Jeremiah 14:8
O Hope of Israel, its Savior in times of distress, why are You like a stranger in the land, like a traveler who stays but a night?
O Hope of Israel
The phrase "O Hope of Israel" is a profound acknowledgment of God as the ultimate source of hope and salvation for the nation of Israel. The Hebrew word for "hope" is "מִקְוֶה" (miqveh), which conveys a sense of expectation and trust. In the historical context, Israel often found itself in dire situations, and this title for God underscores the belief that He is the one who can deliver them from their troubles. This phrase serves as a reminder that God is not only the hope for Israel but for all believers who trust in His promises.

its Savior in times of distress
The term "Savior" in Hebrew is "מוֹשִׁיעַ" (moshia), which means one who delivers or rescues. This highlights God's role as a deliverer, especially during periods of crisis. Historically, Israel faced numerous adversities, including invasions and exiles, and this phrase reassures the people of God's ability to save them. The "times of distress" refer to moments of great trouble or calamity, emphasizing that God is a constant and reliable source of salvation during such times.

why are You like a stranger in the land
The imagery of God being "like a stranger" suggests a sense of distance or unfamiliarity. The Hebrew word for "stranger" is "גֵּר" (ger), which can mean a foreigner or sojourner. This reflects the people's perception that God seems distant or uninvolved in their current plight. Historically, this could be tied to periods when Israel felt abandoned due to their disobedience and the resulting consequences. It serves as a call for introspection and repentance, urging the people to seek God's presence actively.

like a traveler who stays but a night
The comparison to "a traveler who stays but a night" evokes the image of someone who is transient and not settled. The Hebrew word for "traveler" is "אֹרֵחַ" (oreach), indicating someone passing through. This metaphor suggests that God's presence feels temporary or fleeting, which contrasts with His covenant promise to be with His people. This phrase challenges the Israelites to reflect on their relationship with God and to seek a deeper, more permanent connection with Him, rather than treating Him as a temporary solution to their problems.

Persons / Places / Events
1. Jeremiah
The prophet who conveyed God's messages to the people of Judah, warning them of impending judgment due to their unfaithfulness.

2. Israel
Refers to the people of God, specifically the southern kingdom of Judah during Jeremiah's time, who were experiencing a severe drought and seeking deliverance.

3. God
Referred to as the "Hope of Israel" and "Savior," highlighting His role as the ultimate deliverer and protector of His people.

4. Drought
The immediate context of this verse is a severe drought that had struck the land, symbolizing God's judgment and the people's desperate need for divine intervention.

5. Stranger/Traveler
Metaphors used to express the perceived distance and temporary presence of God among His people during their time of distress.
Teaching Points
God as Our Hope and Savior
Recognize that God is our ultimate hope and savior, especially in times of distress. We should turn to Him with faith and trust, even when He seems distant.

Perceived Absence of God
Understand that feelings of God's absence are not uncommon in the believer's journey. These moments can be opportunities for growth in faith and reliance on God's promises.

The Role of Prayer in Distress
Like Jeremiah, we should bring our concerns and feelings of abandonment to God in prayer, trusting that He hears and will respond according to His will.

God's Faithfulness Despite Circumstances
Remember that God's faithfulness is not dependent on our circumstances. He remains constant and true, even when we face trials and challenges.

Metaphors of God's Presence
Reflect on the metaphors used for God in Scripture, such as "stranger" or "traveler," to deepen our understanding of His relationship with us and His involvement in our lives.
Bible Study Questions
1. How does Jeremiah 14:8 reflect the people's perception of God's presence during their time of distress, and how can this apply to our own experiences of feeling distant from God?

2. In what ways can we actively seek God as our "Hope" and "Savior" when we face personal or communal crises?

3. How do the metaphors of "stranger" and "traveler" challenge or enhance your understanding of God's presence in your life?

4. What other biblical examples can you find where God's people felt abandoned, and how did they respond in faith?

5. How can we reconcile the feeling of God's absence with His promise of constant presence, as seen in other scriptures like Deuteronomy 31:6?
Connections to Other Scriptures
Psalm 71:5
This verse also refers to God as the hope of His people, emphasizing trust in Him from youth, which parallels the plea in Jeremiah for God to be present and active.

Isaiah 45:15
This passage speaks of God as a hidden God, which resonates with the feeling of God's absence or distance expressed in Jeremiah 14:8.

Deuteronomy 31:6
The promise of God's constant presence and support contrasts with the feeling of abandonment in Jeremiah, reminding believers of God's faithfulness.
A Welcome for the StrangerJeremiah 14:8
God and Troubled HumanityHomilistJeremiah 14:8
God's Withdrawings from His PeopleT. Hannam.Jeremiah 14:8
The Messiah -- a Stranger Among His Own PeopleGeo. Matheson, D. D.Jeremiah 14:8
Concerning the DearthW. Whale.Jeremiah 14:1-9
Thankfulness Through Contrast: a Harvest SermonS. Conway Jeremiah 14:1-9
The Drought of NatureJeremiah 14:1-9
A Prayer for God's People in Time of His JudgmentsA.F. Muir Jeremiah 14:7, 9
An Absent God DeploredS. Conway Jeremiah 14:7-9
An Appeal Out of the Depths of Separation from GodD. Young Jeremiah 14:7-9
Jeremiah a Wrestler with the Lord in PrayerHeim.Jeremiah 14:7-9
Man's Iniquities Testifying Against HimT. Boston, D. D.Jeremiah 14:7-9
Pleas for MercyJeremiah 14:7-9
Prayer has Within Itself its Own RewardT. Leighton.Jeremiah 14:7-9
Sin Should be Fully ConfessedJeremiah 14:7-9
The Name of the Lord a Plea for Temporal BlessingsA. Shanks.Jeremiah 14:7-9
The Prayer of Contrite IsraelC. Bradley, M. A.Jeremiah 14:7-9
The Sinner's PleaC. Simeon, M. A.Jeremiah 14:7-9
Triumphant PrayerA. Maclaren, D. D.Jeremiah 14:7-9
People
Jeremiah
Places
Jerusalem, Zion
Topics
Aside, Distress, Foreigner, Hope, Lodge, O, Pitched, Putting, Savior, Saviour, Shouldest, Shouldst, Sojourner, Stay, Stays, Strange, Stranger, Tarry, Tent, Thereof, Traveler, Traveller, Trouble, Turneth, Turns, Wayfarer, Wayfaring, Way-faring, Wilt
Dictionary of Bible Themes
Jeremiah 14:8

     1513   Trinity, mission of
     9613   hope, as confidence
     9615   hope, results of

Jeremiah 14:8-9

     1205   God, titles of

Library
Triumphant Prayer
'O Lord, though our iniquities testify against us, do Thou it for Thy name's sake: for our backslidings are many; we have sinned against Thee. 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? 9. Why shouldest Thou be as a man astonied, as a mighty man that cannot save? yet Thou, O Lord, art in the midst of us, and we are called by Thy name; leave us not.'--JER. xiv. 7-9.
Alexander Maclaren—Expositions of Holy Scripture

How Christ is the Way in General, "I am the Way. "
We come now to speak more particularly to the words; and, first, Of his being a way. Our design being to point at the way of use-making of Christ in all our necessities, straits, and difficulties which are in our way to heaven; and particularly to point out the way how believers should make use of Christ in all their particular exigencies; and so live by faith in him, walk in him, grow up in him, advance and march forward toward glory in him. It will not be amiss to speak of this fulness of Christ
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The First Commandment
Thou shalt have no other gods before me.' Exod 20: 3. Why is the commandment in the second person singular, Thou? Why does not God say, You shall have no other gods? Because the commandment concerns every one, and God would have each one take it as spoken to him by name. Though we are forward to take privileges to ourselves, yet we are apt to shift off duties from ourselves to others; therefore the commandment is in the second person, Thou and Thou, that every one may know that it is spoken to him,
Thomas Watson—The Ten Commandments

Question of the Contemplative Life
I. Is the Contemplative Life wholly confined to the Intellect, or does the Will enter into it? S. Thomas, On the Beatific Vision, I., xii. 7 ad 3m II. Do the Moral Virtues pertain to the Contemplative Life? S. Augustine, Of the City of God, xix. 19 III. Does the Contemplative Life comprise many Acts? S. Augustine, Of the Perfection of Human Righteousness, viii. 18 " Ep., cxxx. ad probam IV. Does the Contemplative Life consist solely in the Contemplation of God, or in the Consideration
St. Thomas Aquinas—On Prayer and The Contemplative Life

A Message from the Crowned Christ
(Revelation, Chapters ii and iii) "The glory of love is brightest when the glory of self is dim, And they have the most compelled me who most have pointed to Him. They have held me, stirred me, swayed me,--I have hung on their every word, Till I fain would arise and follow, not them, not them,--but their Lord!"[64] Patmos Spells Patience. Patience is strength at its strongest, using all its strength in holding back from doing something. Patience is love at flood pleading with strength to hold steady
by S. D. Gordon—Quiet Talks on the Crowned Christ of Revelation

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious
John Edgar McFadyen—Introduction to the Old Testament

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