8 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?
*Minor differences ignored. Grouped by changes, with first version listed as example.
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. As to the words which follow, Why shouldest thou be as a man astonished or terrified? I take "terrified" for an uncultivated person, as we say in our language, homme savage [1] It is then added, As a giant who cannot save; that is, a strong helper, but of no skin, who possesses great strength, but fails, because he is rendered useless by his own bulk. And so the Prophet says, that it would be a strange thing, that God should be as a strong man, anxious to bring help and yet should do nothing. After having said these things, he subjoins the contrast to which I have referred, But thou art in the midst of us, Jehovah, thy name is called on us, forsake us not We now see that the Prophet dismisses all other reasons and betakes himself to God's gratuitous covenant only, and recumbs on his mercy. Thou art, he says, in the midst of us God had bound himself by his own compact, for no one else could have bound him. Then he says, Thy name is called on us Could the people boast of anything of their own in being thus called? By no means; but that they were so called depended on a gratuitous covenant. As then the Prophet did cast away every merit in works, and every trust in satisfactions, there remained nothing for him but the promise of God, which was itself founded on the free good pleasure of God. Let us hence learn, whenever we pray to God, not to bring forward our own satisfactions, which are nothing but filthy things, abominable to God, but to allege only his own name and promise, even the covenant, which he has made with us in his only -- begotten Son, and confirmed by his blood.
1 - The word ndhm, rendered "astonished," is only found here; it is evidently a Niphal participle, and rendered, by the Septuagint "sleeping -- hupno," -- by the Vulgate, "wandering -- vagus," -- by the Siyriac, "weak -- imbecillis," -- by Montanus and Paginius, "astonished." Parkhurst, after Grotius, derives it from an Arabic verb, which means to "come upon one unexpectedly," or to overwhelm, and renders it overwhelmed, astonied. It may then be rendered, surprised. Grotius says, that it means a precipitant person, coming to the aid of one in danger, and not capable of delivering him. As in the former instance, "the sojourner" and "the traveler" are the same, only what is said of the latter is more specific; so it seems to be here: the man, taken by surprise, is only farther described as one who is not able on that account to save. The two verses may be thus rendered -- 8. The hope of Israel! his Savior in time of distress! Why art thou like a sojourner in the land? Or like a traveler turning aside to pass the night? 9. Why art thou like one taken by surprise -- Like a man who is not able to save? Yet thou art in the midst of us, Jehovah; And thy name, on us is it called: Do not forsake us -- Ed.
O the hope of Israel - O thou who art the only object of the hope of this people.
The Savior 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 traveler 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.
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.
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, Psalm 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 Psalm 69:9 and the other characters;
of the hope of Israel, and the Saviour, well agree with him, 1-Timothy 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, Mark 4:38.
(f) "expectatio Israel", Pagninus, Montanus, Cocceius. (g) "quasi colonus", Grotius; "advena", Gataker. (h) "tanquam viator", Pagninus, Montanus, Schmidt.
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." (Jeremiah 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 (2-Chronicles 33:7-8). MAURER translates, "spreadeth," namely, his tent.
*More commentary available at chapter level.