Jeremiah 35 13

Jeremiah 35:13 kjv

Thus saith the LORD of hosts, the God of Israel; Go and tell the men of Judah and the inhabitants of Jerusalem, Will ye not receive instruction to hearken to my words? saith the LORD.

Jeremiah 35:13 nkjv

"Thus says the LORD of hosts, the God of Israel: 'Go and tell the men of Judah and the inhabitants of Jerusalem, "Will you not receive instruction to obey My words?" says the LORD.

Jeremiah 35:13 niv

"This is what the LORD Almighty, the God of Israel, says: Go and tell the people of Judah and those living in Jerusalem, 'Will you not learn a lesson and obey my words?' declares the LORD.

Jeremiah 35:13 esv

"Thus says the LORD of hosts, the God of Israel: Go and say to the people of Judah and the inhabitants of Jerusalem, Will you not receive instruction and listen to my words? declares the LORD.

Jeremiah 35:13 nlt

"This is what the LORD of Heaven's Armies, the God of Israel, says: Go and say to the people in Judah and Jerusalem, 'Come and learn a lesson about how to obey me.

Jeremiah 35 verses

Jeremiah 35 13 meaning

Jeremiah 35:13 conveys God's deep disappointment and rhetorical question to the people of Judah and Jerusalem regarding their persistent refusal to accept divine instruction and obey His spoken words. Through the prophet Jeremiah, the LORD presents the unwavering obedience of the Rechabites to their human ancestor's command as a stark contrast, highlighting Judah's moral culpability and hard-heartedness in rejecting the instruction of their Creator. It is a powerful lament over their lack of receptiveness to guidance that would lead to life, and implicitly, a justification for the coming judgment.

Jeremiah 35 13 Context

Jeremiah chapter 35 details a striking encounter orchestrated by God. The prophet Jeremiah is commanded to bring the Rechabites, a nomadic clan, into the temple area and offer them wine. The Rechabites, descendants of Jonadab, steadfastly refuse to drink wine or engage in settled life, adhering strictly to the ancient command of their ancestor (Jonadab son of Rechab) given centuries prior (approx. 250 years earlier). This chapter serves as a potent object lesson. Immediately following this demonstration, God, through Jeremiah, delivers this indictment (verse 13). The context contrasts the diligent, multigenerational obedience of a human clan to an earthly command with the chronic, national disobedience of God's covenant people to their divine Creator's commands, despite repeated warnings and instruction from the prophets. This all unfolds on the precipice of Judah's impending destruction and exile by Babylon, which is the broader historical backdrop for Jeremiah's ministry, serving as God's final, desperate plea for repentance before judgment.

Jeremiah 35 13 Word analysis

• Thus says the LORD of hosts (כֹּה אָמַר יְהוָה צְבָאוֹת – koh amar YHWH Ts'va'ot):
  • כֹּה אָמַר (koh amar): "Thus says" or "This is what the LORD says." A classic prophetic formula asserting direct divine revelation and authority. It signals an indisputable divine pronouncement, not Jeremiah's personal opinion.
  • יְהוָה (YHWH): The covenant name of God, revealing His personal, relational, and self-existent nature to Israel. It highlights His enduring commitment to His chosen people.
  • צְבָאוֹת (Ts'va'ot): "Of hosts" or "of armies." This title emphasizes God's sovereign power and universal authority over all cosmic and earthly powers, including heavenly armies, demonstrating His omnipotence and absolute command. Its inclusion here underscores that it is the ultimate Authority speaking to an errant people.
• the God of Israel (אֱלֹהֵי יִשְׂרָאֵל – Elohei Yisrael): This emphasizes God's unique covenant relationship with Israel, distinguishing Him as their specific God who entered into a special pact with them at Sinai. It reminds Judah of their privileged position and the responsibility that accompanies it.
• Go and say (לֵךְ וְאָמַרְתָּ – lekh v'amarta): An imperative command to Jeremiah, marking a direct prophetic commission. It signifies God's active engagement and insistence on delivering this message, highlighting its urgency and importance.
• to the men of Judah and the inhabitants of Jerusalem (אֶל-אִישׁ יְהוּדָה וְאֶל-יוֹשְׁבֵי יְרוּשָׁלַיִם – el ish Yehudah v'el yoshvei Yerushalayim): Specifies the intended audience—the southern kingdom and its capital, the heart of the nation's spiritual and political life, directly confronting those who bore the primary responsibility for the covenant.
• ‘Will you not receive instruction to listen to My words?’ (הֲלוֹא תִקְחוּ מוּסָר לִשְׁמֹעַ אֶל-דְּבָרָ֑י – halo tikchu musar lishmo'a el-d'varai): This is a powerful rhetorical question designed to elicit self-reflection and shame.
  • הֲלוֹא (halo): "Will you not...?" An emphatic interrogative, implying "Surely you will not receive instruction?" but with the expectation that they should have done so, creating strong irony and indictment.
  • תִקְחוּ מוּסָר (tikchu musar): "Receive instruction/discipline."
    • מוּסָר (musar): A critical term in Hebrew wisdom literature and prophetic books, referring not merely to academic teaching, but to ethical, moral, and spiritual instruction that involves correction, discipline, training, and even chastisement aimed at shaping character and behavior. It implies a willing submission to guidance for one's own good. The expectation is to accept it and apply it.
  • לִשְׁמֹעַ אֶל-דְּבָרָ֑י (lishmo'a el-d'varai): "To listen to/obey My words."
    • שְׁמֹעַ (shamo'a): "To hear" in the biblical sense, encompassing not just auditory reception but active heeding, understanding, and obedient action. It is intrinsically linked with obedience, a central theme in the covenant relationship. "To hear God's word" meant to "obey God's word."
    • דְּבָרָ֑י (d'varai): "My words." Refers to God's divine utterances, commands, statutes, and prophecies. The divine origin adds weight and consequence to their rejection.

Jeremiah 35 13 Bonus section

The contrast between the Rechabites and Judah illustrates a principle deeply woven through scripture: the measure of faith is found in obedience. God does not demand an obedience based on mere rules, but on a responsive love that hears and acts on His instruction. Judah's rejection of musar indicates a deeper spiritual apathy and pride, which views God's corrective discipline as an imposition rather than a gift. This passage highlights that God's authority ("LORD of hosts") is consistently exercised within the context of His specific relationship with His people ("God of Israel"), demonstrating His profound care even in judgment. The Rechabites, despite being outsiders to the mainstream of Judah, exemplify a profound understanding of loyalty and commitment that tragically eluded the very people of God.

Jeremiah 35 13 Commentary

Jeremiah 35:13 serves as the poignant summation of the Rechabite object lesson, directly indicting Judah. God's rhetorical question is steeped in profound disappointment: if the Rechabites can steadfastly obey a mere human ancestor for centuries, why can Judah not heed the divine words of their omnipresent, covenant-keeping God? The term musar (instruction/discipline) signifies more than passive listening; it demands an active embrace of corrective guidance, meant for their welfare and spiritual formation. Their refusal to "receive instruction" and "listen to My words" (which implies obeying My words) exposes a fundamental breakdown in their relationship with God and a deep spiritual rebellion. This verse underscores God's persistent efforts to call His people to repentance, even to the very brink of judgment, while simultaneously lamenting their hard-heartedness. It is a powerful reminder that spiritual growth and life are contingent on willingly receiving and obeying God's revealed will, not merely hearing it. This is a timeless call for humanity to actively accept God’s loving correction and commands.