The Rekabites Obey Their Father, but Judah Refuses the Lord

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 35:1-11 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 35:1-11 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 35:1-11 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 35:1-11 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 35:1-11 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 35:12-17 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 35:12-17 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 35:12-17 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 35:12-17 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 35:12-17 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.

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.

Jer 36:1 In the fourth year of the reign of Jehoiakim the word of the Lord came to Jeremiah, bidding him commit to writing all the addresses he had previously delivered, that Judah might, if it were possible, still regard the threatenings and return (Jer 36:1-3). In accordance with this command, he got all the words of the Lord written down in a book by his attendant Baruch, with the further instruction that this should be read on the fast-day in the temple to the people who came out of the country into Jerusalem (Jer 36:4-8).

When, after this, in the ninth month of the fifth year of Jehoiakim, a fast was appointed, Baruch read the prophecies to the assembled people in the chamber of Gemariah in the temple. Michaiah the son of Gemariah mentioned the matter to the princes who were assembled in the royal palace; these then sent for Baruch with the roll, and made him read it to them.

But they were so frightened by what was read to them that they deemed it necessary to inform the king regarding it (Jer 36:9-19). At their advice, the king had the roll brought and some of it read before him; but scarcely had some few columns been read, when he cut the roll into pieces and threw them into the pan of coals burning in the room, at the same time commanding that Baruch and Jeremiah should be brought to him; but God hid them (Jer 36:20-26).

After this roll had been burnt, the Lord commanded the prophet to get all his words written on a new roll, and to predict an ignominious fate for King Jehoiakim; whereupon Jeremiah once more dictated his addresses to Baruch (Jer 36:27-32). Since Jeremiah, according to Jer 36:3, Jer 36:6, Jer 36:7, is to get his addresses written down that Baruch may be able to read them publicly on the fast-day, now at hand, because he himself was prevented from getting to the temple, the intention of the divine command was not to make the prophet put down in writing and gather together all the addresses he had hitherto given, but the writing down is merely to serve as a means of once more presenting to the people the whole contents of his prophecies, in order to induce them, wherever it was possible, to return to the Lord.

In the fourth year of Jehoiakim, Nebuchadnezzar, after vanquishing the Egyptians at the Euphrates, advanced against Judah, took Jerusalem, and made Jehoiakim tributary. In the same year, too, Jeremiah had delivered the prophecy regarding the giving up of Judah and all nations for seventy years into the power of the king of Babylon (Jer 25); ); this was before he had been bidden write down all his addresses.

For, that he did not receive this command till towards the end of the fourth year, may be gathered with certainty from the fact that the public reading of the addresses, after they were written down, was to take place on the fast-day, which, according to Jer 36:9, was not held till the ninth month of the fifth year. The only doubtful point is, whether they were written down and read before or after the first capture of Jerusalem by Nebuchadnezzar.

Most modern commentators take the former view; e. g. , Hitzig says, briefly and decidedly, "According to Jer 36:29, the Chaldeans had not as yet appeared in the country." But this is not mentioned in Jer 36:29. The threatening in this verse, "The king of Babylon shall come and destroy this land, and exterminate men and beasts from it," does not prove that the king of Babylon had not yet come to Judah, but merely that the country had not yet been destroyed, and men and cattle exterminated from it.

When Jerusalem was first taken, Nebuchadnezzar contented himself with subjecting Jehoiakim under his supreme authority and requiring the payment of tribute, as well as carrying away some of the vessels of the temple and some hostages. The devastation of Judah and the extirpation of men and beasts did not commence till the second subjugation of Jerusalem under Jehoiakim, and was completed when the city was utterly destroyed, in Zedekiah’s time, on its third subjugation.

The settlement of the question that has been raised depends on the determination of the object for which the special fast-day in the fifth year was appointed, whether for averting the threatened invasion by the Chaldeans, or as a memorial of the first capture of Jerusalem. This question we have already so far decided in the Commentary on Daniel , at Jer 1:1, where it is stated that the fast was held in remembrance of that day in the year when Jerusalem was taken for the first time by Nebuchadnezzar; we have also remarked in the same place, that Jehoiakim either appointed or permitted this special fast "for the purpose of rousing the popular feeling against the Chaldeans, to whom they were in subjection, - to evoke in the people a religious enthusiasm in favour of resistance; for Jehoiakim keenly felt the subjugation by the Chaldeans, and from the first thought of revolt."

However, every form of resistance to the king of Babylon could only issue in the ruin of Judah. Accordingly, Jeremiah made Baruch read his prophecies publicly to the people assembled in the temple on that day, "by way of counterpoise to the king’s desire;" the prophet also bade him announce to the king that the king of Babylon would come, i. e. , return, to destroy the land, and to root out of it both men and beasts.

These circumstances give the first complete explanation of the terror of the princes when they listened to the reading of the book (Jer 36:16), as well as of the wrath of the king, exhibited by his cutting the book in pieces and throwing it into the fire: he saw that the addresses of the prophet were more calculated to damp those religious aspirations of the people on which he based his hopes, than to rouse the nation against continued submission to the Chaldeans. Not till now, too, when the object of the appointment of the fast-day was perceived, did the command given by God to the prophet to write down his prophecies appear in its proper light.

Shortly before, and in the most earnest manner, Jeremiah had reminded the people of their opposition to the word of God preached by him for twenty-three years, and had announced to them, as a punishment, the seventy years’ subjugation to the Chaldeans and the desolation of the country; yet this announcement of the fearful chastisement had made no deeper or more lasting impression on the people. Hence, so long as the threatened judgment was still in the distance, not much could be expected to result from the reading of his addresses in the temple on the fast-day, so that the command of God to do so should appear quite justified.

But the matter took a considerably different from when Nebuchadnezzar had actually taken Jerusalem and Jehoiakim had submitted. The commencement of the judgments which had been threatened by God was the proper moment for laying before the hearts of the people, once more, the intense earnestness of the divine message, and for urging them to deeper penitence. Just at this point the reading of the whole contents of the prophecies delivered by Jeremiah appears like a final attempt to preserve the people, on whom judgment has fallen, from complete destruction.

Jer 36:2-3 The word of the Lord to Jeremiah was to this effect: "Take thee a book-roll, and write on it (אליה for עליה) all the words that I have spoken unto thee concerning Israel and Judah, and concerning all the nations, from the day I spake unto thee, from the days of Josiah till this day. Jer 36:3. Perhaps the house of Judah will hear all the evil which I meditate doing to them, that they may return every one from his evil way, and that I may forgive their iniquity and their sin."

ישׁמעוּ here means, to hear correctly and lay to heart; cf. Jer 26:3. Hitzig views the command as meaning, not that Jeremiah is now for the first time to write down his addresses (which would be an impossibility for the most faithful memory), but that he is merely to write them down together in one book, out of the several scattered leaves and scraps. Graf has already refuted this view, though more fully than was necessary.

It is not a copying, word for word, of every separate address that is meant, but merely a writing down of the essential contents of all his oral discourses. This is quite clear, not merely from what is stated in Jer 36:3 as the object of this command, but also from the character of these collected addresses, as they are preserved to us. That the expression "all the words" is not to be understood in the most rigid sense, follows from the very fact that, when Jeremiah anew wrote down his prophecies, Jer 36:32, he further added "many similar words" to what had been contained in the first book-roll, which was burned by Jehoiakim.

But Jeremiah might perhaps be able to retain in his memory the substance of all the addresses he had delivered during the twenty-three years, since all of them treated of the same subjects - reproof of prevailing sins, threat of punishment, and promises.

Jer 36:2-3 The word of the Lord to Jeremiah was to this effect: "Take thee a book-roll, and write on it (אליה for עליה) all the words that I have spoken unto thee concerning Israel and Judah, and concerning all the nations, from the day I spake unto thee, from the days of Josiah till this day. Jer 36:3. Perhaps the house of Judah will hear all the evil which I meditate doing to them, that they may return every one from his evil way, and that I may forgive their iniquity and their sin."

ישׁמעוּ here means, to hear correctly and lay to heart; cf. Jer 26:3. Hitzig views the command as meaning, not that Jeremiah is now for the first time to write down his addresses (which would be an impossibility for the most faithful memory), but that he is merely to write them down together in one book, out of the several scattered leaves and scraps. Graf has already refuted this view, though more fully than was necessary.

It is not a copying, word for word, of every separate address that is meant, but merely a writing down of the essential contents of all his oral discourses. This is quite clear, not merely from what is stated in Jer 36:3 as the object of this command, but also from the character of these collected addresses, as they are preserved to us. That the expression "all the words" is not to be understood in the most rigid sense, follows from the very fact that, when Jeremiah anew wrote down his prophecies, Jer 36:32, he further added "many similar words" to what had been contained in the first book-roll, which was burned by Jehoiakim.

But Jeremiah might perhaps be able to retain in his memory the substance of all the addresses he had delivered during the twenty-three years, since all of them treated of the same subjects - reproof of prevailing sins, threat of punishment, and promises.

Jer 36:4-7 Jeremiah carries out the divine command by making Baruch write down on a book-roll all the words of the Lord, out of his mouth ('מפּי , i. e. , at the dictation of Jeremiah); and since he himself is prevented from getting to the house of the Lord, he bids him read the words he had written down in the ears of the people in the temple on the fast-day, at the same time expressing the hope, Jer 36:7 : "Perhaps their supplication will fall down before the Lord, and they will return each one from his wicked way; for great is the wrath and the anger which the Lord hath expressed concerning this people."

Baruch, who is mentioned so early as Jer 32:12. as the attendant of the prophet, was, according to the passage now before us, his amanuensis, and executed his commissions. אני עצוּר, according to Jer 33:1 and Jer 39:15, might mean, "I am in prison;" but this does not accord with the request of the princes, Jer 36:19, that Jeremiah should hide himself. Moreover, עצוּר does not mean "seized, captus ," but "stopped, restrained, hindered;" see on Neh 6:10.

The cause of hindrance is not mentioned, as being away from the purpose of the narrative. "To read in the roll in the ears of the people," i. e. , to read to the people out of the book. בּיום צום does not mean "on any fast-day whatever," but, "on the fast-day." The article is omitted because there was no need for defining the fast-day more exactly. The special fast-day mentioned in Jer 36:9 is intended.

'תּפּל תּחנּתם וגו, "their supplication will fall down before the Lord," i. e. , reach unto God, as if it were laid before His feet. נפל is transferred from the posture of the suppliant - his falling down before God - to his supplication. Hence, in Hiphil, to make the supplication fall down before the Lord is equivalent to laying the request at His feet; Jer 38:26; Jer 42:9; Dan 9:18, Dan 9:20.

If the supplication actually comes before God, it is also heard and finds success. This success is pointed out in 'וישׁבוּ וגו, "that they may repent." If man, in a repentant spirit, supplicates God for grace, God grants him power for conversion. But the return of the people from their wicked way is indispensable, because the wrath which God has expressed concerning it is great, i.

e. , because God has threatened a heavy judgment of wrath.