TRV
Translation
King James Version
To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me.
Complete Jewish Bible
What do I care about incense from Sh'va or sweet cane from a distant land? Your burnt offerings are unacceptable, your sacrifices don't please me."
Berean Standard Bible
What use to Me is frankincense from Sheba or sweet cane from a distant land? Your burnt offerings are not acceptable; your sacrifices do not please Me.”
American Standard Version
To what purpose cometh there to me frankincense from Sheba, and the sweet cane from a far country? your burnt-offerings are not acceptable, nor your sacrifices pleasing unto me.
World English Bible Messianic
To what purpose comes there to me frankincense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices pleasing to me.”
Geneva Bible (1599)
To what purpose bringest thou mee incense from Sheba, and sweete calamus from a farre countrey? Your burnt offerings are not pleasant, nor your sacrifices sweete vnto me.
Young's Literal Translation
Why is this to Me? frankincense from Sheba cometh, And the sweet cane from a land afar off, Your burnt-offerings are not for acceptance, And your sacrifices have not been sweet to Me.
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In the KJVVerse 19,110 of 31,102
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Commentary on Jeremiah 6 verses 18–30
18 ¶ Therefore hear, ye nations, and know, O congregation, what is among them.
19 Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it.
20 To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me.
21 Therefore thus saith the LORD, Behold, I will lay stumblingblocks before this people, and the fathers and the sons together shall fall upon them; the neighbour and his friend shall perish.
22 Thus saith the LORD, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth.
23 They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion.
24 We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail.
25 Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side.
26 O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us.
27 I have set thee for a tower and a fortress among my people, that thou mayest know and try their way.
28 They are all grievous revolters, walking with slanders: they are brass and iron; they are all corrupters.
29 The bellows are burned, the lead is consumed of the fire; the founder melteth in vain: for the wicked are not plucked away.
30 Reprobate silver shall men call them, because the LORD hath rejected them.
Here, I. God appeals to all the neighbours, nay, to the whole world, concerning the equity of his proceedings against Judah and Jerusalem (Jer 6:18, Jer 6:19): "Hear, you nations, and know particularly, O congregation of the mighty, the great men of the nations, that take cognizance of the affairs of states about you and make remarks upon them. Observe now what is doing among those of Judah and Jerusalem; you hear of the desolations brought upon them, the earth rings of it, trembles under it; you all wonder that I should bring evil upon this people, that are in covenant with me, that profess relation to me, that have worshipped me, and been highly favoured by me; you are ready to ask, Wherefore has the Lord done thus to this land? Deu 29:24. Know then," 1. "That it is the natural product of their devices. The evil brought upon them is the fruit of their thought. They thought to strengthen themselves by their alliance with foreigners, and by that very thing they weakened and diminished themselves, they betrayed and exposed themselves." 2. "That it is the just punishment of their disobedience and rebellion. God does but execute upon them the curse of the law for their violation of its commands. It is because they have not hearkened to my words nor to my law, nor regarded a word I have said to them, but rejected it all. They would never have been ruined thus by the judgments of God's hand if they had not refused to be ruled by the judgments of his mouth: therefore you cannot say that they have any wrong done them."
II. God rejects their plea, by which they insisted upon their external services as sufficient to atone for all their sins. Alas! it is a frivolous plea (Jer 6:20): "To what purpose come there to me incense and sweet cane, to be burnt for a perfume on the golden altar, though it was the best of the kind, and far-fetched? What care I for your burnt-offerings and your sacrifices?" They not only cannot profit God (no sacrifice does, Psa 50:9), but they do not please him, for none does this but the sacrifice of the upright; that of the wicked is an abomination to him. Sacrifice and incense were appointed to excite their repentance, and to direct them to a Mediator, and assist their faith in him. Where this good use was made of them they were acceptable, God had respect to them and to those that offered them. But when they were offered with an opinion that thereby they made God their debtor, and purchased a license to go on in sin, they were so far from being pleasing to God that they were a provocation to him.
III. He foretels the desolation that was now coming upon them. 1. God designs their ruin because they hate to be reformed (Jer 6:21): I will lay stumbling-blocks before this people, occasions of falling not into sin, but into trouble. Those whom God has marked for destruction he perplexes and embarrasses in their counsels, and obstructs and retards all the methods they take for their own safety. The parties of the enemy, which they met with wherever they went, were stumbling-blocks to them; in ever corner they stumbled upon them and were dashed to pieces by them: The fathers and the sons together shall fall upon them; neither the fathers with their wisdom, nor the sons with their strength and courage, shall escape them, or get over them. The sons that sinned with their fathers fall with them. Even the neighbour and his friend shall perish and not be able to help either themselves or one another. 2. He will make use of the Chaldeans as instruments of it; for whatever work God has to do he will find out proper instruments for the doing of it. This is a people fetched from the north, from the sides of the earth. Babylon itself lay a great way off northward; and some of the countries that were subject to the king of Babylon, out of which his army was levied, lay much further. These must be employed in this service, Jer 6:22, Jer 6:23. For, (1.) It is a people very numerous, a great nation, which will make their invasion the more formidable. (2.) It is a warlike people. They lay hold on bow and spear, and at this time know how to use them, for they are used to them. They ride upon horses, and therefore they march the more swiftly, and in battle press the harder. No nation had yet brought into the field a better cavalry that the Chaldeans. (3.) It is a barbarous people. They are cruel and have no mercy, being greedy of prey and flushed with victory. They take a pride in frightening all about them; their voice roars like the sea. And, (4.) They have a particular design upon Judah and Jerusalem, in hopes greatly to enrich themselves with the spoil of that famous country. They are set in array against thee, O daughter of Zion! The sins of God's professing people make them an easy prey to those that are God's enemies as well as theirs.
IV. He describes the very great consternation which Judah and Jerusalem should be in upon the approach of this formidable enemy, Jer 6:24-26. 1. They own themselves in a fright, upon the first intelligence brought them of the approach of the enemy: "When we have but heard the fame thereof our hands wax feeble, and we have no heart to make any resistance; anguish has taken hold of us, and we are immediately in an extremity of pain, like that of a woman in travail." Note, Sense of guilt quite dispirits men, upon the approach of any threatening trouble. What can those hope to do for themselves who have made God their enemy? 2. They confine themselves by consent to their houses, not daring to show their heads abroad; for, though they could not but expect that the sword of the enemy would at last find them out there, yet they would rather die tamely and meanly there than run any venture, either by fight or flight, to help themselves. Thus they say one to another, "Go not forth into the field, no not to fetch in your provision thence, nor walk by the way; dare not to go to church or market, it is at your peril if you do, for the sword of the enemy, and the fear of it, are on every side; the highways are unoccupied, as in Jael's time," Jdg 5:6. Let this remind us, when we travel the roads in safety and there is none to make us afraid, to bless God for our share in the public tranquillity. 3. The prophet calls upon them sadly to lament the desolations that were coming upon them. He was himself the lamenting prophet, and called upon his people to join with him in his lamentations: "O daughter of my people, hear they God calling thee to weeping and mourning, and answer his call: do not only put on sackcloth for a day, but gird it on for thy constant wear; do not only put ashes on thy head, but wallow thyself in ashes; put thyself into close mourning, and use all the tokens of bitter lamentation, not forced and for show only, but with the greatest sincerity, as parents mourn for an only son, and think themselves comfortless because they are childless. Thus do thou lament for the spoiler that suddenly comes upon us. Though he has not come yet, he is coming, the decree has gone forth: let us therefore meet the execution of it with a suitable sadness." As saints may rejoice in hope of God's mercies, though they see them only in the promise, so sinners must mourn for fear of God's judgments, though they see them only in the threatenings.
V. He constitutes the prophet a judge over this people that now stand upon their trial: as Jer 1:10, I have set thee over the nations; so here, I have set thee for a tower, or as a sentinel, or a watchman, upon a tower, among my people, as an inspector of their actions, that thou mayest know, and try their way, Jer 6:27. Not that God needed any to inform him concerning them; on the contrary, the prophet knew little of them in comparison but by the spirit of prophecy. But thus God appeals to the prophet himself, and his own observation concerning their character, that he might be fully satisfied in the equity of God's proceedings against them and with the more assurance give them warning of the judgments coming. God set him for a tower, conspicuous to all and attacked by many, but made him a fortress, a strong tower, gave him courage to stem the tide and bear the shock of their displeasure. Those that will be faithful reprovers have need to be firm as fortresses. Now in trying their way he will find two things: - 1. That they are wretchedly debauched (Jer 6:28): They are all grievous revolters, revolters of revolters (so the word is), the worst of revolters, as a servant of servants is the meanest servant. They have a revolting heart, have deeply revolted, and revolt more and more. They seemed to start fair, but they revolt and start back. They walk with slanders; they make nothing of belying and backbiting one another, nay, they make a perfect trade of it; it is their constant course, and they govern themselves by the slanders they hear, hating those that they hear ill-spoken of, though ever so unjustly. They are brass and iron, base metals, and there is nothing in them that is valuable. They were as silver and gold, but they have degenerated. Nay, as they are all revolters, so they are all corrupters, not only debauched themselves, but industrious to debauch others, to corrupt them as they themselves are corrupt; nay, to make them seven times more the children of hell than themselves. It is often so; sinners soon become tempters. 2. That they would never be reclaimed and reformed; it was in vain to think of reforming them, for various methods had been tried with them, and all to no purpose, Jer 6:29, Jer 6:30. He compares them to ore that was supposed to have some good metal in it, and was therefore put into the furnace by the refiner, who used all his art, and took abundance of pains, about it, but it proved all dross, nothing of any value could be extracted out of it. God by his prophets and by his providences had used the most proper means to refine this people and to purify them from their wickedness; but it was all in vain. By the continual preaching of the word, and in a series of afflictions, they had been kept in a constant fire, but all to no purpose. The bellows have been still kept so near the fire, to blow it, that they are burnt with the heat of it, or they are quite worn out with long use and thrown into the fire as good for nothing. The prophets have preached their throats sore with crying aloud against the sins of Israel, and yet they are not convinced and humbled. The lead, which was then used in refining silver, as quicksilver is now, is consumed of the fire, and has not done its work. The founder melts in vain; his labour is lost, for the wicked are not plucked away, no care is taken to separate between the precious and the vile, to purge out the old leaven, to cast out of communion those who, being corrupt themselves, are in danger of infecting others. Or, Their wickednesses are not removed (so some read it); they are still as bad as ever, and nothing will prevail to part between them and their sins. They will not be brought off from their idolatries and immoralities by all they have heard, and all they have felt, of the wrath of God against them; and therefore that doom is passed upon them (Jer 6:30): Reprobate silver shall they be called, useless and worthless; they glitter as if they had some silver in them, but there is nothing of real virtue or goodness to be found among them; and for this reason the Lord has rejected them. He will no more own them as his people, nor look for any good from them; he will take them away like dross (Psa 119:119), and prepare a consuming fire for those that would not be purified by a refining fire. By this it appears, (1.) That God has no pleasure in the death and ruin of sinners, for he tries all ways and methods with them to prevent their destruction and qualify them for salvation. Both his ordinances and his providences have a tendency this way, to part between them and their sins; and yet with many it is all lost labour. We have piped unto you, and you have not danced; we have mourned unto you, and you have not wept. Therefore, (2.) God will be justified in the death of sinners and all the blame will lie upon themselves. He did not reject them till he had used all proper means to reform them; did not cast them off so long as there was any hope of them, nor abandon them as dross till it appeared that they were reprobate silver.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 18–30. Public domain.
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IrenaeusAD 202
AGAINST HERESIES 4:17.2
Since God is merciful, he did not cut them off from good counsel. After he had said by Jeremiah, “Why do you bring me incense from Sheba and cinnamon from a far country? Your whole burnt offerings and sacrifices are not acceptable to me.” He proceeds: “Hear the word of the Lord, all Judah. These things says the Lord, the God of Israel, Make straight your ways and your doings, and I will establish you in this place. Put not your trust in lying words, for they will not at all profit you, saying, The temple of the Lord, The temple of the Lord, it is here.”
Athanasius of AlexandriaAD 373
FESTAL LETTERS 19:2
Actions not done lawfully and piously are not of advantage, though they may be reputed to be so, but they rather argue hypocrisy in those who venture on them. Therefore, although such persons feign to offer sacrifices, yet they hear from the Father, “Your whole burnt offerings are not acceptable, and your sacrifices do not please me. Although you bring fine flour, it is vanity. Incense also is an abomination to me.” … And by Jeremiah, since they were very bold, he threatens, “Gather together your whole burnt offerings with your sacrifices, and eat flesh. For I spoke not to your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning whole burnt offerings and sacrifices.” For they did not act as was right, neither was their zeal according to law. But they rather sought their own pleasure in such days, as the prophet accuses them, beating down their bond servants and gathering themselves together for fights and quarrels. They struck the lowly with the fist and did all things that tended to their own gratification. For this cause, they continue without a feast until the end, although they make a display now of eating flesh, out of place and out of season. For, instead of the legally appointed lamb, they have learned to sacrifice to Baal. Instead of the true unleavened bread, “they collect the wood, and their fathers kindle the fire, and their wives prepare the dough, that they may make cakes to the host of heaven. And they pour out libations to strange gods, that they may provoke me to anger, says the Lord.” They have the just reward of such devices, since, although they pretend to keep the Passover, yet joy and gladness is taken from their mouth, as Jeremiah said: “There has been taken away from the cities of Judah and the streets of Jerusalem the voice of those who are glad, and the voice of those who rejoice, the voice of the bridegroom and the voice of the bride.”
JeromeAD 420
Commentary on Jeremiah
(Verse 20) Why do you bring me frankincense from Sheba, and the sweet cane from a distant land? Your burnt offerings are not accepted, and your sacrifices do not please me. That frankincense from Sheba should come is beyond doubt, as Virgil also says: And a hundred altars glow with Sabean incense (Aeneid, Book I). The cane, which is called "Cane" in Hebrew, is translated as "cinnamon" by the Septuagint and Theodotion and the prophetic speech testifies that it comes from a distant land, so that we understand it to be India, from which many spices come by way of the Red Sea. This type of medicinal pigment is called κασία. And the meaning is this: In vain do you mix sweet-smelling pigments in making ointments, as the Law commands, and burn sacrifices, who do not do my will in the Law, as it is written: They have not heard my words, and have cast away my law. But this properly applies to those who offer sacrifices from the spoils and plundering of the poor, and think they can redeem their sins with unjust alms, as the Scripture says: The ransom of a man's soul are his own riches (Prov. 13:8), which are gathered not from injustice, but from labor and righteousness.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 74
The legal manner of service is not what he requires. This is a thing in no respect difficult to see from the prophetic and apostolic writings. For by the word of Jeremiah he says, “Why do you bring me frankincense from Sheba and cinnamon from a far country? Your whole burnt offering is not acceptable, and your sacrifices do not please me.” … The will of God, therefore, that will that we pray may be done on earth, is not that we should conform to the law and live according to the grossness of its letter. But we should endeavor to live by the gospel. And this is effected by a faith correct and free from error. By a holy life possessed of the sweet savor of every virtue and proved by the testimony of good and noble conduct in every thing that is excellent.… And he also said of them by the word of Jeremiah, “Hear, O earth, behold, I bring on this people evils, the fruit of their turning aside, because they have not regarded my word and have rejected my law.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 6:20 delivers a scathing divine indictment against the people of Judah, revealing God's absolute rejection of their elaborate and costly religious rituals. Despite importing precious incense from Sheba and sweet cane from distant lands for their burnt offerings and sacrifices, these acts of worship were deemed utterly unacceptable and displeasing to the Lord. The verse powerfully underscores the futility of outward religious performance when the hearts and lives of the worshippers are steeped in disobedience, injustice, and spiritual corruption, emphasizing that God values genuine righteousness and sincere devotion over mere ceremonial observance.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 6:20 employs several powerful literary devices to convey its message with striking impact. The most prominent is the Rhetorical Question ("To what purpose cometh there to me incense from Sheba...?"), which is not meant to elicit an answer but to express God's profound exasperation, disillusionment, and the utter futility of their actions. This device immediately draws the listener into the divine perspective, forcing them to confront the inherent emptiness of their formalistic worship. Irony is also heavily present; the very items meant to be pleasing—the "sweet cane" and fragrant "incense"—are juxtaposed with God's declaration that their offerings are "not acceptable" and "not sweet" to Him. The pleasant physical aroma contrasts sharply and tragically with the foul spiritual stench of their hypocrisy and sin. Furthermore, the verse uses Metaphor and Symbolism, where the incense, sweet cane, burnt offerings, and sacrifices symbolize the people's attempts at worship and appeasement. God's rejection of these symbols powerfully underscores His rejection of the heart and life behind them. Finally, the use of Parallelism in the latter part of the verse ("your burnt offerings are not acceptable, nor your sacrifices sweet unto me") reinforces the message of comprehensive rejection through repetition and slight variation, emphasizing the full and unreserved nature of God's displeasure with their formalistic and insincere worship.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 6:20 profoundly articulates a consistent biblical truth: God's ultimate desire is for a people whose hearts are genuinely devoted to Him, expressed through lives of righteousness, justice, and obedience, rather than mere external religious performance. This passage dismantles the illusion that ritualistic adherence or costly offerings can compensate for a lack of genuine faith and moral integrity. It reveals that God is not swayed by outward show but looks deeply into the heart, discerning the true motives and spiritual condition of His worshippers. This principle challenges any notion of earning divine favor through works or ceremonies, instead pointing to the necessity of a transformed life that aligns with God's character and covenant demands. The verse underscores the holiness of God, who cannot be appeased by superficial acts when His people are actively engaged in sin and injustice.
REFLECTION AND APPLICATION
Jeremiah 6:20 serves as a timeless and convicting mirror for believers across all generations. It compels us to critically examine the sincerity and authenticity of our own worship and religious practices. In an age where external religiosity can easily overshadow internal transformation, this verse reminds us that attending services, participating in rituals, or giving offerings, no matter how grand or costly, hold no value in God's eyes if our hearts are not truly yielded to Him and our lives do not reflect His righteousness. It challenges us to move beyond mere duty or tradition, urging us to cultivate a genuine, heartfelt relationship with God that manifests in ethical living, love for our neighbor, and a commitment to justice. True worship is not confined to sacred spaces or specific times but permeates every aspect of our daily existence, transforming our character and actions to align with God's will.
Questions for Reflection
FAQ
Why did God reject their offerings if they were following the Law by bringing them?
Answer: God rejected their offerings not because the offerings themselves were inherently wrong or contrary to the Law, but because the hearts and lives of the people bringing them were corrupt and disobedient to God's covenant. While they performed the rituals of the Law, their society was rife with injustice, idolatry, and moral decay. God's rejection was a profound statement that He values the spiritual condition of the worshipper—their obedience, righteousness, and genuine faith—far more than the mere outward act of sacrifice. The prophets consistently taught that true worship involves a transformed heart and a life lived in accordance with God's will, as seen in passages like 1 Samuel 15:22 and Isaiah 1:11-17.
What is "sweet cane" and why is it mentioned?
Answer: "Sweet cane" (Hebrew: qâneh H7070) most likely refers to calamus, an aromatic reed or grass. It was an expensive and imported spice, notably listed as an ingredient in the holy anointing oil in Exodus 30:23. Its mention here, alongside incense from Sheba, highlights the costly and exotic nature of the offerings the people were bringing. The irony is that while the physical substances were inherently "sweet" and valuable, God declares their sacrifices were not "sweet" to Him, emphasizing the spiritual repugnance of their worship due to their sin.
CHRIST-CENTERED FULFILLMENT
Jeremiah 6:20 finds its profound Christ-centered fulfillment in the New Covenant established through Jesus Christ. The Old Testament sacrifices, including burnt offerings and incense, were ultimately shadows pointing to the perfect and singular sacrifice of Jesus. The very problem Jeremiah highlights—the inability of external rituals to atone for sin or make worship truly acceptable when the heart is unrighteous—is precisely what Christ addresses. Through His sinless life and His atoning death on the cross, Jesus became the ultimate and fully acceptable Lamb of God, whose one sacrifice forever cleanses us from sin and makes us righteous before God (Hebrews 9:11-14). Therefore, our worship is no longer dependent on costly external offerings or the physical aroma of incense, but on our spiritual union with Christ. As believers, we are called to offer ourselves as "living sacrifices, holy and pleasing to God—this is your true and proper worship" (Romans 12:1). True worship under the New Covenant is not about what we bring to God from a "far country," but about worshipping Him "in spirit and truth" (John 4:23-24), empowered by the Holy Spirit, with hearts transformed by Christ's grace (Philippians 3:3). Jesus Himself is the "sweet aroma" that ascends to God, and through Him, our lives of obedience and faith become a pleasing offering to the Father (Ephesians 5:2).