John Calvin Commentary Jeremiah 7:21-24

"Thus saith Jehovah of hosts, the God of Israel: Add your burnt-offerings unto your sacrifices, and eat ye flesh. 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: but this thing I commanded them, saying, Hearken unto my voice, and I will be your God, and ye shall be my people; and walk ye in all the way that I command you, that it may be well with you. But they hearkened not, nor inclined their ear, but walked in [their own] counsels [and] in the stubbornness of their evil heart, and went backward, and not forward." — Jeremiah 7:21-24 (ASV)

The Prophet here taunts the Jews for being so diligent in their attention to sacrifices, while they had no care for piety. Therefore, he says by way of ridicule, “Offer your sacrifices, and accumulate burnt offerings and victims, and eat flesh.” The last clause proves that God regarded their sacrifices as nothing, and that nothing was acceptable to Him, though the Jews spent much money and spared no efforts.

God then shows that all these things were nothing to Him. Eat flesh, He says, which means, “You sacrifice to yourselves, not to Me.” A contrast is implied here; for when they ate flesh, there was the legitimate service of God, provided sacrifices were duly offered. But God here excludes Himself, as though He had said, “These things do not belong to Me at all; for when you bring sacrifices, your object is to feast. Eat, then, and stuff your stomachs; nothing of this belongs to Me.”

The meaning of the whole is this: the feasts which the Jews celebrated were profane, though they pretended the name of God and wished them to be deemed sacred. Eat then flesh; that is, “I repudiate your sacrifices; it is to no purpose that you cover your iniquities by the shadow of the Temple, for your pollutions restrain Me from accepting what you pretend to offer to Me.” By saying, Add sacrifices to victims, he means that though they sacrificed every animal in the land, it would be all to no purpose; for, as I have said, in offering sacrifices to God their object was to get a feast, because they did not regard the right end.

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.

Therefore, God by that means represented 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 contemptuously 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 corrupted the worship of God; for the Jews were diligently attentive to sacrifices, and yet neglected the main things—faith and repentance. Therefore, 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 (John 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 by that means 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 by that means polluted (Isaiah 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 (Isaiah 66:3).

“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 completely 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 paschal 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 shows. Furthermore, 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 does not regard 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 completely 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 as 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 was only to remind the Jews of their sin and also to show them the way of reconciliation.

We therefore 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 today that God does not regard fasting. Yet we know that fasting is commended to us, but not on account of itself. We now understand the Prophet's meaning.

Now, this passage contains a very useful doctrine, and one which we ought to observe all the more, 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. Since God has so severely condemned ceremonies, which He Himself had appointed for a purpose that was overlooked, what can be thought today of the foolish inventions of men, when there is the same impiety in the people as was formerly in the Jews?

For when the Papists perform their deceptive practices, when the monks and the sacrificing priests fill the churches with their noises, when they practice their ridiculous ceremonies, 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 intoxicated. 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.

I spoke not then to your fathers, nor commanded them in the day I brought them forth from the land of Egypt, etc. The Prophet calls the attention of the Jews to the first condition of the Church; for though God had made His covenant with Abraham, Isaac, and Jacob, yet He then only formed or framed for Himself a Church when the Law was promulgated.

Therefore, God at that time showed what pleased Him, and prescribed certain things, which were in the future to be inviolably observed: and as the Jews violated the rule given them, the Prophet concludes that God was corruptly and absurdly worshipped by them. This is the reason why he expressly speaks here of the deliverance granted to the fathers.

A clearer explanation follows, which removes all ambiguity: for God subordinates sacrifices to obedience. Sacrifices are indeed a part of obedience—very true. But as the people were to be subject to the whole law, it therefore follows that their worship of God was mutilated when there was no care for true piety.

We now, therefore, undoubtedly understand the Prophet's meaning and see at the same time the reason why God so expressly rejected sacrifices: for what God has connected, it is not in man's power to separate (Matthew 19:6; Mark 10:9). This tearing apart of things is impious. Since the Jews had separated sacrifices from their right and legitimate end, whatever they did was a sacrilege and a profanation.

That we may now more fully understand this doctrine, we must remember this principle: that the basis of true religion is obedience. For unless God shines on us with His word, there is no religion, but only hypocrisy and superstition. This is the case with heathens, who, though they busy themselves much and with great diligence, yet lose all their labor and uselessly weary themselves, for God has not shown them the right way.

In short, true religion may always be distinguished from superstition by this mark: if the truth of God guides us, then our religion is true; but if anyone follows his own reason, or is led by the opinion and consent of men, he forms superstition for himself, and nothing that he does will please God. This is one thing.

Now, in the second place, let us see what God chiefly requires from those who are His servants. Being fully convinced of this truth—that God cannot be truly served unless we obey His voice—we must consider, as I have said, what God commands us to do. Now, as He is a Spirit, so He demands sincerity of heart (John 4:24).

We also know that God comes to us in such a way that He would have us trust entirely in His gratuitous goodness, depend altogether on His paternal kindness, call on Him, and offer Him the sacrifice of praise. Since, then, God has expressly required these things in His word, it is certain that all other modes of worship are rejected by Him as corrupt—that is, when there is no faith, no prayer, and no praise, for these hold the first place in true and legitimate worship.

This one passage is sufficient to put an end to all the contentions which are now in the world. For if the Papists admitted that obedience is of more account with God than all sacrifices (1 Samuel 15:22), we might easily agree. They might afterwards debate every article of faith; but there would be in the main an agreement between us, were they to submit simply and unreservedly to the word of God.

But we see how stubbornly they insist on this point: that we are not to stand on God’s word, nor acquiesce in it, because there is in it nothing certain. Therefore, they regard the doctrine of the Fathers, and what they call the perpetual consent of the Catholic Church, as of more value than the Law and the Prophets and the Gospel.

They dare not indeed to contend on this ground; and so far they act wisely: for if the disputes between us are capable of being removed, as I have said, by God’s word, we could easily overcome them. But while they, fostering their own blindness, strive to extinguish the light, and willfully envelop themselves in darkness, let us follow what God’s Spirit shows to us here: that the main part of true and right worship and service is to hear God speaking, and to regard obedience of more account than all offerings and sacrifices, according to the passage we have quoted from 1 Samuel 15:22.

He afterwards adds, I will be to you a God, and you shall be to Me a people; and you shall walk in all the way which I shall show to you, that it may be well with you. The Prophet confirms what I have already said: that if we would obey God, we must consider what He commands.

Now, God omits no part of true worship. We shall then never go astray from true religion if only we render ourselves teachable. Why then is it that men diligently labor and profit nothing, except that they are deaf to God’s voice? For, as has already often been said, God has not only spoken generally and in various ways of obedience, but has clearly and distinctly taught what He approves. Our obedience then will please Him, if only we learn what He would have us to do.

And at the same time He adds that this condition was mentioned to the Jews, that it would be well with them, if they only obeyed God. Therefore, their perverseness is more fully detected; for they willfully sought to be miserable and procured for themselves their own destruction: for a happy life was offered to them, provided only they submitted to God. Since they refused this, who does not see that they willfully gave themselves up to misery, as though they wished to provoke God’s anger, and did so intentionally?

They listened not nor inclined their ear. Here the Prophet shows that the Jews did not then begin to be rebellious against God and His word, for they imitated the impious contumacy of their fathers; and he dwells on this more at large. He now says, “I gave no command about sacrifices, but only this one thing I required of your fathers: to obey Me.”

They listened not, he says. What could have been a more just demand than that they should obey God? How great, then, and how base an indignity it was to reject His authority! Indeed, still more, they inclined not the ear; for by this phrase the Prophet means not only a contempt of His word and indifference, but their obstinacy and willfulness, because they had hardened themselves against God.

Hypocrites do, indeed, sometimes incline the ear, and wish to know what is said, and in some measure consider it; but the Prophet here describes, as it were, the insane contumacy of the Jews, for they inclined not, no, not even the ear to God speaking to them.

He afterwards adds that they walked in their tortuous counsels and also in the wickedness of their evil heart. This comparison aggravates their sin: the Jews preferred to follow their own whim rather than to obey God and His commands. Had anything been set before them which might have deceived them and obscured the authority of the law, there would have been some excuse; but when there was nothing to prevent them from obeying God’s command, except that they followed their own foolish imaginations, they were completely inexcusable.

For what excuse could they have made? That they wished to be wiser than God! How great a madness was this, and how diabolical! But the Prophet leaves them nothing but this vain excuse, which doubled their guilt. They thought, no doubt, that their heart was well suited for the purpose, but he does not here allow them to judge, but distinctly condemns them as they deserved.

We ought to take particular notice of this passage, for the majority of men at this day set up their own inventions against God’s word. The Papists indeed pretend antiquity; they say that they have been taught by their ancestors; and at the same time they plead councils and the ordinances of the fathers: but yet there is not one of them who is not addicted to his own inventions, and who does not take the liberty, indeed, an unbridled license, to reject whatever he pleases.

Moreover, if the origin of the whole Papal worship is considered, it will appear that those who first devised so many strange superstitions were impelled only by audacity and presumption, so that they might trample under foot the word of God. This is why all things have become corrupt, for they brought in all the strange inventions of their own minds.

And we see that the Papists today are so perversely fixed in their own errors that they prefer themselves and their own deceptive practices to God. The same is also true of all heretics. What then is to be done? Obedience, as I have said, is to be held as the basis of all true religion. If, then, on the other hand, we wish to render our worship approved by God, let us learn to cast aside whatever is our own, so that His authority may prevail over all our reasoning.

Let us also notice how detestable a sacrilege it is to follow the wickedness of our heart rather than to obey God, when He shows to us, as by the finger, the way of salvation. Let us also observe that nothing will then do us good, though we may seem to ourselves to be very wise, and praise ourselves in our folly; for God declares here that our heart is evil whenever we turn aside from His pure word.

He says that they were behind and not before. By this phrase He intimates that the Jews turned their backs, so that they might not look at Him or go forward. For when one promises to be our leader to conduct us in the way, we immediately turn our eyes to him; but when we turn our back, it is a proof of our contempt.

And thus God complains of His people, that He was despised by them, for they had not only been deaf to the prophetic teaching and admonitions, but had also turned their faces another way, as a proof of even worse contumacy, so that they forsook Him and, as it were, bade Him depart. This is the meaning of the last sentence. We will continue tomorrow.

Prayer:

Grant, Almighty God, that as You have at this day so clearly revealed to us Your will that there can remain no pretense of ignorance, we may on that account submit to You with a freer and more ready mind, and that we may not only incline our ears to You, but also so attend to You with all our hearts, that we may desire no other thing than to make our whole life approved by You. And as we cannot but turn aside, through our obstinacy and wickedness, from the right way, do You so enlighten us by the Spirit of wisdom and knowledge, that we may strive to embrace whatever You have been pleased to prescribe to us in Your word, so that when the course of this life shall be finished, we may at length reach the goal, and partake of the fruit of our obedience, and enjoy that eternal inheritance, which Your only begotten Son has procured for us by His own blood. Amen.