TRV
Translation
King James Version
Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble.
Complete Jewish Bible
Then the cities of Y'hudah and the people living in Yerushalayim will go and cry to the gods to whom they are making offerings; but they will not save them at all in their time of trouble.
Berean Standard Bible
Then the cities of Judah and the residents of Jerusalem will go and cry out to the gods to which they have been burning incense, but these gods certainly will not save them in their time of disaster.
American Standard Version
Then shall the cities of Judah and the inhabitants of Jerusalem go and cry unto the gods unto which they offer incense: but they will not save them at all in the time of their trouble.
World English Bible Messianic
Then shall the cities of Judah and the inhabitants of Jerusalem go and cry to the gods to which they offer incense: but they will not save them at all in the time of their trouble.
Geneva Bible (1599)
Then shall the cities of Iudah, and the inhabitants of Ierusalem goe, and crie vnto the gods vnto whome they offer incense, but they shall not bee able to helpe them in time of their trouble.
Young's Literal Translation
And the cities of Judah, and inhabitants of Jerusalem have gone, And they have cried unto the gods, To whom they are making perfume, And they give no deliverance at all to them, In the time of their vexation.
See also
In the KJVVerse 19,239 of 31,102
Study This Verse
Commentary on Jeremiah 11 verses 11–17
11 ¶ Therefore thus saith the LORD, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them.
12 Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble.
13 For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal.
14 Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble.
15 What hath my beloved to do in mine house, seeing she hath wrought lewdness with many, and the holy flesh is passed from thee? when thou doest evil, then thou rejoicest.
16 The LORD called thy name, A green olive tree, fair, and of goodly fruit: with the noise of a great tumult he hath kindled fire upon it, and the branches of it are broken.
17 For the LORD of hosts, that planted thee, hath pronounced evil against thee, for the evil of the house of Israel and of the house of Judah, which they have done against themselves to provoke me to anger in offering incense unto Baal.
This paragraph, which contains so much of God's wrath, might very well be expected to follow upon that which goes next before, which contained so much of his people's sin. When God found so much evil among them we cannot think it strange if it follows, Therefore I will bring evil upon them (Jer 11:11), the evil of punishment for the evil of sin; and there is no remedy, no relief: the decree has gone forth and the sentence will be executed.
I. They cannot help themselves, but will be found too weak to contest with God's judgments: it is evil which they shall not be able to escape, or to go forth out of, by any evasion whatsoever. Note, Those that will not submit to God's government shall not be able to escape his wrath. There is no fleeing from his justice, no avoiding his cognizance. Evil pursues sinners and entangles them in snares out of which they cannot extricate themselves.
II. Their God will not help them; his providence shall no way favour them: Though they shall cry unto me, I will not hearken to them. In their affliction they will seek the God whom before they slighted, and cry to him whom before they would not vouchsafe to speak to. But how can they expect to speed? For he has plainly told us that he that turns away his ears from hearing the law, as they did, for they inclined not their ear (Jer 11:8), even his prayer shall be an abomination to him, as the word of the Lord was now to them a reproach.
III. Their idols shall not help them, Jer 11:12. They shall go, and cry to the gods to whom they now offer incense, and put them in mind of the costly services wherewith they had honoured them, expecting they should now have relief from them, but in vain. They shall be sent to the gods whom they served (Jdg 10:14; Deu 32:37, Deu 32:38), and what the better? They shall not save them at all, shall do nothing towards their salvation, nor give them any prospect of it; they shall not afford them the least comfort, nor relief, nor mitigation of their trouble. It is God only that is a friend at need, a present powerful help in time of trouble. The idols cannot help themselves; how then should they help their worshippers? Those that make idols of the world and the flesh will in vain have recourse to them in a day of distress. If the idols could have done any real kindness to their worshippers, they would have done it for this people, who had renounced the true God to embrace them, had multiplied them according to the number of their cities (Jer 11:13), nay, in Jerusalem, according to the number of their streets. Suspecting both their sufficiency and their readiness to help them, they must have many, lest a few would not serve; they must have them dispersed in every corner, lest they should be out of the way when they had occasion for them. In Jerusalem, the city which God had chosen to put his name there, publicly in the streets of Jerusalem, in every street, they had altars to that shameful thing, that shame, even to Baal, which they ought to have been ashamed of, with which they did reproach the Lord and bring confusion upon themselves. But now in their distress their many gods, and many altars, should stand them in stead. Note, Those that will not be ashamed of their commission of sin as a wicked thing will be ashamed of their expectations from sin as a fruitless thing.
IV. Jeremiah's prayers shall not help them, Jer 11:14. What God had said to him before (Jer 7:16) he here says again, Pray not thou for this people. This is not designed for a command to the prophet, so much as for a threatening to the people, that they should have no benefit by the prayers of their friends for them. God would give no encouragement to the prophets to pray for them, would not stir up the spirit of prayer, but cast a damp upon it, would put it into their hearts to pray, not for the body of the people, but for the remnant among them, to pray for their eternal salvation, not for their deliverance from the temporal judgments that were coming upon them; and what other prayers were put up for them should not be heard. Those are in a sad case indeed that are cut off from the benefit of prayer. "I will not hear them when they cry, and therefore to not thou pray for them." Note, Those that have so far thrown themselves out of God's favour that he will not hear their prayers cannot expect benefit by the prayers of others for them.
V. The profession they make of religion shall stand them in no stead, Jer 11:15. They were originally God's beloved, his spouse, he was married to them by the covenant of peculiarity; even the unbelieving Jews are said to be beloved for the fathers' sake, Rom 11:28. As such they had a place in God's house; they were admitted to worship in the courts of his temple; they partook of God's altar; they ate of the flesh of their peace-offerings here called the holy flesh, which God had the honour of and they had the comfort of. This they gloried in, and trusted to. What harm could come to those who were God's beloved, who were under the protection of his house? Even when they did evil yet they rejoiced and gloried in this, made a mighty noise of this. And when their evil was (so the margin reads it), when trouble came upon them, they rejoiced in this, and made this their confidence; but their confidence would deceive them, for God has rejected it, they themselves having forfeited the privileges they so much boasted of. They have wrought lewdness with many, have been guilty of spiritual whoredom, have worshipped many idols; and therefore, 1. God's temple will yield them no protection; it is fit that the adulteress, especially when she has so often repeated her whoredoms and has grown so impudent in them and irreclaimable, should be put away, and turned out of doors: "What has my beloved to do in my house? She is a scandal to it, and therefore it shall no longer be a shelter to her." 2. God's altar will yield them no satisfaction, nor can they expect any comfort from that: "The holy flesh has passed from thee, that is, an end will soon be put to thy sacrifices, when the temple shall be laid in ruins; and where then will the holy flesh be, that thou art so proud of?" A holy heart will be a comfort to us when the holy flesh has passed from us; an inward principle of grace will make up the want of the outward means of grace. But woe unto us if the departure of the holy flesh be accompanied with the departure of the Holy Spirit.
VI. God's former favours to them shall stand them in no stead, Jer 11:16, Jer 11:17. Their remembrance of them shall be no comfort to them under their troubles, and God's remembrance of them shall be no argument for their relief. 1. It is true God had done great things for them; that people had been favourites above any people under the sun; they had been the darlings of heaven. God had called Israel's name a green olive-tree, and had made them so, for he miscalls nothing; he had planted them (Jer 11:17), had formed them into a people, with all the advantages they could have to make them a fruitful and flourishing people, so good was their law and so good was their land. One would think no other than that a people so planted, so watered, so cultivated, should be, as the olive-tree is, ever green, in respect both of piety and prosperity, Psa 52:8. God called them fair and of goodly fruit, both good for food and pleasant to the eye, both amiable and serviceable to God and man, for which the greenness and fatness of the olive both are honoured, Jdg 9:9. 2. It is as true that they have done evil things against God. He had planted them a green olive, a good olive, but they had degenerated into a wild olive, Rom 11:17. Both the house of Israel. and the house of Judah had done evil, had provoked God to anger in burning incense unto Baal, setting up other mediators between them and the supreme God besides the promised Messiah; nay, setting up other gods in competition with the true and living God, for they had gods many, as well as lords many. 3. When they have conducted themselves so ill they can expect no other than that, notwithstanding what good he has done to them and designed for them, he should now bring upon them the evil he has pronounced against them. He that planted this green olive-tree, and expected fruit from it, finding it barren and grown wild, has kindled fire upon it, to burn it as it stands; for, being without fruit, it is twice dead, plucked up by the roots (Jde 1:12), it is cut down and cast into the fire, the fittest place for trees that cumber the ground, Mat 3:10. The branches of it, the high and lofty boughs (so the word signifies), are broken are broken down, both princes and priests cut off. And thus it proves that the evil done against God, to provoke him to anger, is really done against themselves; they wrong their own souls; God is out of their reach, but they ruin themselves. See Jer 7:19. Note, Every sin against God is a sin against ourselves, and so it will be found sooner or later.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–17. Public domain.
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Origen of AlexandriaAD 253
FRAGMENTS ON JEREMIAH 7
Though God justly does not hear those who do not hear him, the demons will be unable to save the just in those who burn incense to them, whenever the time of troubles arrives. Thus, whenever God does not listen, it is dangerous to seek help from demons. But one must depend on God, who has turned away from us due to sins, yet who does not disregard the great and lasting refuge in himself.
JeromeAD 420
Commentary on Jeremiah
(Verse 11, 12.) Therefore, thus says the Lord: Behold, I am bringing upon them evil from which they cannot escape. They will cry out to me, but I will not listen to them. And the cities of Judah and the inhabitants of Jerusalem will go and cry out to the gods to whom they offer libations, but they will not save them in their time of distress. God does not listen in the time of necessity and distress because they also refused to listen to the voice of the Lord, just as Saul did. For when he was terrified by the Philistine armies and could not receive the word of the Lord, he turned to the Pythoness in order to learn from idols what he should have obtained through instant prayer and tears from the Lord (1 Kings 21). From this we learn that even if the Lord does not hear, we must by no means give up or turn to demons, who cannot help their worshipers, but to the Lord's help, who is quickly moved to anger and changes his mind if those who angered him are changed. But all that is now said pertains to the tribe of Judah and the city of Jerusalem, against which captivity threatens.
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 11:12 serves as a stark prophetic declaration concerning the impending judgment upon Judah and Jerusalem. It foretells a time of severe distress when the people, having persistently rejected God's covenant and embraced widespread idolatry, will desperately turn to the false deities they have worshipped. However, the verse unequivocally states that these idols, to whom they offered lavish incense, will prove utterly powerless to deliver them from their calamity, underscoring the profound futility of misplaced trust and the inevitable, devastating consequences of covenant unfaithfulness.
CONTEXT
Literary Context: Jeremiah 11:12 is strategically placed within a pivotal section of Jeremiah's prophecy, often referred to as "The Book of the Covenant" (chapters 11-20). This chapter specifically details God's renewed call for Judah to return to the covenant established at Sinai, immediately followed by a scathing indictment of their pervasive transgressions, particularly their rampant idolatry. The preceding verses (Jeremiah 11:1-10) recount God's charge against Judah for breaking this covenant, culminating in the solemn declaration of an unavoidable "evil" or disaster that God will bring upon them (Jeremiah 11:11). Verse 12 directly follows this pronouncement of judgment, vividly illustrating the people's futile and desperate response to the impending crisis. It emphasizes that even in their direst need, turning to their false gods will yield no salvation, thereby reinforcing the inescapable nature of divine judgment when God's people abandon His ways. This verse sets a somber tone for further laments and prophecies of destruction throughout the book, demonstrating the direct and severe link between disobedience and divine consequence.
Historical & Cultural Context: The historical setting for Jeremiah's prophetic ministry is the tumultuous late 7th and early 6th centuries BCE, a period characterized by profound political instability and spiritual decay in Judah. Following the brief but significant reforms under King Josiah, there was a lamentable resurgence of idolatry, particularly under the reigns of kings Jehoiakim and Zedekiah. The worship of foreign deities, including Baal, Asherah, and the "queen of heaven," had become deeply entrenched in Judahite society, even within the sacred precincts of Jerusalem itself. These practices often involved abhorrent rituals such as offering incense to false gods (Jeremiah 7:18) and even child sacrifice (Jeremiah 19:5). This widespread syncretism directly violated the foundational first and second commandments of the Mosaic Covenant, which unequivocally demanded exclusive worship of Yahweh. Culturally, the ancient Near East was saturated with polytheistic religions, and it was common for nations to adopt the gods of their neighbors or conquerors. Jeremiah's message directly confronts this pervasive idolatry, asserting the unique sovereignty of Yahweh and the absolute powerlessness of all other gods in stark contrast to the one true God of Israel. The "time of their trouble" refers to the impending Babylonian invasions and subsequent exile, which would serve as God's instrument of judgment against Judah's unfaithfulness.
Key Themes: Jeremiah 11:12 powerfully contributes to several overarching themes within the book of Jeremiah and broader biblical theology. Foremost among these is the Futility of Idolatry. The verse explicitly states that the false gods, despite receiving lavish devotion and costly offerings, are utterly incapable of saving their worshippers in times of genuine crisis. This theme is a recurring motif throughout prophetic literature, consistently highlighting the emptiness and impotence of anything that usurps God's rightful place (e.g., Psalm 115:4-7). Closely related is the theme of Divine Judgment and Consequence. The "time of their trouble" is presented not as random misfortune but as a direct, inevitable consequence of Judah's persistent covenant unfaithfulness and idolatry, a judgment decreed by God Himself (Jeremiah 11:11). The verse also underscores Misplaced Hope and Trust. The people's desperate "cry unto the gods" reveals their reliance on false saviors, demonstrating a profound spiritual blindness and a tragic failure to turn back to the only true source of salvation, the Lord God of Israel (Jeremiah 2:13).
EXPOSITION AND ANALYSIS
Key Word Analysis
go (Hebrew, hâlak', H1980): This primitive root signifies movement in a wide variety of applications, both literal and figurative. In Jeremiah 11:12, it describes the physical act of the cities' inhabitants "going" to their idols. However, it also carries a deeper implication of a decisive, deliberate turning or recourse. Their "going" is not a casual stroll but a purposeful journey to seek help, emphasizing their misplaced devotion and the active nature of their idolatry even in desperation. It highlights their chosen path away from Yahweh.
cry (Hebrew, zâʻaq', H2199): This word denotes a shriek or loud cry, typically from anguish, danger, or distress. It conveys a sense of desperate appeal and urgent supplication. The use of "cry" here highlights the extreme pressure and fear the people will experience during the "time of their trouble," making their turning to idols an act of last-resort desperation rather than genuine faith. This underscores the futility of their chosen saviors, as their cries will go unanswered by those they implore.
save (Hebrew, yâshaʻ', H3467): This primitive root means "to be open, wide, or free," and by implication, "to be safe" or "to succor." It is a fundamental term for salvation, deliverance, and help. The emphatic negation "they shall not save them at all" (using a double negative construction in Hebrew, lo' yoshi'u and yoshi'a) powerfully underscores the absolute inability of the idols to provide any deliverance whatsoever, contrasting sharply with Yahweh's exclusive power and willingness to save His people when they genuinely turn to Him.
Verse Breakdown
"Then shall the cities of Judah and inhabitants of Jerusalem go,": This opening clause sets the scene, indicating a future event marked by urgency ("Then shall"). It specifies that the entire populace, from the broader region of Judah to the capital city of Jerusalem, will undertake a desperate action. The verb "go" implies a purposeful movement, suggesting a collective and urgent turning towards their perceived sources of help, revealing their ingrained pattern of seeking aid from false gods.
"and cry unto the gods unto whom they offer incense:": This section reveals the tragic object of their desperate appeal: the "gods" to whom they had previously demonstrated their devotion by "offer[ing] incense." The act of offering incense was a significant and costly form of worship in the ancient world, signifying reverence, appeasement, and a desire for favor. This highlights the deep-seated idolatry that permeated Judahite society, indicating that even in their distress, their first impulse was not to return to the Lord but to cling to their false deities, demonstrating their spiritual blindness.
"but they shall not save them at all": This is the pivotal declaration of the verse, introducing a sharp contrast ("but"). It emphatically negates the possibility of salvation from these idols. The phrase "at all" (a strong double negative in the original Hebrew, lo' yoshi'u yoshi'a) underscores the absolute and utter powerlessness of these false gods. Despite the people's fervent cries and past devotion, these deities possess no capacity to intervene or deliver them from their impending doom, exposing their emptiness.
"in the time of their trouble.": This final phrase specifies the context for the idols' failure. It refers to the period of severe distress and calamity that God is bringing upon Judah as judgment for their covenant unfaithfulness. This "trouble" (Hebrew: ra') encompasses adversity, affliction, and evil, making the idols' inability to help all the more devastating and revealing of their true nature as non-entities, mere creations of human hands.
Literary Devices
Jeremiah 11:12 employs several potent literary devices to convey its message with striking impact. Irony is profoundly evident, as the very "gods" to whom Judah offered incense—a costly and devoted act of worship—are declared utterly incapable of providing salvation in their "time of trouble." This creates a sharp and tragic contrast between the people's misplaced faith and the idols' inherent powerlessness. The phrase "they shall not save them at all" utilizes emphatic negation, reinforced by the strong double negative construction in the Hebrew, to underscore the absolute and undeniable futility of their actions. This serves as a powerful rhetorical device to highlight the complete absence of divine power in these false deities. Furthermore, the passage uses juxtaposition, placing the people's desperate "cry" immediately against the idols' inability to "save," thereby emphasizing the tragic and self-defeating nature of their idolatrous reliance. The prophet's language also carries a subtle tone of sarcasm or derision towards the idols, implicitly mocking their impotence and the profound foolishness of those who trust in them instead of the living God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 11:12 stands as a profound theological statement on the exclusive sovereignty and saving power of the one true God, Yahweh, in contrast to the utter impotence of all other deities. It underscores the biblical truth that salvation, deliverance, and true help come only from the Creator, not from human constructs or spiritual counterfeits. The people's desperate cry to idols in their "time of trouble" reveals a fundamental theological error: believing that created things or false gods could provide what only the living God can. This verse serves as a stern warning against spiritual syncretism and the dangers of compromising exclusive devotion to God, demonstrating that such compromises ultimately lead to desolation and a lack of true refuge when calamity strikes. It is a timeless reminder that God will not share His glory with idols, and those who seek help elsewhere will find only emptiness.
REFLECTION AND APPLICATION
Jeremiah 11:12 offers a timeless and sobering reflection for believers today. While modern "idols" may not be physical statues of wood or stone, they manifest as anything we trust in more than God for security, happiness, or deliverance—be it wealth, career, relationships, social status, political power, or even self-reliance and intellectual prowess. This verse challenges us to honestly examine where our ultimate hope and trust truly lie. When our own "time of trouble" comes, whether it be personal crisis, societal upheaval, or physical affliction, will we instinctively turn to these modern-day idols, only to find them utterly powerless to save? Or will our foundation be firmly rooted in the one true God, who alone has the power to deliver, sustain, and provide genuine refuge? This passage calls for a radical reorientation of our hearts, urging us to cultivate a consistent, exclusive, and deep reliance on God, not just as a last resort, but as our constant source of help, wisdom, and peace. It reminds us that true worship is not merely ritual but a whole-hearted devotion that recognizes God's unique sovereignty and saving power in every aspect of life, leading us to seek Him first in all circumstances.
Questions for Reflection
FAQ
What does "the time of their trouble" refer to in Jeremiah 11:12?
Answer: "The time of their trouble" refers to the period of severe judgment and calamity that God was bringing upon Judah and Jerusalem. Historically, this primarily points to the impending Babylonian invasions and the subsequent destruction of Jerusalem and the temple, culminating in the exile of the Jewish people. This trouble was not random misfortune but a direct consequence of Judah's persistent unfaithfulness to God's covenant, particularly their widespread idolatry and rejection of Jeremiah's prophetic warnings (see Jeremiah 11:11). It signifies a divinely ordained period of distress and punishment, demonstrating God's justice in response to their rebellion.
Why did the people cry out to their "gods" if they were powerless?
Answer: The people cried out to their "gods" because they had placed their faith and devotion in these false deities, believing them to be sources of power, protection, and blessing. Despite God's repeated warnings through prophets like Jeremiah, they had adopted the idolatrous practices of surrounding nations, offering incense and other forms of worship. In their desperation, when God's judgment began to manifest as severe trouble, their ingrained habit and misplaced hope led them to instinctively turn to the very idols they had served. Jeremiah 11:12 highlights the tragic irony and futility of this action, demonstrating that these "gods" were utterly incapable of delivering on the promises implicitly or explicitly attributed to them by their worshippers. Their powerlessness is precisely the point God is making, exposing the emptiness of all false worship.
CHRIST-CENTERED FULFILLMENT
Jeremiah 11:12, with its stark declaration of the utter futility of idols in the "time of trouble," finds profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The Old Testament's repeated condemnation of idolatry ultimately points to the singular truth that salvation comes from God alone. Jesus, as the incarnate Son of God, embodies this exclusive saving power. Unlike the powerless "gods" to whom Judah vainly cried out, Jesus is the true and living God, who not only hears our cries but possesses all authority to save. He is the one "Lamb of God, who takes away the sin of the world" (John 1:29), offering genuine deliverance from the ultimate trouble: sin and its eternal consequences. Where idols fail utterly in times of distress, Christ stands as "a very present help in trouble" (Psalm 46:1). His sacrifice on the cross broke the power of sin and death, freeing us from the bondage of worshipping anything other than God—whether physical idols or the modern-day idols of wealth, power, or self. He is the only name "under heaven given among men by which we must be saved" (Acts 4:12). Thus, the desperate, futile cries to false gods in Jeremiah's day are contrasted with the confident, effective prayers offered to the Father in the name of Jesus, who "is able to save to the uttermost those who draw near to God through Him, since He always lives to make intercession for them" (Hebrews 7:25). In Christ, we find the ultimate fulfillment of God's promise to be our Savior, our deliverer, and our refuge in every time of trouble.