Exegetical and Hermeneutical Commentary of Jeremiah 17:25
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 forever.
25. then shall there enter ] Prosperity, permanence, and religious devotion shall be the three characteristic features of the Jewish State, if only they will hallow the Sabbath.
and princes ] a virtually certain example of a pre-Septuagintal insertion. Its spuriousness is shewn by the words “their princes,” which follow. The insertion has been suggested doubtless by parallel passages (Jer 2:26, Jer 25:18, Jer 32:32, Jer 44:17; Jer 44:21). Cp. on the other hand (for absence of the addition) Jer 13:13, Jer 22:4.
Fuente: The Cambridge Bible for Schools and Colleges
25. kings . . . in chariotsThekingdom at this time had been brought so low that this promise herewas a special favor.
remainHebrew,“be inhabited” (Jer 17:6;Isa 13:20).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then shall there enter into the gates of this city,…. In a very public and splendid manner:
kings and princes, sitting upon the throne of David; that is, kings, with the princes of the blood, or with their nobles, who shall be of the house and line of David; and in a continual succession shall sit upon his throne, and possess the kingdom of the house of Judah, and rule over them in great glory, peace, and prosperity:
riding in chariots and on horses, they and their princes, the men of Judah, and the inhabitants of Jerusalem; some riding in chariots, and some on horses; the king, with some of the princes of the blood, in one chariot; his nobles in others, or on horseback; with great numbers of the citizens of Jerusalem, and people from all parts, flocking to see them, and join in the procession, and so make it more grand and august:
and this city shall remain for ever; or, “be inhabited for ever” h; a long time, and not be destroyed, as has been threatened, or its inhabitants carried captive.
h “et inhabitabitur in seculum”, Piscator, Cocceius, Schmidt.
Fuente: John Gill’s Exposition of the Entire Bible
But it may be here asked, Was the rest on the seventh day of such a moment, that God should on that account promise to them the perpetuity of the kingdom? The answer has been already given, that is, that the end, which was spiritual, was connected with the outward rite; for God commanded the people to keep holy this day, that they might have a manifest symbol:, as it has been said, of their own sanctification. When therefore the Prophet thus speaks, If ye carry no burden through the gates of this city, that is, If ye observe the sabbath-day, the perpetuity of the kingdom shall be secured to you, — when he thus speaks, he had doubtless, as I have said, a regard to a true observance of the day, which consists not in the naked rite, but included something greater and more excellent, even that they might learn by self-denial to render themselves up to God to be ruled by him; for God will not work in us, unless we first renounce our own reason and the thoughts and feelings of our flesh. In the observance of the Sabbath, therefore, is briefly included the whole of religion: hence he says, Enter in shall kings and princes, sitting on the throne of David.
Noticed also ought to be the state of things at that time: It was a time when the country was nearly in ruins and the kingdom greatly weakened, so that the kings and the whole people were daily exposed to danger. When therefore there were hardly any means to defend the city and to support the kingdom, Jeremiah promised it, as a special favor from God, that the kings and the Princes would be rendered secure. From the family of David, as it is well known, were descended the royal counsellors; and hence he says of the counsellors as well as of the king, that they would sit on the throne of David: and he further says, They shall ride in a chariot and on horses, they the kings and their princes; and he adds, the men of Judah, etc. He extends the promise to the whole body of the people; after having spoken of the chief men, he then adds, that the whole community would be partakers of this blessing and favor of God; for the kingdom was formed, that the whole people might know that they were under God’s care and protection. It was not then without reason that Jeremiah states here that this blessing would be conferred in common on the whole people.
And inhabited, he says, shall be the city perpetually. For the same reason he also adds this; for Jerusalem was then in great danger; nay, there were new terrors daily, and there was a horrible desolation in every part, for the whole country had been visited with many calamities. Jeremiah therefore promised now what in a manner seemed incredible, that is, that the city would be made safe, if they truly and faithfully worshipped God, and testified that by observing the Sabbath. The meaning is, that it would be their own fault, if they found not the aid of God sufficient for them, that even if they were besieged by enemies, yet God would be a sure protector of their safety, provided they became his true and faithful servants. He afterwards adds —
Fuente: Calvin’s Complete Commentary
(25) Kings and princes.The plural is obviously used to give greater vividness and grandeur to the picture of revived majesty which would be the reward of faithfulness, perhaps also to express the idea that the majesty would be enduring.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
25. Then shall there enter A noble picture of national grandeur and prosperity.
Sitting upon the throne of David Such elevation belongs, in strictness, only to kings, but the term princes is associated, perhaps to give the picture a more popular cast. Riding in chariots and on horses, suggests what, in such case, would be the “undiminished splendour of the rule of David’s race.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 17:25. Then shall there enter, &c. It hence appears, that the judgments denounced against Jerusalem were not irreversible; and from Jeremiah’s advice to Zedekiah, chap. Jer 38:17 it may be concluded, that if the king had hearkened to that counsel, the city would not have been destroyed, and he himself might have continued a tributary king under Nebuchadnezzar: see chap. Jer 13:23 and Lowth.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 17:25 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.
Ver. 25. Then shall there enter. ] Then shall all go well with you, publicly and privately; ye shall have a confluence of all manner of comforts and contentments.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
horses. Some codices read “their horses”.
men. Hebrew. ‘Ish.
Fuente: Companion Bible Notes, Appendices and Graphics
shall there: Jer 22:4
sitting: Jer 13:13, Jer 22:30, Jer 33:15, Jer 33:17, Jer 33:21, 2Sa 7:16, 1Ki 9:4, 1Ki 9:5, Psa 89:29-37, Psa 132:11, Psa 132:12, Isa 9:7, Luk 1:32, Luk 1:33
riding: Deu 17:16, 1Sa 8:11, 2Sa 8:4
and this: Exo 12:14, Psa 132:13, Psa 132:14, Heb 12:22
Reciprocal: 2Ki 11:19 – he sat Jer 22:2 – that sittest Jer 25:5 – for Jer 35:15 – ye shall dwell Zep 3:7 – so Luk 23:56 – rested
Fuente: The Treasury of Scripture Knowledge
Jer 17:25. Had Judah been true to God from the beginning the throne in Jerusalem would have continued to have kings sitting upon it who would have been respected, and whose rulership would have been attended by men of dignity. City shall remain forever. The last two words mean “age lasting.” Had the nation been faithful its capital would have remained to the end of the age. or even as long as the earth lasted.
Fuente: Combined Bible Commentary
Jer 17:25-27. Then shall there enter into the gates of this city, &c. From hence it appears, says Lowth, that the judgments denounced against Jerusalem, at least as far as they threatened the city with utter destruction, were not irreversible. And from Jeremiahs advice to Zedekiah, Jer 38:17, it may be concluded, that if the king had hearkened to that counsel, the city would not have been destroyed, and he himself might have continued a tributary king under Nebuchadnezzar. It is true, that in several other chapters of this prophecy, God, upon foresight of the Jews impenitence, pronounces a peremptory sentence upon them. See note on Jer 4:28. From the land of Benjamin See notes on Jer 1:1; Jer 6:1. And from the plain, and from the mountain These divisions of the country belonging to the tribe of Judah may be found, Jos 15:21; Jos 15:33; Jos 15:48; and these, together with the tribe of Benjamin, made up the whole kingdom of Judah, when taken separate from the kingdom of Israel, or of the ten tribes. See the same enumeration Jer 32:44. Bringing burnt-offerings and sacrifices, &c. The sum of these three verses is, that if they would sanctify the Lords sabbath, observing also all the other parts of Gods law, which are doubtless included, they should either continue in, or be restored unto, their ancient, civil, and ecclesiastical state. Their city and temple should be preserved; they should have kings and princes in their former order and splendour, and men should come from all parts of the country bringing their usual sacrifices and offerings to the temple, and those of all sorts. But if you will not hearken unto me Here the Lord denounces a threatening the reverse of the former promise, which should be executed upon their acting contrary to the duty to which that promise was annexed. God would destroy their city by fire; their highest and noblest structures should be burned down: and though the hand of the enemy should do this, yet God should order them to do it; so that it should be a fire of his kindling, and therefore should not be likely to be quenched till it had effected the purpose for which God appointed it.