TRV
Translation
King James Version
And say unto them, Hear ye the word of the LORD, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates:
Complete Jewish Bible
and say to them: 'Kings of Y'hudah, all Y'hudah and all living in Yerushalayim who enter through these gates, hear the word of ADONAI!
Berean Standard Bible
Say to them, ‘Hear the word of the LORD, O kings of Judah, all people of Judah and Jerusalem who enter through these gates.
American Standard Version
and say unto them, Hear ye the word of Jehovah, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates:
World English Bible Messianic
and tell them, Hear the LORD’s word, you kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates:
Geneva Bible (1599)
And say vnto them, Heare the word of the Lord, ye Kings of Iudah, and al Iudah, and all the inhabitants of Ierusale, that enter in by these gates.
Young's Literal Translation
and thou hast said unto them: Hear a word of Jehovah, ye kings of Judah, and all Judah, and all inhabitants of Jerusalem, who are coming in by these gates,
In the KJVVerse 19,378 of 31,102
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Commentary on Jeremiah 17 verses 19–27
19 ¶ 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;
20 And say unto them, Hear ye the word of the LORD, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates:
21 Thus saith the LORD; Take heed to yourselves, and bear no burden on the sabbath day, nor bring it in by the gates of Jerusalem;
22 Neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers.
23 But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction.
24 And it shall come to pass, if ye diligently hearken unto me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day, but hallow the sabbath day, to do no work therein;
25 Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain for ever.
26 And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the LORD.
27 But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.
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 20 and following) Thus says the Lord: Guard your souls, and do not carry burdens on the Sabbath day, or bring them through the gates of Jerusalem. And do not cast burdens out of your houses on the Sabbath day, and you shall not do any work, and sanctify the Sabbath day, as I commanded your fathers. But they did not listen, nor inclined their ear, and they stiffened their necks (and what is not found in Hebrew, against their fathers), so that they would not listen to me, and would not receive discipline. And it will be, says the Lord, if you listen to me, that you shall not carry burdens through the gates of this city on the Sabbath day, and if you sanctify the Sabbath day and do not do any work on it, then the kings and princes occupying the throne of David shall enter through the gates of this city. They shall arrive in chariots and on horses, along with their princes, the men of Judah, the inhabitants of Jerusalem. And this city shall be inhabited forever. And they shall come from the cities of Judah, and from the surrounding of Jerusalem, and from the land of Benjamin, and from the plains, and from the mountains, and from the south, bearing burnt offerings and sacrifices (or incense) and grain offerings (or manna) and frankincense, and they shall bring an offering (or praise) into the house of the Lord. But if you will not listen to me to hallow the Sabbath day, and not to carry burdens, and not to bring them in through the gates of Jerusalem on the Sabbath day, then I will kindle a fire in its gates, and it shall devour the palaces of Jerusalem, and it shall not be quenched. I decided to disregard the commandment of the Sabbath restored through Jeremiah in vain, so that we may understand all at the same time. He who does not carry the burdens of sins on the day of rest and Sabbath guards his soul: nor does he bring them through the gates of Jerusalem, which virtues we should receive. And do not, he says, cast off burdens from your houses. For they are not to be carried, but to be completely cast away. And do not do any work, either servile or that which is written: 'Food for the stomach and the stomach for food,' but God will destroy both this and that (I Cor. VI, 13); but that work must be done, of which the Savior speaks; 'Work for the work that does not perish' (John VI, 27). Sanctify, he says, the Sabbath day, so that we may spend all the time of our life in sanctification, just as our fathers Abraham, Isaac, and Jacob did. And when God commanded these things, they did not incline their ear, certainly not their mind, nor their flesh; but they hardened their neck, rejecting the yoke of the Law, and having a likeness to untamed animals by metaphor. Let us see what is the reward of those who do not bear the burdens of the Sabbath day and sanctify it. Kings will enter through the gates of this city, whose heart is in the hand of God, and who reign over their bodies (Prov. 21); and princes sitting on the throne of David, in order to imitate the example of Christ, and those who ride in chariots and on horses, of whom it is written: The chariots of God are ten thousand, even thousands of angels; the Lord is among them as in Sinai, in the holy place (Psalm 68:17). And elsewhere: Your horses are a salvation (Habakkuk 3:8). Every man who confesses God and dwells in Jerusalem, of which it is said: His place is in Salem (or Jerusalem), that is, in peace, and his dwelling is in Zion (Psalm 75:2), and the Church of God will dwell there forever. They will come from the cities of Judah and from around Jerusalem, of which we have already spoken, and from the land of Benjamin, who is the son of strength and the right hand, and from the plains, which in Hebrew is called Sephela, and it signifies a plain understanding of history, and from the mountains, namely the lofty doctrines, and from the South, of which it is written: God will come from the South (Habbakuk 3:3). Where there is heat and full light, and where all cold is expelled: Carrying, he says, holocausts, consecrating themselves to God, and a victim, or incense, so that they may say: 'A sacrifice of a broken spirit, O Lord' (Psalm 50:19). And, we are a sweet odor of Christ in every place (1 Corinthians 2:15). And elsewhere: 'Let my prayer be directed as incense in your sight' (Psalm 140:2). And the sacrifice, for which the 70 translators themselves put down the Hebrew word Manaa, which, by a most wicked custom, indeed the negligence of the scribes, is read as manna in our language. And thus, concerning which it is written: 'Why do you bring me frankincense from Sheba?' (Jeremiah 6:20) And they bring an offering, which in Hebrew is called Thoda, and can be translated into a thanksgiving. And which praise the Septuagint translated. Into the house of David, no doubt into the Church. These are the rewards of those who sanctify the Sabbath and are not burdened with any weight. But if, he says, you do not listen to my commandments, and do what I have not commanded to be done: I will kindle a fire in its gates, that is, in Jerusalem, about which it is said: 'All of them, like a baker's oven, their hearts' (Hosea 7:4): who devour houses or streets of Jerusalem, which the LXX translated as alleys, Aquila and Symmachus as turrets, and are called Armanoth in Hebrew. And this fire will never be extinguished, as the Apostle says: Each one's work will be shown for what it is, because the Day will bring it to light. It will be revealed with fire, and the fire will test the quality of each person's work (1 Cor. 3:13). And again: If anyone's work is burned up, they will suffer loss but yet will be saved - even though only as one escaping through the flames (ibid., 15). But if our Judaizing opponents reject this figurative interpretation, they will either be compelled to be Jews and observe the Sabbath and circumcise foreskins, or certainly censure the Savior who commanded the paralyzed man on the Sabbath to take up his bed, as the Evangelist says: Therefore the Jews sought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God (John 5:18).
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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SUMMARY
Jeremiah 17:20 presents a solemn and direct divine summons from the Lord, delivered through the prophet Jeremiah, to every segment of Judahite society. This includes the reigning kings, the entire populace of Judah, and specifically the inhabitants of Jerusalem who frequent its prominent city gates. This verse functions as a critical preamble to a crucial message, demanding profound attention and obedience to God's forthcoming word, which underscores the intrinsic connection between national well-being, covenant faithfulness, and particularly, the sanctification of the Sabbath.
CONTEXT
Literary Context: Jeremiah 17:20 serves as a pivotal transition within Jeremiah's prophetic discourse, marking a shift from general lament and theological principles to a specific, urgent command. The preceding verses Jeremiah 17:1-18 vividly portray Judah's deep-seated idolatry and their misguided reliance on human strength, contrasting it sharply with the blessedness of trusting in the Lord. Jeremiah 17:19 introduces the divine mandate for Jeremiah to stand at the city gates and proclaim this message, establishing the public and authoritative nature of the forthcoming pronouncement. Verse 20 then explicitly defines the broad and inclusive audience for this critical divine word. The immediate subsequent verses Jeremiah 17:21-27 elaborate on the specific command regarding Sabbath observance, presenting a clear conditional covenant: blessings for obedience and dire judgment, including the destruction of Jerusalem, for disobedience. Thus, Jeremiah 17:20 meticulously sets the stage for a specific, urgent call to covenant fidelity, framed as a matter of national destiny and survival.
Historical & Cultural Context: Jeremiah's prophetic ministry unfolded during the tumultuous late 7th and early 6th centuries BCE, a period marked by the rapid decline of the Kingdom of Judah, leading to its eventual subjugation by Babylon and the catastrophic destruction of Jerusalem. During this era, kings such as Josiah, Jehoiakim, and Zedekiah grappled with immense geopolitical pressures from rising empires like Egypt and Babylon. Spiritually, the nation was deeply entangled in idolatry, syncretism, and pervasive social injustice, despite earlier attempts at reform under Josiah. The "gates" of Jerusalem were far more than mere entry points; they were the bustling epicenters of urban life. These highly public spaces served as venues for commercial transactions, legal proceedings adjudicated by elders, public announcements, and social gatherings. Proclaiming a divine message at the city gates ensured maximum public exposure, lending an official and urgent gravitas to the message, reaching everyone who entered or exited the city—from the highest government officials to the most common citizens. This public setting amplified the solemnity of God's word, making it unequivocally clear and leaving no room for claims of ignorance.
Key Themes: Jeremiah 17:20 profoundly contributes to several overarching themes prevalent in the book of Jeremiah and the broader prophetic tradition. Firstly, it powerfully asserts Divine Authority and Sovereignty, as the message is explicitly designated as "the word of the LORD," demanding absolute attention and obedience from all, including the ruling monarchy. Secondly, it underscores the principle of Universal Accountability, demonstrating that God's covenant demands apply impartially to every individual and societal stratum, from the "kings of Judah" to "all Judah, and all the inhabitants of Jerusalem." This echoes the biblical truth that God shows no partiality, a principle articulated in passages like Romans 2:11. Thirdly, the verse functions as a direct Call to Repentance and Obedience, particularly concerning the specific covenant stipulations, which, in the immediate context of Jeremiah 17:21-27, center on Sabbath observance. Finally, it highlights the Public Nature of Sin and Righteousness, as the message is delivered at the highly visible city gates, implying that both Judah's widespread rebellion and the urgent call to return to God are public matters with public, national consequences. This public declaration serves as a solemn warning, akin to other prophetic pronouncements made in public squares or temple courts, such as those recorded in Jeremiah 7.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 17:20 masterfully employs several potent literary devices to convey its urgent and authoritative message. The most prominent is Direct Address, as God, through Jeremiah, speaks directly and imperatively to "ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem." This creates an immediate sense of personal accountability and urgency for the audience. The use of the Imperative Mood in "Hear ye" functions as a non-negotiable command, not a mere suggestion, underscoring the absolute authority and binding nature of God's word. There is also a discernible form of Climax or Gradation in the audience specification, moving from the specific "kings of Judah" to the broader "all Judah," and then culminating with the highly visible "all the inhabitants of Jerusalem, that enter in by these gates." This progressively encompasses the entire society and hones in on the public sphere, emphasizing the pervasive reach of the divine summons. Finally, the "gates" themselves serve as powerful Symbolism, representing not just physical entry points but also the very heart of public life, justice, commerce, and communal identity. Their explicit mention highlights the public nature of Judah's widespread sin and the equally public call to national repentance and renewed covenant fidelity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 17:20 stands as a foundational call to acknowledge and obey the divine word, a theme that is central and recurring throughout the entire biblical narrative. It powerfully underscores God's persistent and unwavering engagement with His covenant people, even in their most profound rebellion, demonstrating His enduring desire for their faithfulness and well-being. The direct address to "kings" and "all Judah" highlights the crucial principle of corporate responsibility, where the spiritual health, moral integrity, and ultimate destiny of a nation are intrinsically linked to its collective obedience to God's commands. This divine summons to "hear the word of the LORD" is a pervasive motif throughout prophetic literature, emphasizing that true life, lasting blessing, and national flourishing are found exclusively in heeding God's voice, while persistent disobedience inevitably leads to judgment, desolation, and exile.
REFLECTION AND APPLICATION
Jeremiah 17:20 serves as a timeless and urgent reminder that God's word is not merely an ancient historical text but a living, active, and potent voice that continues to demand our profound attention and obedient response today. Just as Jeremiah was divinely commissioned to proclaim God's message publicly and unequivocally, so too are believers called to embody and articulate God's truth within their own spheres of influence, whether in positions of leadership, within their families, or in their daily interactions in the marketplace. The profound challenge presented by this verse is not simply to hear with our physical ears but to "hear intelligently"—to allow God's word to deeply penetrate our hearts, transform our minds, and ultimately shape our lives, leading to tangible and consistent acts of obedience. This verse compels us to critically examine our own lives: do we truly prioritize listening to God's voice above the incessant clamor and distractions of the world? Do we genuinely allow His commands, principles, and promises to fundamentally shape our decisions, order our priorities, and define our public witness? Our personal and communal well-being, much like that of ancient Judah, is inextricably intertwined with our faithfulness and responsive obedience to God's living and active word.
Questions for Reflection
FAQ
Why did Jeremiah deliver this message at the city gates?
Answer: Jeremiah delivered this message at the city gates because they were the undisputed central hub of public life in ancient Jerusalem. The gates functioned not only as primary points of entry and exit but also as bustling marketplaces, official legal courts where justice was administered, and significant social gathering places. By proclaiming "the word of the LORD" in such a prominent location, Jeremiah ensured that the message reached the widest possible audience, encompassing everyone from the "kings of Judah" and other high-ranking officials to "all the inhabitants of Jerusalem" and anyone entering or leaving the city. This strategic public setting underscored the critical and undeniable nature of God's warning, making it impossible for anyone to claim ignorance of the divine decree, as explicitly commanded in Jeremiah 17:19.
What is the significance of "the word of the LORD" in this verse?
Answer: The phrase "the word of the LORD" (Hebrew: dâbâr Yᵉhôvâh) is profoundly significant, carrying immense theological weight. It emphasizes that the message originates directly from God Himself, YHWH, the self-existent and eternal God of Israel, rather than being merely Jeremiah's own thoughts, opinions, or political commentary. This divine origin bestows absolute authority, truth, and infallibility upon the message, demanding immediate, serious attention and obedience from all who hear it. It signifies a divine revelation that carries ultimate power and consequence, sharply distinguishing it from any human counsel or opinion. Throughout the prophetic books, "the word of the LORD" is consistently presented as the driving force behind the prophets' ministry and the foundational basis for their pronouncements of both impending judgment and future salvation, as powerfully exemplified in Isaiah 55:11.
CHRIST-CENTERED FULFILLMENT
Jeremiah 17:20, with its urgent and all-encompassing call to "Hear ye the word of the LORD," finds its ultimate fulfillment and deepest theological meaning in the person and work of Jesus Christ. While Jeremiah was God's chosen prophet, tasked with delivering God's spoken word to a rebellious nation, Jesus is the very Word of God made flesh, the definitive, perfect, and living revelation of God's character, will, and redemptive plan. The kings of Judah were commanded to obey the Lord's specific covenant stipulations, but Jesus is the King of kings and Lord of lords, whose eternal reign is absolute and whose every word carries ultimate, life-giving authority. The inhabitants of Jerusalem were admonished to hear and obey, but Jesus Himself came to Jerusalem, calling all people to hear and follow Him, for His sheep hear His voice and follow Him faithfully. The "gates" of Jerusalem, where Jeremiah publicly proclaimed the divine word, foreshadow the ultimate entry point into God's eternal kingdom, which is exclusively through Christ Himself, who declares, "I am the door; if anyone enters through Me, he will be saved." Thus, the ancient call to hear and obey the word of the LORD in Jeremiah culminates in the New Covenant's call to hear, believe in, and follow Jesus, the Living Word, who perfectly embodies God's commands, fulfills all righteousness, and offers the path to true life, eternal blessing, and reconciliation with God.