The Lesson is from Page 1- 10 and E.G.White’s comments are on pages 11 - 12.
Lesson 3* July 9-15Justice and Mercy in the Old Testament: Part 1
* Study this week’s lesson to prepare for Sabbath, July 16.
Memory Text:“He upholds the cause of the oppressed and gives food to the hungry. The LORD sets prisoners free, the LORD gives sight to the blind, the LORD lifts up those who are bowed down, the LORD loves the righteous. The LORD watches over the foreigner and sustains the fatherless and the widow”(Psalm 146:7-9, NIV).
Years ago, on a cold day in New York City, a 10-year-old boy, barefoot and shivering, peered in the window of a shoe store. A woman came to the boy and asked why he was looking so earnestly in the window; he said that he was asking God to give him a pair of shoes. The woman took him by the hand into the store. She asked the clerk to bring six pairs of socks; she also requested a basin of water and a towel. Taking the lad to the back of the store, she removed her gloves, washed his feet, and dried them with the towel. The clerk returned with the socks. The woman placed a pair on the boy’s feet and then bought him a pair of shoes. She patted his head and asked him if he felt more comfortable now. As she turned to go, the astonished lad took her hand and tearfully asked, “Are you God’s wife?”.
That little boy spoke more truth than he realized. God’s church is His bride, His wife. His character is expressed in the memory verse. As transformed members of His church, we must reflect that character.If we are truly His, we will passionately care about and provide for the poor and the powerless.
SundayJuly 10Mercy and Justice: Earmarks of God’s People
Even in early Israel, social justice was very much a part of God’s laws and His ideal for His people. Social justice is God’s original intention for human society: a world in which basic needs are met, people flourish, and peace reigns.
Read the following verses and summarize what they say about mercy and justice, or what is sometimes called “social justice.”Exodus 22:21-23“You shall neither mistreat a stranger nor oppress him, for you were strangers in the land of Egypt.22 “You shall not afflict any widow or fatherless child. 23 If you afflict them in any way, and they cry at all to Me, I will surely hear their cry;
21. Neither vex a stranger.This precept against the oppression of foreigners is most significant, since it is unlikely that such a provision was ever made in the laws of other ancient countries. While elsewhere foreigners might be harassed, the Mosaic law forbade the Hebrews to treat strangers thus (Ex. 23:9; Lev. 19:33). Instead, they were to “love” strangers (Lev. 19:34). Their own experience as “strangers in the land of Egypt” was to be a constant reminder that they were to deal kindly with these foreigners (Deut. 10:19). This kindness to foreigners was also to be given in the hope that they might be made proselytes (see Acts 13:43).Although the Hebrews were to remain separate from other nations in matters of religion, they were not to isolate themselves to the extent that they would fail to show kindness to a stranger.
22. Not afflict any widow. As with the stranger it is natural to protect the widow and orphan. Like him, they are weak and defenseless, and thus special objects of divine care. The word “afflict” includes all kinds of mistreatment. Later enactments did much to ameliorate the sad lot of widows (Ex. 23:11; Lev. 19:9, 10; Deut. 14:29; 16:11, 14; 24:19–21; 26:12, 13). Though in general the Israelites obeyed this injunction, there were times when widows and orphans suffered severe oppression (Ps. 94:6; Isa. 1:23; 10:2; Jer. 7:5–7; 22:3; Zech. 7:10; Mal. 3:5; Matt. 23:14). We are reminded of Jesus’ solicitude for His widowed mother (John 19:26, 27), of the care given widows in the early church (Acts 6:1; 1 Tim. 5:3-9, 16), and that James included interest in and the care of orphans and widows in “pure religion” (James 1:27). It is the first principle of Christian ethics that to neglect to do well is to do ill.
A Possible Answer:This passage teaches that we are to demonstrate mercy and justice by caring for those who are disadvantaged, experiencing misfortune or poor... i.e. widows, orphans and foreigners.
Exodus 23:2-9 You shall not follow a crowd to do evil; nor shall you testify in a dispute so as to turn aside after many to pervert justice. 3 You shall not show partiality to a poor man in his dispute.4 “If you meet your enemy’s ox or his donkey going astray, you shall surely bring it back to him again. 5 If you see the donkey of one who hates you lying under its burden, and you would refrain from helping it, you shall surely help him with it.
6 “You shall not pervert the judgment of your poor in his dispute. 7 Keep yourself far from a false matter; do not kill the innocent and righteous. For I will not justify the wicked. 8 And you shall take no bribe, for a bribe blinds the discerning and perverts the words of the righteous. 9 “Also you shall not oppress a stranger, for you know the heart of a stranger, because you were strangers in the land of Egypt.
2. Not follow a multitude. Omitting the word “do” in this first clause, which is not in the original Hebrew, this prohibition covers not only evil in deed but also in word and thought. Remembering the words of Jesus, we are not to take the manner of life of the many as our example (Matt. 7:13, 14). One of the chief dangers facing professed Christians is that of pliant willingness to follow the crowd, notwithstanding the Scriptural admonition against such a tendency. To decline. That is, to turn aside. A better translation of the last half of this verse would be: “Neither shalt thou bear witness in a case by going aside after a multitude to pervert justice.” In connection with the next verse this may be taken as referring to one of the judges, who is not to follow the other judges in deciding a case but to have his own opinion and hold to it.3. Countenance a poor man. That is, to be partial to him. This seems surprising, considering the many precepts that favor the poor. However, it simply supports impartial justice, which must regard neither the rich nor the poor. To lean either way would be a perversion of justice (Lev. 19:15).4. Thine enemy’s ox. This refers to a private enemy, not to a public one as in Deut. 23:3–6. It anticipates the true spirit of Christianity as laid down by Christ in His rebuke of the rabbinical distortions of the Mosaic law (Matt. 23:4). 5. Wouldest forbear to help. The overburdened ass of an enemy must not be left without offering to help the enemy get the animal back on its feet, so it may continue on its way. This joint merciful participation would bring the two men into friendly contact and thus invite a possible reconciliation. 6. Not wrest the judgment. While v. 3 warns against favoring the poor, out of compassion for them, this prohibits discriminating against the poor because of his poverty, a far more common wrong. Prejudice is to be avoided in order that strict justice may be done. A court of law is not the place for sentiment. 7. Slay thou not. Countenancing a false accusation against an “innocent and righteous” man might cause his death, and so draw the vengeance of Him who does “not justify the wicked.” 8. Take no gift. The acceptance of a bribe from one of the parties in a suit, and the shaping of justice accordingly, has ever been one of the most common and reprehensible sins of judges in the East. Bribery defeats the whole purpose for which the administration of justice exists, for its weight in the scales of justice tips them the wrong way. For this reason it has generally carried the death penalty. While the Mosaic code fixes no penalty for this evil (Deut. 16:18–20), Josephus affirms that the Jews put the offender to death (Against Apion ii. 28). Nevertheless, whatever the penalty was it must have been ignored (1 Sam. 8:3; Ps. 26:10; Prov. 17:23; Isa. 1:23; Micah 3:9–11). 9. Not oppress a stranger. This repeats the injunction of ch. 22:21, and probably applies to courts of justice. The word “heart” denotes the mind, the feelings. In other words, sympathy should be extended to the “stranger.”
A Possible Answer:Here mercy and justice is demonstrated by being non-prejudiced, fair and just to everyone irrespective to their lot or position. It covers not only evil in deed (such as the taking of bribes) but also in word and thought.
Leviticus 19:10 And you shall not glean your vineyard, nor shall you gather everygrape of your vineyard; you shall leave them for the poor and the stranger: I am the Lord your God. A Possible Answer:God’s care has ever been devoted in a special way to the poor. Often poverty results from a lack of thrift, foresight, diligence, or skill. Again, there are times when it is accidental and unavoidable. But whatever the cause, God looks with pity upon all who are in need and has commissioned His people to provide for them according to their needs. Some, unable to work, are in need of an outright gift and will use it wisely. Others are able and willing to work and should be given an opportunity to do so. Gleaning is not easy, and at times its results are meager. But it is preferable to provide most people with work to do than to present them with an outright gift. It is detrimental to one’s self-respect to receive something for nothing, except in cases of genuine need. Giving people work to do accomplishes several things, both for the giver and for the receiver. It helps the giver to develop a liberal spirit, and often places him in the position of helping God answer prayer. The receiver is also helped; it leads himto give thanks to God and to appreciate those who provide him an opportunity to help himself. It tends to create the spirit of brotherhood.[1]
Proverbs 14:31 He who oppresses the poor reproaches his Maker,But he who honors Him has mercy on the needy.
31. Mercy on the poor. The neglect of and contempt for the poor has been the common attitude wherever and whenever the revelation of God in the Holy Scriptures has been absent. This attitude is in marked contrast with the insistence of the Bible that the poor are a trust that God has confided to His more fortunate people (see John 12:8). Israel had a system of land ownership designed to preserve for every family their piece of land, and many regulations to ease the lot of the unfortunate (see Lev. 25:10, 23–28; Deut. 15:7–11; MH 184, 185)... Because God has permitted poverty to exist, partly as a demonstration of the results of sin and of indolence, and partly as a test of the generosity of His people, those who do not aid the poor are dishonoring and disobeying the Father of all (see Mark 10:21; 14:7; Gal. 2:10).
A Possible Answer:Mercy and justice is demonstrated when Believe this reflect the character of God by not oppressing the poor.
Proverbs 29:7 The righteous considers the cause of the poor,But the wicked does not understand such knowledge. A Possible Answer:This legal term brings to view that the righteous person supports the cause of the poor man in courts of justice (see Job 29:12, 16), but the wicked man pays no attention to the rights and wrongs of the case.
Mercy and justice are also highlighted in the Sabbath laws given to ancient Israel. God outlined three types of Sabbaths.
How is the idea of mercy and justice reflected in each of these Sabbaths?Exod. 20:8-10;(4th Commandment relating to the Weekly Sabbath)
Not do any work. This does not forbid acts of mercy or work essential to the preservation of life and health that cannot be performed on other days. It is always “lawful to do well on the sabbath days” (Matt. 12:1–14; Mark 2:23–28). The rest here spoken of is not to be considered merely in terms of cessation from ordinary labor, though this is, of course, included. It must be a holy rest, in which there is communion with God.Nor thy cattle.God’s care for dumb animals is repeatedly stressed by OT writers (Ex. 23:5, 12; Deut. 25:4). He remembered them in the ark (Gen. 8:1). They were included in His covenant following the Flood (Gen. 9:9–11). He claims the cattle as His own (Ps. 50:10). The presence of “much cattle” provided one reason why Nineveh was spared (Jonah 4:11). Thy stranger. That is, a foreigner who of his own free will joined himself to the Israelites. A “mixed multitude” left Egypt with Israel (Ex. 12:38) and accompanied them in their wilderness wanderings. So long as they chose to remain with the Israelites they were to conform to the requirements God set for His own people. In a sense this restricted their liberty, but they were free to depart if they did not wish to obey. In compensation, as it were, they enjoyed a measure of the blessings God bestowed upon Israel (Num. 10:29; Zech. 8:22, 23).[2]
A Possible Answer:Relative to the weekly Sabbath, the idea is reflected in making provisions for even foreigners who joined themselves to God’s people.
Ex.23:10-11;And six years thou shalt sow thy land, and shalt gather in the fruits thereof: 11.But the seventh year thou shalt let it rest and lie still; that the poor of thy people may eat: and what they leave the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy oliveyard.
11. The seventh year. Though other nations had their days of rest at regular or irregular intervals, entire years of rest were observed by the Israelites. This may have exposed them to the rebuke of idleness by other nations. Since agriculture was primitive, crop rotation unknown, and artificial fertilizers were not used, it is probable that no financial loss resulted from the program. However, the desire for gain made the enforcement of the provision difficult. The “seventy years” captivity was intended to make up for the failure to observe the sabbatical years (2 Chron. 36:17–21).
The primary purpose of the law as here stated was to provide for the poor (see Lev. 25:1–7). What the land produced of itself without cultivation belonged to all as a common possession, even to the “beasts of the field.” It was no doubt intended also that this sabbatical year should be one of increased religious observance, in which the solemn reading of the law at the Feast of Tabernacles in “the year of release” (Deut. 31:10, 11) played a part. This reading was preceded by a period of religious preparation (Neh. 8). This sabbatical year must have been a solemn season, one which led to self-examination, the formation of holy habits, and brought spiritual uplift to the people. Since grain, wine, and oil were the important products of Palestine, it is apparent that the whole land was to rest.
A Possible Answer:This was relating to the ‘Sabbatical Year’and its primary purpose as here stated was to provide for the poor (see Lev. 25:1–7). What the land produced of itself without cultivation belonged to all as a common possession, even to the “beasts of the field.” Hance, mercy and justice is reflected here.
Lev. 25:8-55.(If needed, please look up this passage)
8. Seven sabbaths of years. That is, after 49 years. At the close of the Day of Atonement the trumpet was to be blown and the year of jubilee proclaimed. 10. The fiftieth year. Opinion has long differed as to whether the jubilee was the year following the sabbatical 49th, resulting in two successive cropless years, or whether the 50th year, counted inclusively, was the same as the 49th...23. The land is mine. Though God had given the land of Palestine to His people, He still held title to it. The Israelites were stewards, not owners. The sabbatical year and the year of jubilee were unique institutions without parallel in any other religion. What other religion than that of Jehovah would dare command its followers to abstain from work one year in seven and promise them God’s blessing and protection so that in the sixth year the land would yield enough for two years? Would not the failure of their God in giving them such a phenomenal increase be the undoing of their religion? Should God fail to provide, after one such experience the people would nevermore worship Jehovah.... It was at the close of the Day of Atonement in Tishri (v. 9) that the trumpets were blown and liberty was proclaimed. What a happy moment this must have been for those who had been in servitude and who had that day received atonement for their sins, and were now set at liberty. They could go home to begin life anew.25. Thy brother be waxen poor. This legislation favored the poor and encouraged him to work for the recovery of his property. God sought to prevent some people from becoming very rich and others very poor. Had God’s original plan forthe land and for servitude been followed, extremes of poverty and wealth would have been unknown.