Then I took Jaazaniah the son of Jeremiah, the son of Habaziniah, and his brethren, and all his sons, and the whole house of the Rechabites;
Jaazaniah was the chief of that portion of the tribe which had taken refuge in Jerusalem.
Fuente: Albert Barnes’ Notes on the Bible
Verse 3. The whole house of the Rechabites] That is, the family – the chiefs of which are here specified.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
3. Jaazaniahthe elder andchief of the clan.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then I took Jaazaniah the son of Jeremiah, the son of Habaziniah,…. Who was, no doubt, the most famous and leading man in this family:
and his brethren, and all his sons, and the whole house of the Rechabites; the several branches of the family, especially the males; the women perhaps only excepted; whom it might not be so decent to gather together on such an occasion, to drink wine; or at least offer it to them.
Fuente: John Gill’s Exposition of the Entire Bible
Now the Prophet adds that he took Jaazaniah, who was a chief man, and as it were the head of the family. And he names his father, even Jeremiah, the son of Habaziniah; and he then says, his whole house It is added, that he brought them into the Temple, into the chamber of the sons of Hanan, the son of Igdaliah, a man of God The Prophet no doubt chose a well-known place, that the report of this might spread through the whole city, and even throughout Judea, and also that the dignity of the place might add credit to the report; for we know that when a thing is done in an obscure corner, it may be regarded as doubtful or fabulous. But the Prophet brought the Rechabites into an honorable place, even into the chamber of the sons of Hanan And he afterwards says, that he was the son of Igdaliah, a man of God Doubtless such was the reverence in which this man was held, that no one dared to call into question what had been done there. Then he adds that the chamber was nigh the chamber of the princes, which was over the chamber of the keeper of the treasury Some render the last word, “the entrance,” (99) the word means a vessel; and it signifies here the sacred furniture; and there is a change of number, for this word included all the vessels of the Temple. We hence see that the place was select, superior to other places, so that it might be as a notable theater, and that the prophecy might thus gain more credit among all the Jews.
(99) So the Sept., the Vulg., and the Syr.; and the word, סף, has commonly this meaning, a porch, an entrance or a threshold. — Ed
Fuente: Calvin’s Complete Commentary
(3) Then I took Jaazaniah the son of Jeremiah . . .The names (Jaazaniah = Jehovah hears, Jeremiah = Jehovah exalts, Habaziniah = Jehovah gathers) are not without significance, as showing that the Rechabites were sharers in the faith of Israel, perhaps, as an order, conspicuous witnesses for that faith. The name Jeremiah may possibly indicate that there was some previous connexion between the Rechabites and the prophets family.
His brethren, and all his sons . . .The words may be taken in their literal sense, but on the assumption that the Rechabites were a religious order rather than a family, the terms may indicate different stages or degrees of membership, the brethren being those who were fully incorporated, the sons, those who like the sons of the prophets (2Ki. 4:38; 2Ki. 6:1; 2Ki. 9:1; Amo. 7:14) were still in training as probationers. Such a use of the word brethren would grow naturally out of that of sons, and is found in this wider sense of priests and Levites (1Ch. 15:5-18; 1Ch. 26:7-32 and elsewhere) and of prophets (Rev. 22:9).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Jaazaniah Probably the elder and chief of the tribe.
Fuente: Whedon’s Commentary on the Old and New Testaments
Reader! after paying due attention to the filial reverence and charity of this house of the Rechabites, pause over the history, to gather another profitable instruction from it of a spiritual nature; and consider the blessedness of minds, like the Rechabites, who live detached and unconnected, and have only moveable tents to dwell in here below. The sorrows and exercises of the world are made tenfold grievous, from the large circle in which they take in those, who are ingulphed in the world and encumbered with many cares. If we are weaned from the earth, and the things of the earth, when called upon to depart from it, we shall be soon ready, for there are then few cords to tie the soul down. The believer may say with Jonadab’s posterity, let me go up to the Jerusalem which is above, where Jesus is, the Chaldeans and the Syrians are nothing to me. Oh! the blessedness of such a frame!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jer 35:3 Then I took Jaazaniah the son of Jeremiah, the son of Habaziniah, and his brethren, and all his sons, and the whole house of the Rechabites;
Ver. 3. Then I took Jaazaniah. ] Whether actually or in vision only it skilleth not; but the former way probably.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Jer 35:3. This verse names the members of the family of Rechabites who were brought in and offered wine.
Fuente: Combined Bible Commentary
The prophet did as the Lord had commanded him. He brought the whole extended family of the Rechabites into one of the large rooms on the second floor of the temple (cf. 1Ki 6:5; 1Ch 28:12; 2Ch 31:11). The specific description of the location of the room in which this event took place contributes to the authenticity of the story.
Jaazaniah was evidently the leader of the clan at this time. The reference to Hanan ben Igdaliah as "the man of God" probably identifies him as a prophet, though it could simply mean that he was a godly man. His "sons" may have been his disciples. He appears to have been an ally of Jeremiah. Maaseiah was probably the father of Zephaniah the priest (cf. Jer 21:1; Jer 29:25; Jer 37:3). His position as doorkeeper of the temple, of which there were three, was an important one; those who held it received special punishment when the Babylonians took Jerusalem (cf. Jer 52:24-27; 2Ki 25:18-21).