Exegetical and Hermeneutical Commentary of Jeremiah 2:25
Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have loved strangers, and after them will I go.
25. Withhold thy foot from being unshod, and thy throat from thirst ] Do not pursue thy shameless quest in recklessness and heat, till thy sandals are worn out, and thy throat parched. The words of the reply, the first part of which we might render, “Hopeless! No!” express the desperate determination to continue in sin.
strangers ] i.e. foreign gods. Cp. Deu 32:16.
Fuente: The Cambridge Bible for Schools and Colleges
God the true husband exhorts Israel not to run barefoot, and with parched throat, like a shameless adulteress, after strangers.
There is no hope – i. e., It is in vain.
Fuente: Albert Barnes’ Notes on the Bible
Verse 25. Withhold thy foot from being unshod] When it was said to them, “Cease from discovering thy feet; prostitute thyself no more to thy idols.”
And thy throat from thirst] Drink no more of their libations, nor use those potions which tend only to increase thy appetite for pollution. Thou didst say, There is no hope: it is useless to advise me thus; I am determined; I have loved these strange gods, and to them will I cleave.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Withhold thy foot from being unshod; good counsel given them by the prophet to tarry at home; either that they do not go a gadding after their spiritual or corporal adulteries, or seek foreign aids, thereby to wear out their shoes; a metonymy of the effect, Jos 9:13; or, that thou put not off thy shoes to go into the bed of lust, or uncover thy feet; a modest Hebrew expression, as also of other languages, for
exposing thy nakedness, Eze 16:25; or, take not those courses that will reduce thee to poverty, to go bare-foot, and bare-legged, and to want wherewith to quench thy thirst, as in the next clause, Pr 6:26; Isa 20:2,4. See Isa 5:13. There is no hope: she seems to return a cross answer, the word pointing at somewhat that is desperate, Ecc 2:20. It either expresseth the desperateness of their condition: q.d. We are as bad as we can be, and there is no hope that God should receive us into favour. Or, else by way of interrogation, Is there no hope? May we not hold on still, and prosper? Must we desist from our ways? No, we will not; but we will go after other gods, and they shall defend us, Isa 57:10; Jer 18:12. Or the desperateness of their resolution upon it: q.d. We care not since there is no remedy; you lose your labour to go about to reclaim us; which agrees with the next clause. Strangers, viz. idols, or strange gods.
After them will I go, come what will of it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
25. Withhold, c.that is,abstain from incontinence figuratively for idolatry [HOUBIGANT].
unshod, c.do not runso violently in pursuing lovers, as to wear out thy shoes: donot “thirst” so incontinently after sexual intercourse.HITZIG thinks thereference is to penances performed barefoot to idols, and thethirst occasioned by loud and continued invocations to them.
no hope (Jer 18:12Isa 57:10). “It ishopeless,” that is, I am desperately resolved to go on inmy own course.
strangersthat is,laying aside the metaphor, “strange gods” (Jer 3:13;Deu 32:16).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Withhold thy foot from being unshod,…. That it may not be unshod, be naked and bare. The sense is, either, as some, do not take long journeys into foreign countries for help, as into Assyria and Egypt, whither they used to go barefoot; or wore out their shoes by their long journeys, and so returned without; or refrain from idolatry, as Jarchi interprets it, that thou mayest not go naked into captivity; or this is an euphemism, as others think, forbidding adulterous actions, showing the naked foot, the putting off of the shoes, in order to lie upon the bed, and prostitute herself to her lovers; and is to be understood of idolatry:
and thy throat from thirst; after wine, which excites lust; abstain from eager and burning lust after adulterous, that is, idolatrous practices; so the Targum,
“refrain thy feet from being joined with the people, and thy mouth from worshipping the idols of the people.”
The words are paraphrased in the Talmud e thus,
“withhold thyself from sinning, that thy foot may not become naked; (the gloss is, “when thou goest into captivity”) refrain thy tongue from idle words, that thy throat may not thirst:”
this was said by the Lord, or by the prophets of the Lord sent unto them, to which the following is an answer:
but thou saidst, there is no hope; of ever being prevailed upon to relinquish those idolatrous practices, or of being received into the favour of God after such provocations: no; I will never refrain from them; I will not be persuaded to leave them:
for I have loved strangers; the strange gods of the nations:
and after them will I go; and worship them; so the Targum,
“I love to he joined to the people, and after the Worship of their idols will I go.”
e T. Bab. Yoma, fol. 77. 1.
Fuente: John Gill’s Exposition of the Entire Bible
The words of the Prophet, as they are concise, may appear at the first view obscure: but his meaning is simply this, — that the insane people could by no means be reformed, however much God might try to check that excess by which they were led away after idols and superstitions. In the first clause, God relates how he had dealt with the people. All the addresses of the prophets had this as their object — to make the people to rest contented under the protection of God. But he employs other words here, Keep thy foot, he says, from unshodding, and thy throat from thirst For whenever there was any danger they ran, now to Egypt, then to Assyria, as we have already seen. Hence God complains of their madness, because they obeyed not his wise and salutary counsels. Had God bidden them to run here and there, either to the east or to the west, they might have raised an objection, and say, that the journey would be irksome to them; but he only commanded them to remain still and quiet. How great, then, was their madness, that they would not with quietness wait for the help of God, but weary themselves, and that with no benefit? Isaiah says nearly the same thing, but in other words; for he expostulated with them, because they underwent every kind of weariness, when they might have been protected by God, and be in no way wearied.
We now, then, comprehend the design of the Prophet: for God first shews that the people had been admonished, and that in time; but that they were so taken up with their own perverse counsels, that they could not endure the words of the prophets. It was the highest ingratitude in them, that they refused to remain quiet at home, but preferred to undergo great and severe labors without any advantage, according to what is said by Isaiah in another place,
“
This is your rest, but ye would not.” (Isa 30:15.)
There is no one who desires not rest and peace; nay, all confess that it is the chief good, which all naturally seek. The Prophet says now, that it was rejected by the people of Israel. It hence follows, that they were wholly insane, for they had lost a desire which is by nature implanted in all men. The Prophet, then, does not here simply teach, but reminds the Jews of what they had before heard from Isaiah, and also from Micah, and from all the other prophets. For God had often exhorted them to remain quiet; and the Prophet now upbraids them with ingratitude, because they gave way to their own mad folly, and rejected the singular benefit offered them by God.
Let us then know that the Prophet states here what others before him had taught, Keep back, he says, thy foot from unshodding. Some render the last word, “from nakedness,” because they wore out their shoes by long journeys; but this I think must be understood of what was commonly done, for they were wont to make journeys unshod: keep then thy foot from being unshod, (56) and thy throat from thirst We know that thirst is very grievous to men: hence the Prophet here reproves the madness of the people, — that they were so seized with the ardor of an impious passion, that they willfully exposed themselves to thirst even by long journeys. As then God required nothing from the people but to ask his counsel, their sin was doubled by their unwillingness to obey his salutary direction. A plausible excuse, as I have already said, might have been alleged, had God dealt in a hard and severe manner with the people; but as he was ready kindly and graciously to preserve them in a complete state of quietness, no kind of excuse remained for them.
It then follows, Thou hast said, There is not a hope, no The Prophet shews here, as to the people, how perverse they were; for they obstinately rejected the kind and friendly admonitions which had been given them. They say first, There is not a hope, or, it is all over; for יאש iash, in Niphal, means to despair, or, to be out of hope. It may be rendered, “It is weariness;” and this would not be unsuitable, if taken in this sense, “I have thoughtlessly tormented myself more than enough, so that weariness itself induces me to rest.” No. The Prophet speaks concisely in order to express more strikingly the refractory conduct of the people. By saying, “There is not a hope,” it is the same as though he had said, that they spurned all exhortations; and then he adds, No. There is no verb put here; but an elliptical expression, as I have said, is more forcible to set forth the ferocity of the people. (57)
Isaiah expostulated with them in another way, and blamed them, because they did not say, “There is not a hope.” (Isa 57:10.) Thus Isaiah and Jeremiah seem to be inconsistent; for our Prophet here reproves the people for saying, “There is not a hope;” and Isaiah, for not having said so. But when the Jews expressly answered, according to this passage, “There is not a hope,” they meant that the prophets spent their labor in vain, as they were determined to follow their own course to the last. Hence by this expression, “There is not a hope,” is set forth the extreme perverseness of the people; and he shews that no hope of repentance remained, since they said openly and without any evasion that it was all over. But Isaiah reproved the people for not saying, that there was not a hope, because they did not acknowledge after long experience that they were proved guilty of folly: for after having often run to Egypt and then to Assyria, and the Lord having really taught them how ill-advised they had been, they ought to have learnt from their very disappointments, that the Lord had frustrated their expectations in order to lead them to repentance. Justly then does Isaiah say, that the people were extremely besotted, because they ever went on in their blind obstinacy, and never perceived that God did set many obstacles in their way, in order to compel them to go back and to cast aside all their vain hopes, by which they deceived themselves. We hence see that there is a complete agreement between the two prophets, though their mode of speaking is different.
Jeremiah then introduces the people here as saying expressly, and thus avowing their own perverseness, There is not a hope; as though they said, “Ye prophets do not cease to stun our ears, but vain and useless is your labor; for we have once for all made up our minds, and we can never be brought to revoke our resolution.” But what does Isaiah say? He reproves the madness of the people, that having been so often deceived by the Egyptians as well as by the Assyrians, they did not understand that they ought by such trials and experiments to have been brought back to the right way, but continued obstinately to follow their own wicked counsels. As to the passage before, we perceive what the Prophet means, — that God had kindly exhorted the Jews to rest quiet and dependent on his aid; but that they were not only stiff-necked, but also insolently rejected the kindness offered to them.
It then follows, For I have loved strangers, and after them will I go Here he exaggerates the sin of the people, for they gave themselves up to strangers; and he retains the similitude which we have already observed. For as God had taken the people under his own protection, so the obligation was mutual: both parties were connected together as by a sacred bond, as the case is between a husband and his wife; as he pledges his faith to her, so she by the law of marriage is bound to him. Jeremiah here retains this similitude, and says that the people were like the basest strumpet, for they would not hear the voice of their husband, though he was willing and anxious to be reconciled to them. Now, a wife must be wholly irreclaimable when she spurns her own husband, who is ready to receive her into favor, and to forgive her all the wickedness she may have done. The Prophet then shews, that there was in the people so great and so hopeless an impiety, that they closed their ears against God who kindly exhorted them to repent; and worse still, they shamelessly boasted that they were resolved to worship idols and their own fictions, and to reject the only true God. It follows —
(56) That the word means to be barefooted, or without shoes, is clear from Isa 20:2, and also from 2Sa 15:30 : and it is nowhere else found except here. It being here a noun, it signifies literally barefootedness. They are here exhorted not to travel for aid to foreign lands, so as to wear out their shoes and thus become barefooted. This was said in contempt, in order to pour ridicule on their folly in seeking foreign aid. — Ed.
(57) It has been disputed whether the negative “no,” refers to the advice given at the beginning of the verse, or to the immediately preceding word. The latter is the most natural. The word נואש is a participle, as in Job 6:26. The verse may be thus rendered, —
25. Keep thy foot from being bare And thy throat from thirst; But thou hast said, “Hopeless! No; For I have loved strangers, And after them will I go.”
The first part implies that they were pursuing a useless course. The insolent answer was, “Is it hopeless? By no means.” The Septuagint omit the negative, and have only “ ἀνδριοῦμαι — I will act manfully;” and this version has been followed by the Syriac and Arabic The Vulgate has, “ desperavi, nequaquam faciam — I have despaired, I will by no means do so. ” The most literal rendering is given above, and affords the best and the most suitable meaning.
To confess that it was a hopeless thing to attempt to reform them, is not so appropriate, as to deny it to be hopeless to have recourse to foreign alliances: which seems to be the import of the passage. This is the view which Gataker seemed most inclined to take; and he mentions this rendering, “Should I despair? No.” To the same purpose is the version of Jun. and Trem. But Grotius, Henry, and Adam Clarke, agree with the explanation of Calvin. — Ed.
Fuente: Calvin’s Complete Commentary
(25) Withhold thy foot.From the brute types of passion the prophet passes to the human. Here he has Hosea as giving a prototype (Hos. 2:5; Hos. 2:7), perhaps also Isaiah (Isa. 23:15-16). The picture may probably enough have been drawn from the life, but that sketched in Pro. 7:10-23 may well have supplied the outline. Jehovah, as her true husband, bids the apostate wife to refrain for very shame from acting as the harlot, rushing barefoot into the streets, panting, as with a thirst that craves to be quenched, for the gratification of her desires. The unshod may possibly refer to one feature of the worship of Baal or Ashtaroth, men and women taking off their shoes when they entered into their temples, as being holy ground (Exo. 3:5), and joining in orgiastic dances.
Thou saidst, There is no hope: no.Here also we find a parallel to the thought and language of Hosea. There the one effectual remedy for the evil into which the apostate wife had fallen was to speak to her heart, and to open the door of hope (Hos. 2:14-15). Now the malignity of the evil is shown by the loss of all hope of recovery in returning to Jehovah:
Small sins the heart first desecrate,
At last despair persuades to great.
Like Gomer, she will go after her lovers, though they are strangers, as if they were her only protectors. It would seem, from the recurrence of the phrase in Jer. 18:12, as if it were the formula of a despairing fatalism, like the proverb of the fathers eating sour grapes (Jer. 31:29-30; Eze. 18:2).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
25. Withhold from being unshod Running so eagerly after illicit love as to go with unsandalled feet and thirsty throat.
No hope Your warning is vain and useless: we have made our election.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 2:25. Withhold thy foot, &c. The first clause might be rendered, Do not uncover thy feet; and the next, Restrain thy throat from thirst. They allude to the manners of those times, and imply, in a primary sense, a total abstinence from every thing unchaste; and, in their secondary sense, an utter abhorrence of idolatry. The next clause may be read, But thou answeredst to these things, It is done; I will not hear; for I will love strangers.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 2:25 Withhold thy foot from being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have loved strangers, and after them will I go.
Ver. 25. Withhold thy foot from being unshod, &c. ] Cease thy vain vagaries to the wearing out of thy shoes, and exposing thyself to extreme thirst; or rather take a timely course to prevent captivity, and the miseries that attend it. Isa 20:2 ; Isa 20:4 ; Isa 47:2
But thou saidst, There is no hope,
a Mr Shepherd’s Sincere Convert, 222.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Withhold: Jer 13:22, Deu 28:48, Isa 20:2-4, Lam 4:4, Hos 2:3, Luk 15:22, Luk 16:24
There is no hope: or, Is the case desperate, Jer 18:12, Isa 57:10
for I have: Jer 3:13, Isa 2:6
after: Jer 44:17, Deu 29:19, Deu 29:20, Deu 32:16, 2Ch 28:22, Rom 2:4, Rom 2:5, Rom 8:24
Reciprocal: Deu 17:15 – not set 2Ki 6:33 – this evil is of the Lord Job 7:6 – without hope Jer 6:16 – We will Jer 8:6 – as Jer 14:10 – refrained Eze 16:32 – General Eze 33:10 – how Eze 37:11 – Our bones Hos 2:5 – their mother Joh 13:27 – That Act 27:20 – all
Fuente: The Treasury of Scripture Knowledge
Jer 2:25. The comparison to a wild ass continues, representing her as being without the benefits that could be provided for her, though on account of her own stubbornness. The owner bids her not go longer with unshod feet or with a thirsty throat, for he has been willing ait the time to supply these needs. She replies “there is no hope; as much as to say, “there is no use to talk to me for I am in love with creatures on the outside and will still go after them. This peculiar illustration literally means to predict that Israel will persist in her idolatry until she has learned tier lesson and then she will be ashamed.
Fuente: Combined Bible Commentary
Jer 2:25. Withhold thy foot from being unshod, &c. Do not wear out thy shoes, or sandals, and expose thyself to thirst and weariness in undertaking long journeys, to make new alliances with idolaters. Thus Lowth, and many other expositors. But I rather take it, says Blaney, to be a warning to beware of the consequences of pursuing the courses they were addicted to: as if it had been said, Take care that thou dost not expose thyself, by thy wicked ways, to the wretched condition of going into captivity unshod, as the manner is represented Isa 20:4; and of serving thine enemies in hunger, and in thirst, and in want of the necessaries of life, Deu 28:48. But thou saidst, There is no hope The language of desperate sinners, who are resolved to continue in their wickedness, in spite of every reason that can be offered to the contrary. No; for I have loved strangers Strange gods, idols; and after them will I go The Jews probably did not really speak in this manner, but they acted thus: this, the prophet signifies was the language of their conduct. By their actions they professed that idolatry which they denied with their mouths.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2:25 Withhold thy foot from {m} being unshod, and thy throat from thirst: but thou saidst, There is no hope: no; for I have loved strangers, and after them will I go.
(m) By this he warns them that they should not go into strange countries to seek help: for they should but spend their labour, and hurt themselves, which is here meant by the bare foot and thirst, Isa 57:10 .
Fuente: Geneva Bible Notes
Israel should guard herself from living like a wild animal and therefore suffering from thirst. But Israel had said that it was hopeless to live like a domesticated animal. Like many an alcoholic or drug addict, she believed it was impossible for her to submit to and serve her Master faithfully. She had let her heart go after strangers and had decided to follow them instead of Yahweh.