Jeremiah 16:8

Translation
King James Version
Thou shalt not also go into the house of feasting, to sit with them to eat and to drink.
Ask
KJV (with Strong's)
Thou shalt not also go H935 into the house H1004 of feasting H4960, to sit H3427 with them to eat H398 and to drink H8354.
Ask
Complete Jewish Bible
And you are not to go into any house where there is celebrating to sit with them, eating and drinking.
Ask
Berean Standard Bible
You must not enter a house where there is feasting and sit down with them to eat and drink.
Ask
American Standard Version
And thou shalt not go into the house of feasting to sit with them, to eat and to drink.
Ask
World English Bible Messianic
You shall not go into the house of feasting to sit with them, to eat and to drink.
Ask
Geneva Bible (1599)
Thou shalt not also goe into the house of feasting to sit with them to eate and to drinke.
Ask
Young's Literal Translation
A house of banqueting thou dost not enter, To sit with them, to eat and to drink,
Ask
See also
Jeremiah 15:17Ecclesiastes 7:2Ecclesiastes 7:4Amos 6:4Amos 6:6Isaiah 22:12Isaiah 22:14
In the KJVVerse 19,345 of 31,102

Study This Verse

SUMMARY

Jeremiah 16:8 presents a divine mandate to the prophet Jeremiah, prohibiting his participation in communal celebrations, specifically "the house of feasting." This command is one in a series of highly symbolic acts God imposes on Jeremiah, transforming his personal life into a living prophecy. Through these stark restrictions, God vividly illustrates the comprehensive and severe judgment impending upon Judah, signaling the complete cessation of normalcy, joy, and communal celebration as a direct and devastating consequence of their persistent idolatry, rebellion, and abandonment of the Lord.

CONTEXT

  • Literary Context: Jeremiah 16 is a pivotal chapter within the book of Jeremiah, marking a significant intensification of God's message of judgment against Judah. Preceding this verse, God forbids Jeremiah from marrying or having children (Jeremiah 16:2), and from attending funerals or mourning rituals (Jeremiah 16:5). The command in Jeremiah 16:8 to abstain from feasts completes this triad of personal deprivations. These are not arbitrary prohibitions but divinely ordained sign-acts, designed to embody and communicate the severity of the coming desolation. Jeremiah's personal isolation and deprivation of life's fundamental joys—family, comfort in sorrow, and communal celebration—serve as a powerful, visible sermon, foreshadowing the national catastrophe where such normal human experiences would cease to exist for the people of Judah. The immediate verses following this command, particularly Jeremiah 16:9, explicitly state the reason: God will remove the sounds of mirth and gladness from Judah.
  • Historical & Cultural Context: Jeremiah prophesied during the tumultuous late 7th and early 6th centuries BCE, a period characterized by the decline of Assyrian dominance, the ascendance of the Neo-Babylonian Empire, and the final decades of the Kingdom of Judah before its destruction and exile. Despite repeated warnings from prophets, Judah remained steeped in deep-seated idolatry, syncretism, and social injustice, mirroring the very sins that led to the Northern Kingdom of Israel's demise. Feasting and banquets were integral components of ancient Near Eastern social and religious life, often associated with celebrations, weddings, covenant renewals, or even idol worship. To abstain from such gatherings, especially those involving family and community, was a profound social anomaly and a public statement of separation. Jeremiah's forced withdrawal from these cultural norms was a stark, counter-cultural act, demonstrating to a society steeped in revelry and false security that their time of merriment was rapidly coming to an end. It underscored the gravity of God's impending judgment, which would disrupt every facet of their accustomed life.
  • Key Themes: This verse powerfully contributes to several overarching themes in Jeremiah. Firstly, it underscores the theme of Divine Judgment and Retribution, illustrating God's righteous response to persistent rebellion and sin. The cessation of feasting symbolizes the comprehensive nature of this judgment, affecting not just political structures but the very fabric of daily life and joy. Secondly, the passage highlights Prophetic Symbolism and Sign-Acts. Jeremiah's life itself becomes a living parable; his personal experience of isolation and deprivation serves as a tangible, inescapable warning to a complacent nation. This is a recurring motif in prophetic literature, where the prophet's actions embody the divine message, as seen in Isaiah's symbolic nakedness or Ezekiel's siege of Jerusalem. Thirdly, the verse emphasizes the Cessation of Joy and Normalcy. The "house of feasting" represents the ordinary delights of life—celebrations, social bonds, and merriment. God's command for Jeremiah to avoid them foreshadows a future where such joy will be utterly removed from Judah, a theme explicitly stated in passages like Jeremiah 7:34 and Jeremiah 25:10. This complete disruption of life's rhythms serves as a severe consequence of their spiritual apostasy.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Go (Hebrew, bôwʼ', H935): This primitive root (H935) signifies "to go or come" in a wide variety of applications, including to enter, apply, or attain. In this context, it emphasizes the active prohibition against Jeremiah's physical presence and participation. It's not merely a passive state of absence, but an explicit command to avoid entering and engaging, highlighting the deliberate nature of God's instruction for Jeremiah to separate himself from the normal social fabric and its celebratory activities.
  • House (Hebrew, bayith', H1004): Derived from a root meaning "to build," this word (H1004) most commonly refers to a physical dwelling, but also extends to a household, family, or even a temple. Here, "house" denotes a specific physical location where communal activities take place, underscoring that the prohibition is against entering and being present in a social setting, not merely a general state of mind. It implies a place of gathering and shared experience, a venue for collective revelry.
  • Feasting (Hebrew, mishteh', H8354): From the root "to drink" (H8354), this noun (H4960) literally means "drinking" or "a drinking party," and by implication, a "banquet" or "feast." It refers to a celebratory gathering characterized by abundant food and drink, often associated with joy, merriment, and social bonding. The use of this specific term highlights that the prohibition is not against all social interaction, but specifically against occasions of revelry and celebration, which would be incongruous with the solemnity of the impending judgment.

Verse Breakdown

  • "Thou shalt not also go into the house of feasting,": This initial clause establishes the core prohibition. Jeremiah is commanded to actively avoid entering any place designated for celebratory gatherings. The phrase "house of feasting" (Hebrew: beit mishteh) specifically points to banquets, parties, or any occasion marked by communal revelry and consumption of food and drink. This command is part of a series of personal restrictions placed on Jeremiah, designed to make his life a living parable of Judah's impending desolation and the cessation of normal joyful life.
  • "to sit with them": This phrase further specifies the nature of the prohibited activity. It's not just about physical entry, but about active participation and social integration. "To sit" (Hebrew: yâshab) implies settling down, taking one's place among others, and engaging in the social interaction characteristic of such a gathering. Jeremiah is to remain distinct and separate, not joining in the camaraderie or shared experience of the feast, thus embodying the coming isolation and disruption for Judah.
  • "to eat and to drink.": This final clause explicitly details the primary activities of the "house of feasting" that Jeremiah is forbidden to partake in. Eating and drinking (Hebrew: ʼâkal and shâthâh) are fundamental aspects of communal celebration, enjoyment, and the sustenance of life. By prohibiting these actions, God emphasizes that the very essence of joy and normalcy, as expressed through shared meals and drinks, is to be absent from Jeremiah's life, mirroring the coming reality for Judah. This underscores the severity of the judgment that would strip the nation of all sources of delight and comfort.

Literary Devices

The primary literary device at play in Jeremiah 16:8, and indeed throughout Jeremiah 16, is Symbolism and the Prophetic Sign-Act. Jeremiah's life itself becomes a living sermon, a tangible representation of God's message. His forced abstention from the "house of feasting" is a symbolic action that prefigures the complete cessation of joy, celebration, and normalcy in Judah. The "house of feasting" itself is a powerful symbol of communal joy, prosperity, and the continuity of life. By forbidding Jeremiah from participating, God is visually communicating that these very aspects of life will be stripped away from the nation. There is also a strong element of Juxtaposition or Contrast between the expected social norms of celebration and God's counter-cultural, somber command, which highlights the gravity of the spiritual crisis and the impending judgment. The prophet's personal deprivation serves as a vivid metaphor for the national desolation.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 16:8 is a profound theological statement on the nature of divine judgment and the role of the prophet as a living testament to God's truth. The prohibition against feasting underscores that God's judgment is not merely a political or military event, but a comprehensive disruption of life itself, affecting the most intimate and joyful aspects of human existence. It teaches that persistent sin and rebellion against God ultimately lead to a loss of joy and the cessation of blessings. The prophet's personal sacrifice and isolation serve as a powerful witness, demonstrating God's unwavering commitment to justice and His determination to bring His people to repentance, even through severe discipline. This passage reminds us that there are times when God calls His people to a posture of solemnity and separation, aligning their hearts with His righteous indignation against sin, rather than indulging in carefree revelry.

REFLECTION AND APPLICATION

Jeremiah 16:8 calls us to a deep discernment of the spiritual climate, both personally and corporately. While Christians are indeed called to rejoice always in the Lord, this verse reminds us that there are seasons and situations where a posture of solemnity, self-denial, and even prophetic lament is more appropriate than unbridled celebration. It challenges us to consider whether our lives, like Jeremiah's, are truly aligned with God's heart for a broken world and a rebellious humanity. When sin is rampant, injustice abounds, or judgment looms, our personal choices—even regarding seemingly innocuous social activities—can become a powerful witness to the gravity of the times and the seriousness of God's call to repentance. This passage encourages us to cultivate spiritual sensitivity, to mourn with those who mourn, and to prioritize God's purposes over personal comfort or social conformity, allowing our lives to speak prophetically to a world in need of repentance and reconciliation.

Questions for Reflection

  • How does Jeremiah's personal sacrifice in abstaining from feasting challenge my own pursuit of comfort and pleasure?
  • In what ways might God be calling me to a posture of spiritual solemnity or self-denial in response to the sin or brokenness I see around me?
  • How can my life, like Jeremiah's, become a "living sermon" that speaks to the spiritual realities of my community or generation?
  • What does this passage teach me about the comprehensive nature of God's judgment and His call for repentance?

FAQ

Why was Jeremiah forbidden from participating in feasting?

Answer: Jeremiah was forbidden from participating in feasting as a symbolic act, transforming his personal life into a prophetic message. God commanded him to abstain from normal social joys—including marriage, mourning rituals, and celebratory feasts—to vividly illustrate the impending and severe judgment upon Judah. His personal deprivation foreshadowed the national catastrophe, where the sounds of joy, gladness, and normal life would cease for the people due to their persistent idolatry and rebellion against God. It was a stark visual and experiential sermon, demonstrating that the time for revelry was over and a period of desolation was at hand, as seen in Jeremiah 16:9.

What does "house of feasting" specifically refer to in this context?

Answer: The "house of feasting" (Hebrew: beit mishteh) refers to a place of communal celebration, a banquet hall, or any setting where people gather for joyous occasions involving abundant food and drink. It signifies parties, weddings, or other festive events. In the ancient Near East, such gatherings were central to social and cultural life. By prohibiting Jeremiah from entering and participating in these, God was signaling the end of all such normal, joyful communal experiences for Judah, as their land would soon be desolate and their people exiled, as prophesied in passages like Jeremiah 25:10.

Is this command applicable to Christians today?

Answer: While Christians are not under the same specific prophetic mandate as Jeremiah, the underlying principles of Jeremiah 16:8 remain highly relevant. It teaches us about the seriousness of sin and God's righteous judgment. It calls us to spiritual discernment, recognizing that there are times when our personal attitudes and actions should align with God's purposes or the spiritual state of a community, even if it means foregoing personal pleasures or social norms. This can manifest as a call to lament, repentance, or prophetic witness, where our choices reflect the gravity of sin and the need for God's intervention, rather than a carefree indulgence that might be out of step with God's heart for a broken world. It encourages a sensitivity to the spiritual climate, prioritizing God's will over immediate gratification, much like the wisdom found in Ecclesiastes 7:2.

CHRIST-CENTERED FULFILLMENT

Jeremiah 16:8, with its somber prohibition against feasting, finds its ultimate Christ-centered fulfillment not in a perpetual denial of joy, but in the profound reality that Christ Himself bore the ultimate cessation of joy and experienced deep isolation for humanity's sake. Jeremiah's personal suffering and social ostracism foreshadow the unparalleled suffering and abandonment of Jesus, who became "a man of sorrows, and acquainted with grief" (Isaiah 53:3). On the cross, Jesus endured the ultimate "house of mourning" and the complete absence of divine favor, taking upon Himself the judgment that our sins deserved, so that we might enter into true and lasting joy. The temporary cessation of joy for Judah pointed to the permanent solution found in Christ's sacrifice, which atoned for the very sins that provoked God's judgment. While Jeremiah was forbidden to feast, Christ invites us to a feast of a different kind: the spiritual banquet of salvation, where He offers Himself as the Bread of Life and the Living Water (John 6:35). Ultimately, the prophetic sign of Jeremiah's isolation gives way to the glorious promise of the "marriage supper of the Lamb" (Revelation 19:9), where all true believers will feast eternally with Christ, in a joy that no earthly judgment can ever take away.

Copy as

Commentary on Jeremiah 16 verses 1–9

The prophet is here for a sign to the people. They would not regard what he said; let it be tried whether they will regard what he does. In general, he must conduct himself so, in every thing, as became one that expected to see his country in ruins very shortly. This he foretold, but few regarded the prediction; therefore he is to show that he is himself fully satisfied in the truth of it. Others go on in their usual course, but he, in the prospect of these sad times, is forbidden and therefore forbears marriage, mourning for the dead, and mirth. Note, Those that would convince others of and affect them with the word of God must make it appear, even in the most self-denying instances, that they do believe it themselves and are affected with it. If we would rouse others out of their security, and persuade them to sit loose to the world, we must ourselves be mortified to present things and show that we expect the dissolution of them.

I. Jeremiah must not marry, nor think of having a family and being a housekeeper (Jer 16:2): Thou shalt not take thee a wife, nor think of having sons and daughters in this place, not in the land of Judah, not in Jerusalem, not in Anathoth. The Jews, more than any people, valued themselves on their early marriages and their numerous offspring. But Jeremiah must live a bachelor, not so much in honour of virginity as in diminution of it. By this it appears that it was advisable and seasonable only in calamitous times, and times of present distress, Co1 7:26. That it is so is a part of the calamity. There may be a time when it will be said, Blessed is the womb that bears not, Luk 23:29. When we see such times at hand it is wisdom for all, especially for prophets, to keep themselves as much as may be from being entangled with the affairs of this life and encumbered with that which, the dearer it is to them, the more it will be the matter of their care, and fear, and grief, at such a time. The reason here given is because the fathers and mothers, the sons and the daughters, shall die of grievous deaths, Jer 16:3, Jer 16:4. As for those that have wives and children, 1. They will have such a clog upon them that they cannot flee from those deaths. A single man may make his escape and shift for his own safety, when he that has a wife and children can neither find means to convey with them nor find in his heart to go and leave them behind him. 2. They will be in continual terror for fear of those deaths; and the more they have to lose by them the greater will the terror and consternation be when death appears every where in its triumphant pomp and power. 3. The death of every child, and the aggravating circumstances of it, will be a new death to the parent. Better have no children than have them brought forth and bred up for the murderer (Hos 9:13, Hos 9:14), than see them live and die in misery. Death is grievous, but some deaths are more grievous than others, both to those that die and to their relations that survive them; hence we read of so great a death, Co2 1:10. Two things are used a little to palliate and alleviate the terror of death as to this world, and to sugar the bitter pill - bewailing the dead and burying them; but, to make those deaths grievous indeed, these are denied: They shall not be lamented, but shall be carried off, as if all the world were weary of them; nay, they shall not be buried, but left exposed, as if they were designed to be monuments of justice. They shall be a dung upon the face of the earth, not only despicable, but detestable, as if they were good for nothing but to manure the ground; being consumed, some by the sword and some by famine, their carcases shall be meat for the fowls of heaven and the beasts of the earth. Will not any one say, "Better be without children than live to see them come to this?" What reason have we to say,All is vanity and vexation of spirit, when those creatures that we expect to be our greatest comforts may prove not only our heaviest cares, but our sorest crosses!

II. Jeremiah must not go to the house of mourning upon occasion of the death of any of his neighbours or relations (Jer 16:5): Enter thou not into the house of mourning. It was usual to condole with those whose relations were dead, to bemoan them, to cut themselves, and make themselves bald, which, it seems, was commonly practised as an expression of mourning, though forbidden by the law, Deu 14:1. Nay, sometimes, in a passion of grief, they did tear themselves for them (Jer 16:6, Jer 16:7), partly in honour of the deceased, thus signifying that they thought there was a great loss of them, and partly in compassion to the surviving relations, to whom the burden will be made the lighter by their having sharers with them in their grief. They used to mourn with them, and so to comfort them for the dead, as Job's friends with him and the Jews with Martha and Mary; and it was a friendly office to give them a cup of consolation to drink, to provide cordials for them and press them earnestly to drink of them for the support of their spirits, give wine to those that are of heavy heart for their father or mother, that it may be some comfort to them to find that, though they have lost their parents, yet they have some friends left that have a concern for them. Thus the usage stood, and it was a laudable usage. It is a good work to others, as well as of good use to ourselves, to go to the house of mourning. It seems, the prophet Jeremiah had been wont to abound in good offices of this kind, and it well became his character both as a pious man and as a prophet; and one would think it should have made him better beloved among his people than it should seem he was. But now God bids him not lament the death of his friends as usual, for 1. His sorrow for the destruction of his country in general must swallow up his sorrow for particular deaths. His tears must now be turned into another channel; and there is occasion enough for them all. 2. He had little reason to lament those who died now just before the judgments entered which he saw at the door, but rather to think those happy who were seasonable taken away from the evil to come. 3. This was to be a type of what was coming, when there should be such universal confusion that all neighbourly friendly offices should be neglected. Men shall be in deaths so often, and even dying daily, that they shall have no time, no room, no heart, for the ceremonies that used to attend death. The sorrows shall be so ponderous as not to admit relief, and every one so full of grief for his own troubles that he shall have no thought of his neighbours. All shall be mourners then, and no comforters; every one will find it enough to bear his own burden; for (Jer 16:5), "I have taken away my peace from this people, put a full period to their prosperity, deprived them of health, wealth, and quiet, and friends, and every thing wherewith they might comfort themselves and one another." Whatever peace we enjoy, it is God's peace; it is his gift, and, if he give quietness, who then can make trouble? But, if we make not a good use of his peace, he can and will take it away; and where are we then? Job 34:29. "I will take away my peace, even my loving-kindness and mercies;" these shall be shut up and restrained, which are the fresh springs from which all their fresh streams flow, and then farewell all good. Note, Those have cut themselves off from all true peace that have thrown themselves out of the favour of God. All is gone when God takes away from us his lovingkindness and his mercies. Then it follows (Jer 16:6), Both the great and the small shall die, even in this land, the land of Canaan, that used to be called the land of the living. God's favour is our life; take away that, and we die, we perish, we all perish.

III. Jeremiah must not go to the house of mirth, any more than to the house of mourning, Jer 16:8. It had been his custom, and it was innocent enough, when any of his friends made entertainments at their houses and invited him to them, to go and sit with them, not merely to drink, but to eat and to drink, soberly and cheerfully. But now he must not take that liberty, 1. Because it was unseasonable, and inconsistent with the providences of God in reference to that land and nation. God called aloud to weeping, and mourning, and fasting; he was coming forth against them in his judgments; and it was time for them to humble themselves; and it well became the prophet who gave them the warning to give them an example of taking the warning, and complying with it, and so to make it appear that he did himself believe it. Ministers ought to be examples of self-denial and mortification, and to show themselves affected with those terrors of the Lord with which they desire to affect others. And it becomes all the sons of Zion to sympathize with her in her afflictions, and not to be merry when she is perplexed, Amo 6:6. 2. Because he must thus show the people what sad times were coming upon them. His friends wondered that he would not meet them, as he used to do, in the house of feasting. But he lets them know it was to intimate to them that all their feasting would be at an end shortly (Jer 16:9): "I will cause to cease the voice of mirth. You shall have nothing to feast on, nothing to rejoice in, but be surrounded with calamities that shall mar your mirth and cast a damp upon it." God can find ways to tame the most jovial. "This shall be done in this place, in Jerusalem, that used to be the joyous city and thought her joys were all secure to her. It shall be done in your eyes, in your sight, to be a vexation to you, who now look so haughty and so merry. It shall be done in your days; you yourselves shall live to see it." The voice of praise they had made to cease by their iniquities and idolatries, and therefore justly God made to cease among them the voice of mirth and gladness. The voice of God's prophets was not heard, was not heeded, among them, and therefore no longer shall the voice of the bridegroom and of the bride, of the songs that used to grace the nuptials, be heard among them. See Jer 7:34.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
Copy as
JeromeAD 420
Commentary on Jeremiah
(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?
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as

Continue studying Jeremiah 16:8 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.