and active rejection of divine truth will ultimately lead to severe repercussions. The "evil" pronounced is not moral wickedness on God's part, but the calamitous outcomes that result from humanity's own moral evil and spiritual rebellion, demonstrating God's righteous governance over history and His commitment to upholding His holy character and covenant promises.
REFLECTION AND APPLICATION
Jeremiah 35:17 stands as a timeless and sobering reminder of the critical importance of hearing and responding to God's voice in every generation. In an age saturated with information, noise, and countless distractions, the temptation to become spiritually deaf, to tune out divine wisdom, or to simply ignore God's persistent calls to righteousness and justice is ever-present. This verse challenges us, both individually and corporately, to cultivate a posture of humility, attentiveness, and active obedience, recognizing that God communicates through His inspired written Word, the gentle promptings of His Spirit, the counsel of godly community, and even the circumstances of life. Our spiritual well-being, our flourishing, and our very destiny hinge on our willingness to not only hear what God says but to genuinely "answer" Him through repentance, faith, and transformative action. It compels us to honestly examine whether our lives reflect a truly listening heart, eager to align with His will, or a stubborn refusal to submit to His loving and authoritative voice, knowing that the consequences of persistent disobedience are as real today as they were for ancient Judah.
Questions for Reflection
FAQ
What does "LORD God of hosts" mean, and why is it used here?
Answer: The title "LORD God of hosts" (Hebrew: YHWH Elohei Tzeva'ot) is a profound declaration of God's supreme sovereignty, power, and authority. "YHWH" is the covenant name of God, revealing His self-existent and eternal nature as the faithful God of Israel. "Elohei" is a plural form for God, often used to denote His majesty, fullness, and comprehensive power. "Tzeva'ot" means "hosts" or "armies," referring to the celestial armies (angels) and all the created order that God commands and marshals. Its use here reinforces the absolute certainty and undeniable authority behind God's pronouncement of judgment. It signifies that the God who is speaking is not merely a local deity but the omnipotent commander of all creation, whose word carries ultimate weight, and whose judgments are inescapable and just. This title underscores the immense gravity of Judah's rebellion against such a powerful, faithful, and holy God.
What specific "evil" is God referring to that He will bring upon Judah and Jerusalem?
Answer: The "evil" (Hebrew: raʻ) in this context refers to the calamitous judgments, disasters, and afflictions that God had repeatedly warned Judah would befall them if they persisted in their disobedience to His covenant. Specifically, within the prophetic context of Jeremiah, this primarily points to the impending Babylonian invasion, the devastating siege and destruction of Jerusalem, the burning of the Temple, and the subsequent exile of the people to Babylon. These were not arbitrary punishments but the direct and just fulfillment of the curses outlined in the Mosaic Covenant for covenant infidelity, as detailed in passages like Deuteronomy 28:15-68 and Leviticus 26:14-39. God's pronouncements through His prophets, including Jeremiah, served as final, compassionate warnings before these prophesied judgments were inevitably executed.
Why did God say "I have spoken unto them, but they have not heard; and I have called unto them, but they have not answered"?
Answer: This profound phrase highlights God's persistent, patient, and loving efforts to draw His people back to Himself before judgment. It underscores Judah's profound spiritual deafness, stubborn rebellion, and active culpability. "Spoken" (dâbar) implies God's consistent communication through His Law, His prophets, His covenant, and His providential dealings. "Heard" (shâmaʻ) means more than just auditory perception; it implies listening with understanding, attention, and a willingness to obey. Similarly, "called" (qârâʼ) signifies God's earnest invitation and summons to repentance, while "answered" (ʻânâh) implies a responsive compliance, engagement, or turning back to Him. The repetition and parallelism ("spoken... not heard; called... not answered") emphasize that Judah's failure was not due to a lack of divine communication or opportunity for repentance, but a deliberate and willful refusal to listen, understand, and respond in obedience. This demonstrates their active rebellion and the just nature of the impending judgment.
CHRIST-CENTERED FULFILLMENT
Jeremiah 35:17, with its stark declaration of judgment for spiritual deafness and persistent disobedience, finds its ultimate Christ-centered fulfillment in both the person and redemptive work of Jesus Christ. The "evil" pronounced upon Judah for their refusal to hear God's voice foreshadows the ultimate judgment that falls upon all humanity who reject God's final and most complete revelation in His Son. Just as God "spoke" through prophets in the Old Testament, He has now "spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the universe" (Hebrews 1:1-2). Jesus Himself, embodying the heart of God, lamented over Jerusalem, saying, "O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing!" (Matthew 23:37), echoing the very lament of God in Jeremiah 35:17 over His people's stubborn unwillingness to hear and respond.
Yet, Christ is also the divine answer to humanity's pervasive spiritual deafness and rebellion. He is the "Lamb of God, who takes away the sin of the world!" (John 1:29), bearing the "evil" of judgment that we justly deserve for our disobedience. Through His atoning sacrifice on the cross, He not only satisfies divine justice but also opens the ears of the spiritually deaf and transforms hearts of stone into hearts of flesh, enabling them to respond to God's persistent call. Those who "hear My voice and follow Me" (John 10:27) are granted eternal life and become true disciples, demonstrating that in Christ, the persistent call of God finally receives a living, saving answer. The reality of judgment for not hearing is profound, but infinitely more profound is the grace that enables us to hear and respond through faith in the One who perfectly heard and obeyed the Father, securing salvation for all who believe.