Jeremiah 35

Ver. 2. Go unto the house of the Rechabites,—and give them wine to drink.] Here God trieth the Rechabites, as He also tried Abraham, Gen. xxii. 1. There appear to be two reasons why He made this trial of their obedience: the one was, for their own greater advantage and improvement; the other was, that their fidelity and firm adherence to the injunction of their ancestor might be rendered more conspicuous, and might excite the Jews to emulate their virtue. God tempts us in his justice, in order to prove the sincerity of our obedience; and in his goodness, in order to promote our own profit and the benefit of others. Wogan.

— the house of the Rechabites.] The Rechabites, as may be collected from ver. 7, were not of the children of Israel, but strangers of another race, who dwelt amongst them. From 1 Chron. ii. 55, they appear to have been Kenites, a people originally settled in that part of Arabia Petrea, which was called the land of Midian; and most probably the descendants of Jethro, who is called a Kente, and said to have severed himself from the rest of his countrymen, and to have dwelt amongst the people of Israel. Compare Numb. x. 29—32, with Judges i. 16; iv. 11. At what time Rechab lived, who gave his name to the family, is not certain, nor whether he was the immediate father, or more remote ancestor, of Jonadab; for the word “son” often denotes nothing more than a lineal descendant. But it is most likely, that the Jonadab here spoken of was the

same person, of whom mention is made 2 Kings x. 15. (See the note there.) The institutions he left with his posterity bespeak a principal concern for the purity of their morals, which he might rightly suppose would be less liable to be corrupted, whilst they adhered to the simplicity of their ancient usages, than if they adopted the refinements of modern luxury. He therefore enjoined them, not only to abstain from the use of wine, but to live as the patriarchs did of old, and as many of their countrymen, the Scenite Arabs, continue to do at this day, without any fixed habitations or possessions, far from the society of cities, in the open country, feeding their flocks, and maintaining themselves by the produce of them. Dr. Blayney.

Jeremiah 35:4

4. — into the house of the Lord, into the chamber of— Hanan.] There were several chambers adjoining to the temple for the use of the priests and Levites during the time of their ministration: and as repositories for laying up the holy vestments and vessels, and whatever stores were necessary for the daily sacrifices, and the other parts of the temple service. Compare chap. xxxvi. 10; 1 Kings vi. 5; 1 Chron. ix. 27—30. W. Lowth.

— a man of God.] This name appears to be always used to denote a Prophet, one who had been employed on a Divine commission. Dr. Blayney.

— which was by the chamber of the princes.] Where the Sanhedrim, or great council, used to assemble: see chap. xxvi. 10. The Sanhedrim always sat in some great room adjoining the temple. Dr. Lightfoot.

Jeremiah 35:11

11. — so we dwell at Jerusalem.] Upon the Chaldean invasion we retired to Jerusalem, where, during the siege of the place, we are forced to continue. In such a case they did not think themselves obliged to a strict observance of the injunctions of Jonadab; because all human laws admit of an equitable construction, and

God blesseth the Rechabites for their obedience. Before CHRIST about 607.

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.

Jeremiah 35:15

15. I have sent also unto you all my servants the prophets, &c.] God here explains why He had commissioned the Prophet to bring the Rechabites into the temple, and commanded him to set wine before them, and invite them to drink it; namely, that by their refusing to comply with the invitation, in obedience to their father Jonadab, He might convince the Jews of their disobedience to his commands, though those commands were more obligatory than the commands of Jonadab. For, 1st, Jonadab was but an earthly parent, and so had no absolute universal sovereignty over his children; but God was “the Lord of hosts, the God of Israel.” 2ndly, Jonadab’s commands were not for the performance of any 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 there was the highest reason. 3rdly, Jonadab’s commands had no promise annexed; God’s precept had a promise annexed, yet they had not yielded Him that obedience which the sons of Jonadab had yielded him. He was the Father, but where was his honour? Poole.

Jeremiah 35:19

19. — Jonadab the son of Rechab shall not want a man to stand before me for ever.] When the main body of the Jewish nation are dispersed in their several cap-

tivities, some of the family of the Rechabites shall remain to attend upon my service, and enjoy the privileges of worshipping in my temple at Jerusalem. For to stand in the presence of a prince implies an attendance in some degree upon his person and service, 1 Kings x. 8: and therefore to “stand before God” must denote at least the privilege of treading his courts, and worshipping Him among the train of his chosen servants and followers. Some branches of this family returned from the captivity, as appears from 1 Chron. ii. 55.

The expression “for ever” is not always to be taken in a strict sense; but often means only a long continuance, and is used comparatively with respect to a shorter duration. See the notes on chap. xxv. 9; xxxii. 40. W. Lowth.

Of so great price in the sight of God is the virtue of filial duty and obedience, that it seldom fails of its reward even in this world. The law, which enjoined it, had a promise of long life annexed thereto, Exod. xx. 12: and it is distinguished by the Apostle as “the first commandment with promise,” Eph. vi. 2. And by this history of the Rechabites we may learn, that the surest way to entail a blessing on our children, and to perpetuate our names and families in a numerous and virtuous issue, is to reverence and obey our own parents. Wogan.

Chap. XXXVI. ver. 2. — a roll of a book.] Compare Isa. viii. 1; Ezek. ii. 9; Zech. v. 1. The ancient man-

The princes send for Baruch. The king burneth the roll. Before CHRIST about 606.

Jeremiah 35:20

20. And they went in to the king into the court.] They were before in the king’s house, ver. 12; that is, in the exterior precincts of the palace, where were apartments and offices fitted up for the principal officers of state, and for the attendants of the court. But from what is here said it appears, that there was an interior range of building for the king’s personal residence, disposed, as is the fashion of the great houses of the East at this day, round an open court or quadrangle, and containing apartments appropriated for summer and winter use. Dr. Blayney.

Jeremiah 35:22

22. — in the winterhouse] There is a distinction made in the Prophets between winter and summer houses, here, and in Amos iii. 15. Probably this may be illustrated by the accounts given by Dr. Shaw of the country seats and gardens about Algiers, whither the inhabitants of better fashion retire during the heat of the summer. Harmer. Or, what the Prophets here say may be understood of the different apartments in the same house. Dr. Russell. See the preceding note.

— in the ninth month:] Answering to the end of November, and the beginning of December. See the notes on Exod. xii. 2; xiii. 4.

— there was a fire on the hearth burning before him.] In many parts of the East it is usual to have great brassiers of lighted coals for fires, the manner in which persons sit, not allowing them to be near a chimney. This was probably the sort of fire burning before Jeheiaakin. Accordingly, in the Latin Vulgate, the word which we render “hearth,” is translated by one signifying a little altar. Sir J. Chardin, Dr. Blayney.

Jeremiah 35:23

23. — three or four leaves.] Their books were made in form of a roll, see ver. 2; and were not divided into leaves or pages as ours are. By “leaves” we are probably to understand the columns, or several partitions, into which the breadth of the parchment was divided. W. Lowth. Or, the different sections of those prophecies, which being delivered at different times, and having a relation to different subjects, have each a proper beginning and ending of its own. Dr. Blayney.

— the penknife.] The implements for writing were probably lying on the table before the king, ready for the scribe or secretary’s use, in case of there being occasion for writing orders or despatches. Dr. Blayney.

26. — the son of Hammelech. Or, “of the king,” as in the margin: it is the same expression as in 1 Kings xxii. 26. Perhaps he was not son of the reigning king, but one of the blood royal. Dr. Blayney.

— but the Lord hid them.] By the direction of Providence they were concealed in such a place where they were not discovered. W. Lowth.