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.
(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?
Continue studying Jeremiah 16:7 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Jeremiah 16:7 issues a stark prophetic decree of divine judgment upon Judah, foretelling a future so utterly desolate that the most fundamental human customs of mourning and communal comfort for the bereaved would completely cease. This verse powerfully underscores the extreme severity of God's impending wrath, revealing a society stripped of its compassionate bonds and left in profound isolation as a direct consequence of its persistent idolatry and rebellion against the covenant.
Context
Literary Context
Jeremiah 16:7 is strategically positioned within a broader prophetic declaration of judgment against Judah, spanning Jeremiah 16:1-18. The preceding verses, particularly Jeremiah 16:5-6, establish the context by explicitly prohibiting Jeremiah himself from participating in traditional mourning rites, serving as a symbolic foreshadowing of the nation's fate. This divine prohibition extends to other normal life events like marriage and feasting (Jeremiah 16:1-4), painting a grim picture of a society where the natural rhythms of life—both sorrow and joy—are utterly disrupted by God's judgment. Verse 7 specifically elaborates on the complete absence of communal support for mourners, emphasizing the profound depth of isolation and despair that will engulf the survivors. The subsequent verses (Jeremiah 16:8-9) further detail the removal of joy and celebration, reinforcing the pervasive nature of the coming desolation.
Historical & Cultural Context
In ancient Near Eastern societies, and particularly among the Israelites, mourning for the dead was a deeply significant social, religious, and familial obligation. Rituals commonly included rending garments (a public display of intense grief), wailing, fasting, and abstaining from certain activities, as evidenced in various biblical accounts such as 2 Samuel 1:11-12. A crucial aspect of these customs was the communal support offered to the bereaved, often involving the provision of food and drink to sustain them during their grief. The "cup of consolation" (Hebrew: kos tanḥumim) was a specific, tangible custom, providing physical sustenance and emotional comfort to mourners, symbolizing the community's solidarity and compassion. The prophecy in Jeremiah 16 foretells a time when the sheer scale of death and destruction, primarily due to the impending Babylonian invasion and exile, would be so overwhelming that these deeply ingrained customs would become impossible or irrelevant. Survivors would be too consumed by their own suffering and the sheer number of the dead to offer comfort to others, reflecting a catastrophic societal collapse.
Key Themes
Jeremiah 16:7 contributes significantly to several overarching themes within the book of Jeremiah. Firstly, it powerfully illustrates the severity of divine judgment against Judah for their persistent idolatry, covenant unfaithfulness, and moral corruption, as detailed throughout Jeremiah. The cessation of mourning rites signifies that the scale of death and suffering would be so immense that normal societal functions, including comforting the bereaved, would simply cease, highlighting the breakdown of social order and communal bonds. Secondly, it emphasizes the consequences of disobedience, serving as a stark warning that turning away from God leads to profound desolation and the removal of His blessings, including the comfort found in human fellowship. This judgment is a direct result of Judah's refusal to heed God's warnings, as seen in passages like Jeremiah 7:23-24. Finally, by prophesying the complete absence of human compassion and community, the verse subtly underscores the value of these virtues in a healthy society and in the life of faith, presenting their removal as a severe aspect of divine punishment, contrasting sharply with God's own compassionate nature (Lamentations 3:22-23).
Exposition and Analysis
Key Word Analysis
Meaning "to break in pieces, i.e., (usually without violence) to split, distribute; deal, divide, have hoofs, part, tear." In this context, it specifically refers to the rending or tearing of garments, a deeply ingrained ancient Near Eastern practice to express profound grief, distress, or shock. The prophetic absence of this act signifies a societal breakdown so severe that even the public, ritualized display of sorrow is neglected or overwhelmed, indicating an unprecedented level of national trauma.
Meaning "lamentation; mourning." This term encapsulates the entire complex of rituals, customs, and emotional expressions associated with grieving the dead in ancient Israel. It involved a period of intense sorrow, often accompanied by specific actions like wailing, fasting, and abstaining from normal activities. Its prophesied absence in Jeremiah 16:7 indicates a complete disruption of customary funeral rites and the communal process of lamentation, pointing to an overwhelming national catastrophe where the sheer scale of death makes traditional mourning impossible or irrelevant.
Meaning "a cup (as a container), often figuratively, a lot (as if a potion)." Here, the cup is a literal vessel that carries immense symbolic weight within the phrase "cup of consolation." In this context, it represents the sustenance, comfort, and solidarity offered to mourners by their community. Its denial signifies the withholding of all forms of practical and emotional support, leaving the bereaved utterly isolated and without solace in their grief. The "cup of consolation" (Hebrew: kos tanḥumim, where tanḥûm from H8575 means "compassion, solace; comfort, consolation") was a vital expression of communal care.
Verse Breakdown
"Neither shall [men] tear [themselves] for them in mourning"
This clause prophesies the cessation of traditional mourning rituals, specifically the rending of garments, which was a deeply ingrained and visible expression of profound grief in ancient Israel. The implication is that the scale of death would be so vast, or the survivors so overwhelmed by their own suffering and the sheer number of the dead, that the customary acts of lamentation would be abandoned. This signifies an unprecedented level of national distress and a profound breakdown of societal norms and emotional outlets.
"to comfort them for the dead"
This phrase clarifies the purpose of the actions described in the preceding clause: to provide solace, empathy, and support to those grieving. The absence of "tearing themselves" (i.e., public displays of mourning and sympathy) means that the bereaved would receive no comfort or communal acknowledgment of their sorrow, leaving them isolated and unassisted in their grief.
"neither shall [men] give them the cup of consolation to drink"
This clause introduces another crucial aspect of communal mourning that would be denied. The "cup of consolation" refers to the customary offering of food and drink to mourners, intended to sustain and comfort them after a funeral or during the period of intense grief. Its absence symbolizes the complete withdrawal of practical and emotional support, highlighting the extreme desolation and lack of compassion that would characterize the impending judgment.
"for their father or for their mother"
This final phrase specifies the profound personal impact of this judgment. The denial of comfort and the cup of consolation would apply even in the most intimate, foundational, and sacred relationships—the loss of parents. This emphasizes the depth of the societal collapse, where even the most fundamental family bonds would be left without traditional communal support in times of ultimate grief, underscoring the universal and devastating reach of God's judgment.
Literary Devices
Jeremiah 16:7 employs several powerful literary devices to convey its stark and devastating message. Hyperbole is evident in the absolute and sweeping denial of mourning rites and comfort. It's not merely a reduction in communal support, but its complete cessation, emphasizing the unprecedented and overwhelming nature of the coming judgment—a catastrophe of unimaginable scale. The "cup of consolation" functions as a potent symbol and metonymy, where the physical object (the cup with its contents) stands for the entire custom of communal support, sustenance, and emotional solace offered to the bereaved. Its absence thus symbolizes the complete breakdown of social cohesion, human compassion, and the very fabric of society. The verse also utilizes negative parallelism ("Neither shall... neither shall...") to underscore the dual denial of expressive grief and practical comfort. This repetition amplifies the sense of utter hopelessness, isolation, and the comprehensive nature of the impending desolation that will befall Judah.
Theological and Thematic Connections
Jeremiah 16:7 serves as a profound theological statement on the severe consequences of covenant infidelity and the righteous nature of divine judgment. It reveals that God's judgment is not solely punitive but often involves the withdrawal of blessings, including the fundamental human comforts and social structures that provide support in times of sorrow. The inability to mourn or receive comfort for the dead underscores the depth of spiritual and social decay that results from widespread sin and rebellion against God. It highlights how sin not only breaks the vertical relationship with God but also fractures horizontal human relationships, leading to profound isolation and despair. This passage implicitly affirms the divine design for community and mutual support, as its absence is presented as a severe aspect of judgment, a stark reminder that true flourishing is found in obedience and faithfulness to God.
Reflection and Application
Jeremiah 16:7, though a prophecy of severe judgment, offers profound lessons for contemporary believers. It serves as a sober reminder that persistent rebellion against God's ways leads to dire consequences, not only spiritually but also in the breakdown of human community and comfort. While we live under the new covenant of grace, the principle remains that sin has destructive power, often isolating us from God and from one another. This verse implicitly highlights the immense value of compassion, empathy, and communal support, especially in times of grief. It challenges us to be present for those who mourn, to offer the "cup of consolation" in its various forms—whether through a listening ear, practical help, a comforting presence, or the solace of God's Word. In a world often marked by profound loss, loneliness, and fragmented relationships, the church is called to be a counter-cultural community, reflecting God's own compassionate nature by actively extending comfort and building supportive bonds, ensuring that no one grieves utterly alone.
Questions for Reflection
FAQ
Why is the absence of mourning rites so significant in this prophecy?
The cessation of mourning rites in Jeremiah 16:7 is profoundly significant because it symbolizes a complete societal breakdown and an unprecedented level of suffering. In ancient Israel, mourning was a deeply ingrained social and religious custom, essential for processing grief, demonstrating communal solidarity, and honoring the deceased. Its absence means that the scale of death would be so overwhelming, or the survivors so consumed by their own despair and the sheer number of casualties, that the normal, healthy expressions of grief and the communal support system would cease to function. This paints a picture of utter desolation, where even the most basic human needs for comfort and acknowledgment of loss are denied, highlighting the extreme nature of God's judgment upon a rebellious people. The prophet Ezekiel experiences a similar prohibition on mourning the death of his wife in Ezekiel 24:16-17, serving as a powerful sign of the coming judgment on Jerusalem.
What exactly was the "cup of consolation" in ancient Israelite culture?
The "cup of consolation" (Hebrew: kos tanḥumim) was a customary practice in ancient Israel and the broader Near East where friends, family, and community members would provide food and drink to mourners, especially after the funeral or during the intense period of grief. This act was not merely about physical sustenance but served as a powerful symbol of communal empathy, solidarity, and comfort. It was a tangible expression of support, helping to sustain the grieving family both physically and emotionally during their time of profound loss. Its denial in Jeremiah 16:7 signifies the complete withdrawal of this vital communal support, leaving the bereaved utterly isolated and without solace, underscoring the severity of the impending judgment and the breakdown of social bonds. This practice is rooted in the communal nature of ancient society, where individuals were deeply interconnected.
Does this prophecy mean God is uncompassionate, or that comfort is always withheld in judgment?
This prophecy does not imply that God is inherently uncompassionate, but rather that His judgment, when provoked by persistent sin and rebellion, can involve the withdrawal of blessings and even the means of human comfort. The severity of the judgment in Jeremiah 16 is a direct consequence of Judah's deep-seated idolatry and covenant unfaithfulness, as God had repeatedly warned them and called them to repentance (Jeremiah 7:1-7). While God is indeed "a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness" (Exodus 34:6), He is also righteous and just, and His holiness demands a response to sin. The withholding of comfort here is a prophetic sign of the extreme desolation that would befall the nation, serving as a dire warning and a demonstration of the ultimate consequences of turning away from Him. It highlights that true and lasting comfort ultimately comes from God Himself, and when a people forsakes Him, even human avenues of solace can be removed, emphasizing the profound spiritual emptiness that results from rejecting the divine source of all comfort.
Christ-Centered Fulfillment
While Jeremiah 16:7 paints a bleak picture of comfort withheld and mourning denied due to sin, it ultimately points to the profound and enduring comfort found in Christ. The "cup of consolation" that Judah would be denied foreshadows a different "cup" that Jesus Himself would drink – the cup of God's righteous wrath against sin, as He prayed in Gethsemane, "My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will" (Matthew 26:39). By drinking this cup of judgment on the cross, Jesus became the ultimate source of true consolation, offering eternal comfort and reconciliation to all who believe. Where human comfort failed and was withdrawn due to sin, Christ provides an inexhaustible wellspring of peace and solace. He is the "God of all comfort, who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God" (2 Corinthians 1:3-4). Through His sacrifice and resurrection, Jesus ensures that those who mourn in Him "shall be comforted" (Matthew 5:4), transforming sorrow into hope. The desolation prophesied in Jeremiah is overcome by the abundant grace and life found in the resurrected Christ, who promises never to leave or forsake His people (Hebrews 13:5), offering a comfort that transcends all earthly sorrow and loss, a comfort that is eternal and rooted in His victorious love.