O expectation of Israel, the Saviour thereof in time of trouble: why wilt thou be as a stranger in the land, and as a wayfaring man turning in to lodge?
מִקְוֵה֙ יִשְׂרָאֵ֔ל מֽוֹשִׁיע֖וֹ בְּעֵ֣ת צָרָ֑ה לָ֤מָּה תִֽהְיֶה֙ כְּגֵ֣ר בָּאָ֔רֶץ וּכְאֹרֵ֖חַ נָטָ֥ה לָלֽוּן׃
4 Church Fathers comment on this verse
Anticipation. You, the singular God, grant us strength in accordance with your might and humanity, as humanity endures discipline. It is written: from these afflictions, no one can rescue. Yet, since You alone are capable, release them. This is Your decree, and we frequently encourage others to emulate You for Your glory.
I will not be an outsider in the land. This is the plea of Jeremiah. He earnestly asks God not to turn away from the people, whom He has chosen from ancient ancestors to be a cherished nation above all others on the earth. Jeremiah hopes that God will not act like a distant observer, indifferent to the anguish of the inhabitants of the land He travels through, ignoring their suffering, whether because He perceives them as strangers or because a traveler can often be destitute and incapable of alleviating others' distress. Like a wayfaring person caught in a storm, such a traveler comes and goes, but You are not a wanderer; You have no need to seek refuge for the night. Since the establishment of the temple, You have resided on Mount Zion, dwelling in Your holy sanctuary.
Why do you choose to remain as a sojourner in the land and as a visitor who seeks lodging? Why do you act like a wanderer, or a mighty warrior unable to rescue? The Septuagint asks, why will you appear as a wayfarer on the earth and as someone who seeks a place for a fleeting night? Will you be like one in slumber, or like a farmer who lacks the ability to save? The Jewish understanding of this passage suggests: why do you distance yourself from your people, as one passing through who cares little for the temporary refuge? As someone prepared to journey onward, you fail to save your people and abandon the once-glorious temple.
In contrast, our tradition interprets this as prophetic of Christ’s future establishment, portraying Him as a wanderer on earth, briefly taking refuge, and transitioning from Israel to the wider Gentile community, moving from place to place, shifting from the Temple to the Church. The Septuagint's question, "Will you be like a man who sleeps, or like one who cannot save?" presents a figurative comparison rather than a literal assertion in view of the scripture that commands, "Arise, O Lord, why do You sleep?" (Psalms 43:23). It is not that the Lord is in slumber, for it is declared, "He who keeps Israel will neither slumber nor sleep" (Psalms 43:4), but rather, He seems to be asleep to those He has forsaken. Thus, the text does not say, "a sleeping man who cannot save," but rather, "as if a man," indicating a reference to human understanding in both contexts.
Jeremiah 14:6 depicts, “She shall stand upon the rocks, she shall take the wind like a serpent.” The passage speaks of the shewbearers who position themselves on the stones, capturing the wind much like a serpent. This imagery reflects what individuals do when parched, fanning the air to alleviate their inner turmoil. The Prophet then intercedes, acknowledging the shared transgressions of humanity, seeking to reconcile with God. He expresses, “To Thee we have sinned,” identifying the Lord as “the expectation of Israel,” who provides salvation “in the time of trouble.” From the Lord flows all compassion.
The Prophet questions, “Wherefore art thou like a stranger upon the earth,” and wonders why He resembles “a native,” and yet “a stranger to the whithersoever?” The Syrian interpreter renders these phrases as “like a native,” suggesting “like a traveler.” The Prophet asks why God seems to disregard them, becoming akin to a stranger indifferent to the homes He inhabits, similar to a traveler who shows little concern for what lies along his journey.
Passages read together with this verse.
THEOSIS