TRV
Translation
King James Version
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.
KJV (with Strong's)
But if ye will not hearken H8085 unto me to hallow H6942 the sabbath H7676 day H3117, and not to bear H5375 a burden H4853, even entering in H935 at the gates H8179 of Jerusalem H3389 on the sabbath H7676 day H3117; then will I kindle H3341 a fire H784 in the gates H8179 thereof, and it shall devour H398 the palaces H759 of Jerusalem H3389, and it shall not be quenched H3518.
Complete Jewish Bible
But if you will not obey me and make Shabbat a holy day and not carry loads through the gates of Yerushalayim on Shabbat, then I will set its gates on fire; it will burn up the palaces of Yerushalayim and not be quenched."'"
Berean Standard Bible
But if you do not listen to Me to keep the Sabbath day holy by not carrying a load while entering the gates of Jerusalem on the Sabbath day, then I will kindle an unquenchable fire in its gates to consume the citadels of Jerusalem.’”
American Standard Version
But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden and enter 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.
World English Bible Messianic
But if you will not listen to me to make the Sabbath day holy, and not to bear a burden and enter in at 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.
Geneva Bible (1599)
But if ye will not heare me to sanctifie the Sabbath day, and not to beare a burden nor to go through the gates of Ierusalem in the Sabbath day, then will I kindle a fire in the gates thereof, and it shall deuoure the palaces of Ierusalem, and it shall not be quenched.
Young's Literal Translation
And if ye do not hearken unto me to sanctify the day of rest, And so as not to bear a burden, And to come in at the gates of Jerusalem on the day of rest, Then I have kindled a fire in its gates, And it hath consumed the high places of Jerusalem, And it is not quenched!'
In the KJVVerse 19,385 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 17:27 delivers a profound divine ultimatum to the people of Judah, specifically the inhabitants of Jerusalem, condemning their persistent desecration of the Sabbath day. Through the prophet Jeremiah, God unequivocally declares that if they continue to disregard His sacred command to hallow the Sabbath—by bearing burdens and engaging in commerce through the city gates—He will personally ignite an unquenchable fire within Jerusalem's gates. This consuming fire is prophesied to devour the city's palaces, symbolizing a comprehensive and irreversible judgment that underscores God's unwavering commitment to His covenant laws and the severe consequences of national disobedience, highlighting the critical importance of Sabbath observance as a foundational sign of their relationship with the Almighty.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 17:27 employs several potent literary devices to convey its urgent and severe message. The verse is structured as a clear Conditional Clause, setting forth a direct cause-and-effect relationship: the consequence ("then will I kindle a fire...") is inextricably linked to the stated condition ("But if ye will not hearken..."). This highlights the direct correlation between disobedience and divine judgment. Metaphor is central to the prophecy, with "fire" symbolizing God's judgment, destructive wrath, and consuming justice. This fire is not merely a literal conflagration but represents the irresistible power of divine retribution. The phrase "it shall devour the palaces of Jerusalem" utilizes Synecdoche, where "palaces" (a part) represent the entire city, its leadership, and its people (the whole), emphasizing the comprehensive and total nature of the impending destruction. Furthermore, the declaration that the fire "shall not be quenched" is a powerful form of Hyperbole or Intensification, underscoring the absolute, irreversible, and unstoppable nature of the judgment once it is unleashed, emphasizing its divine origin and overwhelming force. The stark Contrast between the potential for blessed continuity and prosperity (as described in Jeremiah 17:24-26) and the certainty of fiery destruction (in Jeremiah 17:27) serves to heighten the urgency and gravity of Jeremiah's prophetic warning.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 17:27 stands as a powerful testament to God's unwavering holiness, His non-negotiable demand for obedience, and the immutable nature of His covenant with Israel. The Sabbath, far from being a mere legalistic observance, was a profound theological statement of God's sovereignty over time, His role as Creator, and humanity's inherent need for spiritual rest and worship. Its desecration was not a minor infraction but a deep-seated rejection of God's authority and a tangible sign of the pervasive spiritual apostasy that gripped Judah. This verse reveals that God's justice is not arbitrary or vindictive but a righteous and inevitable response to persistent rebellion against His foundational commands. The "unquenchable fire" serves as a stark reminder that while God is merciful and long-suffering, His patience has limits, and unrepentant sin inevitably leads to severe consequences, demonstrating that true security, national well-being, and lasting prosperity are rooted exclusively in faithful adherence to the divine covenant.
REFLECTION AND APPLICATION
Jeremiah 17:27 offers enduring principles for believers today, even as the specific Mosaic Sabbath laws are understood and applied differently under the New Covenant. The core message remains profoundly relevant: God calls His people to prioritize Him and His commands above all else, including economic pursuits, personal convenience, and cultural pressures. This verse challenges us to critically examine what "burdens" we might be carrying into our sacred spaces or times—whether literal work, distracting anxieties, worldly ambitions, or unholy desires—that prevent us from truly hallowing the Lord's day or setting apart dedicated time for spiritual renewal, worship, and communion with God. It reminds us that genuine rest is not merely a cessation from labor but an active reorientation of our hearts and minds towards God, trusting Him as our ultimate provider and sustainer. Furthermore, the prophecy serves as a solemn warning that persistent disobedience, even seemingly minor infractions, can accumulate to invite divine judgment. This judgment is not vindictive punishment but a just and necessary consequence for rejecting God's loving authority and His revealed will. We are called to heed God's warnings, repent where necessary, and live lives marked by intentional devotion and obedience, recognizing that our ultimate security, flourishing, and peace are found in faithful adherence to His will and an humble submission to His lordship.
Questions for Reflection
FAQ
What was the significance of the Sabbath in ancient Israel, beyond simply resting?
Answer: The Sabbath was profoundly multifaceted. It served as a sacred commemoration of God's rest after creation (Genesis 2:2-3), continually reminding Israel of His sovereignty as the Creator of all things. It also functioned as a powerful memorial of their miraculous deliverance from Egyptian slavery (Deuteronomy 5:15), emphasizing God's redemptive power and their newfound freedom. Crucially, the Sabbath was a perpetual sign of the covenant between God and Israel, distinguishing them as His holy and chosen people, set apart from the nations (Exodus 31:13). Observing the Sabbath was, therefore, an act of worship, trust, and profound obedience, acknowledging God's ownership of all time and His faithful provision for His people.
Why was carrying burdens through the gates of Jerusalem on the Sabbath such a serious offense?
Answer: The gates of Jerusalem were far more than simple entry points; they were the vibrant, bustling centers of commerce, legal proceedings, and public life. Engaging in trade, transporting goods for work, or conducting business through these gates on the Sabbath was a highly visible, deliberate, and national act of profanation. It demonstrated a widespread disregard for God's explicit command to keep the day holy and distinct from ordinary labor. This act symbolized a national prioritization of worldly gain and economic activity over spiritual devotion and covenant faithfulness, thereby undermining the very sign of their unique relationship with God. It was a public declaration of their spiritual priorities, which were clearly misaligned with God's holy will and their covenant obligations.
Does the prophecy of "unquenchable fire" apply to Christians today?
Answer: While the immediate and historical fulfillment of Jeremiah 17:27 was the devastating destruction of Jerusalem by the Babylonians (2 Kings 25:9), the principles embedded in the prophecy hold enduring theological relevance for all generations. The "unquenchable fire" symbolizes the certainty, severity, and consuming nature of God's righteous judgment against unrepentant sin and rebellion. For Christians, this points to the ultimate judgment against sin, which is eternal separation from God and His presence (Matthew 25:41). While believers in Christ are delivered from this ultimate, eternal wrath through His atoning work, the passage still serves as a solemn reminder of God's absolute holiness, His justice, and the profound importance of living in obedience, reverence, and gratitude. It underscores that God is not mocked, and His warnings regarding sin and its consequences are to be taken with utmost seriousness.
CHRIST-CENTERED FULFILLMENT
Jeremiah 17:27, with its profound emphasis on the Sabbath, covenant obedience, and the dire consequences of unfaithfulness, finds its ultimate and glorious Christ-centered fulfillment in the person and work of Jesus Christ. While the Old Covenant Sabbath pointed to a physical rest and served as a sign of Israel's relationship with God, Jesus Christ is the very embodiment and ultimate fulfillment of all that the Sabbath foreshadowed. He boldly declares Himself "Lord of the Sabbath" (Matthew 12:8), not to abolish its underlying spiritual truth, but to reveal its true meaning: a profound rest from human striving and a cessation of works, finding our complete spiritual rest and identity in Him. The "burden" that Israel was forbidden to carry on the Sabbath finds its ultimate counterpart in the crushing burden of sin and guilt that humanity carries, a weight that Christ alone was able to bear on the cross (Isaiah 53:4). He entered the ultimate "gates" of death and hell, not to profane them through commerce, but to conquer them through His resurrection, offering true spiritual rest and liberation to all who are weary and heavy-laden under the weight of sin (Matthew 11:28-30). The "unquenchable fire" of God's righteous wrath, justly deserved for human rebellion against His holy commands, was poured out upon Christ at Calvary, making a way for believers to escape that eternal judgment (Romans 5:9). Thus, Jesus is not only the perfect obedient Son who perfectly hallowed God's will and fulfilled the law, but also the Lamb of God who takes away the sin of the world, averting the consuming fire for all who trust in Him and bringing them into an eternal, unquenchable peace and rest in God's presence (Hebrews 4:9-10).