TRV
Translation
King James Version
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.
KJV (with Strong's)
Then shall there enter H935 into the gates H8179 of this city H5892 kings H4428 and princes H8269 sitting H3427 upon the throne H3678 of David H1732, riding H7392 in chariots H7393 and on horses H5483, they, and their princes H8269, the men H376 of Judah H3063, and the inhabitants H3427 of Jerusalem H3389: and this city H5892 shall remain H3427 for ever H5769.
Complete Jewish Bible
then kings and princes occupying the throne of David will enter through the gates of this city, riding in chariots and on horses. They, their princes, the people of Y'hudah and the inhabitants of Yerushalayim will enter; and this city will be inhabited forever.
Berean Standard Bible
then kings and princes will enter through the gates of this city. They will sit on the throne of David, riding in chariots and on horses with their officials, along with the men of Judah and the residents of Jerusalem, and this city will be inhabited forever.
American Standard Version
then shall there enter in by 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.
World English Bible Messianic
then shall there enter in by the gates of this city kings and princes sitting on 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 forever.
Geneva Bible (1599)
Then shall the Kings and the princes enter in at the gates of this citie, and shall sit vpon the throne of Dauid, and shall ride vpon charets, and vpon horses, both they and their princes, the men of Iudah, and the inhabitants of Ierusalem: and this citie shall remaine for euer.
Young's Literal Translation
Then entered by the gates of this city have kings and princes, Sitting on the throne of David, Riding in a chariot, and on horses, They, and their princes, the man of Judah, And inhabitants of Jerusalem, And this city hath remained to the age.
In the KJVVerse 19,383 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).
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 17:25 articulates a profound conditional promise for the Kingdom of Judah, envisioning an era of perpetual prosperity and unbroken Davidic rule in Jerusalem. This prophetic declaration depicts a vibrant scene where kings and princes, legitimate heirs to the Davidic throne, would continually enter the city's gates with royal splendor, signifying an enduring dynasty and the city's lasting existence. This glorious future was entirely contingent upon the faithful obedience of the people of Judah and Jerusalem to God's covenant, particularly their diligent observance of the Sabbath, underscoring the intimate connection between national righteousness and divine favor.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 17:25 masterfully employs several powerful literary devices to convey its profound message. It functions primarily as a Conditional Promise, directly linked to the preceding verse (17:24) by the temporal adverb "Then," which clearly indicates a direct cause-and-effect relationship between national obedience and the promised blessing. The verse is exceptionally rich in Imagery, painting a vivid and aspirational picture of royal splendor: kings and princes majestically entering the city gates, riding in chariots and on horses. This sensory detail creates a powerful visual of prosperity, peace, and national pride, standing in stark contrast to the impending desolation and judgment that Jeremiah also prophesied. The phrase "this city shall remain for ever" employs Hyperbole or Idealization, as Jerusalem would indeed suffer devastating destruction and exile. However, this hyperbole serves to convey a deeper theological truth: God's ultimate intention for Jerusalem's enduring significance and its eventual restoration, pointing beyond immediate historical events to an eschatological fulfillment. Finally, the comprehensive listing of "kings and princes... men of Judah, and the inhabitants of Jerusalem" can be seen as a form of Merism, encompassing all segments of society, from the highest rulers to the common people, thereby emphasizing the comprehensive and holistic nature of the promised divine blessing.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 17:25 profoundly illustrates the Old Covenant principle of conditional blessing: diligent obedience to God's commands brings prosperity, stability, and divine favor, while persistent disobedience inevitably leads to judgment and decline. The specific emphasis on the Sabbath highlights its critical importance as a foundational sign of the covenant and a crucial test of Israel's faithfulness and trust in God. However, this verse also subtly yet powerfully points to God's unwavering commitment to His unconditional Davidic Covenant. While the immediate earthly manifestation of the Davidic throne's continuity was indeed conditional on human obedience, God's ultimate promise of an eternal ruler from David's line would stand firm, transcending human failure and historical interruptions. This dual perspective—conditional blessing in the present historical context and unconditional promise for the future—reveals the intricate balance of God's justice and His steadfast, enduring love, preparing the way for a deeper understanding of redemptive history and the ultimate fulfillment in Christ.
REFLECTION AND APPLICATION
Jeremiah 17:25 serves as a powerful and timeless reminder that our faithfulness to God's revealed will has profound and far-reaching implications, not only for our personal lives but also for the communities, societies, and nations we inhabit. While the specific Old Testament ceremonial laws, such as the Sabbath, find their ultimate fulfillment and transformation in Christ for New Covenant believers, the underlying spiritual principle of obedience leading to blessing remains eternally true. God, in His boundless grace, desires to bless His people, and our alignment with His righteous purposes opens the door for His favor, flourishing, and peace in our lives. This verse also offers immense and enduring hope: even when human institutions fail, and promises seem broken due to our disobedience, God's ultimate purposes and His foundational covenants will stand firm. The promise of an enduring Davidic throne, despite the temporary cessation of earthly kings, powerfully points us to the eternal and unshakable reign of Jesus Christ, our true and sovereign King. This provides a sure and steadfast hope that transcends any earthly failure, temporary setback, or historical disappointment, encouraging us to live in faithful anticipation of His ultimate, glorious, and everlasting reign.
Questions for Reflection
FAQ
What is the significance of "the throne of David" in this verse?
Answer: The "throne of David" refers to the Davidic dynasty, which God established through an unconditional covenant with King David (see 2 Samuel 7:12-16). God promised David that his house, kingdom, and throne would be established forever. In Jeremiah 17:25, the mention of kings and princes "sitting upon the throne of David" signifies the continuation and flourishing of this royal line, representing the stability, legitimacy, and divine blessing upon the monarchy. While the immediate fulfillment was conditional on Judah's obedience, the ultimate promise of an eternal Davidic king points forward to the Messiah, Jesus Christ, who would fulfill this covenant perfectly.
Does "this city shall remain for ever" mean Jerusalem will never be destroyed?
Answer: The Hebrew word for "for ever" (ʻôwlâm) can denote a long, indefinite period, or eternity, depending on the context. In the immediate historical context of Jeremiah's prophecy, Jerusalem was indeed destroyed by the Babylonians shortly after these words were spoken (as detailed in 2 Kings 25). Therefore, "for ever" here does not mean perpetual physical immunity from destruction. Instead, it conveys God's ultimate intention for Jerusalem's enduring significance and its eventual restoration. The promise points to Jerusalem's lasting spiritual and historical importance in God's redemptive plan, culminating in the glorious vision of the New Jerusalem in the eschatological future (as described in Revelation 21).
How does the Sabbath relate to this promise of prosperity?
Answer: Jeremiah 17:25 is directly contingent on the preceding verse, Jeremiah 17:24, which states, "If you diligently obey me... and hallow the Sabbath day and do no work on it, then shall there enter..." The Sabbath was a foundational sign of God's covenant with Israel, a weekly reminder of His work in creation and redemption, and a crucial test of their obedience and trust in His provision. By hallowing the Sabbath, Israel would demonstrate their faithfulness to God and His covenant, thereby unlocking the promised blessings of national stability, royal continuity, and urban prosperity. Conversely, disregarding the Sabbath, as warned in Jeremiah 17:27, would lead to the city's destruction by divine fire.
CHRIST-CENTERED FULFILLMENT
Jeremiah 17:25, with its hopeful vision of kings and princes perpetually entering Jerusalem and sitting on the throne of David, finds its ultimate, eternal, and unconditional fulfillment in the person and work of Jesus Christ. While the earthly Davidic monarchy eventually ceased and Jerusalem suffered repeated destruction, God's promise of an everlasting kingdom and an eternal King from David's line was perfectly secured in Jesus. He is the true Son of David, born to reign on the "throne of his father David" (as prophesied in Luke 1:32-33), whose kingdom will have no end. The imagery of a grand, continuous procession into the city foreshadows Christ's triumphant entry into Jerusalem (as recorded in Matthew 21:1-11), and more profoundly, His eternal reign as the King of kings and Lord of lords. The promise that "this city shall remain for ever" points beyond the temporal, earthly Jerusalem to the New Jerusalem, the heavenly city of God, of which Christ Himself is the cornerstone, the eternal light, and the very temple (as beautifully described in Revelation 21:2-4). Believers, through faith in Christ, are made citizens of this eternal city, where the Lamb Himself is the lamp, and His glorious reign knows no end (see Hebrews 12:22). Thus, the conditional promise of Jeremiah 17:25, originally given to a disobedient nation, finds its unconditional and glorious realization in the person and work of Jesus Christ, who establishes an eternal spiritual kingdom that will never be shaken (John 18:36), perfectly fulfilling God's ancient covenant promises.