Biblical Justice Challenge
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It Is Difficult to Speak About Jeremiah Without Comparing Him to Isaiah. It
751 It is diffi cult to speak about Jeremiah without comparing him to Isaiah. It might be wrong to center everything on the differences between their reactions to God’s call, namely, Isaiah’s enthusiasm (Is 6:8) as opposed to Jeremiah’s fear (Jer 1:6). It might have been only a question of their different temperaments. Their respec- tive vocation and mission should be complementary, both in terms of what refers to their lives and writings and to the infl uence that both of them were going to exercise among believers. Isaiah is the prophecy while Jeremiah is the prophet. The two faces of prophet- ism complement each other and they are both equally necessary to reorient history. Isaiah represents the message to which people will always need to refer in order to reaffi rm their faith. Jeremiah is the ever present example of the suffering of human beings when God bursts into their lives. There is no room, therefore, for a sentimental view of a young, peaceful and defenseless Jeremiah who suffered in silence from the wickedness of his persecu- tors. There were hints of violence in the prophet (11:20-23). In spite of the fact that he passed into history because of his own sufferings, Jeremiah was not always the victim of the calamities that he had announced. In his fi rst announcement, Jeremiah said that God had given him authority to uproot and to destroy, to build and to plant, specifying that the mission that had been entrusted to him encompassed not only his small country but “the nations.” The magnitude to such a task assigned to a man without credentials might surprise us; yet it is where the fi nger of God does appear. -
Mystery Babylon Exposed
Exposing Mystery Babylon An Attack On Lawlessness A Messianic Jewish Commentary Published At Smashwords By P.R. Otokletos Copyright 2013 P.R. Otokletos All Rights Reserved Table of Contents About the author Preface Introduction Hellenism a real matrix Hellenism in Religion The Grand Delusion The Christian Heritage Historical Deductions Part I Conclusion Part II Lawlessness Paul and Lawlessness Part II Conclusion Part III Defining Torah Part III Messiah and the Tree of Life Part IV Commandments Command 1 - I AM G_D Command 2 - No gods before The LORD Command 3 - Not to profane the Name of The LORD Command 4 - Observe the Sabbath Love The LORD Commands Summary Command 5 - Honor the father and the mother Command 6 - Not to murder Command 7 - Not to adulterate Command 8 - Not to steal Command 9 - Not to bear false testimony Command 10 - Not to covet Tree Of Life Summary Conclusion Final Thoughts About P. R. Otokletos The author Andrew A. Cullen has been writing under the pen name of P. R. Otokletos since 2004 when he began writing/blogging Messianic Jewish/Hebraic Roots commentaries across a broad range of topics. The author is part of an emerging movement of believing Jews as well as former Christians recapturing the Hebraic roots of the Messianic faith. A movement that openly receives not just the redemptive grace of the Gospel but also the transformational lifestyle that comes with joyful pursuit of G_D's Sacred Torah … just as it was in the first century Ce! Despite a successful career in politics and business, the author is driven first and foremost by a desire to understand the great G_D of creation and humanity's fate. -
JEREMIAH 5 Vs 1 KJV-Lite™ VERSES
JEREMIAH 5 vs 1 KJV-lite™ VERSES www.ilibros.net/KJV-lite.html The prophet knows King Nebuchadnezzar of Babylon is approaching… and so do His faithful people, as well as His faithless people… they all know Babylon is on its way. Yet prophecy often serves a dual purpose; the people 2500 years ago, didn’t need to read little pdf files to learn what the Lord God warned the prophet to tell His people. The written word is for the benefit of every succeeding generation including ours… until the last generation of those who love Him, would ask: what happened? The faithful in each generation want to know why the God of grace… cursed them. People in every generation know, that kind of stuff would be quickly covered up; and not accurately chronicled by irreligious and sanctimonious thieves, and robbers, and embezzlers of God’s goodness. The Lord said to Jeremiah… 1 Run to and fro through the streets of Jerusalem, and see, and know / patrol and take notice, and seek in the broad places / in the open plazas, if you can find a man, if there is anyone who executes true justice / same scale of justice for all, who seeks truth; the LORD says, if you can find someone…anyone who is just; with the same law for all, searching for truth; not some who think they are above the law,then I will pardon her / if you find even one, then Jerusalem will be forgiven. 2 Although they say, The LORD lives; Surely they swear falsely / they speak empty words… Gawblecha; not heartfelt, guiding principles. -
JEREMIAH, JUDGEMENT and CREATION Hetty Lalleman
JEREMIAH, JUDGEMENT AND CREATION Hetty Lalleman Summary Building on a German publication by Helga Weippert, it is argued that the idea of creation can already be found in Jeremiah, not just in Isaiah 40–55. Jeremiah 4–5 has parallels in Genesis 1–2 as well as in Jeremiah 33, and there is insufficient ground to assume that Jeremiah 33 represents a post-Jeremiah development, as Weippert suggests. Jeremiah uses not only the covenant as a framework for his proclamation of judgement and doom but also creation. 1. Introduction In the moral life of ancient Israel the prophets played an important role.1 In the so-called Former Prophets we see them in action in warning kings when the Ten Commandments are trespassed, for example Nathan over against David, Elijah over against Ahab. The Latter Prophets confront the people time and again with the consequences of ignoring God’s commandments, the ‘stipulations’ provided in the framework of the covenant. As God’s covenant people, Israel is required to live according to the laws of the covenant made at Sinai. But it is not only the covenant which forms the framework used by the prophets to warn the people. Creation also played a role in the preaching of judgement and repentance and in the message of the prophets in general. In this article we will focus on the book of Jeremiah and investigate if there is a relationship between creation and covenant, in particular in the area of ethics. 1 A previous version of this paper was delivered at the Tyndale Fellowship Triennial Conference in Nantwich, 2006. -
Isaiah Chapter 5
ISAIAH 5 Adult Continuing Education Class, Monday, 19 January 2015 David A. LeFevre JUDAH’S SINS (5) Chapter 5 stands alone and concludes the introductory celebration of Sukkot or Feast of Tabernacles where the section of the book. While chapter 1 lays out themes and harvest season is the focus (Motyer, 68), but I would key phrases that reappear many times, and chapters 2-4 argue that from other chapters in the Old Testament, it contrast Jerusalem as she is and can be, chapter 5 brings would appear that this feast was not being celebrated at the reader back to the harsh reality of Judah’s present this time (the temple was in great disrepair and Passover condition—sin and rebellion. It starts with a parable that was not celebrated, so it’s likely the others were not sounds pleasant at first, like a love story, but soon turns either; see 2 Chronicles 29-30). to reflect the wicked conditions of the day. Most of the rest of the chapter is a recitation of six conditions among 1 And then let me sing to my beloved a song of my the people that are contrary to God’s will, which will lead beloved about his vineyard. to the destruction promised in the parable. It concludes My beloved had a vineyard in a very fertile hill; with the Lord gathering a foreign army to destroy the wicked people. It leaves us with the question: If chapters 2 and he dug it up, and cleared it of stones, 2-4 laid out the possibility of Jerusalem (us) being and planted it with the choicest vine, exalted by God’s grace, what do we do when destruction comes to the Lord’s people, in spite of great promises? and built a watchtower in it, That question prepares us for Isaiah’s call in chapter 6. -
Isaiah Commentaries & Sermons
Isaiah Commentaries & Sermons SONG OF SOLOMON JEREMIAH NEWEST ADDITIONS: Verse by verse Commentary on Isaiah 53 (Isaiah 52:13-53:12) - Bruce Hurt Verse by verse Commentary on Isaiah 35 - Bruce Hurt ISAIAH RESOURCES Commentaries, Sermons, Illustrations, Devotionals Click chart to enlarge Click chart to enlarge Chart from recommended resource Jensen's Survey of the OT - used by permission Another Isaiah Chart see on right side Caveat: Some of the commentaries below have "jettisoned" a literal approach to the interpretation of Scripture and have "replaced" Israel with the Church, effectively taking God's promises given to the literal nation of Israel and "transferring" them to the Church. Be a Berean Acts 17:11-note! ISAIAH ("Jehovah is Salvation") See Excellent Timeline for Isaiah - page 39 JEHOVAH'S JEHOVAH'S Judgment & Character Comfort & Redemption (Isaiah 1-39) (Isaiah 40-66) Uzziah Hezekiah's True Suffering Reigning Jotham Salvation & God Messiah Lord Ahaz Blessing 1-12 13-27 28-35 36-39 40-48 49-57 58-66 Prophecies Prophecies Warnings Historical Redemption Redemption Redemption Regarding Against & Promises Section Promised: Provided: Realized: Judah & the Nations Israel's Israel's Israel's Jerusalem Deliverance Deliverer Glorious Is 1:1-12:6 Future Prophetic Historic Messianic Holiness, Righteousness & Justice of Jehovah Grace, Compassion & Glory of Jehovah God's Government God's Grace "A throne" Is 6:1 "A Lamb" Is 53:7 Time 740-680BC OTHER BOOK CHARTS ON ISAIAH Interesting Facts About Isaiah Isaiah Chart The Book of Isaiah Isaiah Overview Chart by Charles Swindoll Visual Overview Introduction to Isaiah by Dr John MacArthur: Title, Author, Date, Background, Setting, Historical, Theological Themes, Interpretive Challenges, Outline by Chapter/Verse. -
Joel B. Green Thomas G. Long Luke A. Powery Cynthia L. Rigby Carolyn J
Year A, Volume 2 Lent through Pentecost Joel B. Green Thomas G. Long Luke A. Powery Cynthia L. Rigby Carolyn J. Sharp General Editors Connections-Year A-Vol 2.indd 5 9/5/19 9:35 AM Contents LIST OF SIDEBARS ix Fifth Sunday in Lent PUBLISHER’S NOTE xi Ezekiel 37:1–14 93 INTRODUCING CONNECTIONS xiii Psalm 130 97 Romans 8:6–11 100 INTRODUCING THE REVISED John 11:1–45 104 COMMON LECTIONARY xv Liturgy of the Palms Ash Wednesday Psalm 118:1–2, 19–29 109 Isaiah 58:1–12 2 Matthew 21:1–11 111 Psalm 51:1–17 8 2 Corinthians 5:20b–6:10 11 Matthew 6:1–6, 16–21 15 Liturgy of the Passion Joel 2:1–2, 12–17 19 Isaiah 50:4–9a 116 Psalm 31:9–16 121 First Sunday in Lent Philippians 2:5–11 123 Matthew 27:11–54 128 Genesis 2:15–17; 3:1–7 24 Matthew 26:14–27:66 133 Psalm 32 29 Romans 5:12–19 32 Matthew 4:1–11 36 Holy Thursday Exodus 12:1–4 (5–10), 11–14 141 Second Sunday in Lent Psalm 116:1–2, 12–19 146 1 Corinthians 11:23–26 148 Genesis 12:1–4a 41 John 13:1–17, 31b–35 152 Psalm 121 45 Romans 4:1–5, 13–17 47 John 3:1–17 52 Good Friday Matthew 17:1–9 56 Isaiah 52:13–53:12 157 Psalm 22 162 Third Sunday in Lent Hebrews 4:14–16; 5:7–9 166 John 18:1–19:42 170 Exodus 17:1–7 60 Hebrews 10:16–25 177 Psalm 95 64 Romans 5:1–11 67 John 4:5–42 71 Easter Day/Resurrection of the Lord Jeremiah 31:1–6 182 Fourth Sunday in Lent Psalm 118:1–2, 14–24 187 Colossians 3:1–4 190 1 Samuel 16:1–13 77 John 20:1–18 195 Psalm 23 82 Acts 10:34–43 200 Ephesians 5:8–14 84 Matthew 28:1–10 204 John 9:1–41 88 Connections-Year A-Vol 2.indd 7 9/5/19 9:35 AM viii Contents Second Sunday of Easter -
What Does Isaiah 58:13-14 Mean?
Journal of the Adventist Theological Society, 13/1 (Spring 2002): 81Ð90. Article copyright © 2002 by Ed Christian. ÒSabbath Is a Happy Day!Ó What Does Isaiah 58:13Ð14 Mean? Ed Christian Kutztown University of Pennsylvania As a Seventh-day Adventist who worships on the Sabbath and considers the fourth commandment GodÕs will for us, GodÕs call in Isa 58:13Ð14 for us to avoid Òdoing your pleasureÓ on the Sabbath resonates, but what does it mean? I want to do what God asks, but what does He mean by what He asks? Many de- nominations over the centuries have at times had strict rules against ÒSabbath- breaking,Ó though theyÕve defined it in various ways, whether carrying a purse, attending plays, purchasing liquor, or mowing the lawn.1 Have they been correct in this? Generations of young people have found the Sabbath a burden and moaned about the many pleasures forbidden them on that day.2 Just how happy a day should Sabbath be? The fourth commandment does not forbid pleasure on Sabbath, but only work. The Hebrew word translated Òyou shall labor,Ó ta{∞boœd (dObSoA;t), is Òsweat of your browÓ work, like that done by an {ebed, a servant or slave. The Hebrew word translated Òyour work,Ó m§la}kttekaœ (ÔKR;tVkaAlVm), especially suggests occu- pations, such as shopkeeper or craftsman, the work of commerce, though it also means all work.3 The Old Testament says very little about Sabbath worship, but it strongly emphasizes Sabbath rest. The Hebrew word for Sabbath, sûabbat (tD;bAÚvAh) is a noun. -
Welcome to the First Installment of “Reading the Bible with Bill” a Weekly Email Companion to the PCOG Thru the NT &
The Weekly Word June 10-16, 2019 I pray you are having a great week. Being regularly in God’s Word helps... Happy reading… Grace and Peace, Bill To hear the Bible read click this link… http://www.biblegateway.com/resources/audio/. Monday, June 10: Jeremiah 5 – Grace received... will it be given as well… God is angry with Judah and Israel and His list of grievances is long. This entire chapter is an indictment from beginning to end. It is difficult reading. It is like sitting in on a parent disciplining a child. It is also difficult for me to find a morsel for meditation. Only one verse seemed to hold a ray of light for my weary soul. In the middle of the chapter comes verse 18: “Yet even in those days,” declares the LORD, “I will not destroy you completely... a sliver of light in a dark and foreboding chapter. It is almost as if God is saying, ‘punishment is coming but it should be much worse’. A sliver of grace in a difficult confrontational moment. Still there it is, a moment of grace, I will not destroy you completely. At any moment God could rightfully squash me like bug for the sins I have committed or for the attitudes I hold or for the thoughts I have entertained. I deserve no good thing from the Lord. Still over and over again God grants me grace. A sliver here, a slice there, an enormous bucket at other times. Each sliver, slice or bucket bought and paid for by Jesus Christ as He hung on the cross. -
Linguistic Links Between Verses 12 and 13 of Isaiah 58
Andrm University Studies, Summer 1992, Vol. 30, No. 2, 115-121. Copyright 6 1992 by Andrews University Press. LINGUISTIC LINKS BETWEEN VERSES 12 AND 13 OF ISAIAH 58 RON DU PREEZ Southern College Collegedale, TN 37315 More than six decades ago, C. C. Torrey made a charge regarding Isa 58:13-14 that has been widely accepted in OT studies: namely, that this passage is "utterly out of keeping with its surroundings," its author being the same person who allegedly inserted another sabbath pericope in 56:2-6.' In a similar vein Berhard Duhm and others have insisted that this passage comes from very late, possibly the time of Nehemiah in the mid-fifth century B.c., for the sabbath was stressed at that time, during a period of Jewish history which was purportedly a time of particularly heavy emphasis upon externals? While some commentators, such as George A. F. Knight, merely assume that this passage is an "appendix,'" or like A. S. Peake simply state that it %ears the marks of a later ~orollary,'~ 'Charles Cutler Torrey, The Second Isaiah: A New Interpretation (Edinburgh: T. & T. Clark, 1928), 439. 'See Edward J. Young, The Book of Isaiah, (Grand Rapids, MI: Eerdmans, 1972),3: 425; see also Neh 13:15-22. Reference to Duhm is Das Buch Jesaia (Gottingen: Vandenhoeck and Ruprecht, 1968). 3George A. F. Knight, The New Israel: A Commentary on the Book of Isaiah 56-66 (Grand Rapids, MI: Eerdmans, 1985), 29. 'Arthur S. Peake, ed., A Commentary on the Bible (London: Thomas Nelson and Sons, 1919), 469. -
Jeremiad Lamentations
JEREMIAD LAMENTATIONS >, OJ oo QJ co .c .;;:u co .S! :0ro C') m m Assyrian soldiers with battering ram attacking Lachish (2 Kings 18:13-14) The career of the prophet Jeremiah prophet as well as the book that bears his spanned the most turbulent years in the his name, let's sketch briefly the main historical tory of Jerusalem and Judah. Called to be a events of Jeremiah's day. prophet in 626 B.C., his last activity of The time of Jeremiah's call coincided which we have knowledge occuned in the with the beginning of the demise of the late 580's. For almost forty years he carried hated Assyrian Empire. For over one hun the burdens of Judah's life. But he could dred years the Assyrians had ruled most of not tum the tide that eventually led to the the Near East, including Judah. They had destruction of the state, the holy city of governed with an iron hand and a heal1 of Jerusalem, the sacred Temple, and the cho stone. War scenes dominated Assyrian art sen dynasty of the Davidic family. towns being captured, exiles being led In order to understand the career of this away, prisoners being impaled on sharp BOOKS OF TIlE BIBLE 86 people's obedience to God and to God's qUESTIONS FOR transformation of the world. Read the DISCUSSION words about the future in Isaiah 65:17-18. 1. Scholars hold the opinion that our pres Read Isaiah 55:6-11 and answer the ques ent book is actually made up of the work of tions below. -
Intertextuality and the Portrayal of Jeremiah the Prophet
Scholars Crossing LBTS Faculty Publications and Presentations Summer 2013 Intertextuality and the Portrayal of Jeremiah the Prophet Gary E. Yates Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/lts_fac_pubs Part of the Biblical Studies Commons Recommended Citation Yates, Gary E., "Intertextuality and the Portrayal of Jeremiah the Prophet" (2013). LBTS Faculty Publications and Presentations. 391. https://digitalcommons.liberty.edu/lts_fac_pubs/391 This Article is brought to you for free and open access by Scholars Crossing. It has been accepted for inclusion in LBTS Faculty Publications and Presentations by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. ________________________________________________________________________________ BIBLIOTHECA SACRA 170 (July–September 2013): 283–300 INTERTEXTUALITY AND THE PORTRAYAL OF JEREMIAH THE PROPHET Gary E. Yates IMOTHY POLK HAS NOTED, “Nothing distinguishes the book of Jeremiah from earlier works of prophecy quite so much as T the attention it devotes to the person of the prophet and the prominence it accords the prophetic ‘I’, and few things receive more scholarly comment.”1 More than simply providing a biographical or psychological portrait of the prophet, the book presents Jeremiah as a theological symbol who embodies in his person the word of Yahweh and the office of prophet.2 In fact the figure of Jeremiah is so central that a theology of the book of Jeremiah “cannot be for- mulated without taking into account the person of the prophet, as the book presents him.”3 The purpose of this article is to explore how intertextual con- nections to other portions of the Bible inform a deeper understand- ing of the portrayal of Jeremiah the prophet and his theological significance in the book of Jeremiah.