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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’ 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’ 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.)
“ 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’ 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.
“ not, “ our Savior, “ 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, “ you sacrifice to me, I will be your God;” but, “ 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.