Jeremiah 35:3

The Jeremiah mentioned here was not the prophet. He and the others were part of the Recabite community.

The Recabites obeyed their ancestor, while the Israelites rebelled against the Lord, their God.

Jaazaniah--the elder and chief of the clan.

This chapter is of an earlier date than many of those before; for what is contained in it was said and done in the days of Jehoiakim (Jer 35:1); but then it must be in the latter part of his reign, for it was after the king of Babylon with his army came up into the land (Jer 35:11), which seems to refer to the invasion mentioned Kg2 24:2, which was upon occasion of Jehoiakim's rebelling against Nebuchadnezzar. After the judgments of God had broken in upon this rebellious people he continued to deal with them by his prophets to turn them from sin, that his wrath might turn away from the. For this purpose Jeremiah sets before them the example of the Rechabites, a family that kept distinct by themselves and were no more numbered with the families of Israel than they with the nations. They were originally Kenites, as appears Ch1 2:55, These are the Kenites that came out of Hemath, the father of the house of Rechab. The Kenites, at least those of them that gained a settlement in the land of Israel, were of the posterity of Hobab, Moses's father-in-law, Jdg 1:16. We find them separated from the Amalekites, Sa1 15:6. See Jdg 4:17. One family of these Kenites had their denomination from Rechab. His son, or a lineal descendant from him, was Jonadab, a man famous in his time for wisdom and piety. he flourished in the days of Jehu, king of Israel, nearly 300 years before this; for there we find him courted by that rising prince, when he affected to appear zealous for God (Kg2 10:15, Kg2 10:16), which he thought nothing more likely to confirm people in the opinion of than to have so good a man as Jonadab ride in the chariot with him. Now here we are told,
I. What the rules of living were which Jonadab, probably by his last will and testament, in writing, and duly executed, charged his children, and his posterity after him throughout all generations, religiously to observe; and we have reason to think that they were such as he himself had all his days observed.
1. They were comprised in two remarkable precepts: - (1.) He forbade them to drink wine, according to the law of the Nazarites. Wine is indeed given to make glad the heart of man and we are allowed the sober and moderate use of it; but we are so apt to abuse it and get hurt by it, and a good man, who has his heart made continually glad with the light of God's countenance, has so little need of it for that purpose (Psa 4:6, Psa 4:7), that it is a commendable piece of self-denial either not to use it at all or very sparingly and medicinally, as Timothy used it, Ti1 5:23. (2.) He appointed them to dwell in tents, and not to build houses, nor purchase lands, nor rent or occupy either, Jer 35:7. This was an instance of strictness and mortification beyond what the Nazarenes were obliged to. Tents were mean dwellings, so that this would teach them to be humble; they were cold dwellings, so that this would teach them to be hardy and not to indulge the body; they were movable dwellings, so that this would teach them not to think of settling or taking root any where in this world. They must dwell in tents all their days. They must from the beginning thus accustom themselves to endure hardness, and then it would be no difficulty to them, no, not under the decays of old age. Now,
2. Why did Jonadab prescribe these rules of living to his posterity? It was not merely to show his authority, and to exercise a dominion over them, by imposing upon them what he thought fit; but it was to show his wisdom, and the real concern he had for their welfare, by recommending to them what he knew would be beneficial to them, yet not tying them by any oath or vow, or under any penalty, to observe these rules, but only advising them to conform to this discipline as far as they found it for edification, yet to be dispensed with in any case of necessity, as here, Jer 35:11. He prescribed these rules to them, (1.) That they might preserve the ancient character of their family, which, however looked upon by some with contempt, he thought its real reputation. His ancestors had addicted themselves to a pastoral life (Exo 2:16), and he would have his posterity keep to it, and not degenerate from it, as Israel had done, who originally were shepherds and dwelt in tents, Gen 46:34. Note, We ought not to be ashamed of the honest employments of our ancestors, though they were but mean. (2.) That they might comport with their lot and bring their mind to their condition. Moses had put them in hopes that they should be naturalized (Num 10:32); but, it seems they were not; they were still strangers in the land (Jer 35:7), had no inheritance in it, and therefore must live by their employments, which was a good reason why they should accustom themselves to hard fare and hard lodging; for strangers, such as they were, must not expect to live as the landed men, so plentifully and delicately. Note, It is our wisdom and duty to accommodate ourselves to our place and rank, and not aim to live above it. What has been the lot of our fathers why may we not be content that it should be our lot, and live according to it? Mind not high things. (3.) That they might not be envied and disturbed by their neighbours among whom they lived. If they that were strangers should live great, raise estates, and fare sumptuously, the natives would grudge them their abundance, and have a jealous eye upon them, as the Philistines had upon Isaac (Gen 26:14), and would seek occasions to quarrel with them and do them a mischief; therefore he thought it would be their prudence to keep low, for that would be the way to continue long-to live meanly, that they might live many days in the land where they were strangers. Note, Humility and contentment in obscurity are often the best policy and men's surest protection. (4.) That they might be armed against temptations to luxury and sensuality, the prevailing sin of the age and place they lived in. Jonadab saw a general corruption of manners; the drunkards of Ephraim abounded, and he was afraid lest his children should be debauched and ruined by them; and therefore he obliged them to live by themselves, retired in the country; and, that they might not run into any unlawful pleasures, to deny themselves the use even of lawful delights. They must be very sober, and temperate, and abstemious, which would contribute to the health both of mind and body, and to their living many days, and easy ones, and such as they might reflect upon with comfort in the land where they were strangers. Note, The consideration of this, that we are strangers and pilgrims, should oblige us to abstain from all fleshly lusts, to live above the things of sense, and look upon them with a generous and gracious contempt. (5.) That they might be prepared for times of trouble and calamity. Jonadab might, without a spirit of prophecy, foresee the destruction of a people so wretchedly degenerated, and he would have his family provide, that, if they could not in the peace thereof, yet even in the midst of the troubles thereof, they might have peace. Let them therefore have little to lose, and then losing times would be the less dreadful to them: let them sit loose to what they had, and then they might with less pain be stripped of it. Note, Those are in the best frame to meet sufferings who are mortified to the world and life a life of self-denial. (6.) That in general they might learn to live by rule and under discipline. It is good for us all to do so, and to teach our children to do so. Those that have lived long, as Jonadab probably had done when he left this charge to his posterity, can speak by experience of the vanity of the world and the dangerous snares that are in the abundance of its wealth and pleasures, and therefore ought to be regarded when they warn those that come after them to stand upon their guard.
II. How strictly his posterity observed these rules, Jer 35:8-10. They had in their respective generations all of them obeyed the voice of Jonadab their father, had done according to all that he commanded them. They drank no wine, though they dwelt in a country where was plenty of it; their wives and children drank no wine, for those that are temperate themselves should take care that all under their charge should be so too. They built no houses, tilled no ground, but lived upon the products of their cattle. This they did partly in obedience to their ancestor, and out of a veneration they had for his name and authority, and partly from the experience they themselves had of the benefit of living such a mortified life. See the force of tradition, and the influence that antiquity, example, and great names, have upon men, and how that which seems very difficult will by long usage and custom become easy and in a manner natural. Now, 1. As to one of the particulars he had given them in charge, we are here told how in a case of necessity they dispensed with the violation of it (Jer 35:11): When the king of Babylon came into the land with his army, though they had hitherto dwelt in tents, they now quitted their tents, and came and dwelt in Jerusalem, and in such houses as they could furnish themselves with there. Note, The rules of a strict discipline must not be made too strict, but so as to admit of a dispensation when the necessity of a case calls for it, which therefore, in making vows of that nature, it is wisdom to provide expressly for, that the way may be made the more clear, and we may not afterwards be forced to say, It was an error, Ecc 5:6. Commands of that nature are to be understood with such limitations. These Rechabites would have tempted God, and not trusted him, if they had not used proper means for their own safety in a time of common calamity, notwithstanding the law and custom of their family. 2. As to the other particular, we are here told how, notwithstanding the greatest urgency, they religiously adhered to it. Jeremiah took them into the temple (Jer 35:2), into a prophet's chamber, there, rather than into the chamber of the princes, that joined to it, because he had a message from God, which would look more like itself when it was delivered in the chambers of a man of God. There he not only asked the Rechabites whether they would drink any wine, but he set pots full of wine before them, and cups to drink out of, made the temptation as strong as possible, and said, "Drink you wine, you shall have it on free cost. You have broken one of the rules of your order, in coming to live at Jerusalem; why may you not break this too, and when you are in the city do as they there do?" But they peremptorily refused. They all agreed in the refusal. "No, we will drink no wine; for with us it is against the law." The prophet knew very well they would deny it, and, when they did, urged it no further, for he saw they were stedfastly resolved. Note, Those temptations are of no force with men of confirmed sobriety which yet daily overcome such as, notwithstanding their convictions, are of no resolution in the paths of virtue.

Jeremiah 35:1-7

1. The word which came unto Jeremiah from the LORD in the days of Jehoiakim the son of Josiah king of Judah, saying,

1. Sermo qui factus fuit ad Jeremiam a Jehova diebus Jehoiakim filii Joziae regis Jehudah, dicendo,

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.

2. Vade ad domum Rechabitarum, et dices illis, (et loquere cum ipsis) et adducas eos in domum Jehovae ad unum cubiculorum, et popina illis vinum.

3. Then I took Jaazaniah the son of Jeremiah, the son of Habaziniah, and his brethren, and all his sons, and the whole house of the Rechabites;

3. Et sumpsi Jaazaniah filium Jeremiae, filii Habazaniiae, et fratres ejus, (hoc est, cognatos) et omnes filios ejus, totam domum Rechabitarum;

4. 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:

4. Et adduxi eos in domum Jehovae ad cubiculum filiorum Chanan filii Igdaliae, viri Dei, quod erat juxta cubiculum principum, quod erat e super cubiculo Maassaiae filii Selum custodis thesauri (alii vertunt, liminis, sed sine ratione, ut milhividetur)-

5. And I set before the sons of the house of the Rechabites pots full of wine, and cups, and I said unto them, Drink ye wine.

5. Et posui in conspectu filiorum domus Rechabitarum (vel, coram filiis domus Rechabitarum) scyphos plenos vino, et calices, et dixi, Bibite vinum.

6. But they said, We will drink no wine: for Jonadab the son of Rechab our father commanded us, saying, Ye shall drink no wine, neither ye, nor your sons for ever:

6. Et dixerunt, Non bibimus vinum, quia Jonadab filius Rechab, pater noster (vel, patris nostri) praecepit nobis, dicendo, Non bibetis vinum, vos et filii vestri, usque in seculum;

7. Neither shall ye build house, nor sow seed, nor plant vineyard, nor have any: but all your days ye shall dwell in tents; that ye may live many days in the land where ye be strangers.

7. Et domos non aedificabitia, et semen non seretis, et vitem non plantabitis, et non erit vobis quicquam, quia (hoc est, quin potius) habitabitis in tabernaculis, cunctis diebus vestris, ut vivatis dies multos in superficie terrae in qua vos peregrini estis.

It must be first observed, that the order of time in which the prophecies were written has not been retained. In history the regular succession of days and years ought to be preserved, but in prophetic writings this is not so necessary, as I have already reminded you. The Prophets, after having been preaching, reduced to a summary what they had spoken; a copy of this was usually affixed to the doors of the Temple, that every one desirous of knowing celestial doctrine might read the copy; and it was afterwards laid up in the archives. From these were formed the books now extant. And what I say may be gathered from certain and known facts. But that we may not now multiply words, this passage shews that the prophecy of Jeremiah inserted here did not follow the last discourse, for he relates what he had been commanded to say and to do in the time of Jehoiakim, that is, fifteen years before the destruction of the city. Hence what I have said is evident, that Jeremiah did not write the book as it exists now, but that his discourses were collected and formed into a volume, without regard to the order of time. The same may be also gathered from the prophecies which we shall hereafter see, from the forty-fifth to the end of the fiftieth chapter.

The power of the kingdom of Judah was not so weakened under King Jehoiakim, but that they were still inflated with pride. As, then, their security kept them from being attentive to the words of the Prophet, it was necessary to set before them a visible sign, in order to make them ashamed. It was, then, God's purpose to shew how inexcusable was their perverseness. This was the design of this prophecy. And the Prophet was expressly commanded to call together the Rechabites, and to offer wine to them, in order that the obstinacy of the people might appear more disgraceful, as they could not be induced to render obedience to God, while the Rechabites were so obedient to their father, a mortal man, and who had been dead for nearly three centuries. The Rechabites derived their origin from Obad and from Jethro, the father-in-law of Moses. There are those indeed who think that Obad and Jethro were the same; but this conjecture seems not to me probable. However this may be, interpreters think that, the Rechabites were the descendants of Obad, who followed Moses and the Israelites. And their opinion seems to be confirmed, because it is said here that they were commanded by Jonadab to live as sojourners in the land. An inheritance was indeed promised them, but as it appears from many parts of Scripture, they were unfaith-fifily dealt with, for they were scattered here and there throughout the tribes. They then did not enjoy an inheritance as it was right and as they deserved. And we see also that they lived among other nations.

With regard to Jonadab, of whom mention is made, we read in 2 Kings 10:15, that he was a man of great name and influence, for when Jehu began to reign, he had him as his friend, though he was an alien. He must, then, have been in high esteem, and a man of power and wealth among the Israelites. And it is certain that it was the same Jonadab of whom sacred history speaks of there, because he is called the son of Rechab; and yet three hundred years, or nearly so, had elapsed from that time to the reign of Jehoiakim. As to the origin of this family or people, the first was Obad; from him came Rechab, whose son was Jonadab, who lived in the time of King Jehu, and was raised up into his chariot to be, as it were, next to him, when Jehu had not as yet his power firmly established. But they went afterwards to Jerusalem on account of the continual calamities of the land of Israel, for it was exposed to constant plunders, and this we shall hereafter see in the narrative. Then the sons of Rechab did once dwell in the kingdom of Israel; but when various incursions laid waste the land, and final ruin was at hand, having left their tents they went to Jerusalem; for they were not allowed to cultivate either fields or vineyards, as we shall hereafter see. The Rechabites, therefore, dwelt in the city Jerusalem, which protected them from the incursions and violence of enemies; but they still retained their ancient mode of living in abstaining from wine, and in not cultivating either fields or vineyards. They thought it indeed right for them to dwell in buildings, because they could not find a vacant place in the city where they might pitch their tents: but this was done from necessity. In the meantime they obeyed the command of their father Jonadab; and though he had been dead three hundred years, they yet so venerated the memory of their father, that they willingly abstained from wine, and led not only a frugal but an austere life.

The Prophet is now bidden to bring these to the Temple, and to offer them wine to drink I have briefly explained the design of God in this matter, even that he purposed to lay before the Jews the example of the Rechabites, in order to shame them; for that family obeyed their father after he was dead, but the Jews could not be induced to submit to the command of the living God, who was also the only Father of all. The Prophet then was bidden to bring them to the Temple, and to lay before them cups full of wine, that they might drink. He says that they refused to drink, and brought as a reason, that Jenadab their father forbade them to do so. We shall hereafter see how this example was applied; for the whole cannot be explained at the same time.

Let us consider the Prophet's words, he says that the word came to him in the days of Jehoiakim, that is, after he had found out by the trial of many years how untameable the Jews were, and how great was their ferocity. Much labor then had the Prophet undertaken, and yet they were not so subdued as to submit to the yoke of God. When, therefore, they had now for many years given many proofs of their obduracy, God summoned the Rechabites as witnesses, who, by their example, proved that the Jews were inexcusable for being so rebellious and disobedient to the commands of the Prophet.

Go, said he, to the house of Rechab, (we have said that they dwelt then at Jerusalem, and this will appear hereafter) and bring them unto the house of Jehovah But we must inquire why the Prophet was ordered to lay wine before them in the Temple rather than in a private house. The reason, indeed, is evident; for God's purpose was to shew how wicked and perverse the Jews were, for not even the priests abstained from wine except when they were performing their duties. The Law commanded them to abstain then from wine; but the Levites, who took care of the Temple, and also the priests, when not engaged in the discharge of their office, were fully allowed to drink wine. As, then, the priests were permitted to drink wine even in the Temple, that is, in the chambers adjoining the priests' court, what excuse could have been made when the Rechabites, who were yet of the common people, and even aliens among the Jews, refused wine according to the command of their father Jenadab? Had God forbidden the whole people the use of wine, the Law might have appeared too rigid; but God not only permitted the people to drink wine, but also the priests; nay, no religious reverence prevented them from drinking wine close to the Temple when they were not engaged in their duties. We now, then, perceive why the place has been mentioned, that is, that the Prophet relates that he brought the Rechabites into the Temple.

Go, then, and bring them into the house of Jehovah, into one of the chambers, and offer them wine to drink We have said that the chambers were nigh the priests' court; for many of the Levites were always keeping watch, guarding the Temple, and also some of the priests. The priests, while serving their turn, alone abstained from wine; but a permission was given by the Law to the Levites to drink wine, and in those very chambers, which were on both sides a sort of appendages to the Temple.

Now the Prophet adds that he took Jaazaniah, who was a chief man, and as it were the head of the family. And he names his father, even Jeremiah, the son of Habaziniah; and he then says, his whole house It is added, that he brought them into the Temple, into the chamber of the sons of Hanan, the son of Igdaliah, a man of God The Prophet no doubt chose a well-known place, that the report of this might spread through the whole city, and even throughout Judea, and also that the dignity of the place might add credit to the report; for we know that when a thing is done in an obscure corner, it may be regarded as doubtful or fabulous. But the Prophet brought the Rechabites into an honorable place, even into the chamber of the sons of Hanan And he afterwards says, that he was the son of Igdaliah, a man of God Doubtless such was the reverence in which this man was held, that no one dared to call into question what had been done there. Then he adds that the chamber was nigh the chamber of the princes, which was over the chamber of the keeper of the treasury Some render the last word, "the entrance," [99] the word means a vessel; and it signifies here the sacred furniture; and there is a change of number, for this word included all the vessels of the Temple. We hence see that the place was select, superior to other places, so that it might be as a notable theater, and that the prophecy might thus gain more credit among all the Jews.

He says, that he set wine before them and requested them to drink when full cups were placed before them. Then he adds that they refused, We will not drink wine, because Jonadab our father commanded us, saying, Drink ye no wine, nor build houses, nor sow seed, nor plant vineyards, nor have any such thing as your own We see that four things were commanded the Rechabites by their father, to drink no wine, to cultivate no fields, and to plant no vineyards, -- these were three; and the fourth was, not to build houses, but to be content with tents. Here is also added a promise, that ye may live long in the land where ye are strangers Then Jonadab promised to his sons and his posterity a long life, if they obeyed his precepts, that is, to live without wine all their life, and not to possess anything, nor build houses. Their saying that they had obeyed their father's precept, shall be hereafter considered, for we cannot take in everything at once.

But let us now see whether Jenadab did what was right in forbidding his posterity to drink wine and to cultivate land. Agriculture is in itself a mode of living not only honest and innocent, but also remote from ambition, fraud, and plunder: in short, it seems to be of all kinds of living the simplest and the most innocent. Then the advice of Jenadab to keep his sons from agriculture might in this instance be blamed and condemned. But the probability is, that when he saw the Jews and the Israelites despising the Law of their God, he thought of the vengeance, which, though it followed not for a long time, yet ought then to have been dreaded. He also saw the sources of vices, even that the Israelites especially gave themselves up to luxuries, and indulged themselves, as it clearly appears from the Prophets, in all manner of excesses. When, therefore, he saw, on the one hand, the corruptions of the land, and that on the other he dreaded punishment, he wished his posterity to accustom themselves to an austere mode of living, so that they might more easily move here and there, and also that they might with more tranquil minds endure any adversity that might happen, being neither rich nor used to delicacies. Jenadab then did not condemn agriculture, nor the use of wine, nor commodious habitations, when he commanded his posterity to be contented with tents and water, and wished them to buy wheat and to follow only a pastoral life; but as we have said, he had another object in view. This, then, is what we are, in the first place, to bear in mind.

But we must observe, at the same time, that the posterity of Jenadab did not live on plunder, nor spend their time in idleness; for they were shepherds, who with great labor and many watchings gained their own living. But it was their father Jonadab's wish that they should in a manner be separated from the common affairs of life, on account of the corruptions which prevailed, and which he saw rampant before his eyes; so that he had no doubt as to what was to be, when the Israelites abandoned themselves more and more to all kinds of excesses, and when all integrity was disregarded. This then was the reason why Jenadab restrained his posterity from following the common way of living.

His counsel is, however, not commended, but the obedience which his sons rendered; and this is here proposed as an example, in order to make the Jews ashamed, because they so perversely rejected the Law of God and the doctrine of the Prophets: and it is an argument from the less to the greater; for if the authority of a mortal man prevailed so much with his posterity as to cause them to abstain from wine, and not only to live frugally, but also to endure cold and want and other hard things, how much more it behoved the Jews to do what was right and easy, when God commanded them: This is one thing, even a comparison between God and mortal man. And then there is another, -- that this precept continued in force for three hundred years, and kept posterity from neglect; but the Law of God, which continually sounded in the ears of the people, had no power to influence them. Here is another comparison. The third is, that God acted equitably, and did not press too much on the Jews, so as to make the rigor of the law odious and wearisome: as then God used moderation in his Law, so as to require from the people nothing but what was easy to be borne, he says that Jonadab was rigid and austere, for he forbade the use of wine and did not allow his posterity to cultivate fields, nor to dwell in houses.

This threefold comparison ought then to be borne in mind, and these three parts of the contrast ought to be well considered, even that God had not obtained from his people what Jonadab had from his posterity; and also that God, continually admonishing, prevailed nothing, when a regard for a dead man retained posterity in their duty; and further, that the Law of God, which required nothing but what might be easily done, had been perversely rejected by the Jews, when the Rechabites, in honor to their dead father, suffered themselves to be deprived of all luxuries, and dreaded not an austere, rustic, and, as it were, a savage kind of life; for they not only abstained from wine, but also dared not to shelter themselves from cold by dwelling in houses, and were forbidden all the comforts of life.

Now that. the Prophet was ordered to offer them wine, and that they refused, a question here arises, Was their continency in this respect laudable? They seemed thus to prefer Jonadab to God, for they knew that Jeremiah, who offered them wine, was sent by God. But the Rechabites, no doubt, modestly excused themselves, when they said that it was not right for them to drink wine, because they had been forbidden by their father. It was not then their purpose to give more honor to their father than to God or to his Prophet, but they simply answered for the sake of excusing themselves, that they had abstained from wine for three hundred years, that is, that the whole family had done so. This, then, is the solution of the question. But what the Papists do in bringing against us the Rechabites, first to support their tyrannical laws, and secondly, in order to torment miserable consciences at their pleasure, is frivolous in the extreme. As I have already said, the advice of Jonadab is not commended, as though he had rightly forbidden his sons to drink wine; but only his sons are spoken of as having reverently and humbly obeyed the command of their dead father. Then this passage gives no countenance to the Papists, as though the object of it was to bind the consciences of the faithful to their laws; for what is here spoken of is, that the Rechabites proved by their obedience how base and wicked was the obduracy of the people, as they shewed less reverence and honor to God than these did to a man that was dead.

But the Papists, however, dwell much on another point, -- that whatever has been handed down from the fathers ought to be observed; and thus they reason, "The authority of the whole Church is greater than that of a private man; now the Rechabites are commended for having followed the command of a private individual, much more then ought we to obey the laws of the Church." To this I answer, that we ought to obey the fathers and the whole Church: nor have we a controversy with them on this subject; for we do not simply say, that everything which men have delivered to us ought to be rejected; but we deny that we ought to obey the laws of men, when they bind the conscience without any necessity. When, therefore, a religious act is enjoined on us, men arrogate to themselves what is peculiar to God alone; thus the authority of God is violated, when men claim so much for themselves as to bind consciences by their own laws. We must then distinguish between civil laws, such as are introduced to preserve order, or for some other end, and spiritual laws, such as are introduced into God's worship, and by which religion is enjoined, and necessity is laid on consciences. -- But I cannot now finish, for I see that the hour has already passed.

Footnotes:

[99] So the Sept., the Vulg., and the Syr.; and the word, sph, has commonly this meaning, a porch, an entrance or a threshold. -- Ed PRAYER

Grant, Almighty God, that as thou hast been pleased to adopt us for thy children, and also to shew to us what pleases thee, -- O grant, that we may in all things be obedient to thee, and never turn aside either to the right hand or to the left; and as thou exhortest us also continually, and stirrest us onward, grant that we may, in quiet meekness of spirit, so surrender ourselves to be ruled by thee, as to prove ourselves to be thy children, and to glorify thee as our Father, until we shall enjoy that eternal inheritance, which is laid up for us in heaven, through Christ our Lord. -- Amen.

Then I took Jaazaniah the son of Jeremiah, the son of Habaziniah,.... Who was, no doubt, the most famous and leading man in this family:

and his brethren, and all his sons, and the whole house of the Rechabites; the several branches of the family, especially the males; the women perhaps only excepted; whom it might not be so decent to gather together on such an occasion, to drink wine; or at least offer it to them.

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 Ch1 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 (Sa1 15:6; Sa1 27:10; Sa1 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 (Kg2 10:15, Kg2 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 (Ch1 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 35:3-4
In executing the command of the Lord, Jeremiah took (went for) Jaazaniah, son of Jeremiah, son of Habaziniah, and all his brethren, and sons, and the whole house of the Rechabites, and brought them into the temple-chamber of the sons of Hanan. Jaazaniah was probably the then chief of the Rechabites. The chamber of the sons of Hanan was situated next the princes' chamber, which stood over that of Maaseiah the door-keeper. Nothing further is known about Hanan the son of Jigdaliah; here he is called "the man of God," an honourable title of the prophets - see e.g., Kg1 12:22 - for, according to the usual mode of construction, אישׁ האלהים does not belong to Jigdaliah, but to Hanan, cf. Jer 28:1; Zac 1:1. "The chamber of the princes" is the chamber where the princes, the chiefs of the people, used to assemble in the temple. Its position is more exactly described by ממּעל לל, "over the chamber of Maaseiah," but not very clearly for us, since the buildings of the temple fore-courts are nowhere else more exactly described; however, see on Jer 36:10. Maaseiah was שׁמר הסּף, "keeper of the threshold," i.e., overseer of the watchmen of the temple gates, of which, according to Jer 52:24 and Kg2 25:18, there were three, who are there mentioned along with the high priest and his substitute Maaseiah is probably the same whose son Zephaniah was כּהן המּשׁנה , cf. Jer 52:24 with Jer 37:3; Jer 29:25, and Jer 21:1.
Jer 35:5-7
There, Jeremiah caused bowls filled with wine to be set before the Rechabites, and commanded them to drink. (גּביעים are large goblets, bowls, out of which drinking-cups [כּסות] were filled.) But they explained that they did not drink wine, because their father, i.e., their ancestor, Jonadab had forbidden them and their posterity to drink wine for ever, as also to build houses, to sow seed, and to plant vineyards, i.e., to settle themselves down in permanent dwellings and to pursue agriculture. ולא יהיה לכם, "And there shall not be to you," sc. what has just been named, i.e., ye must not possess houses, growing-crops, or vineyards (cf. Jer 35:9),
(Note: These injunctions, given by Jonadab to his posterity, that he might make them always lead a nomad life, are quoted by Diodorus Siculus, xix. 94, as a law among the Nabateans: Νόμος ἐστὶν αὐτοῖς μήτε σίτον σπείρειν, μήτε φυτεύειν μηδὲν φυτὸν καρποφόρον, μήτε οἴνῳ χρῆσθαι, μήτε οἰκίαν κατασεκυάζειν; while the object of the law is stated to have been the maintenance of their freedom against the more powerful who sought to bring them into subjection. And even at the present day the Bedouins imagine that they are prevented, by the nobility of their descent from Ishmael, from engaging in agriculture, handicraft, or the arts; cf. Arvieux, Sitten der Beduinen-Araber, 5f.)
but ye are to dwell in tents all your life, that ye may live long, etc. This promise is an imitation of that found in Exo 20:12.
Jer 35:8-11
This command of their forefather they observe in all points, and therefore dwell in tents; and only because of Nebuchadnezzar's arrival in the country have they come to Jerusalem, in order to find refuge for a time from the army of the Chaldeans and that of Aram (the Arameans). The special mention of the army of Aram in connection with that of the Chaldeans is perhaps due to the frequent predatory incursions made, at an earlier period, on Israel and Judah by the Syrians. According to Kg2 24:2, after Jehoiakim had rebelled against Nebuchadnezzar, hostile bands of Arameans invaded Judah for the purpose of laying waste the country.