2. Rechabites—a nomadic tribe belonging to the Kenites of Hemath (), of the family of Jethro, or Hobab, Moses' father-in-law (Exodus 18:9; Numbers 10:29-32; Judges 1:16). They came into Canaan with the Israelites, but, in order to preserve their independence, chose a life in tents without a fixed habitation (Judges 1:16). Besides the branch of them associated with Judah and extending to Amalek, there was another section at Kadesh, in Naphtali (Judges 4:11; Judges 4:17). They seem to have been proselytes of the gate, Jonadab, son of Rechab, whose charge not to drink wine they so strictly obeyed, was zealous for God (Judges 4:17). The Nabatheans of Arabia observed the same rules [DIODORUS SICULUS, 19.94].
bring . . . into . . . house of . . . Lord—because there were suitable witnesses at hand there from among the priests and chief men, as also because he had the power immediately to address the people assembled there (Judges 4:17). It may have been also as a reproof of the priests, who drank wine freely, though commanded to refrain from it when in the discharge of their duties [CALVIN].
chambers—which were round about the temple, applied to various uses, for example, to contain the vestments, sacred vessels, &c.

3. Jaazaniah—the elder and chief of the clan.

4. man of God—a prophet (Deuteronomy 33:1; 1 Samuel 2:27; 1 Kings 12:22; 2 Kings 4:7), also "a servant of God" in general (2 Kings 4:7), one not his own, but God's; one who has parted with all right in himself to give himself wholly to God (2 Kings 4:7). He was so reverenced that none would call in question what was transacted in his chamber.
keeper of the door—Hebrew, "of the vessel." Probably the office meant is that of the priest who kept in charge the capitation money paid for the use of the temple and the votive offerings, such as silver vessels, c. There were seven such keepers [GROTIUS]. Compare 2 Kings 12:9 2 Kings 25:18; 1 Chronicles 9:18; 1 Chronicles 9:19, which support English Version.
I said . . . Drink—Jeremiah does not say, The Lord saith, Drink: for then they would have been bound to obey. Contrast the case in 1 Chronicles 9:19.

6. Jonadab . . . our father—that is, forefather and director, three hundred years before (). They were called Rechabites, not Jonadabites, having received their name from Rechab the father, previously to their adopting the injunctions of Jonadab his son. This case affords no justification for slavish deference to the religious opinions of the Christian fathers: for Jonadab's injunction only affected matters of the present life; moreover, it was not binding on their consciences, for they deemed it not unlawful to go to Jerusalem in the invasion (Jeremiah 35:11). What is praised here is not the father's injunction, but the obedience of the sons [CALVIN].

7. tents— ().
live many days—according to the promise connected with the fifth commandment (Exodus 20:12; Ephesians 6:2; Ephesians 6:3).
strangers—They were not of the stock of Jacob, but sojourners in Israel. Types of the children of God, pilgrims on earth, looking for heaven as their home: having little to lose, so that losing times cost them little alarm; sitting loose to what they have (Hebrews 10:34; Hebrews 11:9; Hebrews 11:10; Hebrews 11:13-16).

8. all that he . . . charged us . . . all our days, we . . . wives . . . sons . . . daughters—unreserved obedience in all particulars, at all times, and on the part of all, without exception: in these respects Israel's obedience to God was wanting. Contrast 1 Samuel 15:20; 1 Samuel 15:21; Psalms 78:34-37; Psalms 78:41; Psalms 78:56; Psalms 78:57.

11. Chaldeans . . . Syrians—when Jehoiakim revolted from Nebuchadnezzar (2 Kings 24:1; 2 Kings 24:2). Necessity sets aside all other laws. This is the Rechabites' excuse for their seeming disobedience to Jonadab in temporarily settling in a city. Herein was seen the prescient wisdom of Jonadab's commands; they could at a moment's notice migrate, having no land possessions to tie them.

14. obey . . . father's commandment: notwithstanding I— (Malachi 1:6).
rising early and speaking—God Himself speaking late and early by His various ways of providence and grace.

15. In and in 2 Chronicles 36:15, a distinct mode of address is alluded to, namely, God sending His servants. (Jeremiah 18:11; Jeremiah 25:5; Jeremiah 25:6). I enjoined nothing unreasonable, but simply to serve Me, and I attached to the command a gracious promise, but in vain. If Jonadab's commands, which were arbitrary and not moral obligations in themselves, were obeyed, much more ought Mine, which are in themselves right.

17. because I have spoken . . . not heard . . . I . . . called . . . not answered— (Proverbs 1:24; Isaiah 65:12).

19. not want a man to stand before me—There shall always be left representatives of the clan to worship Me (Jeremiah 15:1; Jeremiah 15:19); or, "before Me" means simple existence, for all things in existence are in God's sight (Psalms 89:36). The Rechabites returned from the captivity. WOLFF found traces of them in Arabia.