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Commentary on Jeremiah 16 verses 1–9
1 ¶ The word of the LORD came also unto me, saying,
2 Thou shalt not take thee a wife, neither shalt thou have sons or daughters in this place.
3 For thus saith the LORD concerning the sons and concerning the daughters that are born in this place, and concerning their mothers that bare them, and concerning their fathers that begat them in this land;
4 They shall die of grievous deaths; they shall not be lamented; neither shall they be buried; but they shall be as dung upon the face of the earth: and they shall be consumed by the sword, and by famine; and their carcases shall be meat for the fowls of heaven, and for the beasts of the earth.
5 For thus saith the LORD, Enter not into the house of mourning, neither go to lament nor bemoan them: for I have taken away my peace from this people, saith the LORD, even lovingkindness and mercies.
6 Both the great and the small shall die in this land: they shall not be buried, neither shall men lament for them, nor cut themselves, nor make themselves bald for them:
7 Neither shall men tear themselves for them in mourning, to comfort them for the dead; neither shall men give them the cup of consolation to drink for their father or for their mother.
8 Thou shalt not also go into the house of feasting, to sit with them to eat and to drink.
9 For thus saith the LORD of hosts, the God of Israel; Behold, I will cause to cease out of this place in your eyes, and in your days, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride.
The prophet is here for a sign to the people. They would not regard what he said; let it be tried whether they will regard what he does. In general, he must conduct himself so, in every thing, as became one that expected to see his country in ruins very shortly. This he foretold, but few regarded the prediction; therefore he is to show that he is himself fully satisfied in the truth of it. Others go on in their usual course, but he, in the prospect of these sad times, is forbidden and therefore forbears marriage, mourning for the dead, and mirth. Note, Those that would convince others of and affect them with the word of God must make it appear, even in the most self-denying instances, that they do believe it themselves and are affected with it. If we would rouse others out of their security, and persuade them to sit loose to the world, we must ourselves be mortified to present things and show that we expect the dissolution of them.
I. Jeremiah must not marry, nor think of having a family and being a housekeeper (Jer 16:2): Thou shalt not take thee a wife, nor think of having sons and daughters in this place, not in the land of Judah, not in Jerusalem, not in Anathoth. The Jews, more than any people, valued themselves on their early marriages and their numerous offspring. But Jeremiah must live a bachelor, not so much in honour of virginity as in diminution of it. By this it appears that it was advisable and seasonable only in calamitous times, and times of present distress, Co1 7:26. That it is so is a part of the calamity. There may be a time when it will be said, Blessed is the womb that bears not, Luk 23:29. When we see such times at hand it is wisdom for all, especially for prophets, to keep themselves as much as may be from being entangled with the affairs of this life and encumbered with that which, the dearer it is to them, the more it will be the matter of their care, and fear, and grief, at such a time. The reason here given is because the fathers and mothers, the sons and the daughters, shall die of grievous deaths, Jer 16:3, Jer 16:4. As for those that have wives and children, 1. They will have such a clog upon them that they cannot flee from those deaths. A single man may make his escape and shift for his own safety, when he that has a wife and children can neither find means to convey with them nor find in his heart to go and leave them behind him. 2. They will be in continual terror for fear of those deaths; and the more they have to lose by them the greater will the terror and consternation be when death appears every where in its triumphant pomp and power. 3. The death of every child, and the aggravating circumstances of it, will be a new death to the parent. Better have no children than have them brought forth and bred up for the murderer (Hos 9:13, Hos 9:14), than see them live and die in misery. Death is grievous, but some deaths are more grievous than others, both to those that die and to their relations that survive them; hence we read of so great a death, Co2 1:10. Two things are used a little to palliate and alleviate the terror of death as to this world, and to sugar the bitter pill - bewailing the dead and burying them; but, to make those deaths grievous indeed, these are denied: They shall not be lamented, but shall be carried off, as if all the world were weary of them; nay, they shall not be buried, but left exposed, as if they were designed to be monuments of justice. They shall be a dung upon the face of the earth, not only despicable, but detestable, as if they were good for nothing but to manure the ground; being consumed, some by the sword and some by famine, their carcases shall be meat for the fowls of heaven and the beasts of the earth. Will not any one say, "Better be without children than live to see them come to this?" What reason have we to say,All is vanity and vexation of spirit, when those creatures that we expect to be our greatest comforts may prove not only our heaviest cares, but our sorest crosses!
II. Jeremiah must not go to the house of mourning upon occasion of the death of any of his neighbours or relations (Jer 16:5): Enter thou not into the house of mourning. It was usual to condole with those whose relations were dead, to bemoan them, to cut themselves, and make themselves bald, which, it seems, was commonly practised as an expression of mourning, though forbidden by the law, Deu 14:1. Nay, sometimes, in a passion of grief, they did tear themselves for them (Jer 16:6, Jer 16:7), partly in honour of the deceased, thus signifying that they thought there was a great loss of them, and partly in compassion to the surviving relations, to whom the burden will be made the lighter by their having sharers with them in their grief. They used to mourn with them, and so to comfort them for the dead, as Job's friends with him and the Jews with Martha and Mary; and it was a friendly office to give them a cup of consolation to drink, to provide cordials for them and press them earnestly to drink of them for the support of their spirits, give wine to those that are of heavy heart for their father or mother, that it may be some comfort to them to find that, though they have lost their parents, yet they have some friends left that have a concern for them. Thus the usage stood, and it was a laudable usage. It is a good work to others, as well as of good use to ourselves, to go to the house of mourning. It seems, the prophet Jeremiah had been wont to abound in good offices of this kind, and it well became his character both as a pious man and as a prophet; and one would think it should have made him better beloved among his people than it should seem he was. But now God bids him not lament the death of his friends as usual, for 1. His sorrow for the destruction of his country in general must swallow up his sorrow for particular deaths. His tears must now be turned into another channel; and there is occasion enough for them all. 2. He had little reason to lament those who died now just before the judgments entered which he saw at the door, but rather to think those happy who were seasonable taken away from the evil to come. 3. This was to be a type of what was coming, when there should be such universal confusion that all neighbourly friendly offices should be neglected. Men shall be in deaths so often, and even dying daily, that they shall have no time, no room, no heart, for the ceremonies that used to attend death. The sorrows shall be so ponderous as not to admit relief, and every one so full of grief for his own troubles that he shall have no thought of his neighbours. All shall be mourners then, and no comforters; every one will find it enough to bear his own burden; for (Jer 16:5), "I have taken away my peace from this people, put a full period to their prosperity, deprived them of health, wealth, and quiet, and friends, and every thing wherewith they might comfort themselves and one another." Whatever peace we enjoy, it is God's peace; it is his gift, and, if he give quietness, who then can make trouble? But, if we make not a good use of his peace, he can and will take it away; and where are we then? Job 34:29. "I will take away my peace, even my loving-kindness and mercies;" these shall be shut up and restrained, which are the fresh springs from which all their fresh streams flow, and then farewell all good. Note, Those have cut themselves off from all true peace that have thrown themselves out of the favour of God. All is gone when God takes away from us his lovingkindness and his mercies. Then it follows (Jer 16:6), Both the great and the small shall die, even in this land, the land of Canaan, that used to be called the land of the living. God's favour is our life; take away that, and we die, we perish, we all perish.
III. Jeremiah must not go to the house of mirth, any more than to the house of mourning, Jer 16:8. It had been his custom, and it was innocent enough, when any of his friends made entertainments at their houses and invited him to them, to go and sit with them, not merely to drink, but to eat and to drink, soberly and cheerfully. But now he must not take that liberty, 1. Because it was unseasonable, and inconsistent with the providences of God in reference to that land and nation. God called aloud to weeping, and mourning, and fasting; he was coming forth against them in his judgments; and it was time for them to humble themselves; and it well became the prophet who gave them the warning to give them an example of taking the warning, and complying with it, and so to make it appear that he did himself believe it. Ministers ought to be examples of self-denial and mortification, and to show themselves affected with those terrors of the Lord with which they desire to affect others. And it becomes all the sons of Zion to sympathize with her in her afflictions, and not to be merry when she is perplexed, Amo 6:6. 2. Because he must thus show the people what sad times were coming upon them. His friends wondered that he would not meet them, as he used to do, in the house of feasting. But he lets them know it was to intimate to them that all their feasting would be at an end shortly (Jer 16:9): "I will cause to cease the voice of mirth. You shall have nothing to feast on, nothing to rejoice in, but be surrounded with calamities that shall mar your mirth and cast a damp upon it." God can find ways to tame the most jovial. "This shall be done in this place, in Jerusalem, that used to be the joyous city and thought her joys were all secure to her. It shall be done in your eyes, in your sight, to be a vexation to you, who now look so haughty and so merry. It shall be done in your days; you yourselves shall live to see it." The voice of praise they had made to cease by their iniquities and idolatries, and therefore justly God made to cease among them the voice of mirth and gladness. The voice of God's prophets was not heard, was not heeded, among them, and therefore no longer shall the voice of the bridegroom and of the bride, of the songs that used to grace the nuptials, be heard among them. See Jer 7:34.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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Commentary on Jeremiah
(Chapter XVI—Verse 1 and following) And the word of the Lord came to me, saying: Do not take a wife, and there shall not be sons and daughters for you in this place. For thus says the Lord concerning the sons and daughters who are born in this place, and concerning their mothers who bore them, and concerning their fathers, from whose lineage they were born in this land, they shall die by the deaths of sickness: they shall not be mourned, nor shall they be buried; they shall be like dung on the face of the earth. They shall be consumed by the sword and by famine, and their corpses shall be food for the birds of the air and the beasts of the earth. If, in the time of impending captivity, the prophet is forbidden to take a wife, so as not to have the affliction of the flesh; and if he is also tormented by the sorrow of his own wife and the miseries of his children, how much more does the Apostle command (I Cor. VII) that, because the time is shortened and the consummation is at hand, even those who have wives should be as if they had none! Hence the superfluous reproach of the new heretics (Jovinians), by which we have taught that bigamy and trigamy do not come from the law, but from indulgence. For it is one thing to do what is good in itself, another to concede something so as not to do worse. For he himself gives the reasons why he wants young widows to marry, saying: For some of them have already gone astray after Satan (I Tim. 5:15). At the same time, as a teacher of self-control and perpetual chastity, he praises three or four marriages, which I will not so much call marriages as comforts for the wretched and the last hope for shipwrecked souls. Unless perhaps he grants indulgence to his Amazons, that they may experience the wars of desire until decrepit old age. But why the Prophet is prevented from taking a wife is clear, because with the nearby siege, pestilence, sword, and famine, all perish, and such is the number of the dying that the duty of burial is surpassed, but the bodies lie like dung to be torn apart by birds and beasts. And it should be noted that to waste away with sickness and long infirmity is the wrath of God. Thus, Joram son of Josaphat is consumed by illness (2 Chronicles 21). And the Apostle teaches that those who violate holy things become sick, waste away, and die (I Cor. XI).
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 16:1 serves as a foundational introductory verse, establishing the divine origin and authoritative nature of the profound prophetic messages that follow. It signals the commencement of a significant block of divine revelation, primarily concerning Judah's impending judgment, exile, and eventual restoration, while simultaneously highlighting the prophet Jeremiah's unique and often challenging role as God's chosen messenger during a period of profound national crisis. This verse underscores that the words Jeremiah is about to deliver are not his own human insights, but direct, imperative communications from the sovereign Lord, Yahweh.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 16:1 employs several significant literary devices to convey its profound message. The most prominent is the Prophetic Formula, "The word of the LORD came unto me," which is a standard and powerful opening in prophetic literature (e.g., Hosea 1:1, Joel 1:1). This formula immediately establishes the divine authority and transcendent origin of the subsequent message, leaving no doubt that the words are God's, not merely Jeremiah's human thoughts or opinions. This device lends immense weight, gravity, and divine imperative to the pronouncements that follow. There is also an element of Divine Address, where God directly communicates with His chosen messenger, highlighting the intimate and personal relationship between the divine and the prophet, even amidst a message of judgment. Furthermore, the verse functions as a Framing Device, signaling the precise beginning of a distinct and crucial section of prophecy within the book, setting the tone and context for the severe judgments and unique prophetic actions described in the ensuing chapters. The brevity and directness of the statement also contribute to a sense of Immediacy, conveying that this is an urgent and direct communication from God that demands immediate attention and response.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 16:1 profoundly impacts our understanding of divine revelation and the very nature of God's communication with humanity. It asserts God's active involvement in human history, demonstrating that He is not a silent, distant deity but one who speaks, intervenes, and reveals His will and purposes with absolute clarity and authority. The emphatic emphasis on "the word of the LORD" underscores the absolute authority, truthfulness, and efficacy of God's pronouncements. This verse sets the stage for a theology of judgment and covenant faithfulness, where God holds His people accountable to His revealed word, and persistent disobedience leads to severe, divinely ordained consequences. It also highlights the crucial, though often painful, role of the prophet as God's mouthpiece, bearing the heavy responsibility of delivering often unpopular and challenging divine messages to a rebellious people.
REFLECTION AND APPLICATION
Jeremiah 16:1 serves as a powerful and enduring reminder that the God we worship is a speaking God. His communication is not merely informative but inherently transformative, carrying the full weight of His divine authority and the power to accomplish His sovereign purposes. For us today, while direct prophetic revelation in the Old Testament sense has ceased with the completion of the biblical canon, God continues to speak authoritatively and infallibly through His inspired and inerrant written Word, the Bible. This verse calls us to approach Scripture with profound reverence, deep humility, and a sense of eager expectation, recognizing that when we read or hear the Bible, we are encountering the very "word of the LORD" itself. It challenges us to listen attentively, to meditate deeply on its truths, and to submit wholeheartedly to its divine authority, understanding that God's word is living and active, sharper than any two-edged sword, capable of discerning the thoughts and intentions of the heart. Our lives as believers should be characterized by a sincere desire to hear and obey His voice, allowing His word to shape our worldview, guide our decisions, transform our character, and direct our steps in faithful obedience.
Questions for Reflection
FAQ
Why is the phrase "The word of the LORD came unto me" so common in prophetic books?
Answer: This phrase is a foundational prophetic formula used repeatedly throughout the Old Testament (e.g., in Ezekiel, Hosea, Joel, Jonah, Zephaniah) to unequivocally establish the divine origin and absolute authority of the message that follows. It serves to differentiate the prophet's personal opinions, human wisdom, or political insights from the direct, authoritative communication of God Himself. By opening with this declaration, the prophet signals to the audience that they are about to hear not merely a human utterance, but the very word of Yahweh, the covenant God of Israel, carrying ultimate weight and demanding profound attention and obedience. It underscores the core theological concept that true prophecy is not human invention but divine revelation.
Does this verse imply that God speaks audibly to prophets like Jeremiah?
Answer: While the Bible does record rare instances of audible divine speech (e.g., God speaking to Moses from the burning bush in Exodus 3:4 or to Samuel in 1 Samuel 3:4), the phrase "the word of the LORD came unto me" does not exclusively specify an audible voice. It can refer to various forms of divine communication, including direct verbal revelation, vivid visions, symbolic dreams, or a deep, undeniable spiritual impression and conviction within the prophet's spirit that is clearly recognized as God's message and not his own thoughts. The emphasis is consistently on the divine source and content of the message, rather than the precise sensory mechanism of its reception. For Jeremiah, it was clearly a profound, undeniable, and direct experience of God's communication, as powerfully evidenced by his initial commission in Jeremiah 1.
CHRIST-CENTERED FULFILLMENT
Jeremiah 16:1, by emphasizing "the word of the LORD" coming to the prophet, profoundly prefigures the ultimate and complete revelation of God's Word in the person of Jesus Christ. While Jeremiah received God's word in fragments, through various pronouncements and specific commands, the Gospel of John 1:1 declares that "In the beginning was the Word, and the Word was with God, and the Word was God." This "Word" is not merely a message or a decree, but a divine person, the eternal second person of the Trinity. John 1:14 further reveals the astounding truth that "the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth," making God's revelation tangible, personal, and supremely accessible. Jesus is the living embodiment of God's authoritative, effective, and redemptive word, fulfilling all the prophecies and promises given through the Old Testament prophets. He is the one through whom God has spoken His final and most complete word to humanity, as Hebrews 1:1-2 powerfully states, "Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son." Thus, Jeremiah's reception of "the word of the LORD" points forward to Christ, who is the very Word of God incarnate, bringing not only judgment on sin but also the ultimate message of salvation, reconciliation, and eternal life.