Verse-by-Verse Bible Commentary
Jeremiah 35:17

Clarke's Commentary

Verse Jeremiah 35:17. 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.

Bridgeway Bible Commentary

35:1-45:5 EVENTS IN JUDAH AND EGYPT

A lesson from the Rechabites (35:1-19)

Events recorded in the book of Jeremiah are not in chronological order, and Jeremiah now takes the readers back to the reign of Jehoiakim. He recounts a story concerning the Rechabites, a community of local tribal people who lived peaceably among the Israelites (1 Chronicles 2:55). The Rechabites were forbidden by their long-standing customs to drink wine. They were true worshippers of Yahweh and were fiercely anti-Baal (cf. 2 Kings 10:15-16,2 Kings 10:23-27). God told Jeremiah to test their loyalty to their ideals by offering them wine to drink (35:1-2). Jeremiah carried out the test in the temple, where officials could witness the event (3-5).

The Rechabites refused to touch the wine. They pointed out that their ancestors had forbidden them to drink wine or to carry on agricultural occupations of any sort (apparently because of the temptations to Baal worship that such occupations provided). They had always lived a simple nomadic life, living in tents rather than building houses (6-9). This nomadic life also enabled them to avoid the corrupting influences of city life; though when the Babylonian armies invaded Judah, they had been forced to flee to Jerusalem for temporary refuge (10-11).
Jeremiah now uses this as a lesson to the people of Judah. The Rechabites remain faithful to the laws of their ancestors, but the Judeans are not faithful to the law of God (12-16). God therefore will preserve the Rechabites through the bloodshed that will come upon Jerusalem (17-19).

Coffman's Commentaries on the Bible

"Then came the word of Jehovah unto Jeremiah, saying, Thus saith Jehovah of hosts, the God of Israel: Go, and say to the men of Judah and the inhabitants of Jerusalem, Will ye not receive instruction to hearken to my words? saith Jehovah. The words of Jonadab the son of Rechab, that he commanded his sons, not to drink wine, are performed; and unto this day they drink none, for they obey their father's commandment. But I have spoken unto you, rising up early and speaking; and ye have not hearkened unto me. 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. Forasmuch as 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; therefore thus saith Jehovah, the God of hosts, the God of Israel: Behold, I will bring upon Judah and 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."

Little comment is required, for this text is the basis for the enumerated contrasts in the above paragraphs. These verses reach their climax in, "The thunder of judgment in Jeremiah 35:17. Such a course of action by Israel can lead to but one end, the destruction of the nation."Broadman Bible Commentary (Nashville: Broadman Press, 1971), p. 163.

Calvin's Commentary on the Bible

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, —

Smith's Bible Commentary

Chapter 35

The word which came unto Jeremiah from the LORD in the days of Jehoiakim ( Jeremiah 35:1 )

So we're going back even further now, even before Zedekiah was the king. This prophecy came way back in the time of Jehoiakim.

the son of Josiah the king of Judah, saying, Go to the house of the Rechabites, and speak unto them, and bring them into the house of the LORD, into one of the chambers, and set before them wine to drink. Then I took Jaazaniah the son of Jeremiah, the son of Habaziniah, and his brothers, and all his sons, and the whole house of the Rechabites; 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 ( Jeremiah 35:1-4 ):

So a lot of names that don't mean much to us. But what he's saying is that God said, "Go to the Rechabites and bring them into this particular chamber in the temple and set wine before them." So he did it.

And I set before the sons of the house of the Rechabites pots full of wine, and cups; and I said unto them, Drink some wine. But they said, We will not drink wine: for Jonadab the son of Rechab our father commanded us, saying, You shall drink no wine, neither your sons for ever: Neither shall you build houses, nor are you to plant fields, or vineyards, nor have any: but all of your days you are to dwell in tents; that you may live many days in the land wherein you are strangers. So we have obeyed the voice of Jonadab the son of Rechab our father in all that he charged us, not to drink wine all our days, we, nor our wives, nor our sons, nor our daughters; Nor have we built houses for us to dwell in: neither have we any vineyards, nor fields, nor seeds: But we have dwelt in tents, and obeyed, and done according to all that Jonadab our father commanded us. But it came to pass, when Nebuchadnezzar king of Babylon has come into the land, that we said, Come, and let us go to Jerusalem because we fear the army of the Chaldeans, and for fear of the army of the Syrians: so we are dwelling at Jerusalem ( Jeremiah 35:5-11 ).

So here is this Nomadic group of people. They are Bedouin types who are living in tents. They don't drink wine. And you'll find today around Jerusalem and around Israel still you'll find these Bedouins living in tents. Now the Israeli government tried to build houses for them and a housing settlement. But the people just don't like living in houses. And the houses that were built for them by the Israeli government are vacant. They won't... They prefer their tents still. These Bedouins are still around the area. They're interesting people to observe. They don't drink wine or they don't plant fields. They are, most of them, just shepherds. They don't have vineyards. They just move from place to place living in tents. And so they're interesting people indeed. The Bedouins are similar to these Rechabites who way back one of the fathers said, "Hey, don't drink wine, don't build houses, live in tents, don't plant vineyards," you know. And so here they're keeping it. They're obeying this guy of hundreds of years ago who gave the command to the family. So here they're still following it.

So the word of the LORD came to Jeremiah, saying, 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. The words of Jonadab ( Jeremiah 35:12-14 )

Just this ancestor of these people.

the son of Rechab, that he commanded his sons not to drink wine, are performed; for unto this day they don't drink any wine, but obey their father's commandment: notwithstanding I have spoken unto you, rising early and speaking; but you did not hearkened unto me ( Jeremiah 35:14 ).

Now God is showing the incongruency of this whole thing. "Look, here are these people. I'm offering them wine, they won't drink." Why? Because way back in their ancestry, one of their dads says, "Now don't drink wine, son, and don't let your children drink wine." And to this day they are obeying the voice of Jonadab. And God said, "I have spoken unto you but you haven't listened to My voice. You haven't hearkened to Me. Now here is a group of people hearkening unto one of their fathers. But here I have spoken and you won't hearken to Me."

I have also sent 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 do not go after other gods to serve them, and you shall dwell in the land which I have given to you and to your fathers: but you have not inclined your ear, nor hearkened unto me. 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: 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 ( Jeremiah 35:15-17 ).

So I'm going to bring upon them all of the evil.

And Jeremiah said unto the house of the Rechabites, Thus saith the LORD of hosts, the God of Israel; Because you have obeyed the commandment of Jonadab your father, and you have kept all of his precepts, and done all that he commanded you: 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 ( Jeremiah 35:18-19 ).

So these people still exist. God says, "I won't let them get wiped out. They'll remain." They do. The Rechabites who still obey Jonadab their ancestor and follow after his orders and refuse to live in houses but dwell in tents and don't plant vineyards. An interesting class of people, and God says, "They'll remain. My people they're going to get wiped out. They'll be scattered and all. But these Rechabites they can stay."

Now these things were all written for our instruction. It's not that we are to look at the people of Israel and say, "Oh, isn't that horrible? The things that they did. How they refused to obey God and they turned their backs on God and not their face. Isn't that awful that they broke the covenant of God? Isn't that awful that they worshipped these false gods? Isn't that terrible that God had to bring judgment on them?" It's not so that we can criticize them. It's so that we will learn not to follow after false idols ourselves. That we will learn to hearken to the voice of God and to obey His voice. That we will seek the Lord with all of our hearts. That we will live a life that is pleasing unto Him. That we will not follow their example of turning away from God, but will live unto God a life of righteousness before Him.

So may God be with you and bless you and help you this week to live a life that is pleasing before the Lord. Doing the work of God. Obeying the commandment of His voice. Walking in fellowship with Him. God be with you and bless you and keep you and give you a beautiful week in Christ Jesus. "

Dr. Constable's Expository Notes

The rebuke of the Judahites 35:12-17

Dr. Constable's Expository Notes

Therefore, the Lord was going to bring upon the people all the disaster that He had previously warned them about. They had not listened to Him when He spoke to them, or answered Him when He called to them.

"Notice the telling contrasts between the Recabites and Judah.

"1. The Recabites obeyed a fallible leader (Jeremiah 35:14); Judah’s leader was the eternal God (cf. Malachi 1:6).

"2. Jonadab gave his commands to the Recabites only once; God repeatedly sent his messages to his people (Jeremiah 35:15).

"3. The restrictions that bound the Recabites did not deal with eternal issues; God’s messages to his people had eternal as well as temporal implications.

"4. The Recabites obeyed the commands of Jonadab for about three hundred years; the Lord’s people constantly disobeyed (Jeremiah 35:16).

"5. The loyalty of the Recabites would be rewarded; for their disloyalty God’s people would be punished (Jeremiah 35:17)." [Note: Ibid., p. 602.]

Gill's Exposition of the Whole Bible

Therefore thus saith the Lord God of hosts, the God of Israel,.... Provoked by such ill usage:

behold, I will bring upon Judah, and upon all the inhabitants of Jerusalem, all the evil that I have pronounced against them: which Abarbinel interprets of all the threatenings and curses in the law and the prophets respecting the Jews, until the times of Jeremiah; though it may more especially intend the evil, God by him had pronounced upon them; namely, that the Chaldean army should come into their land, besiege Jerusalem, and take it, and carry captive its inhabitants:

because I have spoken unto them, but they have not heard; and I have called unto them, but they have not answered; he spoke to them by his prophets, he called to them in his providences, and took every method to warn them of their sin and danger, and bring them to repentance and reformation; but all to no purpose. The Targum is,

"because I sent unto them all my servants the prophets, but they obeyed not; and they prophesied to them, but they returned not.''

Henry's Complete Commentary on the Bible

      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?Jeremiah 35:13; Jeremiah 35:13. 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 (Jeremiah 35:14; Jeremiah 35:14); but you have not inclined your ear to me" (Jeremiah 35:15; Jeremiah 35:15), 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 (Jeremiah 35:14; Jeremiah 35:14); 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 (Jeremiah 35:15; Jeremiah 35:15), 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 (Jeremiah 35:16; Jeremiah 35:16); but this people, this rebellious and gainsaying people, have not hearkened unto me; and therefore (Jeremiah 35:17; Jeremiah 35:17), 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 (Jeremiah 35:18; Jeremiah 35:19) 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.