Jeremiah 16:22

Jeremiah 16:22

Commentary from the Reformed tradition and beyond

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Matthew Henry — Matthew Henry's Complete Commentary on the Bible
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came also unto me, saying, 2 Thou shalt not take thee a wife, neither shalt thou have sons or daughters in this place. 3 For thus saith the LORD concerning the sons and concerning the daughters that are born in this place, and concerning their mothers that bare them, and concerni...
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came also unto me, saying, 2 Thou shalt not take thee a wife, neither shalt thou have sons or daughters in this place. 3 For thus saith the LORD concerning the sons and concerning the daughters that are born in this place, and concerning their mothers that bare them, and concerning their fathers that begat them in this land; 4 They shall die of grievous deaths; they shall not be lamented; neither shall they be buried; but they shall be as dung upon the face of the earth: and they shall be consumed by the sword, and by famine; and their carcases shall be meat for the fowls of heaven, and for the beasts of the earth. 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. 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: 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. 8 Thou shalt not also go into the house of feasting, to sit with them to eat and to drink. 9 For thus saith the LORD of hosts, the God of Israel; Behold, I will cause to cease out of this place in your eyes, and in your days, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of
Richard Challoner — The Bible, Douay-Rheims, Complete
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[Bible] 15:18. Why is my sorrow become perpetual, and my wound desperate so as to refuse to be healed? it is become to me as the falsehood of deceitful waters that cannot be trusted. 15:19. Therefore thus saith the Lord: If thou wilt be converted, I will convert thee, and thou s...
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[Bible] 15:18. Why is my sorrow become perpetual, and my wound desperate so as to refuse to be healed? it is become to me as the falsehood of deceitful waters that cannot be trusted. 15:19. Therefore thus saith the Lord: If thou wilt be converted, I will convert thee, and thou shalt stand before my face; and thou wilt separate the precious from the vile, thou shalt be as my mouth: they shall be turned to thee, and thou shalt not be turned to them. 15:20. And I will make thee to this people as a strong wall of brass: and they shall fight against thee, and shall not prevail: for I am with thee to save thee, and to deliver thee, saith the Lord. 15:21. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the mighty. Jeremias Chapter 16 The prophet is forbid to marry. The Jews shall be utterly ruined for their idolatry: but shall at length be released from their captivity, and the Gentiles shall be converted. 16:1. And the word of the Lord came to me, saying: 16:2. Thou shalt not take thee a wife, neither shalt thou have sons and daughters in this place. 16:3. For thus saith the Lord concerning the sons and daughters, that are born in this place, and concerning their mothers that bore them: and concerning their fathers, of whom they were born in this land: 16:4. They shall die by the death of grievous illnesses: they shall not be lamented, and they shall not be buried, they shall be as dung upon the face of the earth: and they shall be consumed with the sword, and with famine: and their carcasses shall be meat for the fowls of the air, and for the beasts of the earth. 16:5. For thus saith the Lord: Enter not into the house of feasting, neither go thou to mourn, nor to comfort them: because I have taken away my peace from this people, saith the Lord, my mercy and commiserations. 16:6. Both the great and the little shall die in this land: they shall not be buried nor lamented, and men shall not cut themselves, nor make themselves bald for them.
Cambridge Bible for Schools and Colleges — Cambridge Bible for Schools and Colleges — Ezekiel (BibleHub)
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31 . For these signs of grief cf. ch. Ezekiel 7:18 ; Isaiah 15:2 ; Isaiah 22:12 ; Jeremiah 16:16 ; Jeremiah 47:5 ; Micah 1:16 . Ezekiel 27:31
Anonymous (Bible) — American Standard Version of the Holy Bible
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The words of Jeremiah the son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin: to whom the word of Jehovah came in the days of Josiah the son of Amon, king of Judah, in the thirteenth year of his reign. It came also in the days of Jehoiakim the son of Jos...
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The words of Jeremiah the son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin: to whom the word of Jehovah came in the days of Josiah the son of Amon, king of Judah, in the thirteenth year of his reign. It came also in the days of Jehoiakim the son of Josiah, king of Judah, unto the end of the eleventh year of Zedekiah, the son of Josiah, king of Judah, unto the carrying away of Jerusalem captive in the fifth month. And the word of Jehovah came to me, saying, Go, and cry in the ears of Jerusalem, saying, Thus saith Jehovah, I remember for thee the kindness of thy youth, the love of thine espousals; how thou wentest after me in the wilderness, in a land that was not sown. Israel was holiness unto Jehovah, the first-fruits of his increase: all that devour him shall be held guilty; evil shall come upon them, saith Jehovah. Hear ye the word of Jehovah, O house of Jacob, and all the families of the house of Israel: thus saith Jehovah, What unrighteousness have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain? Neither said they, Where is Jehovah that brought us up out of the land of Egypt, that led us through the wilderness, through a land of deserts and of pits, through a land of drought and of the shadow of death, through a land that none passed through, and where no man dwelt? And I brought you into a plentiful land, to eat the fruit thereof and the goodness thereof; but when ye entered, ye defiled my land, and made my heritage an abomination. The priests said not, Where is Jehovah? and they that handle the law knew me not: the rulers also transgressed against me, and the prophets prophesied by Baal, and walked after things that do not profit. Wherefore I will yet contend with you, saith Jehovah, and with your children's children will I contend. For pass over to the isles of Kittim, and see; and send unto Kedar, and consider diligently; and see if there hath been such a thing. Hath a nation changed its gods, which yet are no gods? but my people have changed their glory for that which doth not profit. Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith Jehovah. For my people have committed two evils: they have forsaken me, the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water. Is Israel a servant? is he a home-born slave? why is he become a prey? The young lions have roared upon him, and yelled; and they have made his land waste: his cities are burned up, without inhabitant. The children also of Memphis and Tahpanhes have broken the crown of thy head. Hast thou not procured this unto thyself, in that thou hast forsaken Jehovah thy God, when he led thee by the way? And now what hast thou to do in the way to Egypt, to drink the waters of the Shihor? or what hast thou to do in the way to Assyria, to drink the waters of the River? Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see that it is an evil thing and a bitter, that thou hast forsaken Jehovah thy God, and that my fear is not in thee, saith the Lord, Jehovah of hosts. For of old time I have broken thy yoke, and burst thy bonds; and thou saidst, I will not serve; for upon every high hill and under every green tree thou didst bow thyself, playing the harlot. Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate branches of a foreign vine unto me? For though thou wash thee with lye, and take thee much soap, yet thine iniquity is marked before me, saith the Lord Jehovah. How canst thou say, I am not defiled, I have not gone after the Baalim? see thy way in the valley, know what thou hast done: thou art a swift dromedary traversing her ways; a wild ass used to the wilderness, that snuffeth up the wind in her desire; in her occasion who can turn her away? all they that seek her will not weary themselves; in her month they shall find her. Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, It is in vain; no, for I have loved strangers, and after them will I go. As the thief is ashamed when he is found, so is the house of Israel ashamed; they, their kings, their princes, and their priests, and their prophets; who say to a stock, Thou art my father; and to a stone, Thou hast brought me forth: for they have turned their back unto me, and not their face; but in the time of their trouble they will say, Arise, and save us. But where are thy gods that thou hast made thee? let them arise, if they can save thee in the time of thy trouble: for according to the number of thy cities are thy gods, O Judah. Wherefore will ye contend with me? ye all have transgressed against me, saith Jehovah. In vain have I smitten your children; they received no correction: your own sword hath devoured your prophets, like a destroying lion. O generation, see ye the word of Jehovah. Have I been a wilderness unto Israel? or a land of thick darkness? wherefore say my people, We are broken loose; we will come no more unto thee? Can a virgin forget her ornaments, or a bride her attire? yet my people have forgotten me days without number. How trimmest thou thy way to seek love! therefore even the wicked women hast thou taught thy ways. Also in thy skirts is found the blood of the souls of the innocent poor: thou didst not find them breaking in; but it is because of all these things. Yet thou saidst, I am innocent; surely his anger is turned away from me. Behold, I will enter into judgment with thee, because thou sayest, I have not sinned. Why gaddest thou about so much to change thy way? thou shalt be ashamed of Egypt also, as thou wast ashamed of Assyria. From thence also shalt thou go forth, with thy hands upon thy head: for Jehovah hath rejected those in whom thou trustest, and thou shalt not prosper with them.
Keil and Delitzsch Biblical Commentary on the Old Testament — Keil and Delitzsch Biblical Commentary on the Old Testament — 2 Kings (BibleHub)
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(cf. 2 Chronicles 36:9 and 2 Chronicles 36:10 ). Jehoiachin, יהויכין or יויכין ( Ezekiel 1:2 ), i.e., he whom Jehovah fortifies, called יכניהוּ in 1 Chronicles 3:16-17 , and Jeremiah 27:20 ; Jeremiah 28:4 , etc., and כּניהוּ in Jeremiah 22:24 , Jeremiah 22:28 ; Jeremiah 37:1 , pr...
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(cf. 2 Chronicles 36:9 and 2 Chronicles 36:10 ). Jehoiachin, יהויכין or יויכין ( Ezekiel 1:2 ), i.e., he whom Jehovah fortifies, called יכניהוּ in 1 Chronicles 3:16-17 , and Jeremiah 27:20 ; Jeremiah 28:4 , etc., and כּניהוּ in Jeremiah 22:24 , Jeremiah 22:28 ; Jeremiah 37:1 , probably according to the popular twisting and contraction of the name Jehoiachin, was eighteen years old when he ascended the throne (the eight years of the Chronicles are a slip of the pen), and reigned three months, or, according to the more precise statement of the Chronicles, three months and ten days, in the spirit of his father. Ezekiel ( Ezekiel 19:5-7 ) describes him not only as a young lion, who learned to prey and devoured men, like Jehoahaz, but also affirms of him that he knew their (the deceased men's) widows, i.e., ravished them, and destroyed their cities-that is to say, he did not confine his deeds of violence to individuals, but extended them to all that was left behind by those whom he had murdered, viz., to their families and possessions; and nothing is affirmed in Jeremiah 22:24 and Jeremiah 22:28 respecting his character at variance with this. His mother Nehushta was a daughter of Elnathan, a ruler of the people, or prince, from Jerusalem ( Jeremiah 26:22 ; Jeremiah 36:12 , Jeremiah 36:25 ).
Keil and Delitzsch Biblical Commentary on the Old Testament — Keil and Delitzsch Biblical Commentary on the Old Testament — Amos (BibleHub)
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And He also turns the darkest night into morning, and darkens the day into night again. These words refer to the regular interchange of day and night; for tsalmâveth, the shadow of death, i.e., thick darkness, never denotes the regularly recurring gloominess of night, but the ap...
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And He also turns the darkest night into morning, and darkens the day into night again. These words refer to the regular interchange of day and night; for tsalmâveth, the shadow of death, i.e., thick darkness, never denotes the regularly recurring gloominess of night, but the appalling gloom of night (Job 24:17), more especially of the night of death (Job 3:5; Job 10:21-22; Job 38:17; Psalm 44:20), the unlighted depth of the heart of the earth (Job 28:3), the darkness of the prison (Psalm 107:10, Psalm 107:14), also of wickedness (Job 12:22; Job 34:22), of sufferings (Job 16:16; Jeremiah 13:16; Psalm 23:4), and of spiritual misery (Isaiah 9:1). Consequently the words point to the judicial rule of the Almighty in the world. As the Almighty turns the darkness of death into light, and the deepest misery into prosperity and health, (Note: Theodoret has given a correct explanation, though he does not quite exhaust the force of the words: "It is easy for Him to turn even the greatest dangers into happiness; for by the shadow of death he means great dangers. And it is also easy to bring calamity upon those who are in prosperity.") so He darkens the bright day of prosperity into the dark night of adversity, and calls to the waters of the sea to pour themselves over the earth like the flood, and to destroy the ungodly.
Keil and Delitzsch Biblical Commentary on the Old Testament — Keil and Delitzsch Biblical Commentary on the Old Testament — Amos (BibleHub)
Semantically Found
And He also turns the darkest night into morning, and darkens the day into night again. These words refer to the regular interchange of day and night; for tsalmâveth, the shadow of death, i.e., thick darkness, never denotes the regularly recurring gloominess of night, but the ap...
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And He also turns the darkest night into morning, and darkens the day into night again. These words refer to the regular interchange of day and night; for tsalmâveth, the shadow of death, i.e., thick darkness, never denotes the regularly recurring gloominess of night, but the appalling gloom of night (Job 24:17), more especially of the night of death (Job 3:5; Job 10:21-22; Job 38:17; Psalm 44:20), the unlighted depth of the heart of the earth (Job 28:3), the darkness of the prison (Psalm 107:10, Psalm 107:14), also of wickedness (Job 12:22; Job 34:22), of sufferings (Job 16:16; Jeremiah 13:16; Psalm 23:4), and of spiritual misery (Isaiah 9:1). Consequently the words point to the judicial rule of the Almighty in the world. As the Almighty turns the darkness of death into light, and the deepest misery into prosperity and health, (Note: Theodoret has given a correct explanation, though he does not quite exhaust the force of the words: "It is easy for Him to turn even the greatest dangers into happiness; for by the shadow of death he means great dangers. And it is also easy to bring calamity upon those who are in prosperity.") so He darkens the bright day of prosperity into the dark night of adversity, and calls to the waters of the sea to pour themselves over the earth like the flood, and to destroy the ungodly.
John Bunyan — The Work of Jesus Christ as an Advocate
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of Jeftis Chrift. 45: D. 1 8. 27, he means, be was but what Sin ha<l I yea^ he had fotxitching cf the fmuc and berarings of Sin yet upon him : wherefore 'twas luftoKi with //rtff/indays ofold, when they Days apart for Confeflion of Sin, and Humi- :ion for the fame, to fprinkie th...
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of Jeftis Chrift. 45: D. 1 8. 27, he means, be was but what Sin ha<l I yea^ he had fotxitching cf the fmuc and berarings of Sin yet upon him : wherefore 'twas luftoKi with //rtff/indays ofold, when they Days apart for Confeflion of Sin, and Humi- :ion for the fame, to fprinkie thcmfelves with, to wallow in Duft and Aihes, Efth. 4. 1,9. Jer. 16. Job 30. 9* cbaf, 42. 6. as a token that chey dconfefs they were but what Sin had left, and iit they were dcfiCd^ weal^ncd and foliutea by it. This then is the next PJea of our goodly Advo* Ite for QS, O SaUfif this is a brntid plucked out of hi Fire. As who ihould fay, thou objedefl againft By Servant Jofkua that he is black like a Coal, or Au the Fire of Sin, at times, is Aiti burning in \ku And what then ? the reafon why he is not hittUy extinAasTow, is not thy Pity, but my hther's Mercy to him : I have pluckd him out iifthe Fire, yet not fo out biit that the fmell there* Jfisyet upon him ; and tny Father and I, wc soofider his weaknefs, and pity him ; for fincc he % Ziz Brand pulled out f can it be expeded by my ?aiher or me, that he fhould appear before us as dear, and do our biddings as welj.as^ he had ever been there ? Ibis is a Brand f lucked out of he Fiyej and muft be ccnliJer'd as fuch, and muft e born with as much. Thus as Mefhibxfl^eth leadedfor his Excufe, his lamenefs, x Sain* ij. 4, 25,x6.fo Chnft pleads the infirm and indi* ei)t condition of his Per p!e againft Satan for leir AdTa4fttage.
John Bunyan — The Work of Jesus Christ as an Advocate
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hat God*s People may, by their new and repeai Sirts, as to Reafon at leaft, endanger their fereft in the eternal Inheritance, is manifeft by ch Groanings of theirs as thefc, I4^h dojl tUu ft me off\ Pfal.43. 2. £^ 5 1. II. Qafl me mt vay from thy p efmce^ Pfal. 60. i . And^ O God...
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hat God*s People may, by their new and repeai Sirts, as to Reafon at leaft, endanger their fereft in the eternal Inheritance, is manifeft by ch Groanings of theirs as thefc, I4^h dojl tUu ft me off\ Pfal.43. 2. £^ 5 1. II. Qafl me mt vay from thy p efmce^ Pfal. 60. i . And^ O God^ hybiji thou cdft us off for ever ? Pfal. 74. i. Yec ind in the Book of Leviticus, that tho' atTj of be Children of Ifrael ftioujd hzvefold.morigag'd "Rm^ide awny withihciv Inherirance,they did not iereby utterly make void their Tide 10 an Inereft therein, but it Iliould again return to *cm, ind they again enjoy the poffeifion of it \\\ the fear of Jubilee. In the Tear of Jubilee, faiihCod, mfhall yetum every man to his PoJf.ffJjn ; thi . Und /hall not be fold for ever, nor be quite cut off, 4r the Land is mine, for ye are fir angers and /ommers with me. In all the Land of your Poffaffi^n foufh all grant a Redemption for the Land,Lcv,l^, The Man in Ifrael that, by waxing poor, did !ell his Land in Canaan, was furely a type of the !!hriftian who, by Sin and Decays in Grace, has 'orfeitcd his Place and Inheritance in Heaven ; )ut as the Ceremonial >Law provided that the )Oorman in Canaan ftiould not by his Poverty lofe lis Portion in C4tf4 for ever, but that it fhould eturn to him in the Year of Jubilee j fo the Law /Gr4Cff has provided that the Children (Viall not or their Sin lofe their Inheritance in Heaven for :ver, but it Hiall return to iheni in t'other l4^orld^ 1 Cor, 11,32

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