mh_parser/vol_split/24 - Jeremiah/Chapter 35.xml

<div2 id="Jer.xxxvi" n="xxxvi" next="Jer.xxxvii" prev="Jer.xxxv" progress="42.01%" title="Chapter XXXV">
<h2 id="Jer.xxxvi-p0.1">J E R E M I A H.</h2>
<h3 id="Jer.xxxvi-p0.2">CHAP. XXXV.</h3>
<p class="intro" id="Jer.xxxvi-p1" shownumber="no">A variety of methods is tried, and every stone
turned, to awaken the Jews to a sense of their sin and to bring
them to repentance and reformation. The scope and tendency of many
of the prophet's sermons was to frighten them out of their
disobedience, by setting before them what would be the end thereof
if they persisted in it. The scope of this sermon, in this chapter,
is to shame them out of their disobedience if they had any sense of
honour left in them for a discourse of this nature to fasten upon.
I. He sets before them the obedience of the family of the
Rechabites to the commands which were left them by Jonadab their
ancestor, and how they persevered in that obedience and would not
be tempted from it, <scripRef id="Jer.xxxvi-p1.1" osisRef="Bible:Jer.35.1-Jer.35.11" parsed="|Jer|35|1|35|11" passage="Jer 35:1-11">ver.
1-11</scripRef>. II. With this he aggravates the disobedience of
the Jews to God and their contempt of his precepts, <scripRef id="Jer.xxxvi-p1.2" osisRef="Bible:Jer.35.12-Jer.35.15" parsed="|Jer|35|12|35|15" passage="Jer 35:12-15">ver. 12-15</scripRef>. III. He foretels the
judgments of God upon the Jews for their impious disobedience to
God, <scripRef id="Jer.xxxvi-p1.3" osisRef="Bible:Jer.35.16-Jer.35.17" parsed="|Jer|35|16|35|17" passage="Jer 35:16,17">ver. 16, 17</scripRef>. IV.
He assures the Rechabites of the blessing of God upon them for
their pious obedience to their father, <scripRef id="Jer.xxxvi-p1.4" osisRef="Bible:Jer.35.18-Jer.35.19" parsed="|Jer|35|18|35|19" passage="Jer 35:18,19">ver. 18, 19</scripRef>.</p>
<scripCom id="Jer.xxxvi-p1.5" osisRef="Bible:Jer.35" parsed="|Jer|35|0|0|0" passage="Jer 35" type="Commentary"/>
<scripCom id="Jer.xxxvi-p1.6" osisRef="Bible:Jer.35.1-Jer.35.11" parsed="|Jer|35|1|35|11" passage="Jer 35:1-11" type="Commentary"/><div class="Commentary" id="Jer.xxxvi-p1.7">
<h4 id="Jer.xxxvi-p1.8">The Case of the Rechabites. (<span class="smallcaps" id="Jer.xxxvi-p1.9">b. c.</span> 607.)</h4>
<p class="passage" id="Jer.xxxvi-p2" shownumber="no">1 The word which came unto Jeremiah from the
<span class="smallcaps" id="Jer.xxxvi-p2.1">Lord</span> 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 <span class="smallcaps" id="Jer.xxxvi-p2.2">Lord</span>, 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 <span class="smallcaps" id="Jer.xxxvi-p2.3">Lord</span>, into the chamber of the sons of Hanan, the
son of Igdaliah, a man of God, which <i>was</i> by the chamber of
the princes, which <i>was</i> above the chamber of Maaseiah the son
of Shallum, the keeper of the door:   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.   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, <i>neither ye,</i>
nor your sons for ever:   7 Neither shall ye build house, nor
sow seed, nor plant vineyard, nor have <i>any:</i> but all your
days ye shall dwell in tents; that ye may live many days in the
land where ye <i>be</i> strangers.   8 Thus have we obeyed the
voice of Jonadab the son of Rechab our father in all that he hath
charged us, to drink no wine all our days, we, our wives, our sons,
nor our daughters;   9 Nor to build houses for us to dwell in:
neither have we vineyard, nor field, nor seed:   10 But we
have dwelt in tents, and have obeyed, and done according to all
that Jonadab our father commanded us.   11 But it came to
pass, when Nebuchadrezzar king of Babylon came up into the land,
that we said, Come, and let us go to Jerusalem for fear of the army
of the Chaldeans, and for fear of the army of the Syrians: so we
dwell at Jerusalem.</p>
<p class="indent" id="Jer.xxxvi-p3" shownumber="no">This chapter is of an earlier date than
many of those before; for what is contained in it was said and done
<i>in the days of Jehoiakim</i> (<scripRef id="Jer.xxxvi-p3.1" osisRef="Bible:Jer.35.1" parsed="|Jer|35|1|0|0" passage="Jer 35:1"><i>v.</i> 1</scripRef>); but then it must be in the
latter part of his reign, for it was after the king of Babylon with
his army <i>came up into the land</i> (<scripRef id="Jer.xxxvi-p3.2" osisRef="Bible:Jer.35.11" parsed="|Jer|35|11|0|0" passage="Jer 35:11"><i>v.</i> 11</scripRef>), which seems to refer to the
invasion mentioned <scripRef id="Jer.xxxvi-p3.3" osisRef="Bible:2Kgs.24.2" parsed="|2Kgs|24|2|0|0" passage="2Ki 24:2">2 Kings xxiv.
2</scripRef>, 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 <scripRef id="Jer.xxxvi-p3.4" osisRef="Bible:1Chr.2.55" parsed="|1Chr|2|55|0|0" passage="1Ch 2:55">1 Chron. ii. 55</scripRef>, <i>These are the
Kenites that came out of Hemath, the father of the house of
Rechab.</i> 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, <scripRef id="Jer.xxxvi-p3.5" osisRef="Bible:Judg.1.16" parsed="|Judg|1|16|0|0" passage="Jdg 1:16">Judg. i.
16</scripRef>. We find them separated from the Amalekites,
<scripRef id="Jer.xxxvi-p3.6" osisRef="Bible:1Sam.15.6" parsed="|1Sam|15|6|0|0" passage="1Sa 15:6">1 Sam. xv. 6</scripRef>. See <scripRef id="Jer.xxxvi-p3.7" osisRef="Bible:Judg.4.17" parsed="|Judg|4|17|0|0" passage="Jdg 4:17">Judg. iv. 17</scripRef>. 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
(<scripRef id="Jer.xxxvi-p3.8" osisRef="Bible:2Kgs.10.15-2Kgs.10.16" parsed="|2Kgs|10|15|10|16" passage="2Ki 10:15,16">2 Kings x. 15, 16</scripRef>),
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,</p>
<p class="indent" id="Jer.xxxvi-p4" shownumber="no">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.</p>
<p class="indent" id="Jer.xxxvi-p5" shownumber="no">1. They were comprised in two remarkable
precepts:—(1.) He forbade them to <i>drink wine,</i> according to
the law of the Nazarites. Wine is indeed given to <i>make glad the
heart</i> 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 <i>light of
God's countenance,</i> has so little need of it for that purpose
(<scripRef id="Jer.xxxvi-p5.1" osisRef="Bible:Ps.4.6-Ps.4.7" parsed="|Ps|4|6|4|7" passage="Ps 4:6,7">Ps. iv. 6, 7</scripRef>), 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, <scripRef id="Jer.xxxvi-p5.2" osisRef="Bible:1Tim.5.23" parsed="|1Tim|5|23|0|0" passage="1Ti 5:23">1 Tim. v. 23</scripRef>. (2.) He appointed them
to <i>dwell in tents,</i> and not to build houses, nor purchase
lands, nor rent or occupy either, <scripRef id="Jer.xxxvi-p5.3" osisRef="Bible:Jer.35.7" parsed="|Jer|35|7|0|0" passage="Jer 35:7"><i>v.</i> 7</scripRef>. 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 <i>all their
days.</i> 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,</p>
<p class="indent" id="Jer.xxxvi-p6" shownumber="no">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, <scripRef id="Jer.xxxvi-p6.1" osisRef="Bible:Jer.35.11" parsed="|Jer|35|11|0|0" passage="Jer 35:11"><i>v.</i> 11</scripRef>. 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 (<scripRef id="Jer.xxxvi-p6.2" osisRef="Bible:Exod.2.16" parsed="|Exod|2|16|0|0" passage="Ex 2:16">Exod. ii. 16</scripRef>), 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, <scripRef id="Jer.xxxvi-p6.3" osisRef="Bible:Gen.46.34" parsed="|Gen|46|34|0|0" passage="Ge 46:34">Gen. xlvi. 34</scripRef>. 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 (<scripRef id="Jer.xxxvi-p6.4" osisRef="Bible:Num.10.32" parsed="|Num|10|32|0|0" passage="Nu 10:32">Num.
x. 32</scripRef>); but, it seems they were not; they were still
<i>strangers in the land</i> (<scripRef id="Jer.xxxvi-p6.5" osisRef="Bible:Jer.35.7" parsed="|Jer|35|7|0|0" passage="Jer 35:7"><i>v.</i> 7</scripRef>), 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? <i>Mind not high things.</i> (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
(<scripRef id="Jer.xxxvi-p6.6" osisRef="Bible:Gen.26.14" parsed="|Gen|26|14|0|0" passage="Ge 26:14">Gen. xxvi. 14</scripRef>), 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 <i>live many days in the land where they were strangers.</i>
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
<i>in the land where they were strangers.</i> 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 <i>in the peace
thereof,</i> yet even in the midst of the troubles thereof, <i>they
might have peace.</i> 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 live 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.</p>
<p class="indent" id="Jer.xxxvi-p7" shownumber="no">II. How strictly his posterity observed
these rules, <scripRef id="Jer.xxxvi-p7.1" osisRef="Bible:Jer.35.8-Jer.35.10" parsed="|Jer|35|8|35|10" passage="Jer 35:8-10"><i>v.</i>
8-10</scripRef>. They had in their respective generations all of
them <i>obeyed the voice of Jonadab their father,</i> had <i>done
according to all that he commanded them.</i> They <i>drank no
wine,</i> 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 (<scripRef id="Jer.xxxvi-p7.2" osisRef="Bible:Jer.35.11" parsed="|Jer|35|11|0|0" passage="Jer 35:11"><i>v.</i>
11</scripRef>): <i>When the king of Babylon came into the land</i>
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, <i>It was an error,</i>
<scripRef id="Jer.xxxvi-p7.3" osisRef="Bible:Eccl.5.6" parsed="|Eccl|5|6|0|0" passage="Ec 5:6">Eccles. v. 6</scripRef>. 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 (<scripRef id="Jer.xxxvi-p7.4" osisRef="Bible:Jer.35.2" parsed="|Jer|35|2|0|0" passage="Jer 35:2"><i>v.</i>
2</scripRef>), into a <i>prophet's chamber,</i> there, rather than
into the <i>chamber of the princes,</i> that joined to it, because
he had a message from God, which would look more like itself when
it was delivered in the <i>chambers of a man of God.</i> There he
not only asked the Rechabites whether they would drink any wine,
but he set <i>pots full of wine before them,</i> and cups to drink
out of, made the temptation as strong as possible, and said,
"<i>Drink you wine,</i> 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, <i>we will drink no wine;</i> 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.</p>
</div><scripCom id="Jer.xxxvi-p7.5" osisRef="Bible:Jer.35.12-Jer.35.19" parsed="|Jer|35|12|35|19" passage="Jer 35:12-19" type="Commentary"/><div class="Commentary" id="Jer.xxxvi-p7.6">
<h4 id="Jer.xxxvi-p7.7">Case of the Rechabites
Applied. (<span class="smallcaps" id="Jer.xxxvi-p7.8">b. c.</span> 607.)</h4>
<p class="passage" id="Jer.xxxvi-p8" shownumber="no">12 Then came the word of the <span class="smallcaps" id="Jer.xxxvi-p8.1">Lord</span> unto Jeremiah, saying,   13 Thus saith
the <span class="smallcaps" id="Jer.xxxvi-p8.2">Lord</span> of hosts, the God of
Israel; Go and tell the men of Judah and the inhabitants of
Jerusalem, Will ye not receive instruction to hearken to my words?
saith the <span class="smallcaps" id="Jer.xxxvi-p8.3">Lord</span>.   14 The words
of Jonadab the son of Rechab, that he commanded his sons not to
drink wine, are performed; for unto this day they drink none, but
obey their father's commandment: notwithstanding I have spoken unto
you, rising early and speaking; but ye hearkened not unto me.
  15 I have sent also unto you all my servants the prophets,
rising up early and sending <i>them,</i> saying, Return ye now
every man from his evil way, and amend your doings, and go not
after other gods to serve them, and ye shall dwell in the land
which I have given to you and to your fathers: but ye have not
inclined your ear, nor hearkened unto me.   16 Because the
sons of Jonadab the son of Rechab have performed the commandment of
their father, which he commanded them; but this people hath not
hearkened unto me:   17 Therefore thus saith the <span class="smallcaps" id="Jer.xxxvi-p8.4">Lord</span> God of hosts, the God of Israel; Behold, I
will bring upon Judah and upon all the inhabitants of Jerusalem all
the evil that I have pronounced against them: because I have spoken
unto them, but they have not heard; and I have called unto them,
but they have not answered.   18 And Jeremiah said unto the
house of the Rechabites, Thus saith the <span class="smallcaps" id="Jer.xxxvi-p8.5">Lord</span> of hosts, the God of Israel; Because ye
have obeyed the commandment of Jonadab your father, and kept all
his precepts, and done according unto all that he hath commanded
you:   19 Therefore thus saith the <span class="smallcaps" id="Jer.xxxvi-p8.6">Lord</span> of hosts, the God of Israel; Jonadab the
son of Rechab shall not want a man to stand before me for ever.</p>
<p class="indent" id="Jer.xxxvi-p9" shownumber="no">The trial of the Rechabites' constancy was
intended but for a sign; now here we have the application of
it.</p>
<p class="indent" id="Jer.xxxvi-p10" shownumber="no">I. The Rechabites' observance of their
father's charge to them is made use of as an aggravation of the
disobedience of the Jews to God. Let them see it and be ashamed.
The prophet asks them, in God's name, "<i>Will you not</i> at
length <i>receive instruction?</i> <scripRef id="Jer.xxxvi-p10.1" osisRef="Bible:Jer.35.13" parsed="|Jer|35|13|0|0" passage="Jer 35:13"><i>v.</i> 13</scripRef>. Will nothing affect you? Will
nothing fasten upon you? Will nothing prevail to discover sin and
duty to you? You see how obedient the Rechabites are to their
father's commandment (<scripRef id="Jer.xxxvi-p10.2" osisRef="Bible:Jer.35.14" parsed="|Jer|35|14|0|0" passage="Jer 35:14"><i>v.</i>
14</scripRef>); but <i>you have not inclined your ear to me</i>"
(<scripRef id="Jer.xxxvi-p10.3" osisRef="Bible:Jer.35.15" parsed="|Jer|35|15|0|0" passage="Jer 35:15"><i>v.</i> 15</scripRef>), though one
might much more reasonably expect that the people of God should
have obeyed him than that the sons of Jonadab should have obeyed
him; and the aggravation is very high, for, 1. The Rechabites were
obedient to one who was but a man like themselves, who had but the
wisdom and power of a man, and was only the father of their flesh;
but the Jews were disobedient to an infinite and eternal God, who
had an absolute authority over them, as the Father of their
spirits. 2. Jonadab was long since dead, and was ignorant of them,
and could neither take cognizance of their disobedience to his
orders nor give correction for it; but God lives for ever, to see
how his laws are observed, and is in a readiness to revenge all
disobedience. 3. The Rechabites were never put in mind of their
obligations to their father; but God often sent his prophets to his
people, to put them in mind of their duty to him, and yet they
would not do it. This is insisted on here as a great aggravation of
their disobedience: "<i>I have</i> myself <i>spoken to you, rising
early and speaking</i> by the written word and the dictates and
admonitions of conscience (<scripRef id="Jer.xxxvi-p10.4" osisRef="Bible:Jer.35.14" parsed="|Jer|35|14|0|0" passage="Jer 35:14"><i>v.</i>
14</scripRef>); nay, <i>I have sent unto you all my servants the
prophets,</i> men like yourselves, whose terrors shall not make you
afraid, <i>rising up early and sending them</i> (<scripRef id="Jer.xxxvi-p10.5" osisRef="Bible:Jer.35.15" parsed="|Jer|35|15|0|0" passage="Jer 35:15"><i>v.</i> 15</scripRef>), and yet all in vain." 4.
Jonadab never did that for his seed which God had done for his
people. He left them a charge, but left them no estate to bear the
charge; but God had given his people a <i>good land,</i> and
promised them that, if they would be obedient, they should still
dwell in it, so that they were bound both in gratitude and interest
to be obedient, and yet they <i>would not hear,</i> they would not
<i>hearken.</i> 5. God did not tie up his people to so much
hardship, and to such instances of mortification, as Jonadab
obliged his seed to; and yet Jonadab's orders were obeyed and God's
were not.</p>
<p class="indent" id="Jer.xxxvi-p11" shownumber="no">II. Judgments are threatened, as often
before, against Judah and Jerusalem, for their disobedience thus
aggravated. The Rechabites shall rise up in judgment against them,
and shall condemn them; for they very punctually <i>performed the
commandment of their father,</i> and continued and persevered in
their obedience to it (<scripRef id="Jer.xxxvi-p11.1" osisRef="Bible:Jer.35.16" parsed="|Jer|35|16|0|0" passage="Jer 35:16"><i>v.</i>
16</scripRef>); but <i>this people,</i> this rebellious and
gainsaying people, <i>have not hearkened unto me;</i> and therefore
(<scripRef id="Jer.xxxvi-p11.2" osisRef="Bible:Jer.35.17" parsed="|Jer|35|17|0|0" passage="Jer 35:17"><i>v.</i> 17</scripRef>), because
they have not obeyed the precepts of the word, God will perform the
threatenings of it: "<i>I will bring upon them,</i> by the Chaldean
army, <i>all the evil pronounced against them</i> both in the law
and in the prophets, for <i>I have spoken to them, I have called to
them</i>—spoken in a still small voice to those that were near and
called aloud to those that were at a distance, tried all ways and
means to convince and reduce them—spoken by my word, called by my
providence, both to the same purport, and yet all to no purpose;
they have not <i>heard</i> nor <i>answered.</i>"</p>
<p class="indent" id="Jer.xxxvi-p12" shownumber="no">III. Mercy is here promised to the family
of the Rechabites for their steady and unanimous adherence to the
laws of their house. Though it was only for the shaming of Israel
that their constancy was tried, yet, being unshaken, it was
<i>found unto praise, and honour, and glory;</i> and God takes
occasion from it to tell them that he had favours in reserve for
them (<scripRef id="Jer.xxxvi-p12.1" osisRef="Bible:Jer.35.18-Jer.35.19" parsed="|Jer|35|18|35|19" passage="Jer 35:18,19"><i>v.</i> 18, 19</scripRef>)
and that they should have the comfort of them. 1. That the family
shall continue as long as any of the families of Israel, among whom
they were strangers and sojourners. it shall <i>never want a
man</i> to inherit what they had, though they had no inheritance to
leave. Note, Sometimes those that have the smallest estates have
the most numerous progeny; but he that sends mouths will be sure to
send meat. 2. That religion shall continue in the family: "<i>He
shall not want a man to stand before me,</i> to serve me." Though
they are neither priests nor levites, nor appear to have had any
post in the temple service, yet in a constant course of regular
devotion, they stand before God, to minister to him. Note, (1.) The
greatest blessing that can be entailed upon a family is to have the
worship of God kept up in it from generation to generation. (2.)
Temperance, self-denial, and mortification to the world, do very
much befriend the exercises of piety, and help to transmit the
observance of them to posterity. The more dead we are to the
delights of sense the better we are disposed for the service of
God; but nothing is more fatal to the entail of religion in a
family than pride and luxury.</p>
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