Though she is beautiful and delicate, I will destroy the Daughter of Zion. Though she is beautiful and delicateThe phrase "beautiful and delicate" in Hebrew is "נָאוָה וּמְעֻנָּגָה" (na'awah u-me'unagah). The word "beautiful" (נָאוָה) conveys a sense of aesthetic appeal and grace, often used in the context of describing something pleasing to the eye or desirable. In the context of ancient Israel, beauty was often associated with divine favor and blessing. The term "delicate" (מְעֻנָּגָה) suggests fragility and tenderness, indicating something that requires care and protection. Historically, Jerusalem, the Daughter of Zion, was seen as a city of splendor and divine favor, a place where God's presence dwelt in the temple. This phrase highlights the tragic irony of Jerusalem's impending destruction despite her beauty and the care she once received. I will destroy
The Hebrew verb used here is "אַשְׁחִית" (ashchit), which means to ruin, corrupt, or destroy. This word is often used in the context of divine judgment, where God allows or directly causes the downfall of a nation or city due to their sins. The use of this term underscores the seriousness of the judgment that is to come upon Jerusalem. It is a reminder of the consequences of turning away from God's commandments and the inevitable justice that follows. In the broader biblical narrative, destruction is often a precursor to renewal and restoration, suggesting that even in judgment, God's ultimate purpose is to bring about repentance and redemption. the Daughter of Zion
This phrase is a poetic personification of Jerusalem and, by extension, the people of Israel. "Daughter of Zion" (בַּת־צִיּוֹן, bat-Tsiyon) is a term of endearment, reflecting God's special relationship with His chosen people. Zion, a hill in Jerusalem, symbolizes the spiritual and political heart of Israel. Throughout the Bible, Zion is depicted as the dwelling place of God, a place of worship, and a symbol of hope and future restoration. The use of "daughter" emphasizes vulnerability and the expectation of protection and care from a father, which in this context is God Himself. The impending destruction of the Daughter of Zion serves as a poignant reminder of the consequences of Israel's unfaithfulness, yet it also holds a promise of eventual restoration and renewal, as God remains faithful to His covenant. Persons / Places / Events 1. JeremiahA prophet called by God to deliver messages of warning and judgment to the people of Judah. His ministry spanned over 40 years during the reigns of several kings of Judah. 2. Daughter of ZionA poetic term used to refer to the city of Jerusalem and its inhabitants. It emphasizes the city's beauty and significance but also its vulnerability due to disobedience. 3. JudahThe southern kingdom of Israel, which included Jerusalem. During Jeremiah's time, Judah was facing imminent judgment due to its persistent idolatry and rebellion against God. 4. Babylonian ThreatThe impending invasion by the Babylonian Empire, which God used as an instrument of judgment against Judah for its sins. 5. God's JudgmentThe central event in this passage, where God declares His intention to bring destruction upon Jerusalem due to its unfaithfulness. Teaching Points The Beauty and Fragility of God's PeopleWhile God's people are often described in terms of beauty and favor, this beauty is fragile and can be marred by sin and disobedience. We must cherish our relationship with God and live in obedience to maintain His favor. The Consequences of DisobedienceJust as Jerusalem faced destruction due to its rebellion, we too face consequences when we turn away from God's commands. It is crucial to heed God's warnings and repent. God's Righteous JudgmentGod's judgment is always just and righteous. Understanding this helps us trust in His decisions and encourages us to live righteously. The Call to RepentanceJeremiah's message serves as a call to repentance. We are reminded to examine our lives, turn from sin, and seek God's forgiveness. Hope Beyond JudgmentWhile judgment is severe, God's ultimate plan includes restoration and hope for those who return to Him. This encourages us to remain hopeful and faithful. Bible Study Questions 1. How does the description of the "Daughter of Zion" as beautiful and delicate relate to the spiritual state of Jerusalem at the time of Jeremiah's prophecy? 2. In what ways can we see parallels between the warnings given to Jerusalem and the warnings God gives to us today through His Word? 3. How does understanding the historical context of Jeremiah's prophecy enhance our comprehension of God's message in this verse? 4. What are some practical steps we can take to ensure that we are living in obedience to God and avoiding the pitfalls of disobedience? 5. How can the themes of judgment and hope in Jeremiah 6:2 inspire us to share the message of repentance and salvation with others? Connections to Other Scriptures Isaiah 1:8This verse also refers to the "Daughter of Zion" and describes her as a besieged city, highlighting the theme of judgment due to sin. Lamentations 2:1This passage mourns the destruction of Jerusalem, echoing the themes of Jeremiah 6:2 and emphasizing the consequences of disobedience. Matthew 23:37Jesus laments over Jerusalem, expressing sorrow for its rejection of God's messengers, which connects to the prophetic warnings given by Jeremiah. People Benjamin, JeremiahPlaces Beth-haccherem, Jerusalem, Sheba, Tekoa, ZionTopics Beautiful, Bred, Comely, Cut, Dainty, Daughter, Delicate, Delicately, Destroy, Fair, Likened, ZionDictionary of Bible Themes Jeremiah 6:2 4040 beauty Jeremiah 6:2-5 7271 Zion, as symbol Library Stedfastness in the Old Paths.
"Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls."--Jer. vi. 16. Reverence for the old paths is a chief Christian duty. We look to the future indeed with hope; yet this need not stand in the way of our dwelling on the past days of the Church with affection and deference. This is the feeling of our own Church, as continually expressed in the Prayer Book;--not to slight what has gone before, …
John Henry Newman—Parochial and Plain Sermons, Vol. VIIA Blast of the Trumpet against False Peace
The motive with these false prophets is an abominable one. Jeremiah tells us it was an evil covetousness. They preached smooth things because the people would have it so, because they thus brought grist to their own mill, and glory to their own names. Their design was abominable, and without doubt, their end shall be desperate--cast away with the refuse of mankind. These who professed to be the precious sons of God, comparable to fine gold, shall be esteemed as earthen pitchers, the work of the hands …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860 Whitefield -- the Method of Grace
George Whitefield, evangelist and leader of Calvinistic Methodists, who has been called the Demosthenes of the pulpit, was born at Gloucester, England, in 1714. He was an impassioned pulpit orator of the popular type, and his power over immense congregations was largely due to his histrionic talent and his exquisitely modulated voice, which has been described as "an organ, a flute, a harp, all in one," and which at times became stentorian. He had a most expressive face, and altho he squinted, in …
Grenville Kleiser—The world's great sermons, Volume 3 Reprobation.
In discussing this subject I shall endeavor to show, I. What the true doctrine of reprobation is not. 1. It is not that the ultimate end of God in the creation of any was their damnation. Neither reason nor revelation confirms, but both contradict the assumption, that God has created or can create any being for the purpose of rendering him miserable as an ultimate end. God is love, or he is benevolent, and cannot therefore will the misery of any being as an ultimate end, or for its own sake. It is …
Charles Grandison Finney—Systematic Theology Prefatory Scripture Passages.
To the Law and to the Testimony; if they speak not according to this Word, it is because there is no light in them.-- Isa. viii. 20. Thus saith the Lord; Stand ye in the ways, and see, and ask for the old paths, where is the good way and walk therein, and ye shall find rest for your souls.--Jer. vi. 16. That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive. But …
G. H. Gerberding—The Way of Salvation in the Lutheran Church Jesus Raises the Widow's Son.
(at Nain in Galilee.) ^C Luke VII. 11-17. ^c 11 And it came to pass soon afterwards [many ancient authorities read on the next day], that he went into a city called Nain; and his disciples went with him, and a great multitude. [We find that Jesus had been thronged with multitudes pretty continuously since the choosing of his twelve apostles. Nain lies on the northern slope of the mountain, which the Crusaders called Little Hermon, between twenty and twenty-five miles south of Capernaum, and about …
J. W. McGarvey—The Four-Fold Gospel Backsliding.
"I will heal their backsliding; I will love them freely: for Mine anger is turned away."--Hosea xiv. 4. There are two kinds of backsliders. Some have never been converted: they have gone through the form of joining a Christian community and claim to be backsliders; but they never have, if I may use the expression, "slid forward." They may talk of backsliding; but they have never really been born again. They need to be treated differently from real back-sliders--those who have been born of the incorruptible …
Dwight L. Moody—The Way to God and How to Find It An Obscured vision
(Preached at the opening of the Winona Lake Bible Conference.) TEXT: "Where there is no vision, the people perish."--Proverbs 29:18. It is not altogether an easy matter to secure a text for such an occasion as this; not because the texts are so few in number but rather because they are so many, for one has only to turn over the pages of the Bible in the most casual way to find them facing him at every reading. Feeling the need of advice for such a time as this, I asked a number of my friends who …
J. Wilbur Chapman—And Judas Iscariot Sin Charged Upon the Surety
All we like sheep have gone astray: we have turned every one to his own way, and the LORD hath laid upon Him the iniquity of us all. C omparisons, in the Scripture, are frequently to be understood with great limitation: perhaps, out of many circumstances, only one is justly applicable to the case. Thus, when our Lord says, Behold, I come as a thief (Revelation 16:15) , --common sense will fix the resemblance to a single point, that He will come suddenly, and unexpectedly. So when wandering sinners …
John Newton—Messiah Vol. 1 An Address to the Regenerate, Founded on the Preceding Discourses.
James I. 18. James I. 18. Of his own will begat he us with the word of truth, that we should be a kind of first fruits of his creatures. I INTEND the words which I have now been reading, only as an introduction to that address to the sons and daughters of the Lord Almighty, with which I am now to conclude these lectures; and therefore shall not enter into any critical discussion, either of them, or of the context. I hope God has made the series of these discourses, in some measure, useful to those …
Philip Doddridge—Practical Discourses on Regeneration Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join …
Hugh Binning—The Works of the Rev. Hugh Binning How those who Fear Scourges and those who Contemn them are to be Admonished.
(Admonition 14.) Differently to be admonished are those who fear scourges, and on that account live innocently, and those who have grown so hard in wickedness as not to be corrected even by scourges. For those who fear scourges are to be told by no means to desire temporal goods as being of great account, seeing that bad men also have them, and by no means to shun present evils as intolerable, seeing they are not ignorant how for the most part good men also are touched by them. They are to be admonished …
Leo the Great—Writings of Leo the Great Christian Meekness
Blessed are the meek, for they shall inherit the earth Matthew 5:5 We are now got to the third step leading in the way to blessedness, Christian meekness. Blessed are the meek'. See how the Spirit of God adorns the hidden man of the heart, with multiplicity of graces! The workmanship of the Holy Ghost is not only curious, but various. It makes the heart meek, pure, peaceable etc. The graces therefore are compared to needlework, which is different and various in its flowers and colours (Psalm 45:14). …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious …
John Edgar McFadyen—Introduction to the Old Testament Links Jeremiah 6:2 NIVJeremiah 6:2 NLTJeremiah 6:2 ESVJeremiah 6:2 NASBJeremiah 6:2 KJV
Jeremiah 6:2 Commentaries
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