King James Version

What Does Jeremiah 35:2 Mean?

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.

Context

1

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

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.

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;

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: door: Heb. threshold, or, vessel

Commentary

Ellicott’s Commentary for English Readers
(2) **Go unto the house of the Rechabites . . .**—The word “house” is used throughout the chapter in the sense of “family.” Among those who had thus taken refuge were the tribe, or sect, or even fraternity known by this name. Their founder was the Jonadab, or Jehonadab, who appears as the ally of Jehu in the overthrow of the house of Ahab (2Kings 10:15). It is clear from that history that he exercised an influence over the people which Jehu was glad to secure, and that he welcomed “the zeal for the Lord” which led Jehu to the massacre of the worshippers of Baal. He is described as the “son of Rechab,” but seeing that that name, which means “chariot,” was applied to the great Tishbite prophet, as in “the chariot of Israel, and the horsemen thereof” (2Kings 2:12), it has been thought, with some probability, that the name “son of Rechab” means “Son of the chariot” (so in later Jewish history we have Bar-cochba = son of the star), *i.e.,* “disciple of the great prophet.” Anyhow, the life which Jonadab enforced on his followers presented all the characteristic features of that of Elijah. It was a protest against the Baal-worship that had flowed into Israel from Phoenicia, against the corruption of the life of cities, against the intemperance which was tainting the life of Israel (Amos 6:4-6). It reminds us in this respect of the more ascetic sects, such as the Wahabees of Arabia in the eighteenth century (see Burckhardt’s *Bedouins and Wahabys, *p. 283; Palgrave’s *Arabia*)*, *that have at times arisen among the followers of Mahomet. It has some points of resemblance to the Mendicant Orders of mediaeval Christendom. From 1Chronicles 2:55 it appears that “the house of Rechab” belonged to the Kenites who had joined the Israelites on their exodus from Egypt, and had settled in their lands, retaining their old habits (Judges 1:16; Judges 4:11; Numbers 10:29-32; 1Samuel 15:6; 1Samuel 27:10). Such a people naturally retained many of the habits of patriarchal life, and it is not improbable that Elijah himself issued from their tents.

Charles John Ellicott (1819–1905). Public Domain.

Historical Context

This verse is found in the book of Jeremiah. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Jeremiah 35:2 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

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