Sermon Tone Analysis
Overall tone of the sermon
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Rituals and Hypocrisy
Going through the motions
Lets say a prayer
Go to church if we can fit in in
Read our bible occasionally
We put our time in lets others serve Going through he motions but God is not even near to our hearts ....
Then lets go live our life the way we want ......
It’s easy to live life just going through the motions.
We have all experienced moments when we drive to the grocery store, pick the kids up from school, or come to the end of the day and wonder, “How did I get here?”
It takes intentional effort to be present in our everyday routines.
A year ago i never would have even considered this sin
Look what is happening to me
God will never allow this to happen
If we’re not careful our relationship with Jesus can become a predictable routine.
We have to fight against tuning out familiar songs or passively listening to well-known sermon topics.
It’s essential to take a step back and remember the “why” behind “what” we are doing.
The Gospel is simply this: Jesus died for our sins, was buried in a tomb, and came back to life three days later.
This is incredible news!
If our affection for Jesus isn’t based on the reality of these events, following Jesus can become a lifestyle choice or a passing fancy.
In , when Jesus intervened in Paul’s life, Paul turned from persecuting Christians to preaching the Gospel.
At the moment of salvation, God put His Holy Spirit in Paul’s heart.
Paul’s relationship with Jesus compelled him to advance the Gospel by preaching ().
Jesus’ presence changed who Paul was from the inside out.
As Christians, we too have the Holy Spirit living inside us compelling us to be more like Jesus by taking next steps.
Routines are not bad, but we have to be careful not to replace our relationship with Jesus with routine.
To break routines, we can ask Jesus to stir our affections for Him daily.
Jesus wants a growing and personal relationship with each and every one of His children.
It’s through that relationship that we begin to live out the calling He has for us.
Arrogance
Background:
Temple address
Jeremiah spoke at a critical time.
The nation was shocked by Josiah’s death, the removal of Jehoahaz, and the imposition of Jehoiakim as king by Pharaoh Neco.
With Jehoiakim a religious reversal took place in the nation.
Canaanite rites were reappearing in Judah.
The temple address was Jeremiah’s first public sermon and, as has been said above, the source of all his later opposition from various groups in the nation.
Through it he made lasting enemies and may have been excluded from the temple because of it (36:5).
It was a thoroughgoing denunciation of the worship of the day.
The deliverance of Jerusalem in 701 B.C. in Hezekiah’s reign had become almost legendary and led to the idea that Jerusalem was inviolable because of the sanctuary (cf. 2 Kings 18:13–19:37).
Jeremiah spoke during a lull in hostile political activity.
Doubtless, many were ready to attribute the respite to the glory of the temple.
2–3 The immediate occasion of Jeremiah’s address may have been one of the three pilgrimage festivals (Deut 16:16).
The “gate” (v.2) was the one that connected the outer and inner courts.
The place suggested is the Eastern Gate; some identify it with the New Gate (cf.
26:10; 36:10).
Jeremiah’s position insured him a wide hearing.
It was doubly significant that Jeremiah’s attack on the superstitious attitude toward the temple was uttered at that very place.
Verse 3 states the theme of the sermon.
It was a simple, direct, unmistakable message: Repent if you expect to remain in your native land (v.7; cf.
Deut 7:12–15).
The people must change their settled habits and way of life.
Jeremiah spoke at a critical time.
The nation was shocked by Josiah’s death, the removal of Jehoahaz, and the imposition of Jehoiakim as king by Pharaoh Neco.
Reversal of religious practices
With Jehoiakim a religious reversal took place in the nation.
Canaanite rites were reappearing in Judah.
The temple address was Jeremiah’s first public sermon and, as has been said above, the source of all his later opposition from various groups in the nation.
Through it he made lasting enemies and may have been excluded from the temple because of it (36:5).
its in It was a thoroughgoing denunciation of the worship of the day.
God had delivered Judah in 701 B.C.
God had delivered Judah in 701 B.C.
It was a thoroughgoing denunciation of the worship of the day.
The deliverance of Jerusalem in 701 B.C. in Hezekiah’s reign had become almost legendary and led to the idea that Jerusalem was inviolable because of the sanctuary (cf.
).
Jeremiah spoke during a lull in hostile political activity.
Doubtless, many were ready to attribute the respite to the glory of the temple.
The deliverance of Jerusalem in 701 B.C. in Hezekiah’s reign had become almost legendary and led to the idea that Jerusalem was inviolable because of the sanctuary (cf.
).
Jeremiah spoke during a lull in hostile political activity.
Doubtless, many were ready to attribute the respite to the glory of the temple.
We can do what we want we are untouchable.....
jer
Repent if you expect to remain in your native land (v.7; cf. ).
The people must change their settled habits and way of life.
Repent if you expect to remain in your native land (v.7; cf. ).
The people must change their settled habits and way of life.
But instead of the typical cry, Jeremiah is calling out the justifications the people had used to excuse their sinful behavior.
Rather than ritualistically reminding them of their sin, he was calling out their hypocrisy in even coming to the temple.
I The Reliance on Rituals
The temple had become a kind of fetish and object of faith (cf. the use of the ark [1 Sam 4:3]).
The basis for this was (1) the promise of an eternal dynasty to David (cf. 2 Sam 7:11–14) and (2) the choice of Zion as God’s earthly abode (cf.
Ps 132:13–16).
Therefore no harm could come to the temple.
The false prophets continually assured the people of the personal intervention of God in case of any danger to the temple and Zion.
But Jeremiah thundered that the temple without godliness was a delusion
The temple had become an object of faith (cf. the use of the ark []).
The basis for this was (1) the promise of an eternal dynasty to David (cf. ) and
(2) the choice of Zion as God’s earthly abode (cf.
).
Therefore no harm could come to the temple.
The false prophets continually assured the people of the personal intervention of God in case of any danger to the temple and Zion.
But Jeremiah thundered that the temple without godliness was a delusion
Whereas some leaders may have soothed the concerns of the people by telling them that they could act however they wanted and then come do their rituals in the temple, Jeremiah calls out their hypocrisy.
“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!” (v. 4).
Where we are tempted to “go through the motions” in order to appease God, Jeremiah reminds us that God is interested in the true state of our hearts.
ps 51.1
Just go thought he motions and keep on sinning ....
II The Repentance of Rituals
Jeremiah had called for the people to repent; now he turns to the prescription for their remaining in the land.
Profession and conduct must be in accord (v.5), or all their efforts will be unavailing.
The way of blessing, then as now, is to give spiritual and moral principles the first place in life.
Four things (v.6) are stressed: (1) justice; (2) concern for the alien, fatherless, and widow; (3) avoidance of judicial murders; and (4) abandonment of idolatry.
Idolatry, the root of their problems and their first national sin at Mount Sinai, comes last for emphasis.
Nothing less than spiritual renewal would insure continuance in the land God had given their fathers in perpetuity (v.7; of Deut 14:29; 24:19–21; chs.
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