TRV
Translation
King James Version
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;
KJV (with Strong's)
Complete Jewish Bible
However, if you will pay careful heed to me," says ADONAI "and carry nothing through the gates of this city on Shabbat, but instead make Shabbat a day which is holy and not for doing work;
Berean Standard Bible
If, however, you listen carefully to Me, says the LORD, and bring no load through the gates of this city on the Sabbath day, and keep the Sabbath day holy, and do no work on it,
American Standard Version
And it shall come to pass, if ye diligently hearken unto me, saith Jehovah, to bring in no burden through the gates of this city on the sabbath day, but to hallow the sabbath day, to do no work therein;
World English Bible Messianic
It shall happen, if you diligently listen to me, says the LORD, to bring in no burden through the gates of this city on the Sabbath day, but to make the Sabbath day holy, to do no work therein;
Geneva Bible (1599)
Neuerthelesse if ye will heare me, sayth the Lord, and beare no burden through the gates of the citie in the Sabbath day, but sanctifie ye Sabbath day, so that ye do no worke therein,
Young's Literal Translation
And it hath been, if ye certainly hearken unto Me, An affirmation of Jehovah, So as not to bring in a burden By the gates of this city on the day of rest, And to sanctify the day of rest, So as not to do in it any work--
See also
In the KJVVerse 19,382 of 31,102
Study This Verse
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).
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 17:24 presents a crucial divine injunction from the Lord to the people of Judah, outlining a conditional promise of enduring prosperity and the continued existence of Jerusalem. This promise is contingent upon their diligent obedience to God's command to abstain from all commercial activity and labor on the Sabbath day, thereby hallowing it as sacred. The verse underscores the profound connection between national well-being and covenant faithfulness, serving as both a stern warning against their pervasive disobedience and a gracious invitation to receive God's blessings through a renewed commitment to His divine ordinances.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 17:24 employs several potent literary devices to convey its urgent and weighty message. The most prominent is the Conditional Clause ("if ye diligently hearken... then it shall come to pass..."), which structures the entire oracle as a divine covenant proposal. This rhetorical device clearly links human obedience to divine blessing, making the consequences of action or inaction explicit and unavoidable. The phrase "saith the LORD" functions as a Direct Address and an Authoritative Declaration, lending immense weight, solemnity, and unquestionable divine authority to the command, emphasizing that these are not merely human suggestions but absolute divine imperatives. There is also a powerful form of Merism or Contrast at play: the negative command ("bring in no burden... do no work") is strategically paired with the positive command ("but hallow the sabbath day"). This dual approach comprehensively defines Sabbath observance, not merely as an avoidance of certain forbidden actions but as a positive, active consecration of time to God. Finally, the "gates of this city" serve as powerful Symbolism, representing the economic life, public sphere, and indeed the very identity and vitality of Jerusalem. By commanding a cessation of commercial activity at these gates, God symbolically calls for the entire public and national life to be brought under the sanctity and holiness of the Sabbath.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 17:24 is deeply rooted in the theological framework of the Old Covenant, where national prosperity, divine favor, and the very stability of the kingdom were inextricably linked to Israel's faithful obedience to God's laws. The Sabbath, divinely instituted at creation and formally codified at Sinai, was not merely a legalistic observance but a profound theological statement about God's sovereignty, His providential provision, and the sacred rhythm of life He designed for humanity. It served as a tangible sign of the covenant, perpetually reminding Israel of their unique relationship with the Lord and His sanctifying presence among them. By commanding them to "hallow the Sabbath," God was calling them to demonstrate a profound trust in His ability to sustain them even when they ceased their labor, thereby fostering a deep dependence on Him rather than on their own efforts or commercial pursuits. The widespread failure to observe the Sabbath, so prevalent in Judah's time, was a clear symptom of a deeper spiritual malaise—a pervasive lack of trust, a preference for worldly gain over divine command, and a fundamental disregard for God's holiness. Thus, the command in Jeremiah is a final, urgent plea for the nation to return to covenant faithfulness, with their very destiny hanging precariously in the balance.
REFLECTION AND APPLICATION
While the specific legalistic requirements of the Mosaic Sabbath law are understood differently by Christians under the New Covenant, the enduring principles embedded in Jeremiah 17:24 remain profoundly relevant and spiritually nourishing for believers today. This verse compels us to consider how we, in our contemporary lives, "hallow" time for God in a world that often demands ceaseless activity, relentless productivity, and constant connectivity. It challenges us to honestly examine what "burdens" we carry into our sacred spaces and times—whether they are anxieties, overwhelming distractions, the relentless pursuit of worldly gain, or the pressures of performance—that prevent us from truly resting in and focusing on God. The command to "do no work" invites us to cultivate intentional rhythms of rest, worship, and spiritual renewal, recognizing that our ultimate security, provision, and well-being come solely from God, not from our own labor or striving. It encourages a life of profound trust and dependence, where we consciously prioritize our relationship with the Lord above all else, allowing Him to sanctify our time, our efforts, and our very pursuits. Our obedience, even in seemingly small acts of setting apart time for Him, profoundly reflects our love and trust, and has far-reaching implications for our spiritual flourishing and our compelling witness to a weary world.
Questions for Reflection
FAQ
What was the significance of "bringing in no burden through the gates" on the Sabbath?
Answer: The "gates of this city" (Jerusalem) were not just mere entry points but were the bustling, vibrant centers of commerce, trade, and legal proceedings. Merchants would regularly bring goods and merchandise, referred to as "burdens," through these gates to sell in the markets that operated within and around the city. The explicit prohibition against bringing in burdens on the Sabbath was a direct and unequivocal command to cease all commercial and economic activity on that particular day. This was crucial because it served to distinguish the Sabbath as a sacred day, set apart from the ordinary pursuit of profit and labor. It was a tangible way for the people to demonstrate their trust in God's provision and to honor His command for a day of rest and worship, thereby preventing the holy day from being profaned by worldly business. This command underscored that the entire public life of the city, not just individual households, was to observe and uphold the sanctity of the Sabbath.
How does the Christian understanding of "Sabbath" relate to this Old Testament command?
Answer: For Christians, the Old Testament Sabbath laws, including those found in Jeremiah 17:24, are understood through the lens of Christ's fulfillment. Jesus Himself declared, "The Sabbath was made for man, not man for the Sabbath. So the Son of Man is Lord even of the Sabbath" (Mark 2:27-28), indicating that He is the ultimate reality to which the Sabbath pointed. The New Testament emphasizes that believers enter into a spiritual rest in Christ, ceasing from their own works to achieve righteousness (Hebrews 4:9-10). While Christians are not typically bound by the specific legalistic observances of the Mosaic Sabbath (such as refraining from all work on a Saturday), the underlying principles remain vitally important: the importance of regular rest, the prioritization of worship and spiritual renewal, and demonstrating profound trust in God's provision. Many Christians observe Sunday as the "Lord's Day" in honor of Christ's resurrection, dedicating it to corporate worship and spiritual reflection, thereby embodying the spirit of setting apart time for God.
Was this a conditional promise for Jerusalem only?
Answer: Yes, the immediate context and the specific language used ("this city" in Jeremiah 17:24) clearly indicate that the promise articulated in Jeremiah 17:24-26 was directly addressed to Jerusalem and the kingdom of Judah. It was a specific conditional promise concerning the geopolitical fate of their capital city and the continuity of their Davidic monarchy and its inhabitants. However, the underlying theological principle—that diligent obedience to God's commands leads to blessing, and persistent disobedience to judgment—is a pervasive and foundational theme throughout all of Scripture. This principle applies universally to God's dealings with His people, both individually and corporately, across all dispensations. While the specific outcomes (e.g., kings sitting on David's throne) were unique to Israel's covenant, the timeless principle of God honoring those who honor Him remains eternally true.
CHRIST-CENTERED FULFILLMENT
Jeremiah 17:24, with its profound emphasis on hallowing the Sabbath and refraining from "burdens" and "work," finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. The Old Testament Sabbath, with its specific regulations and prescribed rest, was a profound shadow, pointing forward to the true and perfect rest found exclusively in Him. Jesus Himself graciously declared, "Come to me, all who labor and are heavy laden, and I will give you rest" (Matthew 11:28). He is the one who lifts the ultimate "burden" of sin and the impossible "work" of earning righteousness through human effort, offering a spiritual rest that the Mosaic law, despite its divine origin, could not fully provide. As the "Lord of the Sabbath" (Mark 2:28), Jesus masterfully demonstrated that the Sabbath was made for humanity's benefit, not as a legalistic yoke, and that true, soul-satisfying rest is found in Him, not merely in abstaining from physical labor. His finished work on the cross provides the perfect "cessation" from striving for salvation, fulfilling the spiritual essence of the Sabbath. Believers in Christ enter into this eternal Sabbath rest, not by adhering to a specific day or a list of prohibitions, but by trusting in His complete atonement and finished work. This "hallowing" of time now extends to all of life, as believers are called to live lives consecrated to God, finding their rest, identity, and purpose in Christ, who has definitively taken away the "burden" of the world's sin (John 1:29). The promise of an enduring kingdom, conditional upon Sabbath observance in Jeremiah, is ultimately and perfectly fulfilled in Christ's eternal, unshakable kingdom, where His people experience perfect and perpetual rest, secure in His finished work.