August 9, Mend Your Ways! --- Jeremiah 7:1-15

Transcription

1 1 Sunday School Lesson Outline Pleasant Zion Missionary Baptist Church 3317 Toledano Street New Orleans, La. August 9, Mend Your Ways! --- Jeremiah 7:1-15 Unit III Advocates of Justice for All Introduction: Almost without exception, Bible students consider Jeremiah to be one of the foremost OT prophets. With good reason he has been called a sublime figure. He was the most autobiographical of all the prophets, and we know more about him than any other OT prophet He has been credited with the survival of his people after the Fall of Jerusalem in 586 B.C., a veritable savior of the Jews. Nonetheless, this man of God is one of the most misunderstood of the great OT leaders (Feinberg, Jeremiah: A Commentary, Zondervan). Jeremiah lived in the last days of Judah. Some of his last words of warning to King Zedekiah and the people were that if they would submit to Nebuchadnezzar, they would be given their lives; if they would not do so, their city would burn, and they would lose their lives. They refused to listen, so the city of Jerusalem was eventually besieged, broken down, and burned to the ground. Most of its occupants were killed by the sword or taken into captivity to the land of Babylon. These events seem distant to us, which causes us to miss the instruction we should gain from them. Today, God attempts to get our attention through the preaching and teaching of His Word. It is a sad commentary on the church that so many hear but still make decisions for their lives that are contrary to the Bible s teachings. We learn from Jeremiah that God is serious in His expectations. BE&I (See the Lesson Background on Page 7.) I. GOD S OFFER Jeremiah 7:1-7 Jeremiah 7:1-2 1 The word that came to Jeremiah from the LORD, saying, 2 Stand in the gate of the LORD'S house, and proclaim there this word, and say, Hear the word of the LORD, all ye of Judah, that enter in at these gates to worship the LORD. A. An assignment for Jeremiah (Jeremiah 7:1-2). 1. This section begins with what is sometimes called a prophetic formula. a. The prophetic formula affirms that the forthcoming message is not that of the messenger but of God, on whose behalf the messenger speaks. b. For examples, see Genesis15:1; 2 Samuel 7:4; or 1 Kings 6: God instructed Jeremiah to go to stand in the gate or entrance to the temple where a huge throng of people could gather both inside and outside and preach his message. a. This message, often referred to as Jeremiah s temple address, was the first of his ministry. b. It is also believed by many that this message was the primary impetus for Jeremiah s rejection by the people of Judah because He spoke of God s will, Judah s sinfulness, and the coming judgment. c. Most likely, he preached the message during one of the three major festivals of the year, times when pilgrims from all over the country flooded into Jerusalem to celebrate (Deut. 16:16). 3. Jeremiah was to challenge the people to hear the word of the Lord. a. The Hebrew word (shama) translated hear relates to listening intelligently. b. Some commentators believe that this message is the same as the one preached in chapter 26, but it is possible that Jeremiah preached on the same theme on similar occasions at different times, as all preachers do. 4. The first point of Jeremiah s message struck at the very heart of the people s problem: they were trusting in the temple (church) and their worship to save them.

2 2 a. They were faithfully coming to worship, but they were not repenting of their sins or obeying God. b. They were trusting God to bless, and protect them just because they were faithful in their worship. Jeremiah 7:3-4 3 Thus saith the LORD of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. 4 Trust ye not in lying words, saying, The temple of the LORD, The temple of the LORD, The temple of the LORD, are these. B. A command from God (Jeremiah 7:3-4). 1. The first thing God had Jeremiah say was that the people needed to amend [their] ways and [their] doings. a. In this verse, to amend (yatab) means to make well or sound. b. Their current ways were spiritually sick and made them unable to maintain a relationship with God, so they needed to change. 2. The people had to repent of their sins in order to continue living in the promised land. a. The people of Judah live where they do by God s permission and God s gift. b. Their standing is conditional: only by submitting to Him can they remain in the land He has given them (see the Lesson Background on 7). Practical Point 1: The prerequisite for acceptable worship of God is holiness. 3. Jeremiah continued with a warning that the people should stop listening to the lying words of false prophets. a. Their lying was in repetitious words: The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. b. This thrice-repeated phrase indicated that the people believed that the very presence of God s temple was a powerful protection for them. c. With misunderstanding of their sinful past and misplaced trust in a physical structure, the people of Judah have become like pagans who believe that repeating certain words or creating objects provides magical power. Practical Point 2: Holy places cannot deliver us from unholy living. Jeremiah 7:5-7 5 For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; 6 If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: 7 Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. C. A promise from God (Jeremiah 7:5-7). 1. In contrast with the people s merely parroting the temple of the Lord over and over, Jeremiah proclaims that the people must change their lifestyles completely (throughly [thoroughly]). a. Jeremiah adds the word throughly (thoroughly). b. Behind the two-word phrase throughly amend in the original language is a single word (yatab) meaning make good that is repeated to emphasize the idea. 2. He followed with three examples of how they related to one another and one of how they related to God. a. They needed to throughly execute judgment (justice) between a man and his neighbour.

3 3 b. They were not to oppress those who were vulnerable (the stranger, the fatherless, and the widow). c. They were to shed not innocent blood in this place (they should renounce violence and murder). d. Their relationship to God needed to be one of submissive loyalty to the exclusion of any other gods. 3. It is clear throughout Scripture that maintaining a close relationship with God brings blessings and protection and that living apart from Him brings a lack of good things. a. If they would do the right things, God promised to allow them to remain in their land. b. Jeremiah said they did wrong to their own harm. (How much do we hurt ourselves when we live for self instead of living totally committed lives for God?) Practical Point 3: A genuine commitment to God will be evident in every relationship we have in life. II. GOD S WARNING Jeremiah 7:8-15 Jeremiah 7: Behold, ye trust in lying words, that cannot profit. 9 Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; 10 And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? A. Blatant hypocrisy (Jeremiah 7:8-10). 1. The people s confident chant the temple of the Lord (v. 4) is an exercise in misplaced trust. a. Jeremiah stands before them to announce that this misdirected faith is a fatally dangerous sham which will prove to be their undoing. b. Jeremiah stands before them to announce that it is time to abandon lying words and admit the truth. 2. Drawing on offenses just mentioned, Jeremiah now poses a rhetorical question that demonstrates the people s hypocrisy. a. Jeremiah mentioned: stealing, murder, adultery, uttering false oaths, worshipping Baal (Baalim are false fertility gods), and following other gods besides the Lord. b. God s people were exercising a totally self-indulgent lifestyle with no concern about pleasing Him. 3. The blatant hypocrisy of the people manifested itself most clearly when, while committing all these sins, they continued to attend services in the temple. a. They called on God while believing there was nothing wrong with what they were doing. b. They were going through the motions of worship and pretending to be willing to serve God. 4. Their attitude is clear in the NIV translation of verse 10: and then come and stand before me in this house, which bears my Name, and say, "We are safe -- safe to do all these detestable things? Practical Point 4: God s grace can never be claimed as giving us freedom to sin. Jeremiah 7: Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the LORD. 12 But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. B. Realistic comparison (Jeremiah 7:11-12). 1. Ultimately the people were treating the temple, the house of God, as robbers do their dens.

4 4 a. It was a temporary refuge till they sallied forth on another foray. b. Limestone caves in Palestine were used as robbers dens; so Jeremiah s metaphor was clear. 2. But the evildoers can conceal nothing. They cannot hide for God sees everything they do. a. But I have been watching! declares the LORD. (v. 11b NIV) b. The clear implication is that He was not pleased (Behold, even I have seen it, saith the LORD). 3. He had destroyed the Tabernacle at Shiloh due to their forefather s hypocrisy and sin (See Tab. on page 7). Jer. 7: And now, because ye have done all these works, saith the LORD, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; 14 Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. Jeremiah 7:13 NIV 13 While you were doing all these things, declares the LORD, I spoke to you again and again, but you did not listen; I called you, but you did not answer. C. Certain disaster (Jeremiah 7:13-14). 1. The people of Judah have been warned many times but have continued to be unrepentant. a. They have received the law, which specifies the consequences of disobedience. b. They have received the message of earlier prophets that reminded them of the same. 2. So God must destroy the temple and those who corrupt it as He has done to Shiloh... a. even though it is called by (His) name. b. even though wherein ye (they falsely) trust. c. even though it is the place which I gave to you (them) and to your (their) fathers. Practical Point 5: Our sins do not escape God s sight just because we hide ourselves in a place of worship. Jeremiah 7:15 15 And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. D. Similar disappearance (Jeremiah 7:15). 1. The ultimate result of the people s sin was going to be captivity, their removal from the land of Judah. a. Their brothers who had lived in the northern nation of Israel had already been disciplined this way. b. Since Judah hadn t learned from the experience of their brothers, they, too, were going to be cast out of God s sight. 2. God s judgment of Israel had been total, as indicated in His statement about the whole seed of Ephraim. 3. Babylon later fulfilled this prophecy from Jeremiah, taking the residents of Judah away in three deportations and then completely destroying and burning the city of Jerusalem. Practical Point 6: Sin always has consequences, even for believers. Compiler: Rev. Kenneth E. Thompson From: Bible Expositor and Illuminator, Union Gospel Press, Cleveland, OH: Standard Lesson Commentary NIV, Standard Publishing Company, Cincinnati, OH; Power Bible CD, Online Publishing Co., Wordsearch 9 Basic Edition, Wordsearch Bible Software, Austin, TX; The New Intrnl Lesson Annual, Abingdon. Sunday School Commentary, Townsend Press, Sunday School Publishing Board.

5 5 Sunday School Lesson Text With NIV And Interlinear August 9, Mend Your Ways! --- Jeremiah 7:1-15 Jer 7:1 The word (dabar) that came to Jeremiah from the LORD, saying, ('amar) 1 This is the word that came to Jeremiah from the LORD: (NIV) 2 Stand (`amad) in the gate (sha`ar) of the LORD'S (Y@hovah) house, (bayith) and proclaim (qara') there this word, (dabar) and say, ('amar) Hear (shama`) the word (dabar) of the LORD, (Y@hovah) all ye of Judah, (Y@huwdah) that enter in (bow') at these gates (sha`ar) to worship (shachah) the LORD. (Y@hovah) 2 "Stand at the gate of the LORD's house and there proclaim this message: "'Hear the word of the LORD, all you people of Judah who come through these gates to worship the LORD. (NIV) 3 Thus saith ('amar) the LORD (Y@hovah) of hosts, (tsaba') the God ('elohiym) of Israel, (Yisra'el) Amend (yatab) your ways (derek) and your doings, (ma`alal) and I will cause you to dwell (shakan) in this place. (maqowm) 3 This is what the LORD Almighty, the God of Israel, says: Reform your ways and your actions, and I will let you live in this place. (NIV) 4 Trust (batach) ye not in lying (sheqer) words, (dabar) saying, ('amar) The temple (heykal) of the LORD, (Y@hovah) The temple (heykal) of the LORD, (Y@hovah) The temple (heykal) of the LORD, (Y@hovah) are these. 4 Do not trust in deceptive words and say, "This is the temple of the LORD, the temple of the LORD, the temple of the LORD!" (NIV) 5 For if ye throughly (yatab) amend (yatab) your ways (derek) and your doings; (ma`alal) if ye throughly (`asah) execute (`asah) judgment (mishpat) between a man ('iysh) and his neighbour; (rea`) 5 If you really change your ways and your actions and deal with each other justly, (NIV) 6 If ye oppress (`ashaq) not the stranger, (ger) the fatherless, (yathowm) and the widow, ('almanah) and shed (shaphak) not innocent (naqiy) blood (dam) in this place, (maqowm) neither walk (yalak) after ('achar) other ('acher) gods ('elohiym) to your hurt: (ra`) 6 if you do not oppress the alien, the fatherless or the widow and do not shed innocent blood in this place, and if you do not follow other gods to your own harm, (NIV) 7 Then will I cause you to dwell (shakan) in this place, (maqowm) in the land ('erets) that I gave (nathan) to your fathers, ('ab) for (`ad) ever (`owlam) and ever. (`owlam) 7 then I will let you live in this place, in the land I gave your forefathers for ever and ever. (NIV)

6 6 8 Behold, ye trust (batach) in lying (sheqer) words, (dabar) that cannot profit. (ya`al) 8 But look, you are trusting in deceptive words that are worthless. (NIV) 9 Will ye steal, (ganab) murder, (ratsach) and commit adultery, (na'aph) and swear (shaba) falsely, (sheqer) and burn incense (qatar) unto Baal, (Ba`al) and walk (halak) after ('achar) other ('acher) gods ('elohiym) whom ye know (yada`) not; 9 "'Will you steal and murder, commit adultery and perjury, burn incense to Baal and follow other gods you have not known, (NIV) 10 And come (bow') and stand (`amad) before (paniym) me in this house, (bayith) which is called (qara') by my name, (shem) and say, ('amar) We are delivered (natsal) to do (`asah) all these abominations (tow`ebah)? 10 and then come and stand before me in this house, which bears my Name, and say, "We are safe"-- safe to do all these detestable things? (NIV) 11 Is this house, (bayith) which is called (qara') by my name, (shem) become a den (m@`arah) of robbers (p@riyts) in your eyes (`ayin)? Behold, even I have seen (ra'ah) it, saith (n@'um) the LORD. (Y@hovah) 11 Has this house, which bears my Name, become a den of robbers to you? But I have been watching! declares the LORD. (NIV) 12 But go (yalak) ye now unto my place (maqowm) which was in Shiloh, (Shiyloh) where I set (shakan) my name (shem) at the first, (ri'shown) and see (ra'ah) what I did (`asah) to it for (paniym) the wickedness (ra`) of my people (`am) Israel. (Yisra'el) 12 "'Go now to the place in Shiloh where I first made a dwelling for my Name, and see what I did to it because of the wickedness of my people Israel. (NIV) 13 And now, because ye have done (`asah) all these works, (ma`aseh) saith (n@'um) the LORD, (Y@hovah) and I spake (dabar) unto you, rising up early (shakam) and speaking, (dabar) but ye heard (shama`) not; and I called (qara') you, but ye answered (`anah) not; 13 While you were doing all these things, declares the LORD, I spoke to you again and again, but you did not listen; I called you, but you did not answer. (NIV) 14 Therefore will I do (`asah) unto this house, (bayith) which is called (qara') by my name, (shem) wherein ye trust, (batach) and unto the place (maqowm) which I gave (nathan) to you and to your fathers, ('ab) as I have done (`asah) to Shiloh. (Shiyloh) 14 Therefore, what I did to Shiloh I will now do to the house that bears my Name, the temple you trust in, the place I gave to you and your fathers. (NIV) 15 And I will cast you out (shalak) of my sight, (paniym) as I have cast out (shalak) all your brethren, ('ach) even the whole seed (zera`) of Ephraim. ('Ephrayim) 15 I will thrust you from my presence, just as I did all your brothers, the people of Ephraim.' (NIV)

7 7 Lesson Background -- The prophet Jeremiah ministered in the late seventh and early sixth centuries BC, during the final years of the monarchy of Judah (Jeremiah 1:1-3). That was the southern part of Israel s divided kingdom. In that day, Judah was confronted by the aggressive Babylonian Empire. The Babylonians oppressed Judah over a period of several years, treating it as a vassal kingdom (2 Kings 24). The Babylonians ultimately laid siege to Jerusalem, put it to the sword and torch, destroyed its temple, and took its people into exile (2 Kings 25). From one perspective, these events could appear to be a simple issue of power politics: Babylon was strong; Judah was not. But from the perspective of Jeremiah, these events fulfilled warnings that God had given His people long ago. As God gave Israel the land of promise, He had warned that they must receive it as a gift, with gratitude reflected in obedience. Submitting to God s law would mean blessing; disobedience would mean return to captivity (Deuteronomy 29:14-29). That penalty was partially realized as Jeremiah delivered the prophecy of today s lesson, since the territory of Israel s 10 northern tribes had been overrun by the Assyrians about a century before Jeremiah began prophesying (2 Kings 17:5-23). But God had granted Judah a miraculous deliverance in that same era (18:13-19:37). That deliverance had become a source of misplaced confidence by Jeremiah s day. Many believed that God would never allow His temple to fall. It was against such a perspective that Jeremiah directed the warning in our text. Standard Publishing The tabernacle (the temple s precursor) had been located at Shiloh, about 19 miles north of Jerusalem, for years after Israel s conquest of the land (Joshua 18:1; Judges 18:31; 1 Samuel 1:3). In Samuel s time, over 400 years before the days of Jeremiah, the sons of the high priest Eli turned their ministry at the tabernacle into a personal racket, extracting bribes and sexual favors from worshippers there (1 Samuel 2:12-17, 22-25). To make matters worse, some Israelites decided to treat the tabernacle s ark of the covenant like a magical object by taking it into battle (4:3-5). But Israel lost the battle, the ark was captured, and Eli s wicked sons were killed (4:6-11). Therefore God forsook the tabernacle of Shiloh, the tent which he placed among men (Psalm 78:60). Jeremiah s audience need only take a trip to God s place which was in Shiloh to understand what He can do to Jerusalem as well. The ark of the covenant did not serve as an object of magical protection, and neither will the temple.

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