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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 7:21–28. His two-level outline is real structure in the source text, so it is rendered as structure.
God, having shown the people that the temple would not protect them while they polluted it with their wickedness, here shows them that their sacrifices would not atone for them, nor be accepted, while they went on in disobedience. See with what contempt he here speaks of their ceremonial service (Jer 7:21). "Put your burnt-offerings to your sacrifices; go on in them as long as you please; add one sort of sacrifice to another; turn your burnt-offerings (which were to be wholly burnt to the honour of God) into peace-offerings" (which the offerer himself had a considerable share of), "that you may eat flesh, for that is all the good you are likely to have from your sacrifices, a good meal's meat or two; but expect not any other benefit by them while you live at this loose rate. Keep your sacrifices to yourselves" (so some understand it); "let them be served up at your own table, for they are no way acceptable at God's altars." For the opening of this,
I.He shows them that obedience was the only thing he required of them, Jer 7:22, Jer 7:23.
He appeals to the original contract, by which they were first formed into a people, when they were brought out of Egypt. God made them a kingdom of priests to himself, not that he might be regaled with their sacrifices, as the devils, whom the heathen worshipped, which are represented as eating with pleasure the fat of their sacrifices and drinking the wine of their drink-offerings, Deu 32:38. No: Will God eat the flesh of bulls? Psa 50:13. I spoke not to your fathers concerning burnt-offerings or sacrifices, not of them at first. The precepts of the moral law were given before the ceremonial institutions; and those came afterwards, as trials of their obedience and assistances to their repentance and faith. The Levitical law begins thus: If any man of you will bring an offering, he must do so and so (Lev 1:2, Lev 2:1), as if it were intended rather to regulate sacrifice than to require it. But that which God commanded, which he bound them to by his supreme authority and which he insisted upon as the condition of the covenant, was, Obey my voice; see Exo 15:26, where this was the statute and the ordinance by which God proved them: Hearken diligently to the voice of the Lord thy God. The condition of their being God's peculiar people was this (Exo 19:5), If you will obey my voice indeed. "Make conscience of the duties of natural religion, observe positive institutions from a principle of obedience, and then I will be your God and you shall be my people," which is the greatest honour, happiness, and satisfaction, that any of the children of men are capable of. "Let your conversation be regular, and in every thing study to comply with the will and word of God; walk within the bounds that I have set you, and in all the ways that I have commanded you, and then you may assure yourselves that it shall be well with you." The demand here is very reasonable, that we should be directed by Infinite Wisdom to that which is fit, that he that made us should command us, and that he should give us law who gives us our being and all the supports of it; and the promise is very encouraging: Let God's will be your rule and his favour shall be your felicity.
II.He shows them that disobedience was the only thing for which he had a quarrel with them.
He would not reprove them for their sacrifices, for the omission of them; they had been continually before him (Psa 50:8); with them they hoped to bribe God, and purchase a license to go on in sin. That therefore which God had all along laid to their charge was breaking his commandments in the course of their conversation, while they observed them, in some instances, in the course of their devotion, Jer 7:24, Jer 7:25, etc.
1.They set up their own will in competition with the will of God: They hearkened not to God and to his law; they never heeded that; it was to them as if it had never been given or were of no force; they inclined not their ear to attend to it, much less their hearts to comply with it. But they would have their own way, would do as they chose, and not as they were bidden. Their own counsels were their guide, and not the dictates of divine wisdom; that shall be lawful and good with them which they think so, though the word of God says quite contrary. The imagination of their evil heart, the appetites and passions of it, shall be a law to them, and they will walk in the way of it, and in the sight of their eyes.
2.If they began well, yet they did not proceed, but soon flew off. They went backward, when they talked of making a captain, and returning to Egypt again, and would not go forward under God's conduct. They promised fair: All that the Lord shall say unto us we well do; and, if they would but have kept in that good mind, all would have been well; but, instead of going on in the way of duty, they drew back into the way of sin, and were worse than ever.
3.When God sent to them by word of mouth to put them in mind of the written word, which was the business of the prophets, it was all one; still they were disobedient. God had servants of his among them in every age, since they came out of Egypt unto this day, some or other to tell them of their faults and put them in mind of their duty, whom he rose up early to send (as before, Jer 7:13), as men rise up early to call servants to their work; but they were as deaf to the prophets as they were to the law (Jer 7:26): Yet they hearkened not, nor inclined their ear. This had been their way and manner all along; they were of the same stubborn refractory disposition with those that went before them; it had all along been the genius of the nation, and an evil genius it was, that continually haunted them till it ruined them at last.
4.Their practice and character were still the same. They are worse, and not better, than their fathers. (1.) Jeremiah can himself witness against them that they were disobedient, or he shall soon find it so (Jer 7:27): "Thou shalt speak all these words to them, shalt particularly charge them with disobedience and obstinacy. But even that will not work upon them: They will not hearken to thee, nor heed thee. Thou shalt go, and call to them with all the plainness and earnestness imaginable, but they will not answer thee; they will either give thee no answer at all or not an obedient answer; they will not come at thy call." (2.) He must therefore own that they deserved the character of a disobedient people, that were ripe for destruction, and must go to them and tell them so to their faces (Jer 7:28): "Say unto them, This is a nation that obeys not the voice of the Lord their God. They are notorious for their obstinacy; they sacrifice to the Lord as their God, but they will not be ruled by him as their God; they will not receive either the instruction of his word or the correction of his rod; they will not be reclaimed or reformed by either. Truth has perished among them; they cannot receive it; they will not submit to it nor be governed by it. They will not speak truth; there is no believing a word they say, for it is cut off from their mouth, and lying comes in the room of it. They are false both to God and man."
Historical interpretation
Three Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
He has therefore abolished these things, that the new law of our Lord Jesus Christ, which is without the yoke of necessity, might have a human oblation. And again He says to them, "Did I command your fathers, when they went out from the land of Egypt, to offer unto Me burnt-offerings and sacrifices? But this rather I commanded them, Let no one of you cherish any evil in his heart against his neighbour, and love not an oath of falsehood." We ought therefore, being possessed of understanding, to perceive the gracious intention of our Father; for He speaks to us, desirous that we, not going astray like them, should ask how we may approach Him. To us, then, He declares, "A sacrifice [pleasing] to God is a broken spirit; a smell of sweet savour to the Lord is a heart that glorifieth Him that made it." We ought therefore, brethren, carefully to inquire concerning our salvation, lest the wicked one, having made his entrance by deceit, should hurl us forth from our [true] life.
You are blessed who are delivered from the curse. Christ, the Son of God, by his coming has confirmed and completed the law but has taken away the additional precepts, although not all of them, yet at least the more grievous ones. He confirmed the former and abolished the latter, and he has again set the free will of humankind at liberty. He does not subject them to the penalty of a temporal death but gives laws to them according to another constitution. For this reason, he says, “If anyone will come after me, let him come.” And again, “Will you also go away?” And besides, before his coming he refused the sacrifices of the people, while they frequently offered them, when they sinned against him and thought he was to be appeased by sacrifices but not by repentance.
(Verse 21 onwards) Thus says the Lord of hosts, the God of Israel: Add your burnt offerings to your sacrifices, and eat the flesh. For I did not speak to your fathers, or command them concerning burnt offerings and sacrifices when I brought them out of the land of Egypt. But this is what I commanded them, saying, 'Obey My voice, and I will be your God, and you shall be My people. And walk in all the ways that I have commanded you, that it may be well with you.' When He condemns the temple, He consequently condemns the sacrifices as well; and He indirectly accuses them because they offer victims not out of reverence for Him, but out of a desire for feasts. Moreover, when He says, 'I did not speak with your fathers, nor did I command them concerning burnt offerings and sacrifices, it is clearly understood that He first gave the Decalogue on stone tablets, written by the finger of God, and after the offense of idolatry and the worship of the golden calf, He then ordered sacrifices to be made to Him instead of to the demons, thus setting aside the pure worship of God's commandments and allowing the offering of blood and the desire for meat.
It is made clear also from this that the obsolete prescriptions of the law had been imposed because of Israel’s limitations. Since they had learned in Egypt how to sacrifice to idols, he wanted to separate them from those practices—in all the prophets he rejects them, remember—yet out of consideration for their limitations he utters this remark, “Eat flesh,” that is, Although I reject the sacrifices, I shall not oppose your partaking of flesh. After all, he declares in the law that those wishing to partake of flesh in their own cities and towns should “perform the sacrifice, but pour out the blood on the ground and then partake of the sacrifice,” not as though they were offering it as a sacrifice but as ordinary flesh, as part of the prohibition imposed on performing sacred rites outside the designated place.
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Summary
Jeremiah 7:23 encapsulates the quintessential heart of God's covenant with Israel, articulating His fundamental desire for a relationship founded on responsive obedience rather than mere ritualistic observance. This verse, a pivotal statement within Jeremiah's Temple Sermon, declares the divine command for the people to listen and adhere to God's voice, promising in return the profound covenantal blessings of His presence as their God and their identity as His cherished people, leading to holistic well-being. It underscores that true flourishing for the nation was contingent upon their faithful adherence to the divine path laid out before them, a path that was consistently neglected by the Judahite people.
Context
Literary Context
Jeremiah 7:23 is a core component of the prophet Jeremiah's powerful "Temple Sermon" (Jeremiah 7:1-15), delivered at the very gate of the Jerusalem Temple. This sermon confronts the deeply ingrained false security of the Judahite people, who believed that the physical presence of God's Temple within their city guaranteed their safety and God's protection, regardless of their widespread idolatry, social injustice, and blatant disobedience to the Mosaic Law. Jeremiah vehemently challenges this superficial religiosity, asserting that God never primarily desired sacrifices and burnt offerings in the wilderness, but rather a direct, intimate covenant relationship characterized by genuine obedience. Verse 23, therefore, serves as a concise summary of God's original and enduring expectation, contrasting sharply with the people's current rebellious behavior described in the surrounding verses, such as their turning to other gods and their unrepentant hearts (e.g., Jeremiah 7:9-10). The prophet emphasizes that their misplaced trust in the Temple, while engaging in abominable practices, was a profound misunderstanding of God's covenantal demands.
Historical & Cultural Context
The setting is late 7th century BCE Judah, during the tumultuous reign of King Jehoiakim (609-598 BCE), a period marked by significant political instability as Judah was caught between the waning power of Assyria and the rising dominance of Babylon. Internally, the nation was riddled with syncretism, social injustice (e.g., Jeremiah 7:6), and a general disregard for God's covenant commands, despite the reforms attempted by King Josiah just prior. The people had adopted pagan practices, including child sacrifice in the Valley of Hinnom (e.g., Jeremiah 7:31), while simultaneously maintaining outward religious rituals at the Temple, believing these rituals would appease God and avert judgment. Jeremiah's message directly addresses this spiritual hypocrisy, reminding them of the foundational principles of the covenant established centuries earlier at Mount Sinai, where obedience was paramount for their identity and well-being as God's chosen people (Deuteronomy 4:1). This historical backdrop highlights the profound disconnect between Israel's covenant obligations and their actual conduct.
Key Themes
This verse powerfully articulates several central themes running through the book of Jeremiah and the broader Old Testament. Firstly, it highlights the Covenant Foundation – the enduring promise "I will be your God, and ye shall be my people," which echoes the foundational language of the Mosaic Covenant (e.g., Exodus 19:5-6). This signifies a reciprocal relationship of profound intimacy and loyalty, established by divine initiative. Secondly, the verse emphasizes the Call to Obedience, repeatedly stressing "Obey my voice, and walk ye in all the ways that I have commanded you." This is not a legalistic burden but the very pathway to maintaining the covenant relationship and experiencing its benefits. It implies an attentive and responsive hearing (Hebrew: shama) to God's instruction, leading to a life lived in accordance with His divine will, a theme profoundly explored throughout the Deuteronomic covenant. Finally, the verse presents the Promise of Well-being, stating "that it may be well unto you." This "well-being" (Hebrew: yâṭab) encompasses not just material prosperity but holistic flourishing, peace, security, and true blessing in all aspects of life, as consistently promised throughout the Mosaic Law for those who walk in God's ways (e.g., Deuteronomy 28:1-14).
Exposition and Analysis
Key Word Analysis
This primitive root means "to hear intelligently," often carrying the strong implication of attention, understanding, and, crucially, obedience. It's more than just auditory perception; it signifies listening with an intent to respond and act upon what is heard. In the context of Jeremiah 7:23, it demands a responsive hearing to God's voice, translating into active submission to His commands, reflecting a heart yielded to divine authority.
Derived from a root meaning "to tread," this word literally refers to a "road" or "path." Figuratively, as used here, it denotes a "course of life" or a "mode of action." God commands His people to walk in "all the ways" He has commanded, implying a comprehensive lifestyle and moral conduct that aligns with His revealed will, encompassing every facet of their existence, rather than a select few observances or rituals.
This primitive root means "to be (causative) make well." It encompasses a broad range of positive states: sound, beautiful, happy, successful, and right. When God promises "that it may be well unto you," it signifies a holistic flourishing, prosperity, peace, security, and a favorable outcome in all aspects of life—spiritual, physical, communal, and relational—as a direct and benevolent result of living in harmony with His commands.
Verse Breakdown
"But this thing commanded I them, saying,"
This opening clause emphasizes the divine origin and authoritative nature of the message, highlighting its foundational importance. It underscores that the subsequent commands are not new or arbitrary impositions, but a reiteration of God's consistent and foundational expectations for His people from the very beginning of their covenant relationship. The "thing" (H1697, dâbâr) refers to the core principles of the covenant, the very essence of God's revealed will, not merely peripheral regulations.
"Obey my voice,"
This is the primary and most direct command, demanding an active and responsive hearing of God's spoken word. "My voice" (H6963, qôwl) refers to God's direct revelation, His instructions, and His will as communicated through His law and His prophets. It is a call for attentive listening that leads to action, rather than passive hearing or mere intellectual assent, signifying a deep, personal engagement with divine truth.
"and I will be your God, and ye shall be my people:"
This is the core covenant promise, a declaration of mutual belonging and relationship, the very heart of God's redemptive purpose for Israel. God commits Himself to Israel as their exclusive deity, protector, and provider, while Israel, in turn, is affirmed as His chosen, set-apart people, uniquely bound to Him. This relationship is the foundation and ultimate goal of the entire covenant, signifying intimacy, security, and divine favor.
"and walk ye in all the ways that I have commanded you,"
This expands upon "Obey my voice," specifying the practical outworking of that obedience. "Walk" (H1980, hâlak) signifies a continuous lifestyle, a journey, and a mode of daily conduct. "All the ways" (H1870, derek) emphasizes the comprehensive nature of God's commands, encompassing every aspect of life—moral, ethical, social, and religious—not just select rituals or ceremonial observances. It is a call to align one's entire conduct with God's revealed will, demonstrating consistent faithfulness.
"that it may be well unto you."
This concluding clause states the blessed outcome and benevolent purpose of God's commands. The "well-being" (H3190, yâṭab) promised is holistic, signifying flourishing, prosperity, peace, security, and a favorable existence in every dimension of life. It demonstrates that God's commands are not burdensome restrictions but pathways designed by His loving wisdom for the ultimate good, true happiness, and abundant life of His people, reflecting His character as a benevolent Father.
Literary Devices
Jeremiah 7:23 makes effective use of several literary devices to convey its profound message with clarity and impact. The most prominent is Covenant Language, which directly echoes the foundational declarations of the Mosaic Covenant, particularly from Exodus and Deuteronomy. Phrases like "I will be your God, and ye shall be my people" are classic formulations of the covenant relationship, serving as a powerful allusion that reminds the audience of their historical and theological roots and the terms of their sacred bond with Yahweh. There is also clear Parallelism in the structure of the commands: "Obey my voice" is paralleled by "walk ye in all the ways that I have commanded you," emphasizing both the internal disposition (attentive hearing and heeding) and the external manifestation (living out the commands). This creates a rhythmic and reinforcing effect, underscoring the comprehensive nature of required obedience. Furthermore, the verse employs a Conditional Promise, where the blessing ("that it may be well unto you") is explicitly contingent upon the obedience ("Obey my voice... and walk ye in all the ways"). This highlights the cause-and-effect relationship between human responsiveness and divine favor, a recurring motif throughout prophetic literature and the Deuteronomic theology.
Theological and Thematic Connections
Jeremiah 7:23 is a profound theological statement that encapsulates the essence of the Old Covenant relationship: God's benevolent desire for His people's flourishing is intrinsically linked to their obedient response to His revealed will. It highlights that true relationship with God is not predicated on outward religious performance or national identity alone, but on a deep, internal commitment to hear and live out His commands. This verse underscores the consistent biblical truth that God's commands are not arbitrary burdens but pathways to life, peace, and security, reflecting His character as a loving Father who desires the best for His children. The breakdown of this relationship, as seen in Israel's disobedience, inevitably leads to divine judgment, yet the divine standard remains clear: a life lived in harmony with God's voice is the foundation of His covenant blessings and the pathway to experiencing the fullness of His presence. It speaks to the enduring principle that genuine faith is demonstrated through faithful action.
Reflection and Application
Jeremiah 7:23 remains profoundly relevant for believers today, serving as a timeless reminder that our relationship with God is fundamentally about responsive obedience, not merely outward religious performance or inherited faith. In a world often preoccupied with external displays of piety, adherence to traditions, or even intellectual assent to doctrine without practical application, this verse calls us back to the core: listening intently to God's voice, primarily found in His written Word and discerned through the Holy Spirit, and then actively walking in the ways He has commanded. True spiritual well-being, peace, and flourishing—individually and corporately—are found in aligning our lives with God's perfect will. This means prioritizing His Word as our guide, cultivating a heart that is quick to hear and obey, and allowing His commands to shape our daily choices, relationships, and priorities. It challenges us to move beyond superficial religiosity to a genuine, living relationship of trust and submission, recognizing that God's commands are always for our ultimate good and designed to lead us into abundant life.
Questions for Reflection
FAQ
What is the significance of "Obey my voice" in this verse?
"Obey my voice" (Hebrew: shama qoli) is profoundly significant because it goes beyond mere auditory hearing. The Hebrew word shama implies listening with understanding, attention, and, crucially, an intent to act upon what is heard. It denotes a responsive and active obedience. In Jeremiah 7:23, it underscores that God's primary desire for His people was not ritualistic performance or sacrifices, but a genuine, heartfelt submission to His direct instructions and covenant stipulations. This emphasis on active listening and obedience is a recurring theme throughout the Old Testament, distinguishing true faith from superficial religiosity and highlighting the relational nature of God's covenant with His people (Deuteronomy 6:4-5).
How does Jeremiah 7:23 relate to the broader concept of God's covenant with Israel?
Jeremiah 7:23 is a concise summary of the core principles underlying God's covenant with Israel, particularly the Mosaic Covenant. The phrase "I will be your God, and ye shall be my people" is foundational covenant language, first articulated at Mount Sinai (e.g., Exodus 6:7). This verse reiterates that the reciprocal relationship—God's commitment to be their God and Israel's identity as His people—is conditional upon their obedience. It highlights that the covenant was not merely a legal agreement but a personal, binding commitment of love and loyalty, where blessings and well-being flowed from faithful adherence to the "ways that I have commanded you." It serves as a stark reminder that Israel's failure to obey was a breach of this sacred covenant, leading to the consequences prophesied by Jeremiah and ultimately to exile, demonstrating the inseparable link between covenant fidelity and national destiny.
Christ-Centered Fulfillment
Jeremiah 7:23, with its emphasis on obedience as the pathway to relationship and well-being, finds its ultimate and perfect fulfillment in Jesus Christ. While Israel consistently failed to "obey God's voice" and "walk in all the ways" He commanded, Jesus perfectly embodied this obedience. He declared, "I always do what pleases him" (John 8:29), and His entire life was a seamless demonstration of perfect submission to the Father's will, culminating in His obedience even to death on the cross (Philippians 2:8). Through His perfect obedience, Christ fulfills the Law's demands on our behalf, establishing a New Covenant where the promise "I will be your God, and ye shall be my people" is realized not by human effort, but by grace through faith in Him (Hebrews 8:10). Furthermore, Christ enables true obedience in believers by sending the Holy Spirit, who writes God's laws on our hearts and empowers us to walk in His ways, transforming our desires and enabling us to bear fruit that honors Him (Ezekiel 36:27). Thus, the "well-being" promised in Jeremiah 7:23 is ultimately found in Christ, who is our peace and our life, granting us not just temporal flourishing but eternal life and a restored, intimate relationship with God, a life more abundant than we could ever achieve on our own (John 10:10).