Return to Justice

                                                                 Sunday School Lesson
                                                                       July 29,2012
Lesson Scripture
2Chronicles 19:4-11
Lesson Focus:
We should represent the
Lord in our judgments

INTRODUCTION.  The Scriptures teach us that ancient Israel experienced changes that required governmental reforms.The principles of the law were sufficient for every generation, but the means of enforcing and applying them needed to be revised.  Moses even recognized this as he led Israel through the wilderness.  As Israel developed under the judges and the kings, there was constant need for reforms in administering justice.  This week’s lesson focuses on the judicial reforms of Jehoshaphat.  As king of Judah, he recognized the need to make justice available to all.

II. ITINERANT JUSTICE OF THE KING (II Chronicles 19:4).Our lesson concerns the reforms of king Jehoshaphat who was the fourth king of the Southern Kingdom of Judah during the period of the divided nation, and was one of Judah’s best kings (see II Chronicles 17:3-4).  In II Chronicles chapter 18, Jehoshaphat made an unwise decision to join forces with evil King Ahab in a military campaign against the Syrians at Ramoth-gilead.  During the battle Ahab was killed but Jehoshaphat escaped after the Lord miraculously saved him.  Sometime after returning to Jerusalem, the prophet Jehu rebuked him for joining forces with Ahab, but he also complimented the king for religious reforms he had already started before the campaign against the Syrians (see II Chronicles 19:1-3).  This brings us to our first verse that says “And Jehoshaphat dwelt at Jerusalem: and he went out again through the people from Beersheba to mount Ephraim, and brought them back unto the Lord God of their fathers.”  In order to continue his reforms, the king saw a need to bring the people back to the Lord, so he personally went out from Jerusalem to bring the people “back unto the Lord God of their fathers.”  He travelled an area from “Beersheba to mount Ephraim.”  Beersheba was the southernmost part of the southern kingdom and Mount Ephraim was the northernmost point.  He was eager for revival in all parts of his kingdom. 

III. JUSTICE IN THE CITIES OF JUDAH (II Chronicles 19:5-7)

A.  Jehoshaphat appoints judges (II Chronicles 19:5).  As the king travelled throughout his kingdom “he set judges in the land throughout all the fenced cities of Judah, city by city.”  Not only did Jehoshaphat teach the people God’s laws in bringing them back to the Lord, he also set up judges, or courts in “all the fenced cities of Judah, city by city” in keeping with God’s instructions found in Deuteronomy 16:18.  The “fenced cities of Judah” refers to the fortified cities.  Note: Jehoshaphat was the first ruler to establish such judges and courts on a nationwide basis.  David did appoint six thousand Levites to be officers and judges (see I Chronicles 23:4), but they only handled religious matters.  During the wilderness wanderings, Moses dispensed justice for all the people as God’s spokesman (see Exodus 18:13, 15-16).  But because the load was too much, Jethro, Moses’ father-in-law suggested that Moses appoint leaders of each tribe to hear ordinary cases and Moses would be the final appeal judge (see Exodus 18:24-26).  The Mosaic Law gave the moral guidelines by which local judges were to reach their decisions (see Deuteronomy 1:16-17; 16:19-20; 19:15-21). 

B. Jehoshaphat gives the judges instruction (II Chronicles 19:6-7).

1. (vs. 6).  Having set up the judges in the cities, Jehoshaphat “said to the judges, Take heed what ye do: for ye judge not for man, but for the Lord, who is with you in the judgment.”  The king instructed these judges to “Take heed what ye do” or to pay close attention to their work and not to take it lightly.  The reason for this was because they were judging “not for man, but for the Lord.”  The king reminded the judges that they were ultimately responsible to God rather than people for the accuracy and justice of their decisions.Jehoshaphat also promised the judges that God would help them in their decisions when he said “who is with you in the judgment.”  The fact that God had given them the “Torah” or the Law was essential.  It would serve as their written guide to just and fair judgment.

2. (vs. 7).  The king also said “Wherefore now let the fear of the Lord be upon you; take heed and do it: for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts.”  These judges were to rule in the “fear of the Lord.”The word “fear” refers to reverence for the holiness and majesty of God.  It is essential to both worship and service.  The judge who fears or reverences God realizes that he himself has to answer to the Supreme Judge and therefore makes his judicial decisions according to God’s divine will.  Jehoshaphat also says here that “there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts.”Just as the Lord judges without injustice (iniquity), has no respect of persons (party affiliations) nor does He take bribes (gifts), so the judges should conduct themselves in the same way.  These are the kind of judges we need.      

IV. JUSTICE IN JERUSALEM (II Chronicles 19:8-11)

A. Jehoshaphat establishes a court (II Chronicles 19:8). In addition to the judges that Jehoshaphat established throughout the cities of Judah, this verse says “Moreover in Jerusalem did Jehoshaphat set of the Levites, and of the priests, and of the chief of the fathers of Israel, for the judgment of the Lord, and for controversies, when they returned to Jerusalem.”Jehoshaphat set up a central court in Jerusalem for the purpose of handling cases appealed from lower courts in the cities.These cases covered two categories: “for the judgment of the Lord”or religious cases, and “for controversies” which were civil cases.In order to recognize the groups that had traditionally administered the law in Israel, the king selected judges from three groups of people:

a.“The Levites”-This was the tribe from which the priests were selected beginning with Aaron as the first high priest.The Levites were first appointed as judges under King David(see I Chronicles 23:3-4). 

b. “The priests”-The priests represented the keeping of the law of God in judicial decisions (see Deuteronomy 17:9, 12).  While all of the priests were Levites, not all Levites were priests.  Those Levites who were direct descendents of Aaron were to serve in the office of the priesthood, but other Levites were to assist the priests (see Exodus 40:12-15).

c. “The chief of the fathers of Israel”-These were clan leaders or elders of the tribes and represented the original form of administration from the time of Moses (see Deuteronomy 19:12).  The last phrase in this verse “when they returned to Jerusalem” is difficult to interpret, but it seems best to understand it as referring to Jehoshaphat and his companions.  It was when they returned to Jerusalem after setting up judges in all the cities that this central court was established.

B. Jehoshaphat instructs the judges (II Chronicles 19:9-10).

1. (vs. 9).After the king set up the central court in Jerusalem, he charged these judges just as he did the ones in the cities.The king “charged them, saying,Thus shall ye do in the fear of the Lord, faithfully, and with a perfect heart.”These judges were to carry out their duties “in the fear of the Lord” or in reverence for God as they put themselves under His jurisdiction. The king also charged them to do their work “faithfully” or to take it seriously, never becoming lax in the performance of their duties.  The “fear of the Lord” would be the motivation they would need to serve “faithfully.”Next, he charged them to serve with “a perfect heart.”In other words, the judges were to serve with integrity and honesty.  They were not to serve just to earn a living, or to build their reputations.They were to serve the Lord and treat every case as a means to please Him.

2. (vs. 10).  Next the king gave these judges specific judicial guidelines as he said “And what cause soever shall come to you of your brethren that dwell in your cities, between blood and blood, between law and commandment, statutes and judgments, ye shall even warn them that they trespass not against the Lord, and so wrath come upon you, and upon your brethren: this do, and ye shall not trespass.”  These judges of this central or supreme court were to judge “what cause soever shall come to you” or every case with the attitudes given in the previous verse: with the fear of the Lord, faithfully and with a perfect heart.  There would be cases “between blood and blood.”  These were cases involving murder or manslaughter.  In these cases the judge would have to not only determine guilt but also the punishment for the crime.  Another type of crime would be “between law and commandment.”  These cases involved offenses against God’s law and commandments.  The judge would have to interpret the law and then apply it to the situation presented.  In order to do this, the judge had to be well-versed with the law in question and fair when applying it.  A third category of cases would be “statutes and judgments.”  These cases involved offenses against the king’s laws and decrees.  The king also advised these judges that in addition to rendering verdicts, they were to “warn them that they trespass not against the Lord.”  Whoever came before the judge was to be warned not to sin against God.  This would include a teaching ministry as well as exhortations informing the person of the consequences of sinning against God.  The king then told the judges that if they did this “ye shall not trespass.”  If they followed the king’s instructions they would avoid sinning when they carried out their judicial duties and judgments. 

C. Jehoshaphat names the presiding officers (II Chronicles 19:11).  In this verse the kings says, “And, behold, Amariah the chief priest is over you in all matters of the Lord; and Zebadiah the son of Ishmael, the ruler of the house of Judah, for all the king's matters: also the Levites shall be officers before you. Deal courageously, and the Lord shall be with the good.”  An appeals process had been put in place by Moses in the wilderness.  He commanded the Israelites to take difficult cases to the central sanctuary where priests, Levites and the ruling judge would give a final verdict (see Deuteronomy 17:8-13).  However, this was never implemented on a continuing basis.  Now, centuries later, Jehoshaphat appointed persons to carry this appeals process out.  The king said that “Amariah the chief priest is over you in all matters of the Lord” or all religious cases.  “Zebadiah the son of Ishmael, the ruler of the house of Judah, for all the king's matters.”The tribal ruler of Judah, “Zebadiah” would be over the central court of judges as the final judge over “all the king's matters” or any civil suits brought before the court.  Both Amariah and Zebadiah would be over all the judges of the central or court of appeals as the final court of appeals or the Supreme Court.  In addition, the king said “also the Levites shall be officers before you.”The word translated “officers” means “writers.” The Levites were to act as record keepers for the courts.  Finally, the king commanded the judges to “Deal courageously, and the Lord shall be with the good.”  Even though Jehoshaphat put together this judicial system, he knew that the best system would not guarantee fairness and justice. Therefore he commanded the judges to act with courage and promised that God would be “with the good” or those who served well.                           

Conclusion.  God’s desire is for His justice to be available to everyone.King Jehoshaphat sought spiritual reform among the people and followed that with judicial reform.He made an important contribution to the administration of justice in Judah.He took existing judicial traditions and combined them with an organized system that included courts in the fortified cities and a supreme court in Jerusalem.The logical conclusion is that a fair and just judicial system can only be built in a society that recognizes and honors the God of Israel.

                                                                        

Restorative Justice

                                                                    Sunday School Lesson
                                                                          July 22,2012
Lesson Focus:
Justice reverses
wrongdoing
Lesson Scripture:
2Kings 8:1-6

INTRODUCTION.God’s Word supports the principle that we all should work for our daily bread.In his letter to the church at Thessalonica, Paul declared that those who didn’t work shouldn’t eat but  Unfortunately, difficult times often make it impossible for God’s people to work.Yet even during those tough times,God has ways of providing for them as they trust Him.In this week’s lesson,the account of the widow is an example of God’s gracious provision.It also demonstrates how He supernaturally directed events so that this woman would be treated with sympathy by the king.The background for this lesson can be found in II Kings 4:8-37.There we learn how Elisha became acquainted with the woman in our text and her husband as he travelled through their city from time to time.They were prosperous people in those days and were able to offer Elisha hospitality.  Eventually they built an addition to their home so that Elisha would have a place to stay whenever he came through Shunem.Soon Elisha learned that this couple had never had a child and out of appreciation for their kindness, he announced that the Lord would miraculously give them a child.As prophesied, the woman gave birth to a son, however, some years later the boy collapsed and died.Elisha then raised him from the dead.Now Elisha again came to the woman’s aid as a famine was about to come upon the northern kingdom of Israel.

 A.The Shunammite woman uprooted by a famine(II Kings 8:1-2).  
1.(vs. 1).Our lesson begins with“Then spake Elisha unto the woman, whose son he had restored to life, saying, Arise, and go thou and thine household, and sojourn wheresoever thou canst sojourn: for the Lord hath called for a famine; and it shall also come upon the land seven years.”Here the woman of Shunem is re-introduced to us as the woman whose son Elisha “restored to life” or raised from the dead.The Lord spoke to Elisha informing him that there would be a famine in northern Israel. The prophet then told the woman about the famine and urged her to take all those in her household and “sojourn wheresoever thou canst sojourn.”In other words, she was to take up temporary residence anywhere outside of the northern kingdom for at least seven years, the predicted length of the famine. The phrase “for the Lord hath called for a famine” indicates that this famine like many others in Scripture, was God’s judgment upon Israel for her sins (see Deuteronomy 28:23-24; II Samuel 21:1; I Kings 8:37-40).We must not forget that when God’s judgment fell on Israel, the righteous suffered along with the wicked. 

2. (vs. 2).This verse continues with “And the woman arose, and did after the saying of the man of God:and she went with her household, and sojourned in the land of the Philistines seven years.” The woman did what Elisha,“the man of God” advised her to do.She gathered her entire household (she was a widow by now) and went to Philistia, the land of the Philistines, for seven years to wait out the famine.Philistia was on the western coast of Israel in a fertile, well-watered plain by the Mediterranean Sea.
B.The Shunammite woman deprived of property (II Kings 8:3).  This verse says “And it came to pass at the seven years' end, that the woman returned out of the land of the Philistines: and she went forth to cry unto the king for her house and for her land.”After sojourning in Philistia during the seven year famine, the woman returned to her home only to learn that she couldn’t take possession of her property.  We are not told why, we can only speculate.However, it is quite possible that her land had been taken over by squatters taking advantage of an opportunity to get something for nothing during her absence, or she could have lost her property to the government since seven years had passed.  Whatever the reason, she was unable to get her property back so “she went forth to cry unto the king for her house and for her land.”Again, we are not told who had taken over her land, but her seven year absence was no reason for her property to be taken from her.The woman was anxious to reclaim her husband’s ancestral inheritance, not just for herself but also for her son.This should remind us to never take temporal prosperity for granted.Difficult times can arise at anytime causing our lives to undergo major changes.Remember,sometimes God allows His own people to be affected by calamity so that they will turn to Him because He is never affected by change or circumstances.

THE PROVISION OF THE LORD (II Kings 8:4-6)

A.  A providential conversation (II Kings 8:4-5). 

1. (vs. 4).Prior to the widow’s appearance before King Joram (also called Jehoram) in Samaria, Elisha’s servant Gehazi was being interviewed by the king.This verse says “And the king talked with Gehazi the servant of the man of God, saying,Tell me, I pray thee, all the great things that Elisha hath done.”As Elisha’s servant,Gehazi had witnessed many of the miracles done by the prophet, including the healing of Naaman, the Syrian, from leprosy.King Joram realized that there was something extraordinary about Elisha so he said to Gehazi “Tell me, I pray thee, all the great things that Elisha hath done.”He wanted to know about all the great miracles that Elisha had done.  It seems evident that the king’s request was not based on his godliness because he attributed the miracles to Elisha and not the Lord.However, God used the king’s request to accomplish His will for the Shunammite widow.

2. (vs. 5).  The next thing we are told is “And it came to pass, as he was telling the king how he had restored a dead body to life, that, behold, the woman, whose son he had restored to life, cried to the king for her house and for her land. And Gehazi said, My lord, O king, this is the woman, and this is her son, whom Elisha restored to life.”  Here is a wonderful demonstration of God’s perfect timing.  Just as Gehazi was telling the king how Elisha had raised a woman’s son from the dead, the widow and her son arrived at precisely that moment.  It was, in fact, divine providence, which God alone so aptly set up.  The woman interrupted Gehazi and “cried to the king for her house and for her land.”  When she did, Gehazi declared to the king that this was the woman and the son “whom Elisha restored to life.”  The woman brought her complaint to the king at the very moment the miracle for her son was being related to the king.

B. A generous provision (II Kings 8:6).  Our final verse says “And when the king asked the woman, she told him. So the king appointed unto her a certain officer, saying, Restore all that was hers, and all the fruits of the field since the day that she left the land, even until now.”  With the subjects of the miracle standing before him, the king asked the woman if everything Gehazi had told him was true.  The phrase “she told him” means that the woman verified all that Gehazi had told the king regarding the raising of her son from the dead.  The woman’s response to the king touched him emotionally and he acted favorably to the woman’s request for restoration of her land.  The king appointed an official to correct the situation.  This official was instructed to “Restore all that was hers, and all the fruits of the field since the day that she left the land, even until now.”  The terms of her restoration that the king laid out to the official were very generous: not only would her property be restored, but she would also receive payment for all that her land had produced since the day she left it. 

Conclusion.  There are several things we can learn from our lesson.  First, godly people are not exempt from the hardships that come upon the wicked in our society.  Just as the woman’s life was disrupted by the famine, ours may also take a downward turn as a result of some catastrophe.  But it is also true that hard times may not be a punishment; they may be sent to teach lessons in faith.  Second, seemingly unrelated events are connected in God’s plan.  The Lord used the woman’s return to Israel and her visit to the king, combined with Gehazi’s story of her son being raised from the dead to cause a marvelous result.  Finally, God has ways of bringing justice even through unjust rulers.  As Christians, we believe that a just God reigns over all rulers and that in His own way and time, He overrules them for His own glory.

                                                                        

Wisdom And Justice

                                                                         Sunday School Lesson
                                                                                July 15,2012
Lesson Focus:
Wise rulers act
with God's justice
Lesso Scripture:
1kings 3:16-28
2Chronicles 9:8

  INTRODUCTION.While offering a great sacrifice at Gibeon, Solomon had a dream in which he confessed to God his inexperience and youth (see I Kings 3:7-8).He recognized how God had worked in his father’s life, so Solomon asked God to give him an understanding heart to enable him to properly discern truth and judge Israel God responded by giving him wisdom and understanding beyond that of anyone else (see I Kings 3:10-12).Wisdom and justice are rare commodities and when combined, they produce wonderful results.This lesson gives us a glimpse of such a combination during the reign of Solomon. 

A. The first child is born (I Kings 3:16).    

1.Our lesson begins withThen came there two women, that were harlots, unto the king, and stood before him.”Not long after Solomon’s dream at Gibeon,he was faced with his first test of judgment
as king.  It was a dispute between two “harlots” or prostitutes.

2. (vs. 17).This verse continues with “And the one woman said, O my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house.”One of the two women spoke to the king first saying that they both lived in the same house and she delivered her baby.When she delivered, she and the other woman were the only ones in the house.

B.  The second child is born and deceased (I Kings 3:18-19). 

1. (vs. 18).  The first woman went on to say “And it came to pass the third day after that I was delivered, that this woman was delivered also: and we were together; there was no stranger with us in the house, save we two in the house.” The first prostitute declared that three days after she gave birth, the other prostitute gave birth also.She plainly stated that “there was no stranger with us in the house, save we two in the house” meaning that they were the only two people in the house.This was also an indication that there were no witnesses to these events.This could present a major problem for Solomon.

2. (vs. 19).The first woman continued to say “And this woman's child died in the night; because she overlaid it.”The word “overlaid” means that the other woman laid on top of the baby.The first woman was really accusing the second woman of smothering her child by lying on it, even though she had not witnessed that because she was sleeping at the time. For her, this was the most logical conclusion.

 1. (vs. 20).  The first woman continued to say “And she arose at midnight, and took my son from beside me, while thine handmaid slept, and laid it in her bosom, and laid her dead child in my bosom.”  The first woman alleged that the second woman got up at midnight while she was still asleep and switched babies, replacing her living child with the other woman’s dead child.  The second woman then laid the living child in her arms.  Again, there were no witnesses to all of this but it made sense. 

2. (vs. 21).Still telling her story, the first woman continued “And when I rose in the morning to give my child suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear.”When the first woman wanted to nurse her baby the next morning, she discovered that the child was dead.The phrase “but when I had considered it” means that after examining the child further, she realized it was not her baby.This all made sense, for surely the real mother would recognize her own child. 

The accusation denied (I Kings 3:22).  At this point the other woman interrupted and challenged what the first woman said.  This verse says “And the other woman said, Nay; but the living is my son, and the dead is thy son. And this said, No; but the dead is thy son, and the living is my son. Thus they spake before the king.”  The second woman said no, the living child is mine and the dead one is yours.  Then the first woman spoke again saying, no, the dead son is yours and the living child is mine.  At this point they were arguing back and forth with each other right in front of the king.  This is the meaning of the phrase “Thus they spake before the king.”  It appears that complete animosity had broken out between these two women right before the king.  

III. AN ASTUTE DECISION (I Kings 3:23-28)

A.  The review (I Kings 3:23).  Both women had presented their cases and now Solomon faced the responsibility of rendering a just and fair verdict.  But there was still one problem; he had no real evidence to assist in making that decision.  All he had was conflicting stories from these two women.  In this verse we read “Then said the king, The one saith, This is my son that liveth, and thy son is the dead: and the other saith, Nay; but thy son is the dead, and my son is the living.”  At this point Solomon repeated what the two women had claimed and testified to.  However, it appears that he was not talking to the women.  He may have been speaking to himself or to one or more of his advisors.

B. The proposal (I Kings 3:24-25). 

1. (vs. 24). The king didn’t waste words.  This verse says “And the king said, Bring me a sword. And they brought a sword before the king.”  One can only imagine what was going through the minds of the two women and everyone else present when the king asked for a sword.  No doubt many of them thought about the many unstable kings who had resorted to violence when his reason failed him. Had King Solomon lost his mind? Would he kill the baby? Would he kill the two women?  Solomon probably could have cut the tension in that room with the sword he was given.

2. (vs. 25).  Here we are told what Solomon’s next move was: “And the king said, Divide the living child in two, and give half to the one, and half to the other.”  With this command, Solomon brought forth a startling and brutal solution that couldn’t be reversed. His chilling instructions to “Divide the living child in two” would pierce the heart of the real mother just as effectively as the sword would have divided the child.  Of course Solomon was no monster.  Yes, his order to cut the child in half was a risk, but he was hoping that this command would cause responses that would give him a real solution to the problem. 

C. Two reactions (I Kings 3:26).  As soon as Solomon commanded that the living child be divided, we are told that “Then spake the woman whose the living child was unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither mine nor thine, but divide it.” Solomon’s instructions brought an immediate response.  Up to this point, Solomon had no idea which woman was the living child’s mother.  He probably had his suspicions, but he couldn’t be sure.  However, the two different reactions from the women left no doubt in the king’s mind as to who was the living child’s mother.  The first woman, who was the child’s real mother quickly interrupted as they were about to slay the baby.  She did so because “her bowels yearned upon her son.”  In other words, her tender compassion became hot for her son.  She cried out and begged the king not to kill the baby, but give it to the other woman.  Earlier she desperately tried to claim her son against the schemes of her wicked rival, but now faced with her child’s death, she would rather give him up than see him killed.  Now the other woman seemed unconcerned about the chance that the baby would be killed. She quickly said “Let it be neither mine nor thine, but divide it.”  The woman’s use of the words “neither mine nor thine” indicates that she was speaking to the real mother not to king Solomon.

D. The decision (I Kings 3:27).  In response to the two reactions from these women “Then the king answered and said, Give her the living child, and in no wise slay it: she is the mother thereof.”  The king had seen and heard enough!  He was now able to make the correct decision.  He commanded that the child be given to the woman who had begged for his life. Solomon was now convinced that she was the real mother.  The contrast between self-sacrifice and unfeeling harshness solved this issue for Solomon.

The response of the people (I Kings 3:28).  This verse says “And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God was in him, to do judgment.”  News of this case, based on Solomon’s applied wisdom, quickly spread throughout all of Israel.  As a result, the people “feared the king” or were in awe of him.  This was because they saw “the wisdom of God was in him, to do judgment.”  God honored Solomon with godly wisdom so that he could govern the Israelites, and they revered and esteemed him.  Leaders today will never possess wisdom equal to Solomon’s, but they have only to ask of God, who freely gives wisdom without reproach (see James 1:5).

DISCERNING OBSERVATION (II Chronicles 9:8). Our last verse is part of the praise given to King Solomon by the Queen of Sheba. She said “Blessed be the Lord thy God, which delighted in thee to set thee on his throne, to be king for the Lord thy God: because thy God loved Israel, to establish them for ever, therefore made he thee king over them, to do judgment and justice.”  This queen from Arabia visited Solomon at the height of his reign.  She had heard about Solomon’s wisdom and wealth but she had to see it for herself (see II Chronicles 9:5-6).  After declaring how happy his subjects were (see II Chronicles 9:7), she gave glory to the God of Israel when she said “Blessed be the Lord thy God.”  When God does wondrous things, even the heathen has to honor and glorify Him.  Indeed the Queen of Sheba recognized that the God of Israel had made Solomon “king over them (Israel), to do judgment and justice,” or to rule justly and fairly.

***Conclusion.A person can be sure of judging justly only when he or she knows and applies the wisdom that comes from God.  Solomon’s wisdom was clearly the result of God’s answer to his prayer.  The unique first test Solomon faced was important in establishing his reputation as a wise king.  King Solomon was a unique ruler, chosen and endowed by God to demonstrate His wisdom.  We can’t expect all rulers and leaders to have Solomon’s qualities, but God’s Word instructs us to be obedient citizens and to pray that God will work through our leaders’ strengths and overrule their weaknesses in order to glorify Himself (see Romans 13:1-7; I Timothy 2:1-2).

True to the End

                                                                     Sunday School Lesson
                                                                              July 8, 2012
Lesson Focus:
Those who lead in
righteousness brings
God's security
Lesson Scripture:
2 Sameul 23:1-7
1Chronicles 18:14

INTRODUCTION. In this week’s lesson we will see how David, Israel’s greatest king, was able to rule Israel with justice as he too was delivered by God from his enemies.David showed by his lifelong example that although he failed at times, by pursuing God’s purposes and requirements he was able to be Israel’s most successful king.

(23:1).Our text begins with “Now these be the last words of David. David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said.”The phrase “these be the last words of David”refers to the last words formerly spoken by David and includes verses 1-7.These words were his last literary contribution to Israel.David as the speaker here introduced himself first as “the son of Jesse.”This description was to remind his readers of his humble beginnings in Bethlehem, being the youngest of Jesse’s eight sons.Next, David identified himself as “the man who was raised up on high.”From his humble beginnings as a shepherd boy, he was elevated to king, the highest position in Israel.He also referred to himself as“the anointed of the God of Jacob.”He was personally chosen by God and anointed by Samuel to become king (I Samuel 16:5-13) a role that Saul failed in miserably (see I Samuel 15:12-15, 22-24).David described himself as “the sweet psalmist of Israel.”This identified him as an author of the psalms.  David’s psalms expressed important theology as well as guidelines for worship, and precious words of worship whereby God has been exalted for centuries.Some of the psalms are even prophetic.

(23:2).What David said next was“The Spirit of the Lord spake by me, and his word was in my tongue.”This was David’s claim to divine inspiration.He was the instrument through whom the Holy Spirit spoke.God had placed His very words on David’s tongue.

(23:3).Here David begins to tell us what the message from God was. He said “The God of Israel said, the Rock of Israel spake to me, He that ruleth over men must be just, ruling in the fear of God.”  This message was really the qualifications of a good ruler or leader.David called the Lord “The God of Israel” and “the Rock of Israel” which spoke of God’s strength.In describing a good ruler, God’s message first was “He that ruleth over men must be just.”In other words, the ideal leader must have a righteous or right character, and his government must be based on right principles. A “just” ruler or leader does not allow his rule to rest on favoritism,whether it is from family, friends or wealth.He must also avoid being surrounded by those who expect to profit from his or her decisions.All decisions must be based on God’s principles of righteousness.The just ruler must also rule or govern “in the fear of God.”There must be a strong sense of fear, or reverence of God in his service, because the ruler is accountable to the Lord for how he rules.

(23:4).  David continues to say that the ideal ruler is one that “shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain.”David likens the ideal ruler to two conditions of nature.The first is that he “shall be as the light of the morning, when the sun riseth, even a morning without clouds.”Just as a sunrise on an unclouded day reminds one of purity of air and freshness of the atmosphere, likewise the ideal ruler is pure,not touched by corruption or his own self-interests.The ideal ruler is also likened to “the tender grass springing out of the earth by clear shining after rain.”He is compared to the tender grass that springs up from the earth in the brightness of the day following a rain.This seems to mean that the ideal ruler will provide the means to nourish his people and bring them to full prosperity.

(23:5).In this verse David spoke of his own example as an ideal ruler. He said “Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, although he make it not to grow.”The phrase “Although my house be not so with God” is difficult to interpret. Some biblical scholars would translate it as a question:“Is not my house so with God?”This would indicate that David’s reign was a perfect one, thus leaving no room for God’s grace as indicated by the next phrase“yet he hath made with me an everlasting covenant, ordered in all things, and sure.”In my opinion, when David said “Although my house be not so with God” he was confirming that he and his family were not perfect rulers.Indeed David himself sinned in his dealings with Bath-sheba and Uriah (see II Samuel 11: Psalms 51), and his children brought great sorrow upon his house with acts of incest, treason, and murder.But David’s faith as a man after God’s own heart (see I Samuel 13:14) was rewarded with God’s favor by making with him “an everlasting covenant, ordered in all things, and sure.”The phrase “ordered in all things, and sure” means that this was an unconditional covenant and God provided for everything needed to secure and preserve it.When David referred to the covenant as “all my salvation, and all my desire” he meant that because of the covenant, God would constantly provide for his safety and success.The last phrase “although he make it not to grow” is probably best to read as a question, “Will He not indeed make it (David’s dynasty) grow?”God would cause David’s house to prosper and ultimately make it the ideal kingdom ruled perfectly by Jesus, the Messiah.

(23:6-7a).Contrasting his house with the ungodly,David said “But the sons of Belial shall be all of them as thorns thrust away, because they cannot be taken with hands: But the man that shall touch them must be fenced with iron and the staff of a spear.”David called the ungodly “the sons of Belial.” The term “Belial” refers to an evil person or someone who is worthless and rebellious. Of course here it probably refers to worthless rulers or leaders.David likened these persons to “thorns thrust away, because they cannot be taken with hands”meaning like thorns, the worthless ruler is not only useless but also harmful if associated with and must be cast aside.  The ungodly ruler like the thorns can only be handled with an iron tool or the shaft of a spear.This is the meaning of “must be fenced with iron and the staff of a spear.”In essence David was warning his readers about dealing with ungodly rulers and ungodly people in general because of their evil influence.

(23:7b).In the “b” portion of verse 7, David, still referring to the unjust ruler or person says “and they shall be utterly burned with fire in the same place.”This is a continuation of David’s illustration of the thorns. Like the thorns, which are burned right where they grow, the wicked, or unjust persons are destroyed, as God will gather them as weeds and burn them in the eternal fires of hell (see Matthew 13:30, 40-42, 49-50; II Thessalonians 1:7-8; Revelation 20:9-15).

( I Chronicles 18:14).In this verse, the chronicler (the author of I and II Chronicles) summed up David’s forty year reign(see II Samuel 5:4-5) by writing “So David reigned over all Israel, and executed judgment and justice among all his people.”In spite of his turbulent beginnings,David reigned as king over all Israel.As Israel’s king,he ruled and administered justice for all the people. Despite David’s lapses in later life, Israel always remembered him as the model of what a king or leader should be.At age thirty-seven he began to rule the entire nation for thirty-three years.  Even at such a young age, David “executed judgment and justice among all his people.”

Conclusion.This lesson teaches us that a good ruler or leader serves God and leads and inspires his or her people.David reigned for forty years as a righteous king, who not only executed justice in Israel, but also inspired worship and served as a great theologian through his psalms

Samuel Administers Justice

                                                                Sunday School Lesson

                                                                        July 1,2012

Lesson Focus:

Confession and praise

precede God's justice

Lesson Scripture:

1Samuel 7:3-11,15-17

INTRODUCTION.Some people believe the philosophy that laws are made to be broken.This philosophy is contrary to God’s Word and His intent for His beloved.At the same time God knew that His people would not live true to the laws He set forth.He therefore put a system of justice in place and selected administrators to enforce His commandments, judgments, and ordinances.Samuel was such an administrator.  In this week’s lesson we will see how Samuel interceded for the nation which often violated God’s law.Our lesson takes place about 400 years after Moses reviewed the law for Israel on the Plains of Moab.Under Joshua’s leadership Israel generally followed the Lord, but after he died, the spiritual condition of the Israelites declined.They adopted the practice of worshipping idols and immorality of their neighbors. During this time Israel suffered great humiliation when the Philistines captured the Ark of the Covenant. However the ark brought nothing but calamity for the Philistines causing them to return it to Israel.The Ark of the Covenant was not returned to Shiloh, its proper place, but to Kirjath-jearim (see I Samuel 7:1-2). It remained there for twenty years and all Israel was sorrowful because they thought the Lord had abandoned them.This gave Samuel the opportunity to urge the people to repent.

 

 (7:3).With Israel now in a receptive frame of mind, this verse says “And Samuel spake unto all the house of Israel, saying, If ye do return unto the Lord with all your hearts, then put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the Lord, and serve him only: and he will deliver you out of the hand of the Philistines.”The phrase“If ye do return unto the Lord with all your hearts” was a call for the people to repent, or turn away from their sins and turn unto the Lord with all their hearts.Their repentance called for them to “put away” or remove all “strange gods” or foreign deities.“Astaroth” is the plural form of Ashtoreth, the female goddess of love, fertility and war.The use of the plural name indicates that Israel and her neighbors were worshipping multiple gods devoted to the same false god.Next, Samuel told the people to “prepare your hearts unto the Lord, and serve him only.” Repentance also meant that Israel needed to commit herself to serving the Lord and Him only.  Israel had fallen into the habit of dividing their devotion between the Lord and false gods.  But God demanded complete and exclusive commitment.  He had to be Lord of all; otherwise He was not Lord at all. If the people would do the things Samuel named, he told them that God “will deliver you out of the hand of the Philistines.”The “Philistines” inhabited the eastern coast of Canaan and had dominated southern Israel for many years due to Israel’s sin and disobedience. If the Lord was going to deliver them, Israel had to deal with their spiritual problems.
(7:4) Here, the Israelites responded to Samuel’s exhortation of repentance.This verse says “Then the children of Israel did put away Baalim and Ashtaroth, and served the Lord only.”They “put away” or removed all signs of worship of “Baalim and Ashtaroth, and served the Lord only.”Just as “Ashtaroth” is the plural of Astoreth, so “Baalim” is the plural for the male god, Baal who was the god of agriculture and fertility.

(vs. 5).To verify Israel’s repentance, Samuel called for a national convocation. “Samuel said, Gather all Israel to Mizpeh, and I will pray for you unto the Lord.”  He called for all the people to gather at “Mitzpeh” where he said “I will pray for you unto the Lord.”  Samuel would act as intercessor for the nation and would be remembered for that even in Jeremiah’s time (see Jeremiah 15:1). “Mizpeh” was about seven miles north of Jerusalem and seemed to have been a common gathering place for Israel in those days (see Judges 20:1; I Samuel 10:17).

(vs. 6).Here we are told that “they gathered together to Mizpeh, and drew water, and poured it out before the Lord, and fasted on that day, and said there, We have sinned against the Lord. And Samuel judged the children of Israel in Mizpeh.”At “Mizpeh” the people repented visibly.First, they drew water from a well and poured it out before the Lord.  There is no other reference to this symbolic act in Scripture, so it may have been a symbol of purification from their previous spiritual failure. Next, Israel fasted and confessed their sin, for they said “We have sinned against the Lord.”Then we are told that “Samuel judged the children of Israel in Mizpeh.”This implies that at Mizpeh Samuel began to exercise his authority as Israel’s judge.

(vs. 7).This verse says “And when the Philistines heard that the children of Israel were gathered together to Mizpeh, the lords of the Philistines went up against Israel. And when the children of Israel heard it, they were afraid of the Philistines.”The Philistines learned of Israel’s massive gathering at Mizpeh, perhaps seeing it as the preparation for an attack. The Philistines then launched an invasion of their own against Israel.The Israelites, who had just restored their spiritual fellowship with God, were not prepared for battle.  When they heard that the Philistines were gathering to attack them, they reacted with fear.

(vs. 8).Acting out of fear “the children of Israel said to Samuel, Cease not to cry unto the Lord our God for us, that he will save us out of the hand of the Philistines.”The people cried out to Samuel to “Cease not to cry unto the Lord our God for us.”In other words, they begged Samuel to keep on praying for them and don’t stop.The phrase “he will save us out of the hand of the Philistines” indicates that they were well aware that the Lord was their only means of deliverance.The encouraging thing about the Israelite’s appeal to Samuel is that they referred to God as their God not just Samuel’s God.  They said “cry unto the Lord our God.”  The people realized that they needed an Intercessor (Samuel), but they also realized that the God Samuel prayed to was their God.

(7:9).  In response to the people’s request for Samuel to intercede for them “Samuel took a sucking lamb, and offered it for a burnt offering wholly unto the Lord: and Samuel cried unto the Lord for Israel; and the Lord heard him.” Before he prayed, Samuel offered a “sucking lamb for a burnt offering wholly unto the Lord.”The word “suckling” identifies the lamb as at least eight days old according to the law (see Leviticus 22:27).This burnt offering symbolized total dedication to the Lord.  At this point, Israel was completely surrendered to the Lord and acknowledged their total dependence upon Him for deliverance from the Philistines.  Note: It is important to recognize that when the Philistines attacked, Samuel didn’t resort to a political or military solution.  He understood that God’s people needed God’s help so Samuel resorted to a spiritual solution---an act of worship, trusting God to do as He saw fit.  This should remind us that in our crises of life we need to turn our problems over to Him. In other words, do all that you can do and leave what you can’t do up to God.  Remember, man’s extremity is God’s opportunity!  As Samuel offered the sacrifice, he also “cried unto the Lord for Israel; and the Lord heard him.”  Samuel prayed and the Lord heard his prayer.  The fact that God heard Samuel shows how effective his prayer was.

(vs. 10). God’s answer was immediate.This verse says “And as Samuel was offering up the burnt offering, the Philistines drew near to battle against Israel: but the Lord thundered with a great thunder on that day upon the Philistines, and discomfited them; and they were smitten before Israel.”As Samuel presented his offering and prayed, the Philistines came close for battle.However, the Lord sent deafening thunderclaps echoing throughout the Philistine ranks throwing them into massive confusion and panic. This is the meaning of “discomfited them.” 

(vs. 11).With the Philistines in confusion “the men of Israel went out of Mizpeh, and pursued the Philistines, and smote them, until they came under Bethcar.”After the Lord threw the Philistines into utter confusion with the loud thunder, Israel attacked them, pursuing them to a place below Beth-car, which may have been located between the Mediterranean Sea and Mizpeh, although we can’t be sure of its location.  Note: Israel’s victory shows that the Lord honors the trust of a repentant and dependent people.Their victory was significant for three reasons.First, Samuel set up a memorial stone between Mizpeh and Shen and called it “Ebenezer” which means “stone of help.”This would remind Israel that the Lord helped them against the Philistines.Second, this victory was important because the Philistines were no longer a threat to Israel until the days of King Saul.  And thirdly, all Israelite cities that the Philistines had taken were restored to Israel 

Samuel 7:15-17).  These verses give a summary of Samuels’ ministry.
(vs. 15).  Here we are told that “Samuel judged Israel all the days of his life.”Samuel began his judgeship at the gathering at Mizpeh (see vs. 6) but he was recognized as a prophet at least twenty years earlier (see I Samuel 3:19-21; 7:1-3).However, his political functions as judge began with the defeat of the Philistines. Note: Samuel served Israel as an outstanding and godly judge all of his life.As the last of Israel’s judges, he anointed Israel’s first king, Saul.  He marked Israel’s transition from the period of the judges to the early monarchy.Samuel’s influence covered over fifty years.

(vs. 16). As Samuel acted as judge, this verse says “And he went from year to year in circuit to Bethel, and Gilgal, and Mizpeh, and judged Israel in all those places.”  Even though Samuel’s reputation as prophet was known from Dan in the north to Beersheba in the south (see I Samuel 3:20), he travelled a circuit of four cities, three of which were Bethel, Gilgal and Mizpeh.  Beth-el, which means “house of God” was so named by Jacob when he had a dream while fleeing form Esau (see Genesis 28:16-19).  Beth-el was about ten miles north of Jerusalem.  There were two places with the name Gilgal.  One was near Jericho in the tribal area of Benjamin where the Israelites first camped after entering Canaan (see Joshua 4:19-20).  The other Gilgal was located in the tribal area of Ephraim about 8 miles north of Beth-el.  We cannot be sure which Gilgal is meant in our text, but because of the proximity of the second Gilgal to Beth-el it may be the one referred to in this verse.  The third city on Samuel’s circuit was Mizpeh, the same place where Samuel gathered Israel together in repentance.  It was also in the territory of Benjamin not far from Beth-el.

(I Samuel 7:17).  Still referring to Samuel, this verse tells us “And his return was to Ramah; for there was his house; and there he judged Israel; and there he built an altar unto the Lord.”  The fourth city on Samuel’s circuit was “Ramah.”  This was also Samuel’s home base where his house was located.  Not only did Samuel judge Israel from Ramah, but he also built an altar there to the Lord.  In those disorganized times, Samuel exercised authority in the political, military and religious arenas at the same time.  

 Conclusion.  Before Israel could receive God’s protection and blessings, it was necessary for the people to cleanse themselves of false religion. As a result of Samuel’s decisive action, Israel confessed their sins and returned to the Lord.  They gathered together and offered sacrifices to God, they fasted, and they confessed their sins.  They also sought Samuel’s prayers, and in response God brought deliverance with long term results.  This is the kind of deliverance we need today.  We need God’s active hand of power and justice to fall upon His church granting us power and influence in our society for the sake of the gospel.  So, what will it take?  It will take sincere prayer and fasting.  It will take devotion.  It will take confessing and turning from our sins.  It will take devoted obedience to our God and willing accountability to spiritual leadership.