2 `Go unto the house of the Rechabites, and thou hast spoken with them, and brought them into the house of Jehovah, unto one of the chambers, and caused them to drink wine.'
And he buildeth against the wall of the house a couch round about, `even' the walls of the house round about, of the temple and of the oracle, and maketh sides round about. The lowest couch, five by the cubit `is' its breadth; and the middle, six by the cubit `is' its breadth; and the third, seven by the cubit `is' its breadth, for withdrawings he hath put to the house round about, without -- not to lay hold on the walls of the house.
And at the front of the chambers `is' a walk of ten cubits in breadth unto the inner part, a way of one cubit, and their openings `are' at the north. And the upper chambers `are' short, for the galleries contain more than these, than the lower, and than the middle one, of the building; for they `are' threefold, and they have no pillars as the pillars of the court, therefore it hath been kept back -- more than the lower and than the middle one -- from the ground. As to the wall that `is' at the outside, over-against the chambers, the way of the outer-court at the front of the chambers, its length `is' fifty cubits; for the length of the chambers that `are' to the outer court `is' fifty cubits, and of those on the front of the temple a hundred cubits. And under these chambers `is' the entrance from the east, in one's going into them from the outer court. In the breadth of the wall of the court eastward, unto the front of the separate place, and unto the front of the building, `are' chambers. And the way before them `is' as the appearance of the chambers that `are' northward, according to their length so `is' their breadth, and all their outlets, and according to their fashions, and according to their openings. And according to the openings of the chambers that `are' southward `is' an opening at the head of the way, the way directly in the front of the wall eastward in entering them. And he saith unto me, `The north chambers, the south chambers, that `are' at the front of the separate place, they `are' holy chambers, where the priests (who `are' near to Jehovah) eat the most holy things, there they place the most holy things, and the present, and the sin-offering, and the guilt-offering, for the place `is' holy.
And he measureth the wall of the house six cubits, and the breadth of the side-chamber four cubits, all round the house round about. And the side-chambers `are' side-chamber by side-chamber, three and thirty times; and they are entering into the wall -- which the house hath for the side-chambers all round about -- to be taken hold of, and they are not taken hold of by the wall of the house. And a broad place and a turning place still upwards `are' to the side-chambers, for the turning round of the house `is' still upwards all round about the house: therefore the breadth of the house `is' upwards, and so the lower one goeth up unto the higher by the midst. And I have looked at the house, the height all round about: the foundations of the side-chambers `are' the fulness of the reed, six cubits by the joining. The breadth of the wall that `is' to the side-chamber at the outside `is' five cubits; and that which is left `is' the place of the side-chambers that `are' to the house. And between the chambers `is' a breadth of twenty cubits round about the house, all round about. And the opening of the side-chamber `is' to the place left, one opening northward, and one opening southward, and the breadth of the place that is left `is' five cubits all round about.
and the little chamber one reed long and one reed broad, and between the little chambers five cubits, and the threshold of the gate, from the side of the porch of the gate from within, one reed. And he measureth the porch of the gate from within one reed, and he measureth the porch of the gate eight cubits, and its posts two cubits, and the porch of the gates from within, and the little chambers of the gate eastward, three on this side, and three on that side; one measure `is' to them three, and one measure `is' to the posts, on this side and on that side. And he measureth the breadth of the opening of the gate ten cubits, the length of the gate thirteen cubits; and a border before the little chambers, one cubit, and one cubit `is' the border on this side, and the little chamber `is' six cubits on this side, and six cubits on that side. And he measureth the gate from the roof of the `one' little chamber to the roof of another; the breadth twenty and five cubits, opening over-against opening.
and it is very displeasing to me, and I cast all the vessels of the house of Tobiah without, out of the chamber, and I speak, and they cleanse the chambers, and I bring back thither the vessels of the house of God with the present and the frankincense.
And he goeth thence, and findeth Jehonadab son of Rechab -- to meet him, and blesseth him, and saith unto him, `Is thy heart right, as my heart `is' with thy heart?' and Jehonadab saith, `It is;' -- `Then it is; give thy hand;' and he giveth his hand, and he causeth him to come up into him into the chariot, and saith, `Come with me, and look on my zeal for Jehovah;' and they cause him to ride in his chariot.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Jeremiah 35
Commentary on Jeremiah 35 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 35
Jer 35:1-19. Prophecy in the Reign of Jehoiakim, when the Chaldeans, in Conjunction with the Syrians and Moabites, Invaded Judea.
By the obedience of the Rechabites to their father, Jeremiah condemns the disobedience of the Jews to God their Father. The Holy Spirit has arranged Jeremiah's prophecies by the moral rather than the chronological connection. From the history of an event fifteen years before, the Jews, who had brought back their manumitted servants into bondage, are taught how much God loves and rewards obedience, and hates and punishes disobedience.
2. Rechabites—a nomadic tribe belonging to the Kenites of Hemath (1Ch 2:55), of the family of Jethro, or Hobab, Moses' father-in-law (Ex 18:9, &c.; Nu 10:29-32; Jud 1:16). They came into Canaan with the Israelites, but, in order to preserve their independence, chose a life in tents without a fixed habitation (1Sa 15:6). Besides the branch of them associated with Judah and extending to Amalek, there was another section at Kadesh, in Naphtali (Jud 4:11, 17). They seem to have been proselytes of the gate, Jonadab, son of Rechab, whose charge not to drink wine they so strictly obeyed, was zealous for God (2Ki 10:15-23). The Nabatheans of Arabia observed the same rules [Diodorus Siculus, 19.94].
bring … into … house of … Lord—because there were suitable witnesses at hand there from among the priests and chief men, as also because he had the power immediately to address the people assembled there (Jer 35:13). It may have been also as a reproof of the priests, who drank wine freely, though commanded to refrain from it when in the discharge of their duties [Calvin].
chambers—which were round about the temple, applied to various uses, for example, to contain the vestments, sacred vessels, &c.
3. Jaazaniah—the elder and chief of the clan.
4. man of God—a prophet (De 33:1; 1Sa 2:27; 1Ki 12:22; 2Ki 4:7), also "a servant of God" in general (1Ti 6:11), one not his own, but God's; one who has parted with all right in himself to give himself wholly to God (2Ti 3:17). He was so reverenced that none would call in question what was transacted in his chamber.
keeper of the door—Hebrew, "of the vessel." Probably the office meant is that of the priest who kept in charge the capitation money paid for the use of the temple and the votive offerings, such as silver vessels, &c. There were seven such keepers [Grotius]. Compare 2Ki 12:9; 25:18; 1Ch 9:18, 19, which support English Version.
I said … Drink—Jeremiah does not say, The Lord saith, Drink: for then they would have been bound to obey. Contrast the case in 1Ki 13:7-26.
6. Jonadab … our father—that is, forefather and director, three hundred years before (2Ki 10:15). They were called Rechabites, not Jonadabites, having received their name from Rechab the father, previously to their adopting the injunctions of Jonadab his son. This case affords no justification for slavish deference to the religious opinions of the Christian fathers: for Jonadab's injunction only affected matters of the present life; moreover, it was not binding on their consciences, for they deemed it not unlawful to go to Jerusalem in the invasion (Jer 35:11). What is praised here is not the father's injunction, but the obedience of the sons [Calvin].
7. tents—(Jud 4:17).
live many days—according to the promise connected with the fifth commandment (Ex 20:12; Eph 6:2, 3).
strangers—They were not of the stock of Jacob, but sojourners in Israel. Types of the children of God, pilgrims on earth, looking for heaven as their home: having little to lose, so that losing times cost them little alarm; sitting loose to what they have (Heb 10:34; 11:9, 10, 13-16).
8. all that he … charged us … all our days, we … wives … sons … daughters—unreserved obedience in all particulars, at all times, and on the part of all, without exception: in these respects Israel's obedience to God was wanting. Contrast 1Sa 15:20, 21; Ps 78:34-37, 41, 56, 57.
11. Chaldeans … Syrians—when Jehoiakim revolted from Nebuchadnezzar (2Ki 24:1, 2). Necessity sets aside all other laws. This is the Rechabites' excuse for their seeming disobedience to Jonadab in temporarily settling in a city. Herein was seen the prescient wisdom of Jonadab's commands; they could at a moment's notice migrate, having no land possessions to tie them.
14. obey … father's commandment: notwithstanding I—(Mal 1:6).
rising early and speaking—God Himself speaking late and early by His various ways of providence and grace.
15. In Jer 35:15 and in 2Ch 36:15, a distinct mode of address is alluded to, namely, God sending His servants. (Jer 18:11; 25:5, 6). I enjoined nothing unreasonable, but simply to serve Me, and I attached to the command a gracious promise, but in vain. If Jonadab's commands, which were arbitrary and not moral obligations in themselves, were obeyed, much more ought Mine, which are in themselves right.
17. because I have spoken … not heard … I … called … not answered—(Pr 1:24; Isa 65:12).
19. not want a man to stand before me—There shall always be left representatives of the clan to worship Me (Jer 15:1, 19); or, "before Me" means simple existence, for all things in existence are in God's sight (Ps 89:36). The Rechabites returned from the captivity. Wolff found traces of them in Arabia.