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.Jeremiah 2:25 Explainer ## Introduction - In Plain Language: God confronts His people for turning away — they refuse to stop pursuing foreign loves even though their situation is desperate. - Big idea: When people give up hope and chase “strangers” (other gods or idols), they confess their own turning away from the Lord and bring judgment on themselves. - Key points: - The verse contrasts a divine warning with the people's stubborn reply — God calls them to stop, they insist there is no hope. - “Loved strangers” is a strong metaphor for idolatry or choosing foreign alliances/values over God. - The language mixes physical imagery (feet, throat) with spiritual desperation to show how deep the people’s unfaithfulness runs. ## Context - Where this verse fits in: Jeremiah 2 is an early and powerful indictment of Judah’s apostasy. God, through Jeremiah, recounts Israel’s past faithfulness and contrasts it with current unfaithfulness — especially the pursuit of foreign gods and policies. - Story timeline: Jeremiah prophesied from roughly 627–586 BC during the late kingdom of Judah. His audience is the people and leaders of Judah and Jerusalem, who are turning toward idolatry and foreign powers (Egypt, Assyria, Babylon) instead of trusting God. - Surrounding passage: - Verses before (esp. vv. 23–24) show sharp images of stubbornness and self-deception — people walking in sin and seeking foreign help. - Verse 25 (this verse) presents a sharp exchange: God tells them to stop, they respond with despair and rationalize their choices. - Verses after continue to document the consequences of their spiritual adultery and God’s impending judgment. ## Explanation - Quick take: God commands Judah to stop their self-destructive pursuit of foreign gods and alliances; but the people reply with hopelessness and declare their intention to keep following “strangers.” It’s a portrait of willful rebellion dressed as resignation. - In Depth: - “Withhold thy foot from being unshod, and thy throat from thirst”: This uses bodily imagery. “Foot… unshod” suggests frantic wandering, marching off toward other lands or other worship, sometimes read as an image of exposing oneself in shame or preparing to leave. “Thy throat from thirst” pictures craving and spiritual thirst — an appetite for what is forbidden or foreign. Together they mean: stop the frantic, thirsty pursuit. - “But thou saidst, There is no hope”: The people answer with fatalism. Instead of returning to God, they despair or excuse themselves, acting as if restoration is impossible. - “No; for I have loved strangers, and after them will I go”: The people admit (or boast) that they prefer “strangers.” In this context “strangers” can mean foreign nations, foreign gods, or foreign practices. The verb “loved” (ahab) is strong — it pictures covenant-style attachment; Israel has willingly committed to those alternatives. - The irony: God’s call to stop wandering is practical and merciful — repent and turn back. The people’s response makes their choice deliberate: they have emotionally and religiously attached themselves to other loyalties. That will be the moral reason for judgment. ## Key Words - Zar / Zarim (זָרִים) — “strangers” or “foreigners”; can mean foreign nations, foreigners’ gods, or anything alien to covenant faithfulness. - Ahab (אָהַב) — “to love”; here it denotes strong attachment or desire, not mere affection. - Regel (רֶגֶל) — “foot”; used in idioms about walking, leaving, or exposing oneself. - Garon (גָּרוֹן) / thirst imagery — “throat” and “thirst” together point to desire or craving (spiritual longing turned toward the wrong objects). ## Background - Ancient Near Eastern setting: Nations often relied on treaties, alliances, and religious diplomacy. Israel and Judah’s “love” of strangers included political alliances with foreign powers (e.g., Egypt) and adopting foreign gods/rituals. Prophets frequently describe this as spiritual adultery. - Religious practice: Worship of Baal, Asherah, and other local/foreign deities was common. Prophets like Jeremiah framed idolatry as betrayal of the covenant. - Literary note: Jeremiah often uses courtroom and marriage metaphors. Here the language is accusatory, almost like a parent pleading with a rebellious child or a spouse addressing unfaithfulness. ## Theology - Theological insights in plain language: - Turning away from God is often motivated by despair or the belief that change is impossible; that resignation becomes a moral choice. - Love language matters: “loving strangers” isn’t neutral — it’s covenantal betrayal, showing where the heart truly belongs. - God calls people back practically and compassionately; when people refuse and claim “no hope,” they choose the consequences of their unfaithfulness. ## Application To Your Life - For workers: Don’t let the drive for success, security, or status become your “stranger.” If you feel hopeless, pause and ask whether you’re chasing the wrong things because you think there’s no way back. - For parents: Children learn loyalties from what you pursue and prize. Model returning to healthy, godly priorities rather than chasing cultural idols. - For seekers/doubtful ones: If you’ve given up hope and turned to other things for security, the verse is a call — it’s not too late to stop the pattern and turn back. - For church leaders: Beware of rationalizing worldly compromises as “the only option.” Calling people back to covenant faithfulness is pastoral and prophetic work. - Reflection questions: - What “strangers” (idols, habits, relationships, ambitions) have I loved that pull me away from God? - When I feel “there is no hope,” do I turn inward to despair or outward toward other loves? - What practical first step can I take this week to “withhold my foot” from the path that leads away from God? - Short prayer: Lord, help me recognize the things I love more than You. Give me courage to stop wandering and the hope to return to You. ## Translation Comparison - KJV: “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.” - ESV: “Therefore keep your foot from being unshod, and your throat from thirst; but you said, ‘There is no hope for me; no, for I have loved strangers, and after them I will go.’” - NRSV: “Keep your feet from being unshod, and your throat from thirst; yet you said, ‘There is no hope for me; I will love aliens and go after them.’” - NASB: “Withdraw your foot from being unshod and your throat from thirst; yet you said, ‘There is no hope for me; but of my own accord I have loved foreigners, and after them I will go.’” - Why differences matter: Translators choose words that shape how we hear the tone and target. “Strangers,” “aliens,” or “foreigners” each carry slightly different connotations (religious idols vs. political alliances vs. social foreigners). “Throat from thirst” can be read literally or metaphorically as craving. The degree of emphasis on resignation (“There is no hope”) and volition (“I have loved… I will go”) affects whether the line sounds defeatist or defiantly proud. ## FAQs - Q1: What exactly does “loved strangers” mean — does it mean marrying foreigners or worshipping foreign gods? - Short answer: It’s broader than one literal meaning. In Jeremiah’s language, “loved strangers” functions as a metaphor for turning affection and loyalty away from the covenant God toward what is foreign to that covenant. That could include worshipping other gods (idolatry), forming political alliances that replace trust in God, adopting foreign religious practices, or simply prioritizing foreign values and comforts above obedience to God. The idea is relational: love implies attachment and fidelity. So the phrase says Israel has transferred affection and trust to what is foreign, making that attachment the driving force of their life instead of God. Prophets often use marital and love imagery to make the spiritual betrayal feel intimate and serious — not a technical legal failure but the breaking of a relationship. - Q2: What does “Withhold thy foot from being unshod” mean — is it literal or symbolic? - Short answer: It’s symbolic language that paints a physical image to describe spiritual behavior. Walking “unshod” (without shoes) could point to hurried wandering, exposure, shame, or readiness to leave. In ancient contexts, sandals are practical for travel; going unshod can signal frantic movement, humiliation, or ritual actions. Jeremiah uses the image to tell the people to stop the frantic, exposed walk toward what will harm them. Paired with “thy throat from thirst,” the two images portray emotional and physical desperation — craving what is forbidden, and wandering toward it. Translators and commentators debate the precise nuance, but the clear thrust is: stop the destructive pattern of seeking and following what will not sustain you. ## Cross References - Hosea 2:7 — Israel will follow her lovers: parallels the language of pursuing foreign loves. - Ezekiel 16:15–22 — Graphic depiction of Jerusalem’s spiritual adultery and love of foreign nations/gods. - Jeremiah 3:6–10 — The prophet continues the marriage/adultery metaphor, contrasting a wayward people with God’s offer to return. - Psalm 78:58 — “They angered him with their high places” — shows similar patterns of idolatry. - Isaiah 30:1–2 — Warnings against seeking help from Egypt instead of trusting God. ## Deeper Study - Commentary synthesis (high-level): Most commentators read Jeremiah 2:25 as a sharp, ironic exchange: God’s command to cease self-destructive behavior meets a resigned, even defiant response. Scholars note the marriage/adultery theme across Jeremiah and the prophets — Israel’s love for “strangers” is covenantal infidelity. The verse’s imagery is debated (literal vs. idiomatic), but its theological point is clear: refusal to trust God and the deliberate love of alternatives explains why judgment will fall. Some point to political background — Judah’s reliance on foreign alliances — as a concrete expression of this spiritual turning. - Group study bullets: - Read Jeremiah 2:1–25 aloud; identify the “you” and the “I” in the passage. How does the tone shift? - Discuss what modern “strangers” might look like in our lives — money, status, security, relationships, ideologies. - Role-play: One person speaks God’s call to stop; another answers with the people’s “There is no hope…” Explore the emotions behind both lines. - Pray and create a short action plan for one “foot” to withhold this week — one concrete, undoable habit that signals turning back to God. ## Related verses (to compare and contrast — and why) - Hosea 2:7 — “She will pursue her lovers…” Why: same theme of Israel’s pursuit of other loves; both prophets depict the nation as a faithless spouse. - Ezekiel 16:15–22 — vivid accusation of Israel’s unfaithfulness. Why: provides more graphic language about “loving strangers” and choosing idols over God. - Jeremiah 3:6–10 — recounts Israel’s unfaithfulness and God’s call to return. Why: shows the same pattern and also highlights the possibility of restoration if the people repent. ## Talk to the Bible - Try the “Talk To The Bible” feature to dig deeper into what “strangers” meant in Jeremiah’s day or to explore personal application. - Suggested prompts: - “Explain how ‘loving strangers’ in Jeremiah 2:25 connects to political alliances with foreign nations in the 7th–6th centuries BC.” - “Give modern examples of what ‘strangers’ could mean in my life and practical steps to change one habit this week.” - “Compare Jeremiah 2:25 with Hosea 2:7 — what common metaphors do the prophets use for idolatry, and why?”
