Exegetical Paper On Jeremiah 31-31

The Book of Jeremiah is of prophecy genre. Jeremiah is appointed a prophet to the nations by the Lord. Israel is unfaithful and Jerusalem is attacked. Jeremiah addresses the people of Judah and declares that false religions are worthless. The covenant is not kept. Jeremiah complains to God of the wicked. God answered

Jeremiah is a symbol of caring and kindness and regularly throughout the novel he puts the desires of others above his own. Throughout the story, Reuben vividly exclaims how he doesn’t understand some of the actions his father chooses to enact, Rob Cline claims that “[Reuben] struggles to understand the purpose or fairness of some of Jeremiahs deeds”, the reason for this is Jeremiah’s attempts to teach Reuben how important the value of kindness is, and that sometimes you have to place the wellbeing of others above your own needs (1). However none of these lessons are as significant as when Jeremiah chooses to sacrifice his life for his son. After Reuben and Jeremiah are gravely injured, they both meet in a euphoric place between Heaven and Earth. In their supernatural glade of paradise, Jeremiah and Reuben run together along a river before arriving at the entrance to a city in the sun. It is here that Jeremiah commits his defining act, a heroic transaction to save his son, and takes Reuben’s place in death. Days after the event has passed, Dr. Nokes reveals to Reuben the truth, he states, “Your father should not have died, Reuben.... No organs were damaged. Blood vessels, yes. But he actually shouldn’t have died” and furthermore Reuben finds out that he “shouldn’t have lived” (Enger 307). Throughout the novel Jeremiah is a truly wonderful father for both children, and often refers that he would

The selected chapters of the second half of Jeremiah are drastically different in tone because there is a much bigger presence of hope in them whereas it is all gloom and destruction in the first half of the book. The theme of restoration builds as we move from one prophet to the next, and Jeremiah seems to have the most hope of restoration so far. The image of YHWH being the depressed and righteously angry husband of Israel and Judah continues to appear in Jeremiah, but maybe a stronger depiction of YHWH in these chapters is that of a parent. The author repeatedly describes the steadfast and everlasting love that YHWH has for his people, labeled most often as Ephraim. I find this to be strange since Ephraim represents the strongest tribe

Brown, M. L. (2010). Jeremiah. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Jeremiah–Ezekiel (Revised Edition) (Vol. 7, p. 358). Grand Rapids, MI: Zondervan.

During this time we see that the people of Jerusalem are in exile and it seems like the people have lost faith in the Lord as their lives come down in ruins. Only a few survived as Jeremiah said and these few people who survived will be given a new beginning from God. God has not abandoned his people, He sends these voices to His people to reassure them and lead them as if He is their shepherd. And during this time there have been a lot of powerful feelings being expressed whilst interpreting their faith. A few examples of this movement during Exile would include the Book of Lamentations, Psalm 137, the Book of Habakkuk and finally the Book of the Prophet Obadiah.

In Jeremiah 1:5, God declared, “Before I formed you in the womb I knew you, before you were born I dedicated you, a prophet to the nations I appointed you” (NAB). This pronouncement reveals three things: God knew Jeremiah before Jeremiah knew Him, God qualified Jeremiah before Jeremiah qualified, and God gave Jeremiah as a gift to be used to present His message of hope within his cultural

The next section is composed of verses seven through ten. This section is summarized by God commissioning Moses, saving the Israelites from their oppressors in Egypt, and taking them to the good land. The first important verse in this subsection is verse eight. Verse eight reads “so I have come down to rescue them from the hand of the Egyptians and to bring them up out of that land into a good and spacious land, a land flowing with milk and honey—the home of the Canaanites, Hittites, Amorites, Perizzites, Hivites and Jebusites” (BibleGateway). This is important because the idea of covenant promises is now being fulfilled through the Moses.

While we speak about the tenuous relationship between Christians and Jews dating back to the time of Christ, the seeds for the schism within Judaism may have been planted more than 500 years prior. Jeremiah was one of a group of distinguished prophets whose works became part of the Old Testament canon. The Jewish "wisdom" prophets lectured, warned and blamed all who would listen about the sins of their own people, the resulting punishments that God had prescribed for them, and what they had to do to get back into God's good graces.

The ability to interpret a circumstance or a symbol requires some observation skills and attention to detail. God asks Jeremiah to truly look at what he sees. He doesn't just see a branch he sees specifics and his able to interpret what the meaning of this sign could be.

Jeremiah 31:30-34 is often referred to as the pinnacle of Old Testament literature. In a sense it is the climax of Jeremiah 's teachings, the fruits of his years of theological work. The passage begins in verse 31 by saying, "The time is coming" words used various times by Jeremiah to announce a prophesy, the verse 's wording assure that fulfillment is certain. The words that follow are very radical because they invoke the coming of a "new" covenant that he will make with the houses of Israel and Judah. It is at this very moment that we have the first indication that the Mosaic covenant is now the Old Covenant, and that we will have a new covenant, "a covenant of the fullness of the time, of the consummation of the ages" (Heb 8:13). One detail that should be noted is that the parties involved in this covenant are already stated which are God and the house of Israel and Judah. This particular verse brings forth the separation found within Israel, He will not redeem just a part of the nation, but he will redeem it in its entirety.

Some will look into this verse and others like it, such as Romans 7:4 and come to the conclusion that the law, all parts of it are abolished, or done away with - particularly, the New Covenant Theologians (NCT). The NCT view the entire Mosaic Law as being done away with in favor of the Law of Christ. Jeremiah 31:33 states: "I will put My law within them and on their heart I will write it." Many believe that this law is referring to the Mosaic Law which was reinstated with Israel, yet on the other hand, others say that the New Covenant Law is a “renewed” form of the Mosaic Law. The confusion rests on what kind of “Law” Jeremiah was speaking about. Was it the Mosaic Law or was it the New Law of Christ?

Having two very different perspectives, Jeremiah sees what is happening from the inside whereas Ezekiel is on the outside with the royal family and people from the 1st exile. With the rising power Babylon is having, Jeremiah thinks that Judah must have done something terribly wrong for YHWH to allow such evil to happen to them. He envisioned the Babylon was a punishing

1982 "Be as Men Who Are Facing Har-Magedon Unafraid .. In behalf of such right-hearted individuals Jehovah has considerately raised up his 'prophet to the nations.' .. In behalf of such individuals who at heart seek God's rule instead of man's rule, the 'prophet' whom Jehovah has raised up has been, not an individual man as in the case of Jeremiah, but a class. The members of this class are, like the prophet-priest Jeremiah, wholly dedicated to Jehovah God through Christ and, by the begettal of Jehovah's holy spirit, they have been made part of 'a chosen race, a royal priesthood, a holy nation, a people for special possession' .. At this late date, there is a mere remnant of this 'prophet' class yet on earth." {WT Oct 1 1982 26-7}

Zedekiah child of Josiah was made ruler of Judah by Nebuchadnezzar king of Babylon. King Zedekiah sent Jehukal child of Shelemiah with Zephaniah child of Maaseiah to Jeremiah the prophet with this message: Please ask the Master our God for us. Now Jeremiah was allowed to travel among the place, for he had not yet been placed in jail. Pharaoh's armed force went out of Egypt, and when the Babylonians who were attacking Jerusalem heard the report about them and they pulled back from Jerusalem. The Lord of Israel, said to them that the Babylonians will return and attack this city; they will seize it and burn it down. Jeremiah began to leave the city to go to the region of Benjamin to get his offer of the property. Irijah child of Shelemiah captured him. They had him beaten and detained in the house of Jonathan the secretary, which they had made into a jail. Jeremiah was put into a cell in the prison, where he remained quite a while. Zedekiah then gave orders for Jeremiah to be put in the yard and given a piece of bread from the road every day until all the bread in

Jeremiah was one of the few who challenged the orthodoxy of Zionist theology. With his Temple sermon he condemned the people for being immoral and because of this nothing could save them not even the temple that was so sacred to them. Another reason was that the temple was held as superstition. Almost as a certain security because theology claimed that Yahweh dwelt in the temple and as long as he was there nothing bad could happen to Israel. But as Jeremiah countered only such securities could come from their faith. In this sermon Jeremiah was pitting Mosaic traditions against Zionist-Davidic theology. After the priests and heard of this condemnation they pressed the king to have him executed. Instead he was barred form entering the temple.