Compare Num. x. 29-32, with Judg. i. 16; iv. 11.

Those mentioned here seem to have been a tribe of Nomades or Scenite Arabs, who fed their flockss in the deserts of Judea; they preserved the simple manners of their ancestors, considering the life of the inhabitants of cities and large towns as the death of liberty; believing that they would dishonour themselves by using that sort of food that would oblige them to live a sedentary life. Jonadab, one of their ancestors, had required his children and descendants to abide faithful to the customs of their forefathers; to continue to live in tents, and to nourish themselves on the produce of their flocks; to abstain from the cultivation of the ground, and from that particularly of the vine and its produce. His descendants religiously observed this rule, till the time when the armies of the Chaldeans had entered Judea; when, to preserve their lives, they retired within the walls of Jerusalem. But even there we find, from the account in this chapter, they did not quit their frugal manner of life: but most scrupulously observed the law of Jonadab their ancestor, and probably of this family.

When the children of Hobab, or Jethro, the father-in-law of Moses, were invited by him to accompany them in their journeying to the Promised Land, it is very likely that they continued their ancient usages, and lived a patriarchal life. Their property, consisting in nothing but their cattle and tents, was easily removable from place to place; and their manner of living was not likely to excite the envy or jealousy of those who had learnt to relish the luxuries of life; and therefore we may naturally conclude that as they were enemies to none, so they had no enemies themselves. Nature has few wants. Most of those which we feel are factitious; and howsoever what we call civilization may furnish us with the conveniences and comforts of life, let us not deceive ourselves by supposing that these very things do not create the very wants which they are called in to supply; and most certainly do not contribute to the comfort of life, when the term of life is considerably abridged by their use. But it is time to return to the case of the Rechabites before us.

Jer. 35:1-11 Jonadab was famous for wisdom and piety. He lived nearl 300 years before, II Kin. 10:15. Jonadab charged his posterity not to drink wine. He also appointed them to dwell in tents, or movabl dwelling: this would teach them not to think of settling any where in this world. To keep low, would be the way to continue long in the lan where they were strangers. Humility and contentment are always the bes policy, and men's surest protection. Also, that they might not run int unlawful pleasures, they were to deny themselves even lawful delights The consideration that we are strangers and pilgrims should oblige u to abstain from all fleshly lusts. Let them have little to lose, an then losing times would be the less dreadful: let them sit loose to what they had, and then they might with less pain be stript of it Those are in the best frame to meet sufferings who live a life of self-denial, and who despise the vanities of the world. Jonadab' posterity observed these rules strictly, only using proper means for their safety in a time of general suffering.

Jer. 35:12-19 The trial of the Rechabites' constancy was for a sign; is made the disobedience of the Jews to God the more marked. The Rechabites were obedient to one who was but a man like themselves, an Jonadab never did for his seed what God has done for his people. Merc is promised to the Rechabites. We are not told respecting the performance of this promise; but doubtless it was performed, an travellers say the Rechabites may be found a separate people to thi day. Let us follow the counsels of our pious forefathers, and we shal find good in so doing __________________________________________________________________

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