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Essays On The Book Of Jeremiah
Essays On The Book Of Jeremiah
Essays On The Book Of Jeremiah
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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? Judah’s greatest shortcoming was their denial of God and the resulting action of them walking away from Him. They had done this by making offerings to other false gods and worshiping the work of their own hands (Jeremiah 1:16, English Standard Version). Even though they had sinned against God, he tried to remind them that they once loved him like a bride in their youth (Jeremiah 2:1-3, English Standard Version). The Lord would send Jeremiah to call Israel and Judah to repentance. Even after all, of their sinful ways, the Lord would say to them returned to me and I will not show anger towards you. …show more content…
Saying yes to God will lead to fulfillment of his plan in their lives, while saying no to God as Judah and the world of today has will only lead to death and destruction. Though God is, our potter we also play an important role in our destiny this can be seen by our positive or negative response to God is calling and how everyone answers it. The ultimate good news in this is that sinners under God’s grace have hope, which will grant them a new lease on life through their repentance. The message of Galatians 4:4 just provides greater encouragement to the people of the world because in the right time God has sent his son to the world as a redeeming quality. Therefore, whoever will accept him will forever have everlasting life (Branson et al, 2006,
They were set apart; they had no earthly king and their history was one filled with miracles and impossible victories. Yet Israel’s people were still human; their failures were nearly equal to their victories and their frequent disobedience towards God had cost them greatly. They were hardly a unified nation, and despite a history rich in God’s provision, they were rebellious.
Jeremiah had a very unique message in his time that dealt with the way that people lived their own lives. He believed that sin was chiefly directed towards Judah. It states this point in Jeremiah chapter 5 verse 11, "For the house of Israel and the house of Judah have been utterly faithless to me, says the Lord." (Harper Collins, 1124). With that, the sins of Judah were that of the sins of the people of Judah. Each person must reduce his or her own sins in order for the whole nation to finally turn to God (Baughman, 153).
Kostenberger, Andreas J., L. Scott Kellum, and Charles L. Quarles. "The Book of Acts." In The cradle, the cross, and the crown: an introduction to the New Testament. Nashville, Tenn.: B & H Academic, 2009.
In comparing both Judaism and Christianity it is important first to suggest that both of these religions are variants of one religion and one cannot discuss one without the relationship to the other. The paper will attempt to highlight the similarities’ and differences illustrating the practice of confession in order to establish the relationship between Judaism and Christianity. Discussion will centre on the history of Judaism and the covenant with God, using some biblical references to explore this ritual as a major part of Jewish life. This paper will also consider Christianity and the history of the New Testament and how social and ethical changes took place after the birth of the Messiah and how changes in the new covenant regarding confession changed
The Book of Daniel is the only full-blown apocalyptic book in the Protestant recognized version of the Canon. A literary device divides the book into two halves. Chapters 1-6 are a collection of stories that introduces the reader to Daniel and three other Israelites as unwilling guests of the Babylonian Empire ruled by Nebuchadnezzar. The second half, Chapters 7-12, consists of apocalyptic imagery of deformed beasts and the heavenly court. The focus of this paper will be on chapter 7, which serves as a bridge between the two halves.
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.
The first two parts of the book discuss the kind of theological-historical perspective and ecclesial situation that determines the form-content configuration of Revelation. The first section attempts to assess the theological commonality to and differences from Jewish apocalypticism. Fiorenza focuses of the problem that although Revelation claims to be a genuinely Christian book and has found its way into the Christian canon, it is often judged to be more Jewish than Christian and not to have achieved the “heights” of genuinely early Christian theology. In the second part of the book, Fiorenza seeks to assess whether and how much Revelation shares in the theological structure of the Fourth Gospel. Fiorenza proposes that a careful analysis of Revelation would suggest that Pauline, Johannine, and Christian apocalyptic-prophetic traditions and circles interacted with each other at the end of the first century C.E in Asia Minor. She charts in the book the structural-theological similarities and differences between the response of Paul and that of Revelation to the “realized eschatology”. She argues that the author of Revelation attempts to correct the “realized eschatology” implications of the early Christian tradition with an emphasis on a futuristic apocalyptic understanding of salvation. Fiorenza draws the conclusion that Revelation and its author belong neither to the Johannine nor to the Pauline school, but point to prophetic-apocalyptic traditions in Asia Minor.
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.
As I read through our assigned chapters this week, I couldn 't help but think about what could have been. What if the nation of Israel (and Judah later on) would have truly followed after God? What if they would have submitted to His divine kingship, instead of the fallacious leadings of men? What if the children of the Lord would have "inclined their hearts" to His words, and not devoted themselves to forbidden idolatry? Time and time again, the choosen nation of Israel turned from God and His words. As a result, they wound themselves up into a whole multitude of issues. In their sin, they were consistently raided, enslaved, and butchered by other nations. If only they would have devoted their hearts, souls, and strength to God, they would have had rest in a peaceful land. The Israelites can serve as a great example to us that God 's way is alsways best, not matter how things appear to us.
The study object is Paul’s letters, and secondary material comprises texts historically close to Paul (e.g. texts from the N.T., Qumran, the LXX, and the Hebrew Bible). The debate on the meaning of σάρξ emerged as an important discussion within New Testament theology during the rise of Western individualism. The discussion was influenced by German idealism, and later also existentialism, as it tried to navigate between an assumed Platonic dualism and what was seen as a more orthodox Christian creation theology. The debate also took on political overtones in a time of growing antisemitism and later Nazism as Jewishness became a difficult issue also within biblical studies. Hence, the debate was charged with emotion and sometimes hidden, and possibly inadvertent, political agendas. The hypothesis that σάρξ in Paul functions as a resource in the construct of collective identity entails that Paul was highly critical to the meaning religious and national identity was given in his time, as he sought a cross-national solidarity in Christ. Paul’s letters, especially Romans and Galatians, try to make sense of the transformed meaning of religious and political identity as revealed in the Christ-event. The circumcision and dietary laws relate to the constructs of collective identity as metonymic signs, that is, they are given meaning by their sharing in the identity construct but they cannot replace that construct. When the meaning of the identity construct is transformed, also the meaning of the metonymic signs changes, and this is the subject matter of Paul in these
There are many ways to study the bible and biblical hermeneutics is one way but even this gets broken down into different styles of studying. There is the most consistent use of the method of Bible study known as the Historical-Grammatical-Lexical Method, but there are so many more. Some are the Allegorical method, hermeneutics of the reformation era, hermeneutics of the early church fathers, post-reformation protestant hermeneutics and sociological hermeneutics. There are many more but these are the ones that are focused on in this paper.
In this essay, I will argue that Jonah is not a good prophet because he shows that he is more concerned with his reputation rather than God’s will. In order to do this, I will articulate and defend a framework for my argument, according to which a good prophet is defined by his closeness to God as a result of his authentic concern with God’s visions and goals. This will be proven by exploiting the analogy between Saul and Jonah as bad prophets and contrasting them with the ultimate good prophet in Moses.
In this essay, I will show what the meaning of the book of Jonah is to me. In the Bible, there is a recorded account of the story of Jonah. Using chapters one through four, I will explain that the book of Jonah gives insight to God’s mercy and judgment concerning his people. First, I’d like to show that God calls us to do His will and that He is persistent (up to our will) in doing so. Second, I will point out that though we may run away from God’s calling, He will not desert us; He will deliver and hear our earnest plea. Third, I will explain that when we return to God, to accomplish His calling, will can often still have selfish roots in our hearts, which are shown to us by God.
Galatians 1:10 says “am I now trying to win the approval of human beings or of God? Or am I trying to please people? If I were still trying to please people I would not be a servant of Christ”
Answering these questions is the purpose of this essay. I begin by arguing that the Bible cannot be adequately understood independent of its historical context. I concede later that historical context alone however is insufficient, for the Bible is a living-breathing document as relevant to us today as it was the day it was scribed. I conclude we need both testimonies of God at work to fully appreciate how the Bible speaks to us.