Jeremiah 16:5–8

Jeremiah 16:5

Jeremiah 16:5

5. For thus saith the LORD, Enter not into the house of mourning, neither go to lament nor bemoan them: for I have taken away my peace from this people, saith the LORD, even lovingkindness and mercies.

5. Quia sic dicit Jehova, Ne ingrediaris domum luctus, et ne eas ad plangendum, et ne movearis propter illos; quia abstuli pacem meam a populo hoc, dicit Jehova, clementiam et miserationes.

As Jeremiah was forbidden at the beginning of the chapter to take a wife, for a dreadful devastation of the whole land was very nigh; so now God confirms what he had previously said, that so great would be the slaughter, that none would be found to perform the common office of lamenting the dead: at the same time he intimates now something more grievous, — that they who perished would be unworthy of any kind office. As he had said before, “Their carcases shall be cast to the “beasts of the earth and to the birds of heaven;” so now in this place he intimates, that their deaths would be so ignominious, that they would be deprived of the honor of a grave, and would be buried, as it is said in another place, like asses.

But when God forbids his Prophet to mourn, we are not to understand that he refers to excess of grief, as when God intends to moderate grief, when he takes away from us our parents, or our relatives, or our friends; for the subject here is not the private feeling of Jeremiah. God only declares that the land would be so desolate that hardly one would survive to mourn for the dead.

He says, Enter not into the house of mourning Some render מרזה, merezach, a funeral feast; and it is probable, nay, it may be gathered from the context, that such feasts were made when any one was dead. And the same custom we see has been observed by other nations, but for a different purpose. When the Romans celebrated a funeral feast, their object was to shake off grief, and in a manner to convert the dead into gods. Hence Cicero condemns Vatinius, because he came clothed in black to the feast of Q. Arius, (Orat. pro L. Mur.) and elsewhere he says, that Tuberonis was laughed at and everywhere repulsed, because he covered the beds with goat’s skins, when Q. Maximus made a feast at the death of his uncle Africanus. Then these feasts were among the Romans full of rejoicing; but among the Jews, as it appears, when they lamented the dead, who were their relatives, they invited children and widows, in order that there might be some relief to their sorrow.

Note 157. The word is of a general import, to cry aloud or to shout, either for grief or for joy: it is here for grief, and in Amos 6:7, for joy. The literal rendering here is, “Enter not the house of shouting.” The version of the Septuagint is wide of the mark, “Enter not into their bacchanalian assembly, (θίασον.)” The Syriac omits the word, and the Vulgate and Targum have “feast.” — Ed.

However this may be, God intimates by this figurative language, that the Jews, when they perished in great numbers, would be deprived of that common practice, because they were unworthy of having any survivors to bewail them.

Neither go, he says, to lament, nor be moved on their account and why? For I have taken away my peace from this people, that is, all prosperity; for under the term, peace, the Jews included whatever was desirable. God then says, that he had taken away peace from them, and his peace, because he had pronounced that wicked nation accursed. He then adds, that he had taken away his kindness and his mercies. For the Prophet might have raised an objection and said, that this was not consistent with the nature of God, who testifies that he is ready to shew mercy; but God meets this objection and intimates, that there was now no place for kindness and mercy, for the impiety of the people had become past all hope. It follows —

Note 158. The verb means to move, or to nod, either in contempt or in sympathy. The latter is the meaning here: hence to condole is the sense. He was not to go for the purpose of lamenting the dead, or of condoling with the living. To “mourn” is the Septuagint, a word of a similar meaning with the preceding; more correct is to “console,” as given by the Vulqate and the Targum. — Ed.

Note 159. These words are omitted by the Septuagint, but given by the other versions, and are left out in no copies. The “and” before “kindness” is found in two MSS., and in the Syriac, but not in the Vulgate: it seems necessary. The passage I thus render, — For withdrawn have I my peace From this people, saith Jehovah, My mercy also and my compassions. There is here a reason given for the preceding prohibitions: the Prophet was to shew no favor, no kindness to the people, and no sympathy with them: for God had withdrawn from them his “peace,” which means here his favor, and also his mercy or his benignity, as some render the word, and his compassions. — Ed.

Jeremiah 16:6-7

Jeremiah 16:6-7

6. Both the great and the small shall die in this land: they shall not be buried, neither shall men lament for them, nor cut themselves, nor make themselves bald for them:

6. Et morientur magni et parvi in terra hac; non sepelient eos, et non plangent super eos, et non incidet se quisquam, et non fiet calvitium illis;

7. Neither shall men tear themselves for them in mourning, to comfort them for the dead; neither shall men give them the cup of consolation to drink for their father or for their mother.

7. Et non eomplodent (vel, extendent) illis (quidam legentes צצץ pro צצץ vertunt, non frangent panem; צצץ significat frangere, et interdum dividere, vel ostendere, vel dispergere: non dubium est quin Propheta, sicut alio loco vidimus intelligat complosionem manuum, vel contorsionem, ubi in vehementi luctu ita brachia huc et illuc projiciuntur, deinde comploduntur manus: hunc gestum hoc quoque loco exprimit cum dicit, Et non frangent, vel, non complodent manus) ad consolandum (hoc est, ad unumquenque consolandum) super mortuo, et non propinabunt illis calicem consolationum super patre suo et super matre sua

He pursues the same subject: he says that all would die indiscriminately, the common people as well as the chief men, that none would be exempt from destruction; for God would make a great slaughter, both of the lower orders and also of the higher, who excelled in wealth, in honor, and dignity; Die shall the great and the small. It often happens in changes that the great are punished; and sometimes the case is that the common people perish, while the nobles are spared: but God declares, that such would be the destruction, that their enemies would make no difference between the common people and the higher ranks, and that if they escaped the hands of their enemies, the pestilence or the famine would prove their ruin.

He adds, They shall not bury them, nor beat their breast for them; and then, they shall not eat themselves, nor make themselves bald for them This is not mentioned by the Prophet to commend what the people did; nor did he consider that in this respect they observed the command of the law; for God had forbidden them to imitate the corrupt customs of the heathens. (Leviticus 21:1) We have already said, that the orientals were much given to external ceremonies, so that there was no moderation in their lamentations: therefore God intended to correct this excess. But the Prophet here has no respect to the command, that the Jews were to moderate their grief, — what then? He meant to shew, as I have already reminded you, that the slaughters would be so great, that they — would cause hardness and insensibility, being so immense as to stun the feelings of men. When any one dies, friends and neighbors meet, and shew respect to his memory; but when pestilence prevails, or when all perish by famine, the greater part become hardened and unmindful of themselves and others, and the offices of humanity are no longer observed. God then shews, that such would be the devastation of the land, that the Jews, as though callous and hardened, would no longer lament for one another. In short, he shews, that together with these dreadful slaughters, such insensibility and hardness would prevail among the Jews, that no husband would think of his wife, and no father of his children; but that all of them would be so astonied by their own evils as to become like the wild beasts.

Note 160. The first clause of the verse, as well as the last of the preceding, is omitted in the Septuagint, but retained in the Vulgate, Syriac, and the Targum. The verbs in the next clause ought to be rendered as transitives, — They shall not bury them nor lament for them. Then the two concluding verbs are to he rendered as impersonals, — And there shall be no cutting nor making bald for them. The Welsh is a literal version of the Hebrew, — Ac nid ymdorrir ac nid ymfoelir drostynt. Nothing can be much more literal. The first verb is in Hithpael, and so the Welsh is; for like Hebrew it has a reciprocal form for its verbs. The last verb is also in Welsh in this form; but it needs not be so, for it might be, ac ni foelir — Ed.

He says further, They shall not cut themselves nor pull off their hairs, as they had used to do. These things are mentioned, as they were commonly done; it cannot be hence concluded, that they were approved by God; for God’s design was not to pronounce a judgment on their lamentation, on the tearing off of the hair, or on their incisions. It is indeed certain that these practices proceeded from the impetuous feelings of men, and were tokens of impatience; but as I have said, God does not speak here of what was lawful, but of what men were wont to do.

As to that part, where he says, that he had taken away his kindness and his mercies, he does not mean that he had changed his nature, but his object was to cut off occasion from all who might complain; for men, we know, whenever God’s hand presses hard on them, to make them to deplore rightly their miseries, are stifficiently ready to say, that God visits them with too much severity. He therefore shews that they were unworthy of kindness and mercies. At the same time he reminded them that there was no reason for hypocrites to entertain any hope, because Scripture so often commends the kindness of God and his mercy; for since they accumulated sins on sins, God could not do otherwise than come to an extremity with them.

With regard to the seventh verse, we may learn from it what I have already referred to, — that the Jews made funeral feasts, that children and widows might receive some relief to their sorrow; for the Prophet calls it the cup of consolations, when friends kindly attended; they had also some ridiculous gesticulations; for no doubt laughter was often excited by mourners among the Jews. But we see that men vied with one another in lamenting for the dead; for it was deemed a shame not to shew grief at the death of their friends. When tears did not flow, when the nearest relations did not howl for the dead, they thought them inhuman; hence it was, that there was much dissimulation in their mourning; and it was foolishly regarded an alleviation to extend the cup of consolation. But as I have said before, the Prophet here did not point out what was right, but borrowed his words from what was commonly practiced. It follows —

Note 161. Calvin, having in his version explained the beginning of this verse, passes it by here. His rendering is, “And they shall not beat their hands together for them, to console any one for the dead.” He omits one word, rendered, “in mourning” in our version. The Septuagint, the Vulgate, the Arabic and the Targum give another meaning. They must have read לחם “bread,” instead of להם “for them.” The difference is so small that we are inclined to think it the true readIng, though there be but two MSS. in its favor. The passage itself seems to require this reading, — the verb which precedes it, and the correspondence between the former and latter part of the verse — bread and drink. The verse then would read thus, — 7. And they shall not divide bread to the mourner, To console him for the dead: Nor shall they give them to drink the cup of consolations, Each one for his father and for his mother. Blayney quotes Jerome, who says, “It was usual to carry provisions to mourners, and to make an entertainment, which sort of feasts the Greeks call περιδειπνα, and the Latin parentalia.” — Ed.

Jeremiah 16:8

Jeremiah 16:8

8. Thou shalt not also go into the house of feasting, to sit with them to eat and to drink.

8. Et domum convivii ne ingrediaris, ut sedeas cum ipsis ad edendum et ad bibendum.

Here the Prophet refers to other feasts, where hilarity prevailed. The meaning then is, — that the people were given up to destruction, so that nothing was better than to depart from them as far as possible. So Jeremiah is prohibited from going at all to them, so that he might not be their associate either in joy or in sorrow; as though he had said, — ‘Have no more anything to do with this people; if they lament their dead, leave them, for they are unworthy of any act of kindness; and if they make joyful feasts, be far from them, for every intercourse with them is accursed.” We now then understand why the Prophet spoke of grief, lamentation and mourning, and then mentioned joy. He afterwards adds, —