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.
35:1
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)
35:2
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.
35:4
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)
35:5
Haydock
Wine. This was not an exhortation, but a trial. (Haydock)
35:6
Worthington
Jonadab. A man much esteemed by Jehu, 4 Kings 10:15. (Worthington)
35:7
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)
35:11
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)
35:14
Haydock
Me. What a contrast! (Haydock)
Tirinus
This was only a counsel, mine a law! (Tirinus)
35:19
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)
35:2
Rechabites.... These were of the race of Jethro, father in law to Moses.
35:1
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.
35:6
This Ionadab vvas a man of powre & estimation, very familiar vvith Iehu king of Israel. 4. Reg. 10. v. 15
35:7
The Rechabites descended not of Israel, but of Iethro a Madianite, Moyses father in lavv: as both Hebrevv & L• in Do〈…〉 by 〈…〉 on.
35:11
In case of necessitie they entered into the city, otherwise remained in tentes.
35:14
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.
35:15
Concordanza Iere. 18. v. 11. & 25. v. 5.
35:3
san Giovanni Crisostomo † 407 d.C. 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.” (
35:6
san Girolamo † 420 d.C. 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.
sant'Agostino d'Ippona † 430 d.C. 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.
Giovanni Cassiano † 435 d.C. 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;”
35:11
san Girolamo † 420 d.C. 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
35:15
sant'Ireneo di Lione † 202 d.C. 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.”
35:18
san Girolamo † 420 d.C. 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:
35:19
Eusebio di Cesarea † 339 d.C. 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,
san Girolamo † 420 d.C. 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.
35:2
2. Vade ad domum, — ad hospitium, ad quod in urbe se receperant, ut patet vers. 11; nec enim Rechabitæ domos habebant, sed tabernacula, ut patet vers. 7.
35:4
4. Hominis Dei, — Prophetæ Domini. Ita Chaldæus, Vatablus, Lyranus. Unde homo Dei vocatur Moses, Josue xiv, 6, et Samuel, I Reg. ix, 7, et David et alii. Vide dicta I Timoth. vi, 11. Juxta gazophylacium principum, — in quo principes sua dona et oblationes recondebant, quas Domino erant oblaturi. Ita Hugo et Lyranus. Aut potius, in quo dona a principibus oblata servabantur; illa enim, utpote pretiosa, seorsum et arctius custodiebantur. Super thesaurum, — super gazophylacium: in Hebræo enim eadem est vox, quam Interpres nunc exedram, nunc gazophylacium, nunc thesaurum vertit. Exedram. — Cubicula hæc erant, sive cellæ ædificatæ in appendicibus templi, ubi sedere et quiescere poterant sacerdotes et Levitæ. Unde exedræ græce dicebantur a sessione, atque ibi supellex et opes templi recondebantur. Unde vers. 4, exedra vocatur gazophylacium. Exedræ ergo erant, sicut subsellia Canonicorum in choro.
35:6
6. Jonadab filius Rechab, pater noster, præcepit nobis, dicens: Non bibetis vinum. — Nota, ait Theodoretus, hic mirum patris præceptum, et constantem filiorum obedientiam in re tam dura, atque illustrem perfectionem in lege veteri tam imperfecta. Nam Rechabitæ vitam curis vacuam, et prædiis carentem, vinique abstinentiam adamarunt, imo cum haberent proles et familias, spernebant agros et possessiones, quin et domos, in tabernaculis habitantes, quasi exsules hic et hospites, totique spe in Deum defixi; itaque vixerunt per 300 annos; tot enim fluxerunt a Jehu (cum quo vixit Jonadab pater Rechabitarum, qui eis has sanctiones dedit) usque ad ultimum annum Sedeciæ, sive usque ad eversionem Hierosolymæ. Unde apte Rechab, id est equitem vel ascendentem, et Jonadab, id est spontaneum Domini, patrem habent, ut notat S. Augustinus Præfat. in Psalm. lxx. Moraliter, qualis debeat esse Rechabitarum, id est Religiosorum, vita, graphice describit Eusebius Emissenus (vel potius Eucherius) hom. 9 ad Monachos: "Contentione laudabili certate; sit unusquisque vestrum in opere Dei promptior, in oratione ferventior, in lectione sollicitior, in castitate sit purior, in sobrietate parcior, in lacrymarum largitate profusior, in corpore honestior, in corde sincerior, in ira mitior, in mansuetudine moderatior, in risu rarior, in compunctione ferventior, in gravitate fundatior, in charitate jucundior." Et S. Bernardus, serm. 9 in Cana Domini: "Cum, ait, videris monachum ad contumeliam humilem, ad opprobria patientem, suis devotum Prioribus, in moribus mansuetum, tacitum ad loquendum, assiduum ad silentium, in claustro attente legentem, in Ecclesia suis vocibus Christum cum omni devotione laudantem, si non continuo, tamen quotidie lacrymantem, parcum in refectione, ad obedientiam promptum, ubique proclivum, ubique inclinatum, ubique verecundum, ore columbam pulsantem, semper ad Dominum corde clamantem, cultorem proximi, et contemptorem sui, cunctos diligentem, seipsum odientem, tunc dicere poteris: Monachus iste sui Creatoris servat mandatum. O quam felix, o quam beatus est monachus talis!" Audi et Nazianzenum, Iambic. 15, uno carmine totum monachi officium complectentem: Quid est monachus? Est qui vivit et legi et Deo. Monasterii est monachorum cœtus, ut patet. Perperam ergo Lewenklavius μοναστήριον vertit, solitudo. Hoc est enim quod alter Nazianzenus, puta S. Basilius, ait in serm. De Instit. monachi: "Monasticæ vitæ institutum nihil aliud sibi propositum habet, quam animæ salutem, atque ut quidquid ad eum finem prodesse potest, tanquam Dei mandatum cum timore observet." Hac de causa Nazianzenus monachos vocat Rechabitas. monachi. Secundo, domos non habebant, sed habitabant in tabernaculis, quasi peregrini terræ, non cives. Tertio, vino et deliciis abstinebant, unde Rechabitarum posteri, sive successores, fuerunt Essæi sive Esseni, de quibus Philo, Eusebius et alii. Hi enim æque temperantes et continentes fuerunt. Ita ex S. Nilo et Suida docet Serarius, lib. III Trihær. cap. ix. Quarto, non negotiabantur, non serebant, non metebant, non quærebant opes, esto haberent uxores et liberos, sed vivebant ex pecoribus, et arte pastoritia, victu et vestitu simplici contenti. Quinto, erant Scribæ, id est sapientes, legis studiosi, Deique contemplationi, laudibus et hymnis vacabant: unde ab iis scriptus dicitur psalmus lxx, ut habet ejus titulus. Ita Hebræi et S. Hieronymus supra. Objicit Calvinus hic non patris consilium et præceptum, sed tantum filiorum obedientiam laudari. Respondeo, IV Reg. x, 15 et 23, satis patrem patrisque actus et vitam laudari. Secundo, si tam sancta fuit hæc filiorum per 300 annos in re tam ardua et alias libera obedientia, utique et præceptum patris sanctum fuit, nec frivolum aut illicitum quid præcepit; vix enim ei non fuisset obediendum. Ita S. Hieronymus et Augustinus supra. Objicit secundo. Hoc præceptum, uti et Ecclesiæ de jejunio, politicum est, nec ligat conscientiam. Respondeo: Hoc falsum est: si enim de Ecclesia hoc dicas, pari jure dicam præceptum de honorandis parentibus, de obediendo magistratui et principibus, politicum esse, nec ligare conscientiam, quod nemo nisi impius dixerit. Vide S. Augustinum supra. Respondeo secundo, parentem tam ardua non posse præcipere filio, sicut non potest præcipere Religionis ingressum. Præceptum ergo hoc Jonadab consilium fuit, non politicum, sed religiosum: vel certe ipse filios tam bonos et morigeros sciebat, ut ultro illud sibi imponi sinerent.
35:7
7. Ut vivatis diebus multis, — ut vivatis vita longa, felici, pacifica et quieta: quia cum essent pauperes carentes possessionibus, litibus quoque quæ circa eas moventur, carebant. Atque dignum erat ut vita eis prolongaretur, qui vitæ largitorem, puta patrem, debito honore prosequebantur. Unde Exodi xx, 12, dicitur: "Honora patrem, etc., ut sis longævus super terram." Peregrinamini, — tum quia Rechabitæ, utpote posteri Jethro, erant peregrini in Israel: erant enim Madianitæ, non Israelitæ; tum quia terram sibi hospitium et exsilium, cœlum vero patriam æstimabant. Vide dicta Hebr. xi, 9. Moraliter hoc sibi dicat quisque Religiosus, imo omnis fidelis, cujus cum S. Paulo spes et conversatio in cœlis est: Memento te in terris peregrinari: es enim conscriptus a Deo ab omni ævo civis sanctorum, hæres cœli, et domesticus Dei. In omni ergo studio, labore, prandio, somno, loco, gradu, dic: "Peregrinus sum," per hæc omnia instar peregrini mihi pertranseundum est, nusquam immorandum: ita prægustabis cœlestis patriæ opes et delicias, quas Deus tibi præparavit, ac reipsa post mortem in illas quasi hæres deduceris: amittes vero, si his terrenis animum affixeris, et obnubilaveris. Quare merito exclamat S. Bernardus, epist. ad Monachos S. Bertini: "O quantam internæ consolationis dulcedinem et gratiam visitationis divinæ præpedit nugarum vapor ad modicum parens!" Et rursum: "Præsertim nos monachi, quorum velimus nolimus in labore vita est, plane miserabiliores sumus omnibus hominibus, si pro tam exiguis tanta patimur detrimenta. Quid enim insipientiæ, imo quid insaniæ est, ut qui majora reliquimus, minora cum tanto discrimine teneamus."
35:11
11. Venite, et ingrediamur Jerusalem a facie exercitus Chaldæorum. — Rechabitæ, ait S. Hieronymus ad Paulinum, "in tabernaculis semper habitantes, propter irruptionem Chaldaici exercitus Hierosolymam intrare compulsi, hanc primi captivitatem sustinuisse dicuntur, quod post solitudinis libertatem, urbe quasi carcere sunt reclusi." Unde et psalmus lxx hoc titulo inscribitur: Psalmus David filiorum Jonadab priorum captivorum. Quare licet non peccarint Rechabitæ, ob hostis periculum, intrando urbem; tamen melius egissent, si morem suum secuti, longius a Jerusalem in montes et sylvas secessissent: evasissent enim captivitatem, uti fecerant majores eorum in vastatione Amalec, I Reg. xv, 6.
35:14
14. Prævaluerunt. — Hebraice קומו hukumu, id est stabilita, hoc est, observata et impleta sunt verba Jonadab, q. d. Rechabitæ in re dura patri obediverunt: vos, o Judæi, in re et lege facili Deo vestro non obedietis! 16. Firmaverunt, — firmiter et constanter observarunt. Subditus enim observans legem patris aut Prælati, sua obedientia confirmat et quasi obsignat eam.
35:19
19. Non deficiet vir de stirpe Jonadab filii Rechab, stans in conspectu meo. — Syrus et Arabicus, stans coram me. Putant Hebræi filios Rechabitarum nupsisse Levitis, id est feminis e tribu Levi, et liberos ex illis procreatos ministrasse Deo in templo. Unde Chaldæus vertit: Non deficiet vir de stirpe Jonadab filii Rechab ministrans coram me. Et Hegesippus, lib. II Histor. xxii, de Jacobo fratre Domini loquens, sic ait: "Cum eum lapidarent, unus ex sacerdotibus de filiis Rechab, qui sunt Jeremiæ testimonio commendati, dixit: Quid agitis? justus pro vobis Deum precatur." Verum hoc non videtur esse verum; nam nemo nisi ex patre Levita natus, poterat esse Levita aut sacerdos. Secundo, Theodoretus et Hugo sic explicant, q. d. Non deerunt Rechab filii, non generatione, sed imitatione: scilicet posteri christiani, qui Rechabitarum abstinentiam, obedientiam et religionem imitentur. Tertio, Dionysius censet promitti hic Rechabitis liberationem ab exercitu Chaldæorum, in communi Judæorum clade. Quarto, aliqui putant ex Rechabitis electos fuisse judices. Qui simplicius dicunt alii hic Rechabitis promitti continuam posteritatem, quam Deus semper amet, protegat, et præ oculis habeat. Verum, quia stare coram Domino in Scriptura significat Domino ministrare, uti faciebant Levitæ et sacerdotes in templo; et quia "maximum et pulcherrimum hominis munus est, Deo ministrare," ut ait Aristides, tom. II Orat. 3 Platonica; hinc sexto, aptius censent alii, quod Rechabitæ ob tantam obedientiam et abstractionem a curis sæcularibus, electi hic fuerint a Deo ad aliquod Dei et templi ministerium, cujus ipsi erant capaces, seu quod eis committi poterat, sicut Gabaonitis commissa fuit cura aquæ et lignorum templi, Josue ix, 23. Censet Sanchez hoc ministerium fuisse cantandi, et Rechabitas factos esse cantores in templo. Hoc enim videtur dicere Scriptura, I Paral. ii, 55, unde et psalmus lxx eis quasi cantoribus inscribitur. Sic Anna prophetissa et virgines Deo dicatæ (inter quas educata fuit B. Virgo) templo ministrabant, vestes sacras reficiendo, lavando, aptando, etc. Septimo et certissime, ipsa Rechabitarum pia vita et observantia et quasi nazaræatus, vocatur hic statio sive ministerium Domini; ipsi enim æque ut Nazaræi vino abstinebant. Sicut ergo Nazaræi olim, et nunc Religiosi, dicuntur stare coram Deo, illique ministrare: ita idem dici poterat de Rechabitis. Duo ergo hic eis promittit Deus, primo, quod eorum stirps non deficiet; secundo, quod posteri eorum in pia ista patrum observantia perstabunt, ideoque Deo cordi et curæ erunt, imo quasi familiares amici in conspectu ejus jugiter cum eo versabuntur. Ita S. Benedictus, S. Franciscus, S. Ignatius, aliique illustres Sancti et Ordinum fundatores a Deo audierunt, quod Ordo eorum non deficeret, quodque Deus semper viros insignes ei suggereret, qui disciplinam et sanctitatem Ordinis tuerentur, fulcirent, restaurarent et perficerent. Celebre fuit olim oraculum S. Benedicti, cujus fama totum orbem pervagata est, scilicet, quod Ordo ab ipso institutus duraturus esset usque ad finem mundi, atque in fine mundi pro Romana Ecclesia staturus fidelissime, et plurimos in fide confortaturus, quodque nullus in eo moriturus esset nisi in statu salutis, uti narrat Arnoldus Wion in Chronicis Ordinis S. Benedicti, quæ vocat Lignum vitæ, lib. I, cap. i, sub finem. Simile exstat de Ordine S. Francisci, in ejus Vita apud S. Bonaventuram, et in Chronicis Ordinis. Cum enim S. Franciscus audiens aliquos apostatare, vel opponere se Ordini suo, valde affligeretur, audivit a Deo: "Quid turbaris, Francisce? quis hunc Ordinem plantavit, nisi ego? Ego retinebo, ego illis cadentibus alios substituam, iique si nondum nati fuerint, faciam ut nascantur, quod si tres tantum in eo permanserint, eos ipsos nunquam deseram, sed erit hæc semper familia mea." Audi et memorabilem visionem S. Pachomii, qui ab Angelo regulam monasticam accepit, quam refert Dionysius Exiguus in ejus Vita: "Astiterunt, inquit, super eum (Pachomium) angeli lucis, et juvenis in medio eorum ineffabili pulchritudine atque claritate resplendens, qui instar solis ex se fulgoris radios emittebat, habens super caput coronam spineam. Et levantes a terra Pachomium angeli, dicunt ei: Quoniam petiisti a Domino misericordiam, ecce veniet tibi misericordia tua, Deus gloriæ Jesus Christus Filius Dei Patris unigenitus, qui missus est in hunc mundum, et pro salute generis humani crucifixus est, spineam ferens in capite coronam. Et Pachomius ait: Oro, Domine, numquid ego te crucifixi? Et Dominus placidior ait ad eum: Non tu quidem crucifixisti, sed parentes tui." Deinde subjungit promissionem: "Verumtamen animæquior esto, et confortetur cor tuum, quia posteritas tua manebit in sæculum, nec usque in finem mundi deficiet; ipsique qui post te futuri sunt, de profunda illa caligine liberabuntur, quotquot vixerint abstinenter, et curam salutis propriæ gesserint. Modo namque qui præsentia tua se continent, tuarum sequentes exempla virtutum, maxima gratiæ luce resplendent; post te vero qui in hujus sæculi caligine fuerint immorati, quia prudenter intelligent quæ petenda sunt, quæve fugienda et spontanea voluntate nullo humanitus utentes exemplo, de tantis exsilierint tenebris, omnemque justitiam servantes, æternam vitam toto corde dilexerint; amen dico tibi, quia cum istis erunt qui nunc tecum in summa continentia et sanctitate præclari sunt, eamdemque salutem ac requiem sortientur. Hæc dicens Dominus ascendit in cœlum. Sic autem illustratus aer est, ut splendor lucis illius non possit humanis sermonibus explicari." Tropologice Rechab est Christus, filii ejus sunt viri religiosi, qui ejus obedientiam usque ad mortem imitantur: hi stant coram Domino, parati ad omnem ejus nutum, horum progenies est perpetua. Illi sunt filii Rechab, id est equites Christi triumphantis, et cum triumpho ascendentis in cœlum: Christi enim exemplo superant et calcant omnia terrena, et quasi equites super ea equitent, scandantque in cœlum. Quocirca recte B. Petrus Damianus Cardinalis, epist. 18 ad Desiderium Cardin. et Abbat.: "Cœnobium, inquit, est vivarium animarum, captabulum cœlestium pecorum, aviarium volucrum." Captabulum, vel per euphoniam elisa littera p, catabulum (ad quod damnatus S. Marcellus Pontifex ut pasceret bestias, ibi labore et pædore confectus martyr obiit) est septum vel locus, ita dictus, quod capiat animalia. Sicut enim a venor dicitur venabulum, ita et a capto captabulum, indeque catabulum, ut videtur, licet Etymologicum Græco-Barbarum velit esse Græcam vocem a καταβάλλω, id est demitto, profundo, abjicio, negligo, ut catabulum sit locus demissus, profundus, abjectus, vilis, qualis est stabulum pecorum. Vide de catabulo Cardinalem Baronium in Martyrologio 19 januarii. Mors, saluti quæ studet soli cohors. Monasterii est monachorum cœtus, ut patet. Perperam ergo Lewenklavius μοναστήριον vertit, solitudo.
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
trico era loro imposta la vita nomade, lungi dai centri abitati e dall'agricoltura (Ier. 35, 2-11).
… Aveva porte con battenti di bronzo (II Par. 4, 9; Ez. 40, 5), munite di piccole torri e alle quali si accedeva per 7 scalini (Ez. 40, 6-26). Tra le porte erano stanze per ripostigli ed abitazioni dei leviti di turno (II Par. 31, 11; Ier. 35, 2-4; Ez. 40, 7 sg.). …
35:3
IEZONIA (EBR. JA'ĀZĀUJAH E JĒZAUJĀH [Ä] « JAHWEH ODE »)
2. Il capo del gruppo rechabita, che Geremia introdusse nel Tempio (Ier. 35, 3).
35:4
… era separato dall'esterno con un muro costruito con 3 ordini di pietre ed un ordine di legno di cedro (ibid. 8, 64; 6, 36; II Par. 27, 3). Era privo di porte solo ad ovest (porta alta ad est; II Par. 27, 3). Eranvi stanze per vari usi (I Par. 9, 33; Ier. 35, 4; 36, 10). Non si danno le misure degli atri.
35:12
… Geremia incontra i R. a Gerusalemme, dove hanno cercato asilo dinanzi all'avanzata dell'esercito di Nabuchodonosor (588 a. C.), e rinfaccia l'esempio della loro fedeltà secolare ai precetti del loro antenato, agli stolti Giudei ribelli alla voce di Dio (Ier. 35, 12-19). Al ritorno dall'esilio, i R. parteciparono alla ricostruzione delle mura di Gerusalemme (Neh. 3, 14).
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.