Jeremiah 17:19

Translation
King James Version
¶ Thus said the LORD unto me; Go and stand in the gate of the children of the people, whereby the kings of Judah come in, and by the which they go out, and in all the gates of Jerusalem;
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KJV (with Strong's)
Thus said H559 the LORD H3068 unto me; Go H1980 and stand H5975 in the gate H8179 of the children H1121 of the people H5971, whereby the kings H4428 of Judah H3063 come in H935, and by the which they go out H3318, and in all the gates H8179 of Jerusalem H3389;
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Complete Jewish Bible
Then ADONAI said this to me: "Go, and stand at the People's Gate, where the kings of Y'hudah go in and out, and at all the gates of Yerushalayim;
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Berean Standard Bible
This is what the LORD said to me: “Go and stand at the gate of the people, through which the kings of Judah go in and out; and stand at all the other gates of Jerusalem.
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American Standard Version
Thus said Jehovah unto me: Go, and stand in the gate of the children of the people, whereby the kings of Judah come in, and by which they go out, and in all the gates of Jerusalem;
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World English Bible Messianic
Thus said the LORD to me: Go, and stand in the gate of the children of the people, through which the kings of Judah come in, and by which they go out, and in all the gates of Jerusalem;
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Geneva Bible (1599)
Thus hath the Lord said vnto me, Goe and stande in the gate of the children of the people, whereby the Kings of Iudah come in, and by the which they goe out, and in all ye gates of Ierusalem,
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Young's Literal Translation
Thus said Jehovah unto me: `Go, and thou hast stood in the gate of the sons of the people, by which kings of Judah come in, and by which they go out, and in all gates of Jerusalem,
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See also
Jeremiah 26:2Jeremiah 7:2Proverbs 8:1Jeremiah 36:6Proverbs 9:3Acts 5:20Proverbs 1:20
In the KJVVerse 19,377 of 31,102

Study This Verse

SUMMARY

Jeremiah 17:19 records a pivotal divine command to the prophet Jeremiah, instructing him to take a highly visible and public stand at the gates of Jerusalem. This strategic placement ensured that God's forthcoming message, particularly concerning the sanctity of the Sabbath, would be heard by all segments of society, from the common people to the highest authorities. It underscored the universal reach and accountability inherent in God's covenant demands, initiating a crucial public proclamation that would determine the nation's future.

CONTEXT

  • Literary Context: This verse marks a significant transition within Jeremiah 17, shifting from a lament and a theological discourse on Judah's deep-seated sin and the curse of trusting in humanity (Jeremiah 17:1-18) to a direct, imperative divine commission. The preceding verses vividly portray Judah's spiritual idolatry and their reliance on human strength, contrasting it with the blessedness of trusting the Lord. Jeremiah's personal struggles and prayers for vindication are also interwoven. The abrupt command, "Thus said the LORD unto me; Go and stand in the gate," serves as a dramatic shift, setting the stage for a public prophetic act. The content of this public proclamation, revealed immediately in the subsequent verses (Jeremiah 17:21-27), focuses specifically on the observance of the Sabbath, framing it as a critical test of Judah's covenant faithfulness and a determinant of their national destiny. This structural shift underscores the urgency and divine authority of the message that follows.
  • Historical & Cultural Context: Jeremiah's prophetic ministry unfolded during a period of profound political and spiritual decline in Judah, spanning the reigns of the last kings before the Babylonian exile (late 7th to early 6th centuries BCE). Jerusalem's gates were not merely points of ingress and egress; they were the bustling epicenters of ancient urban life. These fortified entrances served as the primary venues for legal proceedings, commercial transactions, public announcements, and social interaction. Elders and judges convened there to dispense justice, merchants conducted business, and citizens gathered for news and community life. By specifically commanding Jeremiah to position himself at "the gate of the children of the people" and "all the gates of Jerusalem," God ensured His message would permeate every facet of society. The explicit mention of "whereby the kings of Judah come in, and by the which they go out" further highlights that the message was intended for the nation's leadership as much as for its common citizens, emphasizing their collective and individual accountability to God's covenant.
  • Key Themes: Jeremiah 17:19 powerfully introduces and reinforces several foundational themes prevalent throughout the book of Jeremiah and the broader prophetic tradition. Firstly, it underscores Divine Commission and Authority, as the introductory phrase "Thus said the LORD unto me" unequivocally establishes that Jeremiah's actions and words are not his own but a direct, authoritative mandate from the sovereign God, affirming his prophetic calling. Secondly, the instruction to deliver the message in the most prominent and public locations highlights the theme of Public Proclamation and Accessibility of God's Word. God desires His truth to be widely known and understood, not confined to private circles. Thirdly, the specific mention of "whereby the kings of Judah come in, and by the which they go out" emphasizes Universal Accountability. God's message, and the call to repentance, applies equally to the highest authorities and the common citizens; no one is exempt from divine scrutiny or the imperative of obedience to the Mosaic Covenant.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • said (Hebrew, ʼâmar', H559): A primitive root meaning "to say," used with great latitude, including to appoint, command, declare, or utter speech. In this context, it signifies a direct, authoritative utterance from God, emphasizing the divine origin and mandatory nature of the instruction given to Jeremiah. It underscores that Jeremiah is merely the mouthpiece of the Lord, relaying a non-negotiable divine decree.
  • Go (Hebrew, hâlak', H1980): A primitive root meaning "to walk," "to go," or "to move." This imperative verb conveys a sense of immediate action and purposeful movement. Jeremiah is not to merely receive the message passively but to actively and physically position himself in a specific, public place, demonstrating obedience and initiating the public phase of his prophetic task. It demands a visible, public act of compliance.
  • gate (Hebrew, shaʻar', H8179): Meaning "an opening," specifically a "door or gate." In ancient Near Eastern cities, the sha'ar was the focal point of civic, commercial, and judicial life. It was the place of public assembly, legal proceedings, and official announcements. Jeremiah's assignment to this location is highly significant, ensuring the message's maximum public exposure, official recognition, and unavoidable confrontation with all strata of society.

Verse Breakdown

  • "Thus said the LORD unto me": This opening phrase functions as a classic prophetic formula, immediately establishing the divine origin and absolute authority of the subsequent command. It signifies that the words Jeremiah is about to speak are not his own thoughts, opinions, or political agenda, but a direct, unadulterated revelation from YHWH, the covenant God of Israel. This legitimizes Jeremiah's difficult and often unpopular mission, imbuing his message with ultimate gravity and demanding attention.
  • "Go and stand in the gate of the children of the people": Jeremiah receives two direct imperatives: "Go" (implying a purposeful journey to a specific location) and "stand" (implying a firm, public, and perhaps authoritative posture, a stance of unwavering resolve). The "gate of the children of the people" refers to a prominent public entrance, likely one of Jerusalem's main thoroughfares, where ordinary citizens would congregate and pass through. This ensures the message reaches the populace directly, making it accessible to the common person.
  • "whereby the kings of Judah come in, and by the which they go out": This clause specifies the particular importance and strategic nature of the chosen gate. It was a route frequently traversed by the highest authorities of the land—the kings of Judah. This detail highlights that God's message is intended not only for the common people but also for the nation's leadership, emphasizing their unique accountability and the universal scope of God's demands. It implies that even those in positions of power are subject to divine law and cannot escape its scrutiny.
  • "and in all the gates of Jerusalem": This final directive broadens the scope of Jeremiah's mission beyond a single, prominent gate. The command to proclaim the message in "all the gates of Jerusalem" signifies a comprehensive and pervasive proclamation. It ensures that the message permeates the entire city, leaving no excuse for ignorance and underscoring the widespread nature of the sin and the universal call to repentance that God is issuing to His people.

Literary Devices

Jeremiah 17:19 employs several potent literary devices to convey its message with force and clarity. The most prominent is Direct Address, where the Lord speaks personally and immediately to Jeremiah ("Thus said the LORD unto me; Go and stand..."), emphasizing the intimate yet authoritative nature of the divine commission. This direct communication establishes Jeremiah's indisputable role as God's chosen messenger. The Symbolism of the "gate" is also crucial; it is not merely a physical opening but a powerful symbolic representation of the city's civic, economic, and judicial life. By commanding Jeremiah to stand there, God transforms a common urban feature into a sacred platform for prophetic utterance, highlighting the public, official, and inescapable nature of the message. Furthermore, the Repetition of "gates" ("the gate of the children of the people... and in all the gates of Jerusalem") serves to emphasize the comprehensive and pervasive reach that God intends for His message, ensuring that no part of the city or its inhabitants remains untouched by the prophetic word.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 17:19 is a profound statement on the nature of divine communication and human responsibility. It underscores God's active involvement in the affairs of His people, His unwavering commitment to His covenant, and His desire for all, from the highest ruler to the humblest citizen, to hear and heed His word. The public setting of the proclamation highlights that God's truth is not meant to be private or exclusive but is for the entire community, demanding a public response of obedience and repentance. This act of "standing in the gate" serves as a powerful theological image of prophetic faithfulness—a willingness to confront societal norms and leadership with uncomfortable truths, rooted in the conviction that God's word is ultimate authority. It exemplifies the prophet's role as God's watchman, warning the people and calling them back to covenant fidelity.

REFLECTION AND APPLICATION

Jeremiah 17:19 presents a timeless challenge for believers today, mirroring the divine imperative for public witness. Just as Jeremiah was called to a highly visible and sometimes uncomfortable stand, we too are commissioned to be God's messengers in our contemporary "gates"—the public squares of social media, the boardrooms of our workplaces, the community forums, and the family tables where influence is wielded and decisions are made. This verse reminds us that God's truth is not confined to sacred spaces but is meant to permeate all aspects of life, confronting injustice, calling for righteousness, and inviting all people to a right relationship with Him. It demands a posture of courage and faithfulness, a willingness to speak God's word plainly and publicly, even when it is counter-cultural or challenges established norms, trusting that the authority of the message rests not on our eloquence but on the divine sender. Our obedience, like Jeremiah's, is a testament to the enduring power and relevance of God's truth for every generation, calling us to be faithful conduits of His message in every sphere of influence.

Questions for Reflection

  • Where is God calling me to "stand" and boldly proclaim His truth in my sphere of influence today, whether in my family, workplace, or community?
  • How does the universal nature of God's message, applicable to both "kings" (leaders) and "children of the people" (common citizens), shape my understanding of accountability and evangelism?
  • What specific "gates" or public platforms in our contemporary society most urgently need to hear God's truth, and what is my role in delivering it?

FAQ

Why were city gates so important in ancient Israel?

Answer: In ancient Israel and the broader Near East, city gates were far more than mere entry and exit points. They were the bustling centers of public life and served multiple crucial functions. This is where legal judgments were rendered by elders and judges (e.g., Ruth 4:1-11), business transactions and contracts were made (e.g., Proverbs 31:23), public announcements and proclamations were delivered, and social gatherings took place. They were also strategic military points, often heavily fortified, and served as potent symbols of a city's strength, authority, and identity. Thus, when God commanded Jeremiah to stand in the gates, it ensured his message would reach the widest possible audience—from common citizens to the highest authorities—in the most public and official setting available.

What was the specific message Jeremiah was to deliver at the gate?

Answer: Following the command in Jeremiah 17:19, the subsequent verses (Jeremiah 17:21-27) reveal that Jeremiah's primary message at the gates of Jerusalem concerned the strict observance of the Sabbath. The Lord warned the people and their kings not to carry burdens out of their houses or through the gates of Jerusalem on the Sabbath day, but to hallow it as He commanded their fathers. God promised prosperity, an enduring Davidic dynasty, and a thriving city if they obeyed, but threatened devastating judgment, including the burning of Jerusalem's gates and palaces, if they continued to profane the Sabbath. This message underscored the foundational importance of covenant obedience for national well-being.

How does Jeremiah's public ministry relate to the role of a prophet?

Answer: Jeremiah's public ministry, exemplified by his standing at the city gates, perfectly illustrates the quintessential role of an Old Testament prophet. Prophets were divinely appointed messengers, called to speak God's word directly to His people, often confronting their sin and calling them to repentance. Their ministry was rarely private; it was a public, often confrontational, and sometimes dangerous task. Like a "watchman" (as described in Ezekiel 3:17), the prophet was responsible for warning the people of impending judgment if they continued in disobedience and for reminding them of God's covenant demands and promises. Jeremiah's willingness to stand publicly in the face of opposition, delivering an unpopular message from the Lord, underscores the prophet's obedience to God's command, regardless of personal cost, popular opinion, or the status of those being addressed.

CHRIST-CENTERED FULFILLMENT

Jeremiah 17:19, with its emphasis on a prophet publicly proclaiming God's word at the city gates to all people, finds its ultimate and profound fulfillment in Jesus Christ. While Jeremiah was a prophet who spoke God's word, Jesus is the very Word made flesh, the ultimate and final revelation of God, through whom God has spoken definitively (as seen in Hebrews 1:1-2). Just as Jeremiah was commanded to stand in the public squares, Jesus' ministry was profoundly public. He taught in the synagogues, on mountainsides, by the sea, and in the temple courts of Jerusalem, engaging directly with the crowds, the common people, and the religious and political leaders of His day (e.g., Matthew 4:23). He did not whisper His message but proclaimed the kingdom of God openly, challenging the spiritual blindness and hypocrisy of His generation. Furthermore, the message Jeremiah brought was one of conditional judgment and a call to covenant faithfulness, particularly regarding the Sabbath. Jesus, however, brought the fulfillment of the Law and the Prophets, ushering in a new covenant of grace through His atoning sacrifice. His public proclamation culminated in the Great Commission, where His followers are commanded to "go and make disciples of all nations" (as in Matthew 28:19-20), extending the public proclamation of God's truth far beyond the gates of Jerusalem to the ends of the earth, establishing a global witness to His saving work.

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Commentary on Jeremiah 17 verses 19–27

These verses are a sermon concerning sabbath-sanctification. It is a word which the prophet received from the Lord, and was ordered to deliver in the most solemn and public manner to the people; for they were sent not only to reprove sin, and to press obedience, in general, but they must descend to particulars. This message concerning the sabbath was probably sent in the days of Josiah, for the furtherance of that work of reformation which he set on foot; for the promises here (Jer 17:25, Jer 17:26) are such as I think we scarcely find when things come nearer to the extremity. This message must be proclaimed in all the places of concourse, and therefore inthe gates, not only because through them people were continually passing and repassing, but because in them they kept their courts and laid up their stores. It must be proclaimed (as the king or queen is usually proclaimed) at the court-gate first, the gate by which the kings of Judah come in and go out, Jer 17:19. Let them be told their duty first, particularly this duty; for, if sabbaths be not sanctified as they should be, the rulers of Judah are to be contended with (so they were, Neh 13:17), for they are certainly wanting in their duty. He must also preach it in all the gates of Jerusalem. It is a matter of great and general concern; therefore let all take notice of it. Let the kings of Judah hear the word of the Lord (for, high as they are, he is above them), and all the inhabitants of Jerusalem, for, mean as they are, he takes notice of them, and of what they say and do on sabbath days. Observe,

I. How the sabbath is to be sanctified, and what is the law concerning it, Jer 17:21, Jer 17:11. 1. They must rest from their worldly employment on the sabbath day, must do no servile work. They must bear no burden into the city nor out of it, into their houses nor out of them; husbandmen's burdens of corn must not be carried in, nor manure carried out; nor must tradesmen's burdens of wares or merchandises be imported or exported. There must not a loaded horse, or cart, or wagon, be seen on the sabbath day either in the streets or in the roads; the porters must not ply on that day, nor must the servants be suffered to fetch in provisions or fuel. It is a day of rest, and must not be made a day of labour, unless in case of necessity. 2. They must apply themselves to that which is the proper work and business of the day: "Hallow you the sabbath, that is, consecrate it to the honour of God and spend it in his service and worship." It is in order to this that worldly business must be laid aside, that we may be entire for, and intent upon, that work, which requires and deserves the whole man. 3. They must herein be very circumspect: "Take heed to yourselves, watch against every thing that borders upon the profanation of the sabbath." Where God is jealous we must be cautious. "Take heed to yourselves, for it is at your peril if you rob God of that part of your time which he has reserved to himself." Take heed to your souls (so the word is); in order to the right sanctifying of sabbaths, we must look well to the frame of our spirits and have a watchful eye upon all the motions of the inward man. Let not the soul be burdened with the cares of this world on sabbath days, but let that be employed, even all that is within us, in the work of the day. And, 4. He refers them to the law, the statute in this case made and provided: "This is no new imposition upon you, but is what I commanded your fathers; it is an ancient law; it was an article of the original contract; nay, it was a command to the patriarchs."

II. How the sabbath had been profaned (Jer 17:23): "Your fathers were required to keep holy the sabbath day, but they obeyed not; they hardened their necks against this as well as other commands that were given them." This is mentioned to show that there needed a reformation in this matter, and that God had a just controversy with them for the long transgression of this law which they had been guilty of. They hardened their necks against this command, that they might not hear and receive instruction concerning other commands. Where sabbaths are neglected all religion sensibly goes to decay.

III. What blessings God had in store for them if they would make conscience of sabbath-sanctification. Though their fathers had been guilty of the profanation of the sabbath they should not only not smart for it, but their city and nation should recover its ancient glory, if they would keep sabbaths better, Jer 17:24-26. Let them take care to hallow the sabbath and do no work therein; and then, 1. The court shall flourish. Kings in succession, or the many branches of the royal family at the same time, all as great as kings, with the other princes that sit upon the thrones of judgment, the thrones of the house of David (Psa 122:5), shall ride in great pomp through the gates of Jerusalem, some in chariots and some on horses, attended with a numerous retinue of the men of Judah. Note, The honour of the government is the joy of the kingdom; and the support of religion would contribute greatly to both. 2. The city shall flourish. Let there be a face of religion kept up in Jerusalem, by sabbath-sanctification, that it may answer to its title, the holy city, and then it shall remain for ever, shall for ever be inhabited (so the word may be rendered); it shall not be destroyed and dispeopled, as it is threatened to be. Whatever supports religion tends to establish the civil interests of a land. 3. The country shall flourish: The cities of Judah and the land of Benjamin shall be replenished with vast numbers of inhabitants, and those abounding in plenty and living in peace, which will appear by the multitude and value of their offerings, which they shall present to God. By this the flourishing of a country may be judged of, What does it do for the honour of God? Those that starve their religion either are poor or are in a fair way to be so. 4. The church shall flourish: Meat-offerings, and incense, and sacrifices of praise, shall be brought to the house of the Lord, for the maintenance of the service of that house and the servants that attend it. God's institutions shall be conscientiously observed; no sacrifice nor incense shall be offered to idols, nor alienated from God, but every thing shall go in the right channel. They shall have both occasion and hearts to bring sacrifices of praise to God. This is made an instance of their prosperity. Then a people truly flourish when religion flourishes among them. And this is the effect of sabbath-sanctification; when that branch of religion is kept up other instances of it are kept up likewise; but, when that is lost, devotion is lost either in superstition or in profaneness. It is a true observation, which some have made, that the streams of all religion run either deep or shallow according as the banks of the sabbath are kept up or neglected.

IV. What judgments they must expect would come upon them if they persisted in the profanation of the sabbath (Jer 17:27): "If you will not hearken to me in this matter, to keep the gates shut on sabbath days, so that there may be no unnecessary entering in, or going out, on that day - if you will break through the enclosure of the divine law, and lay that day in common with other days - know that God will kindle a fire in the gates of your city," intimating that it shall be kindled by an enemy besieging the city and assaulting the gates, who shall take this course to force an entrance. Justly shall those gates be fired that are not used as they ought to be to shut out sin and to keep people in to an attendance on their duty. This fire shall devour even the palaces of Jerusalem, where the princes and nobles dwelt, who did not use their power and interest as they ought to have done to keep up the honour of God's sabbaths; but it shall not be quenched until it has laid the whole city in ruins. This was fulfilled by the army of the Chaldeans, Jer 52:13. The profanation of the sabbath is a sin for which God has often contended with a people by fire.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–27. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verse 19, 20.) This is what the Lord says to me: Go and stand at the gate (or gates) of the people's children: through which the kings of Judah enter and exit, in all the gates of Jerusalem. And you shall say to them; Listen to the word of the Lord, kings of Judah, and all Judah and all the inhabitants of Jerusalem, who enter through these gates. Because, he says, they despise hearing your words, and they do not come to you to seek the wisdom of God, you go to the most famous place, either the gate of the temple or the gate of the city, through which the kings and the entire crowd enter and exit, so that they may be compelled by necessity to hear, and you shall proclaim the word of the Lord continuously, whether convenient or inconvenient (1 Timothy 4): and no excuse shall remain among them, that they did not do it because they did not hear.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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