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The Rechabites Commended35 The word that came to Jeremiah from the L ord in the days of King Jehoiakim son of Josiah of Judah: 2Go to the house of the Rechabites, and speak with them, and bring them to the house of the L ord, into one of the chambers; then offer them wine to drink. 3So I took Jaazaniah son of Jeremiah son of Habazziniah, and his brothers, and all his sons, and the whole house of the Rechabites. 4I brought them to the house of the L ord into the chamber of the sons of Hanan son of Igdaliah, the man of God, which was near the chamber of the officials, above the chamber of Maaseiah son of Shallum, keeper of the threshold. 5Then I set before the Rechabites pitchers full of wine, and cups; and I said to them, “Have some wine.” 6But they answered, “We will drink no wine, for our ancestor Jonadab son of Rechab commanded us, ‘You shall never drink wine, neither you nor your children; 7nor shall you ever build a house, or sow seed; nor shall you plant a vineyard, or even own one; but you shall live in tents all your days, that you may live many days in the land where you reside.’ 8We have obeyed the charge of our ancestor Jonadab son of Rechab in all that he commanded us, to drink no wine all our days, ourselves, our wives, our sons, or our daughters, 9and not to build houses to live in. We have no vineyard or field or seed; 10but we have lived in tents, and have obeyed and done all that our ancestor Jonadab commanded us. 11But when King Nebuchadrezzar of Babylon came up against the land, we said, ‘Come, and let us go to Jerusalem for fear of the army of the Chaldeans and the army of the Arameans.’ That is why we are living in Jerusalem.” 12 Then the word of the L ord came to Jeremiah: 13Thus says the L ord of hosts, the God of Israel: Go and say to the people of Judah and the inhabitants of Jerusalem, Can you not learn a lesson and obey my words? says the L ord. 14The command has been carried out that Jonadab son of Rechab gave to his descendants to drink no wine; and they drink none to this day, for they have obeyed their ancestor’s command. But I myself have spoken to you persistently, and you have not obeyed me. 15I have sent to you all my servants the prophets, sending them persistently, saying, “Turn now every one of you from your evil way, and amend your doings, and do not go after other gods to serve them, and then you shall live in the land that I gave to you and your ancestors.” But you did not incline your ear or obey me. 16The descendants of Jonadab son of Rechab have carried out the command that their ancestor gave them, but this people has not obeyed me. 17Therefore, thus says the L ord, the God of hosts, the God of Israel: I am going to bring on Judah and on all the inhabitants of Jerusalem every disaster that I have pronounced against them; because I have spoken to them and they have not listened, I have called to them and they have not answered. 18 But to the house of the Rechabites Jeremiah said: Thus says the L ord of hosts, the God of Israel: Because you have obeyed the command of your ancestor Jonadab, and kept all his precepts, and done all that he commanded you, 19therefore thus says the L ord of hosts, the God of Israel: Jonadab son of Rechab shall not lack a descendant to stand before me for all time.
New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
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The Prophet, after having shewn that the Jews were so condemned by the example of the Rechabites, that there was no defense for them, now adds, — that as the word of God had been to them useless, it would now be efficacious against them. This is the purport of the verse. I have spoken to them, says God; I will now speak to them no more, but I will speak against them, that is, I will command the Chaldeans, and they shall be my ministers and the executioners of my vengeance. We hence see the order which the Prophet has observed: he did not bring forward this final sentence, which is like a thunderbolt, until he had proved the Jews guilty. For this purpose was the comparison he made, when he said that the Rechabites had obeyed their father, and that the Jews had disregarded God’s Law and all the warnings given by the Prophets. I will bring, he says, upon Judah, and upon the inhabitants of Jerusalem, all the evil which I have spoken against them; for I have spoken to them, and they heard not Here the Prophet distinguishes between two sorts of speaking. For God had spoken to the Jews, but he had also spoken against them. Here are two prepositions, not very unlike, the one begins with an א aleph, and the other with ע, oin. By the one the Prophet denotes doctrine, exhortations, and whatever may lead to repentance, so that men may either be recalled to their duty or retained in it. This, then, is one mode of speaking, that is, when God addresses us and invites us to himself. The other mode is that which refers to threatenings, that is, when God, after having found that he can do nothing by teaching, has recourse to threatenings, and shews what vengeance awaits us. This passage, then, is especially worthy of observation, because we hence learn, that when men reject the word of teaching, they cannot escape the other word, which denounces the judgment of God. Teaching appears useless when not received by men; but whosoever despises his word, will find at last, to his own ruin, that the denunciations by which God confirms and ratifies the authority of his word, cannot possibly be made void: as, then, they heard not the word which I had spoken to them, come upon them shall all the evils which I have pronounced against them By adding, I have called and they answered not, he amplifies the atrocity of their sin; for God had not simply shewn what was necessary for their salvation, but had also called them to himself, and had even loudly called them; but he spoke to the deaf, for they answered not. It follows, — |