Meeting Our Deepest Need

                                                                        Sunday School Lesson
                                                                              August 26,2012
Lesson Focus:
God delievers and
provides for His people
Lesson Scripture
Ezekiel 34:23-31

INTRODUCTION.At the time of our lesson, Babylon had overtaken Judah and carried many of them into captivity including Ezekiel.In chapter 34:1-22,God revealed the sins of Israel’s leaders whom He called pastors (or shepherds)as well as those sheep or Israelites who oppressed their own countrymen.  God promised to harshly judge both these groups, the unworthy leaders as well as the unworthy people and then usher in a time of blessing for His purified flock of Israel.The Lord pledged that ultimately He Himself will find His scattered flock and care for them.

 II. GOD PROMISES AN IDEAL GOVERNMENT (Ezekiel 34:23-24) 

A.  There will be One Shepherd (Ezekiel 34:23).After condemning and pronouncing judgment on Israel’s leaders, God spoke through Ezekiel promising “And I will set up one shepherd over them, and he shall feed them,even my servant David;he shall feed them, and he shall be their shepherd.” God’s people had many shepherds, but a time would come (during the millennial reign of Christ) when God “will set up one shepherd over them (Israel).”This implies that there will be one nation again.  Israel will never again be divided into two nations ruled by separate kings.This one Shepherd will not only reign over Israel but He “shall feed them.”One would think that it wouldn’t be necessary to say that a shepherd will feed the flock because that’s what shepherds do.  However, the former shepherds had oppressed and scattered the people instead of feeding or caring for them.God wanted to make it plain that the shepherd He would set up would actually perform the work of a good shepherd (see John 10:11-14).  God identified this Shepherd as “my servant David.” 

B. There will be One God (Ezekiel 34:24).  In this verse God continued to say “And I the Lord will be their God, and my servant David a prince among them; I the Lord have spoken it.”   The Lord declared that during the millennial reign, He will be Israel’s only God.  The phrase “and my servant David a prince among them” again is a reference to the Messiah and His role as God’s servant and a prince among the Jews.The word “prince” can refer to any exalted leader but here it is used of the Messiah (see Ezekiel 37:25).  As a result of His obedience to the cross, the Messiah will be exalted to princely rule (see Philippians 2:9-11).  We can be assured of this because God said in the last part of this verse “I the Lord have spoken it.”
III. GOD WILL PROVIDE A SECURE ENVIRONMENT (Ezekiel 34:25-27)

A. There will be safety from harm (Ezekiel 34:25).  When Messiah reigns, the Lord said “And I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land: and they shall dwell safely in the wilderness, and sleep in the woods.”  The Lord Himself will make an unconditional covenant or peace agreement with Israel.  To the Hebrews, the idea of peace is not only the absence of war or hostility, but it is a condition of harmony and fulfillment.  Not only does this peace include harmony with God and men, it also includes nature.  The Lord said He “will cause the evil beasts to cease out of the land” meaning the Lord will drive out all evil beasts from the land.  It is best to take this literally because peace or harmony with animals is prophesied as a condition of the messianic age (see Isaiah 11:6-9; 35:9; Hosea 2:18).  As a result of this covenant of peace, God’s flock (Israel) “shall dwell safely in the wilderness, and sleep in the woods.”  During Messiah’s reign the Lord’s people will be able to live securely in the wilderness and even sleep safely in the woods.

B. The Lord will bring bounty to the land (Ezekiel 34:26-27a). 
1. (vs. 26).  In addition to peace the Lord said “And I will make them and the places round about my hill a blessing; and I will cause the shower to come down in his season; there shall be showers of blessing.”  The term “them” refers to the people of Israel and “hill” refers to Mount Zion, the site of the temple.  It can also refer to the whole city of Jerusalem.  God said that He would make His people and the places around Jerusalem, or throughout the land, a blessing.  This will be the fulfillment of the Abrahamic Covenant (see Genesis 12:1-3).  No longer will other nations mock the Jews or Jerusalem because their God had chastised them for their disobedience (see Lamentations 2:15-17; Ezekiel 5:14-15).  The people and the land will be seen as a blessing or benefit to the world (see Isaiah 2:3; Zechariah 8:13, 22-23).  The Lord also promised to send the seasonal rains at their proper times and the people would acknowledge them as “showers of blessing.”  These rains in their season would be a blessing because in the Near East land is normally dry and water is precious.  The lack of these showers causes droughts and famines. But in the future age of Messiah, the rain will come regularly and bring blessing and abundance upon the land (see Leviticus 26:4-5; Deuteronomy 28:12).
2. (vs. 27a).  As a result of the abundant rainfall, the Lord said “And the tree of the field shall yield her fruit, and the earth shall yield her increase.”  God promised that the showers of blessing or the abundant rains will cause both the trees and the land to be fruitful.  No more will the land be unproductive due to lack of rain.  Famines will be a thing of the past.
IV. THE LORD WILL PROVIDE A PERMANENT DELIVERANCE (Ezekiel 34:27b-29)
A. There will be freedom from oppression (Ezekiel 34:27b-28).

1. (vs.27b).  In addition, the Lord said “and they shall be safe in their land, and shall know that I am the Lord, when I have broken the bands of their yoke, and delivered them out of the hand of those that served themselves of them.”  God promised that His people would be safe in their land from all oppressors, which is the meaning of “when I have broken the bands of their yoke.”  The Lord also promised to deliver His people “out of the hand of those that served themselves of them.”  This refers to those nations who took advantage of Israel’s services by force and oppression.  The Lord said that after He had done all of this His people “shall know that I am the Lord.”   Once God has made His people safe and delivered them from all oppression, they would have no doubt that He was their Lord.  He will get His glory!

2. (vs. 28).  As part of Israel’s deliverance during Messiah’s reign, God said “And they shall no more be a prey to the heathen, neither shall the beast of the land devour them; but they shall dwell safely, and none shall make them afraid.”  Throughout history Israel has been the prey for other nations including the Assyrians, Babylonians, Persians, Greeks, Romans and many other anti-Semitic oppressors of medieval and modern times.  But the time will come when Jews “shall no more be a prey to the heathen.”  The word “heathen”      means “Gentile” or any non-Jew.  The Lord also said “ neither shall the beast of the land devour them; but they shall dwell safely, and none shall make them afraid.”  Israel will no longer be attacked by Gentiles nor will they be harmed by wild animals.  They will know no fear. 

C. There will be freedom from scarcity (Ezekiel 34:29).   In this verse the Lord promised “And I will raise up for them a plant of renown, and they shall be no more consumed with hunger in the land, neither bear the shame of the heathen any more.”  God promised that He would “raise up for them a plant of renown.”  This could be another reference to the Messiah who will of course be “renown,” for His name will be well known.  However, the word for “plant” is from a Hebrew word that describes not a single plant but a garden plot.  Thus the “plant of renown” more likely refers to Israel itself occupying the land God will give to His people.  God’s people will “be no more consumed with hunger in the land” because there will be good harvests and a plenteous food supply.  Israel will be known for its prosperity.  Over the years Israel has suffered the scorn of foreign nations, but under Messiah Israel will “neither bear the shame of the heathen any more.”   All the calamities that Israel has faced brought humiliation before their neighbors.  That will no longer be the case.

V. THE LORD WILL PROVIDE A DIVINE PRESENCE (Ezekiel 34:30-31)

A. The Lord is with His people (Ezekiel 34:30).  Here the Lord says “Thus shall they know that I the Lord their God am with them, and that they, even the house of Israel, are my people, saith the Lord God.”   As a result of all the blessings Israel will enjoy during the millennium including the role of the Davidic Shepherd, who will care for them as a good Shepherd, Israel will finally and fully acknowledge that God is “with them” and that they are His people.  The people should’ve known this from the moment God selected them as His own (see Genesis 17:7-8; Exodus 19:3-8).  However, they continued to be stubborn and rebellious causing the Lord to continuously discipline them.  But during the reign of Christ, a repentant remnant of Israel will acknowledge The Messiah as their crucified and risen Lord and Saviour (see Zechariah 12:10-13:1; Romans 11:25-27).  In that day, Israel’s sins will be forgiven and they will have an intimate knowledge of Christ.

B. Israel in God’s divine presence (Ezekiel 34:31).  In our final verse, God sums up His relationship with Israel.  He said “And ye my flock, the flock of my pasture, are men, and I am your God, saith the Lord God.”   The Lord reminded Israel that they were His flock and “the flock of my pasture.”  But the Lord said that they were “men” and not sheep.  The word for “man” here is “adam” which is related to the word “earth” or “land.”  This would remind the Jews that they were mere humble human beings created from the earth and destined to return to it.  However, even as frail human beings, the Lord claimed them as His own and said “I am your God.”  At a time when they were in Babylonian Captivity and at a low point in their history, this message was very much needed by Israel.  It confirmed that Yahweh, their God would always be with them just as He has promised to be with us (see Matthew 28:20; Hebrews 13:5).

VI. Conclusion.  When God’s promises to Israel are fulfilled and the saved nation is safely in His care, the people will fully know that He is truly their God.  The day is coming when Israel will cease to be the world’s target and scapegoat for all the problems of the world.  In that day, God will save Israel, establish it, and bless it, and Israel will truly know our God.                                                                       

The Just Leader

                                                            Sunday School Lesson                                                
                                                                  August 19, 2012
Lesson Focus:
God's promised king
is wise,just,and righteous.
Lesson Scripture
Jeremiah 23:1-6;33:14-18

INTRODUCTION.Jeremiah’s ministry began in Judah under the reign of godly King Josiah. His prophetic ministry continued through the reigns of the final four evil kings of Judah leading up to the Babylonian Captivity.This was a time when Judah’s kings, referred to in our lesson as pastors, were evil and corrupt.It was a time that cried out for godly and righteous leadership.Therefore, God through Jeremiah, sent forth a great messianic prophecy not only concerning Israel’s ultimate restoration after the Captivity, but also concerning the “Branch of righteousness.”He would be the One who would come to sit on the throne of David and provide Israel and the world with righteous leadership pleasing to God.  
                                          
II. GOD’S CARE FOR THE FLOCK (Jeremiah 23:1-6)       
                       
 A. The Lord condemns the unfaithful shepherds (Jeremiah 23:1-2).            
 1. (vs. 1).  Jeremiah’s message to Israel’s leaders began with “Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the Lord.”God sternly condemned Israel’s leaders, whom He described as “pastors” or shepherds.  He pronounced that “Woe” or calamity would fall upon “the pastors that destroy and scatter the sheep of my pasture.”Instead of gathering and caring for the sheep of God’s own pasture, they were destroying and scattering them. These kings or “pastors” had destroyed and scattered God’s sheep by making themselves rich at the people’s expense, denying them justice, and shedding innocent blood (see Jeremiah 22:13-17; Ezekiel 34:2-4). 
2. (vs. 2).  Here God continued to say through Jeremiah “Therefore thus saith the Lord God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the Lord.”   God now pronounces the judgment presented by the word “woe” in the previous verse.  He said that since they had scattered and driven His flock away “and have not visited them: behold, I will visit upon you the evil of your doings.”   The word “visited” here has the meaning of attending to the people’s needs.  God said that since the leaders had not done that “I will visit upon you the evil of your doings.”  Israel’s leaders had not “visited” or attended to the needs of God’s people so now God was going to “visit” or attend to them by punishing them.
B. The Lord’s promise to regather the flock (Jeremiah 23:3-4).           
1. (vs. 3).  Referring to the millennial or thousand year reign of Christ, the Lord now says “And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase.”  Since the kings God had set in Israel had not conducted themselves like shepherds, the Lord said He would take it upon Himself to “gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds.”  God promised that He would return His scattered flock to their own “folds” or pastures.  This is a reference to the land of Israel.  However, only a “remnant” or a small number of people would return because many people would die while in captivity and some would not be spiritually ready to return.  Notice that the Lord said this remnant would return from “all countries whither I have driven them.”  God made it plain that He was the One who scattered the people.  Yes, the kings led them into idolatry that would result in their captivity, but it was God who put them there due to His “anger,” “fury,” and “great wrath” (see Jeremiah 32:37).  Prior to entering Canaan, the Lord had warned His people that if they were disobedient they would be expelled from the land (see Deuteronomy 28:63-65).  Of course the Bible confirms that a remnant of Israelites did return from the Babylonian Captivity, but the phrase “all countries whither I have driven them” supports the truth that this portion of the prophecy won’t be completely fulfilled until the future return of Christ when this regathering of Jews from every nation will be complete (see Isaiah 11:10-12).  Once the return is complete, God’s people will no longer be a remnant or a few people, but they will “be fruitful and increase.”
2. (vs. 4).  Not only would the Lord regather His people to their land, He also said “And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the Lord.”  When they return, God’s people won’t be subject to evil or unworthy shepherds.  God said He would “set up shepherds over them which shall feed them.”  These shepherds will fulfill the true calling of a shepherd or pastor---to feed the sheep and not themselves.  This refers to spiritual nourishment of the people.  In addition, the sheep “shall fear no more, nor be dismayed, neither shall they be lacking, saith the Lord.”  Under the protection of the new shepherds or rulers, the sheep would no longer be afraid nor would any be “lacking.”  The word “lacking” here means that none of the sheep will go missing or be unaccounted for (see John 6:39).       C.  The Lord promises a Righteous King (Jeremiah 23:5-6).           
 1. (vs. 5).  Jeremiah continued his prophecy with “Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth.”  The phrase “Behold, the days come” was often used by Jeremiah to refer to the messianic age (see Jeremiah 7:32; 16:14-15; 31:31; 33:14).  This was the Lord’s way of drawing attention away from the people’s present time of trouble to a future day of blessing.  God reassured Israel that He would fulfill His covenant promise to David when He said “I will raise unto David a righteous Branch.”  The word “Branch” refers to a sprout or branch of a plant.  It is often used to identify a descendent, or son of an individual family.  In this case, it refers to the line of David.    The Lord also said that the Righteous Branch as “King shall reign and prosper, and shall execute judgment and justice in the earth.”  As King during the millennial kingdom, the Righteous Branch, the Messiah, will bring a reign of justice and uprightness to the earth.  He will rule with wisdom, understanding, counsel, might and knowledge (see Isaiah 11:2).  He will also judge the poor and meek with righteousness and fairness, but He will not spare the wicked (see Isaiah 11:4).             
2. (vs. 6).  Still speaking of Messiah’s earthly rule, Jeremiah prophesied “In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, The Lord Our Righteousness.”  The phrase “In his days” refers to the thousand year reign of Christ during which there will be benefits for God’s people.  First, Israel will once again be unified.  There will no longer be a northern kingdom called Israel and a southern kingdom called Judah for the Messiah will rule them both.  There will be one Israel (see Isaiah 11:13: Ezekiel 37:15-25).  Second, Israel “shall be saved.”  This salvation can refer to both physical deliverance as well as spiritual salvation.  Physically, Israel will be delivered from all enemies (see Micah 5:7-9; Zechariah 12:6-9).  Israel will also be spiritually delivered because Jesus has purchased Israel’s salvation (see Matthew 1:21), and the remnant He will gather from all lands will receive His forgiveness (see Jeremiah 33:33-34; Romans 11:26-27).  Third, both “Judah” and “Israel shall dwell safely.”  Under the reign of Messiah, God’s people will have no need to be afraid, for they will dwell in safety (see Micah 4:1-4).  Here the Lord calls our Righteous Branch “The Lord Our Righteousness.”  In Hebrew this name is “Jehovah tsidkenu.”  This wonderful title reveals that the Messiah is Yahweh (the Lord), that He is righteous, and that He gives righteousness to His people.  Through Him Israel will finally become a righteous nation. 
III. GOD’S PRESERVATION OF THE LIFE OF ISRAEL (Jeremiah 33:14-18) A. The Lord will fulfill His promise (Jeremiah 33:14).  In this next section Jeremiah utters more of the Lord’s prophecy as He said “Behold, the days come, saith the Lord, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah.”  Again the Lord says “Behold, the days come” in order for the people to focus on a glorious future ahead and not their present condition.  The phrase “that good thing which I have promised unto the house of Israel and to the house of Judah” refers to the many blessings that Israel will enjoy upon their return to their homeland (see Jeremiah 32:42-44; 33:6-13).  The returning exiles from Babylon would experience some of these blessings immediately, but many others including those given in the remaining verses will see complete fulfillment when Israel is finally restored to their land.          

B. The Lord will provide a righteous King (Jeremiah 33:15-16).          
1. (vs. 15).  The Lord goes on to say through Jeremiah “In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land.”  This verse is quite similar to verse 5.  It repeats that the coming Messiah is a descendent of David and will rule righteously in the land.          
2. (vs. 16).  In this verse the Lord says “In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The Lord our righteousness.”  This verse is similar to verse 6 but with a couple of differences.  First, verse 6 says that Judah and Israel shall dwell safely, but this verse says “Jerusalem shall dwell safely.”   The change was probably made because in Jeremiah 33:4-5, the destruction of Jerusalem was declared and the people needed to be assured that Jerusalem would not be destroyed forever.  The other difference between this verse 16 and verse 6 is that the phrase “The Lord our righteousness” is applied to Jerusalem in verse 16, but it is applied to the Messiah in verse 6.  The reason this title is applied to Jerusalem is because the Messiah will identify Himself with the city and place His righteousness upon Jerusalem. In addition, life there will reflect that righteous characteristic.    
C. The Lord will perpetuate the monarchy and the priesthood (Jeremiah 33:17-18).          
1. (vs. 17).  Here the Lord says “For thus saith the Lord; David shall never want a man to sit upon the throne of the house of Israel.”  With the Babylonians on the horizon God gave His people further assurance that His Word would come to pass. The Lord declared that “David shall never want a man to sit upon the throne of the house of Israel.”  The Lord promised that the Davidic monarchy or rule would never end.  The words “shall never want” means that David would never lack a descendent to sit on the throne of Israel.  It is true that the line of David would not always have a reigning king on a throne, but that line would not cease to exist.  There was always someone who was qualified to rule until Jesus came (see Luke 1:31-33).  Jesus’ two genealogies in Matthew and Luke establish His physical descent from David and His legal right to rule (see note under verse 5).  Jesus is the ultimate fulfillment of the promise in this verse.  He will not only rule Israel, but the entire world (see Revelation 11:15).          
2. (vs. 18).  Our final verse says “Neither shall the priests the Levites want a man before me to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually.”  The Lord also promised that the Levitical priesthood would never “want” or lack a man to offer burnt offerings, burn grain offerings and continual sacrifices.  Both the Davidic monarchy and the Levitical priesthood are perpetual or will last forever. God originally made this promise to Phinehas, Aaron’s grandson because he eagerly protected God’s honor (see Numbers 25:10-13).  Jesus is the fulfillment of both prophecies.
IV. Conclusion.The Lord used Jeremiah to reveal a future age of righteous rule.There will be no more unworthy shepherds who take advantage of the flock under their care.They will be replaced by the divine Messiah and saints who assist Him in ruling justly.

Hope In Spite Of Darkness

                                                                        Sunday School Lesson
                                                                             August 12,2012
Lesson Focus:
God's justice
always comes
Lesson Scripture:
Isaiah 9:2-7

INTRODUCTION.  In our previous lesson, we saw how only God is perfectly trustworthy and that true justice and mercy are found only in Him.  Man is mortal and untrustworthy.  The ultimate form of a just and righteous government will be seen when the Messiah, God in human form, reigns over the earth.                                                    
                                                
II. A TIME OF JOY AND PEACE (Isaiah 9:2-5).   Chapter 8 provides the background for this week’s lesson.  The northern tribes in Israel were being invaded by the Assyrians, and Samaria was soon to fall.  Although Judah, or the southern kingdom wouldn’t fall to the Assyrians, they would still feel the pressure from that nation.  At a time when the Israelites should have turned to the Lord for help, they were cursing Him and going to mediums (see Isaiah 8:19-21).  As a result of Israel’s disobedience and willful rebellion, Isaiah prophesied that they would be “driven to darkness” (see Isaiah 8:22).  In Isaiah 9:1, God, through Isaiah gave His people a message of hope.  In that verse Isaiah identified the northernmost part of Palestine (Israel), specifically the tribes of Zebulun and Naphtali.  These northern tribes were among the first to be attacked by the Assyrians and ultimately fell carried into captivity in 721 B.C.  In our lesson text, Isaiah prophesies about a future time when Israel’s gloom would be removed.                                                     
A.  Israel will one day enjoy God’s light and blessing (Isaiah 9:2-4).            
1. (vs. 2).  This verse says “The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined.”  When the prophet spoke of “The people that walked in darkness” and “they that dwell in the land of the shadow of death” he was referring to the northern tribes of Zebulun and Naphtali which was a reference to the entire 12 tribes of the northern kingdom.  Isaiah’s message was that this part of Israel also called “the land of the shadow of death” because the people walked in spiritual darkness, would be the first to be blessed by “a great light.”  This light of course was Jesus.  He grew up in Nazareth in Galilee and later went to live in Capernaum.  Galilee was where the tribes of Zebulun and Napthali were located in New Testament Times.  Those in Galilee were the first to see this “great light.”  Note: When Isaiah made this prophecy, the Light had not yet appeared and wouldn’t appear for another 700 years.  Yet Isaiah spoke with prophetic certainty.  Matthew made it clear that Isaiah’s words described the coming of Christ (see Matthew 4:12-16).  Other New Testament Scriptures also identify this light as Jesus Christ (see John 1:5, 9; 8:12).          
2. (vs. 3).  Here Isaiah spoke directly to the Lord saying “Thou hast multiplied the nation, and not increased the joy: they joy before thee according to the joy in harvest, and as men rejoice when they divide the spoil.”  Again, Isaiah spoke prophetically.  The phrase “Thou hast multiplied the nation” is in the past tense although it had not yet taken place.  But Isaiah could speak confidently as if it had already happened. The “nation” is Israel and Isaiah prophesied that the population of this nation would be “multiplied” or greatly increased.  Of course this would occur in the distant future (see Isaiah 26:15; Jeremiah 30:19; 33:22).  The phrase “and not increased the joy” appears to contradict the statement that follows which stresses joy, not a lack of it.  Most scholars agree that the word “not” should mean “to it,” thus this phrase is best read as “and to it increased the joy.”  Therefore, the meaning would be that the Lord has increased both Israel’s population and joy.  The prophet used two illustrations to describe how great this joy will be.  The first is “according to the joy in harvest.”  The Hebrews’ harvest season was the most important time on their calendar and great joy was expressed with an abundant harvest.  This will be the kind of joy the Jews will enjoy in the future messianic kingdom (see Amos 9:13-15).  The prophet’s second illustration of the joy the Jews will have is “as men rejoice when they divide the spoil.”  This reminds one of the joy of victorious warriors as they divide the spoils of war, whatever they took from the enemy. 
3. (vs. 4).  The reason Isaiah gave for Israel’s joy was “For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian.”  The prophet used three metaphors to illustrate the types of oppression from which the Jews will be delivered. First, Isaiah said God “hast broken the yoke of his burden.”  Israel is likened to an animal subjected to hard work and beaten severely.  A “yoke” is a wooden frame put over the necks of working animals.  It was connected by ropes to the plow or wagon the animals pulled.  The “yoke” refers to servitude or hard labor that Israel was familiar with.  They experienced it in Egypt and the Assyrian yoke was soon to fall on the northern tribes.  The second metaphor of oppression that would be broken was “the staff of his shoulder.”  This refers to a stick or rod used to goad or beat the animal to work harder.  Israel was familiar with this because they had suffered such beatings, literally and figuratively by oppressors.  Third, Isaiah spoke of the “rod of his oppressor.”  This would remind the Israelites of life of their ancestors while in Egypt.  Note:  Israel faced this oppression because for centuries they gave in to another yoke of bondage---sin, transgressions and disobedience.  They refused to heed the warnings of the prophets, and now the ten northern tribes were about to pay for their sins (see II Kings 17:6-41).  Unfortunately, the southern kingdom of Judah would eventually suffer the same fate and go into Babylonian captivity (see Lamentations 1:1-8: Jeremiah 39:1-10).  But Isaiah looked beyond the time of captivity to the day when the Lord will have “broken the yoke of his (Israel’s) burden.”  Although this prophecy concerned the removal of the immediate threat of the Assyrians (see Isaiah 10:24-25; 14:25), it also looked forward to Israel’s final deliverance from all enemies by the Messiah.  Isaiah wrote that Messiah would deliver Israel “as in the day of Midian.”  This refers to the victory by Gideon and his 300 men over the huge Midianite army (see Judges 7; Isaiah 10:26-27).                                  
B. Israel will cease from war (Isaiah 9:5).  The absence of oppression implies conditions of peace, and that is exactly what Isaiah foretold in this verse as he wrote “For every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire.”  The idea of this verse is that the garments and weapons of war following the Lord’s final victory over His enemies will be destroyed by fire.  This no doubt is a reference to the Battle of Armageddon which will be a bloody and gruesome battle (see Revelation 16:16; 19:11-21).                                                 
III. A PERFECT RULER (Isaiah 9:6-7)                           
A. The character of the Perfect Ruler (Isaiah 9:6).  All the blessings of the millennial age when Christ rules on earth are dependent upon the birth of a Child.  Therefore Isaiah prophesied “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.”  The word “for” connects this verse with the promises in the previous verses.  It indicates that the reason Isaiah’s prophecy will be fulfilled is because the child born to be King will accomplish it.  The use of the word “us” means that the child would be born in Israel.  The phrase “For unto us a child is born” means that this future Ruler would be like any child, but born in Israel.  However this child would be born miraculously (see Isaiah 7:14; Matthew 1:23).  The prophet also says “unto us a son is given” implying that He is the gracious gift of God (see John 3:16; 4:10; 6:32).  The word “son” is also a reference to the Son of God; both human and divine (see Acts 13:33; Hebrews 1:5; 5:5).  Isaiah also said that “the government shall be upon his shoulder” meaning that the Messiah will be totally responsible for governing during the millennium.  Christ will rule the world from the throne of David in Jerusalem (see Jeremiah 23:5-6; Revelation 14:9).  The phrase “his name shall be called” does not refer to proper names but to the essential characteristics of the Messiah.  Bible scholars disagree on whether there are four or five qualities listed.  Some translations combine “Wonderful” and “Counselor” into one characteristic “Wonderful Counselor.”  If the passage is read like that, each of the four characteristics are broken down into a divine element and a human element.              
a. “Wonderful Counselor” – The Hebrew word translated “Wonderful” is “wonder” and refers to something that is beyond human understanding.  It is also translated as “secret” in Judges 13:18.  “Wonderful” is the divine element because in the Hebrew it describes the awesome miracles God performed.  “Counselor” is the human element and is used in Micah 4:9 as a synonym for “king.”  As the “Wonderful Counselor” Christ’s counsel will be miraculous, arousing wonder in the people.               
b. “The Mighty God” – The word “mighty” is the human element and the word “God” is the divine element. The Hebrew word for “God” used here is “El” and is used by Isaiah as part of the name “Immanuel” (see Isaiah 7:14) which literally means “with us is God.”  The word “Mighty” (Hebrew is “gibbor”) has the idea of heroic as someone who leads his people out of some difficulty (see Judges 11:1).  The Ruling Messiah will be a Hero to His people.              
c. “The everlasting Father” – This quality expresses the eternalness of the Messiah.  He is eternal by nature and also gives eternal life to those who trust Him.  Isaiah saw the Messiah as the fatherly ruler of His subjects.  The word “everlasting” is the divine element and “Father” is the human element.  As “The everlasting Father” the Messiah will be the tender, faithful and wise trainer, guardian, and provider for His people throughout eternity.
d. “The Prince of Peace” – Here “Prince” is the human element and “Peace” is the divine element.  Isaiah was looking forward to a future Descendent of David, the Messiah.  On the human side He would be a Prince, receiving the right to rule by virtue of His relationship to the Davidic line.  When Christ ascends to the throne of David during the millennium (thousand-year) reign, He will cause all wars to cease (see Isaiah 2:4; Revelation 20:4-6) and will usher in an era of peace never known before.  Note: Real peace goes beyond the ending of hostilities between men.  It includes the foundational peace that must exist between God and man.  Jesus has already provided a deeper peace with God and among men through His death on the cross (see Romans 5:1; Ephesians 2:14).
B. The sovereignty of the Perfect Ruler (Isaiah 9:7).  Isaiah concludes this portion of his prophecy with “Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this.”  The prophet lists five aspects of the Messiah’s reign as the Perfect Ruler. First, “Of the increase of his government and peace there shall be no end” speaks of the eternality of His rule.  Second, “Upon the throne of David,” speaks of Christ’s royalty.  Third, “and upon his kingdom, to order it and to establish it” speaks of Messiah’s authority.  Fourth, “with judgment and with justice” speaks of Messiah’s ability to dispense justice and righteousness for all.  Fifth, “Henceforth even for ever” speaks of Messiah’s term in office---it will be everlasting.  No doubt Isaiah’s listeners wondered how all these things could happen in light of their present condition.  The last sentence says “The zeal of the Lord of hosts will perform this.”  In other words, the “zeal” or “jealousy” of the Lord would bring the prophecy to pass.  The word “zeal” or “jealousy” comes from a Hebrew word that means “glowing fire” or “deep red.”   If we view the word “zeal” from the standpoint of jealousy, we understand that jealousy fights for the object of its love against everything and everyone that touches either the object or the love itself.  The God who jealously guards His people and His honor will overcome all obstacles and prove Himself faithful to all His promises.        
IV. Conclusion.The Son of God has already come, but the day is coming when He will return and show Himself to be the reigning King.The promised Messiah will rule the world in perfect righteousness and justice.Having already appeared as God in the flesh,Jesus will one day fully The manifest His righteous rule, fulfilling the many prophecies concerning Him.                                                                        

Executing Justice

                                                                Sunday School Lesson
                                                                     August 5,2012 
Lesson Focus:
Praise our faithful
and righteous God
Lesson Scripture:
Psalm 146

INTRODUCTION.This week’s lesson is the entire Psalms 146.It is part of the last five psalms which all begin and end with“Praise ye the Lord.”These last five psalms are sometimes called the “Hallelujah Psalms”primarily because the phrase “Praise ye the Lord” is “hallelujah” in Hebrew.This lesson will remind us that God is worthy of praise because He is eternal, He is the Creator, and He is trustworthy in His mercy and justice.Only God guarantees perfect justice and mercy and as such is worthy of our praise. 

II. GOD DESERVES ENDURING PRAISE (Psalms 146:1-2)  

A. The call to praise the Lord (Psalms 146:1).  The author of this psalm is unknown, but he begins by saying “Praise ye the Lord. Praise the Lord, O my soul.”The psalmist not only exhorted others to praise God but he also urged himself to worship and praise Him.Praise must be in the soul, or inner being of every believer who claims to be a worshipper. 

B.  Continuous praise to the Lord (Psalms 146:2).  In this verse, the psalmist follows his call to praise the Lord by saying “While I live will I praise the Lord: I will sing praises unto my God while I have any being.”Taking praise a step further, the psalmist vowed that he would praise God in every way, in every situation, and for all time.The phrase “while I have any being” literally means “while I yet am” or as long as I am alive.The psalmist was committed to continual praise.Too often our praise is limited to worship services once a week.We sing, pray and read the Bible but the rest of the week we rarely even think about God, therefore making continual praise a foreign idea.  We must not divide our lives into secular and sacred parts.  God will not be satisfied with just a part of our lives.  He demands praise from all we are, all the time and throughout our entire lifetime. 

III. TWO DISTINCTLY DIFFERENT OBJECTS OF TRUST (Psalms 146:3-6)

A.  The futility of trusting men (Psalms 146:3-4). 

1. (vs. 3). Here the psalmist said “Put not your trust in princes, nor in the son of man, in whom there is no help.”  Regardless of how important human “princes” or leaders may be, they cannot solve all of life’s deepest problems.The word translated “help” means “salvation” or “deliverance.”The Lord is the only one who can provide true salvation or deliverance from our problems (see Psalms 118:8-9).  The phrase “son of man” is another way of describing any human being.The Hebrew word for “man” is “adam” the name given to the first man, and comes from the word for “ground.”We are exhorted not to put our trust in “princes” or in any sons of Adam (any other human being). 

2. (vs. 4).  Continuing to present his argument for the futility of trusting in men, the psalmist said “His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.”One thing is for sure about our earthly existence, it will end.  Unless the Lord comes in our lifetime, everyone will die.  The psalmist describes death as “his breath goeth forth, he returneth to his earth.”It is futile to trust in man whose breath of life will be removed, and the body will again become dust.The words, “his earth” implies that the earth is the appointed destiny of man.  Just as man was formed from the dust of the ground (see Genesis 2:7), as a result of sin’s curse he will return to it (see Genesis 3:19).When man’s breath leaves him, the psalmist also said “in that very day his thoughts perish.”  The idea here is that when we die our thoughts die with us.  Whatever influence we may have had while alive may live on, but our thoughts and ideas will be replaced by others. 

B. The satisfaction of trusting the Lord (Psalms 146:5-6).

1. (vs. 5).In this verse the psalmist describes the condition of those who put their trust in the Lord. He said “Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God.”  The word “happy” is normally translated “blessed” (see Psalms 1:1; 2:12; 32:1-2; 33:12) for surely anyone who is happy enjoying God’s benefits is blessed.The fact that the one who trusts in the Lord is happy does not mean there won’t be sorrow or hardships.However, the happy or blessed person rejoices in these difficult situations because they realize that those situations have a purpose.The “happy” or blessed man also has “the God of Jacob for his help.”This emphasizes God’s power to help His own. The Lord is also identified as “the God of Jacob,” the father of the Israelites.  The name “Jacob” is also used to refer to the entire nation of Israel. The fact that the Lord is identified with Jacob indicates that He is the only true God and the only One who is able to help His people.  This makes it clear that if a person wants to be genuinely happy and blessed, it is necessary to come to Israel’s God.  The psalmist ends this verse declaring that happy is the man “whose hope is in the Lord his God.”  The word “hope” has the idea of waiting with expectation. The word “Lord” is Jehovah or “Yaweh” in the Hebrew, and is the covenant name for Israel’s God.  Through His covenant with Israel, God has committed Himself to care for His chosen people (see Deuteronomy 7:6-7) so every Israelite could wait with confidence expecting God to meet his needs.   

2. (vs. 6).The reason why we trust and have hope in Israel’s God is because He is the God “Which made heaven, and earth, the sea, and all that therein is: which keepeth truth for ever.”The God of Jacob, our God is the Creator of all things.He made the heavens, the earth, the sea and everything that’s in them.This includes every living creature (see John 1:3).As the Creator of all things, the Lord “keepeth truth for ever.”The word “truth” here means “faithfulness.”Because of His faithfulness, God sustains His creation and He will keep all promises He has made and whatever work He has undertaken, He will complete.  God can be trusted to do so because He is faithful forever. 

IV. THE LORD’S RIGHTEOUS WORKS (Psalms 146:7-9)

A. The Lord cares for the needy (Psalms 146:7-9).
1. (vs. 7).After confirming God’s power and faithfulness, the psalmist now says that the Lord is He “Which executeth judgment for the oppressed: which giveth food to the hungry.The Lord looseth the prisoners.” In this verse the psalmist gives three characteristics of God.

a. First, the Lord “executeth judgment for the oppressed.”The Lord takes the side of those who are oppressed and sets Himself against the oppressors (see Psalms 103:6).We saw God do this when He delivered His people from Egyptian bondage,rescued them from numerous oppressors during the days of the judges, and turned away foreign oppressors even when Israel turned away from Him.

b. Second, the Lord “giveth food to the hungry.”We should not take this to mean that God will always miraculously put food on our tables.What He usually does is provide rain and fertile soil to grow food as well as the physical strength to work and earn money to buy food.  Note: The presence of sin has complicated this situation.  Because of sin, man has to toil the cursed ground in order for it to bear fruit (see Genesis 3:17-19).  Sin has also brought famine as a divine judgment leading to hunger.  These are some of the reasons people do go hungry but we can’t blame God for this.  What we should understand is that sometimes He provides food through others who have plenty.  Therefore, we should give just as generously as God does (see II Corinthians 9:7-11).

c. Third, “The Lord looseth the prisoners.”The Lord also sets prisoners free as a demonstration of His power and justice.  Of course this refers to those who have been imprisoned unjustly.How often have we seen people jailed only to be released later due to more evidence being provided?The Scriptures also tell us that part of the Messiah’s prophesied work is to free prisoners (see Isaiah 42:7; 61:1).  We can’t overlook the fact that the Lord also frees those who suffer the spiritual imprisonment of sin and fear of death (see John 8:33-36; Hebrews 2:14-15).

2. (vs. 8).  In this verse, the psalmist gives more characteristics of our powerful and faithful God.  He says “The Lord openeth the eyes of the blind: the Lord raiseth them that are bowed down: the Lord loveth the righteous.” 

a. “The Lord openeth the eyes of the blind.”  It’s interesting that there are no instances of the blind receiving their sight in the Old Testament.  When the Old Testament refers to opening the eyes of the blind, these healings point to the future messianic blessings (see Isaiah 29:18; 35:4-5; 42:7).  Jesus did heal many blind people during His ministry (see Matthew 9:27-30; 15:30; John 9:6-7), but other cases await His return.  Note: The Bible also uses blindness to illustrate spiritual darkness and lack of understanding (see Isaiah 59:10; Matthew 15:14; II Corinthians 44; Revelation 3:17).  However, God is eager to provide spiritual enlightenment to those who acknowledge their need for it (see John 9:39-41; Acts 26:18; Revelation 3:18).

b. “The Lord raiseth them that are bowed down.”  The Lord takes note of those who fall under the weight of heavy burdens and He lifts them up (see Psalms 145:14). 

c. “The Lord loveth the righteous.”  God also loves those who are righteous. Not only does God love those who are righteous, He is delighted when He sees righteousness in those whom He has created. The word “righteous” does not mean sinless.  In the Old Testament righteousness refers to one’s actions in harmony with his or her relationship with God.  The New Testament has the same idea, but a person is made righteous as a result of Christ’s finished work (see Romans 5:19; II Corinthians 5:21).  In point of fact, whether Old Testament or New Testament, it is only the believers’ faith in the Lord that permits God to treat them as though they were righteous.  As Scripture says of Abraham “Abram believed the Lord and he counted it to him as righteousness” (see Genesis 15:6). 

B. The Lord thwarts the wicked (Psalms 146:9).Here the psalmist completes his characteristics of our faithful, loving God.  He said “The Lord preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down.”   This means that the Lord protects and watches over “strangers” or foreigners.  He also “relieveth” or remedies the plight of the fatherless and widows.  The “fatherless,” or orphans, and “widows” are among the most helpless members of our society.  Our God, the God of Jacob is compassionate toward them. They don’t have family connections or wealth to give them influence. It is therefore not surprising that the Lord directed the Jews to care for strangers, orphans and widows (see Exodus 22:22; Deuteronomy 14:29; 24:17, 19-21; 26:12; 27:19).  The New Testament also encourages believers to pay special attention to widows and orphans (see I Timothy 5:3, 16; James 1:27). 

V. FINAL DOXOLOGY (Psalms 146:10).The psalmist ends our lesson and this psalm by declaring “The Lord shall reign for ever, even thy God, O Zion, unto all generations. Praise ye the Lord.”  The same Lord that the psalmist described as being powerful, the Creator, faithful and a protector of the weakest of our society, “shall reign for ever, even thy God, O Zion, unto all generations.” The kingdoms of the world, as do their leaders will have their day, but they will soon pass away.  However, the Eternal One, “even thy God” will never cease to reign.  Note: The psalmist now appears to turn his attention to those of “Zion.”  The word “Zion” means “fortification” but is used in place of “the city of David” and “the city of God.”  The meaning of the word “Zion” underwent a distinct progression of its usage throughout the Bible.  The first mention of Zion in the Bible is in II Samuel 5:7 where it is also called the city of David.  Over time, the name Zion became a name for Jerusalem, the land of Judah, and the people of Israel as a whole (see Isaiah 40:9; Jeremiah 31:12).  The spiritual meaning of Zion is seen in the New Testament where it is given the Christian meaning of God’s spiritual kingdom, the church of God, and the heavenly Jerusalem (see Hebrews 12:22; revelation 14:1).  At this point, the psalmist ends his praise for the Lord fittingly by declaring “Praise ye the Lord” or “HALLELUJAH!”        

                                   

VI. Conclusion.  Justice is a condition that makes everything right when wrongs have been committed.  Justice reflects the character of God, making Him worthy of trust.  We know that when we rely on the Lord, everything will be made perfectly right in the end. It is true, only the God of justice, who is the God of Jacob is worthy of our complete trust and all our praise. Hallelujah!!!