Verse-by-Verse Bible Commentary
Jeremiah 17:26

Bridgeway Bible Commentary

Forthright messages (17:14-27)

Jeremiah is still distressed and once more appeals to God for help. His complaint is that the people mock him when they do not see his prophecies come true (14-15). He reminds God that he has done no more than announce the message God has given him. He personally does not wish doom upon the nation. Therefore, he asks God to be his protector against his persecutors (16-18).
One of God’s commands to Jeremiah was that he go around the various city gates and warn the people of Jerusalem not to work on the Sabbath day (19-21). They are not to repeat the sins of their ancestors, but are to keep the Sabbath day holy, according to the covenant (22-23). If the people are obedient to the requirements of the covenant, they will enjoy the blessings promised in the covenant. God will give them prosperity and contentment under the rule of Davidic kings indefinitely (24-26). But if they persist in their disobedience, the nation will be overthrown (27).

Coffman's Commentaries on the Bible

THE FIRE THAT WILL NOT GO OUT

"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; 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 forever. And they shall come from the cities of Judah, and from the places round about Jerusalem, and from the land of Benjamin, and from the lowland, and from the hill-country, and from the South, bringing burnt-offerings, and sacrifices, and meal-offerings, and frankincense, and bringing sacrifices of thanksgiving, unto the house of Jehovah. 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."

Critics, ever eager to discover something that they can classify as `an error' find fault with Jeremiah 17:25, where it is declared that, "Kings and princes sitting upon the throne of David" should enter the gates of Jerusalem, "This is factually in error, since only the king occupied the throne."Barnes' Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 edition), p. 119. As far as we are concerned, this is surely a gratuitous error! The singular noun "throne" already prevented ordinary people from misunderstanding the passage, anyway! If the prophet had intended the passage to mean the princes were on thrones also, he would have represented them as entering with the kings "on thrones (plural)."

What an amazing promise is included here! If, only IF, Judah had heeded the Word of God and had turned to him with their whole hearts in full obedience, God would, even at that late date, have turned aside all dangers and established Jerusalem forever! Such repentance and return Judah stubbornly refused to do.

Instead, due to the people's continued rejection of their true God, and their persistency in idolatry, God would punish and destroy Israel. As Adam Clarke stated it:

Their sin lay at their own door. How fully were they warned; and how basely did they reject the counsel of God against themselves!Adam Clarke's Commentary on the Bible (London: T. Mason and G. Lane, 1837), p. 303.

Barnes' Notes on the Whole Bible

This prophecy on the observance of the Sabbath, is the first of a series of short predictions. arranged probably in chronological order among themselves, but in other respects independent of one another. Its tone is mild, and dissuasive rather of future neglect than condemnatory of past misconduct; and it may be assigned to the commencement of Jehoiakim’s reign. Its similarity to the prophecy contained in Jeremiah 22:1-5 makes it probable that they were contemporaneous.

Jeremiah 17:19

The gate of the children of the people - Perhaps the principal entrance of the outer court of the temple. Very probably there was traffic there, as in our Lord’s time, in doves and other requisites for sacrifice, and so the warning to keep the Sabbath was as necessary there as at the city gates.

Jeremiah 17:21

To yourselves - literally, “in your souls, i. e., in yourselves.” They were to be on their guard from the depths of their own conscience, thoroughly and on conviction.

Bear no burden on the sabbath day - Apparently the Sabbath day was kept negligently. The country people were in the habit of coming to Jerusalem on the Sabbath to attend the temple service, but mingled traffic with their devotions, bringing the produce of their fields and gardens with them for disposal. The people of Jerusalem for their part took Jeremiah 17:22 their wares to the gates, and carried on a brisk traffic there with the villagers. Both parties seem to have abstained from manual labor, but did not consider that buying and selling were prohibited by the fourth commandment.

Jeremiah 17:25

A picture of national grandeur. The prophet associates with the king the princes of the Davidic lineage, who in magnificent procession accompany the king as he goes in and out of Jerusalem.

Shall remain forever - Or, “shall be inhabited forever:” populousness is promised.

Jeremiah 17:26

The reward for keeping the Sabbath day holy consists in three things;

(1) in great national prosperity,

(2) in the lasting welfare of Jerusalem, and

(3) in the wealth and piety of the people generally, indicated by their numerous sacrifices.

Bringing sacrifices of praise - Rather, “bringing praise.” This clause covers all that precedes.

The verse is interesting as specifying the exact limits of the dominions of the Davidic kings, now confined to Judah and Benjamin. These two tribes are divided according to their physical conformation into

(1) the Shefelah, or low country lying between the mountains and the Mediterranean;

(2) the mountain which formed the central region, extending to the wilderness of Judah, on the Dead Sea; and

(3) the Negeb, or arid region, which lay to the south of Judah.

Jeremiah 17:27

Upon disobedience follows the anger of God, which will consume like a fire all the, splendor of the offending city.

Calvin's Commentary on the Bible

Here he mentions the second part of the blessing; for the whole people would be preserved safe in the possession of their kingdom and priesthood, as in both the favor of God appeared; for both the king and the priest were types of Christ. For as by the priesthood they knew that God was propitious to them, they being reconciled to him by sacrifices, and as by the kingdom they knew that God was the protector and guardian of their safety, so these two things constituted a real and complete happiness. Hence the Prophet, having mentioned one of these things, now proceeds to the other, —

They shall come from the cities of Judah ad from the whole circuit of Jerusalem, and from the land of Benjamin, and from other places, to offer sacrifices in the Temple. Sacrifices of themselves could not indeed serve the people; but Jeremiah assumed this principle, — that reconciliation was not in vain promised to the people by the sacrifices; for sins were really atoned, and Godas it were came forth to gather a people for himself. It was the same as though God said, that he would by all means be gracious to them, if only they observed the Sabbath, that is, if they with a pure heart devoted themselves to his service. The country, as I have said, was in a great measure laid waste; but the Prophet, after having spoken of the city, now adds, that all Judea would become inhabited, for from thence they would ascend to the Temple to offer sacrifices. After having mentioned the whole circuit, he names the land of Benjamin, the half tribe of whom, as it is well known, had continued in the faith, and had not separated from the family of David; indeed a part of the city was in the tribe of Benjamin.

He afterwards adds, the plain and the mountains, as though he had said, God’s worshippers would come from all the neighboring region to celebrate the feasts and to offer sacrifices as usual.

At last he mentions burnt-offering, sacrifice, and oblation, מנחה, meneche; the three principal offerings. But Jeremiah wished to shew briefiy that God would cause religion to flourish and prevail among them as before. But after having spoken of the external worship, he then refers to the end, They shall bring, he says, confession, or praise, תודה, tude, into the Temple. ⁽¹⁹⁰⁾ Here by one word Jeremiah includes the chief thing in sacrifices, as we may learn from Psalms 50:14; where it is said,

“sacrifice praise unto God.”

God there rejects the sacrifices which were offered by the Jews without a right motive: he then shews what he required, commanding them to sacrifice praise. So now Jeremiah teaches us that the design of all sacrifices was to celebrate the name of God, that is, that the Jews might profess that they owed all things to him, that they received their life and their safcty freely from him. in short, they were thereby to testify their gratitude before God. So at this day this truth remains the same, though the types have been abolished: we do not offer calves or oxen or rams, but the sacrifice of praise, by confessing and proclaiming his benefits and blessings, according to what the Apostle says in Hebrews 13:15. But what ought to prevail among us apart from types, was formerly accompanied with types; and yet this truth was observed by the Jews in common with us, — that while they offered their sacrifices under the Law, they were to testify their gratitude by visible symbols. Let us proceed —

(190) It is more consistent with the rest of the passage to regard this word as meaning “sacrifice of praise,” or thanksgiving, or confession. There were sacrifices of this kind especially prescribed; see Leviticus 7:12, and the word is often taken in this sense, without the word “sacrifice” being connected with it. Offerings according to the Law are the things which are here mentioned: and the same verb “bring,” precedes תודה as in the previous instances, when “burnt-offering, sacrifice,” etc., are named.

The Septuagint, as in many other instances, give only a verbal translation, “praise;” “oblation,” is the Vulgate; “thanksgiving,” the Syriac; and “sacrifice of confession,” the Targum.

All the words are singular in Hebrew — burnt-offering — sacrifice — oblation, (or meat-offering) — incense — thanksgiving. It would be well to retain the singular in a version. — Ed.

Smith's Bible Commentary

Chapter 17 The sin of Judah is written with a pen of iron, and with the point of a diamond ( Jeremiah 17:1 ):

Interesting that they were using diamonds for pens in those days, isn't it? Diamonds set in iron.

it is graven upon the table of their heart, and upon the horns of your altars; Whilst their children remember their altars and their groves by the green trees upon the high hills. O my mountain in the field, I will give thy substance and all thy treasures to the spoil, and thy high places for sin, throughout all thy borders. And thou, even thyself, shalt discontinue from thine heritage that I gave thee; and I will cause thee to serve thine enemies in the land which thou knowest not: for ye have kindled a fire in mine anger, which shall burn for ever. Thus saith the LORD; Cursed be the man that trusts in man, and makes flesh his arm, and whose heart departs from the LORD ( Jeremiah 17:1-5 ).

And so God pronounces the curse upon those that would trust in an alliance in Egypt to deliver them from this Babylonian invasion. "Cursed be the man who puts his trust in man, and makes the flesh his arm, who has departed from the Lord." That is, from trusting in the Lord.

For he shall be like the heath in the desert, and shall not see when good comes; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited ( Jeremiah 17:6 ).

In contrast to the, "Cursed be the man."

Blessed is the man that trusteth in the LORD, and whose hope the LORD is ( Jeremiah 17:7 ).

Or is the Lord.

For he shall be as a tree planted by the waters, and that spreads out her roots by the river, and shall not see when heat comes, but her leaf shall be green; and shall not worry in the year of drought, neither shall cease from yielding fruit ( Jeremiah 17:8 ).

So the cursing upon those that would trust in man, in the arm of flesh and not the Lord, but the blessing upon those that would trust in the Lord. Those who trust in man and the arm of flesh will be dried, withered, dead, uninhabited. Those that trust in the Lord will be like a tree planted by the waters that doesn't even know when summer comes because of the freshness that it draws out from that water.

Now verse Jeremiah 17:9 :

The heart is deceitful above all things, and desperately wicked: who can know it? ( Jeremiah 17:9 )

God's talking about your heart and my heart. Socrates cried, "Man, know thyself." But who really does know himself? The scripture says, "Thou, O Lord, searches the heart and the reins." God knows my heart better than I know it. God knows what deception is there. And it is easy for us to become deceived. It's easy for us to follow a vain philosophy. It's easy for us to take that adage, "The end justifies the means." And so our means become perverse, crooked.

Paul the apostle talks about those who say, "Well, our lies bring glory to God so God shouldn't judge us for lying." Or those who would say, "Well, if I sin I'm only proving that God is telling the truth when He said all have sinned. So how can God judge me for proving Him to be speaking the truth? I'm only helping prove the truth of God's Word so God really can't judge me because I'm only proving what He said is true." And Paul speaks out against the perversity of such kind of logic and how God will judge all.

Now there are those who in the name of the Lord are doing crooked and perverse things. And if you talk to them about it, challenge them, they would be shocked. They would be disturbed. "My, brother! You know, you're judging me." The Bible says judge righteous judgment. I think that we've been put off a long time because we are afraid of people saying, "Well, you're judging, you know." The Bible says, "By their fruits ye shall know them" ( Matthew 7:16 ). And it is wrong to use deceit and lies and gimmicks to try to extract funds from the people of God in order to support your program. I don't care how righteous or good your program may be.

My wife told me not to get into this tonight. It's right here in the scripture. It just came along. I just... I cannot understand men advertising their fasting and prayer when Jesus said, "When you fast, anoint your face. Wash yourself that you might look cheerful and all. That you don't appear unto men to fast. And your Father which sees in secret, He'll reward you. And when you pray, don't go out on the street corner, but go into your closet and shut the door." And when some guy sends letters out all over the country saying, "I'm going to spend some time fasting and praying, send me your requests with your fifty dollar check because I want to pray for you, too," something's wrong. Desperately wrong.

"The heart is deceitful, and desperately wicked. Who can know it?" But God declares, "I the Lord search the heart. I try the reins." That is, the motivations. "Even to give every man according to his ways." Now Jesus tells us that we are to be careful that we don't do our righteousness before men to be seen of men because we have our reward. Now Jesus plainly warns us about that. There is a way that I can do my righteousness so that people see me and they say, "Oh my, isn't he spiritual?" And we've got to watch out for this, because it is such a deceiving, terrible thing. My old pride and my old flesh wants people to think that I am a spiritual man of God. I like people when I walk by to whisper, "Oh, isn't he spiritual? Oh." My flesh just really enjoys that. And so it's easy for me to get little spiritual affectations that my mind isn't really necessarily upon God. As I stand there, you lift your head upward and close your eyes because that looks more spiritual. I wonder if people are seeing me now. Surely they'll know I'm very spiritual. I hope they're watching. And then if you go up on your tiptoes it even looks a little more, you know, spiritual. But my mind, what am I thinking? Am I thinking, "I hope they're watching. I hope they see. I hope they notice. I hope they realize how spiritual I am." God said, "Look, I'm searching the heart. I'm trying the motives."

Now the Bible tells us that one day all of our works are going to be judged by fire. And much of what we have done is going to go poof! It's going to go up in smoke. "Wait a minute, Lord, did I not prophesy in Thy name? Didn't I work miracles in Your name? Didn't I heal the sick in Your name? Lord!"

I the Lord search the heart, I try the reins ( Jeremiah 17:10 ),

All of your works are wood, hay and stubble. They were done to be seen of men. They were done for your own glory and to spread abroad your own name. You named your chapels and your universities and all after your own name. Sad. Sad. What a day of awakening it's going to be.

"The heart is deceitful above all things and desperately wicked." Now David realizing this, realizing that he didn't even know his own heart because of the deceitfulness of the heart, said, "Thou O Lord hast searched me and You know me. You know my thoughts in their origin. Such knowledge," he said, "is too great for me. I cannot attain it" ( Psalms 139:1 , Psalms 139:6 ). I cannot really attain the true knowledge of myself. But then he said, "Search me, O God, and know my heart: try me, and know my thoughts. And see if there be some way of wickedness in me, and lead me in Your way eternal" ( Psalms 139:23-24 ).

Now the man who understands and knows that his heart is deceitful and desperately wicked is the man who will join David's prayer and say, "O God, You search my heart. You know. You try me. And God, if there's something there that is wrong, is displeasing to You, reveal it to me, Lord." I don't want to be deceived. I don't want to be deceiving myself. I don't want to stand before God and suddenly find all that I've done wiped out in a puff of smoke as the fire consumes all of that work of wood, hay and stubble. Jesus said, "You've not chosen Me, but I've chosen you, and ordained you, that you should be My disciples, that you should bring forth fruit and that your fruit should remain" ( John 15:16 ). That's what I want, remaining fruit. So God help us. He's searching our hearts. He tries the rein. And He's going

to give to every man according to his ways ( Jeremiah 17:10 )

What's in my heart? Why did I do it? That's what's going to be judged. God is going to give to him

according to the fruit of his doings. As the partridge sits on eggs, and doesn't hatch them; so is he that gets riches, and not by right ( Jeremiah 17:10-11 ),

But by wrong means. He is accumulating wealth.

he shall leave them in the midst of his days, and at his end he shall be a fool. A glorious high throne from the beginning is the place of our sanctuary ( Jeremiah 17:11-12 ).

That place of our sanctuary is God's glorious high throne.

O LORD, the hope of Israel, all that forsake thee shall be ashamed, and they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters ( Jeremiah 17:13 ).

Takes us back to the first cry of God against Israel in that they have committed two evils: "They have forsaken Me the fountain of living waters, and hewed out for themselves cisterns that can hold no water" ( Jeremiah 2:13 ).

Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou art my praise. Behold, they say unto me, Where is the word of the LORD? let it come now. As for me, I have not hastened from being a pastor to follow thee: neither have I desired the woeful day; thou knowest: that which came out of my lips was right before thee ( Jeremiah 17:14-16 ).

He's not rejoicing in the things that he is saying.

Be not a terror unto me: thou art my hope in the day of evil. Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring upon them the day of evil, and destroy them with double destruction ( Jeremiah 17:17-18 ).

Now the Lord spoke to him concerning the gates where the king went in and went out, and He said, "Now go down to the gate and when the king comes in give him this message."

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; 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: 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; 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 have commanded your fathers. But they obeyed not, neither inclined their ear ( Jeremiah 17:19-23 ),

Now that is, their fathers obeyed not. "I told your fathers not to do this," God is saying, "but they didn't obey Me. Neither did they incline their ear."

but made their neck stiff, that they might not hear, nor receive instruction. 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; 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 ( Jeremiah 17:23-25 ).

God is still holding out the opportunity of salvation and hope to them. Even at this late stage of their backsliding. Even when the judgment is hanging over their head. Even when Babylon is marching to destroy this place. God is still holding out to them a hope. "Just turn to Me, just obey Me, and the gates here, the kings and the princes will be passing through forever. You'll never be destroyed or put out of the land." God's mercies just are so extensive. They're right up until the moment a person dies. God extends His mercy. Oh, how merciful is our God!

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 ( Jeremiah 17:26 ).

It can happen. It can happen to you. Just turn back to Me. Just obey My commandments.

But if you 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 ( Jeremiah 17:27 ). "

Dr. Constable's Expository Notes

The importance of Sabbath observance 17:19-27

This section contains one of Jeremiah’s sermons. Notice its introduction, proclamation of the Law, promise of blessing for the obedient, and threat of judgment for the disobedient.

Dr. Constable's Expository Notes

The Judahites would then return to Jerusalem from all parts of the country. They would bring many different sacrifices to offer to the Lord at the temple.

Gill's Exposition of the Whole Bible

And they shall come from the cities of Judah,.... That is, men shall come from all parts of the land of Judea to the city of Jerusalem, and to the temple; especially at the times of their solemn feasts, three times a year, as the law directed:

and from the places about Jerusalem; and from all the towns and villages adjacent to it, such as Bethany and Bethphage, and many others:

and from the land of Benjamin; which tribe continued with the tribe of Judah when the rest revolted, and was now with it, and still would continue with it, and join with it in religious worship, were they careful to observe what the Lord commanded them:

and from the plain, and from the mountains, and from the south; these respect the several parts of the land of Judah, which, the Jews i say, was divided into three parts, the mountain, plain or champaign country, and the valley: the "plain" was that part where Lydda and other cities were; the "mountain" is the same with the hill country of Judea, Luke 1:39; and the "south" the southern part of the land, that which is called the wilderness of Judea, of which see

Joshua 15:20. The above Jewish writers say k, that from Bethhoron to Emmaus was the mountain or hill country; from Emmaus to Lydda the plain; and from Lydda to the sea the valley; now, from all these places should persons come to the temple:

bringing burnt offerings and sacrifices, and meat offerings and incense; sacrifices and offerings of all sorts, according to the law; hereby signifying, that if the sabbath was observed, as it would go well with the kings and princes of Judah, they would keep a splendid court, and have a numerous retinue, so it would be well with the priests that served at the altar; sacrifices would be brought to them; of which they would have their part, as well as God have glory by an obedience to his laws; and, besides these, other sacrifices would also be brought, as follows:

and bringing sacrifices of praise unto the house of the Lord; thank offerings for mercies received and deliverances wrought, as well as sacrifices for sins committed; and this was one sort of the peace offerings, Leviticus 7:11.

i Misna Sheviith, c 9. sect. 2. k Hieros. Sheviith, foI. 38. 4.

Henry's Complete Commentary on the Bible

      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 (Jeremiah 17:25; Jeremiah 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,Jeremiah 17:19; Jeremiah 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, Nehemiah 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, Jeremiah 17:21; Jeremiah 17:22. 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 (Jeremiah 17:23; Jeremiah 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, Jeremiah 17:24-26; Jeremiah 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 (Psalms 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 (Jeremiah 17:27; Jeremiah 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, Jeremiah 52:13; Jeremiah 52:13. The profanation of the sabbath is a sin for which God has often contended with a people by fire.