TRV
Study This Verse
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.
The sons of Jonadab, we are told, drank neither wine nor strong drink and dwelled in tents pitched wherever night overtook them. According to the Psalter, they were the first to undergo captivity; for, when the Chaldaeans began to ravage Judah, they were compelled to take refuge in cities.Others may think what they like and follow each his own bent. But to me a town is a prison and solitude paradise. Why do we long for the bustle of cities, we whose very name speaks of loneliness? To fit him for the leadership of the Jewish people, Moses was trained for forty years in the wilderness. And it was not until after these that the shepherd of sheep became a shepherd of people. The apostles were fishers on Gennesaret before they became “fishers of people.” But at the Lord’s call they forsook all that they had, father, net and ship, and bore their cross daily without so much as a rod in their hands.
Continue studying Jeremiah 35:7 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 35:7 encapsulates the foundational tenets of the Rechabites' ancestral vow: a radical, multi-generational commitment to a distinct, nomadic lifestyle. This included strict prohibitions against building permanent houses, sowing crops, or planting vineyards, along with a mandate to dwell perpetually in tents. This unique way of life was ordained by their forefather Jonadab to ensure their longevity and preservation in the land where they lived as sojourners, serving as a powerful, living rebuke to the persistently disobedient people of Judah.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 35:7, particularly within its broader narrative, primarily employs Contrast and functions as an Object Lesson. The Rechabites' unwavering, multi-generational obedience to their ancestral command, as meticulously detailed in this verse, stands in stark and condemning contrast to the persistent and egregious disobedience of the people of Judah to God's divine commands. This makes the Rechabites' faithfulness a powerful indictment of Judah's rebellion. The entire narrative of Jeremiah 35 serves as an Object Lesson, where the Rechabites' lifestyle and commitment are presented as a living sermon, demonstrating what faithful adherence to a command truly entails. Furthermore, the verse utilizes potent Symbolism: the "tents" symbolize a life of transience, simplicity, and non-attachment to worldly possessions and security, while the prohibitions against "building houses," "sowing seed," and "planting vineyards" symbolize a rejection of settled prosperity and integration into the dominant, often corrupt, culture. Their identity as "strangers" is also deeply symbolic, representing a people whose ultimate allegiance and true home lie elsewhere, a profound spiritual truth applicable to all who follow God.
THEOLOGICAL AND THEMATIC CONNECTIONS
The Rechabites' radical and unwavering obedience to their forefather's command, as articulated in Jeremiah 35:7, serves as a profound theological statement on the nature of faithfulness and the blessings that often accompany it. Their disciplined life, marked by detachment from material possessions and a transient existence, mirrors a spiritual principle found throughout Scripture: that God's people are frequently called to live distinctively, prioritizing eternal values over earthly comforts and security. Their commitment to living as "strangers" in the land powerfully foreshadows the New Testament concept of believers as pilgrims and sojourners, whose true citizenship is in heaven, and who are called to live with a heavenly perspective while navigating their earthly existence. This passage challenges believers to deeply consider the depth of their own commitment to God's commands, which are infinitely more weighty and eternally significant than any human precept.
REFLECTION AND APPLICATION
Jeremiah 35:7, through the compelling and convicting example of the Rechabites, calls us to a deeper reflection on the nature of our own obedience and the true priorities that govern our lives. In a world that relentlessly encourages accumulation, permanent settlement, and the pursuit of comfort and security, the Rechabites' commitment to a simple, unattached, and transient lifestyle challenges us to critically examine our own level of spiritual detachment from the world's allurements. Their unwavering faithfulness to a human command, maintained across centuries, should stir our hearts to an even greater, more unwavering devotion to the infinitely wise, loving, and life-giving commands of our Heavenly Father. Living as "strangers" in the land reminds us that our true home and ultimate security are not found here, fostering a heavenly mindset that prioritizes eternal investments and spiritual growth over temporal gains and earthly possessions. This passage encourages us to cultivate a counter-cultural distinctiveness, willing to forgo certain societal norms or comforts if it means living more fully in alignment with God's word and offering a more compelling testimony to His kingdom.
Questions for Reflection
FAQ
What was the significance of the Rechabites' nomadic lifestyle?
Answer: The Rechabites' nomadic lifestyle, characterized by dwelling in tents and abstaining from building houses, sowing seeds, or planting vineyards (as explicitly stated in Jeremiah 35:7), was deeply significant on multiple levels. It symbolized their complete detachment from the settled, agricultural, and urban life of Judah, which was often associated with idolatry, moral corruption, and reliance on material wealth. Their transient existence served as a perpetual reminder of their distinct identity, their commitment to simplicity, and their non-reliance on worldly possessions. This lifestyle also likely preserved their purity and faithfulness to their ancestral vow, protecting them from the temptations that often accompanied prosperity and permanent settlement, thereby allowing them to "live many days in the land."
Why did God use the Rechabites as an example for Judah?
Answer: God used the Rechabites as a powerful, living object lesson to expose and condemn Judah's profound disobedience and spiritual hypocrisy. The Rechabites demonstrated unwavering, multi-generational faithfulness to a human command, even a restrictive one, given by their ancestor Jonadab (as detailed in Jeremiah 35:6-8). This stood in stark and shaming contrast to the people of Judah, who consistently rebelled against God's own divine commands, despite His persistent warnings delivered through prophets like Jeremiah (Jeremiah 35:14-15). The Rechabites' faithfulness to a human father's word highlighted Judah's inexcusable lack of reverence and obedience to their infinitely greater Heavenly Father, underscoring their moral culpability.
CHRIST-CENTERED FULFILLMENT
While Jeremiah 35:7 describes the Rechabites' remarkable obedience to a human command, it powerfully foreshadows the ultimate obedience and pilgrimage embodied by Jesus Christ and called for in His followers. Jesus Himself lived a life of radical detachment from earthly comforts and possessions, famously declaring that "the Son of Man has nowhere to lay his head" (Matthew 8:20). He perfectly fulfilled the will of His Father, not merely for longevity in a land, but for the salvation of humanity, even to the point of death on a cross (Philippians 2:8). The Rechabites' identity as "strangers" in the land resonates deeply with the New Testament understanding of believers as "aliens and strangers" on earth, whose true citizenship is in heaven (Philippians 3:20). We are called to live as spiritual pilgrims, not building our permanent homes or investing our ultimate hopes in this fleeting world, but rather seeking the "city that has foundations, whose designer and builder is God" (Hebrews 11:10). The Rechabites' disciplined life in tents, prioritizing their ancestral covenant over worldly comforts and security, serves as a powerful type for the Christian's call to deny self, take up their cross daily, and follow Christ, living with an eternal perspective that transcends the temporary allurements and securities of this present world (Luke 9:23).