CHAP. XXXV.
Jeremiah invites the Rechabites to drink wine; who answer, that, obeying their ancestor Jonadab, they drank none, and lived in tents, &c. 1-11. The disobedience of the Jews is contrasted with this example, 12-17. Promises made to the Rechabites, 18, 19.
HE word, which came unto JeremiT ah 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 Jere
miah, 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, dinto the chamber of the sons
of Hanan, the son of Igdaliah, a man of
a 1:3. 22:13-19. 25:1. 26:1. 36: 1,9,29. 46:2. 2 Kings 23.35. 24:1-6. 2 Chr. 36:5-8. Dan. 1:1.
b 8. 2 Kings 10:15,16. 1 Chr. 2:55.
c4. 1 Kings 6:5,6,10. 1 Chr. 9:26. 23:28. 2 Chr. 3:9. 31: 11. Ezra 8:29. Neh. 13:5, 8,9. Ez. 40:7-13,16. 41:5
11. 42:4-13. d 36:10-12.
e Deut. 33:1. Josh. 14:6. 1 Sam. 2:27. 9:63. 1 Kings 12:22. 13:1,26. 17:18,24. 20:28. 2 Kings 1:9,11-13. 5:14,20. 6:10. 7:2,17. 8:2-8. 23:16,17. 2 Chr. 8:14. 25:7-9. 1 Tim. 6:11. 2 Tim. 3:17.
than flattery and prosperity; they are in themselves far preferable, though seldom chosen.The mercy of God to us should teach us mercy to our brethren: but they who despise his authority, commonly abuse their authority over others. Yet the Lord will severely punish even the greatest princes for oppressing their meanest slaves. (Notes, Matt . 5:7.
Jam. 2:813, v . 13.)-Many things contained in the word of God are not known to his professed worshippers, which they will sometimes obey when clearly set before them: and this is one important end and use of preaching, and of reading publicly and expounding the scriptures. -When those in authority join example to their influence, in promoting equity and humanity, they may effect great things in a little time: and this, as far as it goes, "is doing right in the sight of God," who "loveth righteousness and mercy." But when reformation springs only from terror, and the prospect of imminent destruction, it is seldom durable.
Many, in such circumstances, seem very penitent, make hasty resolutions and solemn engagements, and do many things; but when the terror is subsided, they repent of their repentance, fall more entirely under the power of their sins, and seem in haste to undo the little good which they had done. ( Note , 22:20--23. Р. О. 13--30. P. O.
Luke 17:11--19.) Solemn vows and sacramental engagements, thus entered into, only pollute the name and profane the ordinances of God: and they, who are most forward to bind themselves by imprecations to perform their engagements, are commonly most ready to violate them.
But if men repent of their repentance, God will repent of his forbearance: "they shall have judgment without mercy, who have shewed no mercy;" and they, who will not obey God in their conduct towards such as they have been accustomed to oppress, will be cast out of his protection, and exposed to his temporal and eternal judgments.--Let us then look to our hearts; that our repentance may be genuine, and that the law of loving God with all our hearts, and our neighbor as ourselves,
CHAP. XXXV. V. 1–4. It is not said, in what year of Jehoiakim's reign, the event here recorded took place. Probably, it was about the fourth year, when the king of Babylon made war against Jehoiakim. ( Notes , 11. 46:2. 2 Kings 24:2.-The Rechabites were a family of the Kenites, who descended from Moses's father-in-law. ( Notes , Judg . 1:16. 4:11. 1 Chr . 2:55.) They had dwelt in the land from the first, but no inheritance seems to have been allotted them.
It was doubtless well known, that they had rules of conduct peculiar to themselves: but this trial was made to shew their steady adherence to their rules, and the reasons which they assigned for it; in order to shame the disobedience of the Jews. ( Marg . Ref . ) 'The Rechabites were descended from 'the Kenites; (1 Chr . 2:55.) they were never in'corporated with the Jews; (7) but yet were looked on as friends and allies. (1 Sam . 15:6.) ... 'They were worshippers of the true God, though 'they were not circumcised.' Lowth .
The prophet seems to have brought the Rechabites into a chamber adjoining to the temple, and to have been particular in describing it, in order to render the transaction more public: and Hanan, being "a man of God," or a prophet, (Marg. Ref. e.) would readily accommodate them.- Chamber . (4) Notes , 36:8-13. 1 Kings 6:5,6. 1 Chr . 9:27-30. Neh . 13:5,6. Ez . 41:5-11.
V. 5. God commanded Jeremiah to give the Rechabites wine to drink, but he did not command them to drink it; so that they were free to refuse it. ( Marg . Ref . )
V. 6, 7. (Note, 2 Kings 10:15,16,23-25.) Jonadab lived about three hundred years before this time.--It is probable, that he had practised these rules himself: and having trained up his children to habits of abstemiousness, he enjoined them and their posterity to adhere to them. He seems to have desired, that they should be, as much as possible, kept from temptations to avarice, luxury, and sensual 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, a 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.
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
12 Then came the word of the LORD hearkened unto me:
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
07. Num 16:14. 2 Kings 5: r 5:3. 6:8-10. 9:12. 32:33. Ps. 26. Ps. 37:16. 1 Tim. 6:6.
p 2 Kings 24:2. Dan. 1:1,2.
q 4:5-7. 8.14. Mark 13:14. Luke 21:20.21.
32:8,9. Prov. 8:10. 19:20. Is. 28:9-12. 42:23. Heb. 12:25. s See on 6-10.
dulgence; and be a hardy, self-denied, and industrious race. He might also foresee the calamities, which were likely to come on Judah and Israel, and desire that his posterity should be prepared for the worst. He seems to have wished them to avoid giving umbrage, or exciting the jealousy or envy of those among whom they lived; which would have been the natural effect of their living in opulence, magnificence, or luxury: since one reason of his rules was, "that they might live long in the land where they were strangers;" for they were strangers among the Israelites, in the same sense, that the patriarchs were strangers in Canaan. But above all, he doubtless meant, that they should be devoted to God, as a race of perpetual Nazarites: and he deemed these rules conducive to this end, and calculated to render them simple, humble, patient, and su
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: a because I have spoken unto them, but they have not heard; and I have called unto them, but they have not answered.
t 7:13,25. 11:7. 25:3,4. 26:5. 29: 19. 32:33. 2 Chr. 36:15. Prov. 1:20-33.
u See on 7:24,26.-Neh. 9:26, 30. Is. 30:9, 50:2.
v See on 3:14. 4:14. 7:3-5. 17: 20-23. 18:11. 25:5. 26:13.- 44:4,5. 15. 1:16-19. Ez. 18: 30-32. Hos. 14:1-4. Zech. 1:3,4. Acts 26:20.
x See on 7:5-7. 17:24,25. 22: 4. 25:5,6.- Deut. 30:20.
y 14. Is. 1:3. Mal. 1:6. Matt. 11:28-30. Luke 15:11-13, 28-30.
z See on 11:8. 15:3,4. 19:7-13. 21:4-10.-Gen. 6:17. Lev. 26:14,&c. Deut. 28:15,&c. 29; 19-28. 31:20,21. 32:16-42. Josh. 23:15,16. Mic. 3:12.
a See on 7:13,26,27, 26:5. 32:33. -Prov. 1:24-31. Is. 50:2.65: 12. 66:4. Luke 13:34,35. Rom. 10:21.
wine. ( Notes , Num . 6:3,4. 1 Tim . 4:1-5, ν. 3.) V.8-11. ( Marg . Ref .) The Rechabites resided at Jerusalem at this time; not by choice, or through any relaxation of their rules, but to shelter themselves from the invaders. Nebuchadnezzar conquered Syria, and recruited his army with Syrians.
V. 13-17. The command given to the Rechabites originated from a man like themselves, to whom their obligations were small, when compared with those of the Jews to their God; and whose authority was limited and inconsiderable, compared with that of JEHOVAH. When Jonadab died, all his authority expired with him: he could no longer remind his posterity of his injunctions, take cognizance of their conduct, reward their obedience, or punish their disobedience. Yet, out of respect to his memory, deference to his wisdom, or ex
perior to the delights of sense. Such injunc-perience of the salutary effects of his counsels,
tions of dying parents or others, can only be considered as counsels : and, if consistent with scripture, suited to the circumstances of the times, and neither put in the place of the righteousness and atonement of Christ, nor in that of obedience to God's commandments; but subordinated to them, and used in subserviency to true godliness; they may be given and observed with propriety and advantage. The Rechabites and the Nazarites resembled the religious orders in the Romish church, more than any other persons in the Old Testament: yet they were not forbidden to marry, or commanded "to abstain from meats." No restriction was laid on them in these respects: whereas, these orders of monks and priests, who are "forbidden to marry, and commanded to abstain from meats," are not forbidden to drink |
they persevered in observing them. But the Jews disobeyed the commands of God, who daily loaded them with benefits; whose au- thority continued in full force; who earnestly and frequently reminded them of their duty, and called them to repentance; and who could reward or punish them, as much and as long as he pleased. Moreover, the commands of Jonadab were far more rigorous than the di- vine laws, and forbad the use and possession of those things, which God allowed his people to possess and to enjoy. All these considera- tions tended to expose the folly, ingratitude, and unreasonableness of the people's disobe- people's dience; and to illustrate the justice justice of the punishment about to be inflicted on them. Marg . Ref . Notes , 7:12-15. 25:1-3, v. 3 Prov . 1:24-31. Is . 50:1-3. 65:11,12.)
Jeremiah, at God's command, causes Baruch to write in a roll all his threatening prophecies, 1-7. Baruch reads the roll publicly; and afterwards to the princes, who counsel him and Jeremiah to hide themselves, 8-19. Jehudi reads it before Jehoiakim, who cuts it in pieces, and casts it into the fire, contrary to the request of the princes; and orders Jeremiah and Baruch to be apprehended: "but the LORD hid them," 2026. Jeremiah is directed again to write the same things, with "many like words," and a dreadful sentence against the king; which he does by the hand of Baruch, 27-32.
b Ex. 20:12. Deut. 5:16. Eph. 6:1,2,
* Heb. There shall not a man be cut off from Jonadab the
son of Rechab to stand. - See on 33:17. 1 Chr. 2:55.
с 15:19. 33:17,16. Luke 21:36. Jude 24.
V. 18, 19. The Rechabites seem to have been preserved comparatively uncorrupt, by observing these rules: their respect to their venerable ancestor was commendable, and
ND 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,
2 Take thee ba 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.
3 It may be that the house of Judah will hear all the evil which I purpose to do unto them; that they may return every
a See on 25:1. 35:1.-2 Kingsf See on 1:2,3. 25:3. 24:1,2.
b 6,23,29. 30:2. 45:1. 51:60. Ex. 17:14. Deut. 31:24. Ezra 6:2. Job 31:35. Ps. 40:7. Is. 8:1. 30:8,9. Ez. 2:9. 3:1-3. Hab. 2:2,3. Zech. 5:1-4. Rev. 5:1-9.
g 7. 18:8. 26:3. Deut. 5:29. Ez. 12:3. Zeph. 2:3. Luke 20:13. 2 Tim. 2:25,26. 2 Pet. 3:9.
h Ez. 18:27,28. 33:7-9,14-16. Matt. 3:7-9. Luke 3:7-9. i 18:11. 23:14. 24:7. 35:15. Deut. 30:2,8. 1 Sam. 7:3. 1 Kings 8:48-50. 2 Chr. 6:38, 39. Neh. 1:9. Is. 55:6,7. Ez. 13:23. Jon. 3:10. Acts 26:20.
selves by such rules, as were prescribed by Jonadab: but it is necessary to learn indifference about all worldly things; to consider ourselves as strangers on earth; and to be devot
shewed a docile disposition: it does not appear, ed to God, and disposed to prefer that station that their peculiarities were leavened by su- and that way of life, which are best for our perstition, spiritual pride, moroseness, or cen-souls. We should habituate our ap appetites to
soriousness; but rather that they were rendered subservient to piety. Their temperance, frugality, and hardiness would favor their preservation amid the desolations of the land; even their poverty would tend to secure them from the conqueror, as it had previously sheltered them from the envy of their neighbors. and it was proper that God should avow his readiness to reward every degree of good, when he determined to punish his apostate people.
Accordingly he promised, omised, that tha the family of the Rechabites should be very durably continued, and upheld in the practice of piety and righteousness before him, as his accepted worshippers, even when the Jews were cast out of his sight. This appears to be the meaning of the expression, "to stand before the LORD: for it cannot be supposed that they performed any service at the temple.
Nothing is known respecting the fulfilment of this promise: but doubtless it was performed, and perhaps may be so to this day; and that, in every age, some of this singular family have been found among the spiritual worshippers of God. ( Marg . Ref . -Note, 33:17,18.)
PRACTICAL OBSERVATIONS.
Every method should be used to bring men to repentance: and when promises and threatenings prove ineffectual, we should attempt to shame them out of their iniquities. Man is greatly the creature of habit: thus the abstemiousness, which to some would be intolerable, to others is easy, because customary; and they are not affected by temptations, which to others are irresistible. The longer and the more carefully wise and pious men have observed the course of the world; the more fully have they been convinced that it is vain, vexatious, and ensnaring: and that separation from it, (as far as duty will adınit,) is far safer and
brook denial, even in things lawful; and thus inure ourselves to resist temptation, to be contented with mean fare, and to be prepared for all events. It is not generally desirable, for young persons to forsake the plain, honest employments of their parents; or to be ambitious of living in a more elegant or fashionable style; that is, amid stronger temptations to pride, luxury, sensuality, and rapacity.
Prudence and moderation are conducive to piety; and tend to preserve families from the contagion of prevailing iniquity and ungodliness: by shunning competition and envy, they conduce to peace and comfort; and by avoiding excess, they promote health and long life: the more mortified we are to this present world, the readier we shall be to leave it, that we may go to a better: and thus we may live and die happy, though we never possess houses or lands, or any of those envied acquisitions, which most men waste their lives in pursuing.
But, whatever rules we prescribe to ourselves, or receive from others; we must count nothing indispensable but the law of God: for there will be circumstances, when regard to safety may render it necessary to dispense with them.
Yet no prudence, or good behavior, can exempt us from sharing the common calamities, to which sin has subjected mankind. -How common is it for men to be more observant of the rules of their order, circle, or sect, or of the traditions of their fathers, than professed Christians are of the precepts of God's word!-Respect to the memory, authority, or counsel of pious parents will always meet with some recompense from God, and is commonly made effectual for the continuance of true religion in families through successive generations.
But those who can neither be awed by the terror, nor allured by the goodness of God, to repent of sin and return to him; who despise his authority which
happier, than the most successful pursuit of is absolute, their obligations to him which are ts pleasures and possessions. It would not infinite, his justice and wrath which are albe advisable for us in general to restrict our-mighty to punish, and his mercy and readiness VOL. IV. 48 [377
man from his evil way; that I may for- || great is the anger and fury that the Lord 12 Then he went down into the king's his mouth, and I wrote them with ink in house, into the scribes' chamber; and, lo, the book. all the princes sat there, even Elishama 19 Then said the princes unto Baruch, the scribe, and Delaiah the son of Shem-Go, hide thee, thou and Jeremiah; and aiah, and & Elnathan the son of Achbor, let no man know where ye be.
give their iniquity and their sin.
4 Then Jeremiah called Baruch the son of Neriah: and Baruch m wrote from the mouth of Jeremiah all the words of the LORD, which he had spoken unto him, " upon a roll of a book.
15 And Jeremiah commanded Baruch, saying, • I am shut up; I cannot go into the house of the LORD:
6 Therefore go thou, and read in the roll, which thou hast written from my mouth, Pthe words of the Lord in the ears of the people, in the Lord's house upon the fasting day: and also thou shalt read them in the ears of all Judah that come out of their cities.
7 It may be *they will present their supplication before the Lord, and will return every one from his evil way: for
Is. 6:10. Matt. 13:15. Mark 4:12. Acts 3:19. 26:18. 28:27. 1.26. 32:12. 43:3.
m 17,18,32. 45:1. Rom. 16:22. n 28. Is. 8:1. Ez. 2:9. Zech. 5:1.
• 20:2. 32:2. 33:1. 37:15. 38:6, 28. 40:4. 2 Cor. 11:23. Eph. 3:1. 6:20. 2 Tim. 2:9. Heb. 11:36.
- 32. Acts 27:9.
r See on 3.-1 Kings 3:33-36. 2 Chr. 33:12,13. Dan. 9:13. Hos. 5:15. 6:1. 14:1-3.
* Heb. their supplication shall fall .
s See on 1:3. 25:5. Jon. 3:8. Zech. 1:4.
t 4:4. 16:10. 19:15. 21:5. Deut. 28:15,&c. 29:18-28. 2 Kings 22:13. 2 Chr. 34:21. Lam. 4: 11. Ez. 5:13. 8:18. 13:13. 20: 33. 22:20. 24:8-13.
to forgive which are boundless and everlasting, will per perish miserably: and all the world will see the justice of God in the condemnation of those who disobey his commandments, and neglect his great salvation.
NOTES.