Exegetical and Hermeneutical Commentary of Jeremiah 14:8
O the hope of Israel, the savior thereof in time of trouble, why shouldest thou be as a stranger in the land, and as a wayfaring man [that] turneth aside to tarry for a night?
8. a sojourner in the land, etc.] a passing traveller, with no interest in the country or in the people.
turneth aside ] mg., less well, spreadeth his tent.
Fuente: The Cambridge Bible for Schools and Colleges
Jer 14:8
O the Hope of Israel, the Saviour thereof in time of trouble.
God and troubled humanity
I. What God always is to troubled humanity.
1. The Hope.
(1) The Inspirer of all true hope.
(2) The Sustainer.
(3) The Realiser.
2. The Saviour.
(1) The redemption system He has given to the world attests this.
(2) The experience of all who had attended to His directions testifies this. Every man that has adopted Gods remedial scheme has been saved.
II. What God sometimes seems to troubled humanity. A stranger, etc.
1. When Christlike enterprises are frustrated.
2. When the most useful men are cut down in the very zenith of their life.
3. when prosperity attends the wicked, and adversity the good.
4. When enormous outrages are rampant in society. (Homilist.)
Why shouldest Thou be as a stranger in the land.—
Gods withdrawings from His people, and their exercise under them
I. When it may be said God withdraws and behaves as a stranger to His people.
1. When He withholds His wonted acts of kindness to them.
2. When He threatens to remove from them the signs and symbols of His presence.
3. When, though continuing the ordinances and sacraments, He renders them profitless.
4. When the Divine providences are adverse.
5. When He denies them access to Himself.
II. Why the Lord deals thus with his people.
1. When they fall into gross sin and bring reproach on religion.
2. When they become earthly minded.
3. When they become slothful and formal in duty.
4. When they neglect or slight the Mediator, by whom we have access to God.
5. When they sin under or after great affliction.
6. When they do not cherish and entertain the influences of the Holy Spirit.
7. When they grow hardened and impenitent under provocation.
III. When it may be said we are properly exercised under such a painful dispensation.
1. When we are truly sensible of our loss, and that our sin is the cause of it.
2. When we place all our happiness in Gods favour and presence.
3. When we engage all the powers of our souls to seek after God.
4. When we diligently embrace every opportunity for finding an absent God, and use every appointed means.
5. When we wrestle with Him in prayer to return.
6. When we are not satisfied with the best means, unless we find God in them.
IV. Whence it is that the Lord, being as a stranger to His people, occasions them so much concern.
1. Because of the incomparable happiness arising from the enjoyment of His presence.
2. Because of the sad effects attending the loss of His presence.
Infer:
1. There are but few true seekers of God among us.
2. The misery of these who are far from God now, and may be deprived of His presence forever.
3. The sad case of those whom God forsakes, never to return again. (T. Hannam.)
A welcome for the stranger
When the messenger of Mercy was travelling through the world, he asked himself at what inn he should alight and spend the night. Lions and eagles were not to his mind, and he passed by houses wearing such warlike names; so too he passed by places known by the sign of The Waving Plume, and the Conquering Hero, for he knew that there was no room for him in these inns. He hastened by many a hostelry and tarried not, till at last he came to a little inn which bore the sign of The Broken Heart. Here, said Mercys messenger, I would fain tarry, for I know by experience that I shall be welcome here
The Messiah-A stranger among His own people
The greatest marvel of all creation is that the Son of God should come to redeem; and next to that is this, that having come, He should be neglected and rejected by those who had so long looked for Him. Here is the greatest wonder in all history: a nation neglecting the realisation of its own dream. Search your histories and see if you can find a parallel case. The old Jewish theocracy aspired to pretensions that Rome, Greece, Persia, and Egypt never dared to dream, to bestow to the world one universal king. And what is that land of Palestine, and what are these Jews who aspire to such pretensions as this?. . .It has no deep thought like India; no genius of stability like China; no sense of beauty like Greece, no high culture like Egypt, no powerful arms like Rome, and yet there is the fact; they speak concerning the kingdom their king should establish. The Gentiles shall come to Thy light, and kings to the brightness of Thy rising. Yet, marvellous to relate, when she had given her King to the world she refused to crown Him. He came unto His own, and His own received Him not (the hope of Israel–a stranger in the land). George Mac Donald tells in one of his stories of a born-blind lamplighter who illuminated the city at night, but had no sense of what he was doing. Thus the Jews closed their eyes to the great light which they gave to the world. (Geo. Matheson, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. O the hope of Israel] O thou who art the only object of the hope of this people.
The Saviour thereof in time of trouble] Who hast never yet abandoned them that seek thee.
Why shouldest thou be as a stranger in the land] As one who has no interest in the prosperity and safety of the country.
And as a way-faring man] A traveller on his journey.
That turneth aside to tarry for a night?] Who stays the shortest time he can; and takes up his lodging in a tent or caravanserai, for the dead of the night, that he may pursue his journey by break of day. Instead of dwelling among us, thou hast scarcely paid the most transient visit to thy land. O come once more, and dwell among us.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
O the hope of Israel; that is, the object of Israels hope, he in whom alone thy people Israel have been wont to hope, or he in whom alone Israel hath just reason to hope. The saviour thereof in time of trouble; thou who hast formerly been their Saviour in the times of their trouble, or who alone canst save them in such times of trouble as thou hast now brought them into. See Psa 9:9; 46:1. Why shouldst thou be as one that regardest thy ancient people no more than a stranger or a traveller, who taketh no further care for the place or the house where he lodgeth than for the short time that he is to stay or abide in it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. The reference is, not to thefaith of Israel which had almost ceased, but to the promiseand everlasting covenant of God. None but the true Israel makeGod their “hope.” (Jer17:13).
turneth aside to tarryThetraveller cares little for the land he tarries but a night in;but Thou hast promised to dwell always in the midst of Thypeople (2Ch 33:7; 2Ch 33:8).MAURER translates,”spreadeth,” namely, his tent.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
O the hope of Israel,…. The author, object, ground, and foundation of hope of all good things, both here and hereafter; in whom Israel had been used to hope in times past, and had great encouragement so to do, Ps 130:7 or, “the expectation of Israel” f; whom they looked for to come:
the Saviour thereof in time of trouble; the Saviour of all men in a way of providence, but especially of the true Israel of God, of them that believe; who, though they have their times of trouble and affliction, by reason of sin, Satan, and wicked men, and other things, yet the Lord saves and delivers them out of them all in due time:
why shouldest thou be as a stranger in the land; or, a “sojourner” g; who abides but for a while; and it not being his native place, is not so solicitous for the welfare of it. Jerome interprets this of Christ when here on earth, who was as a stranger, and unknown by men; see
Ps 69:9 and the other characters;
of the hope of Israel, and the Saviour, well agree with him, 1Ti 1:1
and as a wayfaring man; or “traveller” h:
that turnest aside to tarry for a night? that turns into an inn to lodge there for a night, and that only; and so is unconcerned what becomes of it, or the people in it; he is only there for a night, and is gone in the morning. Thus the prophet represents the Lord by these metaphors, as if he was, or at least seemed, careless of his people; and therefore expostulates with him upon it, as the disciples with our Lord, Mr 4:38.
f “expectatio Israel”, Pagninus, Montanus, Cocceius. g “quasi colonus”, Grotius; “advena”, Gataker. h “tanquam viator”, Pagninus, Montanus, Schmidt.
Fuente: John Gill’s Exposition of the Entire Bible
I have said that the former verse is confirmed by these words; for since the Prophet mentions to God his own name, we must consider the cause of the confidence with which he was supported, which was even this, — because God had chosen that people, and promised that they should be to him a peculiar people. It is then on the ground of that covenant that the Prophet now prays God to glorify his name; such a prayer could not have been made for heathen nations. We hence perceive how the Prophet dared so to introduce God’s name, as to say, Deal with us for thy name’s sake
He calls God, in the next place, the hope of Israel; not that the Israelites relied on him as they ought to have done, for the ten tribes had long before revolted from him, and so great a corruption had also prevailed in Judah, that hardly one in a thousand could be deemed faithful. Hope then among the people had become extinct; but the Prophet here regards the perpetuity of the covenant, as though he had said, “Even though we are unworthy to be protected by thee, yet as thou hast promised to be always ready to bring us help, thou art our hope. In short, the word hope or expectation, is to be referred to God’s promise, and to the constancy of his faithfulness, and not to the faithfulness of men, which did not exist, at least it was very small and in very few.
To the same purpose he adds, His Savior in time of trouble He had in view the many proofs by which God had manifested his power in the preservation of the faithful. And he expressly mentions trouble or distress, as though he had said, that the aid of God had been known by evidences sufficiently clear; for had the people never wanted his help, his favor would have been less evident; but as they had been often reduced to great straits, the bounty and the power of God had become more manifest by delivering them from extreme dangers.
It is then added, Why shouldest thou be as a stranger in the land? as a traveler, who turns aside for a short time in his journey to pass the night? Here must be noticed a contrast between a stranger and one that is stationary, spoken of afterwards. God would have his name to be invoked in Judea; it was therefore necessary that his favor should continue there; and hence he called the land his rest, and he had also promised by Moses that he would ever be in the midst of his people. The Prophet no doubt had taken from the law what he relates here, Thou art in the midst of us, Jehovah, thy name is called on us He therefore reasons from what seemed inconsistent, that he might obtain pardon from God; for if he was inexorable, his covenant would have failed and perished, which would have been unreasonable, and could not indeed have been possible. Hence he says, “Lord, why shouldest thou be as a stranger and as a traveler, who seeks only a lodging for one night, and then goes forward?” God had promised, as I have already said, that he would rest perpetually in the land, that he would be a God to the people; it, was not then consistent with the covenant that God should pass as a stranger through the land. As he had then formerly defended the Jews, and made them safe and secure even in the greatest dangers, so the Prophet now says, that it was right that he should he consistent with himself and continue ever the same.
Fuente: Calvin’s Complete Commentary
(8) As a wayfaring man . . .No image could paint more vividly the sense of abandonment which weighed on the prophets heart. Israel had looked to Jehovah as its help and stay, its watchful guardian. Now he seemed as indifferent to it as the passing traveller is to the interests of the city in the inn or khan of which he lodges for a single night.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Why a stranger, etc. Why art thou, our Hope and Saviour, but as a mere casual sojourner who feels no share in the weal and woe of the dwellers in the land? Alas, how often do God’s people make him a transient guest rather than a permanent resident! We invite him to sojourn, and not to abide. We call him to our homes, but do not ask him to make them his home. But in the time of our trouble this is our sad complaint, that he has taken us at our word.
Wayfaring man that turneth aside Rather, as a traveller who pitches (his tent) for the night; in allusion to what was true then, as it is now in this land, that travellers must carry their own tents with them.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 14:8. As a stranger in the land Strangers are supposed to ransack and plunder a land of its riches; and a wayfaring-man, or traveller, to have little or no regard for it. The prophet’s meaning therefore is, that the Lord seemed to have as little regard for Judah, as a hostile stranger, who would endeavour to ruin it; or as a traveller, for the place where he lodged only one night, without expecting ever to see it again. The opposition is between God, who had his dwelling in the midst of Judaea in the temple, and a passing traveller. See Calmet and Houbigant.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 14:8 O the hope of Israel, the saviour thereof in time of trouble, why shouldest thou be as a stranger in the land, and as a wayfaring man [that] turneth aside to tarry for a night?
Ver. 8. O the Hope of Israel, the Saviour thereof. ] In prayer, to pitch upon such of God’s attributes as wherein we may see an answer, is a high point of heavenly wisdom.
Why shouldest thou be as a stranger in the land?
That turneth aside.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the Hope of Israel. Put by Figure of speech Metonymy (of Adjunct), for Jehovah, Who was, or should have been, Israel’s hope. See Jer 17:13; Jer 50:7; and compare Gen 49:18. 1Ti 1:1.
stranger = sojourner.
Fuente: Companion Bible Notes, Appendices and Graphics
the hope: Jer 17:13, Jer 50:7, Joe 3:16, Act 28:20, 1Ti 1:1
saviour: Isa 43:3, Isa 43:11, Isa 45:15, Isa 45:21
in time: Psa 9:9, Psa 37:39, Psa 37:40, Psa 46:1, Psa 50:15, Psa 91:15, Psa 138:7, 2Co 1:4, 2Co 1:5
why: Psa 10:1
a wayfaring: Jdg 19:17
Reciprocal: Job 29:5 – the Almighty Psa 69:18 – Draw Son 6:1 – that Isa 33:2 – our salvation Isa 63:8 – so he Jer 3:23 – in the Lord Jer 16:13 – into a Joh 4:40 – they Rom 15:13 – the God Eph 2:12 – having Eph 4:4 – as
Fuente: The Treasury of Scripture Knowledge
Jer 14:8. This verse is a pitiful plea to God as the only hope for Israel (used in its general meaning) to find relief. Be as a stranger in the land. A stranger is one who is only temporarily in a place and then soon gone. In the midst of the conditions brought on by the dearth, the people felt as if God had forsaken them and that he had been with them for a short time only, then left the land as a wayfaring man or a temporary sojourner would do,
Fuente: Combined Bible Commentary
Jer 14:8-9. O the hope of Israel That is, the object of Israels hope; the Being in whom alone thy people Israel have been wont to hope, or in whom they have just reason to hope; the Saviour thereof in time of trouble Who hast formerly been their Saviour in their distresses, and who alone canst save them in such times of trouble as thou hast now brought them into; why shouldest thou be as a stranger in the land? That is, as one who, having no permanent interest in the land, is little concerned for its welfare; and as a wayfaring man, &c. As a traveller who enters a place to stay only for a night, and never inquires, nor takes any care about the affairs of it. Why shouldest thou be as a man astonished As a man void of counsel: so Houbigant. Or as one in such disorder, through some great emotion of mind, that he is able to do nothing. As a mighty man, &c. As a mere man, who, though mighty, yet in many cases cannot save; or who, through some fear or surprise, is incapacitated to make use of his strength. Yet thou, O Lord, art in the midst of us Of the whole land, according to thy declaration, Num 35:34, I the Lord dwell among the children of Israel.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
14:8 O the hope of Israel, his saviour in time of trouble, why shouldest thou be as a {g} stranger in the land, and as a wayfaring man [that] turneth aside to tarry for a night?
(g) That takes no care for us.
Fuente: Geneva Bible Notes
Yahweh had been Israel’s hope (cf. Jer 17:7; Jer 17:13; Jer 50:7; Psa 71:5; Joe 3:16; Act 28:20; Col 1:27; 1Ti 1:1) and her Savior in times of distress (cf. 2Sa 22:3; Psa 106:21; Isa 43:3; Isa 43:11; Isa 45:15; Isa 49:26; Isa 60:16; Hos 13:4). But now He was acting like a stranger or a passing traveler. Such people normally have little real concern for the land through which they travel and the locals around them.