Jeremiah 35:19

Jonadab—shall not want a man— See chap. Jeremiah 33:17. "When the main body of the Jewish nation are dispersed in their captivities, some of this family shall remain to attend on my service, and enjoy the privileges of worshipping in my temple at Jerusalem." The phrase for ever is often used in a restrained sense, as we have had frequent occasion to remark. A writer on this subject observes, that it hence appears of how great price in the sight of God is the virtue of filial duty and obedience. The law which enjoins it hath a promise of long life annexed thereto; and by this history of the Rechabites we may learn, that the surest way to entail a blessing on our children, and to perpetuate our names and families in a numerous and virtuous issue, is to reverence and obey our own parents. Worldly persons value themselves upon the nobility and greatness of their ancestors; but the servants of God set value on the virtue of their predecessors, and the piety of their descendants: so that all good parents are more solicitous to leave a good than a rich and powerful posterity, and to transmit true piety rather than great estates to their children; esteeming it more honourable to perpetuate virtue in their families, than wealth and grandeur; and the fear of God, rather than their own names and memories in a long and lasting succession of descendants. Yet even in this, God is often pleased to bless them: he seldom suffers the seed of the righteous to fail; his providence, for the most part, taking an especial care to continue the issue, as well as virtues, of those who have taken pains to propagate those virtues to their children and families. Jonadab, the son of Rechab, shall not want a man to stand before me for ever. This assurance of protection to him and his posterity was in a remarkable manner made good to this family, amid all the confusions and judgments which soon after fell upon the Jewish nation: for, as they had now found a place of refuge at Jerusalem from the danger of the Chaldean army; so afterwards, in the general desolation of that country, and the captivity of the people, it is certain these Rechabites were preserved, though we know not the particular manner of their deliverance. From history we learn, that there were great numbers of them in our Saviour's time: that they were the chief hearers and followers of Christ, the first and readiest to embrace the Gospel. They were then called, by way of distinction, THE POOR, from their professed poverty, Luke 7:22.; and THE GOOD, from their eminent piety, Romans 5:7. They had changed their names indeed from Rechabites to Ebionites, Esseni, Chasidim or Assideans, which signify the same as poor and good men. But these new names,—not assumed by themselves, but given by others,—shew, that their virtue was the same, and continued as eminent and remarkable as ever. And as these were the first converts to Christianity, and in general received the Gospel, it is much to be noted, how this promise of God by his prophet, that they should never want a man to stand before him, was performed and made good to his family. It is indeed verified, both in a literal and spiritual sense; both in a worldly and in a heavenly meaning; the race being preserved until the time of Christ, and then incorporated with him as head of the church, and adopted into that faithful and obedient family, against which "the gates of hell shall never prevail, nor any period of time extinguish it." See Essay on the proper Lessons, vol. 4: p. 223.

REFLECTIONS.—1st. The Rechabites here mentioned were Kenites, of the posterity of Hobab, Moses's father-in-law, 1 Chronicles 2:55. Joshua 1:16 one family of which, denominated from Rechab their great progenitor, observed some peculiar rites, enjoined them by Jonadab, the son or lineal descendant of Rechab, a man famous for his piety in the days of Jehu, about three hundred years before this time, 2 Kings 10:15. See the critical notes.

1. The injunctions laid on them were, to drink no wine, and dwell in tents, having neither houses nor land, nor vineyard, nor tillage; but to devote themselves to a pastoral life, remote from the busy world where corruption and vice most abound, and thereby be farther removed from temptation: as they were strangers in the land, they must be content with their lot, and desire no great things; nor seek to accumulate wealth, which might provoke the envy of the people among whom they dwelt: luxury also, the bane of body and soul, would thus be banished from them; and, accustomed to hard fare, they would be the better able to meet the days of calamity, which the sins of the land where they sojourned were bringing upon them. Note; (1.) Though God hath not forbidden us wine, temperance will dictate caution and self-denial. (2.) It is desirable to sit loose to this present world; and the less we have in it, generally, the less unwilling we shall be to part from it. (3.) They who are strangers upon earth must never think of taking up their rest below, but be ready, at a moment's warning, to put off this tabernacle.

2. The Rechabites strictly observed Jonadab's rule. Men, women, and children, were all a family of Nazarites, in this respect; and though they were now obliged through necessity, by reason of the invasion, to dispense with one part of their father's injunctions, and had for safety retired to Jerusalem, yet it was not with an intention to take up their abode there longer than the danger threatened: and as for the other, they still religiously observed it; and therefore, though urged by the prophet to drink, who had invited them together into one of the chambers of the temple, and set before them pots of wine, they absolutely refused, and pleaded their father's order as the reason of their conduct. Note; When there is a spirit of real sobriety, the wine, even when it sparkles, will have no influence, nor the solicitations of others be able to extort a compliance with the least excess.

2nd, It was not the prophet's intention to draw the Rechabites into a breach of their rule, but to set them forth as an example to Israel.
1. The obedience of the Rechabites to their father served to aggravate the rebellion of the Jews against the commands of God. The commands of Jonadab, a mere man, were kept; the words of the eternal God disregarded: his injunctions, descending only by tradition, had more influence over his posterity, than God's written laws on the Jews, urged by a succession of prophets daily inculcating their observance. It was a real piece of self-denial which the sons of Rechab enjoined, in a matter before lawful; whereas what God had forbidden was highly criminal, and what he commanded would be their real comfort. The Rechabites had no particular obligation to Jonadab to enforce their obedience; whilst every thing that Israel possessed in Canaan came from God's bounty, and was held on condition of their fidelity; so that both gratitude and duty should have engaged them to observe God's commandments.
2. The Jews are threatened for their disobedience and base ingratitude. The Rechabites shall rise up in judgment and condemn them; and God will execute upon them all the threatenings that he hath pronounced, since they remained incorrigible, and would neither by admonitions nor corrections be warned, and led unto repentance. Note; Though vengeance is slow in coming, it is sure to all that abide impenitent.

3. The Rechabites are commended and rewarded for their dutiful obedience to their father Jonadab's commands. Jonadab the son of Rechab shall not want a man to stand before me for ever. As long as Israel was a nation, his posterity should continue in it; or perhaps to the end of time, the family, though now mixed with the Jews, should not be extinct; or it may have respect to better days, when they should be converted by the preaching of the Gospel, and, among other faithful souls, to the end of time stand before the Lord, to offer the spiritual sacrifices of prayer and praise. Note; Nothing entails more surely a blessing on children, than their dutiful observance of their pious parent's instructions.