Jeremiah and Ezekiel: Messages of Judgment and Hope
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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. -
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. -
LIFE PROSPERITY Doing the Word Sunday School Curriculum Ezekiel 3:1 – 3 March 16, 2014
LAUNCH: LIFE PROSPERITY Doing the Word Sunday School Curriculum Ezekiel 3:1 – 3 March 16, 2014 Introduction I used to travel a good bit for a variety of reasons. Being on airplanes and running through airports gradually became a part of my life. If you’ve spent any amount of time flying, you know there is a sort of flow that goes along with the experience. You rush to get to the airport on time, then have to wait in line at security when you get there. You quickly unpack everything you packed and dump it into a plastic bin in a frenetic pace, only to have to repeat it seconds later, repacking after passing through security. Then, you wait at the gate. The boarding call for the plane comes and everyone crams around the door, no matter their boarding priority, then wait to squeeze through the door. It’s a relentless cycle of hurry then wait, hurry then wait. One of the standard parts of the experience are the in-flight announcements prior to takeoff. As someone that teaches and trains, I always feel a little bad for the person making the announcements because absolutely no one on the plane ever listens. They are concentrating on how long it will be before they can turn on their approved portable electronic devices. The maddening part of it is that announcements actually include information that can save your life. So why does no one listen? Because they think they don’t really need it. They are sitting on the tarmac, the plane is about to push back, and needing the floatation device that is also their seat cushion is a totally irrelevant concept. -
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. -
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 -
Jeremiah 11:1-13:27
Jeremiah Prophesies Destruction - Jeremiah 11:1-13:27 Topics: Adultery, Anger, Beauty, Bitterness, Commitment, Compassion, Covenant, Darkness, Death, Enemies, Evil, Family, Follow, Forget, Forsake, Fruit, Glory, God, Goodness, Hatred, Heart, Help, Honor, Idolatry, Instructions, Judgment, Justice, Law, Learning, Life, Light, Listening, Lust, Mercy, Mind, Name, Neighbor, Obedience, Pain, People, Praise, Prayer, Pride, Prophecy, Punishment, Questions, Revelation, Revenge, Righteousness, Safety, Shame, Sin, Stubbornness, Swearing, Testing, Trust, Words Open It 1. What is an issue of fairness that has direct impact on your life? * 2. If you knew that someone was trying to kill you, what would you do? Explore It 3. Of what important era in their history did God want Jeremiah to remind Israel? (11:1-5) 4. Why was God punishing His people? (11:9-11) 5. What did God say the people would discover when they sought help from the gods they had been worshiping? (11:12-13) * 6. How did Jeremiah find out about the plot on his life, and where did he turn for help? (11:18-20) 7. What did the Lord promise to do to the people of Anathoth who had threatened Jeremiah? (11:21- 23) 8. What questions did Jeremiah pose to God concerning His justice? (12:1-4) 9. What did God reveal that He intended to do to His unfaithful people? (12:7-13) 10. How would the response of the nations to God’s judgment on Israel affect those nations? (12:14- 17) 11. What physical demonstration did God require of Isaiah as a lesson to the people? (13:1-7) * 12. -
Jeremiah Chapter 17
Jeremiah Chapter 17 Jeremiah 17:1 "The sin of Judah [is] written with a pen of iron, [and] with the point of a diamond: [it is] graven upon the table of their heart, and upon the horns of your altars;" “The sin of Judah”: Reasons for the judgment (chapter 16) continue here. (1) Idolatry (verses 1-4); (2) Relying on the flesh (verse 5); and (3) Dishonesty in amassing wealth (verse 11). “Pen of iron”: The names of idols were engraved on the horns of their altars with such a tool. The idea is that Judah’s sin was permanent, etched in them as if into stone. How much different to have God’s word written on the heart (31:33). The “pen of iron” and “point of a diamond” refer to writing instruments used to make etchings and engravings on metal or stone. The sin of the people was indelibly inscribed on their hardened hearts, which is why they were unable to turn from their sinful ways and obey the Lord’s commands. The promise of the new covenant (in 31:31-34), is that the Lord would transform the people by writing His law on their hearts and giving them the inward desire and ability to obey His commands. Iron denotes it is unbendable. Something engraved with a pin of iron with a point of diamond, would be deeply set. In this case, it is set into their hearts. Instead of God's laws engraved into their hearts, they have engraved their sins. The horns of the altar showed power through God. -
The Bulletin TEMPLE BNAI ISRAEL’S MEMBERS & FRIENDS NEWSLETTER
The Bulletin TEMPLE BNAI ISRAEL’S MEMBERS & FRIENDS NEWSLETTER “...to do justly, love mercy, and SIVAN-TAMMUZ/TAMMUZ-AV 5776 JULY/AUGUST 2016 walk humbly with thy God.” 106 Years and growing! Quiet Corner Refugee Resettlement (QCRR) Program How you can help: Volunteer. Participate in the many opportunities to become informed about refugees, US and UN policies, and the culture, beauty and strengths of the families we welcome as new neighbors. Help raise the $6-7,000 we need for each family; mail checks to: WAIM - PO Box 221 - Willimantic, CT 06226. Please note “QCRR” in memo line. Donate material goods like household furnishings through WAIM, Tuesday - Saturday 9am- Noon. Turn to page 10 for more information in the Tikkun Olam Committee’s article Board of Directors 2 Answers to last month’s Library art work 13 Summer Vacation Information, challenge 2 Administrative hours update Donations 15 President’s Message 3 Yahrzeits for July and August 16, 17, 20 Rabbinic Reflections 4 Donations 15 In this issue Services 5 Opportunities for Giving 19 July/ August Jewry Duty Participants/ 6-7 Thanks to our advertisers 22 Needs WAIM’s Back-to-school clothing program 23 Library 8 July and August Weekly Readings 9 Art work by member Tammy Hunter 25 Committee Reports 10 July/August calendars 26, 27 Temple Family News 11 Bnaifactor Update Back cover OFFICERS & BOARD OF DIRECTORS President Immediate Past President David Golden David Stoloff THE BULLETIN is a Vice President, Mishkan/Building & Operations publication of Jim Baber TEMPLE BNAI ISRAEL 345 Jackson Street Kesher/Secretary & Communications PO Box 61 Gloria Gerald Willimantic, CT 06226 Phone: 860.423.3743 Tikkun Olam Fax: 860.423.7594 Anne Willenborg Submission deadline: 3rd Monday of each month. -
Does Ezekiel 28:11–19 Affirm the Fall of Satan in Genesis 1:1–2 As Claimed in the Gap Theory?
VIEWPOINT || JOURNAL OF CREATION 32(3) 2018 Does Ezekiel 28:11–19 affirm the fall of Satan in Genesis 1:1–2 as claimed in the gap theory? Joel Tay and KeeFui Kon The gap theory claims that Ezekiel 28:11–19 and Isaiah 14:12–15 refer to the fall of Satan in the mineral Garden of Eden before Creation Week. This event is said to have occurred in between Genesis 1:1 and 1:2. Gap proponents are intimidated by secular geologists who claim that the earth is billions of years old. By inserting billions of years between Genesis 1:1 and 1:2, gap proponents assume that this allows them to reconcile Scripture with the idea of long ages. This paper demonstrates that the passage in Ezekiel 28 cannot relate to this supposed time gap even if the passage refers to the fall of Satan. If the text is understood as a reference to the fall of Satan, we would still be required to interpret the timing of Satan’s fall as an event that occurred after the sixth day of creation, and the final judgment of Satan is reserved for fire rather than water. We show that the gap theory is an extrabiblical and artificial construct that has been imposed upon the text of Genesis 1:1–2, and that Ezekiel 28 is actually problematic for the gap theory. ap theory claims that there was a previous earth that was 5. God destroyed the earth and everything in it with a Gcreated and then destroyed billions of years ago because worldwide Flood that produced the fossils and rock layers of the rebellion of Lucifer. -
SCRIPTURE READING PLAN for 5779 (2018-2019) This Plan Takes the Torah and Haftarah Cycle As the Foundation for Reading Entire Bible
SCRIPTURE READING PLAN FOR 5779 (2018-2019) This plan takes the Torah and Haftarah cycle as the foundation for reading entire Bible. Torah and Haftarah readings follow the one-year Jewish and Messianic divisions, with Torah readings divided into daily portions and Haftarah readings occurring on Shabbat. (Note that chapter and verse designations are according to the Christian rather than Jewish numbering.) Torah and Haftarah readings for the Moedim (Feasts of the Lord) appear in italics. Readings for the rest of the Tanakh (Old Testament) and Apostolic Writings (New Testament) proceed through a daily plan that covers all of those Scriptures over the course of the year. The first weekly readings for 5779 correspond to the final weekly readings of the previous cycle, which is why this plan begins with the last chapters of both the Tanakh and Apostolic Writings. This year is also a leap year on the Hebrew (Jewish) calendar, which means there is a thirteenth month, called Adar II, added in the winter, just before the month of Nisan.1 1. B’Reisheet (In the Beginning) 30 September-6 October 2018 (21-27 Tishrei 5779)2 30 Sep 18 Numbers 29:26-40 Habakkuk 1:1-3:19 Revelation 16:1-21 01 Oct 18 Deuteronomy 14:22-16:17 Zephaniah 1:1-Haggai 2:23 Revelation 17:1-18 02 Oct 18 Deuteronomy 33:1-34:12 Zechariah 1:1-5:11 Revelation 18:1-24 03 Oct 18 Genesis 1:1-2:19 Zechariah 6:1-9:17 Revelation 19:1-21 04 Oct 18 Genesis 2:20-4:18 Zechariah 10:1-14:21 Revelation 20:1-15 05 Oct 18 Genesis 4:19-5:24 Malachi 1:1-4:6 Revelation 21:1-27 06 Oct 18 Genesis 5:25-6:8 Isaiah 42:5-43:10 Revelation 22:1-21 2. -
Ezekiel 20:12-13 Ezekiel 20:20
The Berean: Daily Verse and Commentary for Ezekiel 20:12-13 (http://www.theberean.org) Ezekiel 20:12-13 (12) Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the LORD that sanctify them. (13) But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. Ezekiel 20:20 (20) And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the LORD your God. King James Version What caused one house (Judah) to retain its identity and the other (Israel) to lose it? God gives the answer—the Sabbath. Whedon's Commentary on the Bible (at verse 12) states, “The Sabbath was the visible sign to the Hebrews and to the world that they were his, and that he was theirs.” A sign identifies. An example is a burqa, the long, loose garment covering the whole body from head to feet, worn in public by many Muslim women. A woman wearing a burqa is an unmistakable sign that she is Allah's and that he is her god. It is a sign that separates and identifies. With these verses in chapter 20 of Ezekiel, God guarantees that if His people keep the Sabbath—the sign that signifies who they are and who they worship—that sign would assure their identity.