Ezekiel 10

Ezekiel 10:1

The Rechabites Tested

In Jeremiah 35:1, we again have a time indication that determines us in what time the event being described takes place. Here we go back seventeen years in time. There is no chronological order in this book. Jerusalem is not yet under siege. Nebuchadnezzar comes up against the land (Jeremiah 35:11).

The Rechabites (Jeremiah 35:2) are descendants of the Kenites or Midianites (1 Chronicles 2:55; Judges 1:16; Judges 4:11). They have joined the people of God. Jeremiah is to speak to them, which will mean informing them of the LORD’s will. That will is for them to go to the house of the LORD, where in one of its chambers Jeremiah is to give them wine to drink.

Jeremiah does as he is instructed (Jeremiah 35:3). He takes Jaazaniah, the leader of the house of the Rechabites, with his brothers and all their relatives. He brings the whole company into the house of the LORD in a chamber that is specifically described (Jeremiah 35:4). First it is said who the chamber belongs to. It is “the chamber of the sons of Hanan the son of Igdaliah, the man of God”.

About Igdaliah – his name means ’great is Yahweh’ – we are told nothing else in Scripture than what we read here. He has a son and grandsons. His son Hanan is a “man of God” – given the structure of the sentence, that title seems to apply to him and not to Igdaliah – an expression also used for men like Elijah and Elisha. That name means that Hanan is someone who upholds God’s rights in a time when the masses do not take those rights into account.

This is followed by saying who the neighbors next door and below are. In the chamber next door are the princes and in the chamber below that lives the doorkeeper. These are all people with a high and responsible position in the midst of the people and with regard to the house of God. Maaseiah is one of the three doorkeepers of the temple (Jeremiah 52:24).

In the chamber of the sons of the man of God, a chamber surrounded by an exquisite company, Jeremiah brings in the raw nomads. There he sets before them a large quantity of wine and commands them to drink wine (Jeremiah 35:5).

Ezekiel 10:2

Loyalty of the Rechabites to Jonadab

However, the Rechabites refuse to drink of the wine that Jeremiah has set before them (Jeremiah 35:6). They refuse not because the LORD would have forbidden them to drink wine. They refuse because their ancestor Jonadab forbade them to do so. He not only forbade it to his own children, but gave the prohibition for his entire posterity, forever. Their lifestyle resembles that of the Nazirite (Numbers 6:1-7).

Jonadab lived during the time of Jehu, who had to exterminate the house of Ahab (2 Kings 10:11-17). Here we are about two and a half centuries later. Jehu found an ally in Jonadab. Jonadab did not participate in the worship of Baal. He is one of the seven thousand who did not bow their knee to Baal (1 Kings 19:18).

The faithfulness to the word of Jonadab is great. The time of Jehu is a time of great wickedness. During that time, Jonadab wants to live as a true Nazirite. He does not want to go along with the trend of the times and he wants his children to live like that as well. This does not mean that they are hermits, but people who are aware of the temporal nature of life and entrust themselves to the LORD for that.

Obedience to Jonadab’s words does not only involve not drinking wine. He also told them not to build a house, sow seed, plant a vineyard or take possession of a piece of land (Jeremiah 35:7). The command is to live in tents as long as they live. As a result, they will live many days in the land where they are staying as strangers. Jonadab was aware of his foreignness and lived consistently accordingly. He has lived as Abraham, Isaac and Jacob and as a Nazirite.

This he also told his descendants, and they complied (Jeremiah 35:8). They listened to his voice, they, their wives and their sons and daughters, and drank no wine. They repeated everything Jonadab commanded them and said they have obeyed and have done according to all that Jonadab commanded them. They did not build houses to live in. Nor did they have a vineyard or a field, not even seed (Jeremiah 35:9). In tents they dwelt according to the word of their forefather Jonadab (Jeremiah 35:10).

Driven by circumstances, they came to give up life in tents and live in Jerusalem (Jeremiah 35:11). This is not disobedience to the word of their forefather. They are acting with deliberation here, exchanging nomadic life for life in the city for the sake of safety. But they keep the commandment not to drink wine.

Ezekiel 10:3

Loyalty of the Rechabites to Jonadab

However, the Rechabites refuse to drink of the wine that Jeremiah has set before them (Jeremiah 35:6). They refuse not because the LORD would have forbidden them to drink wine. They refuse because their ancestor Jonadab forbade them to do so. He not only forbade it to his own children, but gave the prohibition for his entire posterity, forever. Their lifestyle resembles that of the Nazirite (Numbers 6:1-7).

Jonadab lived during the time of Jehu, who had to exterminate the house of Ahab (2 Kings 10:11-17). Here we are about two and a half centuries later. Jehu found an ally in Jonadab. Jonadab did not participate in the worship of Baal. He is one of the seven thousand who did not bow their knee to Baal (1 Kings 19:18).

The faithfulness to the word of Jonadab is great. The time of Jehu is a time of great wickedness. During that time, Jonadab wants to live as a true Nazirite. He does not want to go along with the trend of the times and he wants his children to live like that as well. This does not mean that they are hermits, but people who are aware of the temporal nature of life and entrust themselves to the LORD for that.

Obedience to Jonadab’s words does not only involve not drinking wine. He also told them not to build a house, sow seed, plant a vineyard or take possession of a piece of land (Jeremiah 35:7). The command is to live in tents as long as they live. As a result, they will live many days in the land where they are staying as strangers. Jonadab was aware of his foreignness and lived consistently accordingly. He has lived as Abraham, Isaac and Jacob and as a Nazirite.

This he also told his descendants, and they complied (Jeremiah 35:8). They listened to his voice, they, their wives and their sons and daughters, and drank no wine. They repeated everything Jonadab commanded them and said they have obeyed and have done according to all that Jonadab commanded them. They did not build houses to live in. Nor did they have a vineyard or a field, not even seed (Jeremiah 35:9). In tents they dwelt according to the word of their forefather Jonadab (Jeremiah 35:10).

Driven by circumstances, they came to give up life in tents and live in Jerusalem (Jeremiah 35:11). This is not disobedience to the word of their forefather. They are acting with deliberation here, exchanging nomadic life for life in the city for the sake of safety. But they keep the commandment not to drink wine.

Ezekiel 10:4

Loyalty of the Rechabites to Jonadab

However, the Rechabites refuse to drink of the wine that Jeremiah has set before them (Jeremiah 35:6). They refuse not because the LORD would have forbidden them to drink wine. They refuse because their ancestor Jonadab forbade them to do so. He not only forbade it to his own children, but gave the prohibition for his entire posterity, forever. Their lifestyle resembles that of the Nazirite (Numbers 6:1-7).

Jonadab lived during the time of Jehu, who had to exterminate the house of Ahab (2 Kings 10:11-17). Here we are about two and a half centuries later. Jehu found an ally in Jonadab. Jonadab did not participate in the worship of Baal. He is one of the seven thousand who did not bow their knee to Baal (1 Kings 19:18).

The faithfulness to the word of Jonadab is great. The time of Jehu is a time of great wickedness. During that time, Jonadab wants to live as a true Nazirite. He does not want to go along with the trend of the times and he wants his children to live like that as well. This does not mean that they are hermits, but people who are aware of the temporal nature of life and entrust themselves to the LORD for that.

Obedience to Jonadab’s words does not only involve not drinking wine. He also told them not to build a house, sow seed, plant a vineyard or take possession of a piece of land (Jeremiah 35:7). The command is to live in tents as long as they live. As a result, they will live many days in the land where they are staying as strangers. Jonadab was aware of his foreignness and lived consistently accordingly. He has lived as Abraham, Isaac and Jacob and as a Nazirite.

This he also told his descendants, and they complied (Jeremiah 35:8). They listened to his voice, they, their wives and their sons and daughters, and drank no wine. They repeated everything Jonadab commanded them and said they have obeyed and have done according to all that Jonadab commanded them. They did not build houses to live in. Nor did they have a vineyard or a field, not even seed (Jeremiah 35:9). In tents they dwelt according to the word of their forefather Jonadab (Jeremiah 35:10).

Driven by circumstances, they came to give up life in tents and live in Jerusalem (Jeremiah 35:11). This is not disobedience to the word of their forefather. They are acting with deliberation here, exchanging nomadic life for life in the city for the sake of safety. But they keep the commandment not to drink wine.

Ezekiel 10:5

Loyalty of the Rechabites to Jonadab

However, the Rechabites refuse to drink of the wine that Jeremiah has set before them (Jeremiah 35:6). They refuse not because the LORD would have forbidden them to drink wine. They refuse because their ancestor Jonadab forbade them to do so. He not only forbade it to his own children, but gave the prohibition for his entire posterity, forever. Their lifestyle resembles that of the Nazirite (Numbers 6:1-7).

Jonadab lived during the time of Jehu, who had to exterminate the house of Ahab (2 Kings 10:11-17). Here we are about two and a half centuries later. Jehu found an ally in Jonadab. Jonadab did not participate in the worship of Baal. He is one of the seven thousand who did not bow their knee to Baal (1 Kings 19:18).

The faithfulness to the word of Jonadab is great. The time of Jehu is a time of great wickedness. During that time, Jonadab wants to live as a true Nazirite. He does not want to go along with the trend of the times and he wants his children to live like that as well. This does not mean that they are hermits, but people who are aware of the temporal nature of life and entrust themselves to the LORD for that.

Obedience to Jonadab’s words does not only involve not drinking wine. He also told them not to build a house, sow seed, plant a vineyard or take possession of a piece of land (Jeremiah 35:7). The command is to live in tents as long as they live. As a result, they will live many days in the land where they are staying as strangers. Jonadab was aware of his foreignness and lived consistently accordingly. He has lived as Abraham, Isaac and Jacob and as a Nazirite.

This he also told his descendants, and they complied (Jeremiah 35:8). They listened to his voice, they, their wives and their sons and daughters, and drank no wine. They repeated everything Jonadab commanded them and said they have obeyed and have done according to all that Jonadab commanded them. They did not build houses to live in. Nor did they have a vineyard or a field, not even seed (Jeremiah 35:9). In tents they dwelt according to the word of their forefather Jonadab (Jeremiah 35:10).

Driven by circumstances, they came to give up life in tents and live in Jerusalem (Jeremiah 35:11). This is not disobedience to the word of their forefather. They are acting with deliberation here, exchanging nomadic life for life in the city for the sake of safety. But they keep the commandment not to drink wine.

Ezekiel 10:6

Loyalty of the Rechabites to Jonadab

However, the Rechabites refuse to drink of the wine that Jeremiah has set before them (Jeremiah 35:6). They refuse not because the LORD would have forbidden them to drink wine. They refuse because their ancestor Jonadab forbade them to do so. He not only forbade it to his own children, but gave the prohibition for his entire posterity, forever. Their lifestyle resembles that of the Nazirite (Numbers 6:1-7).

Jonadab lived during the time of Jehu, who had to exterminate the house of Ahab (2 Kings 10:11-17). Here we are about two and a half centuries later. Jehu found an ally in Jonadab. Jonadab did not participate in the worship of Baal. He is one of the seven thousand who did not bow their knee to Baal (1 Kings 19:18).

The faithfulness to the word of Jonadab is great. The time of Jehu is a time of great wickedness. During that time, Jonadab wants to live as a true Nazirite. He does not want to go along with the trend of the times and he wants his children to live like that as well. This does not mean that they are hermits, but people who are aware of the temporal nature of life and entrust themselves to the LORD for that.

Obedience to Jonadab’s words does not only involve not drinking wine. He also told them not to build a house, sow seed, plant a vineyard or take possession of a piece of land (Jeremiah 35:7). The command is to live in tents as long as they live. As a result, they will live many days in the land where they are staying as strangers. Jonadab was aware of his foreignness and lived consistently accordingly. He has lived as Abraham, Isaac and Jacob and as a Nazirite.

This he also told his descendants, and they complied (Jeremiah 35:8). They listened to his voice, they, their wives and their sons and daughters, and drank no wine. They repeated everything Jonadab commanded them and said they have obeyed and have done according to all that Jonadab commanded them. They did not build houses to live in. Nor did they have a vineyard or a field, not even seed (Jeremiah 35:9). In tents they dwelt according to the word of their forefather Jonadab (Jeremiah 35:10).

Driven by circumstances, they came to give up life in tents and live in Jerusalem (Jeremiah 35:11). This is not disobedience to the word of their forefather. They are acting with deliberation here, exchanging nomadic life for life in the city for the sake of safety. But they keep the commandment not to drink wine.

Ezekiel 10:7

Loyalty of the Rechabites to Jonadab

However, the Rechabites refuse to drink of the wine that Jeremiah has set before them (Jeremiah 35:6). They refuse not because the LORD would have forbidden them to drink wine. They refuse because their ancestor Jonadab forbade them to do so. He not only forbade it to his own children, but gave the prohibition for his entire posterity, forever. Their lifestyle resembles that of the Nazirite (Numbers 6:1-7).

Jonadab lived during the time of Jehu, who had to exterminate the house of Ahab (2 Kings 10:11-17). Here we are about two and a half centuries later. Jehu found an ally in Jonadab. Jonadab did not participate in the worship of Baal. He is one of the seven thousand who did not bow their knee to Baal (1 Kings 19:18).

The faithfulness to the word of Jonadab is great. The time of Jehu is a time of great wickedness. During that time, Jonadab wants to live as a true Nazirite. He does not want to go along with the trend of the times and he wants his children to live like that as well. This does not mean that they are hermits, but people who are aware of the temporal nature of life and entrust themselves to the LORD for that.

Obedience to Jonadab’s words does not only involve not drinking wine. He also told them not to build a house, sow seed, plant a vineyard or take possession of a piece of land (Jeremiah 35:7). The command is to live in tents as long as they live. As a result, they will live many days in the land where they are staying as strangers. Jonadab was aware of his foreignness and lived consistently accordingly. He has lived as Abraham, Isaac and Jacob and as a Nazirite.

This he also told his descendants, and they complied (Jeremiah 35:8). They listened to his voice, they, their wives and their sons and daughters, and drank no wine. They repeated everything Jonadab commanded them and said they have obeyed and have done according to all that Jonadab commanded them. They did not build houses to live in. Nor did they have a vineyard or a field, not even seed (Jeremiah 35:9). In tents they dwelt according to the word of their forefather Jonadab (Jeremiah 35:10).

Driven by circumstances, they came to give up life in tents and live in Jerusalem (Jeremiah 35:11). This is not disobedience to the word of their forefather. They are acting with deliberation here, exchanging nomadic life for life in the city for the sake of safety. But they keep the commandment not to drink wine.

Ezekiel 10:8

The Reproach to Judah

After this example of obedience of the Rechabites to the word of their forefather Jonadab comes the word of the LORD to Jeremiah (Jeremiah 35:12). We are now told why the foregoing took place. It is not to make Israel live the way the Rechabites do, but to impress upon unfaithful Israel the faithfulness of the Rechabites to the word of their forefather. For example, Israel must plant vineyards and may live in cities.

With the words “go and say” the LORD instructs Jeremiah to go out of the chamber and go to the men of Judah and the inhabitants of Jerusalem to ask them if they will not listen to the words of the LORD (Jeremiah 35:13). Here we see that the action in the temple has a symbolic meaning. The LORD draws a comparison between His words to the children of Israel and Jonadab’s words to his children (Jeremiah 35:14). Jonadab commanded his children not to drink wine and they listened to that and did not drink wine until this day. The LORD has called His people to obedience time and time again, but they have not listened to Him.

The LORD has sent His servants, the prophets, again and again to His people with the call to repent (Jeremiah 35:15). He has also promised them that they will then remain in the land. But He has to conclude that they have not listened. Yes, the children of Jonadab, the man who does not belong to God’s people and neither do his descendants, have done what His people refuse to do (Jeremiah 35:16).

The contrast is great. Jonadab is a man and his descendants listen to him. The LORD is the eternal God and His people do not listen to Him. The Rechabites are made an example of Judah and Jerusalem. Judah and Jerusalem, so privileged, will be punished because of their disobedience, their unwillingness to listen or even respond to God’s call (Jeremiah 35:17).

Ezekiel 10:9

The Reproach to Judah

After this example of obedience of the Rechabites to the word of their forefather Jonadab comes the word of the LORD to Jeremiah (Jeremiah 35:12). We are now told why the foregoing took place. It is not to make Israel live the way the Rechabites do, but to impress upon unfaithful Israel the faithfulness of the Rechabites to the word of their forefather. For example, Israel must plant vineyards and may live in cities.

With the words “go and say” the LORD instructs Jeremiah to go out of the chamber and go to the men of Judah and the inhabitants of Jerusalem to ask them if they will not listen to the words of the LORD (Jeremiah 35:13). Here we see that the action in the temple has a symbolic meaning. The LORD draws a comparison between His words to the children of Israel and Jonadab’s words to his children (Jeremiah 35:14). Jonadab commanded his children not to drink wine and they listened to that and did not drink wine until this day. The LORD has called His people to obedience time and time again, but they have not listened to Him.

The LORD has sent His servants, the prophets, again and again to His people with the call to repent (Jeremiah 35:15). He has also promised them that they will then remain in the land. But He has to conclude that they have not listened. Yes, the children of Jonadab, the man who does not belong to God’s people and neither do his descendants, have done what His people refuse to do (Jeremiah 35:16).

The contrast is great. Jonadab is a man and his descendants listen to him. The LORD is the eternal God and His people do not listen to Him. The Rechabites are made an example of Judah and Jerusalem. Judah and Jerusalem, so privileged, will be punished because of their disobedience, their unwillingness to listen or even respond to God’s call (Jeremiah 35:17).

Ezekiel 10:10

The Reproach to Judah

After this example of obedience of the Rechabites to the word of their forefather Jonadab comes the word of the LORD to Jeremiah (Jeremiah 35:12). We are now told why the foregoing took place. It is not to make Israel live the way the Rechabites do, but to impress upon unfaithful Israel the faithfulness of the Rechabites to the word of their forefather. For example, Israel must plant vineyards and may live in cities.

With the words “go and say” the LORD instructs Jeremiah to go out of the chamber and go to the men of Judah and the inhabitants of Jerusalem to ask them if they will not listen to the words of the LORD (Jeremiah 35:13). Here we see that the action in the temple has a symbolic meaning. The LORD draws a comparison between His words to the children of Israel and Jonadab’s words to his children (Jeremiah 35:14). Jonadab commanded his children not to drink wine and they listened to that and did not drink wine until this day. The LORD has called His people to obedience time and time again, but they have not listened to Him.

The LORD has sent His servants, the prophets, again and again to His people with the call to repent (Jeremiah 35:15). He has also promised them that they will then remain in the land. But He has to conclude that they have not listened. Yes, the children of Jonadab, the man who does not belong to God’s people and neither do his descendants, have done what His people refuse to do (Jeremiah 35:16).

The contrast is great. Jonadab is a man and his descendants listen to him. The LORD is the eternal God and His people do not listen to Him. The Rechabites are made an example of Judah and Jerusalem. Judah and Jerusalem, so privileged, will be punished because of their disobedience, their unwillingness to listen or even respond to God’s call (Jeremiah 35:17).

Ezekiel 10:11

The Reproach to Judah

After this example of obedience of the Rechabites to the word of their forefather Jonadab comes the word of the LORD to Jeremiah (Jeremiah 35:12). We are now told why the foregoing took place. It is not to make Israel live the way the Rechabites do, but to impress upon unfaithful Israel the faithfulness of the Rechabites to the word of their forefather. For example, Israel must plant vineyards and may live in cities.

With the words “go and say” the LORD instructs Jeremiah to go out of the chamber and go to the men of Judah and the inhabitants of Jerusalem to ask them if they will not listen to the words of the LORD (Jeremiah 35:13). Here we see that the action in the temple has a symbolic meaning. The LORD draws a comparison between His words to the children of Israel and Jonadab’s words to his children (Jeremiah 35:14). Jonadab commanded his children not to drink wine and they listened to that and did not drink wine until this day. The LORD has called His people to obedience time and time again, but they have not listened to Him.

The LORD has sent His servants, the prophets, again and again to His people with the call to repent (Jeremiah 35:15). He has also promised them that they will then remain in the land. But He has to conclude that they have not listened. Yes, the children of Jonadab, the man who does not belong to God’s people and neither do his descendants, have done what His people refuse to do (Jeremiah 35:16).

The contrast is great. Jonadab is a man and his descendants listen to him. The LORD is the eternal God and His people do not listen to Him. The Rechabites are made an example of Judah and Jerusalem. Judah and Jerusalem, so privileged, will be punished because of their disobedience, their unwillingness to listen or even respond to God’s call (Jeremiah 35:17).

Ezekiel 10:12

The Reproach to Judah

After this example of obedience of the Rechabites to the word of their forefather Jonadab comes the word of the LORD to Jeremiah (Jeremiah 35:12). We are now told why the foregoing took place. It is not to make Israel live the way the Rechabites do, but to impress upon unfaithful Israel the faithfulness of the Rechabites to the word of their forefather. For example, Israel must plant vineyards and may live in cities.

With the words “go and say” the LORD instructs Jeremiah to go out of the chamber and go to the men of Judah and the inhabitants of Jerusalem to ask them if they will not listen to the words of the LORD (Jeremiah 35:13). Here we see that the action in the temple has a symbolic meaning. The LORD draws a comparison between His words to the children of Israel and Jonadab’s words to his children (Jeremiah 35:14). Jonadab commanded his children not to drink wine and they listened to that and did not drink wine until this day. The LORD has called His people to obedience time and time again, but they have not listened to Him.

The LORD has sent His servants, the prophets, again and again to His people with the call to repent (Jeremiah 35:15). He has also promised them that they will then remain in the land. But He has to conclude that they have not listened. Yes, the children of Jonadab, the man who does not belong to God’s people and neither do his descendants, have done what His people refuse to do (Jeremiah 35:16).

The contrast is great. Jonadab is a man and his descendants listen to him. The LORD is the eternal God and His people do not listen to Him. The Rechabites are made an example of Judah and Jerusalem. Judah and Jerusalem, so privileged, will be punished because of their disobedience, their unwillingness to listen or even respond to God’s call (Jeremiah 35:17).

Ezekiel 10:13

The Reproach to Judah

After this example of obedience of the Rechabites to the word of their forefather Jonadab comes the word of the LORD to Jeremiah (Jeremiah 35:12). We are now told why the foregoing took place. It is not to make Israel live the way the Rechabites do, but to impress upon unfaithful Israel the faithfulness of the Rechabites to the word of their forefather. For example, Israel must plant vineyards and may live in cities.

With the words “go and say” the LORD instructs Jeremiah to go out of the chamber and go to the men of Judah and the inhabitants of Jerusalem to ask them if they will not listen to the words of the LORD (Jeremiah 35:13). Here we see that the action in the temple has a symbolic meaning. The LORD draws a comparison between His words to the children of Israel and Jonadab’s words to his children (Jeremiah 35:14). Jonadab commanded his children not to drink wine and they listened to that and did not drink wine until this day. The LORD has called His people to obedience time and time again, but they have not listened to Him.

The LORD has sent His servants, the prophets, again and again to His people with the call to repent (Jeremiah 35:15). He has also promised them that they will then remain in the land. But He has to conclude that they have not listened. Yes, the children of Jonadab, the man who does not belong to God’s people and neither do his descendants, have done what His people refuse to do (Jeremiah 35:16).

The contrast is great. Jonadab is a man and his descendants listen to him. The LORD is the eternal God and His people do not listen to Him. The Rechabites are made an example of Judah and Jerusalem. Judah and Jerusalem, so privileged, will be punished because of their disobedience, their unwillingness to listen or even respond to God’s call (Jeremiah 35:17).

Ezekiel 10:14

Reward for the Rechabites

We now hear the LORD’s appreciation of obedience to the word of the parents (Jeremiah 35:18). The Rechabites, says the LORD, have been obedient to Jonadab’s command in everything. Because of this complete faithfulness, He promises that Jonadab will always have a descendant, a man, to serve Him (Jeremiah 35:19). Serving God is the true life. It recalls the call for children to obey their parents in everything (Colossians 3:20). The reward for them is long life in the land (Ephesians 6:1-3), which for us means enjoying the spiritual blessings in the heavenly places all the time we are on earth and the eternity that follows.

If we summarize the differences between the Rechabites and God’s people, we see that 1. the Rechabites obey a fallible leader, while the Leader of Judah is the eternal, infallible God (Jeremiah 35:14); 2. the Rechabites receive a command from Jonadab only once, while the LORD has spoken to His people time and time again (Jeremiah 35:15); 3. the Rechabites obeyed Jonadab’s commands for about 300 years, while God’s people continually disobeyed (Jeremiah 35:16); 4. the faithfulness of the Rechabites will be rewarded, while the unfaithfulness of God’s people will be punished (Jeremiah 35:17).

Ezekiel 10:15

Reward for the Rechabites

We now hear the LORD’s appreciation of obedience to the word of the parents (Jeremiah 35:18). The Rechabites, says the LORD, have been obedient to Jonadab’s command in everything. Because of this complete faithfulness, He promises that Jonadab will always have a descendant, a man, to serve Him (Jeremiah 35:19). Serving God is the true life. It recalls the call for children to obey their parents in everything (Colossians 3:20). The reward for them is long life in the land (Ephesians 6:1-3), which for us means enjoying the spiritual blessings in the heavenly places all the time we are on earth and the eternity that follows.

If we summarize the differences between the Rechabites and God’s people, we see that 1. the Rechabites obey a fallible leader, while the Leader of Judah is the eternal, infallible God (Jeremiah 35:14); 2. the Rechabites receive a command from Jonadab only once, while the LORD has spoken to His people time and time again (Jeremiah 35:15); 3. the Rechabites obeyed Jonadab’s commands for about 300 years, while God’s people continually disobeyed (Jeremiah 35:16); 4. the faithfulness of the Rechabites will be rewarded, while the unfaithfulness of God’s people will be punished (Jeremiah 35:17).

Ezekiel 10:17

The Writing of the Scroll

The word of the LORD comes to Jeremiah in the fourth year of Jehoiakim (Jeremiah 36:1; cf. Jeremiah 25:1; Jeremiah 46:2). That is the year when Egypt is defeated by Babylon and Nebuchadnezzar becomes king. It is the beginning of the Babylonian empire. That empire is the tool in God’s hand to discipline Judah, as well as other nations, for their attitude toward Him.

Jeremiah not only spoke, but also wrote (Jeremiah 30:2). The written word gives the spoken word supporting and enduring power. The LORD instructs him to write down all the words He spoke to him in the previous thirty-five chapters (Jeremiah 36:2). It covers the period from the thirteenth year of Josiah (Jeremiah 1:2) to the fourth year of Jehoiakim, which is a span of twenty-three years.

In doing so, the LORD gives the people another chance and proves a new and great mercy to His people. All the calamity that He has pronounced has had the intention of bringing His people to repentance (Jeremiah 36:3). That this is the purpose we see in Josiah who also, on hearing all the calamity that the LORD foretold, humbled himself deeply before Him (2 Chronicles 34:26-27). What is written down is the totality of all the prophecies spoken. If these are successively recited to the people one more time, it will perhaps make an even greater impression than the prophecies pronounced individually. In this way, the total package of judgments is brought to the attention of the people.

Jeremiah does what the LORD has instructed him to do (Jeremiah 36:4). He calls Baruch, and he writes down in a scroll all the words of Jeremiah, which are expressly called “all the words of the LORD which He had spoken to him”. This is an example of the word-for-word inspiration of Scripture. We will see later the authority of the Word and the imperishability of the Word.

Paul usually dictated his letters (Romans 16:22; Colossians 4:18). The letter to the Galatians he wrote himself, which does seem to be an exception (Galatians 6:11). God distributes His gifts differently. Some have a good talent for speaking and others for writing. Thus the gifts need each other (cf. 1 Corinthians 12:21). The Spirit of God dictates to Jeremiah and Jeremiah dictates to Baruch, who was used by Jeremiah as a witness in the purchase of the field (Jeremiah 32:12). Baruch is now his secretary and deputy in the prophetic office.

Ezekiel 10:18

The Writing of the Scroll

The word of the LORD comes to Jeremiah in the fourth year of Jehoiakim (Jeremiah 36:1; cf. Jeremiah 25:1; Jeremiah 46:2). That is the year when Egypt is defeated by Babylon and Nebuchadnezzar becomes king. It is the beginning of the Babylonian empire. That empire is the tool in God’s hand to discipline Judah, as well as other nations, for their attitude toward Him.

Jeremiah not only spoke, but also wrote (Jeremiah 30:2). The written word gives the spoken word supporting and enduring power. The LORD instructs him to write down all the words He spoke to him in the previous thirty-five chapters (Jeremiah 36:2). It covers the period from the thirteenth year of Josiah (Jeremiah 1:2) to the fourth year of Jehoiakim, which is a span of twenty-three years.

In doing so, the LORD gives the people another chance and proves a new and great mercy to His people. All the calamity that He has pronounced has had the intention of bringing His people to repentance (Jeremiah 36:3). That this is the purpose we see in Josiah who also, on hearing all the calamity that the LORD foretold, humbled himself deeply before Him (2 Chronicles 34:26-27). What is written down is the totality of all the prophecies spoken. If these are successively recited to the people one more time, it will perhaps make an even greater impression than the prophecies pronounced individually. In this way, the total package of judgments is brought to the attention of the people.

Jeremiah does what the LORD has instructed him to do (Jeremiah 36:4). He calls Baruch, and he writes down in a scroll all the words of Jeremiah, which are expressly called “all the words of the LORD which He had spoken to him”. This is an example of the word-for-word inspiration of Scripture. We will see later the authority of the Word and the imperishability of the Word.

Paul usually dictated his letters (Romans 16:22; Colossians 4:18). The letter to the Galatians he wrote himself, which does seem to be an exception (Galatians 6:11). God distributes His gifts differently. Some have a good talent for speaking and others for writing. Thus the gifts need each other (cf. 1 Corinthians 12:21). The Spirit of God dictates to Jeremiah and Jeremiah dictates to Baruch, who was used by Jeremiah as a witness in the purchase of the field (Jeremiah 32:12). Baruch is now his secretary and deputy in the prophetic office.

Ezekiel 10:19

The Writing of the Scroll

The word of the LORD comes to Jeremiah in the fourth year of Jehoiakim (Jeremiah 36:1; cf. Jeremiah 25:1; Jeremiah 46:2). That is the year when Egypt is defeated by Babylon and Nebuchadnezzar becomes king. It is the beginning of the Babylonian empire. That empire is the tool in God’s hand to discipline Judah, as well as other nations, for their attitude toward Him.

Jeremiah not only spoke, but also wrote (Jeremiah 30:2). The written word gives the spoken word supporting and enduring power. The LORD instructs him to write down all the words He spoke to him in the previous thirty-five chapters (Jeremiah 36:2). It covers the period from the thirteenth year of Josiah (Jeremiah 1:2) to the fourth year of Jehoiakim, which is a span of twenty-three years.

In doing so, the LORD gives the people another chance and proves a new and great mercy to His people. All the calamity that He has pronounced has had the intention of bringing His people to repentance (Jeremiah 36:3). That this is the purpose we see in Josiah who also, on hearing all the calamity that the LORD foretold, humbled himself deeply before Him (2 Chronicles 34:26-27). What is written down is the totality of all the prophecies spoken. If these are successively recited to the people one more time, it will perhaps make an even greater impression than the prophecies pronounced individually. In this way, the total package of judgments is brought to the attention of the people.

Jeremiah does what the LORD has instructed him to do (Jeremiah 36:4). He calls Baruch, and he writes down in a scroll all the words of Jeremiah, which are expressly called “all the words of the LORD which He had spoken to him”. This is an example of the word-for-word inspiration of Scripture. We will see later the authority of the Word and the imperishability of the Word.

Paul usually dictated his letters (Romans 16:22; Colossians 4:18). The letter to the Galatians he wrote himself, which does seem to be an exception (Galatians 6:11). God distributes His gifts differently. Some have a good talent for speaking and others for writing. Thus the gifts need each other (cf. 1 Corinthians 12:21). The Spirit of God dictates to Jeremiah and Jeremiah dictates to Baruch, who was used by Jeremiah as a witness in the purchase of the field (Jeremiah 32:12). Baruch is now his secretary and deputy in the prophetic office.

Ezekiel 10:20

The Writing of the Scroll

The word of the LORD comes to Jeremiah in the fourth year of Jehoiakim (Jeremiah 36:1; cf. Jeremiah 25:1; Jeremiah 46:2). That is the year when Egypt is defeated by Babylon and Nebuchadnezzar becomes king. It is the beginning of the Babylonian empire. That empire is the tool in God’s hand to discipline Judah, as well as other nations, for their attitude toward Him.

Jeremiah not only spoke, but also wrote (Jeremiah 30:2). The written word gives the spoken word supporting and enduring power. The LORD instructs him to write down all the words He spoke to him in the previous thirty-five chapters (Jeremiah 36:2). It covers the period from the thirteenth year of Josiah (Jeremiah 1:2) to the fourth year of Jehoiakim, which is a span of twenty-three years.

In doing so, the LORD gives the people another chance and proves a new and great mercy to His people. All the calamity that He has pronounced has had the intention of bringing His people to repentance (Jeremiah 36:3). That this is the purpose we see in Josiah who also, on hearing all the calamity that the LORD foretold, humbled himself deeply before Him (2 Chronicles 34:26-27). What is written down is the totality of all the prophecies spoken. If these are successively recited to the people one more time, it will perhaps make an even greater impression than the prophecies pronounced individually. In this way, the total package of judgments is brought to the attention of the people.

Jeremiah does what the LORD has instructed him to do (Jeremiah 36:4). He calls Baruch, and he writes down in a scroll all the words of Jeremiah, which are expressly called “all the words of the LORD which He had spoken to him”. This is an example of the word-for-word inspiration of Scripture. We will see later the authority of the Word and the imperishability of the Word.

Paul usually dictated his letters (Romans 16:22; Colossians 4:18). The letter to the Galatians he wrote himself, which does seem to be an exception (Galatians 6:11). God distributes His gifts differently. Some have a good talent for speaking and others for writing. Thus the gifts need each other (cf. 1 Corinthians 12:21). The Spirit of God dictates to Jeremiah and Jeremiah dictates to Baruch, who was used by Jeremiah as a witness in the purchase of the field (Jeremiah 32:12). Baruch is now his secretary and deputy in the prophetic office.

Ezekiel 10:21

Command to Read the Scroll Aloud

Then Jeremiah tells Baruch that he himself cannot come to the house of the LORD to read the words of the scroll (Jeremiah 36:5). What causes this is not clear. Jeremiah has not yet been captured and can still move freely among the people (Jeremiah 36:19). Since he cannot go to the temple himself, he orders Baruch to go and read the scroll in the house of the LORD (Jeremiah 36:6).

If one servant is indisposed, it is nice if another servant can take over the service. The LORD uses Jeremiah to pass on His words and He uses Baruch to write them down and he may now preach them. Thus, each servant of the Word is given his own task. Baruch is a servant of Jeremiah, but also an instrument of the LORD.

Thus, Paul sends co-workers to churches, which he cannot visit himself. These co-workers pass on in his place what he wants to tell them. These are not always new things, but sometimes things he has told them before (1 Corinthians 4:17).

What Baruch is to read are the words of the LORD, not his own words. In this chapter we see the importance of the written Word and how important it is to preach only that. Baruch is to preach it in the house of the LORD on a fast day, that is, in God’s presence and on a day when the people are fasting. What prompted this day of fasting is not said. Keeping a day of fasting presupposes the consciousness of misery. But this can easily be an outward display and not a matter of the heart (Isaiah 58:1-14; Matthew 6:16-18).

Jeremiah tells Baruch that the reading of the words of the LORD will possibly work a supplication to the LORD among the people and that they will repent (Jeremiah 36:7). The word “will come” has the meaning of falling down and indicates the attitude of the supplicant. The supplication and the supplicant are identified, as it were. Jeremiah can hardly imagine that they will do this, because the anger and the wrath of the LORD against His people is so great.

Although the actual reading will not take place for several months, as the next verse makes clear, it already says here that Baruch does what Jeremiah has said (Jeremiah 36:8). Baruch obeys because he acknowledges that Jeremiah’s command is according to the LORD’s will. He sees that the LORD is leading Jeremiah. Baruch meticulously carries out the command in all respects, what he is to do, at what time and in what place.

Ezekiel 10:22

Command to Read the Scroll Aloud

Then Jeremiah tells Baruch that he himself cannot come to the house of the LORD to read the words of the scroll (Jeremiah 36:5). What causes this is not clear. Jeremiah has not yet been captured and can still move freely among the people (Jeremiah 36:19). Since he cannot go to the temple himself, he orders Baruch to go and read the scroll in the house of the LORD (Jeremiah 36:6).

If one servant is indisposed, it is nice if another servant can take over the service. The LORD uses Jeremiah to pass on His words and He uses Baruch to write them down and he may now preach them. Thus, each servant of the Word is given his own task. Baruch is a servant of Jeremiah, but also an instrument of the LORD.

Thus, Paul sends co-workers to churches, which he cannot visit himself. These co-workers pass on in his place what he wants to tell them. These are not always new things, but sometimes things he has told them before (1 Corinthians 4:17).

What Baruch is to read are the words of the LORD, not his own words. In this chapter we see the importance of the written Word and how important it is to preach only that. Baruch is to preach it in the house of the LORD on a fast day, that is, in God’s presence and on a day when the people are fasting. What prompted this day of fasting is not said. Keeping a day of fasting presupposes the consciousness of misery. But this can easily be an outward display and not a matter of the heart (Isaiah 58:1-14; Matthew 6:16-18).

Jeremiah tells Baruch that the reading of the words of the LORD will possibly work a supplication to the LORD among the people and that they will repent (Jeremiah 36:7). The word “will come” has the meaning of falling down and indicates the attitude of the supplicant. The supplication and the supplicant are identified, as it were. Jeremiah can hardly imagine that they will do this, because the anger and the wrath of the LORD against His people is so great.

Although the actual reading will not take place for several months, as the next verse makes clear, it already says here that Baruch does what Jeremiah has said (Jeremiah 36:8). Baruch obeys because he acknowledges that Jeremiah’s command is according to the LORD’s will. He sees that the LORD is leading Jeremiah. Baruch meticulously carries out the command in all respects, what he is to do, at what time and in what place.