Jeremiah 11:4

Jer 11:4 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:

Ver. 4. From the iron furnace.] Where iron is melted, and a fierce fire required.

Obey my voice.] See Jer 7:23.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jer_11:4

Obey My voice, and do them.

Obedience of primary import

Much is said about the demoralising effects of army life. Perhaps there is a tendency to moral decline in the army, but one thing about army life is good. It is a good thing to learn the lesson of implicit obedience to properly constituted authority. A Christian must learn this lesson. No man can be a Christian who does not obey God. And why should this be thought a difficult thing? Soldiers do not complain because they are required to obey. The hard thing about a soldiers life is to be required to obey an unreasonable and incompetent leader. Many officers are superior to the men in the ranks only in official position. In all other respects they are inferior. But the Christian is never subjected to this sort of humiliation. He has but one Leader. The pastor is not the Master. Christians are all comrades, all brethren, all equal before one Lord. One is yore Master. What He says, we will do. Where He sends, we will go. (Christian Age.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

11:4 The Egyptians knew how to smelt iron, but the iron-smelting furnace of Egypt was also a metaphor for the Israelites’ slavery in that land from which the Lord had rescued them. God had also promised to be uniquely theirs if they would be uniquely his (Exod 6:7).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

in the day--that is, when. The Sinaitic covenant was made some time after the exodus, but the two events are so connected as to be viewed as one.

iron furnace-- (Deu 4:20; Kg1 8:51). "Furnace" expresses the searching ordeal; "iron," the long duration of it. The furnace was of earth, not of iron (Psa 12:6); a furnace, in heat and duration enough to melt even iron. God's deliverance of them from such an ordeal aggravates their present guilt.

do them--namely, the words of the covenant (Jer 11:3).

so, &c.-- (Lev 26:3, Lev 26:12).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

4. in the day, etc.] Cp. Jer_7:23.

the iron furnace] The place where iron is smelted represents figuratively the scene of the affliction. See for the expression Deu_4:20; 1Ki_8:51; and cp. Isa_48:10.

and do them] probably introduced by mistake from Jer_11:6.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

That I may perform the oath which I have sworn unto your fathers,.... Abraham, Isaac, and Jacob:

to give them a land flowing with milk and honey: that is, abounding with plenty of all kind of provisions; see Exo 3:8,

as it is this day; the land of Canaan continued to those times a very fruitful country; it was as it was promised it should be, and which was a clear thing; their eyes saw it, and the day bore witness to it:

then answered I, and said; that is, the Prophet Jeremiah, to whom the above order was given:

so be it, O Lord; or, "Amen, Lord" (f); either agreeing to publish what the Lord commanded him; or as wishing that the land of Canaan might continue the same fruitful land it was, and the people of the Jews in it, they keeping the words of this covenant; or else as assenting that the curse might fall upon the men that did not observe them, alluding to Deu 27:15. This is the sense of Abarbinel; Jarchi and Kimchi observe, that the word "Lord" is vocative, and in the language of prayer.

(f) "Amen, Domine", Pagninus: Montanus; "Amen, O Jehovah", Schmidt, Cocceius.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

From the iron furnace - Rather, out of “the iron furnace,” Egypt (see Deu 4:20). The constant reference to Deuteronomy shows how great had been the effect upon Jeremiah’s mind of the public recitation of the “Book of the covenant” found in the temple.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Fathers. God chooses his people for obedience, not for kindred, &c. (St. Jerome) (Worthington)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Which I commanded your fathers, which law (that you by your restipulation made a formal covenant) I that am the Lord, and so had a sovereign power to lay laws upon my creatures, commanded your fathers, in the day that I brought them forth out of the land of Egypt, from the iron furnace; and obliged them to obedience before I laid my law upon them, by bringing them out of the land of Egypt, from the furnace wherein iron is melted, which may either be taken literally (probably that was a piece of their work in Egypt) or metaphorically, serving at iron furnaces being a very hard and servile labour.

Saying, Obey my voice, and do them, according to all which I command you; for which kindness I required no more of them but a gentler service to me, in obeying my voice as to the things of this law which I gave them in charge.

So shall ye be my people, and I will be your God; nor did I only lay my commands upon them, but I also encouraged them to the obedience of it, by my gracious promise, that if they would, they should be a people, I would bless, protect, and defend, and bear the name of my people, and I would be their God to own and bless them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

4. Iron furnace — A phrase first used with the same reference in Deu_4:20. Primarily it suggests the sufferings there of the Israelites; also, the purpose of that affliction: for the one purpose of all suffering to God’s people is purification — the separation of the gold from the dross, the precious from the base.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

From the iron furnace; rather, out of the iron furnace. It is Egypt which is thus described. (comp. Deu_4:20 1Ki_8:51) The oppression in Egypt was like the furnace in which iron is rendered malleable by heat. (so Isa_48:10, "I have tested thee in the furnace of affliction

The precious recompenses of obedience.

"Obey my voice... according to all which I command you: so shall ye be," etc. The earlier verses of this chapter form part of that earnest reminder which Jeremiah was commanded by God to address to the men of Judah and Jerusalem concerning a transaction with which they had all had very much to do. That transaction was their solemnly pledging themselves, as they had done during King Josiah"s recent reign, to observe the ancient covenant which the Lord God had made with their fathers. The sixty or seventy years before King Josiah"s time had been years dreary and degraded in the national life of the people. Even Hezekiah, the last pious King of Judah before Josiah, had secured only a very partial reformation, and in the days of his godless son Manasseh, and in those of his even worse grandson Amon, who "sinned more and more," the religious life of the people all but died out. The sacred Scriptures in which this covenant was contained had, during these miserable years, been neglected and put out of sight as writings for which they had no longer love nor use; as a book which we do not want is either got rid of or put away on some high shelf, to make room for others which we mere highly prize. "The nation did not want to hear the Law which testified against their multiplied transgressions, nor to listen to a condemnation of the idols they had chosen." But in King Josiah"s reign, in some out-of-the-way corner, buried beneath no one knows what worthless rubbish, a copy of the despised Word of God was discovered. It produced on the pious monarch a profound impression. He was overwhelmed with shame and dismay when he compared the commands of the covenant of God with the actual conduct of the people. He shuddered to think of the judgments which must come upon them and which had already come upon the neighboring nation of Israel unless they repented and turned to God. But he did not waste time in unavailing regrets. He at once took practical measures to bring about that religious reformation which he saw to be so much needed. He therefore summoned all the people of Judah to Jerusalem, and caused the book of the Law to be publicly read to them; then he made all the people renew the covenant which they had so long forgotten. For a time it seemed as if the reformation and repentance were real; but the old idolatries began to make their appearance again after a while, and when Jeremiah was sent from God to remind them of their violated vows they had fallen back into a condition as evil as, if not worse than, that of former days. Therefore the prophet opens his commission by the awful denunciation of Jehovah"s curse upon the disobedient. He would startle and arouse them, if it might but be possible, so that they might awake to righteousness and to God ere wrath arose against them and there should be no remedy. And here he tells of the precious recompenses of obedience, "So shall ye... God." Consider, then

I THESE PROMISES.

1. Ye shall be my people." Now, by this is meant, amongst other blessings, that they shall be the object of his care. How many are the proofs that this is a constituent part of the heritage of his people I Were not Israel so? Did he not watch over them continuously? "He suffered no man to do them harm; yea, he reproved kings for their sakes." "He gave his angels charge over them to keep them in all their ways." The race of Pharaoh, the cruel thirst of the hot, waterless sands, the threatened famine of the breadless desert, the marauding Amalekite, the pestilence that walked in darkness, and the destruction that wasted at noonday, not one of these was suffered to harm them. How full are the Law, the prophets, and the psalms with sweet assurances of the tender care of God over his people! Nor does the New Testament come behind the Old in like gracious declarations. And the experience of all God"s people swells the volume of testimony to his loving solicitude and watchfulness over us. "And such honor have all his saints." And to be of his people means also to be the abode of his Spirit. That Spirit should dwell in them, rule and mould them after the Divine will. True, God"s ancient people do once and again seem to have been utterly abandoned of that Holy Spirit. But there was ever a faithful remnant, ever a godly few, of whom the Lord was wont to say, "They shall be mine in that day when I make up my jewels." And we must remember that there were long periods in Israel"s history when, as a nation, they lived under the blessed guidance of that Spirit. These more happy periods are passed over in silence, as all such in the records of nations are, so that the saying has passed into a proverb, "Happy the nation that has no history." It is of the sad, troubled times that history tells, not of the long, eventless, peaceful times. When at rest, they walk in the fear of the Lord, and possess the comfort of the Holy Ghost, and are multiplied." Oh the joy of this possession of his Spirit! The thought of losing it made the contrite psalmist cry out m his agony, Cast me not away from thy presence, and take not thy Holy Spirit from me." "I will put my Spirit within you" was ever one of the choicest promises of God to his people, and one of the surest tokens that they were his people. And it is so still. To be his is to be guided and governed of that good Spirit, to have our understandings purified, our affections wisely controlled, our hearts, our wills, under his direction always, so that we turn away from what is evil and cleave to that which is good. And it includes, furthermore, the being made the channels of his grace . Others shall be blessed through us, as it was said to Abraham, "In thee and in thy seed shall all the nations of the earth be blessed." God"s people are the salt of the earth, the light of the world. How unspeakably great and blessed is the influence of the true people of God! In their presence impurity, profanity, selfishness, sin in all its forms, hide their shameful heads and slink away, whilst all things lovely and of good report flock around them and attend upon them continually. And finally they become the inmates of the home of God. The heavenly inheritance, of which the earthly Canaan, the land promised to the fathers of Israel, was the type and symbol, becomes theirs. They enter it through the gates of death, and these gates once passed, they are in his presence, where "there is fullness of joy, and at his right hand there is," etc. Such are some of the elements of this great joy of God taking us for his people, a joy which, of his infinite mercy, may he make us all to know.

2. "I will be your God." This cannot mean less than that he will be known to them as their God. They shall be able to realize his existence, Ms presence, his constant nearness to them. True, the God of Israel, whose promise this is, was not known by any organ of sense; he was no material God that their hands could handle; he spake with no human voice that their ears could hear; he appeared to them in no visible form that their eyes could see; he was manifested then, as now, only to their spirits. But when they worshipped him in spirit they felt that he was at their right hand, so that they could not be moved. Hence they went about their daily work and engaged in all the occupations of their lives, consciously realizing the presence of God; so that they constantly spoke of him "as their God, our God," my God, so near, so real, so present was he to them. They could not if they would, and they would not if they could, escape from his presence or withdraw from the observation of his eye, or from the guidance and guardianship of his hand. In such manifestation of himself to them did he fulfill his word, "I will be your God." Nor was this all. Not only was he realized by them but rejoiced in. "I will go unto the altar of God, unto God my exceeding joy," was the delighted declaration of the saints of old and is so of the saints today. Such joy had they in him that, when all earthly affairs were disastrous for them, when the fig tree did not blossom, and when there was no fruit in the vine, and the labor of the olive failed, and the fields yielded no meat, when the flock was cut off from the fold and there were no herds in the stall, when, that is, ruin stared them in the face and met them on every side, nevertheless they could rejoice in the Lord, and joy in the God of their salvation. "My soul shall make her boast in the Lord," was their perpetual song; and it is the song still of all those to whom God has said, "I will be your God." And his word came true yet further by their coming to resemble him. It is ever the result of worship to conform the worshipper to the deity he worships. Hence it was said of the worshippers of idols, "They that make them are like unto them, so is every one that trusteth in them." Accordingly it has ever Been found that they who bowed down to gods impure, cruel, and treacherous, became them selves impure, cruel, and treacherous. But, on the other hand, they who have worshipped the God of Israel have become like him, righteous, just, and true, merciful, and pure, and good. "I will be your God" meant, therefore, "I will make you like myself," and this promise God ever fulfils. And it means also, I will be your rest." The soul whose God the Lord is, reposes on him. The storms of life may rage, its tempests beat, but firm and unmoved are they who rest their souls on God." Everything may appear to be slipping away from a man, and he may seem to be like one gliding down a steep, smooth slope, ever faster and faster to the precipice over which he will be hurled into destruction, unable to grasp any friendly rock or branch, or to find foothold anywhere and men"s circumstances are like that sometimes; but they to whom this word, "I will be your God," is fulfilled, do find foothold in God and can stay themselves upon him. Hence, when heart and flesh fail, God is the Strength of their heart and their Portion forevermore.

II THE CONDITION OF THEIR FULFILMENT. They were faithfully to do the commandments which he had made known to them: "Obey my voice, so," etc. And this condition is not abrogated; it is in as full force today as it was in the days of old. But when it is complied with, then, not merely by the gracious appointment of God, but also in the way of natural result, there follows the enjoyment of the promised blessings. For:

1. Obedience tends to such enjoyment of God, inasmuch as it prevents the rising of those mists whereby the sight of God is shut out from the soul. Travelers along the Rhine or over the mountains of Switzerland know to their cost how often the most glorious scenery the world contains is completely hidden from their view by the uprising of some wretched mist, wrapping in cold, dark, impenetrable fog all that upon which their eyes would have so delightedly rested. They want to gaze upon all that loveliness; they have come for that very purpose; but they cannot for those thick clouds. And oh, what a beautiful vision is the face of God! How good it is to gaze upon him, and to behold the shining of his countenance! And this we should do were it not for those mists with which disobedience to God"s will ever blots out all that otherwise we should so delightedly see. "If our hearts condemn us not, then have we confidence toward God;" but when they do condemn us, confidence vanishes, and, as by a veil of impenetrable cloud, the face of God is hidden from our view. We have lost him; we cannot realize him; he is as if he were not, and the soul is forlorn and wretched and exposed to all manner of ill. Now, this sad experience, which is as common as it is sad, shows how the obeying of the voice of God must tend to the enjoyment of him, inasmuch as it prevents all that which hides God from our souls.

2. And before obedience that wall of the rebellious will, which more than aught else displeases and dishonors God and keeps him out from the soul, falls down flat," as did the walls of Jericho before the obedient tribes of Israel. That will must be subdued, that stronghold of evil must be pulled down, and obedience is the strong hand that accomplishes this much-needed work. That strong fortress cast down, the soul becomes the possession of God, and the hitherto rebellious forces of the soul own him as their God. Or, to take another similitude, obedience unbars that fastened door before which the Lord Jesus has stood so long and knocked, but in vain, for admission. He desires to enter and to make us the glad partakers of his grace. But till that door be unbarred all this cannot be.

3. Obedience, furthermore, keeps us in those paths along which alone God is to be met. Full well we know that there are paths innumerable along which men go, along which we have gone ourselves; but God is never to be met with in them. But along the path by which obedience leads us, there we do meet with him, and are blessed by him.

4. And without this obedience God cannot carry out his purposes of grace. This is what we are told in the verse that follows our text. God asks for obedience, "that I may perform the oath which I have sworn unto," etc. Therefore without this he is held back from what he earnestly desires, and he cannot do the things that he would, God cannot admit the ungodly and the disobedient into the blessed land of promise. To do that would be to perpetuate forever the sins and sorrows of time. ThereforeThose holy gates forever bar Pollution, sin, and shame.

But "blessed are they that do his commandments, that they," etc. (Rev_22:14) Now, the first step of this obedience that which introduces to all these recompenses is to surrender to the Lord Jesus Christ. C. (Joh_6:28, Joh_6:29)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.