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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 35:9 meticulously records the Rechabites' steadfast adherence to their ancestral vow, specifically their commitment to a nomadic lifestyle by abstaining from building permanent dwellings and engaging in agricultural pursuits like planting vineyards, cultivating fields, or sowing seed. This verse, presented within a divine test orchestrated by God through Jeremiah, powerfully highlights their radical, multi-generational obedience, serving as a profound and convicting contrast to the persistent disobedience and covenant unfaithfulness of the people of Judah.
CONTEXT
Literary Context: Jeremiah 35:9 is situated within a crucial narrative in the Book of Jeremiah, where God strategically employs the Rechabites as a living parable to confront and rebuke the unfaithful people of Judah. The preceding verses Jeremiah 35:1-5 detail God's instruction to Jeremiah to bring the Rechabites into the temple chambers and offer them wine. Their immediate and unwavering refusal, articulated in Jeremiah 35:6-8, sets the narrative stage by explaining their centuries-long commitment to the commands of their ancestor, Jonadab. Verse 9 continues their explanation, precisely outlining the specific prohibitions against a settled life: not building houses, not planting vineyards, and not sowing fields. This extraordinary adherence to an inherited vow stands in stark contrast to Judah's repeated and blatant failure to obey God's direct covenant commands, a point explicitly emphasized by God Himself in Jeremiah 35:13-16. The chapter culminates with God's commendation and promise of an enduring blessing for the Rechabites due to their faithfulness Jeremiah 35:18-19, thereby underscoring the severe implications of Judah's rebellion.
Historical & Cultural Context: The Rechabites were a distinct Kenite clan, tracing their lineage back to Jonadab son of Rechab, who lived approximately two centuries before the prophet Jeremiah. Their founder, Jonadab, is historically noted for his zealous alliance with Jehu in purging Baal worship from Israel, as recorded in 2 Kings 10:15-27. Jonadab's commands to his descendants—to live in tents, abstain from wine, and refrain from planting vineyards, sowing seed, or building houses—were not merely arbitrary rules. They were a deliberate socio-religious strategy designed to preserve a nomadic, uncorrupted lifestyle, distinct from the settled, agricultural, and often idolatrous practices prevalent among the Canaanites and even many Israelites who had assimilated such customs. This vow likely served as a protective barrier against the spiritual dangers associated with land ownership, the accumulation of wealth, and the pervasive pagan fertility cults intrinsically linked to agricultural societies of the ancient Near East. Their presence in Jerusalem during Jeremiah's time, likely forced by the encroaching Babylonian invasion that disrupted their nomadic routes, further highlights the depth of their commitment even under duress, powerfully emphasizing their unique faithfulness compared to the surrounding apostate culture.
Key Themes: The central theme vividly illuminated by Jeremiah 35:9 is Radical Obedience. The Rechabites demonstrate an unwavering, multi-generational commitment to their ancestor's commands, which, though not divine law, served as a powerful testament to disciplined adherence and integrity. Their refusal to build houses, plant vineyards, or sow fields highlights a deep-seated adherence to a tradition that prioritized simplicity, detachment from settled life, and spiritual purity. This stands in direct, convicting contrast to the widespread disobedience of Israel to God's explicit covenant commands, a pervasive theme throughout the Book of Jeremiah. This passage also underscores the Power of a Legacy, illustrating how Jonadab's commands had such a profound and enduring impact that they were faithfully observed for generations, challenging contemporary readers to consider the spiritual heritage they are building and passing on. Furthermore, the Rechabites' chosen lifestyle embodies Simplicity and Detachment from Materialism, opting for a tent-dwelling existence over the comforts, complexities, and potential corruptions associated with permanent settlement and agricultural wealth.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its profound message and underscore the Rechabites' unique commitment. The prominent use of Repetition of the negative conjunction "nor" (or "neither") creates a powerful cumulative effect, emphasizing the comprehensive and absolute nature of the Rechabites' abstention from all aspects of a settled, agricultural existence. This deliberate linguistic choice highlights the unwavering and total commitment to their vow. Symbolism is also deeply embedded within the verse, as "houses," "vineyard," "field," and "seed" are not merely literal objects but serve as potent symbols of a settled, prosperous, and potentially idolatrous lifestyle that the Rechabites deliberately and consistently rejected. Their refusal to engage with these symbols of permanence and material accumulation underscores their counter-cultural dedication to simplicity, detachment, and spiritual purity. Furthermore, the entire narrative context of Jeremiah 35 functions as an extended Parable or Allegory, where the Rechabites' exemplary obedience serves as a stark Contrast to the pervasive disobedience of Judah, thereby transforming their actions into a powerful, living object lesson for God's unfaithful people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 35:9 presents a compelling theological statement on the profound nature of obedience and faithfulness within a covenant relationship. The Rechabites' unwavering adherence to an inherited human command, maintained consistently for centuries and even under the duress of invasion, serves as a powerful and convicting indictment of Judah's catastrophic failure to obey the divine commands of God Himself. Their chosen lifestyle, characterized by radical simplicity and intentional detachment from worldly possessions and the comforts of settled life, implicitly critiques the rampant materialism, spiritual compromise, and idolatry prevalent in Judah. The passage elevates the principle of consistent, multi-generational faithfulness, demonstrating that true commitment is proven by sustained action, not merely by verbal profession. It challenges believers across all generations to critically examine the depth of their own obedience to God's revealed Word and the extent to which they are willing to live counter-culturally for the sake of their faith and the glory of God.
REFLECTION AND APPLICATION
The radical and unwavering obedience of the Rechabites, as meticulously detailed in Jeremiah 35:9, offers a profound and searching challenge for contemporary believers. While we are not called to adopt a nomadic lifestyle or to literally shun houses and fields, the underlying principle of unwavering commitment to God's commands remains paramount for all who claim to follow Christ. Their intentional detachment from worldly comforts and material accumulation prompts us to critically examine our own priorities: are we overly attached to possessions, social status, or the comforts of a settled and secure life, or are we willing to live simply and distinctively for the Lord's sake, prioritizing His kingdom above all else? The Rechabites' remarkable faithfulness, even to a human vow, should stir within us a desire for a deeper, more consistent, and more radical obedience to the perfect and divine Word of God. Their story serves as a powerful reminder that true discipleship often involves making counter-cultural choices and cultivating a willingness to prioritize spiritual principles over worldly ease, demonstrating that our faith is not merely intellectual assent but a vibrant, lived reality that impacts every facet of our lives and, crucially, the spiritual legacy we pass on to future generations.
Questions for Reflection
FAQ
What was the primary purpose of the Rechabites' vow to not build houses, plant vineyards, or sow seed?
Answer: The vow, initiated by their ancestor Jonadab, was primarily intended to preserve a distinct, nomadic, and simple way of life for his descendants. By abstaining from permanent dwellings and agricultural pursuits, the Rechabites sought to avoid the corrupting influences often associated with settled, land-owning societies, including idolatry, materialism, and moral decay that were prevalent in ancient Israel and the surrounding nations. It was a commitment to purity, separation from worldly entanglements, and a disciplined existence, deliberately distinguishing them from the surrounding cultures and even from the Israelites who had frequently assimilated pagan practices. Their lifestyle was a deliberate and enduring choice to remain unentangled with the complexities, temptations, and spiritual compromises of settled life.
How does the Rechabites' obedience in Jeremiah 35 contrast with Judah's pervasive disobedience?
Answer: The Rechabites' unwavering, multi-generational obedience to their human ancestor's commands stands in stark and convicting contrast to Judah's consistent and profound disobedience to God's divine commands. God had repeatedly sent prophets like Jeremiah to call Judah to repentance, covenant faithfulness, and a return to His ways, yet they stubbornly refused to listen and persisted in idolatry, injustice, and moral corruption. The Rechabites, by their exemplary actions, served as a living object lesson, highlighting Judah's inexcusable rebellion and lack of commitment. God Himself explicitly points out this dramatic contrast in Jeremiah 35:13-16 , commending the Rechabites for their faithfulness while condemning Judah for their stubbornness and spiritual apathy.
CHRIST-CENTERED FULFILLMENT
The radical obedience of the Rechabites, though directed towards a human vow and a specific way of life, profoundly foreshadows the ultimate obedience found in Jesus Christ and the call to discipleship He issues to all believers. While the Rechabites abstained from worldly comforts and attachments to maintain their purity and distinct identity, Christ's perfect obedience was to the Father's divine will, even to the ultimate point of self-sacrifice and death on a cross Philippians 2:8. Jesus Himself consistently taught His disciples to cultivate a spirit of detachment from earthly possessions and anxieties, urging them instead to "seek first the kingdom of God and His righteousness" Matthew 6:33. The Rechabites' nomadic lifestyle, characterized by not having a permanent home, powerfully echoes Christ's own declaration that "the Son of Man has nowhere to lay His head" Matthew 8:20, illustrating His complete reliance on the Father and His detachment from worldly comforts. Ultimately, the New Covenant calls believers to a far deeper and more transformative obedience, not to external rules for a physical lineage, but to the indwelling Spirit of God, who empowers us to live a life of true righteousness, spiritual purity, and separation from the world's corrupting influences Romans 12:2. The Rechabites' commitment to their ancestral legacy finds its ultimate and eternal fulfillment in the spiritual legacy of Christ, who, through His perfect obedience and atoning sacrifice, established an eternal inheritance and an enduring spiritual lineage for all who believe in Him Hebrews 9:15.