Jeremiah 35:2

KJV

Go unto the house of the Rechabites, and speak unto them, and bring them into the house of the LORD, into one of the chambers, and give them wine to drink.

KJV (with Strong's)

Go {H1980} unto the house {H1004} of the Rechabites {H7397}, and speak {H1696} unto them, and bring {H935} them into the house {H1004} of the LORD {H3068}, into one {H259} of the chambers {H3957}, and give them wine {H3196} to drink {H8248}.

Complete Jewish Bible

"Go to the Rekhavim, speak to them, bring them to one of the rooms in the house of ADONAI, and give them some wine to drink."

Berean Standard Bible

“Go to the house of the Rechabites, speak to them, and bring them to one of the chambers of the house of the LORD to offer them a drink of wine.”

American Standard Version

Go unto the house of the Rechabites, and speak unto them, and bring them into the house of Jehovah, into one of the chambers, and give them wine to drink.

Commentary

### SUMMARY
Jeremiah 35:2 records a direct divine command to the prophet Jeremiah, instructing him to engage with the Rechabites. This specific directive involves bringing this unique, ascetic group into a chamber within the Jerusalem Temple and offering them wine to drink. This seemingly simple command serves as the foundational setup for a profound prophetic object lesson, designed by God to highlight the stark contrast between the unwavering obedience of the Rechabites to their ancestral vows and the persistent disobedience of the people of Judah to the covenant of the LORD.

### CONTEXT
* **Literary Context:** This verse initiates a distinct narrative segment within the book of Jeremiah, specifically [Jeremiah 35](/jeremiah/35 "Jeremiah 35 - The Rechabites' Obedience"). It follows a series of prophetic pronouncements concerning Judah's impending judgment, as seen in preceding chapters detailing the nation's spiritual decline, idolatry, and failure to uphold the Mosaic covenant (e.g., [Jeremiah 34](/jeremiah/34 "Jeremiah 34 - Prophecy Against Zedekiah and Jerusalem's Fall")). Chapter 35 introduces the Rechabites as a living parable, a stark counterpoint to Judah's unfaithfulness. The command in [Jeremiah 35:2](/jeremiah/35-2 "Jeremiah 35:2 - Command to Jeremiah regarding the Rechabites") immediately precedes the narrative of Jeremiah's interaction with the Rechabites and their steadfast refusal to drink wine, which is detailed in [Jeremiah 35:3-11](/jeremiah/35-3-11 "Jeremiah 35:3-11 - The Rechabites' Obedience"). This entire episode then culminates in God's pronouncement of judgment on Judah and blessing on the Rechabites in [Jeremiah 35:12-19](/jeremiah/35-12-19 "God's Judgment on Judah and Blessing on the Rechabites"), emphasizing the critical lesson of obedience.

* **Historical & Cultural Context:** The events of [Jeremiah 35](/jeremiah/35 "Jeremiah 35 - The Rechabites' Obedience") likely occurred during the reign of King Jehoiakim, sometime before the final Babylonian siege of Jerusalem (circa 605-597 BCE). This was a period of intense political instability and widespread spiritual apostasy in Judah, with the nation caught between the rising power of Babylon and the declining influence of Egypt. Culturally, the people of Judah had largely abandoned the covenant laws of Yahweh, engaging in idolatry and social injustice, despite the warnings of prophets like Jeremiah. The Rechabites, in contrast, were a nomadic Kenite clan, descendants of Jonadab son of Rechab (cf. [2 Kings 10:15-23](/2_kings/10-15-23 "2 Kings 10:15-23 - Jehonadab and Jehu")). They adhered to a strict, ascetic lifestyle, characterized by abstinence from wine, rejection of settled agriculture (no sowing, planting vineyards), and refusal to build houses, opting instead to live in tents. This lifestyle was a vow passed down through generations, embodying a commitment to a simpler, more disciplined way of life, perhaps as a protest against the corrupting influences of urbanized Canaanite culture and its associated idolatry. Their presence in Jerusalem, as mentioned in [Jeremiah 35:11](/jeremiah/35-11 "Jeremiah 35:11 - Rechabites in Jerusalem during Babylonian threat"), was due to the immediate threat of the Babylonian and Aramean armies.

* **Key Themes:** [Jeremiah 35](/jeremiah/35 "Jeremiah 35 - The Rechabites' Obedience") powerfully develops several key themes. The most prominent is **Obedience and Disobedience**, contrasting the Rechabites' unwavering fidelity to a human command with Judah's persistent rebellion against God's divine covenant. This highlights the theme of **Covenant Faithfulness**, or rather, Judah's profound lack thereof. The entire scenario is orchestrated as a **Divine Test** or object lesson, demonstrating God's pedagogical method of using real-life situations to expose spiritual truths and call His people to repentance. The Rechabites serve as a **Living Parable**, their steadfastness providing a tangible example of what genuine commitment looks like, thereby intensifying the rebuke against Judah. Furthermore, the chapter implicitly touches on the theme of **God's Justice and Mercy**, as it foreshadows the impending judgment on Judah while promising a perpetual blessing upon the faithful Rechabites, underscoring that God honors those who honor Him, even if they are a small, seemingly insignificant group.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Go (Hebrew, _hâlak'_):** A primitive root meaning "to walk" in a great variety of applications, both literally and figuratively. Here, it functions as a direct imperative, a command from God to Jeremiah to physically move and engage with the Rechabites. It implies intentional action and a deliberate journey, underscoring the divine initiative behind this prophetic encounter. The act of "going" is not passive but an active step in fulfilling God's will.
* **house (Hebrew, _bayith'_):** This word, derived from a root likely meaning "to build," refers to a house in its broadest sense, encompassing a physical dwelling, a family, a household, or a lineage. In the context of "house of the Rechabites," it primarily refers to their family or clan—their collective identity and ancestral tradition—rather than a specific building, given their nomadic lifestyle. However, the instruction to bring them "into the house of the LORD" (the Temple) uses _bayith_ in its literal sense of a physical structure, creating a deliberate contrast between their tent-dwelling tradition and the permanent Temple structure.
* **wine (Hebrew, _yayin'_):** Refers to fermented grape juice, often associated with feasting, joy, but also intoxication. For the Rechabites, abstaining from _yayin_ was a central tenet of their ancestral vow, symbolizing their separation from settled, agricultural life and its potential moral corruptions. The command to "give them wine to drink" is therefore a direct and deliberate challenge to their deeply held commitment, serving as the pivotal element of God's test.

#### Verse Breakdown
* **"Go unto the house of the Rechabites,"**: This is the initial divine command to Jeremiah, instructing him to seek out and approach the clan or family of the Rechabites. It emphasizes the intentionality of God's plan to use this particular group for a prophetic demonstration.
* **"and speak unto them,"**: Jeremiah is not merely to observe but to engage them in conversation, implying that he is to communicate God's message or, in this case, God's test, directly to them. This sets the stage for the interaction that follows.
* **"and bring them into the house of the LORD,"**: This is a crucial instruction. Jeremiah is to escort the Rechabites from their temporary dwelling (or wherever he finds them) into the sacred precincts of the Temple in Jerusalem. This act of bringing them into God's dwelling place elevates the significance of the upcoming test, placing it within a holy and public context.
* **"into one of the chambers,"**: The specific location within the Temple is designated as "one of the chambers." These chambers were rooms built around the Temple courts, used for various purposes such as storage, lodging for priests, or meetings. Choosing a chamber suggests a private yet official setting for the impending test, away from the main public thoroughfare but still within the sacred complex.
* **"and give them wine to drink."**: This is the core of the divine test. Knowing the Rechabites' ancestral vow to abstain from wine, this command directly challenges their fidelity to their tradition. It is a deliberate provocation designed to elicit a specific response that will serve as an object lesson for Judah.

#### Literary Devices
Jeremiah 35:2, as the opening of a significant prophetic episode, employs several literary devices. The primary device is **Divine Command**, establishing the absolute authority of God's directive to Jeremiah and setting the entire narrative in motion. The entire scenario that unfolds from this verse functions as an **Object Lesson** or **Living Parable**, where the actions and reactions of the Rechabites are intended to convey a profound spiritual truth to the disobedient people of Judah. The instruction to "give them wine to drink" creates **Dramatic Irony**, as the audience (and Jeremiah) would likely be aware of the Rechabites' vow, anticipating their refusal and the subsequent revelation of their faithfulness. There is also an implicit **Contrast** being set up between the Rechabites' adherence to a human command and Judah's failure to obey God's divine covenant, which becomes explicit in the subsequent verses of the chapter.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 35:2, as the initiating command for the Rechabite narrative, underscores God's persistent efforts to call His people to repentance, even through unconventional means. The divine instruction to test the Rechabites highlights God's sovereignty and His use of real-life situations to expose spiritual truths. It reveals that God values consistent, unwavering obedience, not merely outward religious observance. The Rechabites' fidelity to a human vow serves as a powerful, tangible rebuke to Judah's repeated breach of their covenant with the Almighty. This passage implicitly teaches that genuine faithfulness is demonstrated through steadfast adherence to known commands, whether human or divine, and that such integrity is deeply honored by God.
* [Deuteronomy 11:26-28](/deuteronomy/11-26-28 "Blessings and Curses for Obedience")
* [1 Samuel 15:22](/1_samuel/15-22 "Obedience Better Than Sacrifice")
* [Proverbs 28:9](/proverbs/28-9 "Prayer of the Disobedient")

### REFLECTION AND APPLICATION
Jeremiah 35:2, though a command to a prophet in a specific historical context, holds profound contemporary relevance. It challenges us to consider the nature of our own obedience and faithfulness. Are we as steadfast in our commitment to God's revealed will as the Rechabites were to their ancestral vow? The passage prompts us to examine whether our stated beliefs align with our daily practices, especially when faced with temptation or societal pressures. It reminds us that God often uses seemingly ordinary circumstances to test our integrity and reveal the true condition of our hearts. Our response to God's commands, even those that seem inconvenient or counter-cultural, is a measure of our love and trust in Him. This verse encourages a life of intentional discipleship, where our actions consistently demonstrate our allegiance to Christ and His teachings, inspiring others through our unwavering commitment.

#### Questions for Reflection
* **In what areas of your life do you find it most challenging to maintain consistent obedience to God's Word?**
* **How might God be using specific circumstances in your life today to test your faithfulness or reveal areas for growth?**
* **What "vows" or commitments (e.g., to spiritual disciplines, ethical standards) have you made to God, and how consistently are you upholding them?**

### FAQ
**What was the significance of bringing the Rechabites into the Temple?**

Answer: Bringing the Rechabites into the Temple, "the house of the LORD," was highly significant for several reasons. Firstly, it placed the divine test in a sacred and public setting, underscoring the solemnity and divine origin of the command. The Temple was the symbolic dwelling place of God's presence, making the test a direct encounter with God's will. Secondly, it provided a controlled environment for the test, ensuring that the Rechabites would be offered wine directly by Jeremiah, under divine instruction. Thirdly, it served as a powerful visual aid for the people of Judah, who would eventually hear of this event. The contrast between the Rechabites' faithfulness within the very precincts of the Temple and Judah's idolatry and disobedience, often perpetrated *within* or near the Temple, would have been striking (cf. [Jeremiah 7:9-11](/jeremiah/7-9-11 "Jeremiah 7:9-11 - Judah's False Security in the Temple")).

### CHRIST-CENTERED FULFILLMENT
Jeremiah 35:2, by setting the stage for the Rechabites' exemplary obedience, points forward to the ultimate and perfect obedience of Jesus Christ. The Rechabites' faithfulness to a human command, though commendable, pales in comparison to Christ's absolute and unwavering obedience to His Father's will, even unto death on a cross (cf. [Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Humility and Obedience")). While the Rechabites refused earthly wine to uphold a vow, Jesus Himself partook of the Passover cup, transforming it into a symbol of the new covenant established through His shed blood (cf. [Luke 22:20](/luke/22-20 "Luke 22:20 - The New Covenant in Christ's Blood")). The "house of the LORD" to which the Rechabites were brought foreshadows the true "house of God," which is the church, the body of Christ, built upon the foundation of apostles and prophets, with Christ Jesus Himself as the cornerstone (cf. [Ephesians 2:19-22](/ephesians/2-19-22 "Ephesians 2:19-22 - Believers as God's Household and Temple")). The Rechabites received a perpetual blessing for their faithfulness (cf. [Jeremiah 35:19](/jeremiah/35-19 "Jeremiah 35:19 - Blessing on the Rechabites")), but in Christ, all who believe receive eternal life and an everlasting covenant, not based on human vows, but on His perfect obedience and atoning sacrifice (cf. [Hebrews 9:15](/hebrews/9-15 "Hebrews 9:15 - Christ, Mediator of the New Covenant")). Thus, Jeremiah 35:2, through its initial command, serves as a powerful Old Testament shadow pointing to the greater reality of Christ's perfect obedience and the new covenant He inaugurated.

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

1 Chronicles 2:55

And the families of the scribes which dwelt at Jabez; the Tirathites, the Shimeathites, [and] Suchathites. These [are] the Kenites that came of Hemath, the father of the house of Rechab.

1 Chronicles 9:26

For these Levites, the four chief porters, were in [their] set office, and were over the chambers and treasuries of the house of God.

1 Kings 6:5

And against the wall of the house he built chambers round about, [against] the walls of the house round about, [both] of the temple and of the oracle: and he made chambers round about:

1 Kings 6:6

The nethermost chamber [was] five cubits broad, and the middle [was] six cubits broad, and the third [was] seven cubits broad: for without [in the wall] of the house he made narrowed rests round about, that [the beams] should not be fastened in the walls of the house.

2 Kings 10:15

¶ And when he was departed thence, he lighted on Jehonadab the son of Rechab [coming] to meet him: and he saluted him, and said to him, Is thine heart right, as my heart [is] with thy heart? And Jehonadab answered, It is. If it be, give [me] thine hand. And he gave [him] his hand; and he took him up to him into the chariot.

2 Kings 10:16

And he said, Come with me, and see my zeal for the LORD. So they made him ride in his chariot.

Nehemiah 13:5

And he had prepared for him a great chamber, where aforetime they laid the meat offerings, the frankincense, and the vessels, and the tithes of the corn, the new wine, and the oil, which was commanded [to be given] to the Levites, and the singers, and the porters; and the offerings of the priests.