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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 16:1–9. 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.
(Verse 5 onwards) For thus says the Lord: Do not enter the house of the feast, nor go to mourn, nor console them, for I have taken away my peace from this people, says the Lord, mercy and compassion. And the great and the small shall die in this land, they shall not be buried, nor mourned, nor shall they make a cut in themselves, nor shall there be baldness for them. And they shall not break bread among those who mourn, to console them regarding the dead, and they shall not give them the cup of consolation for their father and mother. And do not enter the house of the feast, so that you may sit with them and eat and drink. The Apostle commands that one should not even eat with those who turn away from God (I Cor. V). Furthermore, you should not even greet such people (II John X). And the Savior prohibits the Apostles from greeting anyone on the journey (Luke X). Therefore, Elisha forbids Gehazi from greeting someone while going to heal a boy (IV Kings IV). But it is customary for those in mourning to bear food and prepare a feast, which the Greeks call 'περίδειπνα' and are commonly known as 'parentalia' by us: because they are celebrated for the parents. Scripture also says elsewhere: 'Give wine to those who are in sorrow' (Prov. XXXI, 6); so that they may forget their sorrow. Therefore, the Prophet is commanded not to console anyone from the people, not to mix with the banquets of God's enemies, and not to celebrate the rites over the funerals of the deceased. For it is one thing to forget by the common law of nature, another thing to kill by the judgement of God. 'I have taken away my peace from that people,' he says, 'and they are unworthy of mercy. I will spare no age, but both the great and the small will perish equally, so that they will even lack a burial.' 'Neither shall they shave their heads,' he says, 'nor shall there be baldness (Al. They shall make no mourning) for them.' This was the custom among the Ancients, and it still persists among some of the Jews today, that they shave their arms and make themselves bald in mourning; and we also read that Job did this (Job. 1 and 22). And it is also said of the prophets, neither shall he break bread among them, nor enter in to mourn, nor give them the cup to drink, nor go into the house of feasting, nor mix with those who are prepared for the word of God. But if this is said of those who are mourning, what will be done with heretics, whose speech spreads like cancer, and who daily lay low in the Church the dead bodies of the deceived?
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Summary
Jeremiah 16:5 presents a profound divine directive to the prophet, prohibiting his participation in the traditional rites of mourning for the deceased. This command serves as a powerful prophetic sign, symbolizing the immense and unprecedented judgment God is poised to unleash upon Judah. The verse explicitly states that the Lord has withdrawn His peace, steadfast love, and tender mercies from His people, signifying a profound rupture in the covenant relationship. This withdrawal is a direct consequence of Judah's persistent idolatry and rebellion, foreshadowing an era of overwhelming sorrow and desolation where conventional expressions of grief will become futile or impossible due to the sheer scale of suffering.
Context
Literary Context
Jeremiah 16 initiates a series of deeply personal and symbolic prohibitions placed upon the prophet, transforming his very life into a living parable of God's impending judgment on Judah. Prior to this verse, Jeremiah is forbidden from marriage and having children in Jeremiah 16:2, a command that signifies the coming catastrophe will render family lines and future generations meaningless, as children born in that time are destined for death. He is also prohibited from attending feasts and celebrations in Jeremiah 16:8, indicating the cessation of joy, communal fellowship, and the celebratory aspects of life. The command in Jeremiah 16:5 to avoid the "house of mourning" and refrain from lamenting the dead completes this triad of prohibitions, powerfully illustrating that the scale of death and destruction will be so vast that conventional mourning rituals will be overwhelmed or rendered irrelevant. These collective acts underscore the severity of God's wrath and the complete disruption of normal life in Judah.
Historical & Cultural Context
In ancient Israelite society, mourning rites were deeply ingrained cultural and religious practices, involving specific rituals such as tearing clothes, wearing sackcloth, wailing, fasting, and gathering in the "house of mourning" (a designated home or space for grieving). Professional mourners were often hired to lead lamentations, and communal feasting (a "mourning meal") was common to provide comfort and sustenance to the bereaved. These practices were not merely social customs but expressions of communal solidarity and theological acknowledgment of death's gravity. The prohibition in Jeremiah 16:5 directly challenges these deeply held norms. Historically, Judah was steeped in idolatry, having repeatedly turned away from the Lord to worship foreign gods, despite numerous warnings from prophets like Jeremiah. This persistent rebellion, particularly during the reigns of kings like Manasseh and Jehoiakim, led to a spiritual and moral decay that provoked God's judgment, culminating in the Babylonian exile. The command to Jeremiah signifies that the impending desolation will be so widespread and severe that the usual expressions of grief will be futile, as there will be too many dead to mourn, or the survivors will be too broken to perform the rites.
Key Themes
This verse powerfully contributes to several overarching themes in Jeremiah. Firstly, it highlights the theme of Prophetic Sign of Judgment, where the prophet's personal life becomes a living sermon, embodying the dire message of divine wrath. Jeremiah's inability to mourn mirrors the future state of Judah, where overwhelming death will make traditional lamentation impossible or meaningless. Secondly, the verse emphasizes the Withdrawal of God's Covenant Blessings. The declaration, "I have taken away my peace from this people, saith the LORD, even lovingkindness and mercies," signifies a profound rupture in the covenant relationship. God's "peace" (shalom), "lovingkindness" (hesed), and "mercy" (rachamim) are foundational attributes of His covenant faithfulness, and their withdrawal signals the dire consequences of Israel's persistent unfaithfulness. This theme is echoed throughout the book, as seen in Jeremiah 5:25 where their sins have "kept good from you." Finally, it underscores the Consequences of Persistent Sin and Rebellion. The severity of the judgment—the loss of peace, steadfast love, and compassion—is directly attributed to the people's deep-seated idolatry and disobedience. This serves as a stark reminder that divine judgment is a just response to unrepentant sin, leading to a period of unprecedented suffering and instability for Judah, as foretold in passages like Jeremiah 7:1-15.
Exposition and Analysis
Key Word Analysis
This term, derived from a root meaning "to build," refers primarily to a dwelling or physical structure, but extends metaphorically to encompass a family, household, or even a temple. In the context of "house of mourning" (bayith marzêach), it denotes the specific location where communal grieving rituals and funeral feasts were conducted. The prohibition against entering this "house" signifies a divine disruption of the very spaces and customs associated with communal solidarity and comfort in times of loss.
This rich theological term denotes God's steadfast love, covenant loyalty, and unfailing grace. It describes a deep, committed, and enduring devotion, often translated as "mercy" or "goodness." Its withdrawal is profoundly significant, as hesed is a foundational attribute of God's character and the bedrock of His covenant relationship with Israel. The removal of hesed signifies the breaking of the covenant, not by God's infidelity, but by Israel's persistent rebellion, leaving them exposed to the full consequences of their actions.
Derived from a root meaning "womb," this plural term signifies deep compassion, tender affection, and profound pity, often evoking the protective and nurturing love of a parent. It describes God's innermost feelings of tender care and sympathy. Its withdrawal indicates that God's usual compassionate response to His people's suffering will be absent, a direct consequence of their unrepentant sin, leaving them without the comfort and solace that His divine pity would normally provide.
Verse Breakdown
"For thus saith the LORD, Enter not into the house of mourning, neither go to lament nor bemoan them"
This clause presents a direct, imperative command from God to Jeremiah, introduced by the authoritative divine formula "thus saith the LORD." The "house of mourning" (Hebrew: bayith marzêach) refers to the specific location where funeral rites and communal grieving took place, often involving a ritualistic feast. The verbs "lament" (Hebrew: çâphad, to tear hair and beat breasts, to wail) and "bemoan" (Hebrew: nûwd, to nod the head in sympathy or sorrow, to wail) describe the traditional physical and emotional expressions of grief. Jeremiah is explicitly forbidden from participating in these deeply ingrained social and religious customs, transforming his personal conduct into a living prophecy of the unprecedented desolation to come.
"for I have taken away my peace from this people, saith the LORD, even lovingkindness and mercies"
This clause provides the divine rationale and justification for the preceding prohibition. God explicitly states His active withdrawal of three crucial aspects of His relationship with Israel: "peace" (shalom), "lovingkindness" (hesed), and "mercies" (racham). This withdrawal is not arbitrary but a direct consequence of the people's rebellion and idolatry. The repetition "saith the LORD" underscores the divine authority and certainty of this declaration. The absence of these divine attributes signifies a state of complete spiritual and national abandonment, where the people will experience the full weight of judgment without God's sustaining grace or compassion, leading to a profound lack of well-being and security.
Literary Devices
Jeremiah 16:5 employs several powerful literary devices to convey its message of impending judgment. The most prominent is Symbolic Action or Prophetic Act, where Jeremiah's personal life and obedience to God's unusual commands become a living parable for the people. His prohibition from mourning is not merely a verbal message but a tangible, visible sign of the overwhelming and widespread death that will soon befall Judah, making traditional mourning rites futile. This act serves as a stark Foreshadowing, painting a grim picture of a future so desolate that customary expressions of grief will be rendered meaningless. The verse also uses Metonymy when referring to "the house of mourning," where the "house" stands for the entire communal practice and ritual of grieving. Furthermore, the declaration "I have taken away my peace... lovingkindness and mercies" is a powerful example of Divine Anthropomorphism, attributing human actions (taking away) and emotions (withdrawal of peace/love) to God to make His judgment comprehensible and emphasize His active role. The cumulative effect of these withdrawn blessings creates a profound sense of Pathos, evoking pity for a people who have lost the very attributes that sustained their covenant relationship with God.
Theological and Thematic Connections
Jeremiah 16:5 is a profound statement about the gravity of persistent sin and the reality of divine judgment. It underscores that God's covenant relationship, while rooted in His steadfast love, is conditional upon faithfulness, and His justice demands a response to unrepentant rebellion. The withdrawal of "peace," "lovingkindness," and "mercies" signifies a period of divine abandonment, not because God is capricious, but because His people have repeatedly rejected His grace and turned to idolatry. This verse serves as a stark reminder that true peace and well-being are found only in an obedient relationship with God, and their forfeiture leads to profound spiritual and societal brokenness. It highlights the principle that actions have consequences, and a nation's spiritual health directly impacts its temporal prosperity and security, demonstrating God's unwavering commitment to His righteousness even in judgment.
Reflection and Application
Jeremiah 16:5 serves as a sobering reminder that God is holy and just, and persistent rebellion against His commands has severe consequences. While believers today live under the new covenant of grace through Christ, this verse illuminates timeless truths about the nature of sin, judgment, and God's character. It challenges us to consider the immense value of God's presence, His peace, His steadfast love, and His tender mercies in our lives. When we take these blessings for granted or actively rebel against Him, we risk forfeiting the very source of our well-being and spiritual flourishing. This passage calls us to a deeper appreciation for God's grace and a renewed commitment to faithful obedience, recognizing that true peace and security are found only in Him. It also prompts us to lament the spiritual condition of our world and to pray for repentance, understanding that the absence of God's presence leads to profound brokenness and despair, and to actively seek reconciliation with God and neighbor.
Questions for Reflection
FAQ
Why was Jeremiah forbidden from mourning, and what did it symbolize?
Jeremiah was forbidden from participating in customary mourning rites as a powerful prophetic sign. This unusual command symbolized the overwhelming and unprecedented nature of the judgment God was about to bring upon Judah. The scale of death and destruction would be so immense that traditional lamentations and communal grieving would become futile or impossible. It signified that the normal rhythms of life, including the sacred rituals surrounding death, would be completely disrupted. It was a visible, tangible demonstration of God's profound displeasure and the dire consequences of Judah's persistent idolatry and rebellion, indicating that the people would be left without comfort or the usual expressions of communal support in their widespread suffering. This act underscored the severity of God's withdrawal of His "peace, lovingkindness, and mercies" from His unrepentant people, as explicitly stated in Jeremiah 16:5.
Christ-Centered Fulfillment
While Jeremiah 16:5 speaks of God's withdrawal of peace and mercy due to Israel's sin, the New Testament reveals the ultimate solution to humanity's brokenness and separation from God through Jesus Christ. The very "peace" (shalom) that was taken away from rebellious Judah is now fully and eternally offered to all who believe in Christ. Romans 5:1 declares, "Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ." Christ Himself is our peace, breaking down the wall of hostility that separated humanity from God (Ephesians 2:14). Furthermore, the "lovingkindness" (hesed) and "mercies" (racham) that Judah forfeited are poured out in abundance through Christ's atoning sacrifice. God's steadfast love is perfectly demonstrated at the cross (Romans 5:8), and His tender mercies are made new every morning through the resurrected Christ (Lamentations 3:22-23). The mourning that Jeremiah was forbidden to engage in, symbolizing a hopeless future, is transformed in Christ into a blessed sorrow that leads to comfort and eternal hope (Matthew 5:4). In Christ, God does not withdraw His peace or mercy but extends them freely, offering reconciliation and eternal life to a broken world, fulfilling the deepest longings for shalom, hesed, and racham that were lost through sin.