Jeremiah 16:3

Translation
King James Version
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;
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KJV (with Strong's)
For thus saith H559 the LORD H3068 concerning the sons H1121 and concerning the daughters H1323 that are born H3205 in this place H4725, and concerning their mothers H517 that bare H3205 them, and concerning their fathers H1 that begat H3209 them in this land H776;
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Complete Jewish Bible
For this is what ADONAI says concerning the sons and daughters born here, as well as their mothers who gave birth to them and their fathers who conceived them in this land:
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Berean Standard Bible
For this is what the LORD says concerning the sons and daughters born in this place, and the mothers who bore them, and the fathers who fathered them in this land:
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American Standard Version
For thus saith Jehovah 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:
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World English Bible Messianic
For thus says the LORD concerning the sons and concerning the daughters who are born in this place, and concerning their mothers who bore them, and concerning their fathers who became their father in this land:
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Geneva Bible (1599)
For thus sayeth the Lord concerning the sonnes, and concerning the daughters that are borne in this place, and concerning their mothers that beare them, and concerning their fathers, that beget them in this land,
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Young's Literal Translation
For thus said Jehovah, Of the sons and of the daughters who are born in this place, And of their mothers--those bearing them, And of their fathers--those begetting them in this land:
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See also
Jeremiah 16:5Jeremiah 6:21Jeremiah 16:9
In the KJVVerse 19,340 of 31,102

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SUMMARY

Jeremiah 16:3 serves as a stark and comprehensive divine declaration, unveiling the profound and inescapable nature of God's impending judgment upon the nation of Judah. It meticulously details that the forthcoming desolation will encompass the entire family unit—sons, daughters, mothers, and fathers—who are inextricably linked to "this place" and "this land," signifying the devastating and all-encompassing consequences of their persistent and collective unfaithfulness to the Lord.

CONTEXT

  • Literary Context: Jeremiah 16 initiates a series of powerful prophetic pronouncements and symbolic actions that vividly underscore the severity and totality of Judah's impending judgment. Immediately preceding verse 3, the Lord issues a deeply personal and symbolic command to Jeremiah in Jeremiah 16:2, instructing him to refrain from marriage and having children. This prohibition is not merely a personal directive but a profound prophetic sign, illustrating that the coming calamity will be so overwhelming and devastating that the very foundations of normal life—procreation, family continuity, and the joys of domesticity—will be rendered meaningless or impossible. Furthermore, subsequent verses, such as Jeremiah 16:5, forbid Jeremiah from participating in traditional mourning rituals or communal feasting, further emphasizing the unprecedented nature of the impending disaster. Verse 3, therefore, acts as a crucial explanatory bridge, identifying the primary subjects of this all-encompassing judgment: the very families and generations rooted in the land, whose lives will be irrevocably shattered by the divine decree, thereby providing the rationale for Jeremiah's symbolic actions.
  • Historical & Cultural Context: Jeremiah's prophetic ministry unfolded during a volatile and critical period in Judah's history, spanning the late 7th to early 6th centuries BC. This era was marked by the relentless rise of the Neo-Babylonian Empire, which increasingly threatened the sovereignty and existence of Judah. Despite repeated and fervent warnings from prophets like Jeremiah, the people of Judah had largely abandoned their covenant with Yahweh, plunging into widespread idolatry, social injustice, and profound moral decay. This verse resonates deeply with the ancient Near Eastern understanding of corporate responsibility, a societal framework where the actions of a nation's leaders or the collective sin of its populace could justly bring judgment upon the entire community, including future generations. The specific mention of "this place" and "this land" unequivocally refers to Judah and its capital, Jerusalem—the very covenant land given by God to His people. This land, now defiled by their unfaithfulness, stood on the precipice of divine judgment, facing the dire threat of exile and dispossession, a central theme prophesied throughout the entire Book of Jeremiah.
  • Key Themes: Jeremiah 16:3 powerfully contributes to and amplifies several foundational themes woven throughout the book of Jeremiah. Firstly, it emphatically underscores the theme of Divine Sovereignty and Judgment. The solemn declaration, "thus saith the LORD," establishes God's absolute authority over the destiny of His people and the unwavering certainty of His declared punishment for their persistent sin. This formula asserts that the impending judgment is not a random misfortune but a righteous and deliberate act of the sovereign God. Secondly, the verse highlights the tragic theme of Generational Consequences. It starkly demonstrates that the pervasive apostasy and covenant breaking of the current generation would not only affect them directly but would also profoundly impact their children and the lineage to come. This intergenerational suffering underscores the deep and lasting impact of corporate sin, a principle echoed in passages such as Exodus 34:7, which speaks of God visiting the iniquity of the fathers upon the children. Finally, the verse's specific focus on those "born in this place" and "begat them in this land" powerfully foreshadows the overarching theme of Impending Desolation and Exile. It signals that the very land promised to Abraham's descendants would become a crucible of unparalleled suffering and eventual removal, culminating in the Babylonian captivity, a central and devastating message of Jeremiah's prophetic ministry.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • LORD (Hebrew, Yᵉhôvâh', H3068): Signifying "the self-Existent or Eternal; Jehovah, Jewish national name of God." The use of this sacred divine name here is paramount, underscoring the absolute authority, covenantal faithfulness, and unchanging nature of the speaker. It is not a mere human prediction or a prophet's opinion, but an infallible decree emanating directly from the sovereign God of Israel, emphasizing the certainty and divine origin of the severe judgment that is about to be pronounced.
  • Sons (Hebrew, bên', H1121): Meaning "a son (as a builder of the family name), in the widest sense (of literal and figurative relationship)." While specifically referring to male offspring, this term, when paired with "daughters" (H1323, bath), represents the totality of the offspring—the entire younger generation. Their explicit inclusion in the scope of judgment highlights the comprehensive and intergenerational nature of the coming calamity, signifying that the future and continuity of the nation are directly implicated and threatened by the divine reckoning.
  • Place (Hebrew, mâqôwm', H4725): Meaning "properly, a standing, i.e., a spot; but used widely of a locality (general or specific)." In this context, "this place" (and its parallel "this land," H776, ʼerets) refers specifically and pointedly to Judah and Jerusalem. This emphasizes that the judgment is not an abstract or distant threat but will be experienced precisely where the people have lived, established their families, and committed their sins, highlighting the tangible, geographical, and immediate impact of God's righteous wrath upon their very existence.

Verse Breakdown

  • "For thus saith the LORD": This opening prophetic formula, koh amar Yahweh, serves as a powerful and authoritative declaration. It unequivocally establishes the divine origin and absolute authority of the message that follows, signaling to the audience that these are not merely Jeremiah's words but a direct, infallible, and unalterable pronouncement from the sovereign God of Israel. This lends immense weight, certainty, and solemnity to the impending pronouncement of judgment.
  • "concerning the sons and concerning the daughters that are born in this place": This clause precisely identifies the first and most vulnerable group affected by the divine decree: the children, both male and female, who have been brought into existence within the very land of Judah. It immediately highlights the profound and tragic reality that the innocent, the future generation, will be inextricably caught in the sweeping tide of national judgment, emphasizing the far-reaching and devastating consequences of their parents' and society's pervasive sin.
  • "and concerning their mothers that bare them": This phrase specifically names the mothers, acknowledging their foundational role in bringing forth life and nurturing the next generation. By including them, the verse underscores that the judgment will affect those who have invested their lives in the most intimate act of community continuation—childbearing and rearing. This makes the impending desolation even more poignant, as it targets the very source of life and the continuity of the community.
  • "and concerning their fathers that begat them in this land;": Finally, the fathers are explicitly mentioned, completing the comprehensive picture of the nuclear family unit. Their role in begetting children "in this land" reinforces the deep, covenantal connection between the people, their lineage, and the specific geographical location of Judah. The exhaustive listing of sons, daughters, mothers, and fathers powerfully emphasizes that no part of the family structure, no generation, and no individual rooted in the land will be exempt from the coming, all-encompassing divine reckoning.

Literary Devices

Jeremiah 16:3 employs several potent literary devices to convey its somber and inescapable message of judgment. The most prominent is Repetition, particularly the anaphoric use of the phrase "concerning the" (Hebrew: ʻal) which is reiterated four times to introduce each category of family members ("sons," "daughters," "mothers," "fathers"). This insistent repetition creates a rhythmic, almost relentless tone that powerfully underscores the comprehensive and inescapable nature of the judgment, emphasizing that every segment of the family unit will be directly and profoundly affected. The verse also skillfully utilizes Merism by listing "sons and daughters," "mothers," and "fathers" to represent the entirety of the population, from the youngest to the oldest, thereby signifying the universality of the impending doom that will spare no one. Furthermore, the opening phrase "thus saith the LORD" functions as a quintessential Prophetic Formula, lending immense Authority and Divine Mandate to the pronouncement. This formula signals that the words are not merely human predictions or opinions but infallible, direct decrees from God Himself, imbuing the message with absolute certainty. The repeated emphasis on "this place" and "this land" serves as a form of Geographical Specificity, grounding the abstract concept of divine judgment in the tangible, concrete reality of Judah and Jerusalem, making the threat immediate, personal, and dire for its inhabitants.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 16:3 profoundly articulates the theological principle that corporate sin inevitably leads to corporate judgment, a consequence that extends beyond individual transgressors to encompass entire families and succeeding generations. It reveals God's unwavering commitment to His covenant, which inherently includes both promised blessings for obedience and severe consequences for persistent rebellion and unfaithfulness. The verse underscores the extreme gravity of Judah's widespread idolatry, social injustice, and covenant breaking, demonstrating that God's justice is not arbitrary or capricious but a righteous, necessary, and proportionate response to a deeply broken covenant relationship. It also highlights the profound and often devastating intergenerational impact of sin, where the choices and spiritual trajectory of one generation can have catastrophic effects on those who follow. This serves as a solemn and urgent warning about the enduring legacy of spiritual compromise and the critical importance of national and individual repentance before a holy God.

REFLECTION AND APPLICATION

Jeremiah 16:3, though a somber pronouncement rooted in a context of impending judgment, offers profound and enduring lessons for contemporary believers. It serves as a stark and necessary reminder that God is holy and righteous, taking sin with utmost seriousness, and that persistent rebellion against His revealed will inevitably leads to severe consequences—not only for individuals but often for entire communities and future generations. This sobering truth should compel us to deeply consider the spiritual legacy we are actively building for our families, our churches, and our broader society. Are our lives and collective choices truly honoring God, or are we, perhaps subtly, contributing to a culture of spiritual compromise, moral decay, or indifference to His commands? The verse challenges us to engage in honest self-examination of our own lives and our collective societal values, urging us to prioritize unwavering faithfulness to God above all else. It calls for a profound sense of responsibility, recognizing that our spiritual health and obedience have far-reaching ripple effects, impacting those immediately around us and those who will come after us. Ultimately, this passage is a powerful call to humility, genuine repentance, and a renewed, steadfast commitment to living in accordance with God's righteous and holy standards, trusting implicitly in His boundless mercy while acknowledging the certainty of His justice.

Questions for Reflection

  • How does the concept of intergenerational consequences in Jeremiah 16:3 challenge or affirm your understanding of personal and corporate responsibility before God in today's world?
  • What specific "places" or "lands" (i.e., communities, nations, or cultural spheres) in our contemporary society might be experiencing the visible or invisible consequences of collective spiritual drift or unfaithfulness to God's ways?
  • In what tangible ways can we, as individuals and as the gathered body of Christ, actively work to break cycles of sin and cultivate a vibrant legacy of faithfulness, righteousness, and obedience for future generations?

FAQ

Why does God punish entire families, including children, for the sins of the nation, as suggested by this verse?

Answer: This verse reflects the ancient Near Eastern understanding of corporate solidarity, a societal and theological concept where the identity and fate of the individual were deeply intertwined with the family, clan, and nation. In a covenantal relationship, the actions of the whole community, especially its leaders and collective choices, could justly bring either blessings for obedience or severe curses for rebellion upon everyone. While God is inherently just and merciful, He also holds nations accountable for their collective rejection of His moral law and covenant. The suffering of children, though undeniably tragic and heart-wrenching, underscores the profound seriousness of sin and its far-reaching, devastating consequences, demonstrating that the entire fabric of society is corrupted and unravels when it turns away from God. This also served as a powerful deterrent and a fervent call to repentance for the living, highlighting the dire stakes of their choices. However, it is crucial to note that the Bible also teaches individual accountability for sin, as clearly articulated in passages like Ezekiel 18:20, indicating that while the temporal consequences of corporate sin may be widespread, ultimate spiritual condemnation is based on individual choice and response to God.

CHRIST-CENTERED FULFILLMENT

Jeremiah 16:3, with its grim pronouncement of comprehensive judgment upon families "born in this place" and "begat in this land," powerfully foreshadows humanity's universal predicament under the pervasive curse of sin, inherited and perpetuated through generations. While the Old Covenant revealed God's unwavering justice in punishing sin, often with corporate and intergenerational consequences to highlight its gravity, the New Covenant unveils God's ultimate and redemptive solution found exclusively in Jesus Christ. The "place" of judgment for humanity's sin was ultimately transferred from an entire nation to the cross, where the Lamb of God, who takes away the sin of the world, bore the full, crushing weight of humanity's collective rebellion. Christ, the perfect and sinless Son, willingly took upon Himself the "iniquity of us all" (Isaiah 53:6), thereby breaking the cycle of generational judgment and offering a path to redemption for all who believe. Through His atoning sacrifice and resurrection, He established a new spiritual family, where believers are "born again" (John 3:3)—not of natural lineage or "in this place" of earthly condemnation, but by the regenerating power of the Spirit of God. In Christ, the curse of sin is reversed, and the glorious promise of eternal life replaces the threat of desolation, offering a new "land"—a new heaven and new earth—where righteousness dwells and the family of God lives in perfect, unbroken fellowship, forever free from the devastating consequences of sin (Revelation 21:1-4).

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Commentary on Jeremiah 16 verses 1–9

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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JeromeAD 420
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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