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Jeremiah Chương 35
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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, Jer 35:1-11. II. With this he aggravates the disobedience of the Jews to God and their contempt of his precepts, Jer 35:12-15. III. He foretels the judgments of God upon the Jews for their impious disobedience to God, Jer 35:16,17. IV. He assures the Rechabites of the blessing of God upon them for their pious obedience to their father, Jer 35:18,19.
1-11
The Case of the Rechabites (607 BC)
简体中文
利甲族的事例（主前607年）
¹ 当犹大王约西亚的儿子约雅敬在位的日子，耶和华的话临到耶利米，说：
² 「你到利甲族那里去，对他们说话，领他们进耶和华殿的一间屋子，给他们酒喝。」
³ 我就把哈巴洗尼雅的孙子耶利米之子雅撒尼亚，和他的弟兄，和他众子，并利甲全族的人，都领了来；
⁴ 领他们进耶和华的殿，进 神人伊基大利之子哈难的众子之屋子；那屋子紧挨着首领的屋子，在沙龙之子玛西雅守门的屋子以上。
⁵ 于是我在利甲族众子面前摆满酒的碗和杯，对他们说：「你们喝酒吧。」
⁶ 他们却说：「我们不喝酒；因为我们先祖利甲的儿子约拿达曾吩咐我们，说：『你们与你们的子孙永不可喝酒；
⁷ 也不可盖房、撒种、栽种葡萄园，也不可有；但你们一生的日子要住在帐棚里；好使你们在寄居的地得以长寿。』」
⁸ 凡我们先祖利甲的儿子约拿达所吩咐我们的话，我们都听从了；我们和我们的妻子儿女，一生的日子都不喝酒；
⁹ 也不盖房居住；也没有葡萄园、田地、种子；
¹⁰ 我们只住在帐棚里，遵行我们先祖利甲的儿子约拿达所吩咐我们的一切话。
¹¹ 但巴比伦王尼布甲尼撒上来攻击这地的时候，我们说：『来吧，我们进耶路撒冷去，因迦勒底军队的威胁和叙利亚军队的威胁。』这样我们就住在耶路撒冷。
这一章比前面许多章年代更早；因其中所说所行的，是在「约雅敬在位的日子」（耶35:1）；但应在他的后期，因是在巴比伦王带着军队「上来攻击这地」之后（耶35:11），似指王下24:2所记的入侵，是因约雅敬背叛尼布甲尼撒而引起的。 神的审判既已临到这悖逆的百姓，他仍借着先知继续对付他们，要使他们转离罪，好叫他的怒气离开他们。为此目的，耶利米把利甲族——一个独居的家族，不与以色列的家族同列——的榜样摆在他们面前。他们原是基尼人，如代上2:55所示：「这是从含帛出来的基尼人，是利甲家之祖。」基尼人——至少那些在以色列地得着定居之业的——是摩西岳父何巴的后裔（士1:16）。我们见他们与亚玛力人分别出来（撒上15:6）；参士4:17。这些基尼人中的一族，因利甲而得名。他的儿子，或他的直系后代，就是约拿达——当时以智慧和敬虔著名的伟人。他活跃于以色列王耶户的时代，早于此事约三百年；那时我们见他被那位新兴的王子所礼遇，当他要装出为 神发热心的样子之时（王下10:15-16），他以为没有什么比请像约拿达这样的好人同乘战车更能坚定百姓对他的看法了。此处我们被告知，
一、约拿达——大概在他的遗命和遗嘱中，写成文字，正式执行——所吩咐他的子孙后代当世代恪守的生活方式之规则是什么；我们也有理由想，这些正是他自己一生所遵守的。
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它们包括两条显著的命令：（1）他禁止他们「喝酒」，照拿细耳人之律。酒固然赐人「使心喜乐」，我们也可节制、适度地享用；但我们如此容易滥用它、从中受害，又好人既常以「 神脸上的光」为喜乐，便几乎无需它来为此目的（诗4:6-7），所以完全不饮或如提摩太那样极少且为药用而饮（提前5:23），是值得称赞的克己。（2）他指定他们「住在帐棚中」，不可建造房屋，不可购置田地，也不可租佃或耕种（耶35:7）。这是比拿细耳人更严格的克己。帐棚是卑贱的住所，使他们学谦卑；是寒冷的住所，使他们学刚强、不纵肉体；是可移动的住所，使他们不在这世界中思定居扎根。他们一生的日子「要住在帐棚中」。他们当从一开始就习惯忍受艰难，那么这就不为难，连在衰老之时也不难。
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约拿达为何向他的后代规定这些生活规则？不是为了显示他的权威，或借强加自己所看为合宜的来辖管他们；而是为显明他的智慧和他对他们福祉的真切关怀，借向他所知对他们有益的加以推荐；他并不以任何誓言或许愿、或任何刑罚约束他们遵守这些规则，只是劝他们按其有益的程度遵行这训练，并在必要时——如此处（耶35:11）——可予豁免。他向他们定下这些规则，（1）为要保全他们家族的古老品格——这品格虽被人轻视，他却视为真正的声誉。他的先祖一向以牧人生活为业（出2:16），他要他的后代持守它，不退步，如以色列人所行——他们原是牧人、住在帐棚中（创46:34）。注意，我们不当以祖先诚实的职业为耻，即使卑微。（2）为要使他们的生活与命运相称，使他们的心境与境遇相合。摩西曾使他们有望入籍（民10:32）；但他们似乎未得入籍；他们仍「是地上的客旅」（耶35:7），在其中无产业，所以必须靠手艺度日，这是他们当习惯粗食粗居的好理由；因像他们这样的客旅，不可期望像地主那样丰盛精致地生活。注意，使我们的生活适应地位和身分，不奢求越分而活，是我们的智慧和本分。我们祖先的命运何以不可作我们的命运，我们何以不可知足而活？「不要志气高大」（罗12:16）。（3）为要使他们不致被同住的邻舍所嫉妒、所扰害。他们这些客旅若大富大贵、广置产业、奢侈宴乐，本地人必嫉妒他们的丰盛，对他们侧目而视，如非利士人之于以撒（创26:14），并要寻隙与他们争吵、害他们；所以他以为低姿态是他们的明智，那是长久之道——卑微度日，好叫他们「在所寄居的地得以长寿」。注意，谦卑和知足于默默无闻，常是最好的策略，是人最稳妥的保护。（4）为要使他们防备奢侈和放纵的试探——那是当时当地盛行的罪。约拿达看见普遍的败坏；以法莲的酒徒众多，他怕自己的儿女被他们败坏灭亡；所以他强逼他们独居乡间；为不使他们陷入任何非法的享乐，连合法的娱乐也戒除。他们必须十分节制、克制、禁欲，这有助于身心康健，有助于他们日子长久而平顺，并在「所寄居的地」回顾时得着安慰。注意，想到自己是客旅、是寄居的，当约束我们禁绝一切肉体的私欲，活于感官之事以上，并以宽宏敬虔的轻看看待它们。（5）为要预备他们应对艰难和灾难之时。约拿达无需先知的灵，也可预见如此堕落之民的毁灭；他要他的家族有所预备，使他们虽不能在其「平安」中，也在其灾难之中「得享平安」。所以让他们少有所失，那么失丧之时便不太可怕；让他们对所有的坐卧不安，那么被剥夺之时便不那么痛苦。注意，那向世界死、过克己生活的人，最处于受苦的良好心境。（6）总而言之，使他们学会按规则、在纪律之下生活。我们都当如此，也当教导儿女如此。那长寿之人——如约拿达留下这命令给后代时大概所是的——能凭经验论世界的虚空、其财富和享乐之丰盛中的危险陷阱，所以当他们警戒后来的人当谨守，就当被尊重。
二、他的后代如何严格遵守这些规则（耶35:8-10）。他们在各代中「都听从了我们先祖约拿达的话」，「遵行他所吩咐我们的一切」。他们「不喝酒」，虽住在酒产丰富之地；他们的妻儿也不喝酒，因那自己节制的人，也当留意一切受其管辖的人都如此。他们不建造房屋，不耕地，只靠牲畜的出产度日。他们如此行，部分是因顺服先祖，出于对他名和权威的尊敬，部分是因他们自己经历如此克己生活的益处。请看传统的力量，古风、榜样、大名对人的影响，又看那似乎很难的事，经长久使用和习惯之后，如何变得容易、几乎成为自然。如今，1. 关于他所吩咐他们的一件事，我们在此看见他们在一必要之时豁免了它（耶35:11）：「『当巴比伦王带着军队进入这地之时』」，他们虽一向住在帐棚中，如今却放弃了帐棚，「来到耶路撒冷」，住在他们所能置办的房屋中。注意，严格纪律的规则不可定得太严，当在必要时允许豁免；所以许那样的愿时，明智之举是明确为此预留余地，使道路更清晰，免得日后我们被迫说：「这是错失」（传5:6）。那样的命令当理解为附带这些限制。这些利甲人若不使用正当方法在普遍灾难之时自保，便是试探 神，而非信靠他。2. 关于另一件事，我们在此看见他们虽有最大的催逼，仍敬虔地坚守。耶利米把他们领进圣殿（耶35:2），进「先知的屋子」，而非紧邻的「首领的屋子」，因他有从 神来的信息，在「 神人的屋子」中传讲，更显得名副其实。在那里他不但问利甲人愿否喝酒，更把「盛满酒的碗」、饮酒的杯摆在他们面前，使试探尽可能地强，并说：「『你们喝酒』，白给你们喝。你们既因来耶路撒冷居住，已经破坏了你们规则中的一条；为何不可也破坏这一条，既在城中，就如那里的人所行呢？」但他们断然拒绝。他们都同心拒绝。「不，『我们不喝酒』；因我们有禁令。」先知深知他们会拒绝，他们如此行之后，便不再催逼，因见他们决心坚定。注意，那些对有决心而节制的人无力的试探，却每日胜过那些虽有确信、在美德之路上却无决心的人。
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The Case of the Rechabites (607 BC)
¹ The word which came unto Jeremiah from the LORD 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 LORD, 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 LORD, into the chamber of the sons of Hanan, the son of Igdaliah, a man of God, which was by the chamber of the princes, which was 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, neither ye, nor your sons for ever:
⁷ Neither shall ye build house, nor sow seed, nor plant vineyard, nor have any: but all your days ye shall dwell in tents; that ye may live many days in the land where ye be 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.
This chapter is of an earlier date than many of those before; for what is contained in it was said and done in the days of Jehoiakim (Jer 35:1); but then it must be in the latter part of his reign, for it was after the king of Babylon with his army came up into the land (Jer 35:11), which seems to refer to the invasion mentioned 2Ki 24:2, 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 1Ch 2:55, These are the Kenites that came out of Hemath, the father of the house of Rechab. 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, Jdg 1:16. We find them separated from the Amalekites, 1Sa 15:6. See Jdg 4:17. 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 (2Ki 10:15,16), 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,
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.
1. They were comprised in two remarkable precepts:—(1.) He forbade them to drink wine, according to the law of the Nazarites. Wine is indeed given to make glad the heart 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 light of God's countenance, has so little need of it for that purpose (Ps 4:6,7), 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, 1Ti 5:23. (2.) He appointed them to dwell in tents, and not to build houses, nor purchase lands, nor rent or occupy either, Jer 35:7. 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 all their days. 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,
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, Jer 35:11. 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 (Ex 2:16), 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, Ge 46:34. 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 (Nu 10:32); but, it seems they were not; they were still strangers in the land (Jer 35:7), 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? Mind not high things. (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 (Ge 26:14), 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 live many days in the land where they were strangers. 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 in the land where they were strangers. 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 in the peace thereof, yet even in the midst of the troubles thereof, they might have peace. 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.
II. How strictly his posterity observed these rules, Jer 35:8-10. They had in their respective generations all of them obeyed the voice of Jonadab their father, had done according to all that he commanded them. They drank no wine, 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 (Jer 35:11): When the king of Babylon came into the land 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, It was an error, Ec 5:6. 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 (Jer 35:2), into a prophet's chamber, there, rather than into the chamber of the princes, that joined to it, because he had a message from God, which would look more like itself when it was delivered in the chambers of a man of God. There he not only asked the Rechabites whether they would drink any wine, but he set pots full of wine before them, and cups to drink out of, made the temptation as strong as possible, and said, "Drink you wine, 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, we will drink no wine; 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.
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Case of the Rechabites Applied (607 BC)
简体中文
利甲族案例的应用 (607 BC)
¹² 耶和华的话临到耶利米，说： ¹³ 万军之耶和华、以色列的神如此说：你去对犹大人和耶路撒冷的居民说：耶和华说：你们不受教训、听从我的话吗？ ¹⁴ 利甲的儿子约拿达所吩咐他儿子不可喝酒的话，他们确已遵守；因为直到今日他们都不喝，乃遵行他们祖宗的吩咐；然而我早起晓谕你们，你们却不听从我。 ¹⁵ 我也早起差遣我一切仆人众先知到你们那里去，说：你们各人当回头离开恶道，改正行为，不可随从事奉别神，就可以住在我所赐给你们和你们列祖之地；你们却不侧耳而听，不听从我。 ¹⁶ 因为利甲的儿子约拿达的众子遵行了他所吩咐他们祖宗的命令；但这百姓却不听从我； ¹⁷ 所以万军之耶和华、以色列的神如此说：看哪，我必使我所宣告要临到他们的一切灾祸，临到犹大和耶路撒冷的一切居民；因为我曾对他们说话，他们却不听；我曾呼召他们，他们却不答应。 ¹⁸ 耶利米对利甲族的全家说：万军之耶和华、以色列的神如此说：因你们听从了你们祖宗约拿达的吩咐，遵守他的一切诫命，照他所吩咐你们的一切去行； ¹⁹ 所以万军之耶和华、以色列的神如此说：利甲的儿子约拿达必不缺人侍立在我面前，直到永远。
对利甲族之坚定所进行的试验，原不过是作为一个记号；此处我们看见它的应用。
一、利甲族谨守其先祖吩咐之事，被用来加重犹大人对神不顺从的罪。让他们看见便觉羞愧。先知奉神的名问他们：「你们终究『不肯受教训吗？』（耶35:13）难道没有什么能感动你们？没有什么能深植于你们？没有什么能向你们显明罪和本分？你们看利甲族何等听从他们祖宗的吩咐（耶35:14）；但『你们却不肯侧耳听我』（耶35:15）」——尽管人原更可期望神的百姓听从他，过于约拿达的儿子们听从约拿达；这罪大大加重，因为，1. 利甲族顺从的不过是一位与自己同样的人，只有人的智慧和权能，只是「他们肉身之父」；犹大人却不顺从那无限永恒的神，他对他们有绝对的权柄，如同「万灵之父」。2. 约拿达早已故去，对他们一无所知，既不能察觉他们对其命令的不顺从，也不能加以纠正；但神永远活着，要看他的律法是否被遵守，并随时预备惩罚一切不顺从。3. 利甲族从未被人提醒他们对父亲的义务；但神常常差遣先知到他的百姓那里，提醒他们对他的本分，他们却仍旧不肯行。这一点在此被坚持作为他们不顺从的大大加重之由：「『我』亲自『对你说话，早起说话』——借成文之道和良心的提示与劝诫（耶35:14）；不，『我也早起差遣我一切仆人众先知到你们那里去』——那些与你们一样的人，他们的威吓不会使你们惧怕——『早起差遣他们』（耶35:15），却都归于徒然。」4. 约拿达从未为他的后裔作过神为他百姓所作的事。他给他们留下吩咐，却没有留下产业来承担这吩咐；但神已赐给他的百姓「美地」，并应许他们若肯顺从，就必仍住在其中；所以他们既因感恩、又因利益，都有义务顺从，然而他们却「不肯听」，不肯「听从」。5. 神并没有把他的百姓束缚在约拿达加于其后裔的那种艰苦和那种克己之例上；然而约拿达的命令被遵行了，神的命令却没有。
二、一如以往，审判再次因犹大和耶路撒冷如此加重的不顺从而宣告。利甲族必起来审判他们，并定他们的罪；因为他们十分严谨地「遵行」了「他们祖宗的命令」，并在顺从上持续坚忍（耶35:16）；但「这百姓」——这悖逆顶嘴的百姓——「却不听从我」；所以（耶35:17），因为他们没有顺从道的诫命，神必成就其威吓：「『我必使我所宣告要临到他们的一切灾祸临到他们』——借迦勒底军队——无论在律法中还是在先知书中——因为『我曾对他们说话，我曾呼召他们』——以微小的声音对近处的人说话，向远处的人大声呼喊——尝试一切途径方法去说服他们、挽回他们——借我的话说话，借我的护理呼召，两者意思相同，却都归于徒然；他们既不『听』，也不『答』。」
三、此处对利甲族之家族应许了怜悯，因他们坚定、同心地持守其家规。虽然试他们之坚定不过是为使以色列羞愧，但它既未动摇，便「得着称赞、尊贵、荣耀」；神借此时机告诉他们，他为他们存留了恩惠（耶35:18-19），他们必得享其安慰。1. 这家族必长久延续，与以色列中任何家族一样久——他们在其中不过是寄居客旅。它必「永不缺人」继承他们所有的，虽然他们没有产业可留。请注意：有时产业最少的人，后裔最多；但赐口的主，也必赐粮。2. 这宗教必在家族中延续：「『必不缺人侍立在我面前』事奉我。」他们虽既非祭司、也非利未人，也未曾在圣殿事奉中担任任何职分，却在一贯规规矩矩的敬拜中侍立在神面前事奉他。请注意：（1）能给家族留下的最大福分，就是使神的敬拜在其中代代相传。（2）节制、舍己、向世界死，十分有助于敬虔之操练，并有助于将其传承于后代。我们向感官之乐越死，就越适合事奉神；但家族宗教传承之中，没有什么比骄傲和奢华更致命的了。
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Case of the Rechabites Applied (607 BC)
¹² Then came the word of the LORD unto Jeremiah, saying,
¹³ Thus saith the LORD 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 LORD.
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 them, 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 LORD 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 LORD 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 LORD of hosts, the God of Israel; Jonadab the son of Rechab shall not want a man to stand before me for ever.
The trial of the Rechabites' constancy was intended but for a sign; now here we have the application of it.
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, "Will you not at length receive instruction? Jer 35:13. 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 (Jer 35:14); but you have not inclined your ear to me" (Jer 35:15), 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 have myself spoken to you, rising early and speaking by the written word and the dictates and admonitions of conscience (Jer 35:14); nay, I have sent unto you all my servants the prophets, men like yourselves, whose terrors shall not make you afraid, rising up early and sending them (Jer 35:15), 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 good land, 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 would not hear, they would not hearken. 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.
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 performed the commandment of their father, and continued and persevered in their obedience to it (Jer 35:16); but this people, this rebellious and gainsaying people, have not hearkened unto me; and therefore (Jer 35:17), because they have not obeyed the precepts of the word, God will perform the threatenings of it: "I will bring upon them, by the Chaldean army, all the evil pronounced against them both in the law and in the prophets, for I have spoken to them, I have called to them—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 heard nor answered."
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 found unto praise, and honour, and glory; and God takes occasion from it to tell them that he had favours in reserve for them (Jer 35:18,19) 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 never want a man 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: "He shall not want a man to stand before me, 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.
神试了种种方法，翻尽了每一块石头，为要使犹太人认识自己的罪，领他们悔改归正。先知许多篇信息的要旨，是借着把顽梗不化的结局摆在他们面前来恐吓他们，使他们脱离悖逆。本章这篇信息的要旨，则是要使他们羞愧而脱离悖逆——只要他们里面还留下任何荣誉感，能被这一类的论述触动。一、他将利甲族之人对其先祖约拿达所留命令的顺服摆在他们面前，并指出他们如何坚守这顺服、不受诱惑偏离（耶 35:1-11）。二、借此他加重了犹太人对神的不顺服、对他诫命的藐视（耶 35:12-15）。三、他预言犹太人因对神不敬虔的悖逆而将受的神的审判（耶 35:16-17）。四、他向利甲族人保证，他们因敬虔地顺服其父，必蒙神的赐福（耶 35:18-19）。