Jeremiah 35:19

Verse 1 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. Verse 2 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. Verse 3 The whole house of the Rechabites - That is, the family - the chiefs of which are here specified. Verse 4 Igdaliah, a man of God - A prophet or holy man, having some office in the temple. Verse 5 Pots full of wine, and cups - The cups were to draw the wine out of the pots, in order to drink it. Verse 6 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. Verse 8 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. Verse 11 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. Verse 14 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. Verse 17 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. Verse 19 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. Introduction God commands Jeremiah to write down in one roll or volume all the predictions he had uttered against Israel and Judah, and all the surrounding nations, from the day of his vocation to the prophetic office, that the house of Judah might have abundant warning of the dreadful calamities with which their country was about to be visited, if not prevented by a timely repentance, Jer 36:1-3 . The prophet employs Baruch the scribe, the son of Neriah, to write from his mouth all the words of the Lord, and then to read them publicly upon a fast day in the Lord's house, Jer 36:4-8 . A general fast is proclaimed in the following year, viz., the fifth year of the reign of Jehoiakim; upon which occasion Baruch, in obedience to

l 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. Here is another expedient tried to work upon this heedless and untoward people, but it is tried in vain. A roll of a book is provided, containing an abstract or abridgment of all the sermons that Jeremiah had preached to them, that they might be put in m

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