Jeremiah 6:1-30

Total Page：16

File Type：pdf, Size：1020Kb

Jerusalem Under Siege - Jeremiah 6:1-30 Topics: Anger, Beauty, Deceit, Disobedience, Enemies, Family, Fear, Greed, Hardheartedness, Law, Listening, Lying, Peace, Punishment, Rebellion, Rejection, Rest, Running, Sacrifice, Shame, Sickness, Soul, Testing, War, Wisdom Open It 1. What positive or negative associations do you have with the word “tradition”? * 2. How do we use predictions about the future in our everyday lives? Explore It 3. What warning did Jeremiah issue to the people of Jerusalem? (6:1-3) 4. What plans did Jeremiah envision being made by invaders? (6:4-5) * 5. What did Jeremiah say would happen if the people didn’t heed his warning? (6:6-8) 6. When Babylon finished “gleaning” the vine of Israel, how many would be left? (6:9) * 7. What kind of response did Jeremiah get to his prophecies? (6:10) 8. What did Jeremiah predict would happen when God judged the world? (6:11-12) 9. How had the prophets and priests sinned against God? (6:13-15) * 10. For what did God recommend that the people ask? (6:16) 11. What did God’s appointed watchmen tell the people? (6:17) 12. What did God call the rest of the earth to observe about Israel? (6:18-19) 13. How did God view the sacrifices and expensive incense offered by Israel and Judah? (6:20) 14. What did God say would cause many people to stumble? (6:21) 15. How did Jeremiah describe the invading army of Babylon? (6:22-23) 16. How did Jeremiah predict that people would react to the invaders? (6:24-26) 17. How did Israel respond to God’s refining? (6:27-30) Get It 18. Why do you think Jeremiah kept on talking about the level of devastation that Israel’s enemies would bring? * 19. When have you received a “we will not listen” response to a message about God, as did Jeremiah? 20. Who do you know to whom the Word of the Lord is offensive? * 21. Why are some people offended by what the Bible says? 22. By Jeremiah’s day, how long had God been revealing His path to righteousness and blessing? 23. What sometimes motivates people in leadership to deceive the people they lead? 24. Why do you think people sometimes put more emphasis on expense and appearance in religious observances than on sincerity of heart? 25. When have you experienced God’s refining in your life? 26. How should we respond when God seeks to refine us? Apply It * 27. To whom do you need to communicate God’s Word, even if he or she finds it (the message, not you) offensive? 28. Where can you read in the Bible this week to remember God’s will and commands? .

Copy Link

Recommended publications

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.
[Show full text]
Jeremiah: a Prophet Unto the Nations
Jeremiah A Prophet unto the Nations The Lord hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee. Jeremiah 31:3 Trinity Bible Church Sunday School Fall, 2013 Table of Contents Introduction............................................................page 3 Schedule .................................................................. 4 Memory Assignments: selected passages from Jeremiah ........................... 5 Hymn: “From Out the Depths I Cry” ........................................... 7 Lesson 1. The Prophet is Sent by God to Proclaim Judgment....................... 8 Jeremiah 1:1-3:5 2.Sovereign Grace................................................... 9 Jeremiah 3:6-5:31 3.The Coming Judgment ............................................ 10 Jeremiah 6:1-8:17 4.No Balm in Gilead................................................ 11 Jeremiah 8:18-11:17 5.A House Forsaken ................................................ 12 Jeremiah 11:18-14:22 6.The Terror of the LORD ........................................... 13 Jeremiah 15-17 7.The Potter and the Broken Pot...................................... 14 Jeremiah 18-20 8.The Way of Life and the Way of Death................................ 15 Jeremiah 21-23 9.Two Baskets of Figs and the Wine Cup of Wrath ....................... 16 Jeremiah 24-26 10.Bonds and Yokes ................................................. 17 Jeremiah 27-30 11. The New Covenant ................................................ 18 Jeremiah
[Show full text]
Israelite Inscriptions from the Time of Jeremiah and Lehi
Brigham Young University BYU ScholarsArchive Faculty Publications 2020-02-04 Israelite Inscriptions from the Time of Jeremiah and Lehi Dana M. Pike Brigham Young University, [email protected] Follow this and additional works at: https://scholarsarchive.byu.edu/facpub Part of the Biblical Studies Commons, Christianity Commons, Mormon Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons BYU ScholarsArchive Citation Pike, Dana M., "Israelite Inscriptions from the Time of Jeremiah and Lehi" (2020). Faculty Publications. 3697. https://scholarsarchive.byu.edu/facpub/3697 This Peer-Reviewed Article is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Faculty Publications by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Chapter 7 Israelite Inscriptions from the Time of Jeremiah and Lehi Dana M. Pike The greater the number of sources the better when investi- gating the history and culture of people in antiquity. Narrative and prophetic texts in the Bible and 1 Nephi have great value in helping us understand the milieu in which Jeremiah and Lehi received and fulﬁlled their prophetic missions, but these records are not our only documentary sources. A number of Israelite inscriptions dating to the period of 640–586 b.c., the general time of Jeremiah and Lehi, provide additional glimpses into this pivotal and primarily tragic period in Israelite history. The number of inscriptions discovered from ancient Israel and its immediate neighbors—Ammon, Moab, Edom, Philistia, and Phoenicia—pales in comparison to the bountiful harvest of texts from ancient Assyria, Babylonia, and Egypt.
[Show full text]
A Commentary on the Book of Ezekiel by Pastor Galen L
A Commentary on the Book of Ezekiel By Pastor Galen L. Doughty Southside Christian Church December 2014 INTRODUCTION: This commentary is based upon my personal devotional notes and reflections on the Book of Ezekiel. It is intended to help you better understand some of the background and issues in Ezekiel’s prophecy. It is not a technical commentary designed for academic projects. This material is intended for use by members and friends of Southside Christian Church, especially our Life Group leaders to help you lead your group in a verse by verse study of Ezekiel. However, I do not include discussion questions in the commentary. That I leave up to you as a group leader. In the commentary there are occasional references to the original Hebrew words Ezekiel used in a particular passage. Those Hebrew words are always quoted in italics and are transliterated into English from the Hebrew. I go chapter by chapter in the commentary and sometimes individual verses are commented upon, sometimes it is several sentences and sometimes a whole paragraph. This commentary is based on the New International Version and all Scripture quotations are taken from that version of the Bible. Books of the Bible, Scripture references and quotes are also italicized. KEY HISTORICAL DATES IN THE TIMELINE OF EZEKIEL: King Jehoiachim of Judah becomes a Babylonian vassal, 605. Jehoiachim rebels against Nebuchadnezzar; he sends troops to raid and punish Jehoiachim, 602. Nebuchadnezzar deports some Jews to Babylon from Jerusalem including a young man named Daniel, 602. Jehoiachim dies and is replaced by his son Jehoiachin; he reigns three months, 598.
[Show full text]
Prophetic Conflicts in Jeremiah, Ezekiel, and Micah
Forschungen zum Alten Testament 2. Reihe Edited by Konrad Schmid (Zürich) ∙ Mark S. Smith (Princeton) Hermann Spieckermann (Göttingen) ∙ Andrew Teeter (Harvard) 121 Francesco Arena Prophetic Conflicts in Jeremiah, Ezekiel, and Micah How Post-Exilic Ideologies Created the False (and the True) Prophets Mohr Siebeck Francesco Arena, born 1987; BA in Ancient and Medieval Literature (University of Turin); MA in Religious Studies (University of Padua and University Ca’ Foscari – Venice); 2019 PhD in Hebrew and Old Testament Studies (University of Edinburgh). ISBN 978 3-16-159507-3 / eISBN 978-3-16-159508-0 DOI 10.1628/978-3-16-159508-0 ISSN 1611-4914 / eISSN 2568-8367 (Forschungen zum Alten Testament, 2. Reihe) The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data are available at http://dnb.dnb.de. © 2020 Mohr Siebeck Tübingen, Germany. www.mohrsiebeck.com This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to repro- ductions, translations and storage and processing in electronic systems. The book was printed on non-aging paper by Laupp & Göbel in Gomaringen, and bound by Buchbinderei Nädele in Nehren. Printed in Germany. To Elisa, For always being there. Superanda omnis fortuna ferendo est Preface This book is a revision of my doctoral dissertation, which was presented to the School of Divinity at the University of Edinburgh (UK) in 2019. When I was accepted as a candidate in Hebrew and Old Testament Studies at New College, my research ideas were quite nebulous (this, I am sure, will not come as a surprise to anyone familiar with doctoral research).
[Show full text]
The Potter, the Clay and the Plan Of
The Potter, the Clay and the Plan Text: Jeremiah 18:1-10 One of the most captivating metaphors in the entire Bible has to be when God invited Jeremiah to the potter’s house to receive a message. The message is as relevant for the Church and individuals today as it was to ancient Judah at the time. Some background would help us better understand the message. In the sovereign way God has formed his people collectively into a nation, he also does so personally and individually. The Lord said to Jeremiah, “Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations” (Jeremiah 1:5). There is a unique tribute to the verbal inspiration of Holy Scripture found in the words of Jeremiah 1:9: “Then the LORD put forth his hand, and touched my mouth. And the LORD said unto me, Behold, I have put my words in thy mouth.” We can trust the Bible. When we open up its pages, we are opening the very words of God. God rebukes Judah for committing idolatry with gods that are not gods (Jeremiah 2:11). Then God shows the vanity and emptiness of a life built without the true and living God: “For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water” (Jeremiah 2:13). We hear the heartbreak of our Lord in Jeremiah 2:32, 33a when He says, “Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me days without number.
[Show full text]
The Book of Ezekiel Message of Doom and Hope
The Book of Ezekiel Message of Doom and Hope By Daniel J. Lewis © Copyright 1999 Troy, Michigan USA 2 Preface In an age when happy feelings are paramount, Ezekiel gets short shrift. His book is not a happy one, nor was Ezekiel a happy man. It was bad enough to be exiled from home and to be chosen to bear the message that one's homeland was yet to be totally decimated. But to make matters worse, God called upon him to perform humiliating mimes to illustrate his message of doom. He was ordered to eat his meals while shuddering. To be asked to lay on his side for well over a year, and during this time, to cook his daily rations over his own dung must have been extremely depressing, not to mention painful. In the end, his call to ministry cost him the human relationship which was most dear to him in all the world; as an illustration of the death of Jerusalem, his wife was suddenly stricken and died. As a symbol of shock, Ezekiel was not even allowed to grieve for her in the customary ways. Yet as grim and foreboding as his early oracles were, the bright sunlight of the future broke upon him after the fall of Jerusalem. Before the city had fallen, he could utter nothing but doom. After it had fallen, he seemed to be inspired with nothing but hope. Sandwiched between the messages of doom and hope were several oracles for the surrounding nations. So, Ezekiel's message is a contrast of blacks and whites with very little gray.
[Show full text]
Jeremiah Chapter 6
Jeremiah Chapter 6 Jeremiah 6:1 "O ye children of Benjamin, gather yourselves to flee out of the midst of Jerusalem, and blow the trumpet in Tekoa, and set up a sign of fire in Beth-haccerem: for evil appeareth out of the north, and great destruction." The judgment prophesied against Judah and Jerusalem in the preceding chapters is vividly portrayed in chapter 6. The use of signal “fires”, especially in times of emergency, is well attested in the literature of the ancient Near East. To appreciate the imperative phrase “blow the trumpets”, see the note on 4:5. “Tekoa … Beth-haccerem”: Tekoa, the home of Amos, is 6 miles south of Beth-lehem. The location of Beth-haccerem (“vineyard house”), is unknown, but is probably near Tekoa. As the enemy came from the north, the people would flee south. For “North” see note on 4:6-7. The city of Jerusalem was part of Benjamin. Benjamin was favored greatly of God, because the temple grounds were in Benjamite territory. The temple had been spared before, but this time even the temple will be attacked. Judah's land was on the outskirts of Jerusalem. Jeremiah is telling them to flee to the south for safety. If they were to leave immediately, they would have time to take possessions with them. You remember the trumpet blowing was to assemble the people. Tekoa was a town south of Jerusalem. The Babylonians will be coming from the north, so the road to the south is the way of escape. Beth-haccerem is about half-way to Tekoa from Jerusalem.
[Show full text]
'And Their Children After Them': a Response
ecclesia reformanda SUBSCRIPTIONS Ecclesia Reformanda is published twice per year, in April and October. Subscription for individuals or institutions is £15 per year for UK residents, £20 for overseas residents. Further information about the journal, and details of how to subscribe, can be found on the website, or by writing to Ecclesia Reformanda, PO Box 257, Lowestoft, NR32 9EU. SUBMISSIONS Ecclesia Reformanda welcomes submissions, consistent with the editorial position of the Journal, in all the theological subdisciplines. Information for contributors, including a style-guide, can be found on the website. EDITORIAL BOARD Editor: Matthew Mason Managing Editor: Neil Jeffers Reviews Editor: Ros Clarke Consulting Editor: David Field Ecclesia Reformanda, PO Box 257, Lowestoft, NR32 9EU http://www.ecclesiareformanda.org.uk All material © Ecclesia Reformanda: British Reformed Theology, and may not be used without permission. Contents ‘And Their Children After Them’: A Response to Reformed Baptist Readings of Jeremiah’s New Covenant Promises Neil G. T. Jeffers 125 An Intertextual Analysis of Romans 2:1-16 Paul White 153 What the Bible Says, God Says: B. B. Warfield’s Doctrine of Scripture Marc Lloyd 183 Trinitarian Telos: Tracing Some Theological Links from God’s Triunity to Christian Eschatology David Batchelor 211 Reviews of Books G. K. Beale and D. A. Carson, eds., Commentary on the New Testament Use of the Old Testament Reviewed by R. S. Clarke 231 Timothy Ward, Words of Life: Scripture as the Living and Active Word of God Reviewed by Marc Lloyd 235 Gordon P. Jeanes, Signs of God’s Promise: Thomas Cranmer’s Sacramental Theology and the Book of Common Prayer Reviewed by James R.
[Show full text]
Jeremiah 31:34, New Covenant Membership, and Baptism1
Scriptura 114 (2015:1), pp. 1-14 http://scriptura.journals.ac.za JEREMIAH 31:34, NEW COVENANT MEMBERSHIP, AND BAPTISM1 Christian Locatell Department of Ancient Studies Stellenbosch University Abstract The promise of Jeremiah 31:34 that “all of them will know me, from the least of them to the greatest of them,” has been of crucial importance for the paedo – vs. credobaptism debate. However, there has been little discussion of what the quantifier means based on Jeremiah’s repeated and thematically linked uses. Throughout his prophecy, Jeremiah consistently uses this quantifier in reference to a group about which something is pervasively, though not exhaustively, true. Therefore, the quantifier in Jeremiah 31:34 should not be understood as presenting subjective knowledge of the Lord as the necessary condition of New Covenant membership to the exclusion of infant membership in that community and infant baptism as the sign of membership. Key Words: Baptism; New Covenant; Ecclesiology; Sacramentology; Jeremiah 31 Introduction While there are many complex issues in the baptism debate, the nature of the New Covenant community – whether it is mixed or purely regenerate – seems to be at its heart. And perhaps the single most important text (at least in the Old Testament) for this issue is the New Covenant promise in Jeremiah 31:34 that “all of them will know me, from the least of them to the greatest of them.”2 If, as credobaptism maintains, this promises a completely regenerate New Covenant community where all members, without exception, know the Lord, then the infants of believing parents cannot be counted as members and should not receive the sign of membership (baptism).
[Show full text]
EZEKIEL the LORD’S Judgment & Restoration Bible Study 2020/2021; Tuesdays, 12:00-1:00 P.M
EZEKIEL The LORD’s Judgment & Restoration Bible Study 2020/2021; Tuesdays, 12:00-1:00 p.m. by Zoom Class #3, September 29, 2020 The Watchman Ezekiel 3:16-21; 6:1-14; 7:1-27; 33:1-9 Notes, observations, and questions on Ezekiel 3:16-21 1. A formal “oracle” (“teaching; declaration”) from the LORD (a) Yahweh charges Ezekiel to serve as His “watchman.” (b) Duplicated and expanded in 33:1-9 (c) These two “watchman” passages form bookends around the prophet’s judgment proclamations. (d) The passages emphasize Ezekiel’s accountability to God. (e) The passage here is given privately; the message in 33:1-9 publicly. (f) The LORD’s dire warning to the prophet not to shirk his responsibilities (1) Ezekiel is a stubborn man (see last week’s class notes); the LORD must be stern with him. 2. “at the end of seven days” (v 16) (a) Ezekiel has had a week to recover from his shock of God’s divine commissioning. (b) He now must be ready for another prophetic experience. 3. “watchman” (v 17) (a) Ironic: The God of Israel is the danger whose arrival the people are to be warned! (b) Yahweh is coming to pass a death sentence on his people. (c) “to look out; to spy; to keep watch” (d) The role of a watchman is best seen in 33:1-6. (1) Such watchmen were placed on lookout towers on the walls of a city or the roofs of gatehouses (2 Sam 18:24) or towers outside the city (2 Kgs 9:17) (2) In case of danger, he would blow a ram’s horn (a shofar) summoning soldiers to arms and civilians to take cover.
[Show full text]
The Old Paths Jeremiah 6
THE OLD PATHS JEREMIAH 6 Text: Jeremiah 6:16 (Jeremiah 6:16) Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Introduction The days of Jeremiah's ministry to the people of Israel were days of deep spiritual wickedness. The people had sinned against God to the point where He was ready to give them up into captivity. And, in fact, they did go into captivity in just a few short years. Yet, even while they perched on the edge of judgment, the Lord desires to see them turn back to Him. In this verse, we are given the image of a traveler who comes to a fork in the road. He has the opportunity to go anyway he desires, but God tells him to ask for the "old paths, where is the good way". Instead of just traveling blindly on, this traveler is to stop an ask directions. Of course, this is all in a religious context. The Lord wants His people to travel the right path. He wants - 1 - them on a path that will lead them in His direction. While this word of correction was spoken to the Jews many years ago, there is a lesson in this verse for the modern church this evening. It is my opinion that the Lord would still have His people to ask for the old paths. Let's take a moment this evening to consider three elements of this verse as we think on the thought "Ask For The Old Paths." I want you to know that there is a right path and there is a wrong path.
[Show full text]