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Example Of Ethos Pathos Logos

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7:1-2. The beginning of not only the verse, but chapter seven, is an individual lament—the first words being, “Woe is me!” The individuality and focus on the prophet’s point of view is an interesting way to start the chapter out considering that his lament is for the nation of Israel. It almost gives the feeling that he is the only one feeling sorrowful about the forthcoming destruction. That idea is strengthened through what proceeds in the end of the first verse through the second verse. If the people are as wicked as Micah states, it makes sense that his lament would be personal—as the wicked person does not always (or possibly ever) realize the folly of their way enough to notice the destruction that will come as a result of their actions. …show more content…

As aforementioned in the above paragraph, the point of view is now communal. He’s speaking as Israel, no longer as himself. Although I mentioned in my first journal that I thought verse nine was a personal admission of guilt, after further reading into the text, I actually think that it is still personal, but contrarily, it’s not the author admitting his personal sin, but rather the entire nation repenting/confessing. These verses are important to the future restoration of the nation. You see in the end of verse nine that after announcing their sin and confessing of it, they will yet again—in the future—be able to see God’s righteousness. These verses seem to start to resolve the wickedness of the verses 1-6, as there will be an end to their strife. Because of their repentance and God’s loving nature to forgive them, in the future, those who come against them will no longer prevail. The people seem to be admitting that they realize the power of God and the power of admitting that they were wrong and that God was powerful all along. This seems to be showcases when Micah pens, “And shame will cover her who said to me, ‘Where is the Lord your God?’” This sentence shows that although they could say this before to the Israelites, now that they have returned, God’s power will be for them again and their enemies will regret their

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“I wept in deliverance and in pity for all mankind.” (Chapter 12 paragraph 1 left

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The structure of these twelve verses can be split up into four groups of three verses, each taking on a different resemblance to a student’s classroom presentation of his persuasive paper. The first three verses serve as the introduction to the author’s “paper” in which he sets up why his audience should pay attention to his persuasion. The next three verses take on the “thesis” of Moses’ pedagogy, and the following three verses provide instructions for how to carry out this thesis. To put it simply, this thesis is that each generation of Israelites should never cease to educate the next generation to remember the Lord their God through the way that they love Him. Although the rest of chapter six goes on with more rhetoric, verses ten through twelve can conclude the first twelve verses into a comprehensive unit by looking to the future of what will happen as this thesis is being carried out.

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This projects that when you lean and trust on God it allows him to support you in your endeavors and instead of trusting in your fleshly instincts, expect him to direct you. When you release your pride or fears you may move forward either positively or negatively, but when you get to a place of beginning to trust God, there is absolutely nothing better. If you cast your cares on God and make the decision to just trust in Him, it shows your faith, and that you have opened yourself to peace. God will never force himself upon you, thus when he sees that you have taken up your faith in him he is able to direct you to your Promised Land sooner and you will be able to enjoy it unlike the older generation of the Israelites following Moses. The Promised Land was not hidden from the Israelites, they knew where it was but they blocked themselves from it spiritually and naturally from choosing to be in disbelief.

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Isaiah 39 is a narrative where Hezekiah trusts Babylon rather than God. This is an interesting chapter because it immediately follows a prayer by the king where he gives thanks to God for healing him of his illness and he recognizes that his sin was a divine punishment that required repentance (Chisholm 91). This contrast stands out to the reader because chapter 39 is an example of Hezekiah’s failure to trust God.

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Works of the Prophets There is no question that Judah and Israel were living in evil times during the days of the prophets Isaiah and Jeremiah. The kings were living evil lives that did not follow that law that the God of Abraham, Isaac, and Jacob had given them. God’s anger and wrath is shown in the prophet’s writings, but there is also a hope and a future that will come for God’s people someday. The sins of Judah and Israel were great, but God’s greatness is shown in the way he will one day redeem them and show them the ultimate act of mercy, sending his son Jesus Christ to die.

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679 Words | 3 Pages

Jesus in these verses uses the words and phrases of Daniel 2:44 and Isaiah 44:3, 32:14-15, 43:10, 44:8, 49:6, all of which, in context, refer to the final restoration of Israel. This creates tension considering that he has just stated in v. 7, that the disciples will not know the time which the Father has fixed when the kingdom will be restored to Israel. The coming of the Holy Spirit cannot be inseparable from God’s plans and promises to Israel. The best way to make sense of the tension in these verses is by understanding Jesus’ words in terms of inaugurated eschatology. Jesus indicates in his answer (v. 7-8) that there is a future fulfillment of His promises to Israel, even while there is progress and fulfillment in the days of the disciples.

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Furthermore, they show that God alone is trustworthy, and that Israel can only become God’s servant, a light to the nations, if she comes to that place of radical

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God’s judgement is coming down to the land guided by the unholy, and the days of destruction are soon to come. This conviction of the israelites is due to the long 500+ years of rebellion against God. In the first chapter of Micah, the prophecy speaks of the Lord’s soon to come presence of judgement on earth, and the destruction of everything that man hath exalted that was not God. This destruction is referenced by Micah in a metaphor where God puts down, that which man uplifts. “Look!

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He understands that God was working behind the scenes. Vengeance is God's and God's plan worked out! There is nothing to be upset about! When we understand that God is the one who is in control, it enables us to respond as Joseph does here. He comforts and speaks kindly to

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God is "the Holy One of Israel" who must punish his rebellious people but will afterward redeem them, and bring them back to himself. Israel, as we see in the scripture if Isiah is a vineyard that will be trampled , a people lacking of justice or righteousness. Throughout the book, God's judgment is seen as fire. God always will have compassion on his people and will rescue them from both political and spiritual oppression. Israel's mighty Creator will make streams spring up in the desert as he leads them home.

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In the book of Zephaniah, readers can find a similar verse about the Day of Yahweh: “The Day of the Lord will be a day of wrath, trouble and distress, destruction and desolation, clouds and thick darkness, darkness and gloom, and trumpet and battle cry against the fortified cities and the high corner towers” (Zephaniah 1:14-18). However, the Day of Yahweh is not all about destruction. There are also some instances where God claims to rebuild. In chapter nine of Amos, the Lord says: “On that day I will raise up the fallen hut of David; I will wall up its breaches, raise up its ruins, and rebuild it as in the days of old” (Amos 9:11). The Day of Yahweh is not only a day of destruction, but a day in which God will rebuild the destroyed cities and buildings, such as the

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The song sung by the Israelites to praise God for their redemption from slavery reveals their obsession with conquest. Although they acknowledge God’s power, the nature of the song indicates a vast misunderstanding of their relationship with God. The song sung by the Israelites after their redemption from slavery reveals an obsession with conquest, and a disregard for the true nature of God. The Israelites talk excessively about how their enemies will be “gripped” by agony and fear of the Lord’s strength.

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The Chapter begins with the Children of Israel complaining about Moses and Aaron. Matthew Henry states “They lifted up their voices and cried (v. 1); giving credit to the report of the spies rather than to the word of God, and imagining their condition desperate, they laid the reins on the neck of their passions, and could keep no manner of temper. Like foolish froward children, they fall a crying, yet know not what they cry for.” They wished they were left in Egypt to die instead of the wilderness.

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It is musically written to have a crescendo then a diminuendo, which points to the skilled nature of the writer. The fourth chapter reiterates the sins committed by the Israelites and how God acted out of anger for them, yet the notion of hope that God’s punishment, which came in the form of feminine, has ended is evident (Johnson). Johnson says of this hope, “Hence there is now hope of a future” (70). While chapter four recounts the same notions of wrath and suffering, a new theme of hope is

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As we shall see in the fourth chapter, God's tone changes in relation with the events that affect the lives of His people. Catastrophic events, such as the fall of Jerusalem are explained by way of showing that it is disbelief that has led to God forsaking the Israelites, basically to punish them. Nevertheless, this is not the wish of God. His ultimate wish is that the people understand their mistakes, and put an end to actions that are against His wishes. In the end, we see that it is mostly impossible to distinguish history from religion within the Bible, in as much as religion was not a separate concept in the 1st millenium

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