Jeremiah 35 - Introduction

Jeremiah 35:1-19. The incident of the Rechabites and its application

The settlement of Israel in Canaan, involving as it did the adoption of agricultural pursuits, led to a certain amount of recognition of local deities (Baals) supposed by the Canaanites to bestow the produce in return for appropriate rites. The adoption of such local rites was considered by the majority of the people as quite consistent with the worship of Jehovah as the national God or "Baal," lord. In this way the licentious practices connected with the service paid to the local Baals were extended to the worship of Jehovah Himself. Jehu, in his bloodthirsty zeal for the extermination of the Tyrian Baal, Melkart by name, was supported by Jehonadab son of Rechab (2 Kings 10:15 ff.), whose object in insisting on his followers refusing an agricultural as opposed to a nomadic life was simply to maintain strict loyalty to Jehovah as the wilderness God, and so to abolish all other worship whether imported from without or otherwise. Thus the significance of his action was solely of a religious character and not a protest against luxury. There is no real reason to doubt (with Schmidt) the historical character of the narrative. It contains details not likely to be invented.

We may summarize the account as follows. (i) Jeremiah 35:1. Jeremiah brings the Rechabites into one of the Temple chambers and offers them wine. They decline the offer, on the ground that their ancestor Jonadab had forbidden them any practices inconsistent with a strictly nomadic life. They add that they are now in Jerusalem only for self-preservation. (ii) Jeremiah 35:12. The prophet is bidden to point the moral for the people. The Rechabites have held Jonadab's precept binding ever since. Jerusalem and Judah on the contrary have ignored the repeated warnings of Jehovah through His prophets against idolatry and other sins. Therefore punishment shall come on the rebellious people; while the Rechabites shall never want descendants to serve Jehovah.