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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 16:6 delivers a chilling prophecy of widespread death and utter desolation awaiting the people of Judah. It foretells a calamity so severe that both the prominent and the humble would perish without the dignity of burial, and the customary rites of lamentation, including pagan mourning practices, would be completely abandoned. This verse underscores the profound judgment of God upon Judah for their persistent idolatry and disobedience, revealing a future devoid of compassion, order, or hope in the face of overwhelming divine wrath.
Context
Literary Context
Jeremiah 16:6 is deeply embedded within a larger prophetic declaration (Jeremiah 16:1-18) where the prophet Jeremiah's personal life becomes a living parable of Judah's impending doom. The Lord commands Jeremiah to refrain from marriage and having children (Jeremiah 16:2), a stark sign that the future will be so catastrophic that there will be no one to inherit the land or even survive. Following this, the Lord specifically prohibits Jeremiah from participating in funeral rites or mourning feasts (Jeremiah 16:5), explaining that the scale of death will render such traditional expressions of grief utterly meaningless. Verse 6 then elaborates on the grim reality that necessitates these prohibitions, painting a vivid picture of mass casualties and the complete breakdown of traditional mourning customs, directly explaining why Jeremiah is to abstain from these normal societal functions. The preceding verses set the stage for the unprecedented nature of the coming judgment, with verse 6 providing the graphic details of its impact.
Historical & Cultural Context
Jeremiah prophesied during the tumultuous final decades of the Kingdom of Judah, a period marked by profound spiritual apostasy, political instability, and the looming threat of the Babylonian empire. The people of Judah had consistently violated their covenant with Yahweh, engaging in widespread idolatry, social injustice, and a rejection of prophetic warnings. In ancient Near Eastern cultures, proper burial was a sacred duty and a sign of honor, crucial for the dignity of the deceased and the peace of the living. An unburied body was considered a profound disgrace and a curse, often associated with divine judgment (e.g., Deuteronomy 28:26). Mourning rituals, including wailing, tearing clothes, and specific lamentations, were deeply ingrained societal practices. The mention of "cutting themselves" and "making themselves bald" refers to pagan mourning customs (like those seen in the desperate acts of the prophets of Baal in 1 Kings 18:28) that were explicitly forbidden to Israelites under Mosaic Law as they were associated with idolatrous practices and defilement (Deuteronomy 14:1). The prophecy in Jeremiah 16:6 indicates that even these forbidden, desperate expressions of grief would be absent, not out of obedience to the law, but because the scale of death would render such practices impossible or meaningless.
Key Themes
Jeremiah 16:6 powerfully contributes to several key themes prevalent in the book of Jeremiah. Foremost is the theme of Divine Judgment and the Consequences of Disobedience. Judah's persistent rebellion against God's covenant (Jeremiah 11:8) leads directly to the fulfillment of covenant curses, particularly widespread death and desolation. The verse also highlights the theme of Despair and Hopelessness, as the absence of burial and lamentation signifies a complete breakdown of societal order and a profound lack of comfort. Furthermore, it underscores the Sovereignty of God over history and human affairs, demonstrating His unwavering commitment to justice, even if it means bringing about severe judgment. The prophetic sign-act of Jeremiah's life, as detailed in Jeremiah 16:1-4, is deeply intertwined with the grim reality described in verse 6, emphasizing the certainty and severity of the coming judgment and the finality of God's decision.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to crowd" or "to gash (as if by pressing into)." In the context of mourning, it specifically refers to self-mutilation, such as cutting one's flesh. This practice was often associated with pagan rituals to appease deities or express extreme grief and was explicitly forbidden for Israelites in the Mosaic Law (Leviticus 19:28). The prophecy's declaration that this forbidden act will not occur is ironic, as it is not due to the people's newfound obedience, but rather to the overwhelming scale of death that renders even desperate, idolatrous expressions of grief impossible.
A primitive root properly meaning "to tear the hair and beat the breasts (as Orientals do in grief)," and generally "to lament" or "to wail." It describes the loud, demonstrative expressions of sorrow common in ancient Near Eastern mourning rituals. The prophecy that "men shall not lament for them" signifies a profound silence of desolation, implying either that there are too few survivors left to mourn, or that the grief is so immense and pervasive that individual or communal expressions of sorrow become meaningless or impossible. It speaks to a state of utter despair and emotional exhaustion.
A primitive root meaning "to depilate" or "to make (oneself) bald." Shaving the head or making oneself bald was another common, though often forbidden for Israelites (Deuteronomy 14:1), sign of extreme grief or humiliation in the ancient world (e.g., Amos 8:10). Its absence in the prophecy further emphasizes the unprecedented nature of the coming calamity, where even these desperate acts of mourning would not occur, highlighting the complete breakdown of social and emotional norms.
Verse Breakdown
"Both the great and the small shall die in this land:"
This clause emphasizes the universality and indiscriminateness of the impending judgment. No one, regardless of social status, wealth, age, or influence, would be exempt from the catastrophic death toll. It signifies a complete societal collapse and an indiscriminate divine judgment that sweeps across the entire population of Judah, leaving no segment untouched.
"they shall not be buried,"
This is a profound statement of dishonor and curse, highlighting the severity of God's judgment. In ancient cultures, proper burial was crucial for the dignity of the deceased and the peace of the living. To be left unburied was considered a severe disgrace, a sign of divine abandonment, and a fate worse than death itself, as bodies would be left exposed to scavengers (Jeremiah 7:33). It points to a breakdown of all social order and the sheer overwhelming number of dead, making proper burial impossible.
"neither shall [men] lament for them,"
This signifies the absence of customary mourning rituals, such as wailing, beating the breast, or tearing clothes. The cessation of lamentation implies either that there are no survivors left to mourn, or that the scale of grief is so immense and pervasive that individual expressions of sorrow become meaningless or impossible. It speaks to a state of utter despair, emotional exhaustion, and the profound silence of desolation that will grip the land.
"nor cut themselves,"
This refers to the pagan practice of self-mutilation as an extreme expression of grief or an attempt to appease deities. This practice was explicitly forbidden by God's law for Israel (Deuteronomy 14:1). The chilling irony here is that even these forbidden, desperate acts of idolatrous mourning would not occur, not out of obedience to the law, but because the sheer magnitude of death would render such practices irrelevant or impossible, as there would be no one left or no capacity to perform them.
"nor make themselves bald for them:"
Similar to cutting, this refers to another forbidden pagan mourning custom involving shaving the head or making oneself bald as a sign of extreme grief or humiliation. Its absence further underscores the unprecedented nature of the coming devastation, where even desperate, unlawful expressions of sorrow would cease, leaving only a chilling silence and a landscape of unmourned dead.
Literary Devices
Jeremiah 16:6 employs several powerful Literary Devices to convey its stark message of impending doom. Hyperbole is evident in the sweeping statement that "Both the great and the small shall die," emphasizing the total and indiscriminate nature of the judgment, suggesting that virtually no one will escape. The verse also utilizes profound Irony by noting the absence of forbidden pagan mourning practices ("nor cut themselves, nor make themselves bald"). This absence is not due to the people's newfound obedience to God's law, but rather because the desolation will be so complete that even such desperate and unlawful expressions of grief will be rendered impossible or meaningless. The entire chapter, including this verse, functions as a Prophetic Sign-Act, with Jeremiah's personal life mirroring the nation's fate; his inability to mourn or marry serves as a living illustration of the future described in verse 6. Finally, the lack of proper burial and lamentation carries deep Symbolism, representing the ultimate divine curse, profound dishonor, and the complete breakdown of societal norms and human dignity under God's severe and just judgment.
Theological and Thematic Connections
Jeremiah 16:6 stands as a stark testament to the unwavering justice of God and the severe consequences of covenant infidelity. It reveals that God's patience has limits, and persistent rebellion against His commands inevitably leads to judgment. The prophecy underscores that sin, particularly idolatry and the rejection of God's word, brings about not only spiritual death but also tangible, devastating physical and social consequences. The denial of proper burial and lamentation, deeply significant in ancient culture, highlights the depth of God's displeasure and the profound dishonor that falls upon a people who have dishonored Him. This serves as a timeless warning that divine judgment is real, comprehensive, and affects all, regardless of status, when a nation or individual turns away from the Lord and persists in unrepentant sin.
Reflection and Application
Jeremiah 16:6, while a specific prophecy for ancient Judah, carries profound and sobering lessons for believers today. It serves as a powerful reminder of the gravity of sin and the seriousness with which God views disobedience to His covenant. We are called to examine our own lives and communities, ensuring that our allegiance is solely to the Lord and that we are not allowing subtle forms of idolatry or spiritual apathy to creep in. The verse underscores the importance of heeding God's warnings, whether delivered through Scripture, conscience, or faithful preaching, and cultivating a lifestyle of repentance and obedience. Furthermore, it highlights the immense value of human dignity, even in death, a dignity that was tragically denied to Judah as a consequence of their choices. This should prompt us to cherish life, honor the deceased, and recognize the ultimate wages of sin, which is death, contrasting it with the glorious gift of eternal life in Christ. It compels us to live in light of eternity, understanding that while earthly consequences are real, the ultimate spiritual consequences of sin are far more dire, making the Gospel all the more precious.
Questions for Reflection
FAQ
Why was the lack of burial so significant in ancient times?
In ancient Near Eastern cultures, proper burial was an extremely significant ritual, symbolizing respect for the deceased, continuity of family lineage, and adherence to societal norms. To be left unburied was considered a profound disgrace and a severe curse, often associated with divine judgment. It meant the body would be exposed to scavengers and denied entry into the family tomb, which was believed to impact the afterlife or the memory of the individual. This fate was often seen as worse than death itself, signifying a complete and utter breakdown of order and dignity, as prophesied in passages like Deuteronomy 28:26 and Jeremiah 7:33.
What were the forbidden mourning practices mentioned in Jeremiah 16:6, and why were they forbidden?
The verse mentions "nor cut themselves, nor make themselves bald for them." These refer to practices of self-mutilation (like cutting the flesh) and shaving the head or making oneself bald as extreme expressions of grief. These customs were common in pagan religions of the ancient Near East, often associated with idolatrous rituals to appease deities or demonstrate intense sorrow (e.g., the prophets of Baal in 1 Kings 18:28). God explicitly forbade these practices for Israel in His law (Leviticus 19:28; Deuteronomy 14:1) because they were associated with pagan worship, defilement, and a lack of trust in the Lord, who is the God of life and order.
Is this prophecy still relevant to believers today?
While Jeremiah 16:6 was a specific prophecy of judgment for ancient Judah, its underlying principles remain profoundly relevant. It underscores the seriousness of sin, the reality of God's justice, and the inevitable consequences of persistent rebellion against His commands. For believers, it serves as a powerful reminder to live in obedience, to take God's warnings seriously, and to understand the gravity of spiritual apathy and idolatry in all its forms. It also highlights the contrast between the despair of a people under judgment and the hope found in Christ, who has overcome death and offers eternal life (Romans 6:23).
Christ-Centered Fulfillment
Jeremiah 16:6 paints a grim picture of death, dishonor, and the absence of hope, a direct consequence of humanity's rebellion against God. In this profound despair, we find the backdrop against which the glory of Christ shines most brightly. While Judah faced a judgment of unburied bodies and unlamented deaths, Jesus Christ entered into the full curse of humanity's sin, experiencing death and burial, yet triumphing over both. He became the ultimate "Lamb of God, who takes away the sin of the world!" (John 1:29), bearing the judgment that humanity deserved. His death on the cross was not one of dishonor, but the ultimate act of self-sacrificial love, providing atonement for sin. Unlike the unburied dead of Judah, Christ was laid in a tomb, only to powerfully rise again, conquering death and the grave (1 Corinthians 15:54-57). He transforms the ultimate consequence of sin—death—into a pathway to eternal life for those who believe in Him, declaring, "I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live" (John 11:25). Thus, the despair of Jeremiah 16:6 is swallowed up by the hope of the Gospel, where Christ's victory ensures that for believers, death is not the end, and there is a glorious future of resurrection and eternal life in His presence, a promise of dignity and eternal communion that far transcends any earthly burial or lamentation.