The pairing with Parashah Tzav, whose material continues the sacrificial laws begun in Vayikra and adds the ordination procedures for the priesthood, extends the same ironic pattern this account already noted in the previous haftarah: once again a Torah portion devoted to sacrificial procedure is answered by a prophetic passage questioning whether sacrifice was ever the point of the command in the first place.
Jeremiah's statement that God did not command the ancestors concerning burnt offerings as such, but rather commanded obedience to His voice, reads as a pointed reordering of priority rather than an outright rejection of the sacrificial system the parashah describes in such careful detail, obedience placed ahead of ritual rather than ritual dismissed entirely.
The haftarah's closing verses on glorying not in wisdom, strength or riches but in knowing God, who delights in loving kindness, justice and righteousness, extend that same reordering of priority into a broader statement applicable well beyond sacrifice specifically, a closing thought the tradition reads as summarizing what the parashah's detailed ritual law was always meant to serve rather than replace.
Read together, the two Torah portions and their matching haftarot, Vayikra with this haftarah and Tzav with the one just described, form a single sustained argument across two consecutive weeks that ritual observance and genuine obedience are related but not identical, and that the tradition wanted both points made rather than trusting one occasion to carry the whole lesson.