Chapter 16

1 The prophet, under the types of abstaining from marriage, from houses of mourning and feasting, foresheweth the utter ruin of the Jews, 10 because they were worse than their fathers. 14 Their return from captivity shall be stranger than their deliverance out of Egypt. 16 God will doubly recompense their idolatry.

1. The word of the Lord. See on ch. 14:1.

2. Not take thee a wife. This prohibition doubtless came early in the prophet’s life, for Hebrew youth generally married at an early age (see on Gen. 38:1; 2 Kings 22:1; 23:36; see Vol. II, p. 151). The reason for this prohibition is indicated in Jer. 16:3, 4. Both parents and children were soon to suffer the most tragic fate. Jeremiah’s unmarried state was thus a sign to that rebellious generation. Compare Isa. 8:18; Eze. 24:24, 27. The conduct of the work of God often requires personal sacrifices (Luke 14:26; see on 1 Cor. 7:29).

4. Grievous deaths. Literally, “deaths of diseases”; perhaps referring to those caused by pestilence or famine (see ch. 14:18) in contrast with those caused by the sword.

Not be lamented. Inasmuch as the Jews regarded funeral observances and ceremonies as very important, to neglect them was a great dishonor (see chs. 9:20–22; 14:16).

5. House of mourning. The LXX reads “mourning feast.” This prohibition emphasized further the seriousness of the troubles that were to come upon Judah (see Eze. 24:15–27; see on Lev. 10:6, 7).

My peace. No greater affliction could come upon the people of Judah than this, for God’s “peace” comprehended all other blessings as the full expression of the Lord’s “lovingkindness and mercies” (see John 14:27; see on Jer. 6:14).

6. Not be buried. See on v. 4.

Cut themselves, … make themselves bald. These heathen practices “for the dead” were forbidden in the law (see Lev. 19:28; 21:5; Deut. 14:1; cf. Jer. 7:29). Evidently the Israelites had adopted these customs, probably following them with increasing frequency during the reigns of Ahaz and Manasseh (see Jer. 41:5; Micah 1:16). Of the two evils, the shaving of the crown of the head was probably more commonly practiced.

7. Tear themselves. In this passage the LXX reads, “Thou shalt not break bread in mourning for them,” a reading supported by two Hebrew MSS and adopted by some English versions. If the reading is correct the reference here is probably to funeral meals.

8. The house of feasting. Not only was Jeremiah to avoid the place of mourning (see v. 5); he was also to refrain from attending any social occasion of gladness or merriment. In the solemn awareness of his solitary mission he was to remain aloof from such gatherings.

9. I will cause to cease. See chs. 7:34; 25:10; 33:11.

10. What is our iniquity? Another instance when the apostates out of their spiritual obtuseness or hypocritical surprise inquire why God’s judgment should come upon them (see chs. 5:19; 13:22). Blinded to the reality and depth of their own iniquity, they could not see that they were worse than others, and found spurious yet soothing comfort in the comparison. Ever did they cling to the forms of true worship and trusted in the Temple (see on ch. 7:4).

12. Imagination. Literally, “stubbornness.”

13. Serve other gods. Since persistently God’s people were determined to serve foreign gods in their own land, in righteous retribution the Lord would place them in the land of these gods to serve them there.

14. Shall no more be said. So much more vivid in their remembrance would be the Babylonian captivity than the Egyptian bondage that, when the exiles returned, they would think of their deliverance from Babylon rather than their exodus from Egypt as the outstanding manifestation of divine mercy and power.

15. Land of the north. That is, Babylon (see on ch. 1:14).

16. Many fishers. A figure of the Babylonian invaders, who would surround Judah and Jerusalem as with a dragnet allowing no one to escape (see Amos 4:2; Hab. 1:15).

The figure of fishers is also employed in a good sense. Jesus likened the kingdom of heaven to a “net, that was cast into the sea, and gathered of every kind” (Matt. 13:47). He called upon His disciples to be “fishers of men” (Matt. 4:19). The true evangelist is described as one who “hunts and fishes for men” (Ev 116).

Hunters. Another figure of the invaders, perhaps emphasizing the thought of searching out the individual Israelite for capture or death, whereas the “fishers” illustrates the taking of the Jews as a whole in the net of the military campaign.

18. I will recompense. Just as in the Mosaic law a restitution, or fine, sometimes equivalent to twice the amount of wrong committed, was frequently the measure of punishment (see Ex. 22:4, 7), so here God warns Judah that their chosen course of iniquity can but lead to full recompense.

19. My refuge. The prophet entertains a hope and confidence as to what God will do in the future. This suggests to him a view of what the Lord was willing to do for the citizens of foreign nations who would turn to Him (see pp. 29, 30). The LXX fittingly renders the closing part of the verse, “How vain were the idols which our fathers procured to themselves, and there is no help in them.”

21. They shall know. See on Eze. 6:7.

Ellen G. White comments

16  Ev 116

21        GC 287