Exegetical and Hermeneutical Commentary of Jeremiah 16:9
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 the bride.
9. Cp. Jer 7:34.
Fuente: The Cambridge Bible for Schools and Colleges
9 21. Du. rejects all these vv. Co. omits 9 13, suspects the genuineness of 14, 15 both here and in Jer 23:7 f., and rejects 16, as well as portions of 17 21. Gi. retains of the whole series only Jer 16:19, while admitting ( Metrik) that 20, 21 may be genuine. Schmidt denies the genuineness of 14 21. There is thus a considerable consensus of authorities against the passage, but their arguments do not appear conclusive except as to 14, 15. See further in individual notes. According to Gi. ( Metrik) metre is doubtful or non-existent, except in 7, 8, 19 21.
Fuente: The Cambridge Bible for Schools and Colleges
And he declares that he laid this injunction upon him as a type that his countrymen, by such his forbearance, might understand that God in his providence was about to put an end to all their civil mirth in their days.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. (Jer 7:34;Jer 25:10; Eze 26:13).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For thus saith the Lord of hosts, the God of Israel,…. Who is able to do what he here threatens he will, and which he will do, notwithstanding his being the God of Israel; their hearts not being right with him, nor they steadfast in his covenant.
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: upon any account whatsoever, civil or religious; and that out of Jerusalem, where their religious feasts were kept, as well as where were often expressions of joy made on civil accounts; and this should be in their sight, it should be notorious and remarkable, that they could not but observe it; and it should be in a short time, in their days, though they were very desirous of putting these evil days far from them, and were not willing to believe they should be at all, or, however, not in their days:
the voice of the bridegroom, and the voice of the bride; the epithalamiums, or marriage songs, sung at the celebration of nuptials; these should cease, marrying and giving in marriage being over; the consequence of which must be ruin to the nation, a lawful succession of mankind being not otherwise to be kept up.
Fuente: John Gill’s Exposition of the Entire Bible
This verse contains a reason for the preceding, — that every connection with that people would be accursed. Yet he states one thing more expressly, — that the time was come in which they were already deprived of all joy; for the ungodly, even when God most awfully threatens them, strengthen themselves in their security, hence God intended to give them some presage, that they might before the time know that the saddest calamities were at hand, by which every joy and gladness were to be taken away.
He then says, that the God of hosts and the God of Israel had spoken. He at the same time deprived them of all hope, though he called himself the God of Israel. Hypocrites were wont either to despise the power of God, or to abuse his goodness. Had not God checked them, they would have deemed as nothing what the prophets threatened; and how so? Because they depreciated, as far as they could, the power of God. Hence God says, that he is the God of hosts. But when they could not in their pride and haughtiness throw down, as it were the power of God, then they betook themselves to another asylum; they promised to themselves that he would deal indulgently with them; and thus they deceived themselves. Hence, on the other hand, God calls himself here the God of Israel, in order that they might know, that it was of no avail to them, that he had adopted the seed of Abraham; for they were not the children of Abraham, but aliens, as they had departed from his piety and faith. This served as a preface.
Now when he says, הנני, enni, Behold me, he shews that the Jews had no reason to put off the time, and to indulge avain confidence; for vengeance was already come. Behold me, he says, he thus comes forth and testifies that he is already prepared to execute his judgment. Behold me,, he says, taking away from this place, before your eyes, and in your days, etc.; their destruction would happen in a short time and before their eyes. I am taking away, he says, the voice of joy and the voice of gladness, (162) the voice of the bridegroom and the voice of the bride Here by stating a part for the whole, he intimates that they would become like the dead rather than the living; for the continuance of the human race is preserved by marriage, as in the offspring mankind are as it were born again, who would otherwise perish daily. Since then there was no more time left for marriages, it was a token of final destruction. This is what the Prophet intimates, when he says, that God would cause the voice of the bridegroom and of the bride to cease, so that there would be no more any congratulations. It follows, —
(162) Rather, “The voice of exultation and the voice of joy;” the most manifest display first — exultation; and then the most hidden feeling — joy. — Ed.
Fuente: Calvin’s Complete Commentary
(9) The voice of mirth . . .The words had been used once before (Jer. 7:34), and will meet us yet again (Jer. 25:10; Jer. 33:11), but they gain rather than lose in their solemnity by this verbal iteration.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. Cause to cease All glad and joyous notes shall have died out of the psalm of human life. Only the voices of misery and despair, wailing and lamentation, remain.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 16:9 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 the bride.
Ver. 9. Behold, I will cause to cease. ] See Jer 7:34 . See Trapp on “ Jer 7:34 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the LORD of hosts, the God of Israel. See note on Jer 7:3.
God. Hebrew. Elohim. App-4.
Behold. Figure of speech Asterismos. .
the bride. Compare Jer 7:34; Jer 25:10; Jer 33:11
Fuente: Companion Bible Notes, Appendices and Graphics
I will: Jer 7:34, Jer 25:10, Isa 24:7-12, Eze 26:13, Hos 2:11, Rev 18:22, Rev 18:23
Reciprocal: 2Sa 22:3 – my refuge Psa 78:63 – maidens Isa 24:8 – General Jer 16:3 – thus saith Jer 33:11 – voice of joy Lam 5:14 – the young Eze 12:20 – General Eze 12:25 – in your Mat 11:18 – John
Fuente: The Treasury of Scripture Knowledge
Jer 16:9. Jeremiah began to write near the end of the kingdom of Judah and many of the things predicted were about due when this chapter was written; such is the significance of the word3 in your eyes and in your days. The Lord would not wish to shut off all mirth while his righteous prophet was enjoying it, hence the instructions of the preceding verse.
Fuente: Combined Bible Commentary
The reason for this antisocial behavior, Almighty Yahweh, Israel’s God explained, was that He would soon end all rejoicing in the land. Jeremiah was to reflect the attitudes of His God in all these situations. His withdrawal from village life pictured Yahweh’s withdrawal from His people.
"It is one thing to grow eloquent over a dire prospect for a wicked nation; quite another thing to taste the medicine itself. To ask this of Jeremiah, denying him the cherished gift of wife and children (an almost unthinkable vocation at the time), and then to isolate him from sharing the occasions of sorrow and joy around him (5, 8), was the measure of God’s intense concern to get the message across." [Note: Kidner, p. 70.]