You hope of Israel, its Savior in the time of trouble, why should you be as a foreigner in the land, and as a wayfaring man who turns aside to stay for a night?
Parallel Translations
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You hope of Israel, its Savior in the time of trouble, why should you be as a foreigner in the land, and as a wayfaring man who turns aside to stay for a night?
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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?
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O Thou 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?
Cross-references (18)
Passages linked to Jeremiah 14:8 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Jeremiah 17:13 Yahweh, the hope of Israel, all who forsake you will be disappointed. Those who depart from me will be written in the earth, because they have forsaken Yahweh, the spring of living waters.
- Jeremiah 50:7 All who found them have devoured them. Their adversaries said, ‘We are not guilty, because they have sinned against Yahweh, the habitation of righteousness, even Yahweh, the hope of their fathers.’
- Psalms 50:15 Call on me in the day of trouble. I will deliver you, and you will honor me.”
- Isaiah 43:3 For I am Yahweh your God, the Holy One of Israel, your Savior. I have given Egypt as your ransom, Ethiopia and Seba in your place.
- Psalms 37:39-40 But the salvation of the righteous is from Yahweh. He is their stronghold in the time of trouble. Yahweh helps them and rescues them. He rescues them from the wicked and saves them, because they have taken refuge in him.
- Isaiah 43:11 I myself am Yahweh. Besides me, there is no savior.
- Isaiah 45:21 Declare and present it. Yes, let them take counsel together. Who has shown this from ancient time? Who has declared it of old? Haven’t I, Yahweh? There is no other God besides me, a just God and a Savior. There is no one besides me.
- Joel 3:16 Yahweh will roar from Zion, and thunder from Jerusalem; and the heavens and the earth will shake; but Yahweh will be a refuge to his people, and a stronghold to the children of Israel.
- Psalms 9:9 Yahweh will also be a high tower for the oppressed; a high tower in times of trouble.
- Psalms 46:1 God is our refuge and strength, a very present help in trouble.
- Psalms 91:15 He will call on me, and I will answer him. I will be with him in trouble. I will deliver him, and honor him.
- Psalms 138:7 Though I walk in the middle of trouble, you will revive me. You will stretch out your hand against the wrath of my enemies. Your right hand will save me.
- Isaiah 45:15 Most certainly you are a God who has hidden yourself, God of Israel, the Savior.’ ”
- Acts 28:20 For this cause therefore I asked to see you and to speak with you. For because of the hope of Israel I am bound with this chain.”
- 2 Corinthians 1:4-5 who comforts us in all our affliction, that we may be able to comfort those who are in any affliction, through the comfort with which we ourselves are comforted by God. For as the sufferings of Christ abound to us, even so our comfort also abounds through Christ.
- 1 Timothy 1:1 Paul, an apostle of Jesus Christ according to the commandment of God our Savior and the Lord Jesus Christ our hope;
- Psalms 10:1 Why do you stand far off, Yahweh? Why do you hide yourself in times of trouble?
- Judges 19:17 He lifted up his eyes, and saw the wayfaring man in the street of the city; and the old man said, “Where are you going? Where did you come from?”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
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John Calvin 1540 · Public Domain I have said that the former verse is confirmed…
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.
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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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain That taketh no care for us.
That taketh no care for us.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Jer 14:8 O the hope of Israel, the saviour…
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.
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Why shouldest thou be as a stranger in the land?] As a stranger at home, and as one that is loath to be too busy in aliena republica, in a foreign land where he hath least to do.
That turneth aside.] Into some diversorium - inn.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain O the hope of Israel; that is, the object…
O the hope of Israel; that is, the object of Israel’s 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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain O the hope of Israel,.... The author, object, ground,…
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, Psa 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:
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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 Psa 69:9 and the other characters;
of the hope of Israel, and the Saviour, well agree with him, Ti1 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, Mar 4:38.
(f) "expectatio Israel", Pagninus, Montanus, Cocceius. (g) "quasi colonus", Grotius; "advena", Gataker. (h) "tanquam viator", Pagninus, Montanus, Schmidt.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 8. O the hope of Israel] O thou…
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.
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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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Jer 14:8-9. O the hope of Israel — That…
Jer 14:8-9. O the hope of Israel — That is, the object of Israel’s 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Lodge. The Fathers apply this to our Saviour, in…
Lodge. The Fathers apply this to our Saviour, in a spiritual sense. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain The reference is, not to the faith of Israel…
The reference is, not to the faith of Israel which had almost ceased, but to the promise and everlasting covenant of God. None but the true Israel make God their "hope." (Jer 17:13).
turneth aside to tarry--The traveller cares little for the land he tarries but a night in; but Thou hast promised to dwell always in the midst of Thy people (Ch2 33:7-8). MAURER translates, "spreadeth," namely, his tent.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 8. Why… a stranger, etc. Why art thou, our…
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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 8. a sojourner in the land, etc.] a passing…
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.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (8) As a wayfaring man . . .—No image…
(8) As a wayfaring man . . .—No image could paint more vividly the sense of abandonment which weighed on the prophet’s 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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain How pathetic a supplication! Jehovah will surely not be…
How pathetic a supplication! Jehovah will surely not be as a stranger in the land the strangers, or" sojourners," like the metoikoi , enjoyed no civic rights, and consequently had no interest in the highest concerns of the state, and as a wayfaring man that turneth aside or perhaps, pitcketh his tent; for the traveler in Palestine doubtless carried his tent with him then as nowto tarry for a night. With the latter figure compare the beautiful comparison of the hope of the ungodly to "the remembrance of a guest that tarrieth but a day". (RAPC Wis 5:14)
Vers. 8, 9. The Hope of Israel a stranger in the land.
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I GOD IS THE HOPE AND SAVIOR OF HIS PEOPLE.
1. God is the Hope.
(1) He inspires hope;
(2) in him is the ground for the realization of hope;
(3) our highest hope is for the possession and enjoyment of God himself;
(4) this hope is justifiable in the people of God.
He is the Hope of Israel, truly the Hope of the spiritual Israel.
2. God is the Savior in trouble. He is remembered in trouble if he is forgotten in prosperity. In our greatest need he is found nearest to us. Though he does not always prevent us from falling into trouble, he is always ready to help us when we are in. There is to us no more important character of God than that of the Savior, since, as "man is born to trouble," we all need a Savior, and he alone can deliver from the great sorrows and sins of life.
II GOD MAY BE WITH US AS A STRANGER.
1. He may be with us and unknown like the stranger who passes through a country unrecognized. He was received by Abraham as a stranger. (Gen_18:2) Hagar and Jacob failed at first to discern his presence. Christ was treated as an unknown stranger by the two disciples journeying to Emmaus.
2. He may be with us but for a season like the traveler who sojourns for a night and is gone the next morning. We may receive temporary visitations of God without enjoying his abiding presence, casual glimpses of the Divine instead of a constant walking with God, the light of Heaven falling now and again on our path while earthly clouds fling long stretches of dreary shadow over the most of it.
3. He may be with us without having communion with us as a stranger, not as a companion as the traveler who pitches his tent in our land, not as the guest whom we welcome to our hearth. Thus God may be near to us without our receiving him into our hearts as our great Friend.
4. He may be with us without acting for our good like a mighty man slumbering. So he may see our need and yet we may not be saved.
III IT IS MOST SAD THAT GOD SHOULD BE WITH US AS A STRANGER.
1. It is sad because the blessings of his presence are then not received.
(1) He must be known if we are to benefit by his aid.
(2) We need his constant presence for constant distresses.
(3) God helps by inward grace, which must come through close personal communion.
(4) We need the active aid of God, not the mere fact of his presence.
2. It is sad because it is a violation of our natural relations with God. God is our Father. Shall our Father be but as a stranger passing through our midst? He is changeless in his eternal love to us. We are bound to him by close and perpetual obligations, and we are in great and constant need of him. How, then, do we ever find ourselves in this unnatural condition? The cause is in us (Ver. 10). Great sin cherished in impenitence severs us from God, and makes it necessary that he should depart from us. God is a stranger when with us,
(1) because we are too earthly minded to discern his presence, and too occupied with worldly things to think of it;
(2) because we do not open our hearts to receive him in inward companionship; and
(3) because we do not seek and trust his help in our need. (Rom_10:21)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain O the Hope of Israel, the Saviour thereof in…
Jer_14:8
O the Hope of Israel, the Saviour thereof in time of trouble.
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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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.