Jeremiah 35 commentary

Jonadab was famous for wisdom and piety. He lived nearly 300 years before, II Kin. 10:15. Jonadab charged his posterity not to drink wine. He also appointed them to dwell in tents, or movable dwelling: this would teach them not to think of settling any where in this world. To keep low, would be the way to continue long in the land where they were strangers. Humility and contentment are always the best policy, and men's surest protection. Also, that they might not run into unlawful pleasures, they were to deny themselves even lawful delights. The consideration that we are strangers and pilgrims should oblige us to abstain from all fleshly lusts. Let them have little to lose, and then losing times would be the less dreadful: let them sit loose to what they had, and then they might with less pain be stript of it. Those are in the best frame to meet sufferings who live a life of self-denial, and who despise the vanities of the world. Jonadab's posterity observed these rules strictly, only using proper means for their safety in a time of general suffering.

The trial of the Rechabites' constancy was for a sign; it made the disobedience of the Jews to God the more marked. The Rechabites were obedient to one who was but a man like themselves, and Jonadab never did for his seed what God has done for his people. Mercy is promised to the Rechabites. We are not told respecting the performance of this promise; but doubtless it was performed, and travellers say the Rechabites may be found a separate people to this day. Let us follow the counsels of our pious forefathers, and we shall find good in so doing.

It must be first observed, that the order of time in which the prophecies were written has not been retained. In history the regular succession of days and years ought to be preserved, but in prophetic writings this is not so necessary, as I have already reminded you. The Prophets, after having been preaching, reduced to a summary what they had spoken; a copy of this was usually affixed to the doors of the Temple, that every one desirous of knowing celestial doctrine might read the copy; and it was afterwards laid up in the archives. From these were formed the books now extant. And what I say may be gathered from certain and known facts. But that we may not now multiply words, this passage shews that the prophecy of Jeremiah inserted here did not follow the last discourse, for he relates what he had been commanded to say and to do in the time of Jehoiakim, that is, fifteen years before the destruction of the city. Hence what I have said is evident, that Jeremiah did not write the book as it exists now, but that his discourses were collected and formed into a volume, without regard to the order of time. The same may be also gathered from the prophecies which we shall hereafter see, from the forty-fifth to the end of the fiftieth chapter.

The power of the kingdom of Judah was not so weakened under King Jehoiakim, but that they were still inflated with pride. As, then, their security kept them from being attentive to the words of the Prophet, it was necessary to set before them a visible sign, in order to make them ashamed. It was, then, God’s purpose to shew how inexcusable was their perverseness. This was the design of this prophecy. And the Prophet was expressly commanded to call together the Rechabites, and to offer wine to them, in order that the obstinacy of the people might appear more disgraceful, as they could not be induced to render obedience to God, while the Rechabites were so obedient to their father, a mortal man, and who had been dead for nearly three centuries. The Rechabites derived their origin from Obad and from Jethro, the father-in-law of Moses. There are those indeed who think that Obad and Jethro were the same; but this conjecture seems not to me probable. However this may be, interpreters think that, the Rechabites were the descendants of Obad, who followed Moses and the Israelites. And their opinion seems to be confirmed, because it is said here that they were commanded by Jonadab to live as sojourners in the land. An inheritance was indeed promised them, but as it appears from many parts of Scripture, they were unfaith-fifily dealt with, for they were scattered here and there throughout the tribes. They then did not enjoy an inheritance as it was right and as they deserved. And we see also that they lived among other nations.

With regard to Jonadab, of whom mention is made, we read in 2 Kings 10:15, that he was a man of great name and influence, for when Jehu began to reign, he had him as his friend, though he was an alien. He must, then, have been in high esteem, and a man of power and wealth among the Israelites. And it is certain that it was the same Jonadab of whom sacred history speaks of there, because he is called the son of Rechab; and yet three hundred years, or nearly so, had elapsed from that time to the reign of Jehoiakim. As to the origin of this family or people, the first was Obad; from him came Rechab, whose son was Jonadab, who lived in the time of King Jehu, and was raised up into his chariot to be, as it were, next to him, when Jehu had not as yet his power firmly established. But they went afterwards to Jerusalem on account of the continual calamities of the land of Israel, for it was exposed to constant plunders, and this we shall hereafter see in the narrative. Then the sons of Rechab did once dwell in the kingdom of Israel; but when various incursions laid waste the land, and final ruin was at hand, having left their tents they went to Jerusalem; for they were not allowed to cultivate either fields or vineyards, as we shall hereafter see. The Rechabites, therefore, dwelt in the city Jerusalem, which protected them from the incursions and violence of enemies; but they still retained their ancient mode of living in abstaining from wine, and in not cultivating either fields or vineyards. They thought it indeed right for them to dwell in buildings, because they could not find a vacant place in the city where they might pitch their tents: but this was done from necessity. In the meantime they obeyed the command of their father Jonadab; and though he had been dead three hundred years, they yet so venerated the memory of their father, that they willingly abstained from wine, and led not only a frugal but an austere life.

The Prophet is now bidden to bring these to the Temple, and to offer them wine to drink I have briefly explained the design of God in this matter, even that he purposed to lay before the Jews the example of the Rechabites, in order to shame them; for that family obeyed their father after he was dead, but the Jews could not be induced to submit to the command of the living God, who was also the only Father of all. The Prophet then was bidden to bring them to the Temple, and to lay before them cups full of wine, that they might drink. He says that they refused to drink, and brought as a reason, that Jenadab their father forbade them to do so. We shall hereafter see how this example was applied; for the whole cannot be explained at the same time.

Let us consider the Prophet’s words, he says that the word came to him in the days of Jehoiakim, that is, after he had found out by the trial of many years how untameable the Jews were, and how great was their ferocity. Much labor then had the Prophet undertaken, and yet they were not so subdued as to submit to the yoke of God. When, therefore, they had now for many years given many proofs of their obduracy, God summoned the Rechabites as witnesses, who, by their example, proved that the Jews were inexcusable for being so rebellious and disobedient to the commands of the Prophet.

Go, said he, to the house of Rechab, (we have said that they dwelt then at Jerusalem, and this will appear hereafter) and bring them unto the house of Jehovah But we must inquire why the Prophet was ordered to lay wine before them in the Temple rather than in a private house. The reason, indeed, is evident; for God’s purpose was to shew how wicked and perverse the Jews were, for not even the priests abstained from wine except when they were performing their duties. The Law commanded them to abstain then from wine; but the Levites, who took care of the Temple, and also the priests, when not engaged in the discharge of their office, were fully allowed to drink wine. As, then, the priests were permitted to drink wine even in the Temple, that is, in the chambers adjoining the priests’ court, what excuse could have been made when the Rechabites, who were yet of the common people, and even aliens among the Jews, refused wine according to the command of their father Jenadab? Had God forbidden the whole people the use of wine, the Law might have appeared too rigid; but God not only permitted the people to drink wine, but also the priests; nay, no religious reverence prevented them from drinking wine close to the Temple when they were not engaged in their duties. We now, then, perceive why the place has been mentioned, that is, that the Prophet relates that he brought the Rechabites into the Temple.

Go, then, and bring them into the house of Jehovah, into one of the chambers, and offer them wine to drink We have said that the chambers were nigh the priests’ court; for many of the Levites were always keeping watch, guarding the Temple, and also some of the priests. The priests, while serving their turn, alone abstained from wine; but a permission was given by the Law to the Levites to drink wine, and in those very chambers, which were on both sides a sort of appendages to the Temple.

Now the Prophet adds that he took Jaazaniah, who was a chief man, and as it were the head of the family. And he names his father, even Jeremiah, the son of Habaziniah; and he then says, his whole house It is added, that he brought them into the Temple, into the chamber of the sons of Hanan, the son of Igdaliah, a man of God The Prophet no doubt chose a well-known place, that the report of this might spread through the whole city, and even throughout Judea, and also that the dignity of the place might add credit to the report; for we know that when a thing is done in an obscure corner, it may be regarded as doubtful or fabulous. But the Prophet brought the Rechabites into an honorable place, even into the chamber of the sons of Hanan And he afterwards says, that he was the son of Igdaliah, a man of God Doubtless such was the reverence in which this man was held, that no one dared to call into question what had been done there. Then he adds that the chamber was nigh the chamber of the princes, which was over the chamber of the keeper of the treasury Some render the last word, “the entrance,” So the Sept., the Vulg., and the Syr.; and the word, סף, has commonly this meaning, a porch, an entrance or a threshold. — Ed the word means a vessel; and it signifies here the sacred furniture; and there is a change of number, for this word included all the vessels of the Temple. We hence see that the place was select, superior to other places, so that it might be as a notable theater, and that the prophecy might thus gain more credit among all the Jews.

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.

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 —

Jeremiah 35:11

11. But it came to pass, when Nebuchadrezzar king of Babylon came up into the land, that we said, Come, and let us go to Jerusalem for fear of the army of the Chaldeans, and for fear of the army of the Syrians: so we dwell at Jerusalem.

11. Et factum est cum ascendit Nebuchadnezer rex Babylonis in terram, tunc diximus, Venite, ingrediamur Jerusalem a facie excreitus Chaldaeorum, eta facie excreitus Assyriorum (alii vertunt, Syriae, sed ארם quamvis aliquando restringatur ad Syriae, comprehendit tamem Mesopotamiam et alias regiones) et habitavimus Jerusalem.

It hence appears that it proved advantageous to the Rechabites to observe what their father had commanded them: for had they been fixed to their possessions, they must have been driven into exile with the rest when the kingdom of Israel was destroyed; what happened to the ten tribes nmst have happened to the Rechabites. But as they had nothing as their own, they were freer to move elsewhere; nor had they the trial of leaving possessions, for they had none. We know that many are so tied to their own houses, fields, vineyards, and meadows, that they would rather be killed a hundred times than to be torn away from them. Then Jenadab consulted well the benefit of his posterity, when he ordered them to dwell in tents; for thus they could collect together in one day all that they had, according to the known saying of Bias. Hence poverty was a great advantage to them: their austerity of life was also a benefit to them; they could without difficulty dwell at Jerusalem, for they had no need of many luxuries. Had they been accustomed to wine and to other delicacies, they might have discussed the point, whether it would have been better for them at once to die than to suffer want in a besieged city. Moreover, as they had lived frugally and had also been accustomed to an austere life, no anxiety prevented them to come with confidence to Jerusalem; for they thought that they could gain a sparing and sordid subsistence by their own labor.

It hence then appears what Jenadab had in view, when he forbade his posterity the use of wine as well as the possession of fields and vineyards; for he could then foresee what dreadful revolutions were at hand. It was therefore his purpose thus to train up his posterity, that when difficulties came they might not succumb under the burden, but patiently bear want or any other inconvenience, which to others would be intolerable, whenever their former delicacies came to mind. We they said, Come, and let us enter into Jerusalem from the face of both armies. When therefore the Israelites were detained by their fields and domestic possessions, the Rechabites went to Jerusalem, and thus were freed from danger. It now follows, —

Jeremiah 35:12-15

12. Then came the word of the LORD unto Jeremiah, saying,

12. Et fuit serum Jehovae ad Jeremiam, dicendo,

13. Thus saith the LORD of hosts, the God of Israel; Go and tell the men of Judah and the inhabitants of Jerusalem, Will ye not receive instruction to hearken to my words? saith the LORD.

13. Sic dicit Jehova exercituum, Deus Israel, Vade et dic viro Jehudah et incolis Jerusalem, Annon recipietis disciplinam (vel, correctionum) ad obediendum sermonibus meis, dicit Jehova?

14. The words of Jonadab the son of Rechab, that he commanded his sons not to drink wine, are performed; for unto this day they drink none, but obey their father’s commandment: notwithstanding I have spoken unto you, rising early and speaking; but ye hearkened not unto me.

14, Stabiliti sunt sermones Jonadab filii Rechab, quos mandavit filiis suis, ne biberent vinum, et non biberunt usque ad hunc diem; quia obedierunt mandato patris sui; ego autem loquutus sum ad vos, mane surgens (vel, mane surgendo) et loquendo, et non obtemperastis mihi:

15. I have sent also unto you all my servants the prophets, rising up early and sending them, saying, Return ye now every man from his evil way, and amend your doings, and go not after other gods to serve them, and ye shall dwell in the land which I have given to you and to your fathers: but ye have not inclined your ear, nor hearkened unto me.

15. Et misi ad vos omnes servos meos Prophetas, mane surgendo et mitttendo (mane surgens et mittens) dicendo, Convertimini agedum quisque a via sua mala, et bonas facite actiones vestras, et ne ambuletis post deos alienos ad serviendum ipsis (ut serviatis ipsis) et habitabitis in terra quam dedi vobis et patribus vestris, et non inclinastis aurem vestram, et non obedivistis mihi.

Here Jeremiah applies the example which he had related; for subjoined is God’s complaint, — that he was less regarded by his people than Jonadab was by his posterity. He then says, Go and speak to the men of Judah, and to the inhabitants ofJerusalem To make the reproof the more effectual, the Prophet introduces God as the speaker. It was therefore God’s purpose to convey the reproof to the Jews in his own name, and as it were in his own person. Will ye not receive instruction, he says, so as to obey me? The word מוסר musar, means sometimes ruling or governing, and sometimes correction. But God here no doubt reprehends that madness of the Jews in which they had long hardened themselves, as though he had said, “You never think it right to return to a sound mind.” Since, then, they had been for a long time incorrigible and wandered after their own lusts like unbridled wild beasts, a reproof is here given, as though he had said, “Will this people be always ungovernably wanton so as never to submit to the yoke?” And he says, so as to obey me God shews that he required nothing unjust from the Jews, so that a true excuse could be pretended, as though he was too rigid: “I require only,” he says, “that ye obey me: this is all my severity, for lovely is the rule of meekness which I use towards you. Since, then, I demand nothing but what children ought willingly to render to their fathers without being admonished, how is it that this mederation is so displeasing to you, and can by no means be approved by you?”

It is then added, confirmed have been the words of Jonadab by his children; but my people do not obey me. But as we have said in the last lecture, the Prophet touches particularly on this circumstance, — that the Rechabites obeyed the command of their father in not drinking wine: this was hard; they did not drink even to that day But what did God require from his children? only to receive his Law, and not to go astray, as it is here added, after alien gods. There is, then, a contrast between the hard precept of Jonadab and the equity of the Law; for God required nothing from his people except to render him pure worship, he says, They have drunk no wine to this day — and why? because they obeyed; that is, there was no scruple of conscience to prevent them, but the authority of a man who was dead so far prevailed witIt them, that they willingly gave up the use of wine. “As then simple obedience, that is, piety or respect for their father, produced such influence on the Rechabites, how is it that I am not heard? for I have spoken,” he says, “so that the sin of the people is not excusable on the ground of ignorance.”

Then he adds, Early rising and speaking Here assiduity and diligence are mentioned. Jonadab only once gave his command to his children; that command, which might have been forgotten, remained perpetually in the hearts of his sons, so that they taught the same to his grandsons. But God commanded what was right not only once, but rose up early, that is, he sedulously anticipated them; for by this metaphor he intimates that he did not wait until after a continued licentiousness they became more addicted to their vices; for we know that those who have for many years been without restraint, are not easily brought into order, but they become habitually refractory. And hence, also, it comes to be necessary to form those from infancy who are to be ruled by us; for if they be allowed to act as they please, their wantonness cannot afterwards be restrained by any laws. God then says, that he rose up early, that is, that he anticipated the Jews, so that together with their milk they might imbibe religion.

He afterwards adds, that he was assiduous in teaching them, rising early and speaking By speaking, he intimates that he had daily repeated the same things, so that forgetfulness might not be pleaded by the Jews as an excuse: I have spoken to you, rising up early and speaking, and ye obeyed me not Then follows an explanation,wthat God had sent the Prophets: the Jews would have otherwise been ready to object and say, that God had never appeared to them. Hence he says, that he had spoken to them by his Prophets. I have sent, he says, and indeed many — I have sent all my servants, etc.; for if Moses only had commanded the Jews what was right, they might have pretended that the Law was buried and forgotten, and that they had no recollection of what Moses had taught. Hence to meet such evasions, he says shortly, that he had sent all his servants, that is, that he had sent many Prophets, and so many, that he continually proclaimed in their hearing the doctrine of the Law. He again repeats the words, rising early and sending, so that he never ceased to warn and exhort them. Now they who are otherwise tardy and also refractory, yet become gentle when they are recalled to their duty every day and hour. Since God then thus urged them by his Prophets, their mad obstinacy became more evident when they still refused to obey.

Now follows that easy requirement, which still more aggravated their sin, Turn ye now, every one from his evil way, and make right your doings, (literally, make good) Here God shews the difference between his Law and the precepts of Jonadab; for he simply required of the Jews what they ought willingly to have done; for had no Law been written, natural light was sufficient to teach the Jews that it was their duty to obey God; for the law of obedience is so written on our hearts, as a testimony, that no one can justly plead ignorance as an excuse. God then here declares that he required nothing but what nature itself dictated, even that the Jews should repent and form their life according to the rule of obedience; though no Prophet were among them, yet every one ought to have been in this respect his own teacher.

It follows, And walk not after alien gods to serve them This admonition still more clearly proves how moderate was what God required; for he souhlt nothing more than to retain the Jews under his authority and protection, that he might be a Father to them. Jonadab might have demanded obedience from his posterity, and yet have allowed them the free use of wine, and also the possession of fields and vineyards; but he wished to cut them off as it were from mankind, so that their condition became worse than that of all the nations and people among whom they dwelt; for they became, no doubt, objects of ridicule to their neighbors, endured many reproaches, and were grievously harassed. God shews that he had abstained from exercising rigid authority, and from requiring unbearable servitude, and demanded nothing from his people, but that he might be acknowledged by them as a Father. As, then, he did not tyrannically force the Jews to render him service, and his Law was moderate in its demands, it hence appears still more clear, as I have said, how incorrigible was the wickedness and depravity of that people.

He further adds a promise, which ought by its sweetness to have allured them, so as to become more disposed and prompt to obey. Though he might by authority have commanded, “Turn ye from your superstitions, and faithfully serve me,” it would yet have been a command just and equitable; but when he is pleased to add a promise, which ought to have disposed the Jews to obedience, and yet gains nothing from them, their wickedness is rendered again by this circumstance still more detestable. We hence see that there is something important in every clause, and that it is not without meaning that he here adds, Ye shall dwell in the land which I gave to you and to your fathers God here sets forfth his own bounty, and then promises a perpetual fruition of it, provided the Jews obeyed. He says that he gave that land to them, and before to their fathers, had they never partaken of God’s bounty, yet the promise alone ought to have induced them to submit to his authority. But God had been already liberal to them. Then experience ought to have convinced them, for they knew that they had obtained the promised land by no other right than by a promise made by God; they knew that the nations, into whose place they had entered, had been cast out by God’s mighty hand. As, then, they had by experience found God to be bountiful, and as he had promised to be in future the same, how great and how monstrous nmst have been their madness when they would not turn to obedience? Then it is also a circumstance of weighty importance, when God reminded them that it was he who gave the land to them and to their fathers.

He adds, Ye have not inclined your ear, nor obeyed me We have stated elsewhere the import of these words, “Not to incline the ear:” they removed the plea of ignorance or of the want of knowledge. God, then, charges the Jews here with deliberate wickedness; for they had obstinately rejected the doctrine of the Law, and all the warnings given by the Prophets; for when doctrine is set before any people, and God is pleased familiarly to teach them, and nothing is effected, their perverseness is thus more fully made known. God then intimates here that the Jews had not gone astray through ignorance, for they sufficiently understood what was right. Whence, then, was there so great a hardness? even because they had designedly closed their ears, that is, they had wickedly denied obedience to God, and had been refractory, as it were, through a long-cherished resolution, so that they could never be brought to a sound mind. It afterwards follows again, —

Jeremiah 35:16

16. Because the sons of Jonadab the son of Rechab have performed the commandment of their father, which he commanded them; but this people hath not hearkened unto me:

16. Quoniam stabilierunt filii Jonadab, filii Rechab, mandatum patris sui, qued mandaverat ipsis, populus antera hic non audierunt ad me, (hoc est, non obediverunt mihi)

The Prophet says nothing new here, but confirms what has been said before; and this he did, that the indignity of the people’s conduct might more fully appear, inasmuch as, on one hand, a mortal man, and he now dead, retained authority over his posterity, having once laid on them a restraint in a matter hard and difficult; while God, on the other hand, effected nothing, though he had constantly addressed and exhorted his people, had sent prophets, and ceased not to invite them to himself, and had not only invited them, but also kindly allured them by setting before them his favors, and gave them hope as to the time to come. Since God, then, had tried all means, but without any success, the hopeless depravity of the people became hence evident. This is the import of the whole.

PRAYER

Grant, Almighty God, that since thou hast made known to us by thy servants, not only once, and even often, the way of salvation, but hast sent also thine only-begotten Son to be to us a teacher of perfect wisdom, — O grant, that we may so submit to thee and so consecrate to thee our whole life, that he who died for our salvation and rose again, may peaceably rule us by the doctrine of his gospel; and that we may strive to glorify thee in this world, so that we may at last be made partakers of that celestial glory which the same thy Son our Lord has obtained for us. — Amen.

Lecture One Hundred and Forty-First

Jeremiah 35:17

17. Therefore thus saith the LORD God of hosts, the God of Israel; Behold, I will bring upon Judah and upon all the inhabitants of Jerusalem all the evil that I have pronounced against them: because I have spoken unto them, but they have not heard; and I have called unto them, but they have not answered.

17. Propterea sic dicit Jehova, Deus exercituum, Deus Israel, Ecce ego adducam super Jehudah, et super incolas Jerusalem omne malum quod pronuntiavi contra cos; quia loquutus sum ad eos, et non audierunt; et vocavi eos et non responderunt.

The Prophet, after having shewn that the Jews were so condemned by the example of the Rechabites, that there was no defense for them, now adds, — that as the word of God had been to them useless, it would now be efficacious against them. This is the purport of the verse.

I have spoken to them, says God; I will now speak to them no more, but I will speak against them, that is, I will command the Chaldeans, and they shall be my ministers and the executioners of my vengeance. We hence see the order which the Prophet has observed: he did not bring forward this final sentence, which is like a thunderbolt, until he had proved the Jews guilty. For this purpose was the comparison he made, when he said that the Rechabites had obeyed their father, and that the Jews had disregarded God’s Law and all the warnings given by the Prophets. I will bring, he says, upon Judah, and upon the inhabitants of Jerusalem, all the evil which I have spoken against them; for I have spoken to them, and they heard not

Here the Prophet distinguishes between two sorts of speaking. For God had spoken to the Jews, but he had also spoken against them. Here are two prepositions, not very unlike, the one begins with an א aleph, and the other with ע, oin. By the one the Prophet denotes doctrine, exhortations, and whatever may lead to repentance, so that men may either be recalled to their duty or retained in it. This, then, is one mode of speaking, that is, when God addresses us and invites us to himself. The other mode is that which refers to threatenings, that is, when God, after having found that he can do nothing by teaching, has recourse to threatenings, and shews what vengeance awaits us. This passage, then, is especially worthy of observation, because we hence learn, that when men reject the word of teaching, they cannot escape the other word, which denounces the judgment of God. Teaching appears useless when not received by men; but whosoever despises his word, will find at last, to his own ruin, that the denunciations by which God confirms and ratifies the authority of his word, cannot possibly be made void: as, then, they heard not the word which I had spoken to them, come upon them shall all the evils which I have pronounced against them

By adding, I have called and they answered not, he amplifies the atrocity of their sin; for God had not simply shewn what was necessary for their salvation, but had also called them to himself, and had even loudly called them; but he spoke to the deaf, for they answered not. It follows, —

Jeremiah 35:18-19

18. And Jeremiah said unto the house of the Rechabites, Thus saith the LORD of hosts, the God of Israel; Because ye have obeyed the commandment of Jonadab your father, and kept all his precepts, and done according unto all that he hath commanded you:

18. Domui autem Rechabitarum dixit Jeremias, sic dicit Jehova exercituum, Deus Israel, Propterea quod audistis (vel, obedivistis) mandato Jonadab patris vestri, et servastis omnia ejus mandata, et fecistis secundum omnia quae praeceperat vobis,

19. Therefore thus saith the LORD of hosts, the God of Israel; Jonadab the son of Rechab shall not want a man to stand before me for ever.

19. Propterea sic dick Jehova exercituum, Deus Israel, Non excidetur vir ex Jonadab filio Rechab, quin stet coram facie mea cunctis diebus.

Here the Prophet, that he might affect the Jews more deeply, promises a reward to the sons of Jonadab, because they obeyed their father; and he promises them a blessing from God. Nor is it to be wondered at, for this commandment, as Paul says, is the first to which a promise is annexed. (Ephesians 6:2) God promises generally a reward to all who keep the Law, for every command has in general connected with it the hope of reward; but this is in a special manner added to the Fifth Commandment: “Honor thy father and thy mother, that thou mayest prolong thy life,” etc. It is, then, nothing strange that God promised a reward to the Rechabites, because they followed the command of their father, for he had promised that in the Law.

But what the Papists allege, that the obedience rendered to the Church is on the same account pleasing to God, may, as we have said, be easily confuted; for if the Rechabites had followed the command of their father in a thing unlawfill, they would have been worthy of punishment; but as this precept, as we have shewn, was not inconsistent with God’s Law, God approved of their obedience. But the laws which are made for the purpose of setting up fictitious modes of worship are altogether impious, for they introduce idolatry. God has prescribed how he would have us to worship him; whatever, therefore, men bring in of themselves is wholly impious, for it adulterates the pure worship of God; and further, when necessity is laid on consciences, it is, as we have said, a tyrannical bondage. Such was not the object of Jonadab; for what he commanded his posterity was useful, and referred only to things of this life; and it did not bind their consciences; for when it was necessary they moved to Jerusalem and dwelt as others in houses; for they did not erect tents at Jerusalem, but lived in hired dwellings; and yet they obeyed their father’s command, for his purpose in ordering them to dwell in tents, was, that they might remain unincumbered, so that they might be always ready to move. We hence see how foolishly the Papists pervert this passage in order to support their tyrannical laws.

And thus this truth may stand, that the obedience of the Rechabites pleased God, because nature itself requires that children should obey their parents; and we also know that God often rewards the shadows of virtues in order to shew that virtues themselves are pleasing to him. We see an instance of this in Ahab, 1 Kings 21:27-29. — Ed. But there is no doubt but that this promise, as I have before said, was designedly given, in order to stimulate the Jews, according to what is said in the Song of Moses,

“I will provoke them by a foolish nation, because they have provoked me by those who are no gods; and I will take vengeance on them, for I will bring forth nations which were not before.” (Deuteronomy 32:21)

So then God now, in order to excite and rouse the Jews, promises to bless the Rechabites, because they had been obedient to their father, There shall not be cut off a man from Jonadab, that is, from the offspring of Jonadab, standing (literally) before my face; but as the conciseness of the verse renders it obscure and ambiguous, I have introduced an addition, — but that he may stand before my face And he says that they would stand before his face, not that they were to be priests or Levites, as some of the Rabbins have said, who have applied this passage to the priesthood, because it is often said in Scripture both of the Levites and the priests, that they stood before the face of God. They, therefore, think that the same thing is meant here when spoken of the Rechabites. But this is a strained meaning. God simply intimates, that some of Jonadab’s offspring would be always living, and that through his special favor, that their obedience might not appear to be without its just reward. This is the meaning. Now follows, —

CHAPTER 36

Jeremiah 36:1-2

1. And it came to pass in the fourth year of Jehoiakim the son of Josiah king of Judah, that this word came unto Jeremiah from the LORD, saying,

1. Et fuit anno quarto Joakim filii Josiae regis Jehudah (fuit inquam) sermo hic ad Jeremiam a Jehova, dicendo,

2. Take thee a roll of a book, and write therein all the words that I have spoken unto thee against Israel, and against Judah, and against all the nations, from the day I spake unto thee, from the days of Josiah, even unto this day.

2. Sume tibi volumen libri, et scribe in eo cunctos sermones quos loquutus sum ad to contra Israel et contra Jehudah, et contra eunctos gentes a die quo loquutus sum ad to, a diebus scilicet Josiae usque ad hunc diem.

CHAPTER 35

Jr 35:1-19. Prophecy in the Reign of Jehoiakim, when the Chaldeans, in Conjunction with the Syrians and Moabites, Invaded Judea.

By the obedience of the Rechabites to their father, Jeremiah condemns the disobedience of the Jews to God their Father. The Holy Spirit has arranged Jeremiah's prophecies by the moral rather than the chronological connection. From the history of an event fifteen years before, the Jews, who had brought back their manumitted servants into bondage, are taught how much God loves and rewards obedience, and hates and punishes disobedience.

2. Rechabites--a nomadic tribe belonging to the Kenites of Hemath (1Ch 2:55), of the family of Jethro, or Hobab, Moses' father-in-law (Ex 18:9, &c.; Nu 10:29-32; Jud 1:16). They came into Canaan with the Israelites, but, in order to preserve their independence, chose a life in tents without a fixed habitation (1Sa 15:6). Besides the branch of them associated with Judah and extending to Amalek, there was another section at Kadesh, in Naphtali (Jud 4:11, 17). They seem to have been proselytes of the gate, Jonadab, son of Rechab, whose charge not to drink wine they so strictly obeyed, was zealous for God (2Ki 10:15-23). The Nabatheans of Arabia observed the same rules [Diodorus Siculus, 19.94].

bring ... into ... house of ... Lord--because there were suitable witnesses at hand there from among the priests and chief men, as also because he had the power immediately to address the people assembled there (Jr 35:13). It may have been also as a reproof of the priests, who drank wine freely, though commanded to refrain from it when in the discharge of their duties [Calvin].

chambers--which were round about the temple, applied to various uses, for example, to contain the vestments, sacred vessels, &c.

3. Jaazaniah--the elder and chief of the clan.

4. man of God--a prophet (De 33:1; 1Sa 2:27; 1Ki 12:22; 2Ki 4:7), also "a servant of God" in general (1Ti 6:11), one not his own, but God's; one who has parted with all right in himself to give himself wholly to God (2Ti 3:17). He was so reverenced that none would call in question what was transacted in his chamber.

keeper of the door--Hebrew, "of the vessel." Probably the office meant is that of the priest who kept in charge the capitation money paid for the use of the temple and the votive offerings, such as silver vessels, &c. There were seven such keepers [Grotius]. Compare 2Ki 12:9; 25:18; 1Ch 9:18, 19, which support English Version.

I said ... Drink--Jeremiah does not say, The Lord saith, Drink: for then they would have been bound to obey. Contrast the case in 1Ki 13:7-26.

6. Jonadab ... our father--that is, forefather and director, three hundred years before (2Ki 10:15). They were called Rechabites, not Jonadabites, having received their name from Rechab the father, previously to their adopting the injunctions of Jonadab his son. This case affords no justification for slavish deference to the religious opinions of the Christian fathers: for Jonadab's injunction only affected matters of the present life; moreover, it was not binding on their consciences, for they deemed it not unlawful to go to Jerusalem in the invasion (Jr 35:11). What is praised here is not the father's injunction, but the obedience of the sons [Calvin].

7. tents--(Jud 4:17).

live many days--according to the promise connected with the fifth commandment (Ex 20:12; Ep 6:2, 3).

strangers--They were not of the stock of Jacob, but sojourners in Israel. Types of the children of God, pilgrims on earth, looking for heaven as their home: having little to lose, so that losing times cost them little alarm; sitting loose to what they have (He 10:34; 11:9, 10, 13-16).

8. all that he ... charged us ... all our days, we ... wives ... sons ... daughters--unreserved obedience in all particulars, at all times, and on the part of all, without exception: in these respects Israel's obedience to God was wanting. Contrast 1Sa 15:20, 21; Psa 78:34-37, 41, 56, 57.

11. Chaldeans ... Syrians--when Jehoiakim revolted from Nebuchadnezzar (2Ki 24:1, 2). Necessity sets aside all other laws. This is the Rechabites' excuse for their seeming disobedience to Jonadab in temporarily settling in a city. Herein was seen the prescient wisdom of Jonadab's commands; they could at a moment's notice migrate, having no land possessions to tie them.

14. obey ... father's commandment: notwithstanding I--(Mal 1:6).

rising early and speaking--God Himself speaking late and early by His various ways of providence and grace.

15. In Jr 35:15 and in 2Ch 36:15, a distinct mode of address is alluded to, namely, God sending His servants. (Jr 18:11; 25:5, 6). I enjoined nothing unreasonable, but simply to serve Me, and I attached to the command a gracious promise, but in vain. If Jonadab's commands, which were arbitrary and not moral obligations in themselves, were obeyed, much more ought Mine, which are in themselves right.

17. because I have spoken ... not heard ... I ... called ... not answered--(Pr 1:24; Is 65:12).

19. not want a man to stand before me--There shall always be left representatives of the clan to worship Me (Jr 15:1, 19); or, "before Me" means simple existence, for all things in existence are in God's sight (Psa 89:36). The Rechabites returned from the captivity. Wolff found traces of them in Arabia.

The word which came - in the days of Jehoiakim - What strange confusion in the placing of these chapters! Who could have expected to hear of Jehoiakim again, whom we have long ago buried; and we have now arrived in the history at the very last year of the last Jewish king.

This discourse was probably delivered in the fourth or fifth year of Jehoiakim's reign.

The house of the Rechabites - The Rechabites were not descendants of Jacob; they were Kenites, 1Chr 2:55, a people originally settled in that part of Arabia Petroea, called the land of Midian; and most probably the descendants of Jethro, the father-in-law of Moses. Compare Num 10:29-32, with Jdg 1:16; Jdg 4:11.

Those mentioned here seem to have been a tribe of Nomades or Scenite Arabs, who fed their flocks in the deserts of Judea; they preserved the simple manners of their ancestors, considering the life of the inhabitants of cities and large towns as the death of liberty; believing that they would dishonor themselves by using that sort of food that would oblige them to live a sedentary life. Jonadab, one of their ancestors, had required his children and descendants to abide faithful to the customs of their forefathers; to continue to live in tents, and to nourish themselves on the produce of their flocks; to abstain from the cultivation of the ground, and from that particularly of the vine and its produce. His descendants religiously observed this rule, till the time when the armies of the Chaldeans had entered Judea; when, to preserve their lives, they retired within the walls of Jerusalem. But even there we find, from the account in this chapter, they did not quit their frugal manner of life: but most scrupulously observed the law of Jonadab their ancestor, and probably of this family.

When the children of Hobab, or Jethro, the father-in-law of Moses, were invited by him to accompany them in their journeying to the Promised Land, it is very likely that they continued their ancient usages, and lived a patriarchal life. Their property, consisting in nothing but their cattle and tents, was easily removable from place to place; and their manner of living was not likely to excite the envy or jealousy of those who had learnt to relish the luxuries of life; and therefore we may naturally conclude that as they were enemies to none, so they had no enemies themselves. Nature has few wants. Most of those which we feel are factitious; and howsoever what we call civilization may furnish us with the conveniences and comforts of life, let us not deceive ourselves by supposing that these very things do not create the very wants which they are called in to supply; and most certainly do not contribute to the comfort of life, when the term of life is considerably abridged by their use. But it is time to return to the case of the Rechabites before us.

The whole house of the Rechabites - That is, the family - the chiefs of which are here specified.

Igdaliah, a man of God - A prophet or holy man, having some office in the temple.

Pots full of wine, and cups - The cups were to draw the wine out of the pots, in order to drink it.

We will drink no wine - The reason is given above. Their whole religious and political institution consisted in obedience to three simple precepts, each of which has an appropriate spiritual meaning: -

1.

Ye shall drink no wine - Ye shall preserve your bodies in temperance, shall use nothing that would deprive you of the exercise of your sober reason at any time; lest in such a time ye should do what might be prejudicial to yourselves, injurious to your neighbor, or dishonorable to your God.

2.

Neither shall ye build house - Ye shall not become residents in any place; ye shall not court earthly possessions; ye shall live free from ambition and from envy, that ye may be free from contention and strife.

3.

But - ye shall dwell in tents - Ye shall imitate your forefathers, Abraham, Isaac, and Jacob, and the rest of the patriarchs, who dwelt in tents, being strangers and pilgrims upon earth, looking for a heavenly country, and being determined to have nothing here that would indispose their minds towards that place of endless rest, or prevent them from passing through temporal things so as not to lose those that are eternal.

There must necessarily be more in these injunctions than meets the eye in the letter of this account.

Thus have we obeyed the voice - We have considered these precepts so very reasonable, so very useful, so conducive to the health of both body and mind, and sanctioned by such a respectable antiquity that we scrupulously and religiously observe them.

But - when Nebuchadnezzar - came up - If at present we appear to be acting contrary in any respect to our institutions, in being found in the city, necessity alone has induced us to take this temporary step. We have sought the shelter of the city for the preservation of our lives; so now we dwell at Jerusalem.

The words of Jonadab - are performed - but ye hearkened not unto me - The Lord, knowing the fidelity of this people, chose to try them in this way, that he might, by their conscientious obedience to the precepts of their forefathers, show the Jews, to their confusion, their ingratitude to him, and their neglect of his precepts, which if a man do, he shall live by them.

I will bring upon Judah and upon all the inhabitants of Jerusalem all the evil - Having, by the conduct of the Rechabites, clearly and fully convicted them of ingratitude and rebellion, he now proceeds to pronounce sentence against them.

Thus saith the Lord - Jonadab shall not want a man to stand before me for ever - His name shall ever be honorable, and his posterity shall enjoy my continual protection, and there shall never be found a time in which men of his spirit shall be wanting as patterns of genuine simplicity, filial obedience, purity of manners, and deadness to the world. True Christians may be considered as the genuine successors of these ancient Rechabites; and some suppose that the Essenes, in our Lord's time, were literally their descendants and that these were they who followed our Lord particularly, and became the first converts to the Gospel. If so, the prophecy is literally fulfilled: they shall never want a man to stand before God, to proclaim his salvation, and minister to the edification and salvation of others, as long as the earth shall endure.

The word - This is another evidence that the prophecies of this book are not left us in that order wherein they were delivered; for those which we had in the two or three foregoing chapters being in the time of Zedekiah, must needs be ten or eleven years after this.

Rechabites - These Rechabites had their name from Rechab their father, descended from Hemath, a Kenite, who is also called Hobab, Judg 4:11, or Jethro the father in law of Moses.

Igdaliah - A prophet. The princes - The chamber were the princes were wont to meet.

Jonadab - Jonadab of whom we read, 2Kings 10:15, was the father, that is the progenitor of the Rechabites, at three hundred years distance.

That ye may live - Jonadab cautions his sons by a thrifty, sober, laborious life, to which they had been bred, in keeping flocks, to avoid any thing which might expose them to the envy or hatred of the people amongst whom they were come to sojourn.

Tents - Moveable habitations, which they could with little labour remove to feed their flocks.

For ever - For ever here signifies the ever of the Jewish state, or church.

1 THE word which came unto Jeremiah from the LORD, in the dayes of Jehoiakim, the son of Josiah king of Judah, saying ,

This is another evidence that the Prophecies of this book are not left us in that order wherein they were delivered, for those which we had in the two or three foregoing Chapters being in the time of Zedekiah must needs be ten or eleven years after this.

2 Go unto the house of the Rechabites, and s[illegible: 1 letter]eak unto them, and bring them into the house of the LORD, into one of the chambers, and give them wine to drink .

These Rechabites had their name from Rechab their Father who as appears from 1 Chron. 2.55. descended from Hemah, who was a Kenit[illegible: 1 letter], who is also called Hobab, Iud. 4.11. (unless it may be Hemah who was the Son of Hobab) This Hobab was Iethro the Father in law of Moses, as appears from Iud. 4.11. we read Iud. 1.16. That his children went up out of the City of Palm-trees, with the children of Iudah, which lieth in the South of Arad, and they went, and dwelt among the people. The Rechabites here mentioned descended from this Stock. Iehonadab mentioned 2 King. 10.15. was of this Family, a man of some note, as appeareth by Iehu his taking him there into his Chariot. God commandeth the Prophet to bring some of this Family into the Temple, into some of the chambers (for in and about the Temple were several Chambers, for the Priests and where they disposed of the Holy Garments and several Oblations, 1 King. 6.5, 6.10. 1 Chron. 28.11, 12.) God commands I[illegible: 2 letters]emiah to bring these Rechabites into some of these chambers and to set wine before them. This was either for the more publickness of the thing, or it may be for the reproof of the Priests who drank too much Wine.

4 And I brought them into the house of the LORD, into the chamber of the sons of Hanan, the son of Igdaliah a man of God , which was by the chamber of the princes, which was above the chamber of Maaseiah the son of Shallum, the keeper of the door .

This term, the man of God doth in Scripture signifie a Prophet sometimes, but whether it so signifieth here, and if it doth, whether it relateth to Igdaliah or Hanan is a question.

Probably by the chamber of the Princes is meant some chamber where the Princes were wont to meet in a Court, or for Counsel. Thither Ieremiah brings these Rechabites, and sets vessels of Wine before them, not commanding them to drink it, but only inviting them.

Marginal references: Heb. [illegible: 1 word] or vessel.

6 But they said, We will drink no wine: for Jonadab the son of Rechab our father commanded us, saying, Ye shall drink no wine, neither ye nor your sons for ever .

It is uncertain whether father here signifies their immediate Parent, or (which is more probable) their Progenitor; it is most likely it referreth to that Ionadab of whom we read 2 King. 10.15. who was the father (that is the progenitor of this Family of the Rechabites, at 300 years distance.)

The reason why he left his Posterity this charge is uncertain, probably to warn them against the Luxury which he saw began to abound in Israel, and being desirous, that they should inure themselves to a more hardy and laborious life, being originally Kenites, and used to Husbandry, and keeping of sheep and other Cattel, he desired they should live according to their quality.

7 Neither shall ye build house, nor sowe seed, nor plant vineyard, nor have any: but all your days ye shall dwell in tents, that ye may live many dayes in the land where ye be strangers .

The last words of the verse probably give us a reason of the former, they were no Native Jews, but strangers amongst them, who commonly are envied, when they are observed to thrive too much, or to live splendidly; and that envy of the Natives of the place where they sojourn, exposeth them to their Hatred and Malice, so as their lives are made uneasie to them, Jonadab therefore cautions his Sons to avoid these inconveniencies by a thrifty, sober, laborious life, to which they had been bred, in keeping Flocks, and to avoid any thing might expose them to Envy or Hatred or Malice of the People amongst whom they were come to sojourn.

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

Moveable Habitations, which they could with little labour remove from place to place, as they had convenience to feed their Flocks, this was their ordinary way of living until necessity compelled them to come and live in Jerusalem.

11 But it came to pass when Nebuchadrezzar king of Babylon, came up into the land , that we said, Come, and let us go to Jerusalem, for fear of the army of the Chaldeans, and for fear of the army of the Syrians; So we dwell at Jerusalem.

When the Chaldean Army came into the land, they saw there would be no quiet abode for them any where but in some fortified place. The Syrians joyned with the Chaldeans in this War, as we read 2 King. 24.2. This they tell the Prophet was the reason why they who never used to dwell in Cities, nor fixed Houses, came to dwell at Jerusalem, to prevent being destroyed by the forragers for these Armies.

15 I have sent also unto you all my servants the prophets, rising up early and sending them, saying, Return ye now every man from his evil way, and amend your doings, and go not after other gods to serve them, and ye shall dwell in the land, which I have given to you, and to your fathers: but ye have not inclined your ear, nor hearkned to me .

God in this Revelation of his Mind to the Prophet expoundeth to him, why he had set him to bring the Rechabites into the Temple, and commanded him to set Wine before them, and invite them to drink of it, that by their refusal of doing according to the invitation, in obedience to their Father Ionadab; he might convince the Iews of their disobedience to his commands, yet Gods commands were more advantaged, then the commands of Ionadab in that. 1. Ionadab was but an earthly Parent, and so had no absolute universal soveraignty over his children, but God was the Lord of hosts, the God of Israel. 2. Ionadabs command was not for the performance of a moral duty, but the doing of a thing which they might do, or leave undone. God required of them what was but their moral duty, and for which was the highest reason. 3. Ionadabs command had no promise annexed, Gods precept had a promise annexed, yet they had not yielded him that obedience which the sons of Ionadab had yielded him: He was their Father, but where was his honour.

Marginal references: chap. 18.11. and 25.5.

17 Therefore thus saith the LORD God of hosts, the God of Israel, Behold, I will bring upon Judah, and upon all the inhabitants of Jerusalem, all the evil that I have pronounced against them: because I have spoken unto them, and they have not heard, I have called unto them, and they have not answered.

This is but the same threatning confirmed, which we have often met with before, concerning the ruine of this people, only the meritorious cause of it is further amplified, their not paying that homage to God which these Rechabites paid to an Earthly parent, and had been steady in the payment of, now for three hundred years together.

19 Therefore thus saith the LORD of hosts the God of Israel, Jonadab the son of Rechab shall not want a man to stand before me for ever .

For ever here signifies the ever of the Jewish State, or Church, whether the promise relates to the abiding of Ionadab's Family, when many Families of the Iews were quite rooted out, cut off, and extinct, or to some special favour that God would shew them, or to some place of Office, they should have in, or about the Temple (as some judge because 1 Chron. 2.55. it appears they were Scribes) is uncertain: but it is a question of more moment. How God promiseth a reward to these sons of Ionadab for obeying the command of their Father, and whether they had sinned if they had not obeyed this command of Ionadab, which brings in another question: Whether Parents have a power to oblige their children in matters which God hath left at liberty. To which I answer, 1. God might reward these Rechabites, for their Reverence and Obedience to Jonadab their Father, though they were not strictly by the Divine Law, obliged thus far to have obeyed him: as he rewarded David for his thoughts in his heart to build him an house, though it was not God's will that he should do it, so as God's promise of the reward doth not prove their obedience in this particular to have been their Duty. Admit that it remained still a matter of Liberty, yet the General Honour, and Reverence they testified might be rewarded by God. 2. Unquestionably Parents have not a power to determine Children in all things as to which God hath left them a liberty, for then they have a power to make their children slaves, and to take away all their natural Liberty. To marry or not, and to this, or that person, is matter of Liberty. Parents cannot in this case determine their Children, Beth[illegible: 2 letters]l Gen. 24.58. asketh Rebeccah if she wo[illegible: 1 letter]ld go with Abraham's servant before he would send her. 3. In matters of civil concernment they have a far greater power than in matters of Religion, All Souls are God's, and Conscience can be under no other dominion than that of God. 4. In civil things Parents have a great power, d[illegible: 1 letter]ring the nonage of Children, and after, also in matters which concern their Parents good, as to command them to assist them, to help to supply their necessities, &c. 5. Parents being set over Children, and instead of God to them as it is their Duty to advise their Children to the best of their ability for their good: so it is the Duty of children to receive their advice, and not to depart from it, unless they see circumstances so mistaken by Parents, or so altered by the providence of God, as they may reasonably judge, their Parents, had they known or foreseen it, would not have so advised. But that Parents have an absolute power to determine Children in all things as to which God hath not forbidden them, and that Children by the Law of God are obliged to an Obedience to all such Commands, however, they may see their Parents mistaken, or God by his Providence may have altered circumstances I see no reason to conclude. Ionadab had prudently advised his Sons as before mentioned, they were things they might do, and which by experience they found not hurtful to them, but of great profit and advantage, and that with reference to all the ends of mans life: Herein they yield Obedience, and pay a Reverence to their Parent, this pleaseth God, he promiseth to reward them with the continuance of their Family, according to what he had said, Exod. 20.12. in the Fifth Commandment, which the Apostle calleth the First Commandement with promise.

Marginal references: Heb. There shall not a man be cut off from Ionadab the son of Rechab to stand, &c.

Jer 35:1-11 Jeremiah’s dealings with the Rechabites - Jer 35:2. Jeremiah is to go to the house, i.e., the family, of the Rechabites, speak with them, and bring them into tone of the chambers of the temple, and set before them wine to drink. בּית , Jer 35:2, Jer 35:3, Jer 35:18, is exchanged for בּני בית־הרכבים, Jer 35:5, from which it is apparent that "the house of the Rechabites" does not mean their dwelling-place, but the family, called in 1Ch 2:55 בּית־רכב. According to this passage, the Rechabites were a branch of the Kenites, i.e., descendants of the Kenite, the father-in-law of Moses (Jdg 1:16), who had gone to Canaan with the Israelites, and welt among them, partly in the wilderness on the southern frontier of the tribe of Judah (1Sa 15:6; 1Sa 27:10; 1Sa 30:29), partly at Kadesh in Naphtali (Jdg 4:11, Jdg 4:17; Jdg 5:24). Their ancestor, or father of the tribe, was Rechab, the father of Jonadab, with whom Jehu made a friendly alliance (2Ki 10:15, 2Ki 10:23). Jonadab had laid on them the obligation to live in the special manner mentioned below, in order to keep them in the simplicity of nomad life observed by their fathers, and to preserve them from the corrupting influences connected with a settled life. לשׁכות, "cells of the temple," were additional buildings in the temple fore-courts, used partly for keeping the stores of the temple (1Ch 28:12), partly as dwellings for those who served in it, and as places of meeting for those who came to visit it; see Eze 40:17.

Jer 35:12-17 The example of the Rechabites is one for Judah. - Jeremiah is to proclaim the word of the Lord to the people of Judah, as follows: Jer 35:13. "Thus saith Jahveh of hosts, the God of Israel: Go and say to the men of Judah and the inhabitants of Jerusalem, Will ye not receive instruction by listening to my words? saith Jahveh. Jer 35:14. The words of Jonadab the son of Rechab, who commanded this sons not to drink wine, are performed, and they have drunk no wine to this day, but have obeyed the command of their father. But I have spoken unto you, rising up early and speaking, yet ye have not listened unto me. Jer 35:15. And I sent unto you all my servants the prophets, rising early and sending them, saying, Turn ye, now, every one from his evil way, and do good deeds, and do not go after other gods, to serve them; then shall ye dwell in the land which I have given to you and to your fathers. But ye did not incline your ear, nor hearken unto me. Jer 35:16. Yea, the children of Jonadab the son of Rechab have observed the commandment of their father which he commanded them, while this people have not hearkened unto me. Jer 35:17. Therefore, thus saith Jahveh, the God of hosts, the God of Israel: Behold, I will bring upon Judah and on the inhabitants of Jerusalem all the evil which I have uttered regarding them, because I spake unto them and they did not hear, and I called unto them, but they did not answer. Jer 35:18. And to the house of the Rechabites Jeremiah said: Thus saith Jahveh of hosts, the God of Israel, Because ye have listened to the command of Jonadab your father, and have kept all his commandments, and have done according to all that he commanded you, Jer 35:19. Therefore, thus saith Jahveh of hosts, the God of Israel, Jonadab the son of Rechab shall not want a man to stand before me for ever."

The command, "Go and speak to the men of Judah," etc., shows that it was not in the chamber of the temple, in presence of the Rechabites, but probably in one of the temple fore-courts, that Jeremiah addressed the following word of the Lord to the people assembled there. In order to shame the Jews thoroughly, he shows them the faithfulness with which the Rechabites observe the ordinances of their ancestor Jonadab. The character of the address, as one intended to rouse feelings of shame, is indicated even at the beginning of Jer 35:13 : "Will ye not receive instruction by hearkening to the words of the Lord?" The Hoph. הוּקם is construed as a passive with the accus.; in the older writers we frequently find this construction, in which the passive is used impersonally, hence the sing. is here employed: cf. Ges. §143, 1, Ew. §295, b. "To this day" - now for nearly 300 years without interruption; for Jonadab was already held in high esteem when Jehu ascended the throne, 883 b.c. (2Ki 10:15). Judah, on the contrary, does not listen to the commandments which his God unceasingly inculcates on him, but rather wanders after other gods, to serve them. On Jer 35:15 cf. Jer 25:4-5. אל־האדמה stands for על־האדמה , Jer 25:5. - In Jer 35:16, where the introductory כּי, imo, indicates a culmination, the idea is once more briefly expressed. Nägelsbach incorrectly renders כּי "because," and makes Jer 35:16 the protasis to Jer 35:17. "Such a protasis with because (quia), without any connection with what precedes, is contrary to the use of language" (Hitzig). On the threat of punishment in Jer 35:17, see Jer 11:11.

Jer 35:18-19

The declaration concerning the Rechabites is introduced by the formula, "And to the house of the Rechabites Jeremiah said;" thereby, too, it is shown that the statement does not form an integral portion of the preceding address, but was uttered by Jeremiah perhaps at the close of his transactions with them (Jer 35:11). But it is not given till now, in order to signify to the people of Judah that even fidelity to paternal commands has its own rewards, to make the threat uttered against Judah all the more impressive. On the promise Jer 35:19, cf. Jer 33:18. Since עמד  denotes the standing of a servant before his master, and in Jer 7:10 is used of the appearance of the people before the Lord in the temple, עמד לפני seems here also to express not merely the permanence of the family, but in addition, their continuance in the service of the Lord, without, of course, involving sacerdotal service; cf. on the other hand, Jer 33:18, where this service is more exactly described. The acknowledgment of the Lord on the part of the Rechabites is a necessary result of their connection with Israel.According to the account of the Jewish missionary Wolff, there are still some Rechabites in Asia, in Mesopotamia and Yemen, who affirm that they are descended from Hobab the brother-in-law [A.V. "father-in-law;" but see Smith’s Bible Dictionary, vol. i. Hobab] of Moses. Wolff points out that part of the desert of Yemen near Senaa as the special locality where these Rechabites live. Cf. Dr. Joseph Wolff, ein Wanderleben, von Dr. Sengelmann, Hamburg 1863, S. 65 u 196.

The Case of the Rechabites. (b. c. 607.)

1 The word which came unto Jeremiah from the Lord in the days of Jehoiakim the son of Josiah king of Judah, saying, 2 Go unto the house of the Rechabites, and speak unto them, and bring them into the house of the Lord , into one of the chambers, and give them wine to drink. 3 Then I took Jaazaniah the son of Jeremiah, the son of Habaziniah, and his brethren, and all his sons, and the whole house of the Rechabites; 4 And I brought them into the house of the Lord , into the chamber of the sons of Hanan, the son of Igdaliah, a man of God, which was by the chamber of the princes, which was above the chamber of Maaseiah the son of Shallum, the keeper of the door: 5 And I set before the sons of the house of the Rechabites pots full of wine, and cups, and I said unto them, Drink ye wine. 6 But they said, We will drink no wine: for Jonadab the son of Rechab our father commanded us, saying, Ye shall drink no wine, neither ye, nor your sons for ever: 7 Neither shall ye build house, nor sow seed, nor plant vineyard, nor have any: but all your days ye shall dwell in tents; that ye may live many days in the land where ye be strangers. 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; 9 Nor to build houses for us to dwell in: neither have we vineyard, nor field, nor seed: 10 But we have dwelt in tents, and have obeyed, and done according to all that Jonadab our father commanded us. 11 But it came to pass, when Nebuchadrezzar king of Babylon came up into the land, that we said, Come, and let us go to Jerusalem for fear of the army of the Chaldeans, and for fear of the army of the Syrians: so we dwell at Jerusalem.

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 Kings xxiv. 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 Chron. ii. 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, Judg. i. 16. We find them separated from the Amalekites, 1 Sam. xv. 6. See Judg. iv. 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 Kings x. 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. iv. 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. v. 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 (Exod. ii. 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. xlvi. 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. x. 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. xxvi. 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 live 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. v. 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.

Case of the Rechabites Applied. (b. c. 607.)

12 Then came the word of the Lord unto Jeremiah, saying, 13 Thus saith the Lord of hosts, the God of Israel; Go and tell the men of Judah and the inhabitants of Jerusalem, Will ye not receive instruction to hearken to my words? saith the Lord . 14 The words of Jonadab the son of Rechab, that he commanded his sons not to drink wine, are performed; for unto this day they drink none, but obey their father's commandment: notwithstanding I have spoken unto you, rising early and speaking; but ye hearkened not unto me. 15 I have sent also unto you all my servants the prophets, rising up early and sending them, saying, Return ye now every man from his evil way, and amend your doings, and go not after other gods to serve them, and ye shall dwell in the land which I have given to you and to your fathers: but ye have not inclined your ear, nor hearkened unto me. 16 Because the sons of Jonadab the son of Rechab have performed the commandment of their father, which he commanded them; but this people hath not hearkened unto me: 17 Therefore thus saith the Lord God of hosts, the God of Israel; Behold, I will bring upon Judah and upon all the inhabitants of Jerusalem all the evil that I have pronounced against them: because I have spoken unto them, but they have not heard; and I have called unto them, but they have not answered. 18 And Jeremiah said unto the house of the Rechabites, Thus saith the Lord of hosts, the God of Israel; Because ye have obeyed the commandment of Jonadab your father, and kept all his precepts, and done according unto all that he hath commanded you: 19 Therefore thus saith the Lord of hosts, the God of Israel; Jonadab the son of Rechab shall not want a man to stand before me for ever.

The trial of the Rechabites' constancy was intended but for a sign; now here we have the application of it.

I. The Rechabites' observance of their father's charge to them is made use of as an aggravation of the disobedience of the Jews to God. Let them see it and be ashamed. The prophet asks them, in God's name, "Will you not at length receive instruction? v. 13. Will nothing affect you? Will nothing fasten upon you? Will nothing prevail to discover sin and duty to you? You see how obedient the Rechabites are to their father's commandment (v. 14); but you have not inclined your ear to me" (v. 15), though one might much more reasonably expect that the people of God should have obeyed him than that the sons of Jonadab should have obeyed him; and the aggravation is very high, for, 1. The Rechabites were obedient to one who was but a man like themselves, who had but the wisdom and power of a man, and was only the father of their flesh; but the Jews were disobedient to an infinite and eternal God, who had an absolute authority over them, as the Father of their spirits. 2. Jonadab was long since dead, and was ignorant of them, and could neither take cognizance of their disobedience to his orders nor give correction for it; but God lives for ever, to see how his laws are observed, and is in a readiness to revenge all disobedience. 3. The Rechabites were never put in mind of their obligations to their father; but God often sent his prophets to his people, to put them in mind of their duty to him, and yet they would not do it. This is insisted on here as a great aggravation of their disobedience: "I have myself spoken to you, rising early and speaking by the written word and the dictates and admonitions of conscience (v. 14); nay, I have sent unto you all my servants the prophets, men like yourselves, whose terrors shall not make you afraid, rising up early and sending them (v. 15), and yet all in vain." 4. Jonadab never did that for his seed which God had done for his people. He left them a charge, but left them no estate to bear the charge; but God had given his people a good land, and promised them that, if they would be obedient, they should still dwell in it, so that they were bound both in gratitude and interest to be obedient, and yet they would not hear, they would not hearken. 5. God did not tie up his people to so much hardship, and to such instances of mortification, as Jonadab obliged his seed to; and yet Jonadab's orders were obeyed and God's were not.

II. Judgments are threatened, as often before, against Judah and Jerusalem, for their disobedience thus aggravated. The Rechabites shall rise up in judgment against them, and shall condemn them; for they very punctually performed the commandment of their father, and continued and persevered in their obedience to it (v. 16); but this people, this rebellious and gainsaying people, have not hearkened unto me; and therefore (v. 17), because they have not obeyed the precepts of the word, God will perform the threatenings of it: "I will bring upon them, by the Chaldean army, all the evil pronounced against them both in the law and in the prophets, for I have spoken to them, I have called to them—spoken in a still small voice to those that were near and called aloud to those that were at a distance, tried all ways and means to convince and reduce them—spoken by my word, called by my providence, both to the same purport, and yet all to no purpose; they have not heard nor answered."

III. Mercy is here promised to the family of the Rechabites for their steady and unanimous adherence to the laws of their house. Though it was only for the shaming of Israel that their constancy was tried, yet, being unshaken, it was found unto praise, and honour, and glory; and God takes occasion from it to tell them that he had favours in reserve for them (v. 18, 19) and that they should have the comfort of them. 1. That the family shall continue as long as any of the families of Israel, among whom they were strangers and sojourners. it shall never want a man to inherit what they had, though they had no inheritance to leave. Note, Sometimes those that have the smallest estates have the most numerous progeny; but he that sends mouths will be sure to send meat. 2. That religion shall continue in the family: "He shall not want a man to stand before me, to serve me." Though they are neither priests nor levites, nor appear to have had any post in the temple service, yet in a constant course of regular devotion, they stand before God, to minister to him. Note, (1.) The greatest blessing that can be entailed upon a family is to have the worship of God kept up in it from generation to generation. (2.) Temperance, self-denial, and mortification to the world, do very much befriend the exercises of piety, and help to transmit the observance of them to posterity. The more dead we are to the delights of sense the better we are disposed for the service of God; but nothing is more fatal to the entail of religion in a family than pride and luxury.

CHAP. XXXV.

Ver. 1. THe Word that came to Jeremiah from the Lord] The eighteenth Sermon, ordine tamen arbitario non naturali: delivered divers years before the former: and here placed, not in its proper order, but as it pleaſed him that collected them into this Book.

Ver. 2. Go unto the houſe of the Rechabites] So called of one Rechab, the Father of Jonadab, who was famous for his Piety in Jehu's dayes, 2 Kings 10.15. three hundred years at leaſt before this Prophecy of Jeremy. They were of the poſterity of Jethro Moſes Father-in-Law; and lived up and down in the land upon their employments, weaned from the world and exerciſing themſelves in the Law of God: See 1 Chron. 2.55. Where they are called the families of the Scribes that dwelt at Jabez, as being men learned in the Laws of God. Of them came the Eſſenes, a ſtudious and abſtemious Sect among the Jews, and they might better then thoſe Donatiſts, have taken to themſelves the title of Apotactici, ſo called from their renouncing the world.

And give them wine to drink] Heb. make them drink wine, i. e. ſet it before them; and then leave them to their own liberty.

Ver. 3. Then I took Jaazaniah] Whether actually, or in viſion only, it skilleth not: but the former way probably.

Ver. 4. And I brought them into the houſe of the Lord] That it might be made a publike buſineſſe: and ſo the better work upon all that ſhould hear of it.

The ſon of Igdaliah a man of God] A Prieſt and Prophet or Teacher of the people: So in the new Teſtament others are called Gods children, his ſervants, and his people: but Miniſters only are called Gods men, 1 Tim. 6.11. & 2 Tim. 3.17.

Which was by the chamber of the Princes] Or of the Prefects of the Temple, that were next under the High-Prieſts.

Ver. 5. Drink ye wine] Twas a double temptation unto them. 1. To have pots and cups of wine ſet befor them. 2. To be bid drinke it by a Prophet, and at Prophets chamber. But they were reſolved, in obedience to their Father Jonadab, to forbear. Yet if Jeremy had ſaid, Thus ſaith the Lord, Drink wine, they ought to have done it: but this he did not.

Ver. 6. We will not drink wine] This they were reſolved on: not becauſe they were perſwaded as Mahomets followers are, that in every grape there dwelt a devil: but becauſe Jonadab the ſon of Rechab their Progenitour, 2 Kings 10.15, had, two or three hundred years before, charged them to forbear; not thereby to eſtabliſh any new arbitrary ſervice or any rule of greater perfection of life (as the Papiſts miſalledge it in favour of Monkery and other will-worſhips and ſuperſtitious obſervances) but only as a civil ordinance,Hae leges vita potius erant honeſtatis quam ſalutis animae. about things external, the foundation whereof is laid in the word, which commendeth modeſty, humility, ſobriety, heavenly-mindedneſſe, &c.

Ver. 7. Neither ſhall ye build houſe] But be content and dwell in tents, as the ancient Patriarches were, and as your Anceſtours in Midian: removing from place to place, after the manner of the old Nomades: ſo ſhall ye be the better prepared for a change in the ſtate, which this good old man might foreſee and foreſignify to his Nephews: enjoyning them therefore to follow their ſhipeherdy only, as men leſſe addicted to the world, and bent for heaven.

That ye may live many dayes in the land] Whileſt ye obey my charge. Long life is promiſed to children that obey their Parents.

Where ye be ſtrangers] The Rechabites were originally Midianites: but Jethro, of whom they came, was a famour proſelite to the Church: his ſon Hobab a guide to Gods people in the wilderneſſe, and his poſterity imped and incorporated into the body of Gods people, Judg. 1.16. Nevertheleſſe they counted and called themſelves ſtrangers, alienigenae, as thoſe that looked for a better country above. See Heb. 11.9.

Ver. 8. Thus have we obeyed the voyce of Jonadab] Obedience to Parents, in things not unlawful, is very commendable. Ariſtotle ſaith, [non-Latin text not transcribed]. Ar. Rhet. it is not good for a man to diſſent from the Gods, from his Father, and from his Teacher. We read of a King of Poland who carried the picture of his Father in a plate of gold about his neck: and when he was going about any great buſineſſe, he would kiſſe that picture, and ſay, God grant I may obſerve my Fathers charge, and do nothing unworthy of him, &c.

We, our wives, our ſons and our daughters] As themſelves were obedient to their Father, ſo had they their children obedient to them: whereas ill children are puniſhed in their poſterity. Fullers holy State. One complained that never Father had ſo undutiful a child as he had: yes (ſaid his ſon, with leſſe grace then truth) my Grand-father had.

Ver. 9. Nor to build houſes, &c.] Jonadab, being a prudent and withal a mortified man, might foreſee that the Iſraelites, being ſo wicked a people, could not long continue. He knew alſo that wine was oft an occaſion of drunkenneſs; trading in the world, of earthlimindedneſs; fair houſes, of lothneſs to leave the world: Haec ſunt quae nos invitos faciunt mori, as that Emperour once ſaid of ſtately buildings. He therefore, for a quiet life, and for their ſouls health, forbad them the uſe of theſe lawful things: and they accordingly forbare them.

Ver. 10. But we have dwelt in tents] And fed much upon whitemeats, (as did Heber the Kenite who was one of them, Judg. 4.) living in abſtinence and bodily labour, that we might be free to divine contemplations.

Ver. 11. Come and let us go to Jeruſalem] So then it was lawful for them to diſpenſe with thoſe their obſervances, in that inevitable neceſſity; like as alſo they might have drunk wine, rather then have periſhed. But what can be reaſonably pleaded for that man of ſin, who taketh upon him to diſpenſe with Gods holy law, Bellarm. lib. 4. de Pontif. Rom. and de injuſtitia facere juſtitiam, ex nihilo aliquid, ex virtute vitium, to make righteouſneſſe of unrighteouſneſſe, vice of vertue, ſomething of nothing?

So we dwell at Jeruſalem] But better they had kept out, and held to their old courſe: for ſo they might have eſcaped ſome way.

Ver. 12. Then came the Word of the Lord] Then, after this famous example of obedience thus propoſed; an excellent way of teaching ſurely. Reaſon ſhould rule, and therefore lodgeth in the braine: but when reaſon cannot perſwade, example will.

Ver. 13. Will ye not receive inſtruction, to hearken to my Words?] Quae eſt illa portentoſa pertinacia? what a ſtrange ſtiffeneſs and obſtinacy in you is this? am not I to be better eſteemed and obeyed by you, then Jonadab is by the Rechabites?

Ver. 14. The words of Jonadab—not to drink wine are performed] So are the words of Mahomet to like purpoſe, to this day, by the Turks: ſo are the commands of the Popiſh Padres to their young Novices, though it be to make a voyage to China or Peru, Per varios caſm, per tot diſcriminarerum.

For unto this day they drink none] Neither dwell in houſes as you do and may do, eating of the fat, and drinking of the ſweet without reſtraint, ſo that you keep within the bounds of ſobriety. I command you nothing, but what in reaſon ſhould be done for a worldly good, as well as for a ſpiritual.

Riſing early and ſpeaking] I began betimes with you: my Law I gave you in Horeb, eight or nine hundred years ſince; and from that time to this, I have conſtantly and inſtantly called upon you by my meſſengers for obedience: whereas it is not yet full three hundred years ſince Jonadab left this charge with his Rechabites; and dying, left none to ſee it fulfilled, or to reprove them for their neglects.

Ver. 15. I have ſent unto you all my ſervants the Prophets] But all to no purpoſe. See on ver. 14.

Saying, Return ye now every man from his evil way And was this ſo great a matter, to part with that which profiteth you nothing, yea which undoubtedly will undo you?

And go not after other gods] For wherein can they beſtead you?

And ye ſhall dwell in the land] This was more then ever Jonadab could promiſe, or promiſing perform to his Nephews.

But ye have not enclined your ear] See chap. 7.24, 26. and 11.8. and 17.23, and 34.14.

Ver. 16. Becauſe the ſons of Jonadab] This was a lively way of confuting their contumacy: far more convincing then that of the heathens not changing their gods, or the beaſts knowing their owners, the birds their ſeaſons.

But this people have not hearkened unto me] Whereas if I be a Father, where is mine honour? and if a Maſter, where is mine obedience? Mal. 1.6. See the Notes there.

Ver. 17. Behold I will bring upon Judah] Aut poenitendum aut pereundum. Men muſt either repent, or periſh; obey Gods Law, or bear the penalty; no remedy, Heb. 2.2. 2 Theſ. 1.8.

Ver. 18. Becauſe ye have obeyed the Commandement] Obedience to Parents hath an ample recompence of reward: as that which is good and acceptable before God and men, 1 Tim. 5.4.

Ver. 19. Jonadab the ſon of Rechab ſhall not want a man to ſtand before me for ever] i. e. To be beloved by me, and to be in ſpecial favour with me, lifting up pure hands in all places of their abode. Captive they were carried among the Jews: but they returned alſo again with them, (as appeareth 1 Chron. 2. ſub finem) erantque Deo cordi & curae, and they were dear to God.