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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 35:8 vividly portrays the unwavering, multi-generational obedience of the Rechabites to the specific commands of their ancestor, Jonadab, particularly their strict abstinence from wine. This remarkable faithfulness, maintained across centuries by every member of their clan, served as a profound and divinely orchestrated object lesson, starkly contrasting with the persistent and rebellious disobedience of the people of Judah to the commands of the Lord their God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device powerfully employed in Jeremiah 35:8, and indeed throughout the entire chapter, is Contrast. The unwavering, multi-generational obedience of the Rechabites to a human command is starkly contrasted with the persistent, centuries-long disobedience of the people of Judah to God's divine commands. This profound contrast serves as a potent Exemplum or Object Lesson, where the Rechabites' faithfulness is presented as a living, tangible sermon, intentionally designed to shame, rebuke, and convict Judah for their profound rebellion. The Repetition of the phrase "all our days" and the comprehensive listing of "we, our wives, our sons, nor our daughters" emphasize the depth, continuity, and universal application of their obedience, further amplifying the moral and spiritual chasm between the two groups and highlighting Judah's inexcusable unfaithfulness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 35:8 presents a profound and sobering theological truth: the unsettling ease with which humanity often honors human traditions, commands, and even less significant vows, while simultaneously neglecting or outright defying the divine commands of the Almighty God. The Rechabites' steadfast obedience to Jonadab's charge, particularly their abstinence from wine and their nomadic lifestyle, highlights a deep-seated respect for ancestral authority and an unwavering commitment to a prescribed way of life. This stands in stark, damning contrast to Judah's consistent and catastrophic failure to uphold their covenant obligations to the Lord, despite His repeated calls to repentance, His patient warnings, and His gracious promises of blessing. The passage underscores God's righteous indignation at His people's spiritual apathy, covenant infidelity, and persistent rebellion, using the exemplary faithfulness of a seemingly peripheral group to expose the depth of Judah's spiritual depravity and their inexcusable lack of loyalty. It serves as a timeless and convicting reminder that true faithfulness is demonstrated not merely by religious rituals or outward displays but by a consistent, wholehearted, and comprehensive obedience to God's revealed will, meticulously passed down through generations.
REFLECTION AND APPLICATION
The steadfast and multi-generational obedience of the Rechabites, as depicted in Jeremiah 35:8, offers a powerful and convicting mirror for believers today. Their unwavering commitment to a human command, maintained with remarkable consistency across centuries, challenges us to deeply examine the sincerity and depth of our own obedience to God's divine commands. If a human legacy could inspire such profound and enduring faithfulness, how much more should the eternal, life-giving, and supremely authoritative Word of God motivate us to consistent, wholehearted submission? This verse calls us to critically evaluate what "voices" we prioritize in our lives, urging us to elevate God's voice above all others, to cultivate a spirit of genuine hearing and doing, and to live with unwavering integrity and consistency in our daily walk with Him. It also serves as a poignant reminder of the paramount importance of generational faithfulness, urging us to intentionally model and pass on a vibrant legacy of devotion to Christ to our children, grandchildren, and future generations, ensuring that the "voice" of our Heavenly Father is truly heard, cherished, and obeyed in our homes, churches, and communities "all our days."
Questions for Reflection
FAQ
Who were the Rechabites, and why were they important to Jeremiah's message?
Answer: The Rechabites were a distinct, nomadic clan, tracing their ancestry back to Jonadab, the son of Rechab. They were renowned for their strict adherence to an ascetic lifestyle prescribed by their ancestor, which included abstaining from wine, refraining from building houses, and living exclusively in tents. In the time of Jeremiah, God strategically used them as a living object lesson to expose the profound and inexcusable disobedience of the people of Judah. While the Rechabites faithfully obeyed their human ancestor's commands for centuries, Judah consistently rebelled against God's divine commands, despite His patient warnings. Their unwavering loyalty to a human tradition powerfully highlighted Judah's unfaithfulness to their divine covenant, serving as a severe rebuke and a desperate call to repentance, as detailed throughout Jeremiah chapter 35.
Why was abstaining from wine a significant command for the Rechabites?
Answer: Abstinence from wine was a central and defining tenet of Jonadab's charge to his descendants. It symbolized a deliberate and counter-cultural rejection of the settled, agricultural, and often idolatrous lifestyle prevalent in Canaanite society. It was a distinctive mark of their identity, self-control, and unwavering commitment to a simpler, more disciplined existence, setting them apart from the surrounding culture. While this was a human command and not a direct divine injunction to them, their faithfulness to this specific instruction became a powerful and divinely orchestrated example of obedience that God used to shame Judah, who had abandoned God's own laws despite their divine origin, life-giving purpose, and the blessings promised for their observance.
CHRIST-CENTERED FULFILLMENT
Jeremiah 35:8, with its compelling portrayal of the Rechabites' remarkable obedience to their human father, finds its ultimate and glorious fulfillment in the perfect, sinless obedience of Jesus Christ to His Heavenly Father. While the Rechabites' faithfulness was commendable and exemplary, it was ultimately a human obedience to a human command, limited in scope and utterly incapable of atoning for sin or bringing about true righteousness. In stark and redemptive contrast, Jesus, the true Son of God, perfectly "obeyed the voice" of His Father in "all that He charged" Him, even to the point of humbling Himself and accepting death on a cross (Philippians 2:8). His obedience was not merely an abstinence from certain things, but an active, perfectly righteous life lived in complete, joyful submission to God's will, culminating in His atoning sacrifice on Calvary. Through Christ's perfect obedience, which is graciously imputed to all who believe in Him, we are declared righteous before God (Romans 5:19). He is the "father" of a new, spiritual lineage, a people who, by the indwelling power of His Holy Spirit, are now empowered to truly hear and obey God's voice, something the Old Covenant people consistently failed to do. The Rechabites' legacy was one of human faithfulness; Christ's legacy is one of divine redemption, the establishment of a new covenant, and the transformation of hearts, enabling us to truly "abide in His love by keeping His commandments" (John 15:10).