John Calvin on Jeremiah 35:5-7

He says, that he set wine before them and requested them to drink when full cups were placed before them. Then he adds that they refused, We will not drink wine, because Jonadab our father commanded us, saying, Drink ye no wine, nor build houses, nor sow seed, nor plant vineyards, nor have any such thing as your own We see that four things were commanded the Rechabites by their father, to drink no wine, to cultivate no fields, and to plant no vineyards, — these were three; and the fourth was, not to build houses, but to be content with tents. Here is also added a promise, that ye may live long in the land where ye are strangers Then Jonadab promised to his sons and his posterity a long life, if they obeyed his precepts, that is, to live without wine all their life, and not to possess anything, nor build houses. Their saying that they had obeyed their father’s precept, shall be hereafter considered, for we cannot take in everything at once.

But let us now see whether Jenadab did what was right in forbidding his posterity to drink wine and to cultivate land. Agriculture is in itself a mode of living not only honest and innocent, but also remote from ambition, fraud, and plunder: in short, it seems to be of all kinds of living the simplest and the most innocent. Then the advice of Jenadab to keep his sons from agriculture might in this instance be blamed and condemned. But the probability is, that when he saw the Jews and the Israelites despising the Law of their God, he thought of the vengeance, which, though it followed not for a long time, yet ought then to have been dreaded. He also saw the sources of vices, even that the Israelites especially gave themselves up to luxuries, and indulged themselves, as it clearly appears from the Prophets, in all manner of excesses. When, therefore, he saw, on the one hand, the corruptions of the land, and that on the other he dreaded punishment, he wished his posterity to accustom themselves to an austere mode of living, so that they might more easily move here and there, and also that they might with more tranquil minds endure any adversity that might happen, being neither rich nor used to delicacies. Jenadab then did not condemn agriculture, nor the use of wine, nor commodious habitations, when he commanded his posterity to be contented with tents and water, and wished them to buy wheat and to follow only a pastoral life; but as we have said, he had another object in view. This, then, is what we are, in the first place, to bear in mind.

But we must observe, at the same time, that the posterity of Jenadab did not live on plunder, nor spend their time in idleness; for they were shepherds, who with great labor and many watchings gained their own living. But it was their father Jonadab’s wish that they should in a manner be separated from the common affairs of life, on account of the corruptions which prevailed, and which he saw rampant before his eyes; so that he had no doubt as to what was to be, when the Israelites abandoned themselves more and more to all kinds of excesses, and when all integrity was disregarded. This then was the reason why Jenadab restrained his posterity from following the common way of living.

His counsel is, however, not commended, but the obedience which his sons rendered; and this is here proposed as an example, in order to make the Jews ashamed, because they so perversely rejected the Law of God and the doctrine of the Prophets: and it is an argument from the less to the greater; for if the authority of a mortal man prevailed so much with his posterity as to cause them to abstain from wine, and not only to live frugally, but also to endure cold and want and other hard things, how much more it behoved the Jews to do what was right and easy, when God commanded them: This is one thing, even a comparison between God and mortal man. And then there is another, — that this precept continued in force for three hundred years, and kept posterity from neglect; but the Law of God, which continually sounded in the ears of the people, had no power to influence them. Here is another comparison. The third is, that God acted equitably, and did not press too much on the Jews, so as to make the rigor of the law odious and wearisome: as then God used moderation in his Law, so as to require from the people nothing but what was easy to be borne, he says that Jonadab was rigid and austere, for he forbade the use of wine and did not allow his posterity to cultivate fields, nor to dwell in houses.

This threefold comparison ought then to be borne in mind, and these three parts of the contrast ought to be well considered, even that God had not obtained from his people what Jonadab had from his posterity; and also that God, continually admonishing, prevailed nothing, when a regard for a dead man retained posterity in their duty; and further, that the Law of God, which required nothing but what might be easily done, had been perversely rejected by the Jews, when the Rechabites, in honor to their dead father, suffered themselves to be deprived of all luxuries, and dreaded not an austere, rustic, and, as it were, a savage kind of life; for they not only abstained from wine, but also dared not to shelter themselves from cold by dwelling in houses, and were forbidden all the comforts of life.

Now that. the Prophet was ordered to offer them wine, and that they refused, a question here arises, Was their continency in this respect laudable? They seemed thus to prefer Jonadab to God, for they knew that Jeremiah, who offered them wine, was sent by God. But the Rechabites, no doubt, modestly excused themselves, when they said that it was not right for them to drink wine, because they had been forbidden by their father. It was not then their purpose to give more honor to their father than to God or to his Prophet, but they simply answered for the sake of excusing themselves, that they had abstained from wine for three hundred years, that is, that the whole family had done so. This, then, is the solution of the question. But what the Papists do in bringing against us the Rechabites, first to support their tyrannical laws, and secondly, in order to torment miserable consciences at their pleasure, is frivolous in the extreme. As I have already said, the advice of Jonadab is not commended, as though he had rightly forbidden his sons to drink wine; but only his sons are spoken of as having reverently and humbly obeyed the command of their dead father. Then this passage gives no countenance to the Papists, as though the object of it was to bind the consciences of the faithful to their laws; for what is here spoken of is, that the Rechabites proved by their obedience how base and wicked was the obduracy of the people, as they shewed less reverence and honor to God than these did to a man that was dead.

But the Papists, however, dwell much on another point, — that whatever has been handed down from the fathers ought to be observed; and thus they reason, “The authority of the whole Church is greater than that of a private man; now the Rechabites are commended for having followed the command of a private individual, much more then ought we to obey the laws of the Church.” To this I answer, that we ought to obey the fathers and the whole Church: nor have we a controversy with them on this subject; for we do not simply say, that everything which men have delivered to us ought to be rejected; but we deny that we ought to obey the laws of men, when they bind the conscience without any necessity. When, therefore, a religious act is enjoined on us, men arrogate to themselves what is peculiar to God alone; thus the authority of God is violated, when men claim so much for themselves as to bind consciences by their own laws. We must then distinguish between civil laws, such as are introduced to preserve order, or for some other end, and spiritual laws, such as are introduced into God’s worship, and by which religion is enjoined, and necessity is laid on consciences. — But I cannot now finish, for I see that the hour has already passed.

PRAYER

Grant, Almighty God, that as thou hast been pleased to adopt us for thy children, and also to shew to us what pleases thee, — O grant, that we may in all things be obedient to thee, and never turn aside either to the right hand or to the left; and as thou exhortest us also continually, and stirrest us onward, grant that we may, in quiet meekness of spirit, so surrender ourselves to be ruled by thee, as to prove ourselves to be thy children, and to glorify thee as our Father, until we shall enjoy that eternal inheritance, which is laid up for us in heaven, through Christ our Lord. — Amen.

Lecture One Hundred and Fortieth

We said in the last Lecture that the example of the Rechabites is brought forward, not for the purpose of commending their obedience, as though it were some great virtue, but only that the Prophet might reprove the Jews for rendering less honor to the living God, than the Rechabites did to their dead father. And, doubtless, this comparison must have exhibited the Jews as acting very disgracefully, for they could not be induced to render obedience, though they had before their eyes the Rechabites as an example. We have also said, that Jenadab did not forbid his posterity to drink wine, to sow fields, and to plant vineyards, in order to set up something new in God’s worship; but that he did so, because he deemed it good for his posterity thus to sojourn in the land, so that they might not become attached to their possessions, and that amidst various changes they might be less anxious, and be prepared, as it were, to move elsewhere. We have hence shewn that the Papists ignorantly pervert this passage in order to support their tyrannical laws, in which they pretend to include the spiritual worship of God, and by which they also distress miserable souls; for there is no likeness nor affinity between the command of Jenadab and those laws which are introduced for the purpose of establishing the spiritual worship of God.

For it was not primarily the object of Jonadab’s precept to demand from his posterity an abstinence from wine as a necessary thing, but it had a regard to what was quite different. Now, what is commanded for another end, as it is not necessary, so it is not opposed to the word of God; for their liberty of conscience is not taken away: nor was it Jonadab’s design to claim for himself the right and authority of God, as though he were a spiritual lawgiver; but his precept only referred to what was civil or social. It hence appears how unlike was his command to the tyrannical laws by which liberty is destroyed under the Papacy. Were it allowable to speak jocosely, we might say, that it is a wonder that the Papists make so much of this example, which yet none of them follow; for though the monks have among them rigid and severe laws, as to eating and drinking, yet the most holy among them have never observed them; and there has not been a Carthusian or a Celestian, who submitted to the obligation of abstaining from wine. If then this virtue of the Rechabites pleases them so much, why do they not discontinue the use of wine? But this I have not said seriously.

With regard to the subject itself, the solution is certain and easy, — that the Rechabites are not commended as though they had obeyed their father as God, but that they obediently received what their father had commanded them, because it was only a civil precept: he therefore had in view an ulterior object; and he did not require abstinence from wine and other things for its own sake. And Paul, even by one sentence, has settled this controversy; for when he exhorts children to obey their parents, he modifies his exhortation by saying,

“In the Lord.” (Ephesians 6:1)

We then see that Paul commands children to obey their parents, not in everything, or without limitation, but so that God, who is the Sovereign and the only Father of all, may still retain his authority, and that earthly parents may not claim for themselves so much authority as to ascend the throne of God, as though they were lawgivers to souls. Let us now proceed —

Jeremiah 35:8-10

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.