TRV
Translation
King James Version
Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God:
KJV (with Strong's)
Which I commanded H6680 your fathers H1 in the day H3117 that I brought them forth H3318 out of the land H776 of Egypt H4714, from the iron H1270 furnace H3564, saying H559, Obey H8085 my voice H6963, and do H6213 them, according to all which I command H6680 you: so shall ye be my people H5971, and I will be your God H430:
Complete Jewish Bible
which I enjoined on your ancestors at the time that I brought them out of the land of Egypt, out of that iron-smelter. I said, "Listen to my voice, and carry out all my orders; then you will be my people, and I will be your God;
Berean Standard Bible
which I commanded your forefathers when I brought them out of the land of Egypt, out of the iron furnace, saying, ‘Obey Me, and do everything I command you, and you will be My people, and I will be your God.’
American Standard Version
which I commanded your fathers in the day that I brought them forth out of the land of Egypt, out of the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God;
World English Bible Messianic
which I commanded your fathers in the day that I brought them out of the land of Egypt, out of the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so you shall be my people, and I will be your God;
Geneva Bible (1599)
Which I commanded vnto your fathers, when I brought them out of the lande of Egypt, from the yron fornace, saying, Obey my voyce, and doe according to all these things, which I commande you: so shall ye be my people, and I will be your God,
Young's Literal Translation
That I commanded your fathers, In the day of My bringing them out from the land of Egypt, Out of the iron furnace, saying, Hearken to My voice, and ye have done them, According to all that I command you, And ye have been to Me for a people, And I am to you for God,
See also
In the KJVVerse 19,231 of 31,102
Study This Verse
Commentary on Jeremiah 11 verses 1–10
1 ¶ The word that came to Jeremiah from the LORD, saying,
2 Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem;
3 And say thou unto them, Thus saith the LORD God of Israel; Cursed be the man that obeyeth not the words of this covenant,
4 Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God:
5 That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O LORD.
6 Then the LORD said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them.
7 For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice.
8 Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.
9 And the LORD said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem.
10 They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.
The prophet here, as prosecutor in God's name, draws up an indictment against the Jews for wilful disobedience to the commands of their rightful Sovereign. For the more solemn management of this charge,
I. He produces the commission he had to draw up the charge against them. He did not take pleasure in accusing the children of his people, but God commanded him to speak it to the men of Judah, Jer 11:1, Jer 11:2. In the original it is plural: Speak you this. For what he said to Jeremiah was the same that he gave in charge to all his servants the prophets. They none of them said any other than what Moses, in the law, had said; to that therefore they must refer themselves, and direct the people: "Hear the words of this covenant; turn to your Bibles, be judged by them." Jeremiah must now proclaim this in the cities of Judah and the streets of Jerusalem, that all may hear, for all are concerned. All the words of reproof and conviction which the prophets spoke were grounded upon the words of the covenant, and agreed with that; and therefore "hear these words, and understand by them upon what terms you stood with God at first; and then, by comparing yourselves with the covenant, you will soon be aware upon what terms you now stand with him."
II. He opens the charter upon which their state was founded and by which they held their privileges. They had forgotten the tenour of it, and lived as if they thought that the grant was absolute and that they might do what they pleased and yet have what God had promised, or as if they thought that the keeping up of the ceremonial observances was all that God required of them. He therefore shows them, with all possible plainness, that the thing God insisted upon was obedience, which was better than sacrifice. He said, Obey my voice, Jer 11:4 and again Jer 11:7. "Own God for your Master; give up yourselves to him as his subjects and servants; attend to all the declarations of his mind and will, and make conscience of complying with them. Do my commandments, not only in some things, but according to all which I command you; make conscience of moral duties especially, and rest not in those that are merely ritual; hear the words of the covenant, and do them." 1. This was the original contract between God and them, when he first formed them into a people. It was what he commanded their fathers when he first brought them forth out of the land of Egypt, Jer 11:4 and Jer 11:7. He never intended to take them under his guidance and protection upon any other terms. This was what he required from them in gratitude for the great things he did for them when he brought them from the iron furnace. He redeemed them out of the service of the Egyptians, which was perfect slavery, that he might take them into his own service, which is perfect freedom, Luk 1:74, Luk 1:75. 2. This was not only laid before them then, but it was with the greatest importunity imaginable pressed upon them, Jer 11:7. God not only commanded it, but earnestly protested it to their fathers, when he brought them into covenant with himself. Moses inculcated it again and again, by precept upon precept and line upon line. 3. This was made the condition of the relation between and God, which was so much their honour and privilege: "So shall you be my people and I will be your God; I will own you for mine, and you may call upon me as yours;" this intimates that, if they refused to obey, they could no longer claim the benefit of the relation. 4. It was upon these terms that the land of Canaan was given them for a possession: Obey my voice, that I may perform the oath sworn to your fathers, to give them a land flowing with milk and honey, Jer 11:5. God was ready to fulfil the promise, but then they must fulfil the condition; if not, the promise is void, and it is just with God to turn them out of possession. Being brought in upon their good behaviour, they had no wrong done them if they were turned out upon their ill behaviour. Obedience was the rent reserved by the lease, with a power to re-enter for non-payment. 5. This obedience was not only made a condition of the blessing, but was required under the penalty of a curse. This is mentioned first here (Jer 11:3), that they might, if possible, be awakened by the terrors of the Lord: Cursed be the man, though it were but a single person, that obeys not the words of this covenant, much more when it is the body of the nation that rebels. There are curses of the covenant as well as blessings: and Moses set before them not only life and good, but death and evil (Deu 30:15), so that they had fair warning given them of the fatal consequences of disobedience. 6. Lest this covenant should be forgotten, and, because out of mind, should be thought out of date, God had from time to time called to them to remember it, and by his servants the prophets had made a continual claim of this rent, so that they could not plead, in excuse of their non-payment, that it had never been demanded; from the day when he brought them out of Egypt to this day (and that was nearly 1000 years) he had been, in one way or other, at sundry times and in divers manners, protesting to them the necessity of obedience. God keeps an account how long we have enjoyed the means of grace and how powerful those means have been, how often we have been not only spoken to, but protested to, concerning our duty. 7. This covenant was consented to (Jer 11:5): Then answered I, and said, So be it, O Lord! These are the words of the prophet, expressing either, (1.) His own consent to the covenant for himself, and his desire to have the benefit of it. God promised Canaan to the obedient: "Lord," says he, "I take thee at thy word, I will be obedient; let me have my inheritance in the land of promise, of which Canaan is a type." Or, (2.) His good will, and good wish, that his people might have the benefit of it. "Amen; Lord, let them still be kept in possession of this good land, and not turned out of it; make good the promise to them." Or, (3.) His people's consent to the covenant: "Then answered I, in the name of the people, So be it." Taking it in this sense, it refers to the declared consent which the people gave to the covenant, not only to the precepts of it when they said, All that the Lord shall say unto us we will do and will be obedient, but to the penalties when they said Amen to all the curses upon Mount Ebal. The more solemnly we have engaged ourselves to God the more reason we have to hope that the engagement will be perpetual; and yet here it did not prove so.
III. He charges them with breach of covenant, such a breach as amounted to a forfeiture of their charter, Jer 11:8. God had said again and again, by his law and by his prophets, "Obey my voice, do as you are bidden, and all shall be well;" yet they obeyed not; and, because they were resolved not to submit their souls to God's commandments, they would not so much as incline their ears to them, but got as far as they could out of call: They walked every one in the imagination of their evil heart, followed their own inventions; every man did as his fancy and humour led him, right or wrong, lawful or unlawful, both in their devotions and in their conversations; see Jer 7:24. What then could they expect, but to fall under the curse of the covenant, since they would not comply with the commands and conditions of it? Therefore I will bring upon them all the words of this covenant, that is, all the threatenings contained in it, because they did not what they were commanded. Note, The words of the covenant shall not fall to the ground. If we do not by our obedience qualify ourselves for the blessings of it, we shall by our disobedience bring ourselves under the curses of it. That which aggravated their defection from God, and rebellion against him, was that it was general, and as it were by consent, Jer 11:9, Jer 11:10. Jeremiah himself saw that many lived in open disobedience to God, but the Lord told him that the matter was worse than he thought of: A conspiracy is found among them, by him whose eye is upon the hidden works of darkness. There is a combination against God and religion, a dangerous design formed to overthrow God's government and bring in the pretenders, the counterfeit deities. This intimates that they were wilful and deliberate in wickedness (they rebelled against God, not through incogitancy, but presumptuously, and with a high hand), - that they were subtle and ingenious in wickedness, and carried on their plot against religion with a great deal of art and contrivance, - that they were linked together in the design, and, as is usual among conspirators, engaged to stand by one another in it and to live and die together; they were resolved to go through with it. A cursed conspiracy! O that there were not the like in our day! Observe, 1. What the conspiracy was. They designed to overthrow divine revelation, and set that aside, and persuade people not to hear, not to heed, the words of God. They did all they could to derogate from the authority of the scriptures and to lessen the value of them; they designed to draw people after other gods to serve them, to consult them as their oracles and make court to them as their benefactors. Human reason shall be their god, a light within their god, an infallible judge their god, saints and angels their gods, the god of this or the other nation shall be theirs; thus, under several disguises, they are in the same confederacy against the Lord and against his anointed. 2. Who were in conspiracy. One would have expected find some foreigners ring-leaders in it; but no, (1.) The inhabitants of Jerusalem are in conspiracy with the men of Judah; city and country agree in this, however they may differ in other things. (2.) Those of this generation seem to be in conspiracy with those of the foregoing generation, to carry on the war from age to age against religion: They are turned back to the iniquities of their forefathers, and have risen up in their stead, a seed of evil-doers, and increase of sinful men, Num 32:14. In Josiah's time there had been a reformation, but after this death the people returned to the idolatries which then they had renounced. (3.) Judah and Israel, the kingdom of the ten tribes and that of the two, that were often at daggers - drawing one with another, were yet in a conspiracy to break the covenant God had made with their fathers, even with the heads of all the twelve tribes. The house of Israel began the revolt, but the house of Judah soon came into the conspiracy. Now what else could be expected but that god should take severe methods, both for the chastising of the conspirators and the crushing of this conspiracy; for none ever hardened his heart thus against God and prospered? He that rolls this stone will find it return upon him.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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Origen of AlexandriaAD 253
HOMILIES ON JEREMIAH 9:2.4-3:2
Not everyone who says they are a people of God is a people of God. These people who were proclaimed to be the people of God heard it said to them, “You are not my people.” … For “they have provoked me to jealousy with what is not God, … they have provoked me with their idols. So I will provoke them to jealousy with those who are not a people.”6We were thus made into a people for God. The righteousness of God was proclaimed to the people who will be born, to a people from the pagan nations. For this people is born suddenly, yet in the prophet it also is said, “Has a nation been born all at once?” But a nation was born all at once when the Savior dwelled among them, and five thousand believed in one day, and three thousand were added in another day, and we see that a whole people is born to the Word of God, and it is said to the barren woman who suddenly bears, who formerly could not give birth before: “Be glad, O barren woman who did not bear, break forth and cry in joy you who have not had birth pains, for the children of the deserted woman are much more than she who has a husband.” She was deserted from the law, deserted from God, but that synagogue is spoken of as one who has the law as a husband. What then does God promise me? “You will be my people, and I will be your God.” He is the God of none except those whom he favors, as he favors the patriarch to whom he said, “I am your God,” and again to another, “I will be your God,” and for others, “I will be their God.”
JeromeAD 420
Commentary on Jeremiah
(Ver. 4.) Cursed is the man who does not listen to the words of this covenant that I commanded your fathers on the day that I brought them out of the land of Egypt, out of the iron furnace, saying: Listen to my voice, and do all that I command you, and you shall be my people, and I will be your Lord (or God). Not because of the privileges of lineage, not because of the injury of circumcision, and the rest of the Sabbath, but because of obedience, God becomes the people of Israel, and Israel becomes his people. And here indeed He speaks as if to slaves, so that they may please God. But in the Gospel, the Lord says to His disciples: 'You are my friends,' He says, 'if you do what I command you. I will no longer call you servants, because a servant does not know what his master is doing. But I have called you friends, because I have made known to you everything that I have heard from My Father.' (John 15:14-15). And when they have become My friends, they pass on to being children: For as many as received Him, He gave them the power to become children of God. (John 1:12). Where he instructs his friends and disciples: Be perfect as your Father in heaven is perfect (Matthew 5:48); he is commanding likeness, not equality. And there is obedience to the commandments, here is the likeness of God. And when he says: On the day when I brought them out of the land of Egypt, out of the iron furnace, he gives us understanding that the furnace and the iron furnace, and the kindling of tribulation and punishment signify magnitude, not a specific place of punishment, prepared with iron material.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 11:4 encapsulates the foundational covenant between Yahweh and Israel, delivered by the prophet Jeremiah amidst Judah's profound apostasy. The verse powerfully recalls God's redemptive act of bringing their ancestors out of Egyptian bondage, metaphorically described as an "iron furnace." It then reiterates the enduring terms of this covenant: a divine command for comprehensive obedience to God's voice, met with the reciprocal promise that Israel would remain His cherished people and He would be their faithful God. This passage serves as a poignant reminder of God's unwavering initiative and His just expectation of faithfulness, setting the stage for Jeremiah's urgent call to national repentance and warning of the consequences of covenant infidelity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 11:4 masterfully employs several potent literary devices to convey its urgent message and underscore its theological weight. The most striking is the powerful metaphor of the "iron furnace" (Hebrew: kûwr barzel). This vivid imagery, which also appears in Deuteronomy 4:20, effectively communicates the intense suffering, the refining heat, and the seemingly inescapable nature of Israel's bondage in Egypt. It serves to magnify the profound extent of God's redemptive act and the depth of the oppression from which He delivered His people. The verse also utilizes repetition through the recurring phrase "I commanded... I command you," which serves to emphasize the enduring continuity and unchanging nature of God's divine expectations across generations, highlighting His consistency despite human infidelity. Furthermore, the logical progression from a historical remembrance of deliverance to a present command for obedience, culminating in a future promise of relationship, exemplifies a clear conditional statement or covenant formula. This structure, common in ancient Near Eastern treaties, underscores the reciprocal nature of God's relationship with His people, where blessings are contingent upon faithfulness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 11:4 is profoundly embedded in the core theological truths of the Old Testament, particularly the overarching concept of covenant. It forcefully reiterates that God's relationship with Israel was not accidental or earned, but graciously initiated by His sovereign act of deliverance from the "iron furnace" of Egypt. This divine initiative established the framework for a covenant that demanded exclusive loyalty and comprehensive obedience from His chosen people. The profound promise, "so shall ye be my people, and I will be your God," represents the quintessential expression of this unique, intimate, and reciprocal bond, signifying a relationship characterized by belonging, divine protection, and abiding presence. The tragic failure of Israel to uphold their side of this covenant, as Jeremiah so painstakingly details throughout his prophecy, leads to the pronouncements of judgment. Yet, even within this context of impending judgment, the verse implicitly points towards the ultimate hope of a new, internalized covenant (as later revealed in Jeremiah 31:31-34), which echoes and perfects this fundamental relational promise.
REFLECTION AND APPLICATION
Jeremiah 11:4 offers timeless and profound insights for believers today, extending beyond its specific historical context to illuminate the enduring nature of God's relationship with His people across all generations. Just as God miraculously delivered Israel from the literal "iron furnace" of Egyptian bondage, He continues to offer spiritual deliverance from the pervasive "furnace" of sin, its enslaving power, and its devastating consequences. This verse serves as a powerful reminder that our relationship with God is fundamentally founded upon His gracious, redemptive work and is sustained by our responsive, active obedience. It calls us to deeply remember the "furnaces" from which God has personally delivered us—whether spiritual bondage, emotional distress, or challenging life circumstances—and to respond with a heart overflowing with gratitude and a joyful, active submission to His voice. True freedom, a vibrant relationship with God, and the flourishing of our identity as His beloved people are profoundly found in aligning our lives with His divine commands. These commands are not presented as burdensome rules but as loving pathways to deeper intimacy, genuine blessing, and purposeful living. Our obedience, therefore, is not a means to earn salvation, but rather a heartfelt and joyful response to the glorious salvation already freely given, demonstrating our profound love and unwavering trust in the One who has so powerfully redeemed us.
Questions for Reflection
FAQ
What is the significance of the "iron furnace" metaphor in Jeremiah 11:4?
Answer: The "iron furnace" (Hebrew: kûwr barzel) is a powerful and vivid metaphor used to describe the intense, oppressive, and refining suffering that the Israelites endured during their slavery in Egypt. It emphasizes the severity of their bondage and the miraculous, liberating power of God who brought them out of such a harsh, inescapable crucible. This imagery is also found in Deuteronomy 4:20, highlighting its significance as a recurring symbol of God's redemptive act and the depth of the suffering from which He delivered His people. It serves to underscore the magnitude of God's grace and the profound obligation of obedience that followed such a monumental deliverance.
How does Jeremiah 11:4 relate to the concept of covenant in the Old Testament?
Answer: Jeremiah 11:4 is a direct and poignant reference to the Mosaic Covenant, which was formally established at Mount Sinai immediately following the Exodus. The verse succinctly encapsulates the core terms of this foundational covenant: God's gracious and powerful act of deliverance ("I brought them forth out of the land of Egypt, from the iron furnace"), His clear command for comprehensive obedience ("Obey my voice, and do them, according to all which I command you"), and the reciprocal, intimate promise of a unique relationship ("so shall ye be my people, and I will be your God"). This structure reflects the ancient Near Eastern suzerainty treaty format, where a powerful king (God) sets terms for a vassal (Israel), promising protection and blessings in exchange for loyalty and obedience. The verse serves as a solemn reminder of Israel's foundational agreement with Yahweh, emphasizing that their identity, well-being, and very existence as a nation were inextricably linked to their faithfulness to these covenant stipulations, a theme that is central to the entire book of Jeremiah and the prophetic tradition.
CHRIST-CENTERED FULFILLMENT
Jeremiah 11:4, while deeply rooted in the historical context of the Mosaic Covenant, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The "iron furnace" of Egypt, from which God sovereignly delivered Israel, powerfully foreshadows the far greater spiritual bondage of sin and death from which all humanity desperately needs liberation. Christ, as the true and greater Deliverer, willingly entered the "furnace" of human brokenness, suffering, and the ultimate crucible of the cross, not to be consumed by its fires, but to conquer its power and bring forth a new people from spiritual slavery (as beautifully articulated in Colossians 1:13-14). The divine command to "Obey my voice" is supremely fulfilled in Christ, who perfectly embodied and perfectly obeyed the Father's will in every aspect of His earthly life, even to the point of sacrificial death (see Philippians 2:8). Through His perfect obedience and atoning sacrifice, Jesus inaugurates the New Covenant, the very covenant promised in Jeremiah 31:31-34, where God's law is no longer merely inscribed on stone tablets but is supernaturally written on the hearts of His people, enabling an internalized and Spirit-empowered obedience. Thus, the profound promise, "so shall ye be my people, and I will be your God," is realized in its fullest, most glorious, and eternal sense in Christ, who gathers a multi-ethnic people into His body, the Church, establishing an unbreakable and everlasting covenant relationship where He is truly our God and we are truly His people, united by His Holy Spirit (as affirmed in 2 Corinthians 6:16).