For when I brought your fathers out of the land of Egypt
This phrase refers to the historical event of the Exodus, a foundational moment in Israel's history when God delivered the Israelites from slavery in Egypt. The Hebrew root for "brought" (יָצָא, yatsa) emphasizes God's active role in leading His people to freedom. This deliverance is a testament to God's faithfulness and power, setting the stage for His covenant relationship with Israel. The phrase "your fathers" connects the current generation to their ancestors, reminding them of their shared heritage and the continuity of God's promises.

I did not speak to them or command them
Here, the focus is on God's initial communication with the Israelites. The Hebrew word for "speak" (דָּבַר, dabar) and "command" (צָוָה, tsavah) highlight the authoritative nature of God's words. This statement underscores that God's primary concern was not ritualistic practices but rather establishing a covenant relationship based on obedience and faithfulness. It challenges the Israelites to reconsider their priorities, emphasizing that God's instructions were initially about moral and ethical living rather than ceremonial law.

concerning burnt offerings or sacrifices
Burnt offerings and sacrifices were central to Israelite worship, symbolizing atonement and devotion. However, this phrase indicates that these rituals were not the primary focus of God's initial covenant with Israel. The Hebrew terms for "burnt offerings" (עוֹלָה, olah) and "sacrifices" (זֶבַח, zebach) are associated with the sacrificial system established later. This distinction serves as a reminder that God desires heartfelt obedience over mere ritual compliance. It calls believers to prioritize a genuine relationship with God, marked by love and justice, over external religious observance.

(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 (Exodus 19:5), and upon which he at last fell back, bore its witness to the original purport of the Law (Deuteronomy 6:3; Deuteronomy 10:12). Its re-discovery under Josiah left, here as elsewhere, its impress on the mind of Jeremiah; but prophets, as in 1Samuel 15:22; Hosea 6:6; Hosea 8:11-13; Amos 5:21-27; Micah 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. . . . Verse 22. - I spake not unto your fathers, etc. An important and much-disputed passage, from which Graf, Colenso, and Kuenen derive one of their chief subsidiary arguments for the post-Exile date of the Levitical legislation. The prophet here appears to deny in tote that Jehovah at Mount Sinai had given any injunctions on the subject of sacrifice. But the prophet must at any rate be consistent with himself; he cannot utter anything by Divine command which is fundamentally at variance with other equally authoritative declarations. Do the statements of Jeremiah elsewhere justify us in accepting the words in their literal, superficial meaning? There are three other passages which have a claim to be considered. In Jeremiah 17:26 the prophet draws a picture of the happy condition in which the Jews might be, were they only obedient. One of the features of this picture is that the Jews would still bring all the various kinds of sacrifices to the house of Jehovah. In Jeremiah 31:14 a similar description is closed with the promise to "satiate the soul of the priests with fatness," implying that there would be a great abundance of thank offerings in regenerate Israel. In Jeremiah 33:11, among other blessings of the future, the prophet mentions the praiseful exclamations of those who would bring the sacrifice of thanksgiving. These passages do not contain any statement respecting the origin of the sacrificial system; but they do expressly assert that Jehovah contemplates that system with pleasure, and apparently that he designs it to be permanent among his people Israel. Let us now turn to Jeremiah 33:17-24. Here the prophet, in the Name of Jehovah, declares that there is a Divine covenant "with the Levites, the priests," who shall never "want a man before me... to do sacrifice continually." A covenant with the priests implies a covenant with the people, the priests being the representatives of the people. This passage, therefore, is more distinct than those previously quoted; it does appear to maintain that the range of the Sinaitic covenant included the duties of the priesthood, i.e. sacrifices. On the other hand, it should be observed that the genuineness of this latter passage is not beyond dispute, the whole section in which it occurs (Jeremiah 33:14-26) being omitted in the Septuagint. We have now to inquire, Is there a real discrepancy between the words of Jeremiah (strictly speaking, of Jehovah) in the verse now before us, interpreted literally, and the passages adduced above? Are they more inconsistent than such an utterance as Jeremiah 6:20 (first half of verse), which appears to deny the utility of sacrifices altogether? If the latter may be explained as a forcible oratorical exaggeration, why not also the present passage? Jeremiah sees the people attaching a pernicious importance to the opus operatum of sacrifice. On one occasion he tells them that Jehovah cares not for sacrifices; he means, as the context shows, the sacrifices of men without spiritual sensibilities. On another, that Jehovah never commanded their fathers to sacrifice; he means (may we not presume?) the mere outward forms of the ritual, divorced from the sentiment and practice of piety, which, as Hosea tells us (Hosea 6:6), Jehovah "delights in and not [equivalent to 'more than'] sacrifice." There is, therefore, no fundamental inconsistency between the passage before us and the three passages first quoted, and if so there can be no real discrepancy with the last-mentioned passage, for the priests (as was remarked) perform their functions on behalf of the people, and the permanence of Jehovah's covenant with the priests depended on the spiritual life of the people they represented (read Jeremiah 33, as a whole). This view seems less arbitrary than that of Ewald, who thinks that the sacrifices spoken of in our passage are merely the free-will offerings of the rich; and than that of Dahler, who interprets, "My chief care was not to prescribe rules for holocausts and sacrifices, but this is what I commanded thee above all," viz. moral obedience. According to it, the prophet's denial is not absolute, but relative - relative, that is, to the notion of sacrifices entertained by the Jews whom he addresses. Of course, Graf's view, that the denial is absolute, will equally well suit the context. The people were surprised at Jeremiah's objurgations, because they thought they had fulfilled the claims of the covenant. Jeremiah's purpose is equally well fulfilled whether his denial is qualified or unqualified, absolute or relative. Our object has been to separate the exegesis of our passage from a still doubtful controversy, and to offer a tenable view of it, based upon grounds purely internal to Jeremiah. It may be suggested, however, to the student of Leviticus, that even if the Levitical legislation in its present form were proved to be of a pest-Exile date, it would still be doubtful whether any believing temple-worshipper could help assuming that Jehovah had, from the first existence of the nation, given his direct sanction to the offering of sacrifices. If so, it is comparatively unimportant (except with regard to the progressive revelation of the strictness of the law of truth) whether the Levitical code was given to Moses at Mount Sinai in its present form or not.

Parallel Commentaries ...


For
כִּ֠י (kî)
Conjunction
Strong's 3588: A relative conjunction

when
בְּי֛וֹם (bə·yō·wm)
Preposition-b | Noun - masculine singular construct
Strong's 3117: A day

I brought
הוֹצִיאִ֥י (hō·w·ṣî·’î)
Verb - Hifil - Infinitive construct | first person common singular
Strong's 3318: To go, bring, out, direct and proxim

your fathers
אֲבֽוֹתֵיכֶם֙ (’ă·ḇō·w·ṯê·ḵem)
Noun - masculine plural construct | second person masculine plural
Strong's 1: Father

out of the land
מֵאֶ֣רֶץ (mê·’e·reṣ)
Preposition-m | Noun - feminine singular construct
Strong's 776: Earth, land

of Egypt,
מִצְרָ֑יִם (miṣ·rā·yim)
Noun - proper - feminine singular
Strong's 4714: Egypt -- a son of Ham, also his descendants and their country in Northwest Africa

I did not merely
לֹֽא־ (lō-)
Adverb - Negative particle
Strong's 3808: Not, no

command them
צִוִּיתִ֔ים (ṣiw·wî·ṯîm)
Verb - Piel - Perfect - first person common singular | third person masculine plural
Strong's 6680: To lay charge (upon), give charge (to), command, order

about
עַל־ (‘al-)
Preposition
Strong's 5921: Above, over, upon, against

burnt offerings
עוֹלָ֖ה (‘ō·w·lāh)
Noun - feminine singular
Strong's 5930: Whole burnt offering

and sacrifices,
וָזָֽבַח׃ (wā·zā·ḇaḥ)
Conjunctive waw | Noun - masculine singular
Strong's 2077: A slaughter, the flesh of an animal, a sacrifice


Jeremiah 7:22 NIV
Jeremiah 7:22 NLT
Jeremiah 7:22 ESV
Jeremiah 7:22 NASB
Jeremiah 7:22 KJV

Jeremiah 7:22 BibleApps.com
Jeremiah 7:22 Biblia Paralela
Jeremiah 7:22 Chinese Bible
Jeremiah 7:22 French Bible
Jeremiah 7:22 Catholic Bible

OT Prophets: Jeremiah 7:22 For I didn't speak to your fathers (Jer.)