Jeremiah 6:5
Rise up, let us attack by night and destroy her fortresses!'"
Arise
The Hebrew word for "arise" is "קוּם" (qum), which conveys a sense of urgency and action. In the context of Jeremiah 6:5, it is a call to immediate action, reflecting the impending judgment and the need for readiness. This word often appears in the Old Testament when God commands His people to take decisive steps, whether in battle or in obedience to His will. The urgency here underscores the seriousness of the situation facing Jerusalem, as God’s judgment is imminent.

Let us attack
The phrase "let us attack" is derived from the Hebrew "נַעֲלֶה" (na'aleh), which means to go up or ascend, often used in military contexts. This reflects the historical reality of ancient warfare, where cities were often built on elevated ground for defense. The attackers are depicted as ascending to lay siege, indicating a strategic and determined assault. Spiritually, this can be seen as a metaphor for the relentless nature of sin and the spiritual battles believers face, urging vigilance and preparedness.

by night
The choice of "by night" highlights the element of surprise and the cover of darkness, which were common tactics in ancient warfare. Night attacks were particularly feared because they caught defenders off guard, leading to panic and confusion. In a spiritual sense, this can symbolize the unexpected nature of trials and temptations that come upon believers, emphasizing the need for constant spiritual vigilance and reliance on God’s protection.

and destroy
The Hebrew word "נַשְׁחִיתָה" (nashchitah) means to ruin or annihilate. This reflects the totality of the destruction intended for Jerusalem due to its persistent disobedience and sin. Historically, this foreshadows the Babylonian conquest and the severe consequences of turning away from God. For believers, it serves as a sobering reminder of the destructive power of sin and the importance of repentance and faithfulness to God’s commands.

her fortresses!
The term "fortresses" refers to the strongholds or defensive structures of a city. In ancient times, these were crucial for a city’s defense against invaders. The mention of fortresses being destroyed signifies the complete vulnerability and downfall of Jerusalem. Spiritually, it can be seen as a warning against placing trust in worldly defenses or human strength, rather than in God. It calls believers to examine their own lives for false securities and to place their trust solely in the Lord.

Persons / Places / Events
1. Jeremiah
A prophet called by God to deliver messages of warning and judgment to the people of Judah. His ministry spanned the reigns of several kings and was marked by his deep emotional connection to his people and his message.

2. Judah
The southern kingdom of Israel, which was facing impending judgment due to its persistent sin and rebellion against God. Jeremiah's prophecies often focused on the coming destruction of Jerusalem and the need for repentance.

3. Babylonian Invasion
The historical context of this verse is the impending invasion by the Babylonian army, which would eventually lead to the destruction of Jerusalem and the exile of its people.

4. Jerusalem
The capital city of Judah, often symbolizing the spiritual and political heart of the nation. It was the focal point of Jeremiah's prophecies concerning judgment and restoration.

5. Fortresses
Symbolic of the defenses and strongholds of Jerusalem, both physical and spiritual, which were ultimately insufficient against the judgment decreed by God.
Teaching Points
The Urgency of Repentance
The call to "arise" and "attack by night" underscores the urgency of the situation. Believers are reminded of the importance of timely repentance and turning back to God before judgment comes.

The Inevitability of God's Judgment
Despite the fortresses and defenses, God's judgment is inevitable when His people persist in sin. This serves as a warning to not rely on worldly securities but to seek refuge in God.

Spiritual Vigilance
The night attack symbolizes the unexpected nature of God's judgment. Christians are encouraged to remain spiritually vigilant and prepared, living in a state of readiness for Christ's return.

The Consequences of Disobedience
The destruction of Jerusalem's fortresses is a powerful reminder of the consequences of disobedience. It challenges believers to examine their lives and align with God's will.

Hope in Restoration
While the verse speaks of destruction, the broader account of Jeremiah includes promises of restoration. This duality offers hope that God’s discipline is ultimately redemptive.
Bible Study Questions
1. How does the urgency in Jeremiah 6:5 challenge us to examine our own lives and spiritual readiness today?

2. In what ways do we, like Jerusalem, sometimes rely on "fortresses" that cannot truly protect us? What are these fortresses in our modern context?

3. How can we apply the lesson of spiritual vigilance from this passage to our daily walk with Christ?

4. What parallels can we draw between the judgment on Jerusalem and the warnings given to the churches in Revelation?

5. How does understanding the historical context of Jeremiah 6:5 enhance our appreciation of God's justice and mercy?
Connections to Other Scriptures
Isaiah 1:21-23
This passage describes the moral and spiritual decay of Jerusalem, similar to the themes in Jeremiah, highlighting the city's need for repentance and the inevitability of judgment.

Ezekiel 7:23-27
Ezekiel, a contemporary of Jeremiah, also prophesies about the coming destruction and the reasons for God's judgment, emphasizing the corruption and violence in the land.

Lamentations 2:7-9
Written by Jeremiah, this book mourns the destruction of Jerusalem, providing a vivid picture of the fulfillment of the prophecies and the consequences of the people's disobedience.
A Dreadful OnlookS. Conway Jeremiah 6:1-8
Christian EffortF. Jackson.Jeremiah 6:1-9
How the Kingdom of Heaven is to be TakenS. Conway Jeremiah 6:4, 5
The Apostate City that Cannot be Let AloneA.F. Muir Jeremiah 6:4-8
People
Benjamin, Jeremiah
Places
Beth-haccherem, Jerusalem, Sheba, Tekoa, Zion
Topics
Arise, Attack, Destroy, Destruction, Fortresses, Houses, Palaces, Rise
Dictionary of Bible Themes
Jeremiah 6:5

     5608   warfare, strategies

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. VII

A 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

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