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Study of jeremiah 1
Study of jeremiah 1
AN essay about Jeremiah's life and relationship with the people
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In reading Jeremiah 29:10-14, over and over, diving into the nuances of this very famous and relied upon verse for hope of a future when times are hard, a certain idea continues to pervade the thoughts of this passage. Jeremiah is one of the major prophets of God’s Holy Word, but is there another side to him and, ultimately, to God that one can see in reading these four verses and the ones which surround them. The passage continually brings up ideas of pastoral care. Could a prophet also speak pastoral care to God’s people? I propose that God through Jeremiah was speaking pastoral care in these verses of Jeremiah 29:10-14 as well as speaking prophetically. This paper will define what prophetic speech is, define what pastoral care is and show in the historical context of the Judahite exiles in Babylonia the …show more content…
The greatest example of what it means to be pastoral shows in God’s plan for God’s people shown in Scripture, which will be discussed, also. The story of the Judahite people trapped in exile in Babylonia is well documented by a historical, archeological foundation, therefore we know their story is a true story of capture, assimilation into Babylonian society, and return to their homeland many years later when the ruling body of Babylonia fell out of power and the Persians released the Judahites to return to Judah. Before we can enter in the historical context of the Judahite exiles and Jeremiah’s prophetic speech to them we must first understand what prophetic speech is. Jeremiah uses many forms of prophetic speech in the Book of Jeremiah. His prophecies use forms of prophetic speech such as the Messenger Formula(used 157 times), Messenger Speech (Jer 1), Prophetic Judgement Speech (Jer 11:9-12, 20:1-6),
Before I start to explain anything that Jeremiah had to say and his messages, I must first explain a little bit about the kind of man that Jeremiah was. As with most of the prophets, personality plays a major role in what they wrote. It is almost impossible to find a passage in the bible that has not influenced in some way by peoples beliefs and feelings. The writings that Jeremiah had done are the same way. His personality influenced them immensely (Smith, 3). ."..The fact is that no prophet started so deeply from himself as Jeremiah did." (Smith, 5). There can be no way of knowing exactly how he lived or how long that he lived. The only information that can be gathered on him is from what people have written about him in the bible. Some more information of Jeremiah was that he was hated by almost everyone for him message that he was sending. People did not want to hear that they were doing wrong and that Yahweh was angry with them. Because of this, Jeremiah himself didn't want to be a prophet. He despised spreading such an unpopular message, but he saw it as something he had to do. He took it as more of an obligation rather than a delight.
1. Carter’s book focuses on the diverse ways the Early Christians dealt with their world, where imperial politics, economics, culture, and religion were mixed together (x). Furthermore, the author organized his book around important imperial realities that New Testament writings negotiate (x). The audience for Carter’s book includes high school or college students, Bible study groups, Sunday school students, clergy, and scholars interested in insights about passages in the New Testament to study.
Flanders, Henry J, Robert W. Crapps, and David A. Smith. People of the Covenant: An Introduction to the Hebrew Bible. New York: Oxford University Press, 1996. Print.
In this paper, there will be an attempt to investigate two factors first, there will be a comparison between Judah and our nation to see how Jeremiah’s betrayal of God as the divine potter is applicable in today’s world. Finally, How does Paul’s concept of “When the fullness of time had come, God sent forth his Son” (Galatians 4:4, English Standard Version). How does this concept relate to our modern world?
1996. “Sacrifices and Offerings in Ancient Israel” in Community, Identity, and Ideology: Social Science approach to the Hebrew Bible., ed. Charles E. Carter.
After reading these brief accounts of an enormous span of time we can begin to understand how and why the stories of the Old Testament are complied into the Bible. There is far more detailed accounts of all of the stories, people, places and issues I have mentioned yet this paper ties together all of them into a comprehensive paper which displays the interaction of all aspect of life from the time of the old testament. My goal for this paper was not to simply give a factorial timeline of events but go through the history of Israel and make connections within the span of King David up to the Maccabean Revolt.
God’s provision and guidance will lead Israel home (vv.1-3, 7-11), and the first future has been announced. After the safe return, Israel will receive a joyful and peaceful future (vv. 4-6, 12-14) or the second future. I call these two stages of future the double hope. The prophet tended to convince Israel and Judah of the constant hesed of YHWH, the God of the past, presence, and future. To be restored, Israel needs to have strong hope or the double hope. The list of God’s “I will” emphasizes the divine message of hope in the book of Consolation: “I will restore... I will bring them back... I will break the yolk... I will save... I will gather... I will lead... I will turn mourning into joy... I will make a new covenant... I will be their God.” In Jeremiah’s visions, the divine hesed will guarantee the first future, and the same hesed will also ensure a second future, a truly eschatological hope for Israel and Judah.
In the passage quoted from Jeremiah above, the prophet is predicting that a new covenant would be formed between God and his people, an agreement that would supersede the pact made between Moses and God upon Sinai and at the Red Sea. The first covenant, Jeremiah indicated, would become null and void because of the sins of the Jewish people. The new covenant would absolve these sins and reaffirm God's fidelity to his people.
In David deSilva book, Honor, Patronage, Kinship, and Purity: Unlocking New Testament Culture deSilva states that context is extremely important as well as understanding the culture, without these elements one cannot properly understand the interpretation of Scripture. David deSilva gives an enlightening contextual study of first century Mediterranean culture. deSilva believes that all culture delivers the framework for all communication, and the New Testament writings is no different in how the culture provides the framework for communication.
To speak of the Hebrew Scripture is to speak of story, a story stretching from the very beginning of time to only a few centuries before the beginning of the Common Era. It is to speak of richness of content, of purpose and of reality and to engross oneself in an overarching narrative that, depending on your personal convictions, continues to the present day. Within this richness is found a wide variety of different events and experience, told through a series of genre ranging from foundational myth to apocalypse, law giving to poetry, genealogy to wisdom and many more. Within this diversity however, three broad sections can be discerned that speak to a shared purpose and content, these are the sections of Law, Prophecy and Writings. It is the purpose of this talk then to examine each of these sections, identifying their commonality and differences and exploring why they exists as discernable sections. To achieve this, we will be led through a brief survey of each section, delving into the content and purpose of each with reference to the others. In addition to this we will also explore the three genres of foundational myth, type scene and wisdom that are found in these sections, discussing their features and how they have been used in specific circumstances as a part of the greater biblical narrative.
Smith, James E. The Major Prophet. Joplin, MO: College Press, 1992. Print. The. Old Testament Survey Series -.
God’s goodness and mercy far transcends the comprehension of the most brilliant human mind! He “who stoops down to look on the heavens and the earth”(Psalm 113:6).Yet in His infinite love for us He stoops down to reveal Himself to us by a multitude of illustration, types, and shadows, so that we may learn to know him. This paper will describe what is meant by the Kingdom of God; examine the religious philosophy of the various sects of Judaism during the Second Temple period: Pharisee, Sadducees, Essenes, and Zealots, describe the religious philosophy and political philosophy of each sects, it will also describe how the Messianic expectation differ from the Messianic role that Jesus presented, and include an exegesis of the temptation of Jesus and how other sects defined the Messiah.
Jesus’ healing ministry constructed a profound theological statement to Israel, similar to his selection of the twelve apostles and his eating with sinners. God’s promise one day to establish his kingdom and renew his people visible and available in preview to any who witnessed his deeds of the teacher from Nazareth.
Arragel, Moses, A. Paz Y Meliá, Julián Paz, and Alba, Jacobo Stuart Fitz-James Y Falcó. Bible (Old Testament). Madrid: Priv. Print. for Presentation to the Members of the Roxburghe Club, 1918. Print.
Isaiah is thought to be one of the greatest poets of the Bible, and his book a classic of the Hebrew language. His writing has a very concise style, effective imagery, and an equilibrium between form and content which classify the type of poetry as classical. From the theological aspect, Isaiah moves in the religious tradition influenced by David's dynasty and the election of Sion, and also contributed to the shape and expression of the messianic hopes (Obstat, p.278).