Jeremiah 16:9

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"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

(Jer 7:34; Jer 25:10; Eze 26:13).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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, 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, —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9. Cp. Jer_7:34.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And it shall come to pass, when thou shalt show this people all these words,.... Or, "all these things" (a); which he was forbid to do; as marrying and having children, going into the house of mourning or feasting, with the reasons of all, because of the calamities coming upon them:

and they shall say unto thee, wherefore hath the Lord pronounced all this great evil against us? as if they were quite innocent, and were not conscious of anything they had done deserving such punishment, especially so great as this was threatened to be inflicted on them; as their dying grievous deaths, parents and children, great and small, and be unlamented, and unburied: or "what is our iniquity?" or "what is our sin that we have committed against the Lord our God?" supposing we have been guilty of some weaknesses and frailties; or of some few faults; which though they cannot be justified, yet surely are not to be reckoned of such a nature as to deserve and require so great a punishment: thus would they either deny or lessen the sins they had been guilty of, and suggest that the Lord was very hard and severe upon them.

(a) "omnes res hasce", Gataker, Piscator.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The voice of mirth, etc.; a striking deaf, on, repeated from Jer_7:34.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.