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Sin Arrepentimiento, Solo Hay Juicio

Notes & Transcripts

  PRIMERA IGLESIA BAUTISTA MANCHESTER

                                                                Rev. Óscar Ramírez

                                                                October 30, 2009

                                        PAGINA PRELIMINAR

                                         TEXTO: Jeremías 19:1-9 (RVA)

IDEA CENTRAL DEL TEXTO: Dios es fiel a castigar.

                                            TESIS: Sin arrepentimiento, solo hay juicio.

PROPOSITO: 

                OBJETIVO MAYOR: Consagrativo

        OBJETIVO ESPECIFICO: Hoy, solo arrepentirse y evita juicio.

Sin Arrepentimiento Solo Juicio

I.          Hay testigos fieles.  V. 1

II.        Hay lugar donde predicar.  V. 2

III.       Hay el mensaje de juicio.  V. 3

IV.       Motivo del juicio es aclarado.  Vv. 4-5

V.        Hay que aclarar las consequencias del pecado.  Vv. 6-8

VI.       Sin arepentimiento no hay escape del castigo.  V. 9

INTRODUCCIÓN:

TEXTO: Jeremías 19:1-9 (RVA)

IDEA CENTRAL DEL TEXTO: Dios es fiel a castigar.

                                            TESIS: Sin arrepentimiento, solo hay juicio.

PROPOSITO: 

        OBJETIVO ESPECIFICO: Hoy, solo arrepentirse y evita juicio.

Sin Arrepentimiento Solo Juicio

I.          Hay testigos fieles.  V. 1

1Así ha dicho Jehovah: "Vé y compra del alfarero una vasija de barro. Lleva contigo a ancianos del pueblo y ancianos de los sacerdotes.  

II.        Hay lugar donde predicar.  V. 2

2 Saldrás al valle de Ben-hinom que está a la entrada de la puerta de los Tiestos, y allí proclamarás las palabras que yo te hable.

III.       Hay el mensaje de juicio.  V. 3

3 Dirás: ’Oíd la palabra de Jehovah, oh reyes de Judá y habitantes de Jerusalén. Así ha dicho Jehovah de los Ejércitos, Dios de Israel: He aquí que yo traigo un mal tan grande sobre este lugar, que a quien lo oiga le retiñirán los oídos.

IV.       Motivo del juicio es aclarado.  Vv. 4-5

4 Porque me han abandonado, han hecho de este lugar algo extraño, y en él han quemado incienso a otros dioses que no conocieron ellos, ni sus padres, ni los reyes de Judá. Han llenado este lugar con sangre de inocentes.

5 Han edificado lugares altos a Baal para quemar en el fuego a sus hijos en holocausto a Baal; cosa que no les mandé, ni hablé, ni me vino a la mente. b

V.        Hay que aclarar las consequencias del pecado.  Vv. 6-8

6 Por tanto, dice Jehovah, he aquí que vendrán días cuando este lugar no se llamará más Tófet, ni valle de Ben-hinom, sino valle de la Matanza. c

7 En este lugar anularé el consejo de Judá y de Jerusalén. Los haré caer a espada delante de sus enemigos y en mano de los que buscan su vida. Daré sus cadáveres por comida a las aves del cielo y a los animales de la tierra.

8 Convertiré a esta ciudad en horror y rechifla: Todo el que pase por ella quedará horrorizado y silbará por causa de todas sus plagas.

VI.       Sin arepentimiento no hay escape del castigo.  V. 9

9 Les haré comer la carne de sus hijos y la carne de sus hijas. En el asedio y en la angustia con que les angustiarán sus enemigos y los que buscan sus vidas, cada uno comerá la carne de su prójimo.’

[1]

CONCLUCION:

        OBJETIVO ESPECIFICO: Hoy, solo arrepentirse y evita juicio.

Verses 1-9

The corruption of man having made it necessary that precept should be upon precept, and line upon line (so unapt are we to receive, and so very apt to let slip, the things of God), the grace of God has provided that there shall be, accordingly, precept upon precept, and line upon line, that those who are irreclaimable may be inexcusable. For this reason the prophet is here sent with a message to the same purport with what he had often delivered, but with some circumstances that might make it the more taken notice of, a thing which ministers should study, for a little circumstance may sometimes be a great advantage, and those that would win souls must be wise.

I. He must take of the elders and chief men, both in church and state, to be his auditors and witnesses to what he said—the ancients of the people and the ancients of the priests, the most eminent men both in the magistracy and in the ministry, that they might be faithful witnesses to record, as those Isa. 8:2. It is strange that these great men should be at the beck of a poor prophet, and obey his summons to attend him out of the city, they know not whither and they knew not why. But, though the generality of the elders were disaffected to him, yet it is likely that there were some few among them who looked upon him as a prophet of the Lord, and would pay this respect to the heavenly vision. Note, Persons of rank and figure have an opportunity of honouring God, by a diligent attendance on the ministry of the word and other divine institutions; and they ought to think it an honour, and no disparagement to themselves, yea, though the circumstances be mean and despicable. It is certain that the greatest of men is less than the least of the ordinances of God.

II. He must go to the valley of the son of Hinnom, and deliver this message there; for the word of the Lord is not bound to any one place; as good a sermon may be preached in the valley of Tophet as in the gate of the temple. Christ preached on a mountain and out of a ship. This valley lay partly on the south side of Jerusalem, but the prophet’s way to it was by the entry on the east gate—the sun gate (v. 2), so some render it, and suppose it to look not towards the sun-rising, but the noon sun—the potter’s gate, so some. This sermon must be preached in that place, in the valley of the son of Hinnom, 1. Because there they had been guilty of the vilest of their idolatries, the sacrificing of their children to Moloch, a horrid piece of impiety, which the sight of the place might serve to remind them of and upbraid them with. 2. Because there they should feel the sorest of their calamities; there the greatest slaughter should be made among them; and, it being the common sink of the city, let them look upon it and see what a miserable spectacle this magnificent city would be when it should be all like the valley of Tophet. God bids him go thither, and proclaim there the words that I shall tell thee, when thou comest thither; whereby it appears (as Mr. Gataker well observed) that God’s messages were frequently not revealed to the prophets before the very instant of time wherein they were to deliver them.

III. He must give general notice of a general ruin now shortly coming upon Judah and Jerusalem, v. 3. He must, as those that make proclamation, begin with an Oyes: Hear you the word of the Lord, though it be a terrible word, for you may thank yourselves if it be so. Both rulers and ruled must attend to it, at their peril; the kings of Judah, the king and his sons, the king and his princes and privy-counsellors, must hear the word of the King of kings, for, high as they are, he is above them. The inhabitants of Jerusalem also must hear what God has to say to them. Both princes and people have contributed to the national guilt and must concur in the national repentance, or they will both share in the national ruin. Let them all know that the Lord of hosts, who is therefore able to do what he threatens, though he is the God of Israel, nay, because he is so, will therefore punish them in the first place for their iniquities (Amos 3:2): He will bring evil upon this place (upon Judah and Jerusalem) so surprising, and so dreadful, that whosoever hears it, his ears shall tingle; whosoever hears the prediction of it, hears the report and representation of it, it shall make such an impression of terror upon him that he shall still think he hears it sounding in his ears and shall not be able to get it out of his mind. The ruin of Eli’s house is thus described (1 Sa. 3:11), and of Jerusalem, 2 Ki. 21:12.

IV. He must plainly tell them what their sins were for which God had this controversy with them, v. 4, 5. They are charged with apostasy from God (They have forsaken me) and abuse of the privileges of the visible church, and which they had been dignified—They have estranged this place. Jerusalem (the holy city), the temple (the holy house), which was designed for the honour of God and the support of his kingdom among men, they had alienated from those purposes, and (as some render the word) they had strangely abused. They had so polluted both with their wickedness that God had disowned both, and abandoned them to ruin. He charges them with an affection for and the adoration of false gods, such as neither they nor their fathers have known, such as never had recommended themselves to their belief and esteem by any acts of power or goodness done for them or their ancestors, as that God had abundantly done whom they forsook; yet they took them at a venture for their gods; nay, being fond of change and novelty, they liked them the better for their being upstarts, and new fashions in religion were as grateful to their fancies as in other things. They also stand charged with murder, wilful murder, from malice prepense: They have filled this place with the blood of innocents. It was Manasseh’s sin (2 Ki. 24:4), which the Lord would not pardon. Nay, as if idolatry and murder, committed separately, were not bad enough and affront enough to God and man, they have put them together, have consolidated them into one complicated crime, that of burning their children in the fire to Baal (v. 5), which was the most insolent defiance to all the laws both of natural and revealed religion that ever mankind was guilty of; and by it they openly declared that they loved their new gods better than ever they loved the true God, though they were such cruel task-masters that they required human sacrifices (inhuman I should call them), which the Lord Jehovah, whose all lives and souls are, never demanded from his worshippers; he never spoke of such a thing, nor came it into his mind. See ch. 7:31.

V. He must endeavour to affect them with the greatness of the desolation that was coming upon them. He must tell them (as he had done before, ch. 7:32) that this valley of the son of Hinnom shall acquire a new name, the valley of slaughter (v. 6), for (v. 7) multitudes shall fall there by the sword, when either they sally out upon the besiegers and are repulsed or attempt to make their escape and are seized: They shall fall before their enemies, who not only endeavour to make themselves masters of their houses and estates, but have such an implacable enmity to them that they seek their lives; they thirst after their blood, and, when they are dead, will not allow a cartel for the burying of the slain, but their carcases shall be meat for the fowls of the heaven and beasts of the earth. What a dismal place will the valley of Tophet be then! And as for those that remain within the city, and will not capitulate with the besiegers, they shall perish for want of food, when first they have eaten the flesh of their sons and daughters, and dearest friends, through the straitness wherewith their enemies shall straiten them, v. 9. This was threatened in the law as an instance of the extremity to which the judgments of God should reduce them (Lev. 26:29, Deu. 28:53) and was accomplished, Lam. 4:10. And, lastly, the whole city shall be desolate, the houses laid in ashes, the inhabitants slain or taken prisoners; there shall be no resort to it, nor any thing in it but what looks rueful and horrid; so that every one that passes by shall be astonished (v. 8), as he had said before, ch. 18:16. That place which holiness had made the joy of the whole earth sin had made the reproach and shame of the whole earth.

VI. He must assure them that all their attempts to prevent and avoid this ruin, so long as they continued impenitent and unreformed, would be fruitless and vain (v. 7): I will make void the counsel of Judah and Jerusalem (of the princes and senators of Judah and Jerusalem) in this place, in the royal palace, which lay on the south side of the city, not far from the place where the prophet now stood. Note, There is no fleeing from God’s justice but by fleeing to his mercy. Those that will not make good God’s counsel, by humbling themselves under his mighty hand, shall find that God will make void their counsel and blast their projects, which they think ever so well concerted for their own preservation. There is no counsel or strength against the Lord.

[2]


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 a  Según Peshita y Targum; heb. omite Lleva contigo.

 b  Lit., no subió en mi corazón

 c  Comp. 7:31-33; 2 Rey. 23:10

[1]  Santa Biblia : Reina-Valera Actualizada. El Paso : Baptist Spanish Publishing House, 1995, c1989

[2]Henry, Matthew: Matthew Henry's Commentary on the Whole Bible : Complete and Unabridged in One Volume. Peabody : Hendrickson, 1996, c1991, S. Je 19:1

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