Natural Liberty In The Bible Belt Analysis

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Natural Liberty In The Bible Belt Analysis

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Meanings of LIBERTY

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He weeps over the doom of a city. The King-Priest has come. We are to learn that God must punish sin, that the most awful fact of sin is that it wounds God; and finally, that if we will but have it so, if we will but turn to Him and listen to His call, He overrules by canceling, and breaking the power of sin, makes again the vessel marred in the hand of the potter. Archaeological Discoveries - Corroborate historicity of biblical accounts of last years of Judah. A seal at Lachish bears the name of Gedaliah Click discussion. See also interesting discussion of the bullae associated with Gedaliah - example below 3 Tablets excavated near the Ishtar Gate of ancient Babylon include the name of "Yaukin [Jehoiachin] king of the land of Yahud [Judah]" as receiving royal bounty i.

From The Ryrie Study Bible. Jeremiah ministered during the reigns of Judah's last, five kings Jer One has but to name these kings - Josiah, Jehoahaz, Jehoiakim, Jehoiachin, Zedekiah - to realize the darkness of those days. Note that unfortunately Jeremiah is not arranged chronologically which can make it difficult for the reader to discern when Jeremiah is actually prophesying. Below is a list of the last five kings with the respective chapters during which Jeremiah ministered these are approximations. Henrietta Mears : Jeremiah was assured that Jehovah ordained him to this work before his birth Jeremiah God tells us in Eph that we were created unto good works before God even laid the foundation of the world. God has a plan for each one of our lives Jer What the Bible is All about.

We do not want to read this as though it is something remote from us. If you are inclined to say only, "Oh, it's such a pity what's going to happen to Israel," remember that this is your story, too. This is the way God works. He deals with Israel this way because this is the way he deals with everybody. There is a scriptural principle reflected here which all too often we forget. Paul said very plainly in Galatians 6, "Be not deceived [i. Just because judgment does not fall immediately upon people, they think they have gotten by. But Paul says, "Don't fool yourself; God is not cheated. Whatever a man sows, that he will also reap. For he who sows to his own flesh will from the flesh reap corruption [i. Now, that is inevitable.

God does not cancel that out by the forgiveness of sin. That is part of what we call the natural consequences of evil, the temporal judgment of God. And it is never canceled out, any more than the rest of what Paul says is canceled out: "but he who sows to the Spirit will from the Spirit reap eternal life" Gal b -- life everlasting -- now -- not just in heaven some day but now. The joy and glory of life will come to us if we walk in the Spirit, and that is inevitable. But so is the judgment for our sin.

This means, of course, that ultimately a recompense comes to us in life now for the evil in which we have indulged our flesh--whether it is blatant, open, sensual evil, or whether it is inward--spiritual pride, bitterness, and all the other sins of the spirit. It makes no difference. Evil brings its own results. As someone has well said, "You can pull out the nail driven into the wall, but you can't pull out the nail hole. The Secret of Strength. The Jewish Problem - David Baron is a Jewish believer who lived from - prior to Israel's rebirth as a nation!

Rosscup - Calvin is always worth reading, and one will find much insight at times on verses as well as the character of Jeremiah. The sheer length will keep many away, and several other works get to the point more directly. Commentaries for Biblical Expositors. Adam Clarke has many excellent comments but unfortunately occasionally misinterprets prophetic passages as illustrated below. Clarke was an Arminian , e. He was influential in the development of the doctrine of entire sanctification. Although Clarke affirmed the authority and sufficiency of Scripture, thus holding to a belief of " plenary dynamic inspiration " idea of every thought inspired , he fell short of a belief in the " plenary verbal inspiration " every single word inspired Bibliotheca Sacra: Volume , p , In summary, Adam Clarke can be a useful commentary but in view of some of his beliefs you are advised to " Be a Berean " when utilizing his material, lest you become confused by his comments on prophetic passages.

C H Spurgeon writes that "If you have a copy of Adam Clarke, and exercise discretion in reading it, you will derive immense advantage from it, for frequently by a sort of side light he brings out the meaning of the text in an astonishingly novel manner. I do not wonder that Adam Clarke still stands, notwithstanding his peculiarities, a prince among commentators. As an aside considerable discretion is advised in consulting older commentaries Calvin, Gill, Henry, etc on Jeremiah and other prophetic books of the OT because they all tend to see the church in OT passages where the literal interpretation leaves no room for such a conclusion.

The most conservative, evangelical and millennial resources on this page are Ray Stedman, David Guzik, Thomas Constable , most of the resources listed under " Miscellaneous " unless there is a disclaimer or caveat and the NET Bible notes on each verse. Below is an example to illustrate how Clarke at times misinterprets in my opinion as a Literalist prophetic passages Jeremiah "in His days In context referring to Messiah at the time of the Millennium Judah shall be saved and Israel will dwell securely.

The real Jew is not one who has his circumcision in the flesh, but in the spirit. Ro See notes Ro ; The real Israel are true believers in Christ Jesus; and the genuine Jerusalem is the Church of the first-born. Clarke incorrectly equates " the real Israel " with all believers, Jew and Gentile, but that is not what the text says see also discussion of NT phrase Israel of God. Jeremiah makes no mention of the church in this text and in fact Paul makes it clear that it was a mystery hidden in the OT but revealed to him in the NT - see Eph note , Eph note The literal interpretation , which makes the most sense, is that Jerusalem is the literal city not a symbolic representation of " the church " - nothing in the text or context supports this interpretation!

Zechariah refers to "one-third" that Jehovah brings through the fire which equates with "all Israel" who will be saved as explained by Paul. Adam Clarke's interpretation blurs the distinction between Israel and the church. Both are conservative and generally literal in interpretation. See this source for introductory comments not found in the source below. Mp3 Only Click here for links to sermons listed below. Note: This resource is listed because it has numerous commentary notes that relate to the OT Prophetic Books.

Divisions of Jeremiah. Jeremiah The Prophet's Call to Repentance. The Nation's Impenitence. The Judgment Announced II. The Personal History of Jeremiah. Jeremiah After the Fall of Jerusalem. Jeremiah 52 The Historical Appendix. Comment : Be aware that while devotionally Henry's writings are excellent, his comments on prophetic passages are occasionally non-literal with a tendency to "replace" passages directly addressed to Israel as if they were originally written to the NT Church. Though the afflictions of the church may last long, they shall not last always.

Salvation belongs to the Lord, and shall be wrought for His church. No where in the Bible is Jacob stated to be a synonym of the " church. Jn , cp 1Jn , 27 where " anointing " refers to the Holy Spirit Who now indwells all believers. God chooses unlikely instruments to do His work. He chose the sensitive, shrinking Jeremiah for what seemed a hopeless mission, with the words: ''Say not, I am a child: for on whatsoever errand I shall send thee thou shalt go, and whatsoever I shall command thee thou shalt speak. Be not afraid. I am with thee to deliver thee'' Jer , RV. And Jeremiah proved worthy of the trust. Though his heart was wrung with the severe denunciations he had to give, and with the stubborn rejection of them by his people, though he often poured out his complaints to God, and even went so far as to say that he would not speak any more in His Name, yet we never once find him turning back from the path of duty.

Imprisoned again and again, put in the stocks Jer , lowered by ropes into a miry dungeon Jer -- probably an empty cistern -- mocked, derided , a man of strife and contention to the whole world Jer , accused of treachery to his country Jer , opposed by false propets Jer 23, 28 , confronted by an angry people who clamored for his life ch. Jeremiah prophesied for eighteen years during the reign of Josiah, then during the reigns of the [last] four kings of Judah till after the capture of Jerusalem and the end of the kingdom.

He was thus about a hundred years later than the prophet Isaiah. His home was in the village of Anathoth, a few miles north of Jerusalem, and he was by birth a priest. It is possible, though not certain, that his father, Hilkiah, was the High Priest who discovered the book of the Law in the Temple during the reign of Josiah see the Cambridge Bible for Schools.

In any case, the discovery had as marked an effect upon the ministry of the young prophet as upon the conduct of the young king. Jeremiah, no doubt, strengthened Josiah's hands in his work of reform and against forming an alliance with Egypt. Though Jeremiah had many enemies, God gave him some true friends, from Josiah the king down to Ebed-melech the Ethiopian who rescued him from the dungeon [Jer ]. Jeremiah's fearlessness in the face of danger is shown most conspiciously in chapter 26, where the Lord sends him to give His message in the Temple court and admonishes him not to diminish a word. So incensed were the priests and the people, that they took him, saying: ''Thou shalt surely die.

The battle of Megiddo, between Judah and Pharaoh Necho, where the good king Josiah was slain, and was deeply mourned by his people, Jeremiah writing a lament concerning him. The battle of Carchemish, near the same spot, four years later, in the reign of Johoiakim, who had become the vassel of Egypt. In this battle, the Egyptians were wholly defeated by the Babylonian forces under Nebuchadnezzar, and it was followed by the first deportation of Jews to Babylon. The third great event was the capture of Jerusalem by Nebuchadnezzar, the destruction of the city and the Temple, and the exile of the greater part of the remainder of the people to Babylon.

In such troublous times as these, Jeremiah lived. The life of the nation from the time of Manasseh, the grandfather of Josiah, was corrupt in the extreme. The reforms of Josiah seemed only to touch it on the surface, and temporarily; after his death the nation sank back into the worst forms of idolatry and into every kind of iniquity. Jeremiah's mission was to endeavour to turn his people back to their God. During the reign of Josiah, he began to prophesy the dreadful calamity threatening from the North, unless they would repent. Judah's salvation was still possible, but each year her guilt became heavier and her doom more certain. The Lord raised up Nebuchadnezzar to execute His judgment upon Judah.

He gave him universal dominion, and even called him ''My servant''. It was because God revealed this to Jeremiah, that we find him advocating submission to Nebuchadnezzar, and it was for this that his people accused him of treachery. After the destruction of Jerusalem, Jeremiah was given his choice whether he would go to Babylon or remain with the remnant that were left in the land. He chose the latter.

Days of darkness followed. Jeremiah exhorted his people to obey the voice of the Lord and remain in the land, and not to flee to Egypt. But they refused to obey, and they carried Jeremiah with them into Egypt, where, tradition says, he was stoned to death. When Johanan and the chief of the captains refused to obey the voice of the Lord by Jeremiah, and persisted in going down into Egypt with all the remnant of Judah-- men, women, and children, including the King's daughters-- they came and dwelt in Tahpanhes.

At the commandment of the Lord, Jeremiah took great stones and hid them under the large platform, or pavement of brickwork, at the entry of Pharaoh's house in Tahpanhes, and prophesied that over these stones Nebuchadnezzar should one day set his throne and spread his royal pavilion. Flinders Petrie has discovered ''the palace of the Jew's daughter'' at Tahpanhes. Tahpanhes seems to have been an old fort on the Syrian frontier, guarding the road to Egypt, and evidently a constant refuge for the Jews. In front of the fort is a large platform or pavement of brickwork, suitable for outdoor business, such as loading goods, pitching tents, etc.

Petrie says: ''Now Jeremiah writes of the pavement or brickwork which is at the entry of Pharaoh's house in Tahpanhes; this passage, which has been an unexplained stumbling-block to translators hitherto, is the exact description of the mastaba which I found, and this would be the most likely place for Nebuchadnezzar to pitch his royal tent as stated by Jeremiah. Ed: Here are all the uses of heart in Jeremiah - Jer , 15, 17; , 9, 14, ; ; ; ; , 26; , 20; , 11; , 22; , 16; ; , 5, ; ; , 12; ; , 17, 20, 26; ; ; ; , 33; ; , 41; , 22; ; Lam.

In season and out of season, for a long lifetime, he laid seige to the hearts of his hearers. The cure of all your famines, he cried, and all your plagues and all your defeats and all your captivities-- the cause and the cure of them all is in your own heart: in the heart of each inhabitant of Jerusalem and each captive in Babylon. Alexander White]. Against the whole land, against the kings of Judah, against the princes, against the priests, against the prophets was he to stand. He was to gird up his loins and arise, and speak all that God commanded him. He was to be the solitary fortress, the column of iron, the wall of brass, fearless, undismayed in any presence; the one grand, immoveable figure who pursued the apostatising people and rulers, delivering his message in the Temple court or the royal chamber or the street, whether they would hear or whether they would forbear.

In consequence he was the prophet of unwelcome truths, hated of all, but feared as well by all. It was a mission requiring courage, faith, strength, will; a mission no weakling could fill, no coward would undertake. Jeremiah is one of the very great men of the world. To Jeremiah was committed the hopeless task of trying to bring back his people at the eleventh hour. He prophesied the seventy years' servitude of the Jews to Babylon, urging them to settle down to the life of that city and to seek its peace. He prophesied as certainly the restoration of his people and the unalterable love of God to them. At the very time of the siege of Jerusalem, and from his prison cell, Jeremiah, at the bidding of the Lord, purchased a field from his cousin Hanameel as a proof that Israel should be restored to their land.

Jer 50 and Jer 51 give us a picture of the whole of Babylon's future. Those who deny the miracle of prophetic prediction, for the same reason, deny that these chapters were written by Jeremiah. They suppose them to have been written by a follower of the prophet, accustomed to use similar phraseology, and that he wrote them not long before the fall of Babylon. Against this theory we have the following facts Even those, who deny that Jeremiah was the author, admit that the style of those two chapters presents all the characteristics of the special style of the prophet. Those two chapters in particular are more carefully authenticated as being by Jeremiah than any other portions of the book: Chapter 50 beginning with the words, ''The word that the Lord spake against Babylon by Jeremiah the prophet,'' and chapter 51 closing with, ''Thus far are the words of Jeremiah.

To place the prophecy at the time when Babylon was about to be taken by Cyrus does not do away with the miracle of prediction, for many of the details of the prophecy were not fulfilled [until] more than five centuries later. At the time of the conquest Editorial comment : I do not agree with this statement and feel that Revelation describes the final fall of Babylon - see Tony Garland's interesting discussion Babylon and the Harlot and Dr Charlie Dyer's paper entitled The Biblical Argument for the Rebuilding of Babylon.

In Jeremiah ,23 we read, ''I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices: but this one thing I commanded them, Obey My Voice. This sentence is a figure of grammar, of frequent occurrence in both Old and New Testaments, as scholars have pointed out over and over again. The figure is this: That a negative followed, generally though not always, by a adversative particle generally the conjunction ''but'' is frequently not a negative at all, but a form of comparison.

For instance,. These words of Joseph in no way deny the historical fact that it was his brethren who sent him. This only means more against Jehovah than against Moses and Aaron. So also, ''They have not rejected thee, but they have rejected Me'' 1Sam , only means, it was more against Jehovah than against Samuel. In all these places, the negative is not a literal negative at all, but is a strong and striking form of the comparative. In this form, or figure, the negative does not exclude the thing denied, but only implies the prior claim of the thing set in opposition to it Rev. James Neil. The essence of the covenant He made with them at Sinai was obedience: ''If ye will obey My voice, and keep My covenant, then ye shall be Mine own possession'' [Ex , RV].

The appointment of the Levitical Law was a part of the obedience which formed the essence of the covenant. Jeremiah was a true foreshadowing of Christ. It is hardly to be wondered at that some mistook the Man of Sorrows for the prophet of the broken heart Mat He wept over his people as Jesus wept over them Jer [cp. Luke ]. His rebuking of sin brought him reproach and rejection and suffering as it brought our Lord [cp. Psa ]. He compares himself to a lamb or an ox brought to the slaughter Jer [cp. Isa ]. Jeremiah does not unfold to us as much of the coming Messiah as Isaiah does, but we have glimpses of Christ At the very time that David's throne was imperiled, and justice and equity almost unknown, the prophet announced the coming of a King of the House of David, a righteous Branch, who should reign and prosper, and execute judgment and justice in the earth.

In this majestic name the Godhead of our Saviour is predicted, and, as a descendant of David, His humanity. Christ is the Mediator of this better Covenant Heb The prophecy points forward to His day, and includes, not the Jews only, but all who know Him as their Saviour and Mediator. It shows the spiritual nature of His kingdom, in which His Laws will be written on our minds to make us know them, and on our hearts to make us love them, and he will give us His Spirit to enable us to do them. The grievous famine of Jer may be applied spiritually, as a picture of the heart that has known the Saviour and has backslidden from Him. It is a parched land. No water, no rain, no grass, no herbage R. The Lord [is] a stranger in the land, ''as a mighty man that cannot save.

It reveals the tenderness of the Lord's love, and contains His gracious invitation to them, and their resolve with regard to Him:. Editorial Note - see in depth discussion of Backsliding. The book contains various questions, the answers to which can only be found in the Gospel of our Lord Jesus Christ. However, Israel's condition illustrates the need of all peoples for the salvation provided in the Gospel of Christ. The texts in brackets are suggested as possibilities for developing each theme. Psa ; Prov ; Mar ; Jam ,15]. Prov ,5; Luk ; Heb ]. Isa ; Joh ,46; Rom ; Col ]. John ; Acts ]. Heb ; Luk ; ; Eph ; ]. The Book of Jeremiah throws much light on the subject of inspiration. It is a helpful study to take one's Bible, and beginning with the first verse, to mark all the expressions which assert or imply that God spake by Jeremiah, such as, ''Thus saith the Lord,'' ''The Lord said unto me,'' ''The word of the Lord came,'' etc.

Such expressions occur sometimes a dozen times in one chapter, and in them Jeremiah unhesitatingly claims inspiration. As we read on, a scene rises before us. We see Jeremiah in prison. The rulers have bound him that they may be no longer troubled by the word of the Lord. God tells him to take a roll [ie. We can picture the prophet in the dimly lighted dungeon, with his faithful friend Baruch at his side, busily writing down the words on the roll as the prophet spoke them. And Jeremiah commanded Baruch, saying, I am shut up; I cannot go into the house of the Lord; therefore go thou, and read in the roll, which thou hast written from my mouth, the words of the Lord, in the ears of the people, in the Lord's House upon the fasting day.

It contains every prophecy which Jeremiah has uttered up to that time. But none of the words, many as they are, are given as his words. They are, all of them, God's words. But this is not all. After Baruch had read the roll to the people, he was sent for by the Royal Council and commanded to read it to them. The great officials of Jerusalem said to Baruch, ''Tell us now, How didst thou write all these words at his mouth? Here another scene rises before us. We are no longer in the dark dungeon, but in the winter palace of Jehoiakim, surrounded by all the magnificent luxury of an Eastern Court. When the monarch had heard three or four leaves of the roll, he had had enough. He asked for the roll, cut it in pieces with a penknife, and cast it into the fire that was upon the hearth.

Jeremiah and Baruch were ordered to be taken, and would, no doubt, have been treated with ferocity, ''but the Lord hid them. The Lord commanded Jeremiah to take another roll, and to write in it ''all the words of the book which Jehoiakim king of Judah had burned in the fire; and there were added besides unto them, many like words. Man may cut God's Word to pieces with the penknife of his intellect. Like Jehoiakim, he may cast his hope of salvation in the fire. But ''the word of the Lord endureth for ever'' and by that word shall he be judged in the last day 1Pet ; John The stern messages Jeremiah had to give were so foreign to his sensitive nature that it could only have been the deep conviction, that they were the words of the Lord, that enabled him to give utterance to them.

Like Job, he deplores the day of his birth; he sits alone because of the Lord's hand; he complains that he is in derision daily; the word of the Lord was made a reproach unto him, for His sake he has suffered rebuke; cursed by every one, mocked, defamed, watched by all his familiars for his halting [ie. As we have already seen, he contemplates speaking no more in the name of the Lord, ''But,'' he says, ''His word was in my heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay [ie. With such a fire burning in his heart, is it any wonder that the Lord's promise was fulfilled, ''Behold, I will make My words in thy mouth fire''?

The Lord also promised him, ''If thou take forth the precious from the vile, thou shalt be as My mouth'' []. In his prayers to God, Jeremiah reveals the secret workings of his heart. He was emphatically a man of prayer, a man who understood the meaning of communion with his God. Published - This is one of the better "older" OT commentaries - Tends to be a more literal interpretation of prophecy see note above. Sermon Excerpt Maclaren's comment on Jer : And the final plea is the appeal to the perennial and essential relationship of God to His Church. It were Thy concern and ours that Thy Gospel should spread in the world, and the honour of our Lord should be advanced. Thou hast not surely lost Thy hold of Thine own, or Thy care for Thine own property.

Comment : In the context of Book of Jeremiah who is " we " in Jer ? Who is speaking? Is he a Jew or a Gentile? The obvious answer is that the speaker is the Jewish prophet Jeremiah. Maclaren interprets this as directed to "His Church". We need to remember that the original text has only one valid, literal interpretation cp Interpretation. This does not mean that Biblical texts originally given to Judah or Israel cannot be applied to the NT Church or to NT believers personally, because indeed they can see Application. In summary, I love Maclaren's excellent expositions, but one must be mindful that he does not always interpret the text literally in the Book of Jeremiah.

The two sites above list their selection of top 5 commentaries on the book of Jeremiah. While I do find both of these sites helpful on certain books of the Bible, their recommendations on Jeremiah and most other OT prophetic books like Isaiah and the Minor Prophets clearly seem to manifest a bias against commentaries that interpret the prophetic passages literally, especially those passages having to do with the future of the nation of Israel. In fact in my humble opinion you might question whether it is "humility" to make this statement none of the "top 5" and even the alternates on Ligonier's site are very helpful on the prophetic passages in the "Book of Consolation" Jeremiah with the exception of an occasional sentence that seems to interpret the text literally in Lundborn.

And while Ryken is very readable and has many excellent points of application, sadly he assiduously avoids literal interpretation in the prophetic passages. That said, if you are interested in resources that read and interpret the text literally as written by a literal Jewish man Jeremiah to a literal Jewish nation, Israel then check out Jeremiah, Lamentations- An Exegetical and Theological Exposition of Holy Scripture -The New American Commentary by Huey. It is a well done literalistic commentary notice that it is not even given honorable mention status in either of the above two lists of "best commentaries" which tends to substantiate my suspicion that there is bias against literalistic interpretation. Although the comments in the following three study Bibles are short, they both reflect a literal interpretation of the text -.

The ESV Study Bible is literal in interpretation in many prophetic passages but tends to gravitate toward a more figurative interpretation of other prophetic passages. The Reformation Study Bible is largely non-literal in interpretation of prophetic passages related to Israel should be used with a healthy Berean-like mindset Acts note. If you are interested in understanding what the plain sense of Jeremiah's message meant in the highly prophetic section Jeremiah "The Book of Consolation" , I have compiled in depth, verse by verse notes on each chapter.

I am a retired medical doctor and do not have a seminary degree and approach the text simply reading it in a normal fashion. In so doing if the plain sense of the text makes good sense in context, I seek to make no other sense out of it lest it be shown to be nonsense. In short, I am an avowed "Literalist" so to speak and not a dispensationalist. Below are links to the notes on these four incredible chapters in which the non-lying, covenant keeping God promises the literal nation of Israel a literal future and a literal hope Jeremiah Below is another resource that is a more complete listing of evangelical commentaries on Jeremiah, but they do not all interpret Jeremiah from a literal perspective so again the wise reader is cautioned to be a Berean!

A good introduction on the most notable issues climaxes with a lengthy list of commentaries and a few journal articles, a six and a half page outline, then the text of the N. North American, , and the exposition. Comments clarifying Hebrew meanings appear both in the exposition and in special notes. Feinberg gives space to different views, as on the passage of the linen belt —7 and the Branch , 6 , but clearly supports his preference. Here are some examples of articles on a simple search. Excerpt from Couch : Jeremiah 30 may be one of the most important prophecies in our Old Testament.

It gives without apology the remarkable premillennial doctrine about the return of the Jews to the land. What do some of the greatest Bible teachers write about this chapter? Excerpt Review : Derek Kidner. The Message of Jeremiah. This is a broad exposition of the book that is quite refreshing. Kidner displays his usual high standard of readability, conservatism, conciseness, and directness regarding many issues.

Yet he is amillennial on the main prophetic section chaps , expecting a spiritual rather than a literal realization. The Man, Jeremiah - Jeremiah is better known than most prophets because of the many biographical sections in the book. We have greater insight into his personality, his struggles and his commitment to the Lord who called him than in any other OT prophet.

Jeremiah was born in the village of Anathoth north of Jerusalem and was the son of Hilkiah who was a priest. This priestly family was probably descended from Abiathar whom Solomon banished to Anathoth because he supported Adonijah 1 Kings Jeremiah was apparently young when he was called Jer His ministry spanned forty years from the thirteenth year of Josiah to some time after the destruction of Jerusalem in BC2. The Milieu - This historical background given above describes the situation in which Jeremiah ministered. In spite of the fact that his early prophecies proved true, he was still treated roughly when he tried to turn the minds of the officials, priests and people to the Lord and to get them to submit to inevitable adversity under Nebuchadnezzar.

The Call Theme in Jeremiah - When God calls Jeremiah to the prophetic ministry, he tells him there will be six negative and two positive components in his message: to tear down, destroy, pluck up, and root out and to build and to plant Jer These phrases are reiterated in full or in part several times in the book. At least four of the words appear in Jer ; ,9; ; ; Between one and three occur in Jer ; ,5; ; ; ; It is the distant future that Jeremiah had in mind. The phrase I will restore the fortunes lit "turn the turnings" or "reverse the fortunes" appears often in these chapters.

Restore them to the land I gave to their ancestors looks to a time beyond the future return from the exile. The exiles, when they returned, retook only a small portion of the ancestral lands. Thus the restoration God promised here looks beyond this event. Rosscup - A master at surveys does it again here for pastors, Sunday School teachers and lay persons needing a concise sketch.

He has a clear outline, charts that put some material into helpful perspective as oracles vs. Morgan on the "Restoration of Israel, Jer ". Remember that Morgan wrote this in , long before Israel was reborn as a nation in May, ! As an aside, Morgan could hardly be labeled a " Dispensationalist. This is repeatedly promised in Jeremiah and secured by the most solemn asseverations which can be used, but it is minutely described in this and the following chapter. The reason of their restoration is disclosed , Jer , viz. The extent of the regathering is foretold, Jer ; from every quarter of the earth both the house of Israel and the house of Judah will be brought back again.

With deep penitence and supplications for their sins will they come, the Lord Himself leading them, Jer Scarcely anything can exceed the pathos, the exquisite tenderness with which the penitents and their Redeemer talk together, as it is foretold in Jer Of course this is true of all genuine repentance, but it will most emphatically be true in restored Israel , Zech A New Covenant is made with them in the day they return to God, Jer That we may be assured that the covenant was not fulfilled at the return from the Babylonian exile, it is quoted once and again in the New Testament and distinctly applied to the Jews of the future, Ro , 27;Heb ; , The Chaldeans were laying siege to the city; and that they would capture it the prophet very well knew.

Abraham bought a field for his dead; Jeremiah bought one for a nation yet unborn. Ham cites Colossians Ham is deeply concerned that public schools and colleges — and sometimes even Christian colleges — teach evolution as the valid scientific theory that it is, rather than focusing on conveying the much more snarky fact that it goes against the Bible. Ken Ham appears unable to see the difference between a scientific explanation and a religion, tweeting:.

Ham disapproves of public money being used to study evolution, surprise surprise. Apparently, Ken Ham believes that aliens , if they exist, cannot have salvation isn't God nice? Ham also disapproves of public money being used to research possible extraterrestrial life, surprise surprise. Being transgender is, in Ken Ham's opinion, sinful. Ham strongly disagrees with Ontario, Canada, which allows people to register as "X" for driving licenses useful for transgender and intersex individuals. Ham sees transgender acceptance as a further example of supposed moral decay in western society.

Ham claims modern society has become morally degenerate because Biblical standards are no longer accepted as absolute. The nineteenth century United States tolerated slavery in some states, tolerated American Indian Genocide , tolerated child labor among other problems. Traditional society in North America and Europe was more Biblical in some respects but Ham provides no evidence to convince skeptics that traditional society was more moral. Because American public schools do not actively promote Christianity Ham insists they impose secular humanism instead. The reality is American state funded public schools the equivalent of UK state schools are required by the United States Constitution to promote no religion. Ham's view reflects a view common among American Conservative Christians that unless Christianity is being actively promoted there is an anti-Christian bias.

Ham is an enthusiastic proponent of the "just a theory" escape hatch , as PZ Myers explains:. Ham believes science is flawed because scientists change their opinions over time. Ham cannot see that changing in the light of new evidence is one of the strengths of science, as it allows scientists to ratify theories which may, and specifically may, be incorrect. Ken Ham expresses his feelings that those who maintain the earth is flat are not basing their beliefs in science. He states that those who do use the bible as the basis of their beliefs cherry pick bible verses.

As expected, Ham is sweepingly dismissive of all other religious traditions, and seeks to 'reach Muslims' by showing them all the contradictions in the Qur'an , while failing to notice that such arguments work against his own religion [46] or rather, don't work, in terms of changing the minds of the faithful. Ham believes that all other religious adherents are 'lost souls mired in the wrong religions'. Over the years, Ham has pushed various fundamentalist institutions towards his version of strict Biblical literalism.

This has resulted in faculty at some fundamentalist colleges to require faculty to sign a detailed statement of faith each year and purging of heterodox faculty. Ham has used the tiresome Hitler comparison in a several essays, including essays on abortion , [49] evolution , [50] Barack Obama , [51] and secularism. Ham has published a number of pseudoscientific works, the vast majority of them reflecting various mental contortions and his generally weak grasp on reality — caused by a literal reading of Genesis, combined with a fierce rejection of any data not pre-conforming to his flawed ideals. Jump to: navigation , search. See the main article on this topic: Answers in Genesis. See the main article on this topic: Creation "Museum". See the main article on this topic: Ark Encounter.

See the main article on this topic: Bill Nye debates Ken Ham. His religion is that there is no God , the Bible is not true and everything started by natural processes. He has a religion, I have a religion. His is based off blind faith, mine is not because when you start with God's word it makes sense of the world that we see and we can use observational science to confirm it. See the main article on this topic: Bible. Imagine living in so much fear of knowledge that you dedicate your life to moronity on this massive a scale.

After all these years I still shake my head at it all. See the main article on this topic: Faith. So Ken Ham is doing good work for us atheists by building a very brittle Christian wall. It can resist a few punches, but when it goes, it goes in its entirety. See the main article on this topic: Atheism. See the main article on this topic: Abortion. See the main article on this topic: Evolution.

See the main article on this topic: Exotheology. See the main articles on this topic: Transphobia and Homophobia. See the main article on this topic: RationalWiki. See the main article on this topic: Just a theory. God, and I want you to remember that! See the main article on this topic: Godwin's law. ISBN YouTube , 13 March Someone should introduce him to a mirror.

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