Jeremiah 16:4

But the reason why God forbad his Prophet to marry, follows, because they were all consigned to destruction. We hence learn that celibacy is not here commended, as some foolish men have imagined from what is here said; but it is the same as though God had said, “There is no reason for any one to set his mind on begetting an offspring, or to think that this would be to his advantage: whosoever is wise will abstain from raarriage, as he has death before his eyes, and is as it were near to his grave.” The destruction then of the whole people, and the desolation and solitude of the whole land, are the things which God in these words sets forth.

At the same time, they are not threatened with a common kind of death, for he says that they were to die by the deaths of sicknesses He then denounces on them continual languor, which would cause them to pine away with the greatest pain: sudden death would have been more tolerable; and hence David says, while complaining of the prosperity of the ungodly, that there

“were no bands in their death.” (Psalms 73:4)

And the same thing is found in the book of Job, that

“in a moment of time they descend to the grave,”

that is, that they flourish and prosper during life, and then die without any pain. (Job 21:13) Hence Julius Caesar, shortly before he was killed, called this kind a happy death, ( εὐθανασίαν,)for he thought it a happy thing to expire suddenly. And this is what is implanted in men by nature. Therefore Jeremiah, in order to amplify God’s vengeance, says that they would die by the deaths of sicknesses; (155) that is, that they would be worn out by daily pains, and pine away until they died.

He adds, They shall not be lamented nor buried We have seen elsewhere, and we shall hereafter see, (Jeremiah 22:0) that it is a proof of a curse when the dead are not buried, and when no one laments their death: for it is the common duty of humanity for relations and friends who survive, to mourn for the dead and to bury them. But the Prophet seems to mean also something further. I do not indeed exclude this, that God would deprive them of the honor of sepukure and of mourning; but he seems also to intimate, that the destruction of men would be so great that there would be none to perform these offices of humanity. For we lament the dead when leisure is allowed us; but when many are slain in war they are not individually lamented, and then their carcases he confused, and one grave is not sufficient for such a number. The Prophet there means, that so great would be the slaughter in Judea, that none would be buried, that none would be lamented. The verb which he uses means properly to lament, which is more than to weep: and we have said elsewhere, that in those countries there were more ceremonies than with us; for all the orientals were much given to various gesticulations; and hence they were not satisfied with tears, but they added lamentation, as though they were in despair.

But the Prophet speaks according to the customs of the age, without approving of this excess of grief. As they were wont not simply to bewail the dead, but also to shew their grief by lamentation, he says, “Their offices shall now cease, for there will not be graves enough for so many thousands: and then if any one wish to mourn, where would he begin?” We also know that men’s hearts become hardened, when many thus die through pestilence or war. The import of the whole is, that God’s wrath would not be moderate, for he would in a manner empty the land by driving them all away, so that there would be none remaining. God did indeed preserve the elect, though as it were by a miracle; and he afterwards preserved them in exile as in a grave, when they were removed from their own country.

He then adds, That they would be as dung on the face of the land He speaks reproachfully of their carcasses, as though he had said, “They shall be the putridity of the land.” As then they had by their faith contaminated the land during life, God declares that after death they would become foetid like dung. Hence we learn, as I have before said, that it was an evidence of God’s curse, when carcases were left unburied; for as God has created us in his own image, so in death he would have some evidence of the dignity and excellency with which he has favored us beyond brute animals, still to remain. We however know that temporal punishments happen even to the faithful, but they are turned to their good, for the Psalmist complains that the bodies of the godly were castforth and became food to the birds of heaven. (Psalms 79:2) Though this is true, yet these two things are by no means inconsistent, that it is a sign of God’s wrath when the dead are not buried, and that a temporal punishment does no harm to God’s elect; for all evils, as it is well known, turn out to them for good.

It is added, By the sword and by famine shall they be consumed; that is, some shall perish by the sword, and some by famine, according to what, we have before seen,

“Those for the sword, to the sword;
those for the famine, to the famine.” (Jeremiah 15:2)

Then he mentions what we have already referred to, Their carcases shall be for food to the beasts of the earth and to the birds of heaven (156) He here intimates, that it would be a manifest sign of his vengeance, when the Jews pined away in their miseries, when the sword consumed some of them, and famine destroyed others, and not only so, but when another curse after death followed them, for the Lord would inflict judgment on their carcases by not allowing them to be buried. How this is to be understood I have already stated; for God’s judgments as to the reprobate are evident; but when the godly and the righteous fall under similar punishment, God turns to good what seems in itself to be the sign of a curse. Though famine is a sign of a curse, and also the sword, yet we know that many of God’s children perish by famine and by the sword. But in temporal punishments this modification is ever to be remembered, — that God shews himself to be a righteous Judge as to the ungodly and wicked; — and that while he humbles his own people, he is not yet angry with them, but consults their benefit, so that what is in itself adverse to them is turned to their advantage.

By deaths of wastings shall they die; They shall not be lamented, nor buried; As dung on the face of the ground shall they be: Yea, by the sword and by the famine shall they be consumed, And their carcase shall be for meat To the bird of heaven and to the beast of the earth.

The latter part is a fuller explanation of what was to take place. “As dung,” so the Syriac; they were scattered like dung. They were to be cast here and there, to be devoured by rapacious birds and beasts. — Ed.