Jeremiah 16:6
"Both great and small will die in this land. They will not be buried or mourned, nor will anyone cut himself or shave his head for them.
Both great and small will die in this land.
This phrase indicates a comprehensive judgment affecting all social classes, from the most influential to the least significant. In the context of Jeremiah's prophecy, this reflects the impending Babylonian invasion and the resulting devastation. The universality of the judgment underscores the severity of Israel's sin and the impartiality of God's justice. This echoes the theme found in other scriptures, such as Ezekiel 9:6, where judgment begins at the sanctuary and affects all people regardless of status.

They will not be buried or mourned,
The lack of burial and mourning rites signifies extreme dishonor and disgrace, as proper burial was a significant cultural and religious practice in ancient Israel. This reflects the chaos and desolation that will accompany the Babylonian conquest, where the dead will be so numerous that traditional mourning practices will be impossible. This is reminiscent of the curses outlined in Deuteronomy 28:26, where disobedience leads to bodies being left unburied.

nor will anyone cut himself or shave his head for them.
Cutting oneself and shaving the head were traditional mourning practices in the ancient Near East, often associated with expressing deep grief. The prohibition or absence of these acts in this context highlights the totality of the calamity and the breakdown of societal norms. It also reflects God's command against pagan mourning practices, as seen in Leviticus 19:28 and Deuteronomy 14:1, emphasizing a return to covenant faithfulness.

Persons / Places / Events
1. Jeremiah
A prophet called by God to deliver messages of judgment and hope to the people of Judah. His ministry spanned the reigns of several kings and was marked by warnings of impending disaster due to the people's unfaithfulness.

2. Judah
The southern kingdom of Israel, which was facing imminent judgment and exile due to its persistent idolatry and disobedience to God.

3. The People of Judah
The recipients of Jeremiah's prophecies, who were being warned of the consequences of their actions, including the lack of traditional mourning practices.

4. Mourning Practices
Cultural expressions of grief, such as cutting oneself or shaving one's head, which were common in ancient Near Eastern societies, including among the Israelites.

5. Divine Judgment
The event of God's impending punishment on Judah for their sins, as foretold by Jeremiah, which would result in widespread death and the absence of customary mourning rituals.
Teaching Points
Understanding God's Judgment
Recognize that God's judgment is a response to persistent sin and rebellion. It serves as a call to repentance and a reminder of His holiness.

Cultural Practices and God's Commands
Reflect on how cultural practices can sometimes conflict with God's commands. As believers, we are called to align our lives with God's Word, even when it challenges societal norms.

The Reality of Consequences
Acknowledge that actions have consequences. The absence of mourning in Jeremiah 16:6 underscores the severity of God's judgment and the reality of sin's impact.

Hope Beyond Judgment
While Jeremiah's message is one of judgment, it also points to the hope of restoration. God's ultimate desire is for His people to return to Him and experience His grace.

Living with an Eternal Perspective
Consider how the temporary nature of life and the certainty of God's judgment should influence our daily decisions and priorities.
Bible Study Questions
1. How does understanding the cultural context of mourning practices in ancient Judah enhance our comprehension of Jeremiah 16:6?

2. In what ways can we ensure that our cultural practices align with biblical teachings, especially when they conflict?

3. How does the theme of judgment in Jeremiah 16:6 relate to the broader account of God's redemptive plan in the Bible?

4. What are some modern-day "idols" or areas of disobedience that might invite God's discipline in our lives today?

5. How can we maintain hope and faith in God's promises during times of personal or communal judgment and hardship?
Connections to Other Scriptures
Leviticus 19:28
This verse prohibits the Israelites from cutting their bodies for the dead, highlighting the cultural context of mourning practices and God's desire for His people to be distinct from surrounding nations.

Ezekiel 24:16-17
God instructs Ezekiel not to mourn the death of his wife in the traditional manner, symbolizing the coming judgment and the cessation of normal mourning practices.

Amos 8:10
Amos prophesies that God will turn feasts into mourning, indicating a time of judgment where traditional expressions of grief will be widespread.
Commands CountermandedS. Conway Jeremiah 16:1-9
The House of Mourning and the House of Feasting Alike ForbiddenD. Young Jeremiah 16:5-9
People
Israelites, Jeremiah
Places
Egypt, Jerusalem
Topics
Anyone, Bald, Bodies, Buried, Cut, Cutting, Death, Die, Died, Gash, Hair, Lament, Lamented, Mourned, None, Overtake, Resting-place, Shave, Themselves, Weeping, Wounding
Dictionary of Bible Themes
Jeremiah 16:6

     5128   baldness
     5155   hair
     5288   dead, the
     5372   knife

Jeremiah 16:5-6

     5963   sympathy

Library
Some General Uses from this Useful Truth, that Christ is the Truth.
Having thus cleared up this truth, we should come to speak of the way of believers making use of him as the truth, in several cases wherein they will stand in need of him as the truth. But ere we come to the particulars, we shall first propose some general uses of this useful point. First. This point of truth serveth to discover unto us, the woful condition of such as are strangers to Christ the truth; and oh, if it were believed! For, 1. They are not yet delivered from that dreadful plague of
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Jews Make all Ready for the War; and Simon, the Son of Gioras, Falls to Plundering.
1. And thus were the disturbances of Galilee quieted, when, upon their ceasing to prosecute their civil dissensions, they betook themselves to make preparations for the war with the Romans. Now in Jerusalem the high priest Artanus, and do as many of the men of power as were not in the interest of the Romans, both repaired the walls, and made a great many warlike instruments, insomuch that in all parts of the city darts and all sorts of armor were upon the anvil. Although the multitude of the young
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem

Degrees of Sin
Are all transgressions of the law equally heinous? Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. He that delivered me unto thee, has the greater sin.' John 19: 11. The Stoic philosophers held that all sins were equal; but this Scripture clearly holds forth that there is a gradual difference in sin; some are greater than others; some are mighty sins,' and crying sins.' Amos 5: 12; Gen 18: 21. Every sin has a voice to speak, but some
Thomas Watson—The Ten Commandments

Healing the Centurion's Servant.
(at Capernaum.) ^A Matt. VIII. 1, 5-13; ^C Luke VII. 1-10. ^c 1 After he had ended all his sayings in the ears of the people, ^a 1 And when he was come down from the mountain, great multitudes followed him. ^c he entered into Capernaum. [Jesus proceeded from the mountain to Capernaum, which was now his home, or headquarters. The multitudes which are now mentioned for the third time were not wearied by his sermon, and so continued to follow him. Their presence showed the popularity of Jesus, and also
J. W. McGarvey—The Four-Fold Gospel

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious
John Edgar McFadyen—Introduction to the Old Testament

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