Jeremiah 17:21

Translation
King James Version
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;
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KJV (with Strong's)
Thus saith H559 the LORD H3068; Take heed H8104 to yourselves H5315, and bear H5375 no burden H4853 on the sabbath H7676 day H3117, nor bring H935 it in by the gates H8179 of Jerusalem H3389;
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Complete Jewish Bible
Here is what ADONAI says: "If you value your lives, don't carry anything on Shabbat or bring it in through the gates of Yerushalayim;
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Berean Standard Bible
This is what the LORD says: Take heed for yourselves; do not carry a load or bring it through the gates of Jerusalem on the Sabbath day.
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American Standard Version
Thus saith Jehovah, Take heed to yourselves, and bear no burden on the sabbath day, nor bring it in by the gates of Jerusalem;
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World English Bible Messianic
Thus says the LORD, Be careful, and bear no burden on the Sabbath day, nor bring it in by the gates of Jerusalem;
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Geneva Bible (1599)
Thus sayth the Lord, Take heede to your soules, and beare no burden in the Sabbath day, nor bring it in by the gates of Ierusalem.
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Young's Literal Translation
Thus said Jehovah, Take ye heed to yourselves, And ye bear not a burden on the day of rest, Nor have ye brought it in by the gates of Jerusalem.
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See also
Numbers 15:32Numbers 15:36Nehemiah 13:15Nehemiah 13:21John 5:9John 5:12Deuteronomy 4:15
In the KJVVerse 19,379 of 31,102

Study This Verse

SUMMARY

Jeremiah 17:21 delivers a direct and urgent divine command from the LORD to the people of Judah, specifically prohibiting the carrying of burdens and engaging in commercial activity through the gates of Jerusalem on the Sabbath day. This instruction serves as a foundational call for the nation to honor God's covenant by observing the sanctity of the Sabbath, a day set apart for rest and worship, and underscores the critical importance of obedience to divine law in the face of impending judgment and the promise of enduring blessing.

CONTEXT

  • Literary Context: This verse is a pivotal component of a larger prophetic oracle found in Jeremiah 17:19-27. Jeremiah is explicitly commanded by the LORD to stand in the gates of Jerusalem—a highly visible and public location—and proclaim this message to the kings of Judah, all the people of Judah, and all the inhabitants of Jerusalem who enter by these gates. The preceding verses (Jeremiah 17:19-20) set the scene, emphasizing the broad audience and the strategic importance of the city gates as centers of public life and commerce. Immediately following Jeremiah 17:21, verses Jeremiah 17:22-27 elaborate on the stark consequences of obedience versus disobedience: faithful Sabbath observance promises national blessing, enduring prosperity, and an unbroken Davidic line, while desecration threatens divine judgment, including the consumption of Jerusalem by fire. Thus, Jeremiah 17:21 is not an isolated command but the central injunction within a comprehensive framework of covenant faithfulness and its resultant blessings or curses.
  • Historical & Cultural Context: Jeremiah prophesied during a tumultuous period in Judah's history, spanning the late 7th and early 6th centuries BCE, leading up to the Babylonian exile. This era was marked by profound political instability, spiritual apostasy, and a widespread disregard for God's covenant. Despite repeated warnings, the people had largely abandoned the covenant stipulations, engaging in rampant idolatry, social injustice, and a superficial religiosity that lacked genuine obedience. The Sabbath, divinely instituted at creation (Genesis 2:2-3) and codified as a foundational commandment in the Mosaic Law (Exodus 20:8-11 and Deuteronomy 5:12-15), was a crucial sign of the covenant between God and Israel (Exodus 31:13-17). The "gates of Jerusalem" were not merely points of entry and exit but vibrant hubs of economic activity, legal proceedings, and social interaction. Bringing "burdens" through them on the Sabbath explicitly referred to engaging in trade, labor, and commercial transactions, which directly violated both the spirit and the letter of the Sabbath command to cease from ordinary work and dedicate the day to God. This public desecration symbolized the nation's deeper spiritual rebellion.
  • Key Themes: The central theme powerfully underscored by this verse is the Sanctity of the Sabbath. God's command highlights that the Sabbath was not merely a day of cessation from labor, but a holy day, consecrated for rest, worship, and remembrance of God's creative and redemptive work. It was a tangible expression of Israel's trust in God's provision and sovereignty over their own efforts. Intricately linked to this is the theme of Covenant Faithfulness and Obedience. The Sabbath was a distinguishing sign of Israel's unique covenant relationship with Yahweh; its faithful observance demonstrated their allegiance to God, while its desecration signified rebellion and a breaking of that sacred covenant. The imperative "Take heed to yourselves" introduces the profound theme of Personal and Corporate Responsibility, emphasizing that the command was not exclusively for religious leaders or kings but for every individual within the community, highlighting the collective spiritual health of the nation. Finally, the broader context of Jeremiah 17 introduces the overarching theme of the Consequences of Disobedience, where the nation's future prosperity, security, and even its very existence are directly tied to their adherence to this fundamental divine command, demonstrating God's unwavering justice and faithfulness to His covenant promises and warnings.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • LORD (Hebrew, Yᵉhôvâh', H3068): This is the personal, covenantal name of God, YHWH, often rendered "the LORD" in English translations. It signifies "the self-Existent" or "Eternal One," emphasizing God's absolute sovereignty, unchanging nature, and covenant faithfulness. Its use here underscores that the command is not a human suggestion but a direct, authoritative decree from the God who established the Sabbath and the covenant with Israel.
  • burden (Hebrew, massâʼ', H4853): This term refers to a load, a burden, or specifically, merchandise or tribute. In this context, it clearly denotes commercial goods or items requiring labor to transport. The prohibition against bearing a massâʼ on the Sabbath explicitly forbids engaging in trade, work, and economic transactions, thereby calling for the cessation of ordinary, gainful labor and upholding the sanctity of the day.
  • Sabbath (Hebrew, shabbâth', H7676): Meaning "intermission" or "cessation." It designates the seventh day, specifically set apart as a day of rest from all ordinary labor, consecrated to God. Its inclusion in the command highlights the unique and holy nature of this day, distinguishing it from all other days and protecting it from secular activities.

Verse Breakdown

  • "Thus saith the LORD;": This opening phrase functions as a quintessential prophetic formula, immediately establishing the divine origin and absolute authority of the message that follows. It unequivocally signifies that the words are not Jeremiah's personal opinion or human counsel, but a direct, verbatim revelation from YHWH, the sovereign and covenant-keeping God of Israel. This imbues the command with ultimate weight and non-negotiable significance.
  • "Take heed to yourselves,": This is a powerful and urgent imperative, a call for profound personal and collective vigilance, careful consideration, and self-preservation. The Hebrew word implies guarding, watching, or preserving oneself, indicating that the observance of the Sabbath is not a trivial matter but one of immense spiritual consequence, demanding internal resolve and external discipline. It serves as a solemn warning to be mindful of their actions and their spiritual state before God.
  • "and bear no burden on the sabbath day,": This constitutes the core prohibition of the verse. "Bearing a burden" (Hebrew: nâsâʼ massâʼ) specifically refers to the carrying of heavy loads, typically associated with work, commerce, or trade. This command explicitly forbids engaging in any form of labor or economic activity that would involve transporting goods, thereby directly violating the sacred character of the Sabbath as a day of rest from ordinary toil and the pursuit of material gain.
  • "nor bring [it] in by the gates of Jerusalem;": This clause specifies the precise location where the prohibited activity is to cease. The gates of Jerusalem were the primary arteries for the city's commerce, bustling with merchants, goods, and daily transactions. By forbidding the bringing of burdens through these gates, God directly addresses the public and commercial desecration of the Sabbath, emphasizing that the city itself, as the spiritual and political heart of the nation, must honor the holy day. It underscores the public nature of their sin and the required public demonstration of repentance and obedience.

Literary Devices

Jeremiah 17:21 employs several potent literary devices to convey its urgent message. The most prominent is Divine Imperative, signaled by the authoritative opening "Thus saith the LORD" and followed by direct, forceful commands ("Take heed," "bear no burden," "nor bring it in"). This structure conveys the absolute authority and non-negotiable nature of God's word. There is significant Emphasis achieved through direct address ("to yourselves") and the specific naming of the "gates of Jerusalem," highlighting the personal responsibility and the public, collective nature of both the sin and the required repentance. The "burden" serves as a powerful Symbol of worldly labor, commercial pursuits, and the anxieties of material gain that distract from spiritual rest and devotion. The clear distinction between the sacred "Sabbath day" and the profane "burden" creates a sharp Antithesis, underscoring the fundamental conflict between God's holy requirements for spiritual rest and the people's materialistic inclinations and disregard for divine law. The passage also utilizes Synecdoche, where "the gates of Jerusalem" stand for the entire city and its commercial life, indicating that the command applies to all activities within the city's sphere of influence.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 17:21 powerfully reiterates the enduring theological significance of the Sabbath, presenting it not merely as a legalistic observance, but as a foundational expression of covenant relationship, trust in God, and the very identity of Israel. It connects deeply with the creation narrative, where God Himself rested on the seventh day, establishing a divine pattern for humanity (Genesis 2:2-3). For Israel, the Sabbath was a perpetual sign of God's covenant with them, a tangible reminder of their miraculous deliverance from slavery in Egypt (where they had no rest) and a symbol of their unique identity as God's chosen people, set apart for His purposes. Its desecration was thus far more than a minor infraction; it was an act of profound rebellion against their Deliverer and Creator, signaling a deep spiritual malaise and a breaking of the covenant that affected the entire nation. The command to cease from labor and commerce was an act of faith, requiring the people to trust that God would provide for them even when they paused their efforts, countering the pervasive human tendency to find security and provision in their own work and material gain rather than in divine sovereignty.

REFLECTION AND APPLICATION

Jeremiah 17:21, though rooted in ancient Judah's context, offers profound and timeless principles for contemporary believers seeking to live faithfully in a demanding world. It challenges us to deeply examine how we "take heed to yourselves" in guarding sacred time and space for God. In a culture relentlessly driven by productivity, consumerism, and the relentless pursuit of material gain, the call to "bear no burden" on a designated day of rest serves as a potent reminder of the vital need for intentional cessation from work, not out of idleness, but as an act of worship, trust, and spiritual discipline. This involves prioritizing spiritual nourishment, communal worship, and restful activities that genuinely refresh the soul and deepen our relationship with God, rather than allowing commercial pursuits, digital distractions, or the anxieties of daily life to dominate every moment. It is a profound call to find our ultimate security, satisfaction, and identity not in our own efforts, achievements, or possessions, but in the sustaining grace, sovereign provision, and finished work of our Creator and Redeemer.

Questions for Reflection

  • In what subtle or overt ways do I "bear burdens" or engage in excessive labor and consumption that prevent me from truly resting and focusing on God?
  • How can I more intentionally set apart time each week for spiritual renewal, worship, and genuine connection with God, free from the relentless demands of work, commerce, and digital distractions?
  • What does my attitude towards rest, work, and material possessions reveal about where I place my ultimate trust and source of security?
  • How does my practice of a "day of rest" (whether Sunday or another day) reflect my faith in God's provision and sovereignty over my own efforts and anxieties?

FAQ

What was the significance of the Sabbath day for ancient Israel?

Answer: The Sabbath was profoundly significant for ancient Israel, serving multiple, interwoven purposes. It was, first, a memorial of creation, reminding them that God Himself rested on the seventh day after His creative work (Genesis 2:2-3), establishing a divine pattern for humanity. Second, it was a sign of the Mosaic Covenant, distinguishing Israel as God's chosen people and symbolizing their unique relationship with Yahweh (Exodus 31:13). Third, it served as a reminder of their deliverance from slavery in Egypt, where they had known no rest, emphasizing God's gracious provision and their freedom from bondage (Deuteronomy 5:15). Observing the Sabbath was thus an act of trust in God's ability to sustain them even when they ceased from labor, and a communal expression of worship, devotion, and identity.

Why was carrying burdens through the gates of Jerusalem specifically prohibited?

Answer: Carrying burdens (Hebrew: massâʼ, referring to merchandise or heavy loads) through the gates of Jerusalem represented engaging in commercial activity, trade, and ordinary labor. The city gates were the primary arteries for economic life, bustling with merchants, goods, and daily transactions. By specifically prohibiting such activity on the Sabbath, God was directly commanding the cessation of all secular work and commerce. This was not merely about avoiding physical labor but about dedicating the entire day to God, free from the pursuit of material gain or the demands of the marketplace. It was a public and tangible demonstration of honoring the sanctity of the Sabbath within the very heart of the nation's capital, emphasizing that the entire city and its inhabitants were to consecrate this day to the LORD.

CHRIST-CENTERED FULFILLMENT

Jeremiah 17:21, with its emphasis on Sabbath rest and freedom from the burdens of worldly labor, finds its ultimate and profound fulfillment in Jesus Christ. While the Old Covenant Sabbath was a shadow, Christ is the very substance and reality to which it pointed (Colossians 2:16-17). Jesus declared Himself "Lord of the Sabbath" (Matthew 12:8), not to abolish its divine intent, but to reveal its true meaning and purpose, liberating it from the burdensome legalism that had obscured its life-giving essence. He offers the ultimate rest that the Sabbath foreshadowed, inviting all who are weary and burdened by the weight of sin, legalism, and striving to come to Him and find true rest for their souls (Matthew 11:28-30). The "burdens" that Jeremiah's audience was commanded not to carry on the Sabbath can be seen as a type of the spiritual burdens of sin, guilt, the impossible demands of the law, and the futile efforts to earn salvation, from which Christ alone liberates us. Through His perfect life, atoning sacrifice on the cross, and victorious resurrection, Jesus has accomplished the perfect work, providing an eternal rest from the striving for righteousness (Hebrews 4:9-10). Thus, the call to "take heed to yourselves" and cease from carrying earthly burdens on the Sabbath points forward to the new covenant reality where believers are called to rest in Christ's finished work, finding spiritual renewal, profound peace, and true freedom from the crushing weight of sin and performance-based religion.

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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 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).
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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