Jeremiah 16:7
No food will be offered to comfort those who mourn the dead; not even a cup of consolation will be given for the loss of a father or mother.
No food will be offered
In the Hebrew context, the phrase refers to the traditional practice of providing meals to those in mourning. This custom, known as the "meal of consolation," was a significant part of Jewish mourning rituals. The absence of such offerings signifies a profound disruption in societal norms and communal support, highlighting the severity of God's judgment upon the people. It underscores the depth of desolation and the breaking of community bonds that would typically offer solace during times of grief.

to comfort those who mourn the dead
Mourning the dead was a deeply ingrained cultural and religious practice in ancient Israel. The Hebrew word for "mourn" (אָבֵל, 'abel) conveys a sense of deep sorrow and lamentation. In this context, the absence of comfort for mourners indicates a divine judgment that leaves the community without the usual means of emotional and spiritual support. This reflects the broader theme of Jeremiah, where the people's disobedience leads to a withdrawal of God's blessings and the natural order of compassion and care.

not even a cup of consolation
The "cup of consolation" is a metaphorical expression for the small gestures of kindness and support extended to those in grief. In ancient Near Eastern cultures, sharing a cup or meal was a sign of fellowship and solidarity. The denial of even this basic comfort emphasizes the totality of the impending judgment. It serves as a stark reminder of the consequences of turning away from God, where even the simplest acts of human kindness are withheld.

for the loss of a father or mother
The mention of "father or mother" personalizes the loss, bringing it into the intimate sphere of family. In Hebrew culture, honoring one's parents was a commandment with profound spiritual and social implications. The loss of parental figures symbolizes not only personal grief but also the breakdown of familial and societal structures. This phrase highlights the depth of the calamity that befalls the people, where the most fundamental relationships are affected by the consequences of their collective disobedience.

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 personal suffering and opposition.

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

3. Mourning Customs
In ancient Israel, mourning the dead involved specific rituals, including offering food and drink to comfort the bereaved. This verse indicates a cessation of these customs as a sign of God's judgment.

4. God's Judgment
The context of this passage is God's pronouncement of judgment on Judah for their sins, which includes the removal of traditional mourning practices.

5. Cultural Practices
The cultural context of mourning in ancient Israel, where community support was vital, and the absence of such support signified deep distress and divine displeasure.
Teaching Points
Understanding God's Judgment
God's judgment is comprehensive and affects all aspects of life, including cultural and social practices.

The Role of Community in Mourning
The absence of communal support in mourning highlights the severity of judgment and the importance of community in times of grief.

Repentance and Restoration
The disruption of normal life should lead to introspection and repentance, seeking restoration with God.

The Consequences of Disobedience
Persistent disobedience to God leads to severe consequences, affecting not just individuals but the entire community.

Hope Beyond Judgment
Even in judgment, there is a call to return to God, who ultimately desires restoration and healing for His people.
Bible Study Questions
1. How does the cessation of mourning practices in Jeremiah 16:7 reflect the seriousness of God's judgment on Judah?

2. In what ways can the absence of community support during times of grief serve as a wake-up call for spiritual introspection and repentance?

3. How do the mourning customs in ancient Israel compare to modern practices, and what can we learn from them about supporting those who grieve?

4. What are some areas in our lives where we might be experiencing God's discipline, and how can we respond in repentance and faith?

5. How can we find hope and assurance in God's character, even when facing the consequences of our disobedience, as seen in the broader context of Jeremiah's prophecies?
Connections to Other Scriptures
Lamentations 2
This book, traditionally attributed to Jeremiah, also speaks of the desolation and mourning in Jerusalem, highlighting the absence of comfort and the depth of God's judgment.

Ezekiel 24
God instructs Ezekiel not to mourn the death of his wife as a sign to Israel, paralleling the theme of disrupted mourning practices as a symbol of divine judgment.

Isaiah 22
Describes a time of mourning and lamentation in Jerusalem, emphasizing the seriousness of God's judgment and the people's failure to repent.
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
Account, Anyone, Anyone's, Bread, Break, Cause, Comfort, Consolation, Consolations, Console, Cup, Dead, Deal, Drink, Feast, Lips, Mourn, Mourner, Mourning, Sorrow, Tear, Themselves
Dictionary of Bible Themes
Jeremiah 16:7

     5805   comfort

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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