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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 16:10–13.
Here is, 1. An enquiry made into the reasons why God would bring those judgments upon them (Jer 16:10): When thou shalt show this people all these words, the words of this curse, they will say unto thee, Wherefore has the Lord pronounced all this great evil against us? One would hope that there were some among them that asked this question with a humble penitent heart, desiring to know what was the sin for which God contended with them, that they might cast it away and prevent the judgment: "Show us the Jonah that raises the storm and we will throw it overboard." But it seems here to be the language of those who quarrelled at the word of God, and challenged him to show what they had done which might deserve so severe a punishment: "What is our iniquity? Or what is our sin? What crime have we even been guilty of, proportionable to such a sentence?" Instead of humbling and condemning themselves, they stand upon their own justification and insinuate that God did them wrong in pronouncing this evil against them, that he laid upon them more than was right, and that they had reason to enter into judgment with God, Job 34:23. Note, It is amazing to see how hardly sinners are brought to justify God and judge themselves when they are in trouble, and to own the iniquity and the sin that have procured them the trouble. 2. A plain and full answer given to this enquiry. Do they ask the prophet why, and for what reason, God is thus angry with them? He shall not stop their mouths by telling them that they may be sure there is a sufficient reason, the righteous God is never angry without cause, without good cause; but he must tell them particularly what is the cause, that they may be convinced and humbled, or at least that God may be justified. Let them know then, (1.) That God visited upon them the iniquities of their fathers (Jer 16:11): Your fathers have forsaken me, and have not kept my law. They shook off divine institutions and grew weary of them (they thought them too plain, too mean), and then they walked after other gods, whose worship was more gay and pompous; and, being fond of variety and novelty, they served them and worshipped them; and this was the sin which God had said, in the second commandment, he would visit upon their children, who kept up these idolatrous usages, because they received them by tradition from their fathers, Pe1 1:18. (2.) That God reckoned with them for their own iniquities (Jer 16:12): "You have made your fathers' sin your own, and have become obnoxious to the punishment which in their days was deferred, for you have done worse than your fathers." If they had made a good use of their fathers' reprieve, and had been led by the patience of God to repentance, they would have fared the better for it and the judgment would have been prevented, the reprieve turned into a national pardon; but, making an ill use of it, and being hardened by it in their sins, they fared the worse for it, and, the reprieve having expired, an addition was made to the sentence and it was executed with the more severity. They were more impudent and obstinate in sin than their fathers, walked every one after the imagination of his own heart, made that their guide and rule and were resolved to follow that, on purpose that they might not hearken to God and his prophets. They designedly suffered their own lusts and passions to be noisy, that they might drown the voice of their consciences. No wonder then that God has taken up this resolution concerning them (Jer 16:13): "I will cast you out of this land, this land of light, this valley of vision. Since you will not hearken to me, you shall not hear me; you shall be hurried away, not into a neighbouring country which you have formerly had some acquaintance and correspondence with, but into a far country, a land that you know not, neither you nor your fathers, in which you have no interest, nor can expect to meet with any comfortable society, to be an allay to your misery." Justly were those banished into a strange land who doted upon strange gods, which neither they nor their fathers knew, Deu 32:17. Two things would make their case there very miserable, and both of them relate to the soul, the better part; the greatest calamities of their captivity were those which affected that and debarred that from its bliss. [1.] "It is the happiness of the soul to be employed in the service of God; but there shall you serve other gods day and night; that is, you shall be in continual temptation to serve them and perhaps compelled to do it by your cruel task-masters; and, when you are forced to worship idols, you will be as sick of such worship as ever you were fond of it when it was forbidden you by your godly kings." See how God often makes men's sin their punishment, and fills the backslider in heart with his own ways. "You shall have no public worship at all but the worship of idols, and then you will think with regret how you slighted the worship of the true God." [2.] "It is the happiness of the soul to have some tokens of the lovingkindness of God, but you shall go to a strange land, where I will not show you favour." If they had had God's favour, that would have made even the land of their captivity a pleasant land; but, if they lie under his wrath, the yoke of their oppression will be intolerable to them.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 13) Behold, everyone walks according to the wickedness of their evil heart, so that they may not hear me. And I will cast you out of this land into a land that you and your fathers do not know, and there you will serve foreign gods day and night, who will not give you rest. Once abandoned by the Lord, they do things that are not fitting, so that they may pursue the desires of their evil heart, from which come wicked thoughts (Matthew 15), and therefore they are separated from the Church, to go into a distant land, which neither they nor their fathers knew before they sinned, to serve foreign gods, who are not gods, but are thought to be by those who worship them in error. But what he introduced: Day and night, he shows the continuous perseverance of sinners in wickedness, while they serve both in days of shame and in nights of lust. 'They will not give you rest,' he says. There is no doubt that he signifies false gods, of whom he said: 'And you will serve foreign gods there.' Therefore, whatever we sin, whatever we do day and night, and whatever evil works we commit, is the dominion of demons, who never give us rest, but always impel us to increase sins with sins, and to make a accumulation of sins.
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Summary
Jeremiah 16:13 delivers a stark prophetic judgment from Yahweh against the people of Judah, declaring their imminent and forceful expulsion from their ancestral land into an unfamiliar territory. This severe exile, a direct consequence of their persistent idolatry and covenant unfaithfulness, would compel them to serve foreign gods continuously in a foreign environment, entirely devoid of divine favor. The verse powerfully underscores the gravity of spiritual rebellion and the painful, disorienting consequences of forsaking the one true God for false deities.
Context
Literary Context
Jeremiah 16:13 is situated within a broader section of prophetic pronouncements (Jeremiah 16:1-18) detailing the impending judgment upon Judah. This chapter opens with God instructing Jeremiah not to marry or have children, nor to participate in mourning or feasting, serving as stark symbolic acts foreshadowing the desolation and lack of normal life that would soon engulf Judah. The people's inquiry in Jeremiah 16:10 concerning the reason for their suffering directly precedes this verse, and God's answer in Jeremiah 16:11-12 explicitly links their current and future plight to their fathers' and their own persistent idolatry and disobedience. Thus, verse 13 serves as a direct, unvarnished declaration of the specific form this judgment will take: a forced, comprehensive exile into an alien land where their idolatrous tendencies would be ironically fulfilled.
Historical & Cultural Context
The prophecy of Jeremiah 16:13 was delivered during the late 7th and early 6th centuries BCE, a tumultuous period for the Kingdom of Judah. The Assyrian Empire, which had previously dominated the region, was in decline, giving way to the rising power of Babylon. Judah, caught between these geopolitical shifts, repeatedly vacillated in its loyalty to Yahweh, often engaging in syncretistic worship and outright idolatry, adopting the practices of surrounding Canaanite and Mesopotamian cultures. The worship of Baal, Asherah, and other foreign deities was rampant, even within the temple precincts in Jerusalem, as described in passages like Jeremiah 7:30-31. The concept of "land" was central to Israelite identity and covenant theology, representing God's promised inheritance and presence (e.g., Genesis 12:1-3). Being "cast out" of this land was not merely a geographical displacement but a profound theological and existential crisis, signifying a breach of the covenant and a loss of divine favor, a fate previously experienced by the Northern Kingdom of Israel (e.g., 2 Kings 17:7-18).
Key Themes
This verse powerfully articulates several core themes prevalent in Jeremiah and throughout the Old Testament prophetic tradition. Firstly, it highlights Divine Judgment as an inevitable consequence of covenant unfaithfulness; God actively "casts out" His people, demonstrating His sovereignty and justice. Secondly, the theme of Exile is central, portraying not just a physical removal but a profound spiritual alienation from the land of promise and the presence of God. The phrase "a land that ye know not" emphasizes the terror and disorientation of being uprooted from one's identity and heritage. Thirdly, the verse underscores the Consequences of Idolatry, revealing the bitter irony that those who chose to "serve other gods" in their homeland would be sent to a place where such service would become an inescapable reality, a form of spiritual bondage. Finally, the declaration "where I will not shew you favour" emphasizes the Withdrawal of Divine Favor, signifying a period of profound hardship, suffering, and a perceived absence of God's protective hand, a stark contrast to the blessings promised in the covenant for obedience (e.g., Deuteronomy 28:15-68).
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to pitch over or reel; hence (transitively) to cast down or out; carry away, (utterly) cast (down, forth, out), send out." In Jeremiah 16:13, it denotes a forceful, decisive, and complete expulsion. This word emphasizes God's direct and active role in the judgment, not merely a passive allowance of events, but a deliberate act of removal. The intensity of the verb conveys the irreversible nature of the impending exile, highlighting divine agency in the punishment.
A primitive root meaning "to know (properly, to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including observation, care, recognition)." In this context, "know not" signifies not just a lack of intellectual familiarity but a complete absence of personal experience, cultural understanding, or historical connection. It highlights the alien, terrifying, and disorienting nature of the destination, emphasizing the profound rupture from their heritage and identity tied to the land of promise. This lack of "knowing" implies a deep sense of vulnerability and isolation.
Meaning "graciousness; favour." This word refers to God's benevolent disposition, His undeserved kindness, and the blessings that flow from His presence. The declaration "I will not shew you favour" is a devastating pronouncement, indicating a complete withdrawal of God's protective, sustaining, and blessing hand during their time of exile. It implies a period of severe hardship, suffering, and the absence of divine intervention on their behalf, underscoring the full weight of their judgment and the consequences of their unfaithfulness.
Verse Breakdown
"Therefore will I cast you out of this land into a land that ye know not,"
This opening clause establishes the divine decree and its immediate consequence. "Therefore" links the judgment directly to the preceding verses' explanation of Judah's idolatry and disobedience. God, as the sovereign judge, declares His intention to forcefully expel them from the land of Israel, the land promised to Abraham and his descendants. The destination is explicitly "a land that ye know not," emphasizing its foreignness, its lack of historical or cultural connection to the Israelites, and the profound disorientation and fear that such an uprooting would entail.
"neither ye nor your fathers;"
This phrase intensifies the alien nature of the destination. It's not just unknown to the current generation, but it has no historical precedent or ancestral connection for the entire lineage of Israel. This underscores the complete break from their heritage and the covenant relationship tied to the land, highlighting the unprecedented severity and comprehensive nature of this divine punishment, severing them from their very identity.
"and there shall ye serve other gods day and night;"
This clause reveals a crucial consequence and bitter irony of their exile. Having chosen to serve "other gods" in their own land, they would now be forced into an environment where pagan worship was pervasive and inescapable. "Day and night" signifies the continuous, all-encompassing nature of this service, implying a relentless exposure to and perhaps even compulsion to participate in foreign religious practices. This is both a punishment and a reflection of their prior spiritual choices, demonstrating the futility and bondage inherent in idolatry.
"where I will not shew you favour."
This final, chilling declaration seals the judgment. In the foreign land, God promises no grace, no blessing, and no protective hand. This signifies a period of profound divine withdrawal, leaving the exiles to face the full brunt of their suffering without the mitigating presence or intervention of Yahweh. It emphasizes the complete rupture of the covenant relationship and the absence of the blessings promised for obedience, highlighting the full weight of their spiritual and physical abandonment.
Literary Devices
Jeremiah 16:13 employs several potent literary devices to convey its message of impending judgment. Irony is particularly prominent, as the people who chose to "serve other gods" in their homeland are condemned to a place where they "shall ye serve other gods day and night." This serves as a grim fulfillment of their idolatrous desires, turning their sin into their punishment. The phrase "a land that ye know not" uses Foreshadowing to evoke a sense of dread and disorientation, hinting at the profound cultural and spiritual dislocation of exile. The repetition of "land" (Hebrew, ʼerets') emphasizes the geographical and existential rupture. The phrase "day and night" is an example of Merism, a figure of speech where two contrasting parts represent a whole, signifying the continuous and all-encompassing nature of their forced service to foreign deities. Furthermore, the entire verse functions as a Prophetic Oracle, a direct divine pronouncement of judgment, characterized by its declarative and authoritative tone, reinforcing the certainty and inevitability of God's word.
Theological and Thematic Connections
Jeremiah 16:13 profoundly illustrates the biblical principle that God is a righteous judge who holds His people accountable for covenant unfaithfulness. The exile is not an arbitrary act but a just consequence of Judah's persistent idolatry, a violation of the first and second commandments, which demand exclusive worship of Yahweh (e.g., Exodus 20:3-6). This verse underscores the exclusivity of Yahweh's claim over His people and the severe repercussions of spiritual adultery. It also highlights the concept of divine sovereignty, as God is the one who "casts out" and determines the conditions of their exile, even the withdrawal of His favor. The experience of being in a "land that ye know not" and serving "other gods" emphasizes the spiritual bondage and disorientation that results from forsaking the true God, contrasting sharply with the freedom and blessing found in faithful obedience. This judgment serves as a stark warning against syncretism and a powerful affirmation of monotheism, demonstrating that God will not share His glory.
Reflection and Application
Jeremiah 16:13 stands as a sobering reminder that God's justice is real, and His covenant promises come with corresponding obligations. For us today, while we do not face a literal geopolitical exile for our sins, the principles of this verse remain profoundly relevant. It challenges us to examine what "gods" we might be serving "day and night" in our own lives—whether they be career, wealth, comfort, social media, or even self. Anything that displaces God from the center of our devotion becomes an idol, leading to a spiritual "exile" from His presence and favor. This verse calls us to radical faithfulness, reminding us that true freedom and flourishing are found only in exclusive devotion to the Lord. When we drift from Him, we may find ourselves in unfamiliar and uncomfortable circumstances, experiencing a "lack of favor" as a consequence of our choices, prompting us to return to Him. It compels us to consider the long-term spiritual consequences of our daily decisions and to prioritize a life of worship and obedience to the one true God, lest we find ourselves spiritually adrift in a "land we know not."
Questions for Reflection
FAQ
What does "a land that ye know not" signify in this context?
The phrase "a land that ye know not" (Hebrew, ʼerets H776, combined with yâdaʻ H3045 for "know") signifies a place that is utterly foreign and unfamiliar, not just geographically but culturally, historically, and spiritually. It emphasizes the profound disorientation, fear, and loss of identity that the exiles would experience. Unlike their homeland, which was intimately tied to God's covenant promises and their ancestral history, this new land would offer no comfort, no familiar traditions, and no connection to their heritage. It underscores the severity of the judgment, as they would be completely uprooted from everything that defined them as God's people in the promised land, as foretold in Deuteronomy 28:36.
Why would God command them to "serve other gods day and night" if He is punishing them for idolatry?
This statement is a powerful example of divine irony and a consequence of their sin, rather than a direct command to worship idols. Having chosen to "serve other gods" (Hebrew, ʼĕlôhîym H430, combined with ʻâbad H5647 for "serve") in their own land, they would now be sent to a place where pagan worship was the pervasive norm. In exile, they would be surrounded by the cultic practices of their captors, potentially compelled to participate, or at least constantly exposed to, the very idolatry they had indulged in. "Day and night" (Hebrew, yôwmâm H3119 and layil H3915) emphasizes the relentless and inescapable nature of this exposure. It highlights the futility and bondage of idolatry: what they chose freely in Judah would become an inescapable reality in Babylon, demonstrating that serving false gods ultimately leads to spiritual slavery and a loss of true freedom, as illustrated in Romans 6:16.
Does "where I will not shew you favour" mean God completely abandoned His people during the exile?
While the phrase "I will not shew you favour" (Hebrew, chănîynâh H2594) indicates a severe withdrawal of God's active blessing and protection during the immediate period of judgment, it does not imply a complete and permanent abandonment. It signifies that the exiles would experience the unmitigated consequences of their sin, without the usual divine intervention or mitigation of suffering. This "no favour" was a necessary disciplinary measure to bring them to repentance and prepare them for a renewed relationship with God. Even within the book of Jeremiah, there are promises of future restoration and a new covenant (e.g., Jeremiah 29:10-14 and Jeremiah 31:31-34). This demonstrates God's justice while also preserving His ultimate faithfulness to His covenant promises, showing that His discipline is always redemptive in its ultimate purpose.
Christ-Centered Fulfillment
Jeremiah 16:13, with its stark prophecy of exile, serves as a powerful backdrop for understanding the ultimate spiritual exile of humanity from God due to sin, and the radical fulfillment found in Christ. Humanity, in its fallen state, is cast out of the "land" of God's perfect presence and favor, into a "land" of spiritual alienation and death that it "knows not" in its original design (e.g., the expulsion from Eden in Genesis 3:23-24). We are naturally inclined to "serve other gods day and night"—idols of self, materialism, or false philosophies—which offer no true favor or life, but only spiritual bondage and a lack of divine blessing (e.g., Romans 1:21-25). Jesus Christ, however, is the ultimate answer to this spiritual exile. He entered our "land that we know not," bearing the full weight of God's righteous judgment and the "no favour" that our sins deserved (e.g., 2 Corinthians 5:21). Through His atoning sacrifice on the cross, He opens the way for us to be brought back from spiritual exile, not into a mere physical land, but into the very presence of God and the "glorious liberty of the children of God" (e.g., Romans 8:21). In Christ, we receive not a withdrawal of favor, but abundant grace and mercy, becoming citizens of a heavenly kingdom and heirs of an eternal inheritance, where we truly serve the living God in Spirit and truth (e.g., Ephesians 2:19-20 and Hebrews 12:22-24). He is the true Israel, embodying the faithful remnant and reversing the curse of exile.