Jeremiah 35:4

KJV

And I brought them into the house of the LORD, into the chamber of the sons of Hanan, the son of Igdaliah, a man of God, which [was] by the chamber of the princes, which [was] above the chamber of Maaseiah the son of Shallum, the keeper of the door:

KJV (with Strong's)

And I brought {H935} them into the house {H1004} of the LORD {H3068}, into the chamber {H3957} of the sons {H1121} of Hanan {H2605}, the son {H1121} of Igdaliah {H3012}, a man {H376} of God {H430}, which was by {H681} the chamber {H3957} of the princes {H8269}, which was above {H4605} the chamber {H3957} of Maaseiah {H4641} the son {H1121} of Shallum {H7967}, the keeper {H8104} of the door {H5592}:

Complete Jewish Bible

and took them into the house of ADONAI, to the room of the sons of Hanan the son of Yigdalyahu, a man of God. It was by the room of the officials, which was above the room of Ma'aseiyah the son of Shalum, the gatekeeper.

Berean Standard Bible

and I brought them into the house of the LORD, to a chamber occupied by the sons of Hanan son of Igdaliah, a man of God. This room was near the chamber of the officials, which was above the chamber of Maaseiah son of Shallum the doorkeeper.

American Standard Version

and I brought them into the house of Jehovah, into the chamber of the sons of Hanan the son of Igdaliah, the man of God, which was by the chamber of the princes, which was above the chamber of Maaseiah the son of Shallum, the keeper of the threshold.

Commentary

### SUMMARY
Jeremiah 35:4 meticulously details the specific location within the Jerusalem Temple where the prophet Jeremiah brought the Rechabite family to present them with wine. This precise architectural description sets the stage for a profound object lesson, orchestrated by God, designed to highlight the stark contrast between the unwavering obedience of the Rechabites to their ancestral vow and the persistent disobedience of the people of Judah to God's divine commands. The verse underscores the divine intentionality behind the setting of this pivotal prophetic demonstration.

### CONTEXT
* **Literary Context:** Jeremiah 35 is a powerful narrative interlude within the broader prophetic book, strategically placed to illustrate the theme of obedience and disobedience that permeates Jeremiah's ministry. Immediately preceding this chapter, Jeremiah has delivered stern warnings and prophecies of judgment against Judah for their idolatry and covenant breaking. Chapter 35, specifically [Jeremiah 35:1-3](/jeremiah/35-1 "Jeremiah 35:1-3 - God Commands Jeremiah to Test the Rechabites"), records God's direct command to Jeremiah to bring the Rechabites into the Temple and offer them wine. Verse 4 then provides the exact setting for this divine test, which will culminate in the Rechabites' steadfast refusal in [Jeremiah 35:6-10](/jeremiah/35-6 "Jeremiah 35:6-10 - The Rechabites' Unwavering Obedience"), serving as a vivid indictment of Judah's spiritual rebellion detailed in [Jeremiah 35:12-19](/jeremiah/35-12 "Jeremiah 35:12-19 - God's Judgment on Judah for Disobedience"). This narrative serves as a concrete example of the principles Jeremiah has been proclaiming.

* **Historical & Cultural Context:** The "house of the LORD" refers to the First Temple in Jerusalem, built by Solomon, which served as the spiritual, civic, and political epicenter of Judah during Jeremiah's time (late 7th to early 6th century BCE). Despite its sacred status, the Temple had become a place of false security and even idolatry for many, as condemned in Jeremiah's "Temple Sermon" in [Jeremiah 7](/jeremiah/7 "Jeremiah 7 - The Temple Sermon"). The Temple complex comprised numerous chambers and courtyards for various functions, including storage, meetings, and living quarters for priests and officials. The mention of "the chamber of the sons of Hanan, the son of Igdaliah, a man of God," suggests a room associated with a respected priestly or prophetic lineage. "The chamber of the princes" indicates proximity to royal or governmental authority, while "Maaseiah the son of Shallum, the keeper of the door" identifies a specific Temple official, likely a Levite, responsible for security and access control, underscoring the public and official nature of Jeremiah's demonstration within a highly visible and regulated sacred space.

* **Key Themes:** This verse, by establishing the precise setting, contributes to several overarching themes in Jeremiah and the broader biblical narrative. Firstly, it highlights the theme of **Obedience vs. Disobedience**, which is central to the entire chapter. The Rechabites' unwavering adherence to their ancestor Jonadab's commands, even under duress, stands in stark contrast to Judah's repeated failure to obey God's covenant stipulations, as seen throughout [the book of Jeremiah](/jeremiah "The Book of Jeremiah - Prophecies of Judgment and Restoration"). Secondly, the detailed description of the Temple chambers emphasizes the theme of **Divine Instruction and Prophetic Action**. God orchestrates this specific, public setting to maximize the impact of the object lesson, demonstrating His meticulous involvement in human affairs and His persistent efforts to call His people to repentance. Finally, the Temple itself, despite Judah's defilement, remains a focal point for **Witness and Accountability**, serving as a stage where God's truth is powerfully displayed and His people are held accountable for their spiritual failures, echoing the warnings in [Jeremiah 25:3-7](/jeremiah/25-3 "Jeremiah 25:3-7 - Judah's Persistent Disobedience").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **house (Hebrew, _bayith'_):** This term (H1004) is foundational, referring primarily to a physical dwelling, but its semantic range is vast, encompassing family, household, palace, and significantly, the Temple. In this context, "the house of the LORD" specifically denotes the sacred Temple in Jerusalem, the central place of worship and divine presence for Israel. Its use here emphasizes the sacred, public, and official nature of the location where Jeremiah's prophetic act takes place.
* **chamber (Hebrew, _lishkâh'_):** The word (H3957) refers to a room or hall within a larger building, often used for storage, eating, or lodging. Within the Temple complex, these chambers served various administrative and ceremonial purposes for priests, Levites, and officials. The specificity of "the chamber of the sons of Hanan" and its relation to other chambers ("chamber of the princes," "chamber of Maaseiah") provides a precise architectural detail, indicating a well-known and perhaps publicly accessible area within the Temple precincts.
* **man of God (Hebrew, _'îysh 'ĕlôhîym'_):** This significant title (H376, H430) is often applied in the Old Testament to prophets or individuals specially appointed and empowered by God to speak on His behalf or perform His will. The designation of Igdaliah, Hanan's father, as "a man of God" lends considerable spiritual authority and respect to the lineage associated with this particular chamber, further elevating the significance of the location chosen for Jeremiah's demonstration.

#### Verse Breakdown
* **"And I brought them into the house of the LORD":** This clause establishes Jeremiah's active role, acting under divine command, in leading the Rechabites into the most sacred and public space in Judah – the Jerusalem Temple. This act immediately signals the profound importance and public nature of the impending object lesson.
* **"into the chamber of the sons of Hanan, the son of Igdaliah, a man of God":** This specifies the exact location within the Temple complex. The mention of "Hanan" and "Igdaliah, a man of God," indicates a room associated with a family of spiritual standing or prophetic lineage, suggesting a place of some prominence or official function within the Temple's administration or spiritual life.
* **"which [was] by the chamber of the princes":** This detail further clarifies the chamber's position, placing it in close proximity to the "chamber of the princes," implying a location near areas frequented by royal or governmental officials. This proximity would ensure that Jeremiah's demonstration was conducted in a highly visible and influential part of the Temple, maximizing its impact as a public witness.
* **"which [was] above the chamber of Maaseiah the son of Shallum, the keeper of the door":** This final architectural detail provides another reference point, locating the chamber above that of Maaseiah, a Temple official responsible for guarding entrances and maintaining order. The "keeper of the door" was a significant role, often held by Levites, ensuring security and proper access to the sacred precincts. This layered description paints a precise picture of the setting, emphasizing its public and official character.

#### Literary Devices
Jeremiah 35:4 employs several literary devices to enhance its message. The most prominent is **Specificity** and **Precision**, as the verse meticulously details the exact location within the vast Temple complex. This granular detail is not merely descriptive; it underscores the divine intentionality behind the setting of this object lesson, suggesting that God's plans are precise and purposeful, even in seemingly minor arrangements. This precision also lends **Verisimilitude** to the narrative, grounding the prophetic event in historical reality and making it more credible. Furthermore, the verse utilizes **Synecdoche** by referring to "the house of the LORD" (the Temple) as the setting for an event that will expose the spiritual state of the entire nation. The specific chambers mentioned also serve as **Metonymy** for the various authorities and functions within the Temple (e.g., "chamber of the princes" for governmental authority, "keeper of the door" for Temple administration), indicating that the demonstration was conducted before a broad spectrum of Judah's leadership and people. Implicitly, the verse also sets up a **Contrast** that will be fully developed in the subsequent verses, juxtaposing the sacredness of the Temple space with the spiritual corruption of those who inhabit and frequent it, highlighting the profound disconnect between outward religious practice and inward obedience.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The meticulous detail of Jeremiah 35:4, describing the precise location within the Temple, underscores a crucial theological truth: God's redemptive and judgmental work is not abstract but deeply embedded in human history and specific geographical contexts. By choosing a prominent chamber within the very heart of the Temple – the symbol of Judah's covenant relationship with God – the Lord ensures that the object lesson of the Rechabites' obedience against Judah's disobedience is delivered in the most public and potent arena possible. This act highlights God's unwavering commitment to hold His people accountable, even in the very place they might falsely trust for protection while living in rebellion. It reveals that God's truth demands to be heard and seen, even in the face of widespread spiritual apathy, and that His patience is often extended through vivid, tangible demonstrations designed to provoke repentance.

* [Jeremiah 7:3-7](/jeremiah/7-3 "Jeremiah 7:3-7 - Amend Your Ways and Dwell in the Land") - God warns Judah not to trust in the Temple while living disobediently, emphasizing that true security comes from obedience, not mere presence in a holy place.
* [1 Samuel 15:22](/1_samuel/15-22 "1 Samuel 15:22 - Obedience is Better than Sacrifice") - This foundational verse declares that "to obey is better than sacrifice," a principle powerfully demonstrated by the Rechabites' faithfulness in contrast to Judah's ritualistic but disobedient worship in the Temple.
* [Isaiah 1:10-17](/isaiah/1-10 "Isaiah 1:10-17 - True Worship and Social Justice") - Isaiah's prophecy similarly condemns empty religious rituals performed in the Temple while the people neglect justice and righteousness, echoing the divine preference for obedience over mere outward observance.

### REFLECTION AND APPLICATION
Jeremiah 35:4, though seemingly a minor descriptive verse, offers profound insights for contemporary believers. It reminds us that God is intimately involved in the details of our lives and uses specific circumstances and "places" to convey His truths. Just as the Temple chamber became a stage for a divine lesson, our own lives, homes, workplaces, and communities are potential settings where God can display His principles through our actions. The meticulousness with which God orchestrated this event in the Temple challenges us to consider the significance of our own "location" – not just physical, but spiritual and relational – in bearing witness to His truth. Are we living lives of consistent obedience, like the Rechabites, or are we, like Judah, relying on outward forms of religiosity while our hearts are far from God? This verse calls us to recognize that even seemingly small acts of faithfulness, lived out in our daily contexts, can become powerful object lessons for a world desperately in need of genuine spiritual commitment.

#### Questions for Reflection
* **How does the detailed setting of this event in the Temple challenge our understanding of God's meticulous involvement in human history and His plans for us?**
* **In what "chambers" or public spaces of our lives – our families, workplaces, or social circles – are we called to live out our faith as a consistent and clear witness?**
* **What seemingly "small" acts of obedience in our lives might God be using to teach a larger spiritual truth to ourselves or to those around us?**
* **How can we ensure that our outward religious practices are truly rooted in an inward heart of obedience and not merely a superficial performance?**

### FAQ
**Who were the Rechabites, and why were they significant in this passage?**

Answer: The Rechabites were a nomadic clan, descendants of Jonadab, son of Rechab. They were distinguished by their strict adherence to a vow made by their ancestor, which commanded them to abstain from wine, live in tents, and not plant crops or own vineyards ([Jeremiah 35:6-7](/jeremiah/35-6 "Jeremiah 35:6-7 - The Rechabites' Ancestral Vow")). Their significance in Jeremiah 35 lies in their unwavering obedience to a human command, which God used as a powerful object lesson. By contrasting their faithfulness to a simple vow with Judah's profound disobedience to God's covenant, the Lord highlighted Judah's spiritual rebellion and underscored the gravity of their sin ([Jeremiah 35:13-16](/jeremiah/35-13 "Jeremiah 35:13-16 - God's Rebuke of Judah")).

**What was the purpose of Jeremiah bringing them into the Temple?**

Answer: Jeremiah brought the Rechabites into the Temple at God's command to stage a public and highly visible demonstration. The Temple was not merely a place of worship; it was the spiritual, political, and social heart of Judah. By bringing the Rechabites into a prominent chamber within this sacred space, surrounded by officials and potentially within earshot of many, Jeremiah ensured that their exemplary obedience would serve as a powerful rebuke and a clear call to repentance for the disobedient people of Judah. The Temple, intended as a house of prayer and obedience, became the perfect stage to expose the hypocrisy of a nation that honored God with their lips but not with their lives, as God Himself explains in [Jeremiah 35:12-19](/jeremiah/35-12 "Jeremiah 35:12-19 - God's Pronouncement Against Judah")).

### CHRIST-CENTERED FULFILLMENT
Jeremiah 35:4, with its detailed setting of an object lesson in the Temple, finds profound Christ-centered fulfillment in several ways. The Rechabites' unwavering obedience to their ancestor's command, even in the face of temptation, foreshadows the perfect and absolute obedience of Jesus Christ to His heavenly Father's will. Unlike Judah, who repeatedly broke the covenant, Christ lived a life of flawless submission, becoming "obedient to the point of death, even death on a cross" ([Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Humility and Obedience")). Furthermore, the Temple, where this dramatic contrast between obedience and disobedience unfolds, ultimately points to Christ Himself. Jesus declared, "Destroy this temple, and in three days I will raise it up," speaking of the temple of His body ([John 2:19-21](/john/2-19 "John 2:19-21 - Jesus Predicts His Resurrection, the New Temple")). He is the true dwelling place of God, the ultimate meeting point between God and humanity. The object lesson in Jeremiah 35, designed to call Israel to repentance and a new heart, finds its ultimate realization in Christ's inauguration of the New Covenant, where the law is written on hearts, enabling true and lasting obedience through the power of the Holy Spirit ([Hebrews 8:6-13](/hebrews/8 "Hebrews 8 - The New Covenant")). Thus, the precise historical setting of Jeremiah 35:4 serves as a powerful backdrop, highlighting humanity's need for a Savior who perfectly embodies the obedience God desires and who establishes a new way for His people to truly dwell with Him.

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

Deuteronomy 33:1

¶ And this [is] the blessing, wherewith Moses the man of God blessed the children of Israel before his death.

2 Kings 12:9

But Jehoiada the priest took a chest, and bored a hole in the lid of it, and set it beside the altar, on the right side as one cometh into the house of the LORD: and the priests that kept the door put therein all the money [that was] brought into the house of the LORD.

2 Chronicles 8:14

And he appointed, according to the order of David his father, the courses of the priests to their service, and the Levites to their charges, to praise and minister before the priests, as the duty of every day required: the porters also by their courses at every gate: for so had David the man of God commanded.

Joshua 14:6

¶ Then the children of Judah came unto Joshua in Gilgal: and Caleb the son of Jephunneh the Kenezite said unto him, Thou knowest the thing that the LORD said unto Moses the man of God concerning me and thee in Kadeshbarnea.

1 Kings 12:22

But the word of God came unto Shemaiah the man of God, saying,

2 Kings 25:18

And the captain of the guard took Seraiah the chief priest, and Zephaniah the second priest, and the three keepers of the door:

1 Chronicles 9:18

Who hitherto [waited] in the king's gate eastward: they [were] porters in the companies of the children of Levi.