Exegetical and Hermeneutical Commentary of Jeremiah 7:22
For I spoke not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices:
22. The passage is of the highest importance in its bearing on the epochs at which the different parts of the Pentateuch were severally composed. It is now held to be made up from elements of very diverse dates. Careful examination has shewn that in Jeremiah’s day the “Priestly Code” (P) which emphasizes and elaborates the sacrificial ritual had not been added to the earlier constituents (J and E). It is true indeed that those earlier constituents are not devoid of reference to sacrifice (see Exo 23:14-19), nor is Deut. either (e.g. Jer 12:5 ff., Jer 16:1 ff.), but (in Peake’s words) “there is a very marked difference between the attitude of the earlier Codes and the Priestly Legislation. In the latter the ritual system is of very high importance, and sacrifice fills a prominent place, in the former sacrifice holds a relatively insignificant position.” See further on Jer 8:8 as to Jeremiah’s view.
In general it may be said that obedience to the moral law always ranked first (cp. Jer 11:4), and sacrifices were, as is here taught, wholly worthless when offered by the immoral. Moreover, the “outward ceremonial of sacrifice is discounted, in view of the danger of dependence on it” (Buchanan Blake, How to read the Prophets, Part I. p. 222). For the relation between prophecy and the ritual law, see further in C. B. Introd. to the Pentateuch, pp. 174 181. The Jews (it may be added) read in their services this portion of the prophets as the Haph tarah (2nd Lesson) in connexion with Leviticus 6-8. (as 1st Lesson), thus supporting the view that sacrifices are but secondary. Cp. for the sentiment of the Jeremiah 7 : 1Sa 15:22; Isa 1:11 ff.; Hos 6:6; Amo 5:22 ff.; Mic 6:6 ff.
in the day ] i.e. at the period of their history.
Fuente: The Cambridge Bible for Schools and Colleges
Some would argue from hence that sacrifices were at first an invention of men, as papists and Socinians; and because they should not be used to idols, God gave way for the introducing them into his worship; but it is evident in Scripture that they have been of Divine institution ever since Adam, Gen 4:3,4. As to the meaning of the words, God doth not condemn them, or deny them, save only comparatively in respect of obedience, not so much these as obeying his commands, 1Sa 15:22; Hos 6:6, i.e. mercy rather than sacrifice. Negatives are often put for comparatives, Gen 45:8; Exo 16:8; Joh 5:45. Hence the Hebrew is, the matter of burnt-offerings; for sacrifices were not instituted for themselves, but for other uses, and to be signs of faith in his promises, and obedience to his commands, as in the next verse, where the condition, promise, and end are all set down.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. Not contradicting the divineobligation of the legal sacrifices. But, “I did not requiresacrifices, unless combined with moral obedience” (Psa 50:8;Psa 51:16; Psa 51:17).The superior claim of the moral above the positiveprecepts of the law was marked by the ten commandments having beendelivered first, and by the two tables of stone being deposited alonein the ark (De 5:6). The negativein Hebrew often supplies the want of the comparative: notexcluding the thing denied, but only implying the prior claim of thething set in opposition to it (Ho6:6). “I will have mercy, and not sacrifice”(1Sa 15:22). Love to God is thesupreme end, external observances only means towardsthat end. “The mere sacrifice was not so much what Icommanded, as the sincere submission to My will gives to thesacrifice all its virtue” [MAGEE,Atonement, Note 57].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For I spake not unto your fathers,…. Meaning not Abraham, Isaac, and Jacob, but Moses, Aaron, and others, who were living at the time of the bringing of the children of Israel out of Egypt, as appears by what follows:
nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings, or sacrifices; these are not in the decalogue or ten commands; these are no part of that law or covenant, but are an appendage or addition to it; and though they are of early institution and use, yet they never were appointed for the sake of themselves, but for another end; they were types of Christ, and were designed to lead the faith of the people of God to him; they never were intended as proper expiations of sin, and much less to cover and encourage immorality; whenever therefore they were offered up in a hypocritical manner, and without faith in Christ, and in order to atone for sinful actions, without any regard to the sacrifice of Christ, they were an abomination to the Lord. These were not the only things the Lord commanded the children of Israel; nor the chief and principal ones; and in comparison of others, of more consequence and moment, were as none at all; and which are next mentioned.
Fuente: John Gill’s Exposition of the Entire Bible
The Prophet therefore adds, I spoke not to your fathers, nor commanded them, in the day I brought them forth from the land of Egypt, concerning sacrifices or burnt — offerings: but this only I commanded them, to hear my voice, and to walk in all the way which I commanded them. Jeremiah seems to have condemned sacrifices too much; for we know they were designed for certain purposes: they were intended to promote penitence; for when an animal was killed at the altar, all were reminded that they were guilty of death, which the animals underwent instead of men. Hence God did thereby represent to the Jews, as in a mirror, the dreadful judgment they deserved; and the sacrifices were also living images of Christ; they were sure pledges of that expiation through which men are reconciled to God. Jeremiah then seems here to speak too contemptibly of sacrifices; for they were seals of God’s grace, and had been instituted to lead men to repentance. But he speaks according to the ideas of those who had strangely vitiated the worship of God; for the Jews were sedulously attentive to sacrifices, and yet neglected the main things — faith and repentance. Hence the Prophet here repudiates sacrifices, because these false worshippers of God had adulterated them; for they were only intent on external rites, and overlooked their design, and even despised it.
We know that it was God’s will from the beginning to be worshipped in a spiritual manner; and he has not changed his nature in our day. As then at this day he approves of no other than a spiritual worship, as He is a Spirit, (Joh 4:24) so also under the Law he was to be worshipped with a sincere heart. Absurdly then did the Jews offer their sacrifices, as though they could thereby appease God: and this is the reason why the prophets inveighed so pointedly against sacrifices. God says that he nauseated them, that he was wearied with them, that his name was thereby polluted, (Isa 1:14) he says also, that to sacrifice was the same as though one killed a dog, an unclean animal, and as though one killed a man. (Isa 66:3.)
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What are your offerings and sacrifices to me.”
he says by Amos. Such declarations occur everywhere in the Prophets; we are told that sacrifices were not only of no account before God, but that they were filthy things which he abominated; that is, when the things signified were separated from the signs. This then is the reason why Jeremiah here wholly rejects sacrifices: he complains that God’s worship was violated and profaned; and it was so, because the Jews presented to God mere shadows instead of realities.
But still he seems to have exceeded due limits; as he says of God, that he gave no command respecting sacrifices: for before the law was published, God had ordered sacrifices to be offered to him; as, for instance, the passover; for the pascal lamb, as it is well known, was a sacrifice; and he had also spoken of sacrifices before the people were liberated. Moreover, after the law was given, a priesthood was established among the people, as Moses clearly shews. Further still, we see with what care regulations have been given as to sacrifices. Why then is it here said, that he spoke nothing respecting sacrifices? Even because God regards not sacrifices in themselves. He therefore makes a distinction between external signs and spiritual worship; for the Jews, as it has been already said, had by their corruptions so subverted what God had instituted, that he would not acknowledge what they did as having been commanded by him. And if we take the words as they are, they are wholly true, — that God had commanded nothing respecting mere sacrifices, or sacrifices for their own sake. This distinction solves every difficulty; that is, that God never delighted in sacrifices themselves, that it was never his will to be served with mere external rites, that burnt — offerings, victims, incense, and things of this kind, were of themselves regarded by him of no value. Since, then, sacrifices did not please God, except on account of the end designed, it remains a clear truth, that God commanded nothing respecting sacrifices: for his design only was to remind the Jews of their sin, and also to shew to them the way of reconciliation. We hence see that God had not from the beginning required mere sacrifices, for he required them for a certain end. It is the same as though we should say at this day, that God regards not fasting. We yet know that fasting is commended to us, but not on account of itself. We now understand the meaning of the Prophet. (205)
Now, this passage contains a very useful doctrine, and which ought the more to be observed by us, as the neglect of it introduces dreadful darkness. They under the Papacy think that God is duly and in the best manner worshipped, when they accumulate many pompous exhibitions of ceremonies; nor can they be persuaded that all this is altogether frivolous. How so? Because they think of God according to their own fancies and disposition. And yet all the Papal ceremonies are the inventions of men: for they derive no authority either from the Law or from the Gospel. And since God has so severely reprobated ceremonies, which yet he had appointed for a purpose which was overlooked, what can be thought at this day of the foolish inventions of men, when there is the some impiety in the people as was formerly in the Jews? For when the Papists perform their trumperies, when the monks and the sacrificing priests fill the churches with their noises, when they practice their childish mummeries, and when they delight themselves with music and incense, they think that God is satisfied, however full of obscenities and filthiness their whole life may be: they are hardened in that false confidence, by which the Jews were inebriated. We ought, therefore, with special care, to notice this doctrine, — that God so approves of spiritual worship, that he esteems all other things as nothing; that is, when unconnected with sincerity of heart.
(205) This exposition is ingenious and plausible, and all that is said is perfectly true: but it may be doubted whether it be the way to account for the mode of speaking here adopted. It is usual in Scripture, when two things are mentioned, and the one is of little or no importance in comparison with the other, to state the first negatively.
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Labor not, “says our Savior, “for the meat which perisheth, but for that meat which endureth unto everlasting life.” Joh 6:27.
But it may be, that the reference here is specifically to the day in which the Israelites were delivered; for on that day, or at that particular time, (for the word day is not to be taken in its strict meaning,) obedience to his voice was the only thing which God required. See Exo 15:26.
Venema thinks that reference is here made, not to the institution of sacrifices, but to the ground of the covenant. Sacrifices were not the condition of the covenant, but obedience. God did not say, “If you sacrifice to me, I will be your God;” but, “If you obey my voice, I will be your God, and you shall be my people.” When the law was delivered on Mount Sinai, there was no mention of sacrifices. — Ed.
Fuente: Calvin’s Complete Commentary
(22) I spake not . . . concerning burnt offerings or sacrifices.Concerning is, literally, for, or with a view to, the matter of sacrifices. The words seem at first hard to reconcile with the multiplied rules as to sacrifices both in Exodus and Leviticus. They are, however, rightly understood, strictly in harmony with the facts. They were not the end contemplated. The first promulgation of the Law, the basis of the covenant with Israel, contemplated a spiritual, ethical religion, of which the basis was found in the ten great Words, or commandments, of Exodus 20. The ritual in connection with sacrifice was prescribed partly as a concession to the feeling which showed itself, in its evil form, in the worship of the golden calf, partly as an education. The book of Deuteronomy, representing the higher truth from which Moses started (Exo. 19:5), and upon which he at last fell back, bore its witness to the original purport of the Law (Deu. 6:3; Deu. 10:12). Its re-discovery under Josiah left, here as elsewhere, its impress on the mind of Jeremiah; but prophets, as in 1Sa. 15:22; Hos. 6:6; Hos. 8:11-13; Amo. 5:21-27; Mic. 6:6-8; Psalms 50, 51, had all along borne a like witness, even while recognising to the full the fact and the importance of a sacrificial ritual.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. For I spake not The evidence which some have found in this passage of the late origin of the ceremonial portions of the Pentateuch, is of no value whatever: the many allusions in this book and the earlier prophetical books to the ceremonial law refute that idea. The prophet speaks not absolutely, but relatively; relatively, as to time and importance. God spake not so early, nor so emphatically, as to sacrifices, as he did respecting obedience to his spiritual law.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 7:22 For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices:
Ver. 22. For I spake not unto your fathers. ] Videlicet solum aut simpliciter. Only clearly and candidly I gave them not those holy rites as the substance of my service, or that ye should thus hold them up against my threats for your rebellions, as a buckler of defence. Sacrifices without obedience nec placent nec placant Deum. neither may they please nor placate God.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
I spake not . . . concerning . . . sacrifices. Reference to Pentateuch (Exo 15:26; Exo 19:5), which was before any law was given. This vindicates the passage from modern criticism. Compare Lev 26:3-13, and 1Sa 15:22, with Psa 50:8, Psa 50:9; Psa 51:16, Psa 51:17; Isa 1:11-17. Hos 6:6. Amo 5:21-24. Mic 6:6-8. Mat 9:13; Mat 12:7; Mat 23:23.
Fuente: Companion Bible Notes, Appendices and Graphics
nor commanded
Cf. (See Scofield “Exo 20:4”), note 2, the threefold giving of the law. The command concerning burnt-offerings and sacrifices was not given to the people till they had broken the decalogue, the law of obedience.
Fuente: Scofield Reference Bible Notes
nor: 1Sa 15:22, Psa 40:6, Psa 50:8-17, Psa 51:16, Psa 51:17, Hos 6:6, Mat 9:13, Mar 12:33
burnt offerings: Heb. the matter of burnt offerings
Reciprocal: Exo 29:18 – a burnt offering Num 7:27 – General Num 29:17 – General Deu 10:12 – what doth Deu 17:3 – which Deu 28:45 – because 2Ki 17:13 – keep Jer 11:4 – Obey Jer 14:12 – and when Jer 22:21 – This Jer 32:30 – children Jer 34:13 – in the Mic 6:7 – pleased Luk 11:42 – and pass 1Co 7:19 – but Heb 10:4 – not
Fuente: The Treasury of Scripture Knowledge
Jer 7:22, The rites and ceremonies of the Mosaic system were not mentioned to the Israelites when they first were told to flee from Egypt; the Lord was not ready for that form of service yet.
Fuente: Combined Bible Commentary
7:22 For {k} I spoke not to your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices:
(k) Showing that it was not his chief purpose and intent, that they should offer sacrifices, but that they should regard, why they were ordained: that is, to be joined to the word as seals and confirmations of remissions of sins in Christ: for without the word they were vain and unprofitable.
Fuente: Geneva Bible Notes
God could say this because burnt offerings and sacrifices were not His primary concern. This should have been clear to the people as they remembered what He had commanded them when He redeemed them as a nation. He had given them the Decalog, which called for righteous conduct, before He gave them the cultic legislation, which specified the ritual of worship (cf. Exo 20:1-17; Exo 24:1-8). He had not given them the laws concerning burnt offerings and sacrifices until after they broke the Decalog.