TRV
Translation
King James Version
Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit.
Complete Jewish Bible
has a nation ever exchanged its gods (and theirs are not gods at all!)? Yet my people have exchanged their Glory for something without value.
Berean Standard Bible
Has a nation ever changed its gods, though they are no gods at all? Yet My people have exchanged their Glory for useless idols.
American Standard Version
Hath a nation changed its gods, which yet are no gods? but my people have changed their glory for that which doth not profit.
World English Bible Messianic
Has a nation changed its gods, which really are no gods? But my people have changed their glory for that which does not profit.
Geneva Bible (1599)
Hath any nation changed their gods, which yet are no gods? but my people haue chaged their glorie, for that which doeth not profite.
Young's Literal Translation
Hath a nation changed gods? (And they are no gods!) And My people hath changed its honour For that which doth not profit.
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Commentary on Jeremiah 2 verses 9–13
9 ¶ Wherefore I will yet plead with you, saith the LORD, and with your children's children will I plead.
10 For pass over the isles of Chittim, and see; and send unto Kedar, and consider diligently, and see if there be such a thing.
11 Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit.
12 Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the LORD.
13 For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.
The prophet, having shown their base ingratitude in forsaking God, here shows their unparalleled fickleness and folly (Jer 2:9): I will yet plead with you. Note, Before God punishes sinners he pleads with them, to bring them to repentance. Note, further, When much has been said of the evil of sin, still there is more to be said; when one article of the charge is made good, there is another to be urged; when we have said a great deal, still we have yet to speak on God's behalf, Job 36:2. Those that deal with sinners, for their conviction, must urge a variety of arguments and follow their blow. God had before pleaded with their fathers, and asked why they walked after vanity and became vain, Jer 2:5. Now he pleads with those who persisted in that vain conversation received by tradition from their fathers, and with their children's children, that is, with all that in every age tread in their steps. Let those that forsake God know that he is willing to argue the case fairly with them, that he may be justified when he speaks. He pleads that with us which we should plead with ourselves.
I. He shows that they acted contrary to the usage of all nations. Their neighbours were more firm and faithful to their false gods than they were to the true God. They were ambitious of being like the nations, and yet in this they were unlike them. He challenges them to produce an instance of any nation that had changed their gods (Jer 2:10, Jer 2:11) or were apt to change them. Let them survey either the old records or the present state of the isles of Chittim, Greece, and the European islands, the countries that were more polite and learned, and of Kedar, that lay south-east (as the other north-west from them), which were more rude and barbarous; and they should not find an instance of a nation that had changed their gods, though they had never done them any kindness, nor could do, for they were no gods. Such a veneration had they for their gods, so good an opinion of them, and such a respect for the choice their fathers had made, that though they were gods of wood and stone they would not change them for gods of silver and gold, no, not for the living and true God. Shall we praise them for this? We praise them not. But it may well be urged, to the reproach of Israel, that they, who were the only people that had no cause to change their God, were yet the only people that had changed him. Note, Men are with difficulty brought off from that religion which they have been brought up in, though ever so absurd and grossly false. The zeal and constancy of idolaters should shame Christians out of their coldness and inconstancy.
II. He shows that they acted contrary to the dictates of common sense, in that they not only changed (it may sometimes be our duty and wisdom to do so), but that they changed for the worse, and made a bad bargain for themselves. 1. They parted from a God who was their glory, who made them truly glorious and every way put honour upon them, one whom they might with a humble confidence glory in as theirs, who is himself a glorious God and the glory of those whose God he is; he was particularly the glory of his people Israel, for his glory had often appeared on their tabernacle. 2. They closed with gods that could do them no good, gods that do not profit their worshippers. Idolaters change God's glory into shame (Rom 1:23) and so they do their own; in dishonouring him, they disgrace and disparage themselves, and are enemies to their own interest. Note, Whatever those turn to who forsake God, it will never do them any good; it will flatter them and please them, but it cannot profit them. Heaven itself is here called upon to stand amazed at the sin and folly of these apostates from God (Jer 2:12, Jer 2:13): Be astonished, O you heavens! at this. The earth is so universally corrupt that it will take no notice of it; but let the heavens and heavenly bodies be astonished at it. Let the sun blush to see such ingratitude and be afraid to shine upon such ungrateful wretches. Those that forsook God worshipped the host of heaven, the sun, moon, and stars; but these, instead of being pleased with the adorations that were paid to them, were astonished and horribly afraid; and would rather have been very desolate, utterly exhausted (as the word is) and deprived of their light, than that it should have given occasion to any to worship them. Some refer it to the angels of heaven; if they rejoice at the return of souls to God, we may suppose that they are astonished and horribly afraid at the revolt of souls from him. The meaning is that the conduct of this people towards God was, (1.) Such as we may well be astonished and wonder at, that ever men, who pretend to reason, should do a thing so very absurd. (2.) Such as we ought to have a holy indignation at as impious, and a high affront to our Maker, whose honour every good man is jealous for. (3.) Such as we may tremble to think of the consequences of. What will be in the end hereof? Be horribly afraid to think of the wrath and curse which will be the portion of those who thus throw themselves out of God's grace and favour. Now what is it that is to be thought of with all this horror? It is this: "My people, whom I have taught and should have ruled, have committed two great evils, ingratitude and folly; they have acted contrary both to their duty and to their interest." [1.] They have affronted their God, by turning their back upon him, as if he were not worthy their notice: "They have forsaken me, the fountain of living waters, in whom they have an abundant and constant supply of all the comfort and relief they stand in need of, and have it freely." God is their fountain of life, Psa 36:9. There is in him an all-sufficiency of grace and strength; all our springs are in him and our streams from him; to forsake him is, in effect, to deny this. He has been to us a bountiful benefactor, a fountain of living waters, over-flowing, ever-flowing, in the gifts of his favour; to forsake him is to refuse to acknowledge his kindness and to withhold that tribute of love and praise which his kindness calls for. [2.] They have cheated themselves, they forsook their own mercies, but it was for lying vanities. They took a great deal of pains to hew themselves out cisterns, to dig pits or pools in the earth or rock which they would carry water to, or which should receive the rain; but they proved broken cisterns, false at the bottom, so that they could hold no water. When they came to quench their thirst there they found nothing but mud and mire, and the filthy sediments of a standing lake. Such idols were to their worshippers, and such a change did those experience who turned from God to them. If we make an idol of any creature-wealth, or pleasure, or honour, - if we place our happiness in it, and promise ourselves the comfort and satisfaction in it which are to be had in God only, - if we make it our joy and love, our hope and confidence, we shall find it a cistern, which we take a great deal of pains to hew out and fill, and at the best it will hold but a little water, and that dead and flat, and soon corrupting and becoming nauseous. Nay, it is a broken cistern, that cracks and cleaves in hot weather, so that the water is lost when we have most need of it, Job 6:15. Let us therefore with purpose of heart cleave to the Lord only, for whither else shall we go? He has the words of eternal life.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–13. Public domain.
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Didascalia ApostolorumAD 230
DIDASCALIA 13.[2:60]
Those who are not saved always are taking care of those things that do not profit or benefit them in any way. So what kind of excuse is there for a Christian who withdraws from the assembly of the church? Such a person does not even imitate the Gentiles but by reason of his absence grows indifferent and careless. He stands aloof and does evil. The Lord said, … You have not walked in my statutes or kept my ordinances, and have not even acted according to the rules of the nations that are all around you, “you were more corrupt than they in all your ways.” How, then, shall the indifferent excuse himself, since he has no zeal for the assembly of the church? If anyone takes the occasion of worldly business to withdraw, let him know this: the trades of the faithful are called works of surplus, for their true work is religion. Pursue your trades, therefore, as a work of surplus, for your sustenance, but let your true work be religion.
Basil of CaesareaAD 379
LETTER 46, TO A FALLEN VIRGIN
This alone among all evils is without comparison. This is a new act of shamelessness in life. “Go over to the islands of Kittim and see,” the Lord says. “Send to Kedar and consider carefully whether anything like this has ever been done—if a nation has changed its gods? (Yet they are not gods at all.).” But the virgin “has changed her glory,” and her glory is in her shame.
John ChrysostomAD 407
HOMILIES ON TITUS 3
God actually permitted erroneous and unworthy opinions of himself to prevail—opinions such as that he was formerly a body and that he was visible.… For he nowhere considers his own dignity but always what will be profitable to us.… Even in reproving he stoops down, as when he speaks by the prophet, “Has a nation changed their gods?” And in every part of Scripture there are instances of his humility both in words and actions.
John ChrysostomAD 407
HOMILIES ON THE GOSPEL OF MATTHEW 17:6
For since you are not persuaded by the Scriptures, I am compelled to shame you by those who are outside your company. God also did this to the Jews when he said, “Go to the Isles of Kittim and send to Kedar and find out if the nations will change their gods which are no gods.”
JeromeAD 420
Commentary on Jeremiah
(Vers. 10, 11.) Go to the islands of Kittim, and see: and send to Kedar, and consider carefully, and see if such a thing has happened: if a nation has changed its gods (or its own gods). And certainly they are not gods: but my people have changed their glory into an idol (or something that will not profit them). He makes a comparison of that which is incomparable, and gives the true God to liars. Go, he says, to the islands of Kittim: which we should understand as either Italy or the Western lands: because the island of Cyprus, which is called by this name, is near the land of Judah. Of which both Zeno and the leader of the Stoics were. But the region of Cedar is one of solitude and of the Ismaelites, who are now called the Saracens: against whom the prophecy of the very Prophet himself is covered in the farthest parts (infra ad cap. XLIX); and of whom David mentions, saying: I have dwelt with those who dwell in Cedar: my soul has traveled much (Psal. CXIX, 5). And the meaning is: Either go to the West, or send into the wilderness, and see if any nation has done what you have done. For they did not despise their gods, neither the wooden and stone ones, nor did they change them in comparison to gold, but following the ancient error, they held onto what they had received from their ancestors. And certainly this is true, since none of their gods exist, but rather they are man-made idols. But my people have exchanged the truth for a lie and have preferred an idol to me, which will not be able to help them in times of need. We can also say this against those who pursue vices with more zeal than virtues, whom the Apostle warns, saying: I speak as a human, because of the weakness of your minds. Just as you presented your members as servants to impurity and lawlessness leading to more lawlessness, so now present your members as servants to righteousness leading to sanctification. (Romans 6:19).
John CassianAD 435
CONFERENCE 1:10.5
The same erroneous notion by which they used to worship devils formed in the figure of people they use even now in thinking that the incomprehensible and ineffable glory of the true Deity should be worshiped under the limitations of some figure. They think they are unable to grasp and hold anything if they do not have some image set before them that they can continually address while they are at their devotion and that they can carry about in their mind and have always fixed before their eyes.… Jeremiah also says, “My people have changed their glory for an idol.”
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 2:11 stands as a profound indictment against the nation of Judah, exposing the unprecedented nature of their spiritual apostasy. Through a rhetorical question, the prophet contrasts the unwavering, albeit misguided, loyalty of pagan nations to their false deities—which are inherently powerless—with Israel's shocking betrayal of the one true God, who is their very glory and the source of all benefit. This verse powerfully underscores the absurdity and tragedy of God's chosen people exchanging their divine inheritance and the living God for worthless idols that offer no profit or salvation, revealing a profound spiritual blindness.
CONTEXT
Literary Context: Jeremiah 2 initiates a powerful series of divine lawsuits (Hebrew: rib) against Judah, where God meticulously presents His case as the plaintiff, prosecuting His unfaithful people. The chapter tenderly opens with God's nostalgic recollection of Israel's youthful devotion during the Exodus, portraying their relationship as a newlywed bride's fervent love for her husband (Jeremiah 2:2). This tender remembrance serves as a stark contrast to their subsequent, radical departure from God, which Jeremiah systematically details through various accusations. Verse 11 is strategically placed within this escalating indictment, following God's lament over Israel's spiritual decline and preceding the stark declaration that they have forsaken Him, the "fountain of living waters," for broken cisterns that can hold no water (Jeremiah 2:13). It functions as a rhetorical climax, emphasizing the unparalleled and illogical nature of their sin.
Historical & Cultural Context: Jeremiah prophesied during the tumultuous late 7th and early 6th centuries BCE, a period characterized by the decline of Assyrian power, the ascendance of Babylon, and significant political and spiritual upheaval in Judah. While King Josiah's reforms (c. 622 BCE) had attempted to purge idolatry and restore covenant faithfulness, upon his death, the nation quickly reverted to syncretistic practices and outright paganism. The worship of foreign deities, particularly Baal and Asherah, was rampant, often integrated with Yahwistic worship. In the ancient Near East, loyalty to one's national deity was paramount; changing gods was virtually unheard of, as a god was intrinsically linked to the land, identity, and prosperity of a people. Therefore, Israel's abandonment of Yahweh for foreign gods was not merely a religious transgression but an act of national treason and cultural unthinkable behavior, even among pagan nations who, despite worshipping "no gods," remained faithful to their own traditions.
Key Themes: Jeremiah 2:11 encapsulates several pivotal themes central to Jeremiah's prophecy and the broader Old Testament narrative. Foremost is the theme of Unparalleled Apostasy, highlighting Israel's unique and shocking unfaithfulness, which surpassed even the misguided loyalty of pagan nations to their false deities. This underscores the profound depth of their rebellion against the covenant God. Another key theme is the Futility of Idolatry, as the verse explicitly contrasts God, Israel's "glory," with idols that "doth not profit." This emphasizes the inherent worthlessness and inability of false gods to provide any true benefit, salvation, or sustenance, a theme powerfully echoed in prophetic critiques of idolatry such as those found in Isaiah 44 and Psalm 115. Finally, the verse implicitly stresses God's identity as Israel's True Glory and Source of Life. By exchanging Him, they traded their true honor, security, and the very source of their national identity for emptiness, demonstrating a profound spiritual blindness and ingratitude.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 2:11 masterfully employs several potent literary devices to convey its message with striking impact. The most prominent is Rhetorical Question, "Hath a nation changed their gods, which are yet no gods?" This question is not meant to elicit an answer but to emphasize the shocking and illogical nature of Judah's actions, implying a resounding "No!" The very absurdity of the question highlights the unparalleled depth of Israel's unfaithfulness. Contrast is central to the verse, juxtaposing the steadfast loyalty of pagan nations to their false gods with the profound disloyalty of God's own people to their true God. This contrast is further amplified by the opposition between "their glory" (referring to God) and "that which doth not profit" (referring to idols), underscoring the vast difference in value between the two. Finally, Metonymy is present in the phrase "their glory," where "glory" stands in for God Himself, who is the source and embodiment of Israel's honor and distinction. This device succinctly captures the profound spiritual loss incurred by Israel's tragic exchange.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 2:11 profoundly articulates the theological concept of God's unique identity as the sole source of true glory and benefit for His people, contrasting it with the utter futility of idolatry. It underscores the covenant relationship between God and Israel, where His presence constituted their honor, dignity, and security. Their act of exchanging Him for "no gods" was not merely a religious error but a fundamental rejection of their very identity and the divine provision that sustained them. This verse serves as a powerful reminder that turning from the living God to anything else—whether tangible idols or intangible pursuits—is a trade of infinite value for absolute worthlessness, leading only to spiritual barrenness and ultimate disappointment.
REFLECTION AND APPLICATION
Jeremiah 2:11 issues a timeless challenge to every generation, urging us to examine what we truly value and where we place our ultimate trust. While modern society may not worship physical statues, the human heart remains profoundly prone to idolatry, subtly or overtly exchanging the living God for "that which doth not profit." This can manifest as an insatiable pursuit of wealth, status, comfort, relationships, personal achievement, or even self-righteousness, all of which promise fulfillment but ultimately leave us empty and unprofited. The verse calls us to a radical re-evaluation: Is God truly our "glory," the source of our identity, worth, and satisfaction? Or have we, like ancient Israel, subtly or overtly traded Him for lesser things that promise much but deliver nothing of lasting value? Our spiritual health, flourishing, and eternal well-being depend on an unwavering devotion to the One who alone is worthy of our worship and capable of providing true life and abundant joy.
Questions for Reflection
FAQ
What does "changed their glory for that which doth not profit" mean in a contemporary context?
Answer: In a contemporary context, "changed their glory for that which doth not profit" refers to the human tendency to abandon God, who is the source of all true honor, purpose, and lasting fulfillment, in favor of anything else that promises satisfaction but ultimately delivers emptiness. This could include an excessive pursuit of material possessions, social media validation, career success, personal comfort, or even relationships, when these things become ultimate objects of trust and devotion rather than God. These "idols" are "that which doth not profit" because they cannot provide true peace, security, or eternal life; they are inherently limited and will ultimately fail to deliver on their promises, leaving one spiritually impoverished. It's a warning against trading the infinite value of a relationship with God for the finite, fleeting, and ultimately unfulfilling things of the world, echoing the sentiment found in Matthew 16:26.
CHRIST-CENTERED FULFILLMENT
Jeremiah 2:11 finds its ultimate Christ-centered fulfillment in the stark contrast between humanity's propensity to exchange God for worthless things and God's unwavering commitment to restore His glory through His Son. Israel's rejection of their "glory" (God Himself) for "that which doth not profit" foreshadows humanity's universal sin problem, where all have "fallen short of the glory of God" (Romans 3:23). Yet, in Christ, God Himself became the ultimate "glory" revealed to humanity, the "radiance of the glory of God and the exact imprint of his nature" (Hebrews 1:3). Jesus did not exchange His glory for anything, but rather, in an act of profound self-emptying, He "made himself nothing, taking the form of a servant" (Philippians 2:7). He is the true "profit" for humanity, for "to live is Christ, and to die is gain" (Philippians 1:21). Through His sacrificial death and resurrection, Christ became the means by which humanity can cease exchanging God for futility and instead receive true, eternal profit and be restored to God's glory. He is the "Lamb of God, who takes away the sin of the world!" (John 1:29), offering Himself as the ultimate exchange, so that those who believe in Him might receive true life and never again seek profit in "no gods."