The Blessing of God on Filial Piety.
Jeremiah xxxv. 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 forever.'"
Israel were greatly depraved before the days of this prophet, who was
sent to reprove and call them to repentance. The prophet faithfully
discharged his trust; but labored to very little effect. The chiefs of
the nation were offended at its warnings and predictions--rose up
against him--shut him up in prison; yea in a dark dungeon, where
he sank in the mire; and even sought his life! He was not, however
discouraged.. He continued "to warn the wicked from his way, that he
should turn from it. None of these things moved him."
This was not the only messenger sent of God to warn that people--he
sent to them all his servants, the prophets; but they would not hear;
The Jews of that age flattered themselves, that God would never enter
into judgment with them. "He might pour his fury on the heathen; but
they should escape--their place and nation would never feel the
effects of his wrath, or become the theatre of his judgments--they
were his people--necessary to his honor--he was their God; and
would continue their God, whatever their character, or conduct."
The prophets warned them of their mistake--told them that the
judgments of heaven hung over them--that their city and sanctuary
would be destroyed, many of them perish in the war, and the residue he
removed into strange lands, there to serve their enemies--"but they
seemed to that degenerate people as those who mocked, and they
believed them not."
There is a certain grade of depravity which scoffs at warnings and
laughs at the shakings of God's spear! When this hath become the
general character of a people, desolating judgments are near. Those
who conceive mercy to be the only attribute of Deity; or the only
attribute which he can exercise _towards them_, are commonly deaf to
warnings. Sure evidence that they are given up of God--that his spirit
hath ceased to strive with them. Rarely are those brought to
repentance who entertain such views of God. Perhaps never, unless
their views of him are changed. They have no fear of God before their
eyes. If mercy absorbed every other attribute, there could be no place
for fear. And of what enormity are those incapable who have lost
the fear of God? Such corruption of principle is the bane of practice,
and prelude of ruin and wretchedness. The history of the Hebrews, and
the history of mankind, confirm the truth of this remark.
This prophet having long warned his charge to no purpose, is here
directed to apply to them in another manner--to try to shame them into
contrition, by setting before them the part acted by a particular
family which dwelt among them--the Rechabites, who had for ages
religiously obeyed the injunctions of one of their ancestors, left
probably as his dying charge.
Some of that progenitor's requirements seemed rigorous, but being the
order of a respected ancestor the family considered them as
obligatory; nor could they be persuaded to violate them in
any particular, though publicly invited to it by a prophet.
It _may be proper here to make some inquiries relative to these
Rechabites--to the person whose charge they conceived so binding; and
the nature and design of the charge_.
The Rechabites are said to have been a branch of the Kenites, and to
have descended from Hobab, the son of Jethro, Moses' father in law. *
* Vide Henry and Brown's Dictionary.
While Israel were encamped at the foot of Mount Sinai, that
Midianitish priest, or prince, visited Moses, bringing with him,
Zipporah, the wife of Moses and her children, who had been sent to her
father's as a place of safety, during the troubles in Egypt. Not long
after, Hobab, the son of Jethro, appears to have been with Israel in
the wilderness; and he was invited to go with them to the land of
promise, and take his lot among them, and was promised an equal share
of blessings with the seed of Jacob--"If thou wilt go with us, it
shall be, that what goodness the Lord shall do unto us, the same will
we do unto thee." At first Hobab declined, but he eventually complied;
as his descendants were among the Hebrews after their settlement in
Canaan, and they continued among them, and remained a distinct family,
down to the captivity.
One branch of these Kenites was denominated from Rechab, an
illustrious chief of the house of Hobab; who had a son, or descendant,
named Jonadab, or Jehonadab, as his name is sometimes written. Jonadab
was renowned for wisdom and piety. He flourished in the days of Jehu,
almost three centuries before the Babylonish captivity; and was so
famed for sanctity and attachment to true religion, that only being
seen in his company was a recommendation to the regard of its friends.
Therefore was he treated with respect by Jehu, while he pretended a
regard for the true God--therefore was he taken up by that prince into
his chariot, and made his partner in the destruction of idolatry. Such
was the man who left this charge to his descendants, which was so
sacredly regarded by them, for so long a term.
This was a remarkable family. Another who have paid equal attention to
the orders of a departed progenitor, and in which none of the members
appear to have degenerated from his virtue, is not perhaps to be
found in the annals of mankind! But our surprise will increase if we
attend to the nature of the charge.
The prophet was directed to gather the whole family of the Rechabites
--bring them into the house of the Lord--set wine before them and
invite them to drink. He obeyed; offering them a treat, as a family
known and respected in Israel.
This was not done to tempt them, but to reprove the Jews, who resorted
in great numbers to the temple; though they had cast off the fear of
the God there worshipped. God knew, and had probably informed the
prophet, that the wine would be refused. It was refused, and the
reason, assigned--"We will drink no wine; for Jonadab,--the son of
Rechab, our father commanded us, saying, Ye shall drink no wine, ye,
nor your sons forever, Neither shall ye build house, nor sow seed, 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."
Some of these may seem to be strange restrictions; but they speak the
piety of him who laid them, and his regard to the eternal, if not to
the temporal interests, of his posterity. The prohibition seems to
have been the same with the law of the Nazerites. Wine is doubtless
here used in a large sense, for every kind of strong drink. "Wine was
given to make glad the heart of man." He is allowed to use it with
temperance and sobriety: But so many abuse it to their own hurt, and
to the injury of society, that it is rather a curse, than a blessing,
to the world. Seeing the evils which resulted from the abuse--the
devastation of men and morals, which it occasioned, this good man,
from love to his offspring, warned them wholly to abstain from it. And
what evils would many others have avoided, had they considered the
counsel as given to them, and like this family, religiously regarded
it? The ravages of intemperance, exceed those of the sword; and the
moral evils it hath occasioned surpass description!
But why the other restrictions included in the charge? Why must the
descendants of Jonadab be denied the comfort of warm and convenient
dwellings, and reside in tents through every season of the year, to
all generations? Why must they possess neither fields nor vineyards,
which were allowed to others, and promised to Israel, as part of the
blessing, when they should settle in Canaan?
Peculiarities unknown to us, might render it proper for them to submit
to self denials to which others are not called. What they were we
presume not to determine. *
* Mr. Henry undertakes to assign the reasons of all these injunctions;
but as none can be assigned which are not merely conjectural, we
choose rather to leave each one to make his own conjectures, as he may
find occasion.
Mankind are exceedingly prone to set up their rest here, and promise
themselves permanent dwellings on this rolling ball. Could this man of
God persuade his posterity that this was not their home, and engage
them to seek another country, that is, an heavenly, and lay up their
treasure there, whatever self denials it might cost them, it must
have been, on the whole for their advantage. This might be the general
design of his counsel.
But whatever might be the design, admirable was the effect. The whole
family seemed to have listened to his advice, and for many ages to
have obeyed his voice! "Thus have we obeyed the voice of Jonadab, the
son of Rechab our father, in all that he charged us--and done
according to all that he commanded us!"
This was not said only of themselves, who then flood before the
prophet, but of the whole family, from the time the charge was given,
down to that day. There is not the smallest probability that a
numerous family would inquire after, and find out a code of rules and
regulations which had been given nearly three centuries before, and
all take it on them to observe them, if they had been neglected by
their fathers, down to their time. They had doubtless been observed
with punctuality from the days of Jonadab. Their answer to the prophet
implies it. This had been known in Israel. Therefore were they brought
into public view, and made the occasion of a solemn rebuke of that
favored, but ungrateful people who had disregarded the injunctions
of an infinite God! This was the end proposed in bringing the
Rechabites into the temple at this time, and gave occasion to the
record here made to their honor, and to the blessings promised them
from above.
Some may laugh at the singularity of this strange family--may consider
it an evidence of weakness to pay such regard to the silly
requisitions of a superstitious ancestor--deny themselves so many
comforts--make themselves so singular--engage those with whom they
married to conform to the rules of their house, and instil the same
into their children from generation to generation! But whatever we may
think of them, it is manifest that this supposed weakness met the
divine approbation. The prophet speaks of them with honor; blesseth
them in the name of the Lord, and declares, in his name, that their
filial piety shall not go unrewarded. "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--done according to all that he commanded you: _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 forever_."
These are not simply expressions of approbation, but contain
invaluable promises. They are made in the language of the old
testament, but to those blessed with gospel light, their meaning is
not obscure or difficult. The promise secured the continuance of this
family, and a succession of men of piety and virtue in it as long as
God's people continued--They should _never want a man to stand before
the Lord_--to serve him. That family had no office at the temple, but
in a course of regular devotion, they stood before God, to minister
unto him. This should continue--they should remain a religious family.
Men of piety should always be found among them.
When the prophet had laid these matters before the Jews, he made the
application, and denounced the judgments of God against them, unless
they turned by repentance. "Thus faith 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. 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."
The prophet then proceeded to remind them of the warnings which had
been given them, and the means which had been used with them, and to
denounce the judgments of God against them--"Thus saith the Lord of
Hosts, the God of Israel, 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 have called unto them, but they have not answered."
If we consider the state of that people, and the advantages which
they had neglected and abused, we shall be convinced that their guilt
was attended with many aggravations--no other people had so many
advantages and means of information; and few beside were equally
depraved.
The family of Rechab might rise up against them and condemn them. That
family had been long obedient to a man like themselves--the
Jews had been disobedient to the God who is above. Jonadab was dead
--if his descendants disregarded his injunctions, he might have no
power to punish their disobedience; but the God of Israel lived--was
acquainted with all their crimes, and able to punish their sin upon
them. Neither doth it appear that the Rechabites had ever been
reminded of the orders of their progenitor, or their obligation to
obey him; but the Jews had been often reminded of their duty; in the
stated, and ordinary means of grace they were daily reminded of their
obligation to obey God; and he had also sent all his servants the
prophets, to call them to repentance; neither had God required such
self denials of his people, as Jonadab of his posterity--yet Jonadab
had been obeyed, and God had been disobeyed! His people "would not
receive instruction." Therefore were his judgments executed upon them,
agreeably to his threatening; and they are left on record for our
instruction. "Now these things happened unto them for ensamples [sic];
and they are written for our admonition, upon whom the ends of the
world are come."