Does God's Patience Ever End? Jeremiah 1:4-15 Compass Of
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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. -
"How to Use the Bible in Modern Theological Construction" The
Christ. Rather than being the Judge, Chirst is the light in 23 Nov which we pass judgment on ourselves. The truth is that 1949 everyday our deeds and words, our silence and speech, are building character. Any day that reveals this fact is a day of judgment. THDS. MLKP-MBU: Box I 13, folder 19. The Martin Luther King, Jr. Papers Project "How to Use the Bible in Modern Theological Construction" [13September-23 November 19491 [Chester, Pa.] In this paper written for Christian Theologyfor Today, King directly confronts a question many of his earlier papers had skirted: how does one reconcile the Bible with science? King finds a solution by following the example of biblical critics such as Millar Burrows and Harry Emerson Fosdick.' He defines their approach: "It sees the Bible not as a textbook written with divine hands, but as a portrayal of the experiences of men written in particular historical situations," so "that God reveals himself progressively through human history, and that the final signijicance of the Scripture lies in the outcome of the process." Davh gave the paper an A - and wrote: "I think you could be more pointed injust how you apply progressive revelation to theological construction. Nonetheless, you do a good piece of work and show that you have grasped the theological significance of biblical criticism." The question as to the use of the Bible in modern culture stands as a perplexing enigma troubling mul- titudes of minds. As modern man walks through the pages of this sacred book he is constantly hindered by numerous obstacles standing in his path. -
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. -
Symbols in the Book of Revelation and Their Literal Meaning According to Other Passages of Scripture
Symbols in the Book of Revelation and Their Literal Meaning According to Other Passages of Scripture One vital basic rule of bible study is to compare Scripture with In the Footsteps of John: Scripture. Isaiah 28:9-10 “Whom shall He teach knowledge? And whom shall Walking through the Book of Revelation He make to understand doctrine? Them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept with John the Revelator upon precept; line upon line, line upon line; here a little, and there a little”. www.lrhartley.com/john 1 Corinthians 2:13 “Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual”. The prophecies of the book of Revelation have only 2 Timothy 3:16-17 “All scripture is given by inspiration of God, and one correct interpretation, and there is only one way to is profitable for doctrine, for reproof, for correction, for instruction in discover it: allow the bible to interpret itself. righteousness: that the man of God may be perfect, thoroughly furnished unto all good works”. Angel Messenger ........................................................................ Daniel 8:16, 9:21; Luke 1:19,26; Hebrews 1:14 Ark of Testimony Ark of covenant; The mercy seat where God dwells ....... Exodus 25:10-22; Psalm 80:1 Babylon Religious apostasy; confusion ......................................... Genesis 10:8-10, 11:6-9: Revelation 18:2,3; 17:1-5 Balaam, Doctrine of Balaam Advancing our own interests, compromise, idolatry ....... Numbers 22:5-25 Beast Kingdom, government, political power .......................... -
Preaching the Pentateuch: Reading Jeremiah's Sermons
Scriptura 116 (2017:2), pp. 27-37 http://scriptura.journals.ac.za http://dx.doi.org/10.7833/116-2-1313 PREACHING THE PENTATEUCH: READING JEREMIAH’S SERMONS THROUGH THE LENS OF CULTURAL TRAUMA L. Juliana Claassens Stellenbosch University Abstract This article seeks to investigate the rhetorical function of Jeremiah’s Temple, Covenant and Sabbath Sermons against the backdrop of cultural trauma. I propose that the three sermons found in Jeremiah 7, 11:1-14 and 17:19-27 provide a good illustration of what is understood under the notion of cultural trauma according to which one or more of the public intellectuals of the time seeks to offer an interpretative framework that is focused on making sense of the calamity that threatened to destroy not only the community itself, but also everything they regarded to be sacred and true. By means of these three sermons, Jeremiah is reminding the people of Judah once again of the important tenets of their faith such as the Temple, the Covenant and the Sabbath as found predominantly in the Pentateuch. By ‘preaching’ on Judah’s earlier traditions, the prophet reconstitutes these ancient customs in a new way in an attempt to rebuild the fractured community. Key Words: Cultural Trauma; Jeremiah; Pentateuch; Trauma Hermeneutics Introduction Ron Eyerman defines trauma “as the impact of shocking occurrences which profoundly affect an individual’s life.”1 He continues to argue that “such ‘inner catastrophes’ leave wounds and memory scars that cannot easily be erased and which influence later behaviour in unexpected -
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 -
A RHETORICAL ANALYSIS of JEREMIAH 7:1-151 Michael Avioz
Tyndale Bulletin 57.2 (2006) 173-189. A RHETORICAL ANALYSIS OF JEREMIAH 7:1-151 Michael Avioz Summary This article is a rhetorical study of Jeremiah 7:1-15. It attempts to show that a rhetorical analysis of Jeremiah helps the reader to understand the different parts of the speech correctly, to discover what was mentioned and what was not mentioned in it, and to identify the target audience and the methods of persuasion used by the prophet. This is not merely a literary analysis of Jeremiah’s speech, but primarily a critical examination of how Jeremiah planned to deliver his words to the audience. My analysis concludes that Jeremiah’s speech is planned and well organised, and that all its parts logically interconnect. Jeremiah uses many traditions from the past, and on the basis of these traditions, presents new arguments. 1. Introduction Jeremiah’s speech in the temple (Jer. 7:1-15) is one of the most impressive in the Hebrew Bible. However, most studies on the subject deal with the distinction between the redactional layers in the chapter, and its relationship to chapter 26. Only a few pay attention to its rhetorical dimension.2 As a result, the speech becomes a collection of 1 This study was funded by Beit Shalom Fund of Japan. I thank the fund managers for their support. I also wish to thank Prof. Yehoshua Gitay from the University of Cape Town for reading and commenting on a first draft of this paper. 2 See for example: W. McKane, A Critical and Exegetical Commentary on Jeremiah (2 vols; Edinburgh: T. -
When God Said “Do Not Pray!” Jeremiah 7:1-24 Compass of Salinas/Marina Life Group Discussions January/February #2
When God Said “Do Not Pray!” Jeremiah 7:1-24 Compass of Salinas/Marina Life Group Discussions January/February #2 1. Please read Jeremiah 7:1-24 slowly for comprehension. Underline in your Bible anything you want to remember. Turn your Bible into a library; underlining helps you find things a year from now. • In the first 8 verses what is the ‘false security’ of the people? • How does God assess the behavior of His people and yet they still think consequences will not come? • What does God say their biggest mistake is in 7:12-14? • Then in one of the most shocking verses in the Bible, God tells Jeremiah not to pray for these people. Why? 2. Consider this quote: It’s about 700 BC. For 10 years Jeremiah has been pleading with God’s people to change, to stop doing what is wrong in God’s eyes. But the people did not listen. In fact, they got worse. God declares in verse 24: They went backward and not forward. Do you know anyone who is sliding backward morally and spiritually? Maybe some of us have been sliding backward. Israel was still worshipping in God’s Temple on the sabbath, but God says they were sliding backward in their behavior. Going to the Temple did not stop them sliding backward in their behavior. They knew better but they didn’t want to behave better. And when someone doesn’t want to behave better – they don’t stop gossiping or being divisive, they don’t forgive, then what happens? They keep on BACKSLIDING. -
Oral Learner Story Collectionsuploaded
A story may speak more strongly than a sermon about God’s view on cultural issues. Look at the following list of stories which illustrate the concept of matching a story to a Biblical, cultural or worldview issue: God’s Promise to Abraham Genesis 12:1-9, Gen. 17:1-8 (Illustrates the concept of God’s relationship with man. God is not distant and unknowable.) The Ten Commandments Exodus 19:16-20:17 ( Illustrates that God is Holy) Saul at Endor I Samuel 28 (Illustrates the evil of witchcraft and consulting mediums and God’s view of these things) Abraham is Tested Genesis 22:1-19 (Illustrates Blood sacrifice) Elijah is fed by the Ravens I Kings 17:1-6 (Illustrates that God is our Provider) Solomon’s Dream I Kings 3:1-15 (Illustrates the significance of dreams) The Book of the Law is Found 2 Kings 22 and 23 ( Illustrates idolatry and God’s view of idols made my man) Naaman Healed of Leprosy 2 Kings 4 (Illustrates Healing and the Power of God) The Golden Calf Exodus 32 (Illustrates Idolatry and God’s Hatred of Idolatry) The Lost Son (Illustrates Forgiveness) Story of Lazarus John 11:1-43 (Illustrates the Power of God) Paul in Athens Acts 17:16-34 (Illustrates the religious nature of certain cultures) Bricks without Straw Exodus 5:-6:18 (Illustrates oppression and social caste, God’s view of equality) Peter’s Vision on Food Acts 11:1-18 (Illustrates God’s view on Food Taboos) See the Lesson Plan for ideas on how to assist your audience to understand these concepts with an Activity. -
Year 1, Proper 24, Monday: Morning Prayer
YEAR 1, PROPER 24, MONDAY: MORNING PRAYER The First Lesson. The Reader begins A Reading from the Book of Jeremiah The word that came to Jeremiah concerning all the Jews that dwelt in the land of Egypt, at Migdol, at Tah'panhes, at Memphis, and in the land of Pathros, “Thus says the LORD of hosts, the God of Israel: You have seen all the evil that I brought upon Jerusalem and upon all the cities of Judah. Behold, this day they are a desolation, and no one dwells in them, because of the wickedness which they committed, provoking me to anger, in that they went to burn incense and serve other gods that they knew not, neither they, nor you, nor your fathers. Yet I persistently sent to you all my servants the prophets, saying, ‘Oh, do not do this abominable thing that I hate!’ But they did not listen or incline their ear, to turn from their wickedness and burn no incense to other gods. Therefore my wrath and my anger were poured forth and kindled in the cities of Judah and in the streets of Jerusalem; and they became a waste and a desolation, as at this day. And now thus says the LORD God of hosts, the God of Israel: Why do you commit this great evil against yourselves, to cut off from you man and woman, YEAR 1, PROPER 24, MONDAY: MORNING PRAYER JEREMIAH 44:1–14; 1 CORINTHIANS 15:30–41 infant and child, from the midst of Judah, leaving you no remnant? Why do you provoke me to anger with the works of your hands, burning incense to other gods in the land of Egypt where you have come to live, that you may be cut off and become a curse and a taunt among all the nations of the earth? Have you forgotten the wickedness of your fathers, the wickedness of the kings of Judah, the wickedness of their wives, your own wickedness, and the wickedness of your wives, which they committed in the land of Judah and in the streets of Jerusalem? They have not humbled themselves even to this day, nor have they feared, nor walked in my law and my statutes which I set before you and before your fathers. -
Jeremiah 15:16 Commentary
Jeremiah 15:16 Commentary Jeremiah 15:16 Thy words were found and I ate them, and Thy words became for me a joy and the delight of my heart, for I have been called by Thy name, O LORD God of hosts. I ate: Ezek 3:1-3 Rev 10:9 Thy Word: Job 23:12 Ps 19:10 119:72,97,101-103,111 called: Jer 14:9 GOD'S WORDS DISCOVERED AND DIGESTED PRODUCE DELIGHT Here is the Greek (Septuagint - Lxx) for Jeremiah 15:16 - hupo ton athetounton (atheteo = to regard as nothing) tous logous sou sunteleson (sunteleo) = bring to an end, a command in aorist imperative) autous kai estai o logos sou emoi eis euphrosunen (euphrosune = joy, mirth, merriment) kai charan (chara) kardias mou hoti (that) epikekletai (epikaleomai: call upon as an appeal for aid) to onoma sou ep emoi kurie pantokrator. This gives us an interesting translation in English Consume them (continuation from last phrase of Jer 15:15 in the Greek = "those who set at naught Thy words… consume them" = an imprecatory prayer!); and Thy Word shall be to me for the joy and gladness of my heart: for Thy Name has been called upon me, O Lord Almighty. The context of Jeremiah's declaration helps us interpret this great passage. In Jeremiah 15:1-9 we see Jehovah's decree of judgment of untold horror promised to the people of Judah for not repenting. This is the message of judgment that Jeremiah is to declare - one of doom and gloom! And so Jeremiah cries "Woe to me, my mother, that you have borne me as a man of strife and a man of contention to all the land! I have not lent, nor have men lent money to me, yet everyone curses me." Clearly Jeremiah is in anguish and distress at the gravity of the message and at the negative reception it receives. -
Jeremiah 8:8: Why Are Scribes Accused of Corrupting The
H.L. Bosman Faculty of Theology, JEREMIAH 8:8: WHY Stellenbosch University, ARE SCRIBES ACCUSED South Africa. OF CORRUPTING E-mail: [email protected] THE TORAH? DOI: http://dx.doi. org/10.18820/23099089/ ABSTRACT actat.Sup26.7 Why are scribes accused, in Jeremiah 8:8-9, of corrupting ISSN 1015-8758 (Print) the “tôrāh”? The article contemplates possible answers ISSN 2309-9089 (Online) to this question against the background of what is presupposed in the Book of Jeremiah with regards to Acta Theologica 2018 “tôrāh” and being a scribe. Does this confront one with Suppl 26:118-135 a response triggered by the reformation of Josiah (older © Creative Commons interpretation) or by an indication of what took place much With Attribution (CC-BY) later during the gradual combination of Torah and Nebi’im as authoritative scripture in Persian and Hellenistic times (recent interpretation)? The article distinguishes between oral common law and written statutory law, in order to rectify anachronistic interpretations of all biblical laws as statutory laws (Berman 2014). The change from oral to written law, facilitated by the scribes, caused a legitimacy crisis and can be explained against the background of a new understanding of what “word of God” or “revelation” entailed (Van der Toorn 2013). 1. INTRODUCTION While reflecting on what might be an appropriate topic for this Festschrift, I assumed that the link between prophecy, the law and wisdom might be of some interest to Fanie Snyman, given his longstanding interest in Malachi and post-exilic prophecy. The decision to focus on Jeremiah 8:8 was triggered by the fact that there are only two references in the Old Testament where scribes are identified as writers of biblical texts and both of them are in the Book of Jeremiah (8:8-9; 36:18).