TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 16:1–9. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(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).
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Summary
Jeremiah 16:4 delivers a stark and harrowing prophecy of divine judgment against the people of Judah, detailing the horrific consequences of their persistent idolatry and covenant unfaithfulness. The verse graphically describes widespread, painful deaths, a complete absence of traditional lamentation and burial rites, and the ultimate indignity of corpses left unburied, exposed to the elements and scavengers. This vivid imagery underscores the severity of God's righteous wrath and the profound degradation awaiting a rebellious people, serving as a visceral warning of the covenantal curses for disobedience and spiritual rebellion.
Context
Literary Context
Jeremiah 16:4 is situated within a profound series of prophetic pronouncements in Jeremiah 16-20, which vividly portray the impending judgment on Judah and Jerusalem. The immediate preceding verses, Jeremiah 16:1-3, reveal God's command to Jeremiah to refrain from marriage and having children. This deeply personal sacrifice for the prophet serves as a living parable, symbolizing that future generations would face such utter destruction that there would be no one left to mourn them, nor any reason to bring new life into such a doomed era. Verse 4 elaborates on this grim future, detailing the specific manner of death and the profound dishonor that would befall the inhabitants, directly connecting to the theme of unmourned and unburied dead introduced in the preceding verses and setting the stage for the broader pronouncements of judgment.
Historical & Cultural Context
This prophecy anticipates the devastating Babylonian invasion and the subsequent destruction of Jerusalem (586 BC) and the exile of its people. During this tumultuous period, Judah found itself precariously positioned between the rising imperial power of Babylon and the declining influence of Egypt, often making political alliances that directly contradicted their sacred covenant with Yahweh. Culturally, proper burial and lamentation were paramount in ancient Near Eastern societies, signifying respect, dignity, and a peaceful transition for the deceased. To be left unburied was considered the ultimate curse and disgrace, a fate worse than death itself, often associated with divine abandonment and utter destruction. The chilling mention of bodies serving as "meat for the fowls of heaven, and for the beasts of the earth" echoes ancient treaty curses and signifies a profound reversal of the created order, indicating a total breakdown of societal norms and divine protection.
Key Themes
Jeremiah 16:4 powerfully contributes to several overarching themes prevalent throughout the book of Jeremiah and broader prophetic literature. Foremost is the theme of Divine Judgment and the Consequences of Disobedience, demonstrating God's righteous wrath against a people who had repeatedly broken their covenant vows and embraced widespread idolatry, as extensively detailed in chapters like Jeremiah 7 and Jeremiah 11. It also highlights the theme of Profound Dishonor and Degradation, where the lack of proper burial signifies not merely physical death but a complete loss of dignity, memory, and respect, a stark fulfillment of covenant curses found in passages such as Deuteronomy 28:26. Finally, the passage underscores God's Sovereignty and the Inevitability of Prophecy's Fulfillment, as the tragic events described indeed came to pass during the Babylonian exile, serving as a testament to Yahweh's unwavering commitment to both blessing and judgment.
Exposition and Analysis
Key Word Analysis
From a primitive root meaning "to die (literally or figuratively); causatively, to kill." In Jeremiah 16:4, this word emphasizes the widespread and unavoidable nature of death, indicating not just natural demise but a violent, divinely ordained termination of life. The repetition of the concept of death throughout the verse underscores its pervasive and inescapable reality for the inhabitants of Judah, a direct result of their unfaithfulness.
Of uncertain derivation, meaning "manure; dung." This term is a potent and deeply offensive metaphor, conveying the absolute worthlessness and ignominy of the unburied corpses. To be "as dung upon the face of the earth" signifies the ultimate desecration, reducing human remains to refuse, stripped of all dignity and memory. It is a powerful image of utter contempt and abandonment, highlighting the complete reversal of human dignity.
From a root meaning "to be flabby," referring to "a carcase or carrion (human or bestial, often collectively)." This word specifically denotes the dead bodies left unburied, emphasizing their state of decay and their destined role as food for scavengers. It reinforces the theme of profound dishonor and the complete absence of human care or proper funerary rites, highlighting the severity of the judgment and the loss of all societal order.
Verse Breakdown
"They shall die of grievous deaths;"
This opening clause immediately establishes the dire fate awaiting the people. The phrase "grievous deaths" (Hebrew: mâmôwth tachălûwʼ) implies not merely natural death but a variety of painful and destructive ways of dying, including fatal illnesses and violent slaughter, indicative of severe divine punishment and widespread suffering.
"they shall not be lamented; neither shall they be buried;"
This segment highlights the profound social and spiritual consequences of the judgment. The absence of lamentation (çâphad) signifies a complete breakdown of communal mourning, the loss of human compassion, and an overwhelming scale of death that precludes proper rites. The lack of burial (qâbar) was the ultimate indignity in ancient Near Eastern culture, denying the deceased a proper resting place and spiritual peace, signifying utter abandonment.
"but they shall be as dung upon the face of the earth:"
This graphic metaphor intensifies the dishonor. To be "as dung" (dômen) signifies utter worthlessness and desecration, reducing human bodies to mere refuse, scattered and exposed on the ground (pânîym of the ʼerets). It speaks to a complete obliteration of dignity, memory, and any semblance of human worth.
"and they shall be consumed by the sword, and by famine;"
This clause specifies the primary agents of death, reiterating the "grievous deaths" mentioned earlier. "Sword" (chereb) points to military conquest and violent slaughter, while "famine" (râʻâb) indicates the devastating effects of siege and lack of sustenance, both common consequences of war and direct manifestations of divine judgment.
"and their carcases shall be meat for the fowls of heaven, and for the beasts of the earth."
This final, chilling image underscores the complete lack of human intervention and the ultimate desecration. The "carcases" (nᵉbêlâh) will become "meat" (maʼăkâl) for "fowls of heaven" (ʻôwph shâmayim) and "beasts of the earth" (bᵉhêmâh ʼerets), a common motif in ancient curses signifying utter abandonment, the reversal of the natural order where humans are masters over creation, and a profound judgment from God.
Literary Devices
Jeremiah 16:4 employs several powerful literary devices to convey its grim message and evoke a strong emotional response. Hyperbole is evident in the cumulative description of death, unburial, and consumption by scavengers, painting an extreme picture of suffering to emphasize the overwhelming severity and totality of God's judgment. The phrase "as dung upon the face of the earth" is a vivid Simile and a potent Metaphor for extreme degradation and worthlessness, using a shocking comparison to evoke a strong emotional and visceral response. The repeated emphasis on the lack of lamentation and burial, followed by the specific agents of destruction (sword, famine) and the ultimate fate of the bodies (scavengers), creates a sense of Climax and escalating horror, building to a crescendo of divine wrath. The entire verse functions as a powerful Prophetic Warning, utilizing stark Imagery of decay, dishonor, and desolation to impress upon the audience the dire and inescapable consequences of their unfaithfulness and rebellion against Yahweh.
Theological and Thematic Connections
This verse profoundly illustrates the theological principle that God's covenant with His people includes both blessings for obedience and severe curses for disobedience. The judgment described is not arbitrary but a direct and just consequence of Judah's persistent idolatry, spiritual harlotry, and rejection of Yahweh's repeated calls to repentance, as detailed throughout the book of Jeremiah. It underscores God's absolute holiness and unwavering justice, demonstrating that His patience has limits and that He will hold His covenant people accountable for violating their sacred vows. The horrific fate of the unburied serves as a stark reminder of the ultimate indignity of spiritual rebellion and the devastating loss of divine favor and protection. This passage also highlights the broader prophetic theme of the "Day of the Lord," a time of divine reckoning that brings both judgment upon the wicked and, ultimately, a pathway to restoration for the faithful remnant.
Reflection and Application
Jeremiah 16:4, while depicting a specific historical judgment, carries timeless spiritual weight and profound implications for believers today. It serves as a sobering reminder of the gravity of sin and the profound consequences of spiritual rebellion against a holy God. The graphic imagery compels us to examine our own lives for any forms of idolatry—whether overt worship of false gods or subtle, insidious devotion to money, power, self, comfort, or anything that displaces God from His rightful, supreme place in our hearts and lives. It underscores that while God is merciful, gracious, and long-suffering, He is also righteous and just, and His warnings are to be taken with utmost seriousness. This passage calls us to a deep and abiding repentance, a renewed and unwavering commitment to faithful obedience, and a humble acknowledgment of God's absolute sovereignty over all human affairs, recognizing that true security, dignity, and flourishing are found only in Him.
Questions for Reflection
FAQ
Why was lack of burial such a severe punishment in ancient times?
In ancient Near Eastern cultures, proper burial was profoundly significant, viewed as essential for the dignity of the deceased and the peace of their spirit. It was a sacred rite performed by family and community, signifying respect, remembrance, and the proper transition to the afterlife or ancestral realm. To be left unburied, exposed to scavengers and the elements, was considered the ultimate curse and dishonor, a fate worse than death itself. It implied divine abandonment, a complete lack of human care, and the obliteration of the deceased's memory and legacy. This curse is explicitly mentioned in covenant warnings, such as Deuteronomy 28:26, highlighting its deep theological and cultural significance as a sign of utter rejection and judgment. The imagery in Jeremiah 16:4, where bodies become "meat for the fowls of heaven, and for the beasts of the earth," echoes this profound cultural horror.
Christ-Centered Fulfillment
While Jeremiah 16:4 graphically portrays the judgment upon unrepentant Judah and the horrific consequences of sin, its ultimate fulfillment and profound reversal are found in the person and redemptive work of Jesus Christ. The "grievous deaths" and unburied corpses speak powerfully to the wages of sin, which is spiritual and physical death (Romans 6:23). However, Christ, the sinless Lamb of God, willingly endured a truly "grievous death" on the cross, taking upon Himself the full weight of divine judgment for humanity's sin (Isaiah 53:5). Though His body was initially laid in a tomb, He did not remain unlamented or unburied in the ignominious way described in Jeremiah; instead, He conquered death and the grave through His glorious resurrection on the third day (1 Corinthians 15:3-4). His decisive victory over death ensures that all who believe in Him, though they may die physically, will not face the ultimate spiritual death and dishonor, but rather eternal life and a glorious resurrection body (John 11:25-26). Thus, the horror of Jeremiah 16:4 is transformed into the hope of the gospel, where Christ's sacrifice provides lamentation for our sins and a promise of burial leading not to degradation, but to resurrection and eternal glory.