Zedekiah Sermon
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Is Jeremiah 24 a Propaganda Message for the Babylonian Exiles?
S&I 3, no. 1 (2009): 48-67 ISSN 1975-7123 Is Jeremiah 24 a Propaganda Message for the Babylonian Exiles? Soon-Jin Choi Torch Trinity Graduate School of Theology, Korea [email protected] Abstract A rhetorical analysis of Jeremiah 21–24 discovers a startling reversal that sees the “exiles of Judah” in Babylon as the objects of divine favor, experiencing the exile as part of God’s sovereign plan to make a new covenant with those who have a new heart. In contrast to the “remnant of Jerusalem” who considered themselves favored by God, Jeremiah’s rhetorical strategy is to emphasize the grace shown to the “exiles of Judah,” who are the future of Judah and the bearers of hope for God’s newly created people. Thus, Jeremiah 24 is much more than a propaganda message for the Babylonian exiles. (Keywords: Jeremiah, rhetorical analysis, rhetoric, exilic period) I. Introduction In������������������������������������������������������������������� the present study ������������������������������������������������we���������������������������������������������� claim that ����������������������������������r���������������������������������hetorical analysis will be fruit- ful as a text-centered and holistic approach to the interpretation of the book of Jeremiah. The application of classical rhetorical theory helps explain the structure of Jeremiah 21–24 and also the prophetic tech- niques of persuasion which are used. The argument of Jeremiah 21–24 is that God’s salvation plan requires the exile of Judah; the experience of exile will help the people’s future understanding of the covenant. Jeremiah’s rhetorical techniques build up a persuasive argument to the audience of Jeremiah 21–24 that the traditional institutions of Israel (the Davidic dynasty, Jerusalem, the land) must be destroyed before there can be a new beginning. -
THRU the BIBLE EXPOSITION Jeremiah: Prophet of Judgment
THRU THE BIBLE EXPOSITION Jeremiah: Prophet Of Judgment Followed By Blessing Part LXIV: Learning To Obey God Versus Manipulating Him And His Messenger (Jeremiah 37:1-10) I. Introduction A. The pagan world that affected apostate Judah in Jeremiah's era practiced deity manipulation, efforts in worship to try to influence a deity to do what the worshiper wanted the deity to do. B. In sharp contrast, Judah's true God was sovereign and immutable, neither subject to nor affected by any manipulation by any other entity, what the people of Judah failed to acknowledge in Jeremiah 37:1-10. C. We thus view this event for our insight and edification (as follows): II. Learning To Obey God Versus Manipulating Him And His Messenger, Jeremiah 37:1-10. A. When Nebuchadnezzar king of Babylon had placed Zedekiah on Jerusalem's throne in place of Jehoiachin, neither he, his court officials nor the people of the land even "paid attention to" (shama', B. D. B., A Heb. and Eng. Lex. of the O. T., p. 1033-1034) God's words through Jeremiah, Jeremiah 37:1-2. They were not only disobedient to God's Word, but they failed to respect God's Word, the Lord and also God's messenger Jeremiah who had been giving them God's Word. B. At that time, the Babylonian army that had been attacking Jerusalem had temporarily withdrawn to fight the Egyptians who were marching out against them. Egypt, who was in alliance with Judah, was attempting to come to Judah's aid, Jeremiah 37:5, 7b. -
The Prophet Jeremiah As Theological Symbol in the Book of Jeremiah╊
Scholars Crossing LBTS Faculty Publications and Presentations 11-2010 The Prophet Jeremiah as Theological Symbol in the Book of Jeremiah” Gary E. Yates Liberty Baptist Theological Seminary, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/lts_fac_pubs Part of the Biblical Studies Commons, Comparative Methodologies and Theories Commons, Ethics in Religion Commons, History of Religions of Eastern Origins Commons, History of Religions of Western Origin Commons, Other Religion Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Yates, Gary E., "The Prophet Jeremiah as Theological Symbol in the Book of Jeremiah”" (2010). LBTS Faculty Publications and Presentations. 372. https://digitalcommons.liberty.edu/lts_fac_pubs/372 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]. ETS, Atlanta 2010 “The Prophet Jeremiah as Theological Symbol in the Book of Jeremiah” Gary E. Yates, Ph.D. Introduction Timothy Polk has noted, “Nothing distinguishes the book of Jeremiah from earlier works of prophecy quite so much as 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 formulated without taking into account the person of the prophet, as the book presents him.”3 The purpose of this study is to explore how Jeremiah the person functions as a theological symbol and what these motifs contribute to the overall theology of the book of Jeremiah. -
Jeremiah Chapter 38
Jeremiah Chapter 38 Verses 1-6: Jeremiah was preaching surrender as the only way the people could survive the Babylonian onslaught. Believing he was weakening the war effort with his message, Judah’s military officers sought to put Jeremiah to death by throwing him into and abandoned cistern (see verse 6). Zedekiah again lacked the courage to act on the prophet’s behalf. Jeremiah 38:1 "Then Shephatiah the son of Mattan, and Gedaliah the son of Pashur, and Jucal the son of Shelemiah, and Pashur the son of Malchiah, heard the words that Jeremiah had spoken unto all the people, saying," Of these two people we nowhere else read about. Some think that Pashur, whose son Gedaliah was, is the same as is mentioned in (Jer. 20:1). Which is not likely, since he was a priest, and this son was a prince. "And Jucal the son of Shelemiah, and Pashur the son of Malchiah": These had been sent by the king to Jeremiah, to inquire of the Lord, and to pray for him and his people (Jer. 21:1). All four were princes, prime ministers of state, were of great power and authority. And to whom the king could deny nothing, or withstand (Jer. 38:4); these, "Heard the words that Jeremiah had spoken to all the people": That is, to as many of them as came to the court of the prison to visit him. Some out of good will and some out of ill will; and others just out of curiosity. Craving to know by the prophet how things would go with them. -
Jeremiah Commentary
YOU CAN UNDERSTAND THE BIBLE JEREMIAH BOB UTLEY PROFESSOR OF HERMENEUTICS (BIBLE INTERPRETATION) STUDY GUIDE COMMENTARY SERIES OLD TESTAMENT, VOL. 13A BIBLE LESSONS INTERNATIONAL MARSHALL, TEXAS 2012 www.BibleLessonsIntl.com www.freebiblecommentary.org Copyright ©2001 by Bible Lessons International, Marshall, Texas (Revised 2006, 2012) All rights reserved. No part of this book may be reproduced in any way or by any means without the written permission of the publisher. Bible Lessons International P. O. Box 1289 Marshall, TX 75671-1289 1-800-785-1005 ISBN 978-1-892691-45-3 The primary biblical text used in this commentary is: New American Standard Bible (Update, 1995) Copyright ©1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation P. O. Box 2279 La Habra, CA 90632-2279 The paragraph divisions and summary captions as well as selected phrases are from: 1. The New King James Version, Copyright ©1979, 1980, 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved. 2. The New Revised Standard Version of the Bible, Copyright ©1989 by the Division of Christian Education of National Council of the Churches of Christ in the U. S. A. Used by permission. All rights reserved. 3. Today’s English Version is used by permission of the copyright owner, The American Bible Society, ©1966, 1971. Used by permission. All rights reserved. 4. The New Jerusalem Bible, copyright ©1990 by Darton, Longman & Todd, Ltd. and Doubleday, a division of Bantam Doubleday Dell Publishing Group, Inc. Used by permission. All rights reserved. www.freebiblecommentary.org The New American Standard Bible Update — 1995 Easier to read: } Passages with Old English “thee’s” and “thou’s” etc. -
Jeremiah Chapter 39
Jeremiah Chapter 39 Verses 1-10: The fall of Jerusalem occurred in July 587 B.C., after an 18 month siege by the Babylonians. Another account of the fall of Jerusalem appears (in chapter 52), as the appendix to the Book of Jeremiah. Verses 1-2: “In the ninth year … in the eleventh year” (compare 34:1, and see note there; compare 52:1-7; 2 Kings 25:1-4). This siege of 30 months involved the enemy’s surrounding the city walls, cutting off all entrances and exits, all food supplies, and as much water as possible, so that famine, thirst and disease would eventually weaken the beleaguered city dwellers and they could be easily conquered. Jeremiah 39:1 “In the ninth year of Zedekiah king of Judah, in the tenth month, came Nebuchadnezzar king of Babylon and all his army against Jerusalem, and they besieged it." Several details (in chapter 39), are paralleled in other accounts of Jerusalem’s fall. Thus, for the siege of “Jerusalem”, the breeching of its walls, and Zedekiah’s flight (verses 1-7; see 52:4-11 and 2 Kings 25:1-7). For the looting of the city and the capture of its citizens (verses 8-10; see 52:12-23; 2 Kings 25:8-17; 2 Chron. 36:18-19). We see from this, that Jeremiah prophesied for about 40 years. Jeremiah is one of the few prophets who actually saw his prophecy fulfilled. Zedekiah reigned for approximately 11 years. This siege on Jerusalem lasted about 18 months. Jeremiah 39:2 "[And] in the eleventh year of Zedekiah, in the fourth month, the ninth [day] of the month, the city was broken up." The month Tammuz, which answers to part of June, and part of July. -
The Imprisonment of Jeremiah in Its Historical Context
The Imprisonment of Jeremiah in Its Historical Context kevin l. tolley Kevin L. Tolley ([email protected]) is the coordinator of Seminaries and Institutes of Religion in Fullerton, California. he book of Jeremiah describes the turbulent times in Jerusalem prior to Tthe Babylonian conquest of the city. Warring political factions bickered within the city while a looming enemy rapidly approached. Amid this com- . (wikicommons). plex political arena, Jeremiah arose as a divine spokesman. His preaching became extremely polarizing. These political factions could be categorized along a spectrum of support and hatred toward the prophet. Jeremiah’s imprisonment (Jeremiah 38) illustrates some of the various attitudes toward God’s emissary. This scene also demonstrates the political climate and spiritual atmosphere of Jerusalem at the verge of its collapse into the Babylonian exile and also gives insights into the beginning narrative of the Book of Mormon. Jeremiah Lamenting the Destruction of Jerusalem Jeremiah Setting the Stage: Political Background for Jeremiah’s Imprisonment In the decades before the Babylonian exile in 587/586 BC, Jerusalem was the center of political and spiritual turmoil. True freedom and independence had Rembrandt Harmensz, Rembrandt not been enjoyed there for centuries.1 Subtle political factions maneuvered The narrative of the imprisonment of Jeremiah gives us helpful insights within the capital city and manipulated the king. Because these political into the world of the Book of Mormon and the world of Lehi and his sons. RE · VOL. 20 NO. 3 · 2019 · 97–11397 98 Religious Educator ·VOL.20NO.3·2019 The Imprisonment of Jeremiah in Its Historical Context 99 groups had a dramatic influence on the throne, they were instrumental in and closed all local shrines, centralizing the worship of Jehovah to the temple setting the political and spiritual stage of Jerusalem. -
Narrative Parallelism and the "Jehoiakim Frame": a Reading Strategy for Jeremiah 26-45
Scholars Crossing LBTS Faculty Publications and Presentations 6-2005 Narrative Parallelism and the "Jehoiakim Frame": a Reading Strategy for Jeremiah 26-45 Gary E. Yates Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/lts_fac_pubs Recommended Citation Yates, Gary E., "Narrative Parallelism and the "Jehoiakim Frame": a Reading Strategy for Jeremiah 26-45" (2005). LBTS Faculty Publications and Presentations. 5. https://digitalcommons.liberty.edu/lts_fac_pubs/5 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]. JETS 48/2 (June 2005) 263-81 NARRATIVE PARALLELISM AND THE "JEHOIAKIM FRAME": A READING STRATEGY FOR JEREMIAH 26-45 GARY E. YATES* I. INTRODUCTION Many attempting to make sense of prophetic literature in the Hebrew Bible would echo Carroll's assessment that "[t]o the modern reader the books of Isaiah, Jeremiah and Ezekiel are virtually incomprehensible as books."1 For Carroll, the problem with reading these books as "books" is that there is a confusing mixture of prose and poetry, a lack of coherent order and arrange ment, and a shortage of necessary contextual information needed for accu rate interpretation.2 Despite the difficult compositional and historical issues associated with the book of Jeremiah, there is a growing consensus that -
2 Kings 25:19 & Jeremiah 52:25
Five Men or Seven – 2 Kings 25:19 and Jeremiah 52:25 As may be seen in the passages below, the priests and nobles who were captured at the 586 BC final fall of Jerusalem were gathered up and taken some 250 miles north to Nebuchadnezzar who was at his field headquarters at Riblah on the Orontes River in the province of Hamath. There they were slain before that Babylonian monarch. So far, the account offers no problem. 2KI 25:18 And the captain of the guard took JER 52:24 And the captain of the guard took Seraiah the chief priest, and Zephaniah the second Seraiah the chief priest, and Zephaniah the second priest, and the three keepers of the door: priest, and the three keepers of the door: 19 And out of the city he took an officer 25 He took also out of the city an eunuch, that was set over the men of war, which had the charge of the men of war; and five men of them that were in the king’s and seven men of them that were near the king's presence, which were found in the city, person, which were found in the city; and the principal scribe of the host, which mustered and the principal scribe of the host, who mustered the people of the land, the people of the land; and threescore men of the people of the land that and threescore men of the people of the land, that were found in the city: were found in the midst of the city. -
10-A Study of Jeremiah (2016)
5/31/16 A Study of JEREMIAH Lesson Seven – Chapters 33-36 GREAT AND MIGHTY THINGS Jeremiah 33:1-13 • How does verse four illustrate the seriousness of Judah’s condition as the siege continued? • How do you explain the change between the anger, fury, and death of verse 5 and the health and peace of verse 6? Why the change? (Rom 11:22) • Verse 8 speaks about cleansing and pardon of iniquities. What does such forgiveness presuppose? Based on all you know about God, what must happen before such cleansing? • What, according to verses 9-11, was to cause God to be glorified? • When Old Testament prophets like Isaiah and Jeremiah prophesy, is it more likely to be about (a) the fate of the nation, (b) the coming Messiah, or (c) both? 1 5/31/16 A BRANCH OF RIGHTEOUSNESS Jeremiah 33:14-18 • What does the inclusion of “the house of Israel” in the prophecy of verse 14 suggest to you about how/when this prophecy is fulfilled? Was there ever a time when the physical nation of Israel (i.e., the ten Northern tribes) were reconstituted and blessed by God? • Regarding the Son of David (v15-18) • Was there ever a time after the exile when Judah was again a free monarchy ruled by a descendant of David? • Who was the last son of David to seat on the throne in Jerusalem? • How then was this prophecy fulfilled? (Matt 1:1; Acts 2:30) THE EVERLASTING PRIESTHOOD Jeremiah 33:18 “Nor shall the priests, the Levites, lack a man to offer burnt offerings before Me, to kindle grain offerings, and to sacrifice continually.” • This is clearly a Messianic prophecy • But -
Practice Justice
May 17 Lesson 12 (NIV) PRACTICE JUSTICE DEVOTIONAL READING: Psalm 86:1–13 BACKGROUND SCRIPTURE: Jeremiah 21 JEREMIAH 21:8–14 8 “Furthermore, tell the people, ‘This is what the LORD says: See, I am setting before you the way of life and the way of death. 9 Whoever stays in this city will die by the sword, famine or plague. But whoever goes out and surrenders to the Babylonians who are besieging you will live; they will escape with their lives. 10 I have determined to do this city harm and not good, declares the LORD. It will be given into the hands of the king of Babylon, and he will destroy it with fire.’ 11 “Moreover, say to the royal house of Judah, ‘Hear the word of the LORD. 12 This is what the LORD says to you, house of David: “ ‘Administer justice every morning; rescue from the hand of the oppressor the one who has been robbed, or my wrath will break out and burn like fire because of the evil you have done— burn with no one to quench it. 13 I am against you, Jerusalem, you who live above this valley on the rocky plateau, declares the LORD— you who say, “Who can come against us? Who can enter our refuge?” 14 I will punish you as your deeds deserve, declares the LORD. I will kindle a fire in your forests that will consume everything around you.’ ” KEY VERSE This is what the LORD says to you, house of David: “Administer justice every morning; rescue from the hand of the oppressor the one who has been robbed.” —Jeremiah 21:12a JUSTICE AND THE PROPHETS Unit 3: Called to God’s Work of Justice LESSONS 10–14 LESSON AIMS After participating in this lesson, each learner will be able to: 1. -
The Lord's Day Worship
THE LORD’S DAY WORSHIP March 21, 2021 11:00 a.m. https://www.ballantynepres.com/webcast To all who are spiritually weary and seek rest; To all who mourn and long for comfort; To all who struggle and desire victory; To all who sin and need a Savior; To all who are strangers and want fellowship; To all who hunger and thirst for righteousness; And to whoever will come – This church opens wide her doors And offers her welcome in the name of the Lord Jesus. WELCOME AND ANNOUNCEMENTS INSTRUMENTAL INTROIT *CALL TO WORSHIP Psalm 145:18; Isaiah 12:4 The Lord is near to all who call on Him, to all who call on Him in truth. Therefore let us give thanks to the Lord, call upon His name, make known His deeds among the peoples, proclaim that His name is exalted. * HYMN OF PRAISE CCLI License #3061564 Public Domain DARWALL PRAYER OF ADORATION AND INVOCATION THE LORD’S PRAYER Our Father, who art in heaven, Hallowed be Thy name, Thy kingdom come, Thy will be done, on earth as it is in heaven. Give us this day our daily bread, and forgive us our debts as we forgive our debtors. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, and the power, and the glory forever. Amen. CONFESSION OF SIN from John Calvin’s Geneva Liturgy of 1543 Leader: O Lord our God, we acknowledge before your holy majesty that we are poor sinners, conceived and born in guilt and in corruption, prone to do evil.