Jeremiah 11:13

Translation
King James Version
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.
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KJV (with Strong's)
For according to the number H4557 of thy cities H5892 were thy gods H430, O Judah H3063; and according to the number H4557 of the streets H2351 of Jerusalem H3389 have ye set up H7760 altars H4196 to that shameful thing H1322, even altars H4196 to burn incense H6999 unto Baal H1168.
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Complete Jewish Bible
For you have as many gods, Y'hudah, as you have towns; and you have erected as many altars for sacrificing to that shameful thing, Ba'al, as there are streets in Yerushalayim.
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Berean Standard Bible
Your gods are indeed as numerous as your cities, O Judah; the altars of shame you have set up—the altars to burn incense to Baal—are as many as the streets of Jerusalem.’
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American Standard Version
For according to the number of thy cities are thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to the shameful thing, even altars to burn incense unto Baal.
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World English Bible Messianic
For according to the number of your cities are your gods, Judah; and according to the number of the streets of Jerusalem have you set up altars to the shameful thing, even altars to burn incense to Baal.
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Geneva Bible (1599)
For according to the number of thy cities were thy gods, O Iudah, and according to the number of the streetes of Ierusalem haue yee set vp altars of confusion, euen altars to burne incense vnto Baal.
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Young's Literal Translation
For--the number of thy cities have been thy gods, O Judah, And--the number of the streets of Jerusalem Ye have placed altars to a shameful thing, Altars to make perfume to Baal.
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See also
Jeremiah 2:282 Kings 23:13Jeremiah 19:5Jeremiah 3:1Jeremiah 3:22 Kings 23:42 Kings 23:5
In the KJVVerse 19,240 of 31,102

Study This Verse

SUMMARY

Jeremiah 11:13 powerfully exposes the pervasive and deeply entrenched idolatry that characterized Judah and Jerusalem during the prophet Jeremiah's ministry. This verse vividly illustrates the nation's profound spiritual apostasy, revealing that the worship of false gods, particularly Baal, was not an isolated practice but had permeated every aspect of their society, from the smallest city to the most prominent streets of the capital. This widespread unfaithfulness represented a severe breach of their covenant with Yahweh, the one true God, and underscored the spiritual sickness that was leading them toward inevitable divine judgment.

CONTEXT

  • Literary Context: Jeremiah 11:13 is situated within a significant prophetic discourse where God, through Jeremiah, reiterates the terms of the Mosaic Covenant and highlights Judah's egregious failure to uphold it. The preceding verses, specifically Jeremiah 11:1-12, detail God's righteous indignation and the impending judgment for their covenant infidelity. God reminds them of the covenant made at Mount Sinai, which demanded exclusive allegiance, as articulated in the foundational commands of Exodus 20. Judah's actions, as described in verse 13, directly contradict these foundational commands, serving as a concrete example of the widespread sin that provoked God's wrath and justified the severe consequences outlined in the broader chapter. This verse acts as a powerful summation of their national idolatry, linking it directly to the coming desolation and emphasizing the depth of their rebellion against the divine mandate.

  • Historical & Cultural Context: The period of Jeremiah's ministry (late 7th to early 6th century BCE) was marked by profound political instability and spiritual decline in Judah. Despite earlier reforms under King Josiah (e.g., 2 Kings 23), idolatry, particularly the worship of Baal and other Canaanite deities, had deeply reasserted itself. Baal worship involved fertility rites, often sensuous rituals, and sometimes even child sacrifice, though not explicitly mentioned in this specific verse. There was also a strong tendency towards syncretism, where elements of Yahweh worship were blended with pagan practices, effectively corrupting true devotion. The phrase "streets of Jerusalem" emphasizes the capital city's role as both a spiritual and political center, making its corruption particularly grievous. The setting up of altars in public spaces indicates not just private devotion but a public, societal embrace of these false gods, demonstrating a complete disregard for the exclusive worship of Yahweh mandated by the covenant. This widespread public display of idolatry signified a national repudiation of their God.

  • Key Themes: Jeremiah 11:13 powerfully contributes to several overarching themes in the book of Jeremiah and the broader prophetic literature. First, it underscores the theme of Widespread Idolatry, illustrating its pervasive nature throughout Judah, from its cities to the very streets of Jerusalem. This highlights the depth of their spiritual rebellion against the covenant Lord. Second, the verse vividly portrays the Breach of Covenant, as Judah's actions directly violate the first commandment, "You shall have no other gods before me" found in Exodus 20:3. Their devotion to Baal and other deities was a profound act of unfaithfulness, akin to Spiritual Adultery, a recurring metaphor in Jeremiah (e.g., Jeremiah 3:9). This unfaithfulness provokes God's Divine Jealousy, as Yahweh, the true God, demands exclusive devotion and will not share His glory with idols, as stated in Exodus 20:5. The verse thus sets the stage for the inevitable judgment that follows such profound apostasy.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • gods (Hebrew, ʼĕlôhîym', H430): This term, while often referring to the supreme God Yahweh, is used here in its plural form to denote "gods in the ordinary sense," specifically referring to the numerous pagan deities worshipped by Judah. The use of the plural emphasizes the multitude of false gods to whom Judah had turned, directly contrasting with the singular, exclusive worship demanded by Yahweh. It highlights the polytheistic practices that had corrupted the nation, indicating a complete departure from monotheism.
  • shameful thing (Hebrew, bôsheth', H1322): Derived from a root meaning "shame," this word is a derogatory substitute for "Baal." It signifies "shame (the feeling and the condition, as well as its cause); by implication (specifically) an idol." The prophet's use of this term is a deliberate act of contempt, stripping Baal of any perceived glory or power and exposing it as an object that brings only disgrace, confusion, and ultimate ruin to its worshipers. It underscores the prophet's (and God's) utter disdain for this false deity and the futility of its worship.
  • Baal (Hebrew, Baʻal', H1168): This refers to a prominent Phoenician and Canaanite deity, a storm and fertility god, whose worship often involved sensuous and violent rituals. The explicit mention of Baal signifies the specific, deeply ingrained pagan cult that had supplanted the worship of Yahweh in Judah. It represents the epitome of the idolatry against which the prophets constantly railed, a rival "lord" (the literal meaning of Baal) to the true Lord, Yahweh, and the primary object of Judah's covenant infidelity.

Verse Breakdown

  • "For according to the number of thy cities were thy gods, O Judah;": This clause establishes a direct and proportional correlation between the geographical extent of Judah and the proliferation of its idols. It implies that every city, regardless of size or prominence, had its own set of deities or altars, indicating a widespread, national embrace of polytheism. The lament "O Judah" underscores the prophet's sorrow and God's profound disappointment over the betrayal by His chosen people, highlighting the depth of their national apostasy.
  • "and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing,": This expands on the previous clause, focusing specifically on Jerusalem, the spiritual and political heart of Judah. The mention of "streets" emphasizes the public, overt, and pervasive nature of their idolatry within the capital. Altars were not hidden but openly displayed, signifying a brazen rejection of Yahweh. The phrase "that shameful thing" is a prophetic denouncement, intentionally substituting the name Baal with a term of utter contempt, highlighting the disgrace and futility of such worship.
  • "even altars to burn incense unto Baal.": This final phrase specifies the primary act of worship offered to Baal: burning incense. Incense burning was a sacred act reserved for Yahweh in the temple, symbolizing prayer and devotion. By offering it to Baal, Judah committed a direct and defiant act of spiritual prostitution, transferring their allegiance and sacred rites from the true God to a false one. This act epitomizes their covenant disloyalty and the profound corruption of their religious practices.

Literary Devices

Jeremiah 11:13 employs several potent literary devices to convey its message of profound apostasy. Hyperbole is evident in the phrases "according to the number of thy cities were thy gods" and "according to the number of the streets of Jerusalem have ye set up altars." While perhaps not literally one god per city or altar per street, this exaggeration powerfully conveys the ubiquity and overwhelming scale of idolatry, emphasizing its deep saturation throughout the land. The use of the derogatory term "that shameful thing" (Hebrew, bôsheth) for Baal is a strong example of Dysphemism, intentionally replacing a proper name with a contemptuous one to express moral disapproval and underscore the ignoble nature of the idol. Furthermore, the entire verse functions as a form of Lament, expressing the prophet's (and God's) sorrow and indignation over Judah's unfaithfulness, contrasting their current state with the covenant ideal. The vivid imagery of altars in the streets also creates a powerful Visual Metaphor of a nation utterly consumed by spiritual corruption, making the abstract concept of idolatry tangible and appalling.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 11:13 is a profound theological statement on the nature of idolatry as covenant infidelity. It reveals that the heart of Israel's sin was not merely moral failure but a fundamental betrayal of their unique relationship with Yahweh, who had called them to exclusive worship. The proliferation of "gods" and "altars" signifies a spiritual promiscuity that violated the very first commandment, demonstrating a profound misunderstanding or deliberate rejection of God's holy and jealous character. This verse underscores the biblical truth that turning to false gods, whether ancient idols or modern substitutes, inevitably leads to shame and judgment because it denies the sovereignty and sufficiency of the one true God, who alone is worthy of ultimate devotion.

REFLECTION AND APPLICATION

Jeremiah 11:13 serves as a timeless mirror for self-examination, challenging us to consider what "gods" might occupy the "cities" and "streets" of our own lives. While we may not erect physical altars to Baal, modern idolatry often manifests as anything that competes for our ultimate loyalty and devotion, displacing God from His rightful place. This could be the relentless pursuit of wealth, status, comfort, personal pleasure, or even the worship of self and one's own desires. The pervasive nature of Judah's sin reminds us that spiritual compromise can subtly infiltrate every area of our lives, from our private thoughts to our public actions. The call to exclusive devotion to the one true God remains paramount, urging us to dismantle any "altars" in our hearts that detract from His supreme authority and to offer our lives as a living sacrifice of true worship, as exhorted in Romans 12:1-2. This passage compels us to continually assess our allegiances and ensure that our worship is directed solely to the Lord.

Questions for Reflection

  • What are the "cities" and "streets" in my life where I might be tempted to set up "altars" to anything other than God?
  • How does the concept of "that shameful thing" (Baal) help me identify and reject modern idols that promise fulfillment but ultimately bring shame or emptiness?
  • In what ways might my daily habits, priorities, or aspirations reflect a divided heart rather than exclusive devotion to Christ?

FAQ

What is the significance of "according to the number of thy cities" and "streets of Jerusalem"?

Answer: These phrases emphasize the pervasive and widespread nature of Judah's idolatry. It means that false worship was not confined to a few isolated individuals or cultic centers but had permeated every level of society, from the smallest towns to the capital city of Jerusalem. The imagery suggests that for every city and every street, there was an altar or a god, illustrating the depth of their national apostasy and the complete abandonment of their covenant with Yahweh. It highlights the public and brazen nature of their sin, indicating a societal embrace of pagan practices that left no corner of the land untouched by spiritual corruption.

Why is Baal referred to as "that shameful thing"?

Answer: The Hebrew word translated "shameful thing" is bôsheth, which literally means "shame" or "disgrace." This term is used as a deliberate and derogatory substitute for "Baal." The prophets often employed this linguistic device to express contempt and to strip the false god of any perceived power or glory. By calling Baal "the shameful thing," the text underscores that worshiping this deity brings only disgrace, confusion, and ultimate ruin, rather than the promised blessings of fertility or prosperity. It is a prophetic denouncement, emphasizing the futility and moral bankruptcy of idolatry and warning against the inevitable consequences of turning away from the true God.

CHRIST-CENTERED FULFILLMENT

Jeremiah 11:13, with its stark portrayal of Judah's pervasive idolatry and covenant unfaithfulness, finds its ultimate Christ-centered fulfillment in the person and work of Jesus. The nation's constant turning to "other gods" revealed their inherent inability to keep the covenant and their desperate need for a new heart and a new covenant, a promise found later in Jeremiah 31:31-34. Jesus, as the perfect Lamb of God who takes away the sin of the world (John 1:29), perfectly fulfilled the righteous demands of the Law that Israel continually broke. He became the ultimate sacrifice, bearing the shame and judgment for humanity's idolatry and spiritual adultery, which is essentially any turning away from God. Through His atoning work on the cross, Jesus provides the means for true worship, not in temples or on altars in the streets, but "in spirit and truth" (John 4:23-24). He is the true Temple and the true High Priest, mediating a relationship with God that is not based on human performance or the proliferation of idols, but on His perfect obedience and sacrifice. In Christ, believers are freed from the bondage of sin and idolatry, empowered by the Holy Spirit to offer exclusive devotion to the Father, thereby fulfilling the very covenant fidelity that Judah so miserably failed to maintain. He is the one true God worthy of all worship, displacing every "shameful thing" that vies for our hearts.

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Commentary on Jeremiah 11 verses 11–17

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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JeromeAD 420
Commentary on Jeremiah
(Verse 13) For according to the number of your cities were your gods, O Judah, and according to the number of the streets of Jerusalem you have set up altars of confusion to burn incense to Baal. Let us read the books of Kings and Chronicles (2 Kings 21, 2 Chronicles 33), and we will find that Judah and Jerusalem have done far worse than Israel, so that as many cities as they had, they had just as many idols. And as many squares and street corners as there were in the city of Jerusalem, they had just as many altars of confusion, on which they would sacrifice to the idols of Baal.
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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