Jeremiah 35:11

35:1-11 Jonadab was famous for wisdom and piety. He lived nearly 300 years before, 2Ki 10:15. Jonadab charged his posterity not to drink wine. He also appointed them to dwell in tents, or movable dwelling: this would teach them not to think of settling any where in this world. To keep low, would be the way to continue long in the land where they were strangers. Humility and contentment are always the best policy, and men's surest protection. Also, that they might not run into unlawful pleasures, they were to deny themselves even lawful delights. The consideration that we are strangers and pilgrims should oblige us to abstain from all fleshly lusts. Let them have little to lose, and then losing times would be the less dreadful: let them sit loose to what they had, and then they might with less pain be stript of it. Those are in the best frame to meet sufferings who live a life of self-denial, and who despise the vanities of the world. Jonadab's posterity observed these rules strictly, only using proper means for their safety in a time of general suffering.

But it came to pass, when Nebuchadrezzar king of Babylon came up into the land,.... Into the land of Judea to invade it, which was in the reign of Jehoiakim, in the fourth year of it, after he had served him three years, and rebelled against him; See Gill on Jeremiah 35:1 ; that we said, come, and let us go to Jerusalem; they said one to another, let us not stay here to be destroyed by a foreign enemy; but let us go to Jerusalem, a fortified city, where we may be safe: for fear of the army of the Chaldeans, and for fear of the army of the Syrians; for Nebuchadnezzar's army in this expedition consisted of Chaldeans and Syrians, and of other nations, 2 Kings 24:2; so we dwell at Jerusalem; for the present. It seems as though this was quickly after Nebuchadnezzar's incursion, and when he was but just departed; so that their fears had not wholly subsided; and they, as yet, had not returned to their tents, and former manner of living: hence it appears that the Rechabites did not look upon this command of their father as equal to a divine precept, which must be always obeyed; but that in case of necessity it might be dispensed with, and especially when in danger of life, and when human prudence required it; and in which case the lawgiver himself would have dispensed with it, had he been on the spot.

But it came to pass, when Nebuchadnezzar 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 {h} dwell at Jerusalem. (h) Which declares that they were not so bound to their vow that it could not be broken for any need, for where they were commanded to dwell in tents, they dwell now at Jerusalem for fear of the wars.

(11) When Nebuchadrezzar king of Babylon came up into the land . . . —The statement has the character of an apologetic explanation. They had been driven, as the peasants of Judaea had been ( Jeremiah 4:6 ; Jeremiah 8:14 ), to take refuge from the invading armies, probably in the invasion of Nebuchadnezzar in the eighth year of Jehoiakim ( 2Kings 24:1-2 ), bringing their flocks and their herds, as far as they could, with them, but this was only a temporary casualty, and they intended, when the danger was over, to return to their former mode of life. The Syrians are joined with the Chaldees in the invasion, as in 2Kings 24:2 .

When the Chaldean army came into the land, they saw there would be no quiet abode for them any where but in some fortified place. The Syrians joined with the Chaldeans in this war, as we read, 2 Kings 24:2 . This they tell the prophet was the reason why they, who never used to dwell in cities nor fixed houses, came to dwell at Jerusalem, to prevent being destroyed by the foragers for these armies.

11. Chaldeans … Syrians—when Jehoiakim revolted from Nebuchadnezzar (2Ki 24:1, 2). Necessity sets aside all other laws. This is the Rechabites' excuse for their seeming disobedience to Jonadab in temporarily settling in a city. Herein was seen the prescient wisdom of Jonadab's commands; they could at a moment's notice migrate, having no land possessions to tie them.

This command of their forefather they observe in all points, and therefore dwell in tents; and only because of Nebuchadnezzar's arrival in the country have they come to Jerusalem, in order to find refuge for a time from the army of the Chaldeans and that of Aram (the Arameans). The special mention of the army of Aram in connection with that of the Chaldeans is perhaps due to the frequent predatory incursions made, at an earlier period, on Israel and Judah by the Syrians. According to 2 Kings 24:2 , after Jehoiakim had rebelled against Nebuchadnezzar, hostile bands of Arameans invaded Judah for the purpose of laying waste the country.

8 . But thou, thyself , shalt , etc.] The emphatic thou is necessary after the intrusion of the previous v . return ] If this be meant in a spiritual sense, the like does not elsewhere occur in Deut.; but is found in Isaiah 10:21 ; Isaiah 19:22 , Jeremiah 3:1 ; Jeremiah 3:7 ; Jeremiah 3:12 ; Jeremiah 3:22 ; Jeremiah 4:1 ; Jeremiah 15:19 ; Jeremiah 18:11 (= Jeremiah 35:15 ), Jeremiah 23:14 , Jeremiah 24:7 , Jeremiah 36:3 , Ezekiel 18:23 , etc. For the rest of this v erse see above Deuteronomy 15:5 , Deuteronomy 28:1 ; Deuteronomy 28:15 .

14 . The women bewailing Tammuz 14 . gate of the Lord’s house ] i.e. outside the whole temple buildings to the north gate of the outer court; cf. ch. Ezekiel 10:19 , Ezekiel 11:1 . The term “house” embraces all the temple buildings ( Jeremiah 35:4 ). The women may have been seen sitting outside the gate, or they may have been in some of the chambers of the outer gateway. Of course the temple building in Ezekiel’s time did not quite correspond to his ideal sketch in ch. 40 seq., but there were no doubt chambers at that time connected with both gateways ( Jeremiah 35:2 ; Jeremiah 35:4 ; Jeremiah 36:10 ; Jeremiah 36:12 ; Jeremiah 36:20-21 ; cf. Jeremiah 26:10 ; 2 Kings 23:11 ). Tammuz is identical with Adonis. The latter name, Adon , “Lord,” is not a proper name, being applicable to any great god, but when the myth found its way to Greece, the word became a proper name. The name Tammuz is Babylonian Dumu-zi, Dûzi, said to signify “son of life,” and to indicate the eternal youth of the sun-god (cf. Fried. Del. in Baer’s Ezek .; Schrader, KAT . on Ezekiel 8:14 ; Sayce, Hibbert Lect . IV). The story of the death of Tammuz is said to be a solar myth, having reference to the death of the sun-god. The explanations given by Assyrian scholars are not very clear.