Judah Rebuked

      12Then the word of the LORD came to Jeremiah, saying, 13“Thus says the LORD of hosts, the God of Israel, ‘Go and say to the men of Judah and the inhabitants of Jerusalem, “Will you not receive instruction by listening to My words?” declares the LORD. 14“The words of Jonadab the son of Rechab, which he commanded his sons not to drink wine, are observed. So they do not drink wine to this day, for they have obeyed their father’s command. But I have spoken to you again and again; yet you have not listened to Me. 15“Also I have sent to you all My servants the prophets, sending them again and again, saying: ‘Turn now every man from his evil way and amend your deeds, and do not go after other gods to worship them. Then you will dwell in the land which I have given to you and to your forefathers; but you have not inclined your ear or listened to Me. 16‘Indeed, the sons of Jonadab the son of Rechab have observed the command of their father which he commanded them, but this people has not listened to Me.’”’ 17“Therefore thus says the LORD, the God of hosts, the God of Israel, ‘Behold, I am bringing on Judah and on all the inhabitants of Jerusalem all the disaster that I have pronounced against them; because I spoke to them but they did not listen, and I have called them but they did not answer.’”

      18Then Jeremiah said to the house of the Rechabites, “Thus says the LORD of hosts, the God of Israel, ‘Because you have obeyed the command of Jonadab your father, kept all his commands and done according to all that he commanded you; 19therefore thus says the LORD of hosts, the God of Israel, “Jonadab the son of Rechab shall not lack a man to stand before Me always.”’”

Parallel Verses

New American Standard Bible (©1995)
"We have obeyed the voice of Jonadab the son of Rechab, our father, in all that he commanded us, not to drink wine all our days, we, our wives, our sons or our daughters,

GOD'S WORD® Translation (©1995)
We, along with our wives, sons, and daughters, have obeyed our ancestor Jonadab, Rechab's son, in everything he ordered us to do. We have never drunk wine,

King James Bible
Thus have we obeyed the voice of Jonadab the son of Rechab our father in all that he hath charged us, to drink no wine all our days, we, our wives, our sons, nor our daughters;

Douay-Rheims Bible
Therefore we have obeyed the voice of Jonadab the son of Rechab, our father, in all things that he commanded us: so as to drink no wine all our days: neither we, nor our wives, nor our sons, nor our daughters:

Darby Bible Translation
And we have hearkened unto the voice of Jonadab the son of Rechab our father in all that he commanded us, to drink no wine all our days, we, our wives, our sons, and our daughters,

English Revised Version
And we have obeyed the voice of Jonadab the son of Rechab our father in all that he charged us, to drink no wine all our days, we, our wives, our sons, nor our daughters;

Webster's Bible Translation
Thus have we obeyed the voice of Jonadab the son of Rechab our father in all that he hath charged us, to drink no wine all our days, we, our wives, our sons, nor our daughters;

World English Bible
We have obeyed the voice of Jonadab the son of Rechab, our father, in all that he commanded us, to drink no wine all our days, we, our wives, our sons, or our daughters;

Young's Literal Translation
'And we hearken to the voice of Jonadab son of Rechab, our father, to all that he commanded us, not to drink wine all our days, we, our wives, our sons, and our daughters;

Cross References

Ephesians 6:1 Children, obey your parents in the Lord, for this is right.

Colossians 3:20 Children, be obedient to your parents in all things, for this is well-pleasing to the Lord.

Proverbs 1:8 Hear, my son, your father's instruction And do not forsake your mother's teaching;

Proverbs 1:9 Indeed, they are a graceful wreath to your head And ornaments about your neck.

Proverbs 4:1 Hear, O sons, the instruction of a father, And give attention that you may gain understanding,

Proverbs 4:2 For I give you sound teaching; Do not abandon my instruction.

Proverbs 6:20 My son, observe the commandment of your father And do not forsake the teaching of your mother;

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 35

A variety of methods is tried, and every stone turned, to awaken the Jews to a sense of their sin and to bring them to repentance and reformation. The scope and tendency of many of the prophet's sermons was to frighten them out of their disobedience, by setting before them what would be the end thereof if they persisted in it. The scope of this sermon, in this chapter, is to shame them out of their disobedience if they had any sense of honour left in them for a discourse of this nature to fasten upon. I. He sets before them the obedience of the family of the Rechabites to the commands which were left them by Jonadab their ancestor, and how they persevered in that obedience and would not be tempted from it (v. 1-11). II. With this he aggravates the disobedience of the Jews to God and their contempt of his precepts (v. 12-15). III. He foretels the judgments of God upon the Jews for their impious disobedience to God (v. 16, 17). IV. He assures the Rechabites of the blessing of God upon them for their pious obedience to their father (v. 18, 19).

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 (v. 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 (v. 11), which seems to refer to the invasion mentioned 2 Ki. 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 1 Chr. 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, 1 Sa. 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 (2 Ki. 10:15, 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 (Ps. 4:6, 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, 1 Tim. 5:23. (2.) He appointed them to dwell in tents, and not to build houses, nor purchase lands, nor rent or occupy either, v. 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, v. 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 (Ex. 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 (v. 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, v. 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 (v. 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, Eccles. 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 (v. 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.

Calvin's Commentary

8. Thus have we obeyed the voice of Jonadab the son of Rechab our father in all that he hath charged us, to drink no wine all our days, we, our wives, our sons, nor our daughters;

8. Et audivimus in voce (hoc est, obedivimus voci) Jenadab, filii Rechab, patris nostri, secundum omnia qute mandavit nobis, ne biberemus vinum cunctus diebus nostris, nos, uxores nostrae, filii nostri, et filiae nostrae;

9. Nor to build houses for us to dwell in: neither have we vineyard, nor field, nor seed:

9. Et ne, aedificaremus domes in quibus habitaremus, et ne vitis vel ager vel semen nobis esset (ad verbum, et vitis et ager et semen non erunt nobis)

10. But we have dwelt in tents, and have obeyed, and done according to all that Jonadab our father commanded us.

10. Et habitavimus (quin potius, est enim copula resolvenda in adversativam particulam, quin potius habitavimus) in tabernaculis, et obedivimus, et fecimus secundum omnia quae praecepit nobis Jonadab pater noster.

Jeremiah explains at large what might have been expressed in few words, in order to amplify the constancy of the Rechabites. For one may obey his father, and yet be not so fixed in his purpose, but that he might on some slight occasion fail in his duty. Jeremiah here shews that such was the prompt perseverance of the Rechabites, that they could not be enticed by having wine set before them; but that as though no temptation had been presented to them, they kept the commandment of their father, who, at the same time, had been dead, as it has already appeared, some ages before.

They then said, that they hearkened to the voice of Jonabab the son of Rechab, their father; and also added, according to all the things which he has commanded us tle again relates what Jonadab had commanded, and to this belongs the sentence, According to all things, etc. For had he ordered them only to be abstemious, to obey would not have been difficult or hard; he designed to bind them to a wandering life, that they might be covered only by tents, and that they might not possess anything. As then Jonadab did not in one thing only try the obedience of his family, it appears more clearly how great was their promptitude and perseverance in obeying.

They then said, first, that they were not to drink wine; and also added, all their days We indeed know that the Nazarites were forbidden to drink wine, but it was only for a time, until they had performed their vow; we also know, that when the priest was discharging his duty, he was not allowed, for that time, to take wine. But afterwards the priests as well as the Nazarites, resumed their common mode of living. But to taste no wine throughout life was a thing far more difficult. The Prophet, no doubt, detailed these particulars, that he might load the Jews with greater disgrace, who, in a matter the most just, and by no means hard, were not, as we shall see, obedient to God. They said, We, our wives, our sons, our daughters, as though they had said, "This precept has ever been observed in our family; and what has been delivered to us, by our fathers, we have followed to this day, as also our fathers, who obeyed the command of a dead man, because his will had been explained to them."

They added, that they were not to build houses, literally, to inhabit them, that is, to dwell in them. It was then lawful for the Rechabites to construct houses, that is, to build them for others; but they were to be contented with tents, and to live in them. They might then assist others in building splendid palaces, and thus by their labor gain a livelihood; but they were not allowed to inhabit them, as this was one of their precepts. They farther added, And a vineyard and a field and a seed we have not If we duly consider how hard was their condition, we shall see reason to commend the constancy of the Rechabites, for they were not frightened from their purpose when they saw that they were brought into miserable straits. But, however, we ought especially to attend to the object the Prophet had in view, even to shew how shameful was the perverseness of the Jews, who dared to despise and regard as nothing the precepts of God, when yet the authority of a mortal man, and one that was dead, was so great with his posterity. They then said, that they dwelt in tents, and did according to all the things which Jonadab their father had commanded them It follows --

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Alphabetical: all and commanded daughters days drink drunk ever everything father forefather have he in Jonadab Neither nor not obeyed of or our Recab Rechab son sons that the to us voice We wine wives

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The Rechabites
'The sons of Jonadab the son of Rechab have performed the commandment of their father, which he commanded them; but this people have not hearkened unto Me.'--JER. xxxv. 16. The Rechabites had lived a nomad life, dwelling in tents, not practising agriculture, abstaining from intoxicants. They were therein obeying the command of their ancestor, Jonadab. They had been driven by the Babylonian invasion to take refuge in Jerusalem, and, no doubt, were a nine days' wonder there, with their strange ways. …
Alexander Maclaren—Expositions of Holy Scripture

Approaching Doom
The first years of Jehoiakim's reign were filled with warnings of approaching doom. The word of the Lord spoken by the prophets was about to be fulfilled. The Assyrian power to the northward, long supreme, was no longer to rule the nations. Egypt on the south, in whose power the king of Judah was vainly placing his trust, was soon to receive a decided check. All unexpectedly a new world power, the Babylonian Empire, was rising to the eastward and swiftly overshadowing all other nations. Within a …
Ellen Gould White—The Story of Prophets and Kings

Canaan
Canaan was the inheritance which the Israelites won for themselves by the sword. Their ancestors had already settled in it in patriarchal days. Abraham "the Hebrew" from Babylonia had bought in it a burying-place near Hebron; Jacob had purchased a field near Shechem, where he could water his flocks from his own spring. It was the "Promised Land" to which the serfs of the Pharaoh in Goshen looked forward when they should again become free men and find a new home for themselves. Canaan had ever been …
Archibald Sayce—Early Israel and the Surrounding Nations

Exhortations to Christians as they are Children of God
1 There is a bill of indictment against those who declare to the world they are not the children of God: all profane persons. These have damnation written upon their forehead. Scoffers at religion. It were blasphemy to call these the children of God. Will a true child jeer at his Father's picture? Drunkards, who drown reason and stupefy conscience. These declare their sin as Sodom. They are children indeed, but cursed children' (2 Peter 2:14). 2 Exhortation, which consists of two branches. (i) Let …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious …
John Edgar McFadyen—Introduction to the Old Testament