The obedience of the Rechabites condemns the disobedience of the Jews. The reward of the Rechabites.
By example of the Rechabites voluntarily keeping their fathers rule, 12. God expostulateth with the people that kepe not his praeceptes; 17. denouncing that they shal be punished, and the Rechabites rewarded.
1The word that came to Jeremias from the Lord in the days of Joakim the son of Josias king of Juda, saying:Parola detta dal Signore a Geremia a tempo di Joachim figliuolo di Giosia, re di Giuda, quando gli disse:THE word, that was made to Ieremie from our Lord in the dayes of Ioakim the sonne of Iosias the king of Iuda, saying:Verbum quod factum est ad Jeremiam a Domino in diebus Joakim filii Josiæ regis Juda, dicens: 2Go to the house of the Rechabites: and speak to them, and bring them into the house of the Lord, into one of the chambers of the treasures, and thou shalt give them wine to drink.Va alla casa dei Recabiti, e parla con essi, e conducili nella casa del Signore in una delle camere del tesoro, e presenta loro da bere del vino.Goe to the house of the Rechabites: and speake to them, & thou shalt bring them into the house of our Lord, into one chamber of the treasuries, and thou shalt geue them wine to drinke.Vade ad domum Rechabitarum, et loquere eis, et introduces eos in domum Domini, in unam exedram thesaurorum, et dabis eis bibere vinum. 3And I took Jezonias the son of Jeremias the son of Habsanias, and his brethren, and all his sons, and the whole house of the Rechabites.Ed io presi Jezonia figliuolo di Geremia, figliuolo di Habsania, e i suoi fratelli, e tutti i loro figliuoli, e tutta la famiglia de' Recabiti;And I tooke Iezonias the sonne of Ieremias the sonne of Habsamias, and his bretheren, and al his sonnes, and the whole house of the Rechabites.Et assumpsi Jezoniam filium Jeremiæ filii Habsaniæ, et fratres ejus, et omnes filios ejus, et universam domum Rechabitarum, 4And I brought them into the house of the Lord, to the treasure house of the sons of Hanan, the son of Jegedelias the man of God, which was by the treasure house of the princes, above the treasure of Maasias the son of Sellum, who was keeper of the entry.E li condussi nella casa del Signore, nella camera del tesoro, dove stavano i figliuoli di Hanan figliuolo di Jegedelia uomo di Dio, la qual camera era presso al tesoro de' principi, di là dalla tesoreria, di Maasia figliuolo di Sellimi, che era custode del vestibolo.And I brought them into the house of our Lord, to the treasure house of the sonnes of Hanan, the sonne of Iegedelias the man of God, which was by the treasure house of the princes, aboue the treasure of Maasias the sonne of Sellum, who was keeper of the entrie.et introduxi eos in domum Domini, ad gazophylacium filiorum Hanan filii Jegedeliæ hominis Dei, quod erat juxta gazophylacium principum, super thesaurum Maasiæ filii Sellum, qui erat custos vestibuli:
5And I set before the sons of the house of the Rechabites pots full of wine, and cups: and I said to them: Drink ye wine.E misi dinanzi a' figliuoli della casa de' Recabiti de' bicchieri, e delle tazze piene di vino, e dissi loro: Bevete del vino.And I set before the sonnes of the house of the Rechabites goblets ful of wine, and cuppes: and I said to them: Drinke ye wine.et posui coram filiis domus Rechabitarum scyphos plenos vino, et calices, et dixi ad eos: Bibite vinum. 6And they answered: We will not drink wine: because Jonadab the son of Rechab, our father, commanded us, saying: You shall drink no wine, neither you, nor your children, for ever:Ma quegli risposero: Noi non berem vino, perchè Jonadab figliuolo di Rechab padre nostro ci diede quest'ordine: Non berete vino voi, e i vostri figliuoli in eterno:Who answered: We wil not drinke wine: because Ionadab the sonne of Rechab, our father, commanded vs, saying: You shal not drinke wine, you and your children for euer.Qui responderunt Non bibemus vinum, quia Jonadab filius Rechab, pater noster, præcepit nobis, dicens: Non bibetis vinum, vos et filii vestri, usque in sempiternum: 7Neither shall ye build houses, nor sow seed, nor plant vineyards, nor have any: but you shall dwell in tents all your days, that you may live many days upon the face of the earth, in which you are strangers.E non fabbricherete case, e non seminerete biade, e non pianterete, nè avrete vigne; ma abiterete sotto le tende per tutti i vostri giorni, affinchè viviate lungamente sopra la terra in cui siete di pellegrinaggio.And you shal not build house, and you shal not sow seede, and you shal not plant vineyardes, nor haue anie: but you shal dwel in tabernacles al your daies, that you may liue manie daies vpon the face of the land, wherin you are strangers.et domum non ædificabitis, et sementem non seretis, et vineas non plantabitis, nec habebitis: sed in tabernaculis habitabitis cunctis diebus vestris, ut vivatis diebus multis super faciem terræ in qua vos peregrinamini. 8Therefore we have obeyed the voice of Jonadab the son of Rechab, our father, in all things that he commanded us: so as to drink no wine all our days: neither we, nor our wives, nor our sons, nor our daughters:Abbiam dunque ubbidito alla voce di Jonadab figliuolo di Rechab padre nostro in tutto quello, che egli ci ha comandato, e perciò non beviam vino in tutta la nostra vita noi, e le nostre donne, e i figliuoli, e le figlie:We therefore haue obeyed the voice of Ionadab the sonne of Rechab, our father, in al thinges that he commanded vs: so that we dranke not anie wine al our daies: we and our wiues, our sonnes & our daughters.Obedivimus ergo voci Jonadab filii Rechab, patris nostri, in omnibus quæ præcepit nobis, ita ut non biberemus vinum cunctis diebus nostris, nos, et mulieres nostræ, filii, et filiæ nostræ,
9Nor to build houses to dwell in, nor to have vineyard, or field, or seed:E non fabbrichiamo case per abitarvi, e non abbiamo né vigna, ne campo da seminare:And we builded not houses to inhabite, and vineyard, and filde, and seede we haue not had:et non ædificaremus domos ad habitandum: et vineam, et agrum, et sementem non habuimus: 10But we have dwelt in tents, and have been obedient according to all that Jonadab our father commanded us.Ma abitiamo sotto le tende, e siamo stati ubbidienti a tutti i comandamenti dati a noi da Jonadab padre nostro.but we haue dwelt in tabarnacles, and haue bene obedient according to al thinges, that Ionadab our father commanded vs.sed habitavimus in tabernaculis, et obedientes fuimus juxta omnia quæ præcepit nobis Jonadab pater noster. 11But when Nabuchodonosor king of Babylon came up to our land, we said: Come, let us go into Jerusalem from the face of the army of the Chaldeans, and from the face of the army of Syria: and we have remained in Jerusalem.Ma essendo giunto Nabucodonosor re di Babilonia nella nostra terra, noi abbiam detto: Venite, entriamo in Gerusalemme per ischivare l'esercito de' Caldei, e l'esercito della Siria: e ci siam fermati in Gerusalemme.But when Nabuchodonosor the king of Babylon was come vp to our Land, we said: Come, and let vs goe into Ierusalem from the face of the host of the Chaldees, and from the face of the host of Syria: and we haue taried in Ierusalem.Cum autem ascendisset Nabuchodonosor rex Babylonis ad terram nostram, diximus: Venite, et ingrediamur Jerusalem a facie exercitus Chaldæorum, et a facie exercitus Syriæ: et mansimus in Jerusalem. 12And the word of the Lord came to Jeremias, saying:E il Signore parlò a Geremia, dicendo:And the word of our Lord was made to Ieremie, saying:Et factum est verbum Domini ad Jeremiam, dicens: 13Thus saith the Lord of hosts the God of Israel: Go, and say to the men of Juda, and to the inhabitants of Jerusalem: Will you not receive instruction, to obey my words, saith the Lord?Queste cose dice il Signor degli eserciti, il Dio d'Israele: Va, e di agli uomini di Giuda, e agli abitatori di Gerusalemme: Non vi emenderete voi, ubbidendo alle mie parole, dice il Signore?Thus saith the Lord of hostes the God of Israel: Goe, & say to the men of Iuda, and to the inhabitants of Ierusalem: Why wil you not receiue discipline, to obey my wordes, saith our Lord?Hæc dicit Dominus exercituum, Deus Israël: Vade, et dic viris Juda et habitatoribus Jerusalem: Numquid non recipietis disciplinam, ut obediatis verbis meis ? dicit Dominus. 14The words of Jonadab the son of Rechab, by which he commanded his sons not to drink wine, have prevailed: and they have drunk none to this day, because they have obeyed the commandment of their father: but I have spoken to you, rising early and speaking, and you have not obeyed me.Sono state in piena osservanza le parole di Jonadab figliuolo di Rechab, colle quali ordinò a' suoi figliuoli di non ber vino, ed ei non ne hanno bevuto sino a quest'oggi, eseguendo il comando del padre loro: ma io parlai a voi di buon ora, e senza intermissione, e non mi avete ubbidito.The wordes of Ionadab the sonne of Rechab haue preuailed, which he commanded his sonnes not to drincke wine: and they haue not drunke vntil this day, because they haue obeyed the commandment of their father: but I haue spoken to you, early rysing and speakeing, and you haue not obeyed me.Prævaluerunt sermones Jonadab filii Rechab quos præcepit filiis suis ut non biberent vinum, et non biberunt usque ad diem hanc, quia obedierunt præcepto patris sui: ego autem locutus sum ad vos, de mane consurgens et loquens, et non obedistis mihi.
15And I have sent to you all my servants the prophets, rising early, and sending and saying: Return ye every man from his wicked way, and make your ways good: and follow not strange gods, nor worship them, and you shall dwell in the land, which I gave you and your fathers: and you have not inclined your ear, nor hearkened to me.E mandai a voi i servi miei i profeti, di buon'ora li mandai, dicendo: Convertitevi ognun di voi dalla sua pessima vita, e rettificate i vostri affetti, e non andate dietro agli dei stranieri, e non gli onorate: e abiterete nella terra, ch'io diedi a voi, e a' padri vostri. Ma voi non mi porgeste orecchio, né mi ascoltaste.And I haue sent to you al my seruants the prophetes, rising early, and sending and saying: Returne ye euerie one from his most wicked way, and make your studies good: and folow not strange goddes, nor worship them, and you shal dwel in the land, which I gaue you and your fathers: and you haue not inclined your eare, nor heard me.Misique ad vos omnes servos meos prophetas, consurgens diluculo mittensque, et dicens: Convertimini unusquisque a via sua pessima, et bona facite studia vestra: et nolite sequi deos alienos, neque colatis eos, et habitabitis in terra quam dedi vobis et patribus vestris: et non inclinastis aurem vestram, neque audistis me. 16So the sons of Jonadab the son of Rechab have constantly kept the commandment of their father, which he commanded them: but this people hath not obeyed me.I figli adunque di Jonadab han ritenuto costantemente il comandamento dato ad essi dal padre loro: ma questo popolo non ha ubbidito a me.The children therefore of Ionadab the sonne of Rechab haue firmely kept the precept of their father, which he commanded them: but this people hath not obeyed me.Firmaverunt igitur filii Jonadab filii Rechab præceptum patris sui quod præceperat eis: populus autem iste non obedivit mihi. 17Therefore thus saith the Lord of hosts the God of Israel: Behold I will bring upon Juda, and upon all the inhabitants of Jerusalem all the evil that I have pronounced against them, because I have spoken to them, and they have not heard: I have called to them, and they have not answered me.Per questo così parla il Signore degli eserciti, il Dio a Israele: Ecco che io farò cader sopra Giuda, e sopra tutti gli abitatori di Gerusalemme tutti i disastri, che io ho lor minacciati, perchè ho parlato ad essi, e non mi hanno ascoltato; gli ho chiamati, e non mi hanno risposto.Therefore thus saith the Lord of hostes, the God of Israel: Behold, I wil bring vpon Iuda, and vpon al the inhabitants of Ierusalem al the affliction, which I haue spoken against them, because I haue spoken to them, and they haue not heard: I haue called them, and they haue not answered me.Idcirco hæc dicit Dominus exercituum, Deus Israël: Ecce ego adducam super Judam et super omnes habitatores Jerusalem universam afflictionem quam locutus sum adversum illos, eo quod locutus sum ad illos, et non audierunt; vocavi illos, et non responderunt mihi. 18And Jeremias said to the house of the Rechabites: Thus saith the Lord of hosts the God of Israel: Because you have obeyed the commandment of Jonadab your father, and have kept all his precepts, and have done all that he commanded you:Ma Geremia disse alla famiglia de' Recabiti: Queste cose dice il Signor degli eserciti, il Dio d'Israele: Perchè voi avete ubbidito al comando di Jonadab padre vostro, e avete osservati tutti i suoi insegnamenti, e avete eseguito tutto quello, ch'egli v'impose:But to the house of the Rechabites Ieremie said: Thus saith the Lord of hostes the God of Israel: For that you haue obeyed the commandment of Ionadab your father, and haue kept al his commandments, and haue done al thinges, that he commanded you:Domui autem Rechabitarum dixit Jeremias: Hæc dicit Dominus exercituum, Deus Israël: Pro eo quod obedistis præcepto Jonadab patris vestri, et custodistis omnia mandata ejus, et fecistis universa quæ præcepit vobis,
19Therefore thus saith the Lord of hosts the God of Israel: There shall not be wanting a man of the race of Jonadab the son of Rechab, standing before me for ever.Per questo così dice il Signor degli eserciti, il Dio di Israele: Non mancherà della stirpe di Jonadab figliuolo di Rechab chi stia dinanzi a me per tutti i tempi.Therefore thus saith the Lord of hostes the God of Israel: There shal not want a man of the stocke of Ionadab the sonne of Rechab, standing in my sight al daies.propterea hæc dicit Dominus exercituum, Deus Israël: Non deficiet vir de stirpe Jonadab filii Rechab, stans in conspectu meo cunctis diebus.
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Year of the World 3398, Year before Christ 606.
Calmet
Joakim, when Nabuchodonosor besieged him again in his 7th year. The Rechabites then pitched their tents in Jerusalem, ver. 11. (Calmet)
Here we behold a figure of religious orders in the Church, as well as in the Nazarites and disciples of the prophets, Numbers vi., and 4 Kings 1:They observed certain rules for acquiring greater perfection, and refrained from many things which were otherwise lawful. Thus various religious orders, both of men and of women, have flourished in the Church, and though they have different names and regulations, yet they are not sects, as heretics would pretend, but all follow the same faith, use the same sacraments, and are a great ornament to the Catholic Church by their profession of the three essential vows of poverty, chastity, and obedience, in imitation of the apostles, Matthew 19:12.
Worthington
Joakim. This happened before the preceding prophecies. (Worthington)
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Worthington
All the Hebrew and Latin doctors agree that the Rechabites were strangers, ver. 7, 19. (Worthington)
Treasures of corn, wine, etc. Jeremias, as a priest, had free access.
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Of God. Prophets are generally thus designated, 4 Kings 4:7. We know nothing more of this holy man.
Princes of the priests; or where princes made their offerings, or assembled to judge, Jeremias 26:10.
Calmet
Entry. He was not removeable like the other Levites, 1 Paralipomenon 9:19, 34. (Calmet)
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Haydock
Wine. This was not an exhortation, but a trial. (Haydock)
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Worthington
Jonadab. A man much esteemed by Jehu, 4 Kings 10:15. (Worthington)
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Calmet
Days. The reward of dutiful children, Exodus 20:12. These are models of those Christians who follow the rule of some virtuous person, in order to be at a greater distance from any transgression of the law, and to observe it with more perfection. (Calmet)
Tirinus
"If a father could lay such an injunction on his descendants, and they receive commendation for observing it, why may not the fathers of the Church enjoin things which are not of themselves necessary, but....useful to avoid the occasions of evil, or to advance in virtue?" says Grotius, a Protestant, after St. Jerome, (Ad Paulin.) St. Augustine, in Psalm lxx., etc.) (Haydock) Jonadab exhorted, and prescribed this rule, but it was not properly a command, being too arduous. (Tirinus)
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Calmet
Syria. 4 Kings 24:2. The mention of these shews that this was the second siege, when Joakim was slain, and many led into captivity, (chap. 52:28.) with these Rechabites. (Calmet)
Worthington
They lived under tents, but in case of necessity entered the city, ver. 10. If they observe works of supererogation, all must surely keep God's law. (Worthington)
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Haydock
Me. What a contrast! (Haydock)
Tirinus
This was only a counsel, mine a law! (Tirinus)
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Calmet
Before me, in an honourable situation (1 Paralipomenon 2:55.) about the temple. It was not requisite that they should be Levites. (Calmet)
Haydock
For ever. Their reward shall be eternal bliss. (Haydock)
Menochius
This they sought for, as they were strangers of Madian in the country, ver. 7. (Menochius)
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Rechabites.... These were of the race of Jethro, father in law to Moses.
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1. The house of Rechabites.] VVe haue here (according to the state of Gods Religious Orders in the old Testament. Church in the old Testament) a cleare example of religious life, by professing and performing good workes of supererogation, not commanded by God, but piously instituted by a holie man called Ionadab. VVhich, not only himself, and his proper children, but also their posteritie manie ages after him, voluntarily obserued by a prescript Rule: Not to builde houses, nor dwel in anie (but in tentes) not to sow seede, nor to plant, nor haue vinyardes, nor to drinke wine. A like rule but not the same in al pointes, was prescribed by God himself The rule of Rechabites differed from the Nazareites & children of the Propheces. They were figures of more perfect orders in the Church of Christ. (Num 6) for such as would voluntarily embrace it. And Elias and Elizens with then disciples obserued an other forme of religious life: as appeareth, 4. Reg. 1. 2. &c. Al which vvere figures of more perfect Religious Orders in the Church of Christ, consisting in three essential vowes, of voluntarie Pouertie, Chastitie, and Obedience: not commanded but commended, and for the better attayning to perfection counseled by our Sauiour; vvherof they are called Euangelical Counsels, observed by the Apostles, leauing al their worldlie substance, and al desire of hauing anie proper possessions: such also as had wiues leauing them, the rest no• marying; & al renouncing their owne willes, subiected the same to Christs wil; folovving him. VVhose example others imitating, this holie maner of Mat. 19. v. 12. 21. life hath stil continued in the Church, as is euident by the Ecclesiastical histories euen from the Apostles time But al obserued not the same particular rules, nor Diuers kindes of Religious Orders. Luc 18. v. 22. were called by the same titles. For as in the time of Moyses law, some were called Nazareites; some the Children of the Prophetes; and some Rechabites, after the name of their founders father Rechab, a renowmed godlie man: so now some are called Eremites, some Monkes, some Freares, and some Religious Clerkes. And of ech of these kindes, diuers sortes are distinguished by varietie of rules, habites, special functions, and titles either of their first Institutors, or of the Institutes themselues, or of the places, or other occasions. As Carmelites, Augustines (as wel Monkes, as Canons Regular) Benedictins, Bernardins, Carthusians, Dominicans, Franc scans, Iesui•es, Theatines, Capuchines, Varieties of Religious Orders make no difference in Catholique Religion. But do much adorne the whole Church. and the like. As also manie distinct Orders of Nunnes. But none of them al differ from the rest, nor from other Catholique Christians in pointes of faith: nor make anie Sectes of Religion, as Heretikes ridiculously obiect. For al beleue and confesse the self same Catholique Faith, in al the Articles therof; al vse and acknowlege the same, and no other holie Sacraments; and al are vnited in one vniuersal Church; vnder one visible Head: Euerie Order good and holie in their profession; & al together excellently adoring the whole bodie Psal. 44. v. 11. 1•. with sacred semelie varieties, make the same vniuersal Church more glorious.
Here againe it appeareth that the prophet obserueth not the order of time in vvriting his visions. For the thing here recorded happened before the prophecies mentioned in the former chapters.
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This Ionadab vvas a man of powre & estimation, very familiar vvith Iehu king of Israel. 4. Reg. 10. v. 15
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The Rechabites descended not of Israel, but of Iethro a Madianite, Moyses father in lavv: as both Hebrevv & L• in Do〈…〉 by 〈…〉 on.
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In case of necessitie they entered into the city, otherwise remained in tentes.
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Seing these religious Rechabites obserued obediently the rule of their father & founder, in vvorkes of supererogation, othervvise not commanded: much more al are bound to kepe Gods commandments.
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Concordance Iere. 18. v. 11. & 25. v. 5.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 14
… For when we tell you all these maxims of the heathen moralists, it is not because Scripture does not contain hundreds of such sayings, but because these are of more force to put you to the blush. As in fact Scripture itself is wont to use this appeal to our sense of shame; for, instance, when it says, “Do ye even as the heathen.” (
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St Jerome † AD 420 The Letters of St. Jerome 125.7
The sons of Jonadab, we are told, drank neither wine nor strong drink and dwelt in tents pitched wherever night overtook them.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 71.2
… But the commandment of the father the sons kept and observed, and by this earned a blessing from the Lord.
John Cassian † AD 435 The Conferences of John Cassian 21.4
… but ye shall dwell in tents all your days”? Wherefore also they were permitted to hear from the same prophet these words: “Thus saith the Lord God of hosts, the God of Israel: there shall not fail a man from the stock of Jonadab the son of Rechab to stand in My sight all the days;”
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St Jerome † AD 420 The Letters of St. Jerome 58.5
… His sons having always lived in tents until at last (owing to the inroads made by the Chaldean army) they were forced to come into Jerusalem, are described
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St Irenaeus of Lyons † AD 202 Against Heresies 4.36.5
… but He called together from all the highways, that is, from all nations, [guests] to the marriage feast of His Son, as also He says by Jeremiah: “I have sent also unto you my servants the prophets to say, Return ye now, every man, from his very evil way, and amend your doings.”
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St Jerome † AD 420 Against Jovinianus 2.10
… Whence we learn that they die who minister in the Church without sobriety. And hence it is a reproach against Israel: “Ye gave my Nazarites wine to drink.” Jonadab, the son of Rechab, commanded his sons to drink no wine for ever. And when Jeremiah offered them wine to drink, and they of their own accord refused it, the Lord spake by the prophet, saying:
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.23.17
17. And while they were thus stoning him one of the priests of the sons of Rechab, the son of the Rechabites,
St Jerome † AD 420 The Letters of St. Jerome 58.5
… who lived in fields and solitary places and made themselves tents by the waters of Jordan. The sons of Rechab too are of the number who drank neither wine nor strong drink and who abode in tents; men whom God’s voice praises through Jeremiah, and to whom a promise is made that there shall never be wanting a man of their stock to stand before God.
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2. Go to the house, — to the lodging, to which they had withdrawn themselves in the city, as appears from verse 11; for the Rechabites did not have houses, but tents, as appears from verse 7.
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4. Man of God, — Prophet of the Lord. Thus the Chaldean, Vatablus, Lyra. Whence man of God is called Moses, Joshua xiv, 6, and Samuel, I Kings ix, 7, and David and others. See the sayings at I Timothy vi, 11. Near the treasury of the princes, — in which the princes kept their gifts and oblations, which they were about to offer to the Lord. Thus Hugo and Lyra. Or rather, in which gifts offered by the princes were kept; for those, being precious, were kept separately and more carefully. Upon the treasure, — upon the treasury: for in Hebrew the same word is used, which the Interpreter now translates as exedra, now as treasury, now as treasure. Exedra. — These chambers were, or cells built in the appendages of the temple, where priests and Levites could sit and rest. Whence exedrae were called in Greek from sitting, and there the furnishings and riches of the temple were kept. Whence in verse 4, exedra is called treasury. The exedrae therefore were, like the benches of Canons in the choir.
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6. Jonadab the son of Rechab, our father, commanded us, saying: You shall not drink wine. — Note, says Theodoret, here is a wonderful precept of the father, and a constant obedience of the sons in so difficult a matter, and a distinguished perfection in the old law so imperfect. For the Rechabites loved a life free from cares, and lacking in estates, and abstinence from wine; indeed, although they had children and families, they spurned fields and possessions, and even houses, dwelling in tents, as exiles and sojourners here, and wholly fixed in hope in God; and thus they lived for 300 years; for so many years flowed from Jehu (with whom lived Jonadab the father of the Rechabites, who gave them these ordinances) until the last year of Zedekiah, or until the destruction of Jerusalem. Whence aptly Rechab, that is rider or ascending, and Jonadab, that is willing of the Lord, have him as father, as St. Augustine notes in the Preface to Psalm 70. Morally, what the life of the Rechabites, that is of Religious, ought to be, Eusebius of Emesa (or rather Eucherius) describes graphically in homily 9 to Monks: "Strive with praiseworthy contention; let each one of you be more prompt in the work of God, more fervent in prayer, more diligent in reading, purer in chastity, more sparing in sobriety, more profuse in abundance of tears, more honest in body, more sincere in heart, milder in anger, more moderate in gentleness, rarer in laughter, more fervent in compunction, more founded in gravity, more joyful in charity." And St. Bernard, sermon 9 on Cana of the Lord: "When," he says, "you see a monk humble to insult, patient to reproach, devoted to his Priors, gentle in manners, silent in speech, assiduous in silence, attentively reading in the cloister, in the Church praising Christ with all devotion in his own voice, if not continually, yet daily weeping, sparing in refectory, prompt to obedience, everywhere inclined, everywhere bowed, everywhere reverent, striking the dove with his mouth, always crying out to the Lord in his heart, a cultivator of his neighbor, and a despiser of himself, loving all, hating himself, then you will be able to say: This monk keeps the commandment of his Creator. O how blessed, O how happy is such a monk!" Hear also the Nazianzen, Iambic 15, in one poem embracing the whole office of a monk: What is a monk? One who lives according to law and to God. A monastery is a gathering of monks, as is evident. Therefore Lewenklavius wrongly translated μοναστήριον as solitude. For this is what the other Nazianzen, namely St. Basil, says in the sermon On the Institution of the Monk: "The institution of monastic life has set before itself nothing other than the salvation of the soul, and that whatever can avail toward that end, as a commandment of God, it observes with fear." For this reason the Nazianzen calls monks Rechabites. Monks. Secondly, they did not have houses, but dwelt in tents, as pilgrims of the earth, not citizens. Thirdly, they abstained from wine and delights, whence the descendants or successors of the Rechabites were the Essaeans or Essenes, of whom Philo, Eusebius and others speak. For these were equally temperate and continent. Thus from St. Nilus and Suida Serarius teaches, book III of the Trihær, chapter ix. Fourthly, they did not engage in business, did not sow, did not reap, did not seek riches, although they had wives and children, but lived from flocks, and from the art of shepherding, content with simple food and clothing. Fifthly, they were Scribes, that is wise men, zealous for the law, and devoted to the contemplation of God, to praises and hymns: whence from them is said to be written Psalm 70, as its title has. Thus the Hebrews and St. Jerome above. Calvin objects here that not the father's counsel and precept, but only the sons' obedience is praised. I answer, in IV Kings x, 15 and 23, the father and the father's deeds and life are sufficiently praised. Secondly, if so holy was this obedience of the sons for 300 years in so difficult a matter and otherwise free, surely the father's precept was holy, nor did he command anything frivolous or illicit; scarcely would it not have been to be obeyed. Thus St. Jerome and Augustine above. He objects secondly. This precept, like that of the Church concerning fasting, is political, and does not bind the conscience. I answer: This is false: for if you say this of the Church, with equal right I will say the precept concerning honoring parents, concerning obeying magistrates and princes, is political, and does not bind the conscience, which no one except the impious would say. See St. Augustine above. I answer secondly, a father cannot command so difficult a thing to a son, just as he cannot command entrance into Religion. Therefore this precept of Jonadab was counsel, not political, but religious: or certainly he himself knew his sons to be so good and obedient, that they would willingly allow it to be imposed upon them.
35:7
7. That you may live many days,—that you may live a long, happy, peaceful and quiet life: for since they were poor, lacking possessions, they also lacked the lawsuits which are stirred up concerning them. And it was fitting that life should be prolonged for those who pursued the giver of life, namely their father, with due honor. Whence in Exodus xx, 12, it is said: "Honor thy father, etc., that thou mayest be long-lived upon the earth." You shall sojourn,—both because the Rechabites, as descendants of Jethro, were sojourners in Israel: for they were Midianites, not Israelites; and because they esteemed the land as their lodging and exile, but heaven as their fatherland. See the sayings in Hebrews xi, 9. Morally let each Religious, indeed every faithful person, whose hope and conversation, with St. Paul, is in heaven, say this to himself: Remember that thou art sojourning on earth: for thou art enrolled by God from all eternity as a citizen of the saints, an heir of heaven, and a member of God's household. In all study, labor, meals, sleep, place, and step, therefore, say: "I am a sojourner," through all these things I must pass as a sojourner, lingering nowhere: thus thou shalt foretaste the riches and delights of the heavenly fatherland, which God hath prepared for thee, and in truth after death thou shalt be led into them as an heir: but thou shalt lose them if thou fixest thy mind on these earthly things and obscurest them. Wherefore St. Bernard rightly exclaims, in his epistle to the Monks of St. Bertin: "O what sweetness of internal consolation and grace of divine visitation doth the vapor of trifles prevent for a little while!" And again: "Especially we monks, whose life is in labor whether we will or not, are plainly more miserable than all men, if we suffer such great losses for such trifling things. For what folly, nay what madness is it, that we who have left greater things should hold lesser things with such great peril."
35:11
11. Come, and let us enter into Jerusalem from the face of the army of the Chaldeans.—The Rechabites, says St. Jerome to Paulinus, "always dwelling in tabernacles, on account of the irruption of the Chaldean army were compelled to enter Jerusalem, and are said to have endured this first captivity, in that after the freedom of solitude, they were shut up in the city as in a prison." Whence also Psalm lxx is inscribed with this title: A Psalm of David for the sons of Jonadab, the first captives. Wherefore although the Rechabites did not sin in entering the city on account of the danger of the enemy; yet they would have done better if, following their custom, they had withdrawn farther from Jerusalem into the mountains and forests: for they would have escaped captivity, as their ancestors did in the devastation of Amalec, I Kings xv, 6.
35:14
14. Prevailed.—In Hebrew קומו hukumu, that is, established, that is, observed and fulfilled are the words of Jonadab, as if to say: The Rechabites obeyed their father in a hard matter: will you, O Judeans, not obey your God in an easy matter and law! 16. Were confirmed,—firmly and constantly observed. For a subject observing the law of his father or Superior, by his obedience confirms and as it were seals it.
35:19
19. There shall not be wanting a man of the stock of Jonadab the son of Rechab, standing in my sight. — The Syriac and Arabic versions read, standing before me. The Hebrews think that the sons of the Rechabites married women from the tribe of Levi, that is, from the tribe of Levi, and that the children born from them served God in the temple. Whence the Chaldean version translates: There shall not be wanting a man of the stock of Jonadab the son of Rechab ministering before me. And Hegesippus, in book II of his History, chapter xxii, speaking of James the brother of the Lord, says thus: "When they were stoning him, one of the priests from the sons of Rechab, who are commended by the testimony of Jeremiah, said: What are you doing? The just man prays to God for you." But this does not appear to be true; for no one could be a Levite or priest unless born of a Levite father. Secondly, Theodoret and Hugh explain it thus, as if to say: There shall not be wanting sons of Rechab, not in generation, but in imitation: namely, Christian posterity, who imitate the abstinence, obedience and piety of the Rechabites. Thirdly, Dionysius thinks that here is promised to the Rechabites deliverance from the army of the Chaldeans, in the common destruction of the Jews. Fourthly, some think that judges were chosen from the Rechabites. Others say more simply that here is promised to the Rechabites a continuous posterity, whom God shall always love, protect, and keep before His eyes. But, because to stand before the Lord in Scripture signifies to minister to the Lord, as the Levites and priests did in the temple; and because "the greatest and most beautiful duty of man is to serve God," as Aristides says, volume II, Oration 3, Platonica; hence sixthly, others more aptly think that the Rechabites, on account of such obedience and abstraction from worldly cares, were chosen here by God for some ministry of God and the temple, of which they were capable, or which could be entrusted to them, just as the care of the water and wood of the temple was entrusted to the Gabaonites, Joshua ix, 23. Sanchez thinks this ministry was that of singing, and that the Rechabites became singers in the temple. For this seems to be what Scripture says, I Paralipomenon ii, 55, whence also psalm lxx is inscribed to them as if to singers. Thus Anna the prophetess and virgins dedicated to God (among whom the Blessed Virgin was brought up) ministered in the temple, mending, washing, and arranging sacred vestments, etc. Seventhly and most certainly, the very pious life and observance of the Rechabites, and as it were their Nazarite vow, is called here a station or ministry of the Lord; for they, like the Nazarites, abstained from wine. Just as therefore the Nazarites of old, and now Religious, are said to stand before God and to minister to Him: so the same could be said of the Rechabites. God therefore promises them two things here, first, that their stock shall not fail; secondly, that their posterity shall persevere in this pious observance of their fathers, and therefore shall be dear and a care to God, nay, as it were familiar friends in His sight, constantly dwelling with Him. Thus St. Benedict, St. Francis, St. Ignatius, and other illustrious Saints and founders of Orders heard from God that their Order would not fail, and that God would always provide distinguished men for it, who would defend, support, restore and perfect the discipline and sanctity of the Order. Famous of old was the oracle of St. Benedict, whose fame spread throughout the whole world, namely, that the Order instituted by him would endure until the end of the world, and at the end of the world would stand most faithfully for the Roman Church, and would strengthen many in the faith, and that no one would die in it except in a state of salvation, as Arnold Wion relates in the Chronicles of the Order of St. Benedict, which he calls the Tree of Life, book I, chapter i, toward the end. Similar testimony exists concerning the Order of St. Francis, in his Life as found in St. Bonaventure, and in the Chronicles of the Order. For when St. Francis, hearing that some were apostatizing or opposing his Order, was greatly afflicted, he heard from God: "Why are you troubled, Francis? Who planted this Order, if not I? I will preserve it, and when these fall, I will substitute others for them, and if they have not yet been born, I will cause them to be born, and if only three remain in it, I will never abandon them, but this shall always be my family." Hear also the memorable vision of St. Pachomius, who received the monastic rule from an Angel, which Dionysius Exiguus relates in his Life: "There stood over him (Pachomius)," he says, "angels of light, and a young man in the midst of them shining with ineffable beauty and brightness, who like the sun sent forth rays of light from himself, having upon his head a crown of thorns. And the angels, lifting Pachomius from the earth, say to him: Because you have asked the Lord for mercy, behold, your mercy shall come to you, Jesus Christ the Son of God, the Father's only-begotten Son, the God of glory, who was sent into this world, and was crucified for the salvation of mankind, bearing upon his head a crown of thorns. And Pachomius says: I beseech Thee, O Lord, did I crucify Thee? And the Lord, more gently, said to him: Thou indeed didst not crucify Me, but thy parents. Then He subjoins a promise: Nevertheless be of better cheer, and let thy heart be comforted, because thy posterity shall remain for ever, nor shall it fail even unto the end of the world; and they themselves who shall be after thee shall be delivered from that deep darkness, as many as shall have lived temperately and shall have taken care for their own salvation. For now those who in thy presence restrain themselves, following the examples of thy virtues, shine forth with the greatest light of grace; but after thee those who shall have remained in the darkness of this age, because they shall prudently understand what things are to be sought and what things are to be avoided, and by spontaneous will using no human example, shall have leaped forth from such great darkness, and keeping all justice, shall have loved eternal life with their whole heart; amen I say to thee, that they shall be with those who now are with thee illustrious in the highest continence and holiness, and shall obtain the same salvation and rest. The Lord, saying these things, ascended into heaven. And thus was the air illuminated, that the splendor of His light cannot be explained by human words. Tropologically, Rechab is Christ, his sons are religious men, who imitate his obedience even unto death: these stand before the Lord, prepared for his every nod, their progeny is perpetual. They are the sons of Rechab, that is, the knights of Christ triumphing, and ascending with triumph into heaven: for by the example of Christ they overcome and trample upon all earthly things, and as knights ride upon them, and ascend into heaven. Wherefore rightly the Blessed Peter Damian, Cardinal, in his epistle 18 to Desiderius, Cardinal and Abbot: "A monastery," he says, "is a vivarium of souls, a captabulum of heavenly flocks, an aviary of birds." Captabulum, or by euphony with the letter p elided, catabulum (to which the condemned St. Marcellus the Pontiff was sent to feed beasts, where worn out by labor and filth he died a martyr) is an enclosure or place, so called because it captures animals. For just as venabulum is derived from venor, so captabulum is derived from capto, and thence catabulum, as it appears, although the Etymologicum wishes it to be a Greco-Barbarous Greek word from καταβάλλω, that is, I cast down, I plunge, I cast away, I neglect, so that catabulum is a place cast down, deep, abject, vile, such as is the stable of beasts. See concerning catabulum Cardinal Baronius in the Martyrology for the 19th of January. Death, the band that seeks health alone. A monastery is a gathering of monks, as is evident. Therefore Lewenklavius wrongly translated μοναστήριον as solitude.
Machine translation from the Latin, not reviewed.
35:2
Hic convincit eos de transgressione, exemplo quorumdam obedientium. Et primo ponitur obedientiae experimentum; secundo ponitur inobedientium condemnatio, ibi, et factum est verbum domini ad Jeremiam. Circa primum tria. Primo ponitur experiendi jussio a domino ad prophetam: vade ad domum Rechabitarum, qui dediti erant studio Scripturae, et ideo a vino abstinebant, de quibus 1 Paral. 2: cognationes Scribarum habitantium in Jabes, canentes atque resonantes, et in tabernaculis commorantes. Hi sunt Cinaei qui venerunt de calore patris domus Rechab. Exedram, quasi cameram extra principalem aedem. Dabis, probans eorum obedientiam. Supra 6: probatorem dedi te in populo meo robustum, et scies, et probabis vias eorum.
35:4
Et assumpsi (...) et introduxi eos in domum domini ad gazophylacium, in quo divitiae templi conservabantur. Gaza, divitiae, phylaxa, conservatio in Graeco dicitur. Maasiae, qui tempore David hoc ministerium acceperat: 1 Paralip. 24: vestibuli, atrii. Quia enim domus ante cameram principum, ubi vestes custodiuntur, vestibulum dicitur, inolevit usus ut omne atrium, vestibulum dicatur. Calices, ad aquam.
35:5
Bibite vinum, ut experimentum sumat mysteriorum. Proverb. 9: comedite panem meum, et bibite vinum quod miscui vobis. Tertio ponitur obedientiae protestatio, qui responderunt. Et primo inducitur paterna jussio de non bibendo vino, non bibetis. Eccl. 2: cogitavi a vino abstrahere carnem meam, ut animum meum transferrem ad sapientiam. Et de paupertate, ne solicitudine temporalium, sapientiae studium intermitterent.
35:7
Et domum non aedificabitis. 2 Corinth. 6: tamquam nihil habentes et omnia possidentes. Secundo ponitur adimpletio: obedivimus ergo. Prov. 3: fili mi ne obliviscaris legis meae, et praecepta mea cor tuum custodiat. In tabernaculis. Sapient. 11: in locis desertis fecerunt casas.
35:11
Tertio excusatur necessaria transgressio: cum autem ascendisset Nabuchodonosor et cetera.
35:13
Hic ponitur inobedientium condemnatio. Et primo comparantur diversa merita; ubi ponitur inobedientiae admiratio: numquid non recipietis disciplinam? Etiam flagellis, et exemplis. Supra 2: frustra percussi filios vestros; disciplinam non susceperunt. Ponitur etiam admirationis ratio, praevaluerunt; quasi dicat: majorem efficaciam habuerunt sermones patris carnalis quam patris spiritualis. Hebr. 12: patres quidem carnis nostrae eruditores habuimus, et reverebamur eos; num multo magis obtemperabimus patri spirituum, et vivemus? Et comparationis probatio: quia illis obedientibus hi non obedierunt: ego autem locutus sum ad vos.
35:14
Supra 7: locutus sum ad vos mane consurgens et loquens, et non audistis; vocavi vos, et non respondistis mihi. Secundo promittuntur diversa praemia.
35:17
Et primo promittit inobedientibus poenam: idcirco haec dicit dominus. Proverb. 1: quia vocavi et renuistis; extendi manum meam, et non fuit qui aspiceret; despexistis omne consilium meum, et increpationes meas neglexistis; ego quoque in interitu vestro ridebo, et subsannabo, cum vobis id quod timebatis advenerit et cetera.
35:18
Secundo obedientibus misericordiam: domui autem Rechabitarum dixit Jeremias. 1 Reg. 15: melior est obedientia quam victimae, et auscultare quam offerre adipem arietum.
35:2
the nomadic life was imposed upon them, far from settled centers and from agriculture (Jer. 35:2-11).
… It had gates with bronze leaves (II Chron. 4, 9; Ezek. 40, 5), furnished with small towers and reached by 7 steps (Ezek. 40, 6-26). Between the gates were rooms for storerooms and dwellings of the levites on duty (II Chron. 31, 11; Jer. 35, 2-4; Ezek. 40, 7 ff.). …
35:3
Jezonias (Hebrew Ja'āzāujah and Jēzaujāh [ā] "Yahweh Has Heard")
2. The head of the Rechabite group, whom Jeremiah brought into the Temple (Jer. 35, 3).
35:4
… the outside by a wall built with 3 courses of stone and one course of cedar wood (ibid. 8, 64; 6, 36; II Chron. 27, 3). It had no gates except on the west (the high gate on the east; II Chron. 27, 3). There were rooms for various uses (I Chron. 9, 33; Jer. 35, 4; 36, 10). The measurements of the courts are not given.
35:12
… Jerusalem, where they had sought asylum before the advance of Nebuchadnezzar's army (588 B.C.), and he holds up the example of their age-old fidelity to the precepts of their ancestor as a reproach to the foolish Jews, rebels against the voice of God (Jer. 35:12-19). On the return from exile, the R. took part in the rebuilding of the walls of Jerusalem (Neh. 3:14).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.