A remarkable narrative of the Old Testament establishes this. When Jehu was engaged in his sanguinary suppression of the house of Ahab, and the Baal-worship which they had introduced, we read in 2 Kings x. 15 ff. that he lighted on Jonadab the son of Rechab coming to meet him. This Jonadab was the chief of the Rechabites, a nomadic clan, who were bound by oath to drink no wine, nor to build houses, nor sow seed, nor plant vineyards, and to dwell in tents all their days (Jer. xxxv. 6, 7). This was clearly intended as a protest against the prevailing corruption of manners, and was founded on a special zeal for the uncorrupted religion of Yahweh. Recognising Jonadab's position as a champion of true religion, Jehu anxiously seeks his approval and co-operation. He says, "Is thine heart right, as my heart is with thy heart?" And Jonadab answered, "It is." "If it be," said Jehu, "give me thine hand." And he gave him his hand, and he took him up to him into the chariot. And he said, "Come with me, and see my zeal for Yahweh." At a much later time, Jeremiah, at the Divine command, used the faithfulness of these nomads to the ordinances of their chiefs to put to shame the unfaithfulness of Israel to Yahweh's ordinances; and promises (Jer. xxxv. 19) that because of it "Jonadab the son of Rechab shall never want a man to stand before Yahweh," _i.e._ as His servant. The Nazarites, again, were in some measure an indication of the same thing. Their rigorous abstinence from the fruit of the vine (the special sign and gift of a settled life in a country like Palestine) was their great distinguishing mark, as persons peculiarly set apart to the service of God. Something analogous is seen in that other desert faith, Mohammedanism. When the great reformer, Abd-el-Wahab, attempted to bring back Islam to its primitive power, he fell back largely upon the simplicity of the desert life, though he did not insist upon the abandonment of agriculture and fixed habitations.