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Commentary on Jeremiah 35 verses 1–11
This chapter is of an earlier date than many of those before; for what is contained in it was said and done in the days of Jehoiakim (Jer 35:1); but then it must be in the latter part of his reign, for it was after the king of Babylon with his army came up into the land (Jer 35:11), which seems to refer to the invasion mentioned Kg2 24:2, which was upon occasion of Jehoiakim's rebelling against Nebuchadnezzar. After the judgments of God had broken in upon this rebellious people he continued to deal with them by his prophets to turn them from sin, that his wrath might turn away from the. For this purpose Jeremiah sets before them the example of the Rechabites, a family that kept distinct by themselves and were no more numbered with the families of Israel than they with the nations. They were originally Kenites, as appears Ch1 2:55, These are the Kenites that came out of Hemath, the father of the house of Rechab. The Kenites, at least those of them that gained a settlement in the land of Israel, were of the posterity of Hobab, Moses's father-in-law, Jdg 1:16. We find them separated from the Amalekites, Sa1 15:6. See Jdg 4:17. One family of these Kenites had their denomination from Rechab. His son, or a lineal descendant from him, was Jonadab, a man famous in his time for wisdom and piety. he flourished in the days of Jehu, king of Israel, nearly 300 years before this; for there we find him courted by that rising prince, when he affected to appear zealous for God (Kg2 10:15, Kg2 10:16), which he thought nothing more likely to confirm people in the opinion of than to have so good a man as Jonadab ride in the chariot with him. Now here we are told,
I. What the rules of living were which Jonadab, probably by his last will and testament, in writing, and duly executed, charged his children, and his posterity after him throughout all generations, religiously to observe; and we have reason to think that they were such as he himself had all his days observed.
1.They were comprised in two remarkable precepts: - (1.) He forbade them to drink wine, according to the law of the Nazarites. Wine is indeed given to make glad the heart of man and we are allowed the sober and moderate use of it; but we are so apt to abuse it and get hurt by it, and a good man, who has his heart made continually glad with the light of God's countenance, has so little need of it for that purpose (Psa 4:6, Psa 4:7), that it is a commendable piece of self-denial either not to use it at all or very sparingly and medicinally, as Timothy used it, Ti1 5:23. (2.) He appointed them to dwell in tents, and not to build houses, nor purchase lands, nor rent or occupy either, Jer 35:7. This was an instance of strictness and mortification beyond what the Nazarenes were obliged to. Tents were mean dwellings, so that this would teach them to be humble; they were cold dwellings, so that this would teach them to be hardy and not to indulge the body; they were movable dwellings, so that this would teach them not to think of settling or taking root any where in this world. They must dwell in tents all their days. They must from the beginning thus accustom themselves to endure hardness, and then it would be no difficulty to them, no, not under the decays of old age. Now,
2.Why did Jonadab prescribe these rules of living to his posterity? It was not merely to show his authority, and to exercise a dominion over them, by imposing upon them what he thought fit; but it was to show his wisdom, and the real concern he had for their welfare, by recommending to them what he knew would be beneficial to them, yet not tying them by any oath or vow, or under any penalty, to observe these rules, but only advising them to conform to this discipline as far as they found it for edification, yet to be dispensed with in any case of necessity, as here, Jer 35:11. He prescribed these rules to them, (1.) That they might preserve the ancient character of their family, which, however looked upon by some with contempt, he thought its real reputation. His ancestors had addicted themselves to a pastoral life (Exo 2:16), and he would have his posterity keep to it, and not degenerate from it, as Israel had done, who originally were shepherds and dwelt in tents, Gen 46:34. Note, We ought not to be ashamed of the honest employments of our ancestors, though they were but mean. (2.) That they might comport with their lot and bring their mind to their condition. Moses had put them in hopes that they should be naturalized (Num 10:32); but, it seems they were not; they were still strangers in the land (Jer 35:7), had no inheritance in it, and therefore must live by their employments, which was a good reason why they should accustom themselves to hard fare and hard lodging; for strangers, such as they were, must not expect to live as the landed men, so plentifully and delicately. Note, It is our wisdom and duty to accommodate ourselves to our place and rank, and not aim to live above it. What has been the lot of our fathers why may we not be content that it should be our lot, and live according to it? Mind not high things. (3.) That they might not be envied and disturbed by their neighbours among whom they lived. If they that were strangers should live great, raise estates, and fare sumptuously, the natives would grudge them their abundance, and have a jealous eye upon them, as the Philistines had upon Isaac (Gen 26:14), and would seek occasions to quarrel with them and do them a mischief; therefore he thought it would be their prudence to keep low, for that would be the way to continue long-to live meanly, that they might live many days in the land where they were strangers. Note, Humility and contentment in obscurity are often the best policy and men's surest protection. (4.) That they might be armed against temptations to luxury and sensuality, the prevailing sin of the age and place they lived in. Jonadab saw a general corruption of manners; the drunkards of Ephraim abounded, and he was afraid lest his children should be debauched and ruined by them; and therefore he obliged them to live by themselves, retired in the country; and, that they might not run into any unlawful pleasures, to deny themselves the use even of lawful delights. They must be very sober, and temperate, and abstemious, which would contribute to the health both of mind and body, and to their living many days, and easy ones, and such as they might reflect upon with comfort in the land where they were strangers. Note, The consideration of this, that we are strangers and pilgrims, should oblige us to abstain from all fleshly lusts, to live above the things of sense, and look upon them with a generous and gracious contempt. (5.) That they might be prepared for times of trouble and calamity. Jonadab might, without a spirit of prophecy, foresee the destruction of a people so wretchedly degenerated, and he would have his family provide, that, if they could not in the peace thereof, yet even in the midst of the troubles thereof, they might have peace. Let them therefore have little to lose, and then losing times would be the less dreadful to them: let them sit loose to what they had, and then they might with less pain be stripped of it. Note, Those are in the best frame to meet sufferings who are mortified to the world and life a life of self-denial. (6.) That in general they might learn to live by rule and under discipline. It is good for us all to do so, and to teach our children to do so. Those that have lived long, as Jonadab probably had done when he left this charge to his posterity, can speak by experience of the vanity of the world and the dangerous snares that are in the abundance of its wealth and pleasures, and therefore ought to be regarded when they warn those that come after them to stand upon their guard.
II. How strictly his posterity observed these rules, Jer 35:8-10. They had in their respective generations all of them obeyed the voice of Jonadab their father, had done according to all that he commanded them. They drank no wine, though they dwelt in a country where was plenty of it; their wives and children drank no wine, for those that are temperate themselves should take care that all under their charge should be so too. They built no houses, tilled no ground, but lived upon the products of their cattle. This they did partly in obedience to their ancestor, and out of a veneration they had for his name and authority, and partly from the experience they themselves had of the benefit of living such a mortified life. See the force of tradition, and the influence that antiquity, example, and great names, have upon men, and how that which seems very difficult will by long usage and custom become easy and in a manner natural. Now, 1. As to one of the particulars he had given them in charge, we are here told how in a case of necessity they dispensed with the violation of it (Jer 35:11): When the king of Babylon came into the land with his army, though they had hitherto dwelt in tents, they now quitted their tents, and came and dwelt in Jerusalem, and in such houses as they could furnish themselves with there. Note, The rules of a strict discipline must not be made too strict, but so as to admit of a dispensation when the necessity of a case calls for it, which therefore, in making vows of that nature, it is wisdom to provide expressly for, that the way may be made the more clear, and we may not afterwards be forced to say, It was an error, Ecc 5:6. Commands of that nature are to be understood with such limitations. These Rechabites would have tempted God, and not trusted him, if they had not used proper means for their own safety in a time of common calamity, notwithstanding the law and custom of their family. 2. As to the other particular, we are here told how, notwithstanding the greatest urgency, they religiously adhered to it. Jeremiah took them into the temple (Jer 35:2), into a prophet's chamber, there, rather than into the chamber of the princes, that joined to it, because he had a message from God, which would look more like itself when it was delivered in the chambers of a man of God. There he not only asked the Rechabites whether they would drink any wine, but he set pots full of wine before them, and cups to drink out of, made the temptation as strong as possible, and said, "Drink you wine, you shall have it on free cost. You have broken one of the rules of your order, in coming to live at Jerusalem; why may you not break this too, and when you are in the city do as they there do?" But they peremptorily refused. They all agreed in the refusal. "No, we will drink no wine; for with us it is against the law." The prophet knew very well they would deny it, and, when they did, urged it no further, for he saw they were stedfastly resolved. Note, Those temptations are of no force with men of confirmed sobriety which yet daily overcome such as, notwithstanding their convictions, are of no resolution in the paths of virtue.
[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.
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SUMMARY
Jeremiah 35:4 provides a meticulously detailed architectural description of the specific chamber within the Jerusalem Temple where the prophet Jeremiah, under divine instruction, brought the Rechabite family to present them with wine. This precise setting is crucial, as it establishes 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 and public nature behind the chosen location for this pivotal prophetic demonstration.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 35:4 employs several literary devices to enhance its message and underscore its significance. 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 and impactful. 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 and order of the Temple space with the spiritual corruption and disorder 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 preeminent symbol of Judah's covenant relationship with God – the Lord ensures that the object lesson of the Rechabites' unwavering obedience, set against Judah's profound disobedience, is delivered in the most public and potent arena possible. This deliberate 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 genuine repentance.
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 meticulously chosen stage for a divine lesson, our own lives, homes, workplaces, and communities are potential settings where God can display His principles through our actions and choices. 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, unwavering 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 consistently in our daily contexts, can become powerful object lessons for a world desperately in need of genuine spiritual commitment and integrity.
Questions for Reflection
FAQ
Who were the Rechabites, and why were they significant in this passage?
Answer: The Rechabites were a distinct, semi-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). 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, centuries-old vow with Judah's profound and repeated disobedience to God's divine covenant, the Lord highlighted Judah's spiritual rebellion and underscored the gravity of their sin, as detailed in Jeremiah 35:13-16).
What was the purpose of Jeremiah bringing them into the Temple?
Answer: Jeremiah brought the Rechabites into the Temple at God's direct 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, a symbol of their covenant relationship with God. By bringing the Rechabites into a prominent chamber within this sacred space, surrounded by Temple officials, princes, and potentially within earshot of many others, 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 His pronouncement against Judah in Jeremiah 35:12-19).
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, powerfully foreshadows the perfect and absolute obedience of Jesus Christ to His heavenly Father's will. Unlike Judah, who repeatedly broke the covenant and rebelled against God, Christ lived a life of flawless submission, becoming "obedient to the point of death, even death on a cross" (Philippians 2:8). Furthermore, the Temple, where this dramatic contrast between obedience and disobedience unfolds, ultimately points to Christ Himself as the true and ultimate dwelling place of God. 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). He is the ultimate meeting point between God and humanity, the fulfillment of all Temple worship and sacrifice. 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 no longer merely external but written on hearts, enabling true and lasting obedience through the indwelling power of the Holy Spirit (Hebrews 8:6-13). Thus, the precise historical setting of Jeremiah 35:4 serves as a powerful backdrop, highlighting humanity's desperate 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.