TRV
Translation
King James Version
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.
KJV (with Strong's)
For the LORD H3068 of hosts H6635, that planted H5193 thee, hath pronounced H1696 evil H7451 against thee, for H1558 the evil H7451 of the house H1004 of Israel H3478 and of the house H1004 of Judah H3063, which they have done H6213 against themselves to provoke me to anger H3707 in offering incense H6999 unto Baal H1168.
Complete Jewish Bible
For ADONAI-Tzva'ot, who planted you, has decreed evil for you. "It is because of the evil which the house of Isra'el and the house of Y'hudah did to themselves, provoking me with their offerings of incense to Ba'al."
Berean Standard Bible
The LORD of Hosts, who planted you, has decreed disaster against you on account of the evil that the house of Israel and the house of Judah have brought upon themselves, provoking Me to anger by burning incense to Baal.”
American Standard Version
For Jehovah of hosts, who planted thee, hath pronounced evil against thee, because of the evil of the house of Israel and of the house of Judah, which they have wrought for themselves in provoking me to anger by offering incense unto Baal.
World English Bible Messianic
For the LORD of Hosts, who planted you, has pronounced evil against you, because of the evil of the house of Israel and of the house of Judah, which they have worked for themselves in provoking me to anger by offering incense to Baal.
Geneva Bible (1599)
For the Lord of hostes that planted thee, hath pronounced a plague against thee, for the wickednes of the house of Israel, and of the house of Iudah, which they haue done against themselues to prouoke me to anger in offering incense vnto Baal.
Young's Literal Translation
And Jehovah of Hosts, who is planting thee, Hath spoken evil concerning thee, For the evil of the house of Israel, and of the house of Judah, That they have done to themselves, To provoke Me to anger, to make perfume to Baal.
In the KJVVerse 19,244 of 31,102
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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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JeromeAD 420
Commentary on Jeremiah
(Verse 17.) And the Lord of hosts, who planted you, spoke evil against you, for the evils of the house of Israel and the house of Judah, who have made themselves a provocation to me by pouring out offerings to the Baals. The Lord your God called you a fruitful and beautiful olive tree, and planted you. But because at the sound of his speaking, a great flame of God descended upon you and consumed all your branches, therefore the one who planted you has now spoken evil against you: not by the injustice of his judgment, nor by a sudden perversity of his speech, but because of the evils that the house of Israel and the house of Judah have done to themselves, and they have diligently made offerings to the Baals in order to provoke me to anger. And since God can do whatever He wants, He gives reasons so that He does not appear to act unjustly, according to what is written: That you may be justified in your words, and win when you are judged (Psalm 50:6).
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 11:17 serves as a solemn divine pronouncement of judgment against both the northern kingdom of Israel and the southern kingdom of Judah. It powerfully depicts the LORD of hosts, who lovingly established and nurtured His people like a flourishing plant, now declaring calamity upon them. This severe consequence stems directly from their persistent and egregious idolatry, specifically their practice of burning incense to the pagan deity Baal. The verse underscores the profound self-destructive nature of covenant unfaithfulness and reveals God's righteous anger provoked by their spiritual rebellion and betrayal.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 11:17 masterfully employs several powerful literary devices to convey its profound message of judgment and divine justice. The most prominent device is Metaphor, specifically the Planting Metaphor, where God is tenderly depicted as the one who "planted" Israel and Judah. This evocative imagery conveys a sense of careful cultivation, nurturing care, and divine expectation, making their subsequent unfaithfulness appear as a profound act of ingratitude and betrayal against their benevolent planter. The phrase "the LORD of hosts" functions as a powerful Epithet, emphasizing God's omnipotence, His supreme authority, and His command over all creation, thereby reinforcing the undeniable power and authority behind the pronouncement of judgment. The deliberate Repetition of the word "evil" ("pronounced evil against thee, for the evil...") serves to underscore the direct and inescapable causal link between their wicked actions and the calamitous judgment that will inevitably befall them. Furthermore, the explicit mention of "Baal" serves as a potent Symbol of their complete spiritual apostasy and the profound depth of their covenant violation, representing the epitome of idolatry and rebellion against the one true God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 11:17 profoundly illustrates the immutable principles of divine justice and the dire consequences of covenant infidelity. It reveals that God, who lovingly established and sustained His people, is also perfectly righteous in His judgment when they persistently reject Him and turn to idolatry. The "evil" they committed, which was ultimately "done against themselves" by provoking God's anger through Baal worship, highlights the inherently destructive nature of sin. Sin always carries intrinsic consequences that extend beyond the immediate offense against God, inevitably impacting the sinner and their community. This passage serves as a stark and timeless reminder that God's patience, while vast, is not infinite, and that His holy character demands a just response to unrepentant rebellion, ensuring that His covenant, though gracious in its initiation, also holds His people accountable for their faithfulness.
REFLECTION AND APPLICATION
Jeremiah 11:17 remains acutely relevant for believers today, serving as a powerful and timeless warning against spiritual complacency and the insidious nature of idolatry. While we may not literally burn incense to Baal, modern idolatry often manifests in placing anything—our careers, possessions, relationships, comfort, personal desires, or even our own self-image—above God in our deepest affections and ultimate priorities. This verse compels us to engage in profound self-examination, asking ourselves what truly holds the preeminent place in our lives. It reminds us that God's past faithfulness and abundant blessings do not negate the inevitable consequences of present disobedience. Just as Israel and Judah's sin was "done against themselves," our own unfaithfulness ultimately harms us, fracturing our relationship with God and hindering our spiritual flourishing. The "anger" of God, as depicted here, is not a capricious human emotion but a holy and righteous response to our turning away from the very source of life and blessing, a divine indignation against anything that diminishes His glory and obstructs our true good. Therefore, we are called to a radical reorientation of our hearts, to diligently root out any and every form of idolatry, and to cultivate a genuine, exclusive, and fervent worship of the one true God, living in humble obedience and unwavering trust, recognizing that true life, lasting joy, and abundant blessing are found only in Him.
Questions for Reflection
FAQ
What does "the LORD of hosts, that planted thee" mean?
Answer: This phrase highlights two crucial and complementary aspects of God's relationship with Israel and Judah. "The LORD of hosts" (Hebrew: Yahweh Sabaoth) emphasizes God's supreme power, absolute authority, and sovereignty over all creation, including all heavenly armies. It signifies that He is the Almighty God who possesses the ultimate power to execute His will and judgments. The imagery "that planted thee" employs a powerful metaphor to describe God's benevolent and deliberate act of establishing His people. Just as a skilled gardener carefully plants, nurtures, and cultivates a precious vine or tree, God meticulously brought Israel out of slavery in Egypt, settled them securely in the Promised Land, and nurtured them as His chosen nation. This imagery underscores His deep care, His long-term commitment, and the intimate, covenantal relationship He graciously initiated with them, making their subsequent rebellion and unfaithfulness all the more grievous and inexcusable.
Why was offering incense to Baal such a serious offense?
Answer: Offering incense to Baal was a profoundly serious offense because it represented a direct, egregious, and fundamental violation of the most basic commandments of the Mosaic Covenant, especially the first commandment: "You shall have no other gods before me" as stated in Exodus 20:3. Baal was a prominent Canaanite fertility god, and his worship often involved immoral rituals, cultic prostitution, and even child sacrifice, all of which were utterly abominable and detestable to the LORD. By participating in such practices, Israel and Judah were not only abandoning the one true God who had miraculously redeemed them from slavery but were also adopting practices that deeply corrupted their society, defiled their land, and desecrated their covenant relationship. It was an act of profound spiritual adultery, breaking their exclusive covenant with Yahweh and justly provoking His holy and righteous anger.
CHRIST-CENTERED FULFILLMENT
Jeremiah 11:17, with its stark portrayal of divine judgment against a covenant-breaking people, finds its ultimate Christ-centered fulfillment not in a repeat of national destruction, but in the profound work of redemption and the establishment of a new covenant through Jesus Christ. The "evil" pronounced against Judah for their idolatry highlights humanity's pervasive sinfulness and inherent inability to perfectly keep God's law, a universal truth powerfully echoed in Romans 3:23. However, Jesus, the true "plant" of God, the righteous Branch prophesied in Isaiah 11:1, perfectly fulfilled the law and bore the full weight of God's righteous anger against sin on the cross. He became the ultimate sacrifice, taking upon Himself the "evil" that was justly due to humanity, as profoundly prophesied in Isaiah 53:5. Through His atoning work, those who believe in Him are no longer under the condemnation for their idolatry and sin, but are instead reconciled to God, as proclaimed in 2 Corinthians 5:18-19. The new covenant, inaugurated in Christ's blood (Luke 22:20), offers complete forgiveness and empowers believers, through the indwelling Holy Spirit, to truly worship the LORD of hosts in spirit and truth, turning away from all forms of idolatry and living in genuine faithfulness to the one who has "planted" them in Him, making them His workmanship for good works (Ephesians 2:10). Thus, the judgment pronounced in Jeremiah 11:17 serves as a solemn backdrop, magnificently magnifying the boundless grace and mercy found in Christ, who delivers us from the just consequences of our sin and establishes us in an unbreakable, eternal relationship with God.