(19) Thus said the Lord unto me . . .--We enter here on an entirely fresh series of messages, arranged probably in chronological order, but having no immediate connection with what precedes, and narrated with a much fuller account of the circumstances connected with them. This, which begins the series, would appear from Jeremiah 17:25 to have been delivered before the sins of the people had assumed the hopeless, irremediable character which is implied in the two previous chapters; and the first part of this may probably be referred therefore to the early years of the reign of Jehoiakim. In its circumstances and mode of delivery it is parallel with the discourse of Jeremiah 22:1-5.

The gate of the children of the people . . .--No gate so described is mentioned in the great topographical record of Nehemiah 3 or elsewhere, and we are therefore left to conjecture where it was. The context shows that it was a place of concourse, a gate of the Temple rather than of the city, perhaps the special gate by which the kings and people of Judah entered into the enclosure of the Temple. The name may indicate, as in Jeremiah 26:23, that it was that "of the common people," or "laity," as in 2Chronicles 35:5, as dis tinguished from that used by the priests and Levites; and it would appear, from the nature of the warning proclaimed there, to have been the scene of some open desecration of the Sabbath--possibly of the sale of sheep or doves for sacrifice, like that of John 2:14; Matthew 21:12, or of the more common articles of the market, as in Nehemiah 13:15. By some writers it has been identified with the "gate of Benjamin" (Jeremiah 20:2; Jeremiah 38:7), but this would seem to have been more conspicuous as a place of judgment than of trade; nor is there any reason why it should be described by a different name here. Some, indeed. have conjectured that we should read "gate of Benjamin "instead of "gate of Beni-am," which gives the meaning "children of the people." It is noticeable that the message was to be delivered at the other gates as well, as being a protest against a prevalent sin.

Verses 19-27. - An exhortation to a more strict observance of the Sabbath. The reward held out is Jerusalem's continuance in all its old pomp, both temporal and spiritual, and the penalty the destruction of the city by fire. This passage stands in absolutely no connection with the preceding and the following prophecies; and we have just the same sense of suspicion in meeting with it here, in the midst of perfectly general exhortations, as in reading the parallel exhortations to Sabbath-keeping in Isaiah 56. and 58, surrounded as they are by the moving and almost evangelical rhetoric of the second part of Isaiah. Geiger and Dr. Rowland Williams have hence been led to conjecture that this section (or part of it) was introduced into the roll of Jeremiah's prophecies to assist the reforming movement of Ezra and Nehemiah. Certainly the regard for the Sabbath, so conspicuous in the later Judaism, dates, so far as we can see, from the time of Ezra and Nehemiah (see Nehemiah 13.), though it is credible enough that the perception of the high importance of this holy day (comp. Heine's 'Prinecssin Sabbath') began to acquire greater distinctness as the other parts of the social and religions organization were seen to be fading away (comp. art. "Sabbath" in Smith's 'Bible Dictionary'). Verse 19. - In the gate of the children of the people. It is uncertain which of the gates of Jerusalem is meant, and not perfectly clear what is the meaning of the title. Does it mean Israelites as opposed to foreigners, or laymen as distinguished from priests? Whereby the kings of Judah come in. Jeremiah appears to use the phrase "kings of Judah" in a particular sense (see on ver. 20). He may, no doubt, simply mean to say that those who are from time to time sovereigns of Judah enter by this gate. But once grant that the prophet does sometimes use the phrase in a sense of his own, and that in the very next verse, and it is very difficult to avoid interpreting it so in this passage.

17:19-27 The prophet was to lay before the rulers and the people of Judah, the command to keep holy the sabbath day. Let them strictly observe the fourth command. If they obeyed this word, their prosperity should be restored. It is a day of rest, and must not be made a day of labour, unless in cases of necessity. Take heed, watch against the profanation of the sabbath. Let not the soul be burdened with the cares of this world on sabbath days. The streams of religion run deep or shallow, according as the banks of the sabbath are kept up or neglected. The degree of strictness with which this ordinance is observed, or the neglect shown towards it, is a good test to find the state of spiritual religion in any land. Let all; by their own example, by attention to their families, strive to check this evil, that national prosperity may be preserved, and, above all, that souls may be saved.Thus said the Lord unto me,.... Here begins a new sermon or discourse, concerning the sanctification of the sabbath, and a very proper place to begin a new chapter:

Go and stand in the gate of the children of the people; where there were great numbers of people passing and repassing; and whither the people resorted upon one account or another; or where they dwelt. Some particular gate of the city of Jerusalem seems to be meant; and not the gate of the temple, as Abarbinel. Some think the sheep gate, and others the water gate, Nehemiah 3:1; perhaps rather the latter, since the Nethinims dwelt near it, who were the Gibeonites, so called, because given to the congregation of Israel, to be hewers of wood and drawers of water to it; and these were "the children of the people", of the nations of the world, the old Canaanites, as well as they were the servants of the people of Israel: but what particular gate is intended is not certain; it is very likely it was one that was near the court, by what follows:

whereby the kings of Judah come in, and by which they go out; when they went out to war and returned; or went to their country houses and came back; or on any business and occasion whatever. This shows a reason why the prophet was to go and stand in this gate first; because his message was to be first delivered to these great personages, who had a personal concern herein, and who could influence others by their authority and example:

and in all the gates of Jerusalem; after he had been in the former, and delivered his message; for it concerned all the inhabitants of the city, high and low, rich and poor, male and female, young and old; and therefore he was to go to every gate, and stand and proclaim there, as being the most public places of resort and concourse, and where people were continually going and coming.