Jeremiah 7:23 · Bible study
Jeremiah 7:23 Commentary: Listen to My Voice
Hebrew · 9 what the commentators say
Meaning in one sentence
God's true command at Sinai: listen obediently, walk in His ways, experience covenant relationship.
Research Summary
- Meaning: God’s foundational command at Sinai was to listen obediently, establishing covenant relationship before ritual worship.
- Key words: shamaʿ (listen/obey), halak (walk), derek (way), tzavah (command), yatav (go well).
- Main debate: Does v.22 deny the sacrificial system entirely or reorder priorities? Traditional view: hyperbolic contrast to stress priority.
- Theological theme: Covenant relationship is grounded in obedient response to God’s voice, not in ritual performance.
- Best use: To correct any tendency to substitute religious activities for heartfelt obedience and relationship with God.
Translation Comparison
BSB Berean Standard Bible 2020
but this is what I commanded them: Obey Me, and I will be your God, and you will be My people. You must walk in all the ways I have commanded you, so that it may go well with you.
WEB World English Bible 2000
but this thing I commanded them, saying, ‘Listen to my voice, and I will be your God, and you shall be my people. Walk in all the way that I command you, that it may be well with you.’
KJV King James Version 1769
But this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people: and walk ye in all the ways that I have commanded you, that it may be well unto you.
ASV American Standard Version 1901
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.
YLT Young's Literal Translation 1898
But this thing I commanded them, saying: Hearken to My voice, And I have been to you for God, And ye--ye are to Me for a people, And have walked in all the way that I command you, So that it is well for you.
Darby Darby Bible 1890
but I commanded them this thing, saying, Hearken unto my voice, and I will be your God, and ye shall be my people; and walk in all the way that I command you, that it may be well with you.
Douay-Rheims Douay-Rheims Bible 1899
But this thing I commanded them, saying: Hearken to my voice, and I will be your God, and you shall be my people: and walk ye in all the way that I have commanded you, that it may be well with you.
Translations in other languages (10 available)
Mas esto les mandé, diciendo: Escuchad mi voz, y seré á vosotros por Dios, y vosotros me seréis por pueblo; y andad en todo camino que os mandare, para que os vaya bien.
Porém isto lhes mandei, dizendo: Escutai minha voz, e eu serei vosso Deus, e vós sereis meu povo; e andai em todo caminho que eu vos mandar, para que o bem vos aconteça.
Mais voici l’ ordre que je leur ai donné:
sondern dies gebot ich ihnen und sprach: Gehorchet meinem Wort, so will ich euer Gott sein, und ihr sollt mein Volk sein; und wandelt auf allen Wegen, die ich euch gebiete, auf daß es euch wohl gehe.
Maar deze zaak heb Ik hun geboden, zeggende: Hoort naar Mijn stem, zo zal Ik u tot een God zijn, en gij zult Mij tot een volk zijn; en wandelt in al den weg, dien Ik u gebieden zal, opdat het u welga.
ma questo comandai loro: “Ascoltate la mia voce, e sarò il vostro Dio, e voi sarete il mio popolo; camminate in tutte le vie ch’io vi prescrivo affinché siate felici”.
Ale tom im przykazał, mówiąc: Słuchajcie głosu mojego, i będę Bogiem waszym, a wy będziecie ludem moim; a chodźcie każdą drogą, którąm wam przykazał, aby wam dobrze było.
но такую заповедь дал им: "слушайтесь гласа Моего, и Я буду вашим Богом, а вы будете Моим народом, и ходите по всякому пути, который Я заповедаю вам, чтобы вам было хорошо".
我只 吩咐 他們 這 一件 說：『你們當聽從 我的話，我就作 你們的 神，你們 也作 我的 子民。你們行 我所 吩咐 的一切 道，就可以 得福。』
But this was the order I gave them, saying, Give ear to my voice, and I will be your God, and you will be my people: go in all the way ordered by me, so that all may be well for you.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Jeremiah 7:23
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Across traditions, commentators agree that Jeremiah 7:23 presents the foundational requirement of the Sinai covenant: listening to God’s voice in obedience, rather than merely offering sacrifices. Calvin argues the prophet “subordinates sacrifices to obedience,” because the people had torn apart what God had joined. Barnes notes that the words are “a summary of its principles”, the covenant’s final cause is always obedience, never sacrifice. Matthew Henry observes that God speaks with contempt of empty ceremonies, inviting the people to eat their own burnt offerings since He takes no pleasure in them. Keil and Delitzsch stress that Jeremiah points back to Exodus 19:5 and the covenant at Horeb, where the fundamental call was “hearken to my voice.” They note that the formula “I will be your God, and you shall be my people” echoes Leviticus 26:12 and Deuteronomy 26:18. Thus the verse does not deny the place of sacrifice in Israel’s worship, but it restores the proper order: covenant relationship flows from a heart that listens and obeys. This is not a rejection of worship, but a re-centering of it on a living relationship with God.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Hyperbolic emphasis on obedience: Traditional (Calvin, Barnes, Keil): v.22 is a rhetorical overstatement to shock listeners, rooted in Ex 19:5, Lev 26:12, and the covenantal context.
- Literal denial of sacrificial origin: Some critical readers argue Jeremiah believed the original covenant had no sacrificial component, and the priestly laws developed later — supported by the stark wording of v.22 and parallels in Amos 5:25.
What is clear: God’s primary desire is that His people listen to His voice and walk in His ways, and that covenant relationship is founded on such obedience, not on empty ritual.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The primary command at Sinai | Obedience to God’s voice is the fundamental requirement of the covenant. | Some emphasize that Jeremiah is not denying the sacrificial system but subordinating it; others see a stronger contrast, arguing that the ceremonial law was a later accommodation or addition. |
| The covenant formula | The words ‘I will be your God, and you shall be my people’ summarize the covenant relationship. | Protestant commentators generally see this as conditional on obedience; Catholic and Orthodox traditions may emphasize the covenant as an unconditional gift that calls for responsive obedience. |
| The meaning of ‘did not command sacrifices’ (v.22) | The statement is not a literal denial that sacrifices existed in the Mosaic law. | Many read it as rhetorical hyperbole to stress priority; some critical scholars argue Jeremiah believed the early covenant was purely ethical and the sacrificial system developed later. |
| The function of the ceremonial law | Sacrifices are always subordinate to the moral law and heartfelt devotion. | Whether the ceremonial law was integral from the start (traditional view) or a later addition (source-critical view) affects how strongly one reads Jeremiah’s contrast. |
Historical & Cultural Context
Jeremiah delivers this message early in the reign of Jehoiakim (609, 598 BC), standing in the temple gate. The people, having narrowly escaped Assyrian destruction and now vulnerable to Egypt and Babylon, cling to the temple building and its rituals as guarantees of divine protection (Jer 7:4). They assume that the mere performance of sacrifices secures God’s favor. Against this background, Jeremiah levels a startling claim: God’s fundamental command at the Exodus was not about burnt offerings or sacrifices at all (v.22).
This statement is not a denial of the Mosaic sacrificial system. Barnes explains that the words are “not found verbatim in the Pentateuch, but are a summary of its principles.” The real issue is priority. At Sinai, before any sacrificial laws were given, God first delivered the Ten Commandments and the covenant charter (Ex 19:5, 6; 20:1, 17). The covenant formula “I will be your God, and you shall be my people” appears not in Exodus 19 but in Exodus 6:7 and Leviticus 26:12, confirming that the relationship, not the ritual, is the covenant’s substance.
The word “way” (derek) is a rich term for the whole course of life, conduct, and moral character. “Walking” (halak) in God’s way means living a life shaped by His commands, not merely performing religious acts. The promise “that it may be well with you” ( lemaʿan yitav lakhem ) echoes Deuteronomy 5:16,29, linking obedience to flourishing in the land. The people’s failure is spelled out in v.24: they walked “in their own counsels and in the stubbornness of their evil heart.” The temple sermon thus functions as a court indictment, measuring the nation against the original covenant demand.
By grounding his argument in the Exodus generation, Jeremiah calls the people back to the essence of their identity. The covenant was never meant to be a system of ritual insurance; it was a call to belong to God by listening and walking with Him.
Textual Notes
The consulted sources note no significant textual variants for Jeremiah 7:23. The verse is stable across Hebrew manuscripts and ancient versions. Keil and Delitzsch mention a Keri (reading correction) for the verb “I brought them out” in verse 22 (הוציאי), but they consider it an unnecessary exegetical adjustment that does not affect verse 23.
Reception History
This verse has been central in both Jewish and Christian reflection on the priority of ethics over ritual. The Protestant Reformers, including John Calvin (whose commentary is supplied), used it to challenge reliance on ceremonial works and to emphasize justification by faith and obedient hearing of God’s word. In Jewish tradition, the passage aligns with the prophetic stream that declares God desires faithful obedience more than sacrifice (Hosea 6:6; Amos 5:21, 24). Throughout church history, preachers have returned to Jeremiah 7:23 to call congregations away from empty religion and toward a living relationship with the God who speaks and commands. The verse continues to serve as a touchstone for any movement that seeks to recover the heart of biblical faith: listening to God’s voice and walking in His ways.
Preaching This Verse
Three-point outline
- The Primacy of Listening. God’s first word at Sinai is not “sacrifice” but “Listen to my voice.” The Hebrew verb shamaʿ carries the full weight of attentive obedience, not merely hearing. This is the non-negotiable foundation of covenant relationship.
- The Promise of Relationship. “I will be your God, and you shall be my people.” The covenant is not a transaction but a belonging, a commitment sealed by God’s faithfulness, not by our offerings. The relationship precedes and grounds every act of worship.
- The Path of Walking. “Walk in all the way that I command you.” Obedience is not a single decision but a continuous journey. The outcome (“that it may be well with you”) is not a reward we earn but the natural fruit of walking in step with God.
Five-point outline
- God’s true command at Sinai was not about external rituals but an obedient heart.
- Sacrifice has its place, but it must flow from listening to God’s voice, not replace it.
- The covenant relationship, being God’s people, is the goal; obedience is the path that leads there.
- Walking in all the ways God commands requires a whole-life orientation, not selective compliance.
- Well-being (yatav) is God’s design for those who walk in His ways: not a guarantee of ease, but the deep goodness of life under His care.
Illustration hooks
- Parent and child: A child who always brings a gift but refuses to listen to a parent’s instructions has missed the relationship. What matters is a trusting ear and a willing heart.
- Marriage: A spouse who gives expensive gifts but refuses to talk or listen has missed the marriage. The gift is only meaningful when it expresses love, not replaces it.
- Home maintenance: Cleaning the house can become a ritual that makes us feel good about ourselves, but if we ignore a leaky pipe or a broken lock, the house suffers. The essential work is the things that keep the house safe and functional, the “walking in all the way.”
Questions your congregation is asking
- “If God didn’t command sacrifices at Sinai, why are they in the Law? Did Moses get it wrong?”
- “How do I know if my worship is genuine or just a ritual I’m used to?”
- “What does it look like to ‘listen to God’s voice’ today, through Scripture, prayer, or circumstances?”
Leading a Discussion
This passage challenges the assumption that religious activity automatically pleases God. It invites us to examine the priorities behind our worship. The covenant was not built on a system of offerings but on a living relationship: God speaks, we listen and obey, and He dwells among us as our God.
Discussion questions
- In verse 23, what does God command His people to do? List the verbs.
- Why does God say He did not command sacrifices in the day He brought Israel out of Egypt (v.22)? How do the commentators explain this statement?
- What is the promise attached to obedience in this verse? How does this covenant formula (“I will be your God, you shall be my people”) compare with other Old Testament passages?
- In what ways do we today treat religious activities, church attendance, giving, serving, as substitutes for listening to God’s voice and walking in His ways?
- Verse 24 describes the people’s response: they walked in their own counsels. Share a time when you followed your own wisdom instead of God’s clear command. What was the result?
- How can we cultivate a lifestyle of “listening” to God not just in formal worship but in everyday decisions?
- What would change in your faith community if everyone took seriously that God’s primary desire is your obedient heart, not your religious routine?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 15:26 | He said, “If you will diligently listen to Yahweh your God’s voice, and will do that which is right in his eyes, and will pay attention to his commandments, and keep all his statutes, I will put none of the diseases on you which I have put on the Egyptians; for I am Yahweh who heals you.” |
| Exodus 19:5 | Now therefore, if you will indeed obey my voice and keep my covenant, then you shall be my own possession from among all peoples; for all the earth is mine; |
| Exodus 19:6 | and you shall be to me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel.” |
| Leviticus 26:3 | “‘If you walk in my statutes and keep my commandments, and do them, |
| Leviticus 26:12 | I will walk among you, and will be your God, and you will be my people. |
| Deuteronomy 4:10 | the day that you stood before Yahweh your God in Horeb, when Yahweh said to me, “Assemble the people to me, and I will make them hear my words, that they may learn to fear me all the days that they live on the earth, and that they may teach their children.” |
| Deuteronomy 5:16 | “Honor your father and your mother, as Yahweh your God commanded you, that your days may be long and that it may go well with you in the land which Yahweh your God gives you. |
| Deuteronomy 5:29 | Oh that there were such a heart in them that they would fear me and keep all my commandments always, that it might be well with them and with their children forever! |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke emphasizes that God's fundamental requirement was always obedience to His voice, not sacrifices. The people failed in four specific ways: they refused to listen, showed no desire to follow God's counsel, followed their own evil impulses instead, and grew more corrupt rather than progressing in holiness.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that obedience, not sacrifice, is the heart of God's covenant. He points out that the ceremonial law was not even observed during the wilderness wandering, showing it was never meant to be primary. What matters most is the moral demand of a heart submitted to God.
Calvin's Commentaries Reformed 1564
Calvin insists that genuine worship cannot be divided into parts. God tied sacrifices to obedience as one whole, and the Jews tore them apart by offering the ritual but neglecting the heart. For Calvin, the foundation of all true religion is nothing but obedience to God's word; without it, every act of worship becomes mere hypocrisy.
Geneva Bible Notes Reformed 1599
The Geneva note stresses that God’s command was simple and direct: obey His voice, and He would be their God. The promise of blessing and well-being was tied to walking in all the ways He commanded, not just some of them.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that the core command God gave was obedience to the moral law, not ceremonial sacrifices. He argues that walking faithfully in all of God’s ways, not just some, was the condition for Israel to remain God’s people and enjoy His promised blessings.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch argue that Jeremiah does not deny the divine origin of Israel's sacrificial laws. The prophet instead contrasts God's fundamental covenant demand for heartfelt obedience with the later, detailed sacrificial regulations. Obedience to God's voice remains the essential condition for the covenant relationship; sacrifices are secondary to that.
Lange's Commentary Reformed 1857
Lange highlights that the people’s false trust in the temple as an unconditional guarantee of safety led them to believe they could sin freely and still be delivered. He stresses that Jeremiah refutes this by pointing to Shiloh as proof that God is not bound to any place, and by demanding genuine obedience over mere outward worship.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry shows that God speaks with deliberate contempt about the people's sacrifices, treating their ceremonial worship as worthless. The point is clear: external offerings mean nothing to God when the offerer continues in deliberate disobedience. Religious ritual cannot substitute for obedience.