Return to a Just God

                         Sunday School Lesson                                            

Lesson: Malachi 3:1-10
                                                                                                 
Golden Text: “For I am the Lord, I change not; therefore ye sons of Jacob are not consumed” (Malachi 3:6).

I.  INTRODUCTION.   After the Babylonian Captivity ended, a remnant of Jews returned to the Holy Land (see Ezra 1:1-5; 2:1) to rebuild the temple and the city of Jerusalem.  At the time Malachi ministered, some one hundred years after the first exiles returned to Judah, the temple had been rebuilt and the city was restored, but the people’s hearts were not right with God.  They had not been living up to the covenant they had with the Lord and they were losing enthusiasm for worship.  Many were skeptical of God’s promises.  Malachi called God’s drifting people to repentance, reminding them of God’s reward for faithfulness.     

II. BACKGROUND FOR THE LESSON.  Nehemiah led a third major return of exiles back to Jerusalem in 445 B.C. with the goal of rebuilding the walls around the city.  He led the completion of this task and remained in Jerusalem as governor for 12 years (see Nehemiah 5:14) before returning to Persia.  He and Ezra also led the nation of Judah in spiritual revival (see Nehemiah chapters 7, 8).  However, after he returned to Persia, the people went back to their old wicked ways.  Nehemiah then returned some years later around 430 B.C. and found that the tithes were not given, the Sabbath Day was disregarded, intermarriage with foreigners was widespread and the priest became corrupt (see Nehemiah 13:10-31).   At this time, Malachi had begun his ministry in Jerusalem.  Unfortunately, most of Malachi’s prophecy consisted of rebuke for sin.  The priesthood was being defiled (see Malachi 1:6-14; 2:1-9), marriage was being taken lightly (see Malachi 2:16) and temple worship was lacking financial support (see Nehemiah 13:10-11).  It was in this context of moral corruption that Malachi ministered.   

III. THE JUST GOD COMES (Malachi 3:1-5)

A. The messenger preparing the way is coming (Malachi 3:1).
1. (vs 1).  Our first verse says “Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.”  This announcement that the Lord would send His messenger is His response to the questions the prophet said the people asked in Malachi 2:17.  The two basic questions asked in Malachi 2:17 were “Wherein have we wearied him (God)?” and “Where is the God of judgment?”  Even though the people were back in the land and their temple was rebuilt, they were out of fellowship with their God.  The fact is, they were wearying or tiring God.  They believed that all of God’s threats of judgment were just empty words.  By asking those two questions, the people were accusing God of favoring those who were doing evil, even calling upon Him to show His judgment or justice as if He couldn’t.  In reality, Malachi 2:17 which is the last verse in chapter 2, belongs with chapter 3.  We must remember that the chapter divisions in our English Bibles were placed there by man and are not inspired.  The answer to those two questions is introduced with the word “Behold” which is used twice in this verse in order to get the people’s full attention.  The Lord went on to say “I will send my messenger, and he shall prepare the way before me.”  God’s answer through Malachi pointed toward the future.  The “messenger” here refers to the forerunner of the Messiah, John the Baptist.  We know this to be true because Jesus quoted Malachi 3:1when describing John the Baptist (see Matthew 11:10-11; Mark 1:2; Luke 7:27).  John the Baptist would be the “messenger” who God said would “prepare the way before me.”  In other words, God would send someone to prepare the way for Him to reveal Himself to mankind.  This prediction is also made in Isaiah 40:3, and both of them were based on the practice of kings sending men ahead of them to remove all obstacles in their paths.  The first part of this verse “Behold, I will send my messenger, and he shall prepare the way before me” refers to Jesus’ first advent or coming.  Malachi, like other Old Testament prophets saw both comings of Christ as one event, but they didn’t see the church age which separates the two advents (see Ephesians 3:3-6; Colossians 1:25-27).  also said that “the Lord, whom ye seek, shall suddenly come to his temple.”  This phrase refers to Christ’s Second Advent or coming.  The word “suddenly” implies that His coming will be unexpected, especially to those who allow themselves to be put to sleep by the long wait, or other concerns (see I Thessalonians 5:1-4; I Peter 3:10).  It’s possible that the phrase “shall suddenly come to his temple” refers to Jesus’ appearance in the temple at His first coming when He ran the buyers and sellers out of the temple courtyard.  However, in the context of the remaining verses, it’s more likely that it refers to the Messiah’s second coming as Judge to cleanse His people the Jews, which will result in many repenting.  It’s true that Jesus, Israel’s true Messiah did cleanse the temple at His first advent, but Israel didn’t repent at that time.  When the Lord returns, the temple will have been rebuilt.  Malachi also described the Messiah as “the messenger of the covenant, whom ye delight in.”  The word “messenger” can be translated “angel” and here it’s most likely a reference to the Angel of the Lord, who accompanied the covenant people during their journeys (see Exodus 23:20; 32:34).  As the Angel of the Lord, He is also “the messenger of the covenant” that God made with His people (see Judges 2:1).  Malachi also described the coming Messiah as “whom ye delight in” which was a reference to all those in Israel who sincerely longed for His coming (see Luke 2:25) and would rejoice at seeing Him.  However, in light of the people’s questions in Malachi 2:17, it maybe that the phrase “whom ye delight in” might have been spoken in irony, reminding the people of how little they really did delight in their God.  Finally in this verse, Malachi once again said “behold, he shall come, saith the Lord of hosts.”  The prophet made it clear that the Messiah was certainly going to appear, because God had placed His words behind it: “the Lord of hosts” said it.  If Israel wanted justice as they asked in Malachi 2:17, the Lord would give it to them, but His appearance and justice would not be as pleasant as they hoped it would be.
B. The Messenger will judge (Malachi 3:2-3).
1. (vs. 2).  Malachi goes on to say in this verse “But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner's fire, and like fullers' soap.”  The second coming of Christ is primarily in view here.  The word “But” indicates that the Messiah’s coming to judge might be more than Malachi’s listeners had bargained for.  God through Malachi asked the questions “But who may abide the day of his coming? and who shall stand when he appeareth?”  To ask the questions was to answer them, for the answers to both questions is no one.  God’s judgment, judgment that the people thought would never come, will come in severity.  No one will be able to escape it or withstand it.  Malachi uses two analogies to explain why no one will be able to “abide” the day of Christ’s coming, or “stand when he appeareth.”   It’s because “he is like a refiner's fire, and like fullers' soap.”  First, like a refiner who burns the dross off of metals to reveal the pure metal, Christ will purge the dross or sin from Israel and make His people pure.  A “fuller” is a launderer or one who cleans clothes.  Like a launderer, Jesus would apply the strongest cleaning agent to remove the dirt from the fabric, or heart of the nation.  Both the “refiner's fire, and fullers' soap” are used as symbols of God’s purifying or cleansing process.  Those who contaminate the spiritual life of Israel will not be spared from judgment.  What soap and fire does in separating dirt from clothes and dross from metal, the cleansing word of God will do the same for His people (see John 15:3;17:17).
2. (vs. 3).  This verse says “And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.”  Continuing his analogy from the previous verse, Malachi said that the Messiah “shall sit as a refiner and purifier of silver.”  Like the refiner who purifies silver by fire to remove the dross, Christ will “purify the sons of Levi, and purge them as gold and silver.”  Christ will start His judgment with “the sons of Levi” or the priests, the religious leaders who were the foremost offenders of God’s law.  In fact, God addressed them in Malachi 1:6 as, “O priests that despise my name.”  They were treating God’s name with contempt, and they led the people astray (Malachi 1:6-11).  The corrupt priests carried on their work as mere professionals, not like ministers of God.  They even offered blemished animals as sacrifices (see Malachi 1:6-2:9).  But the bad example set by the priests didn’t excuse the people of their sins.  They, too, were sinning grievously (see Malachi 2:10-17).  Messiah will “purge them (the priests) as gold and silver” purifying them of all corruption.  Christ’s cleansing and purifying of the priests is required so that “they may offer unto the Lord an offering in righteousness.”  When the religious leaders have been judged and purified or cleansed, they will offer sacrifices of “righteousness” meaning acceptable sacrifices.  When the lives of the Levites are set in proper order, they will make sure that the lives of the congregation are in order.  Christ’s appearance, then, will purify all the people, from the top of the leadership to the common working person.  Through this cleansing and refining process there will emerge a group of people who will sincerely serve the Lord.
C. The Messenger will protect (Malachi 3:4-5).
1. (vs. 4).  Malachi continues to say in this verse “Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.”  The word “Then” refers to what will happen after the divine judgment when Messiah cleanses His people and they offer righteous offerings.  At that time “Then shall the offering of Judah and Jerusalem be pleasant unto the Lord.”  Israel’s sacrifices were intended to be “a sweet savour (smell) unto the Lord” (see Leviticus 1:17), pleasing Him because they expressed the genuine devotion of the worshippers.  This future genuine worship that will please God will be done by Israel just like it had been “in the days of old, and as in former years.”  This phrase probably refers to the first years that Israel wandered in the wilderness under Moses before the priesthood became corrupt.  Note:  This passage teaches us the practical lesson that God desires worthy gifts from righteous people (see Psalms 4:5).  Believers today don’t need a special priesthood because we come to God through one High Priest, Jesus Christ (see Hebrews 3:1-2; 4:14-15; 5:5, 10; 6:20).  But we need to look closely at ourselves to determine whether our prayers, service, and offerings come from clean hearts and worthy motives (see Psalms 24:4-5; 51:10; 73:1).  Even the most valuable gift is worthless when it comes from an unclean giver.  We cannot offer unto the Lord any right performances in religion, i.e., attending church, giving financially, praise and worship unless we have been justified and sanctified.  Until we ourselves are refined and purified by the grace of God, we cannot do anything that will result in the glory of God.  Remember, God had respect to Abel first, and then to his offering.  Therefore, God purges his people, that we may offer our offerings to him in righteousness, as we worship Him in spirit and truth (see John 4:23-24).
2. (vs. 5).   In this verse, God goes on to say through the prophet “And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts.”  Suddenly the judgment of God will come upon the transgressors.  The Lord said “And I will come near to you to judgment; and I will be a swift witness.”  This would be God’s answer to the people’s question in Malachi regarding God’s “judgment” or justice.  They asked “Where is the God of judgment (justice)?” (see Malachi 2:17).  As a swift witness” God Himself will bring His unbelieving people to justice, and He will be an expert witness and testify about the evil things they have done.  Then the Lord listed some of the sins and the sinners against whom His judgment will fall.
a. “Sorcerers:” The sin of sorcery involves divination, using the aid of evil spirits through such things as witchcraft, magic, and enchantments.  Contrary to God’s instructions in the Law, some Jews had married Gentile or foreign wives.  Through this sin Jews fell into the sin of sorcery (see Deuteronomy 7:1-6; 18: 9-14).  Note:  Not only did Jews sin by intermarrying with Gentiles, but they also violated God’s law regarding marriage by putting away their wives by divorce (see Malachi 2:15-16; Matthew 19:9).    
b. “Adulterers:” The sin of adultery was intercourse between two married people who were not married to each other.  This was a violation of the sixth commandment (see Exodus 20:14; Deuteronomy 5:18; Proverbs 6:32).  The Law instructed Israel to put adulterers and adulteresses to death (see Leviticus 20:10).   Many Jews were guilty of both physical and spiritual adultery (see Matthew 5:28, 32; James 4:4) as are many people today.
c. “False swearers:” These were people who lie yet swear that something is true.  In particular, it referred to those who lied, then swore in God’s name so that the lie would be accepted (see Leviticus 19:12; James 5:12).
d. Those “that oppress the hireling in his wages” were guilty of the sin of cheating hired workers out of their full wages (see Leviticus 19:13; James 5:1-4).
e. Those “that oppress the widow, and the fatherless” were guilty of the sin of taking advantage of the disadvantaged: the widows and orphans.  This also violated God’s law (see Exodus 22:22-24).  Human nature is the same in every age for we see this type of attitude today.
f. Those “that turn aside the stranger from his right.”  This sin involved depriving strangers of justice.  There were those who defrauded, or took advantage of strangers that lived among God’s people.  The Law of Moses was very plain concerning the treatment of strangers.  They were to be accepted in love as one would accept another Israelite (see Leviticus 19:33-35). 
g. The last group mentioned God described as those that “fear not me.”  This sin is simply failing to fear or reverence God.  This does not mean being afraid of God, but failing to reverence or respect Him.  Therefore, this sin provides the basis for all sin.  Sin originates from a disregard for God and His commandments (see I John 2:3-5).
IV. THE JUST GOD RESPONDS (Malachi 3:6-10)
A. The God who is unchanging (Malachi 3:6-7).
1. (vs. 6).  After all God had endured with this rebellious people, He surely had good reason to destroy them.  But He didn’t.  In this verse, the Lord declared “For I am the Lord, I change not; therefore ye sons of Jacob are not consumed.”  The first phrase literally reads “For I, Yahweh, do not change.”  God used His name “Yahweh” or “Lord” to stress His unchangeableness.  It was also God’s covenant name that He used to emphasize His covenant relationship with Israel.  This name means the “One who exists eternally.”  Even though God is gracious and compassionate, He cannot change His moral standards to accommodate sinners.  That would violate His essential nature.  Because God does not change, He said “therefore ye sons of Jacob are not consumed.”  The Lord had made an unconditional covenant with Abraham and his descendents (see Genesis chapter 15) and confirmed it with Isaac (see Genesis 26:3-4, 24) and Jacob (see Genesis 28:13-14).  The Jews, as the “sons” or descendents of “Jacob,” God had not destroyed them, because by His very nature He does not change.  He does not go back on His promises (see Psalms 119:89; James 1:17).  After God established a covenant relationship with Israel He promised that He would not destroy them (see Deuteronomy 4:30-31).  The fact that there were still Jews in Malachi’s time was due totally to God’s faithfulness.  Israel had deserved destruction, but God was absolutely faithful and changeless.  He will never break His word.  Note:  The unchangeableness of God does not mean that He has not changed His way of dealing with man.  His standard remains perfect, but the demonstration of faith in order to be reconciled to God has changed.  Believers in Israel offered sacrifices and kept the Mosaic Law by faith.  Believers today accept Christ for forgiveness and then show faith through godly actions and godly speech.  God’s dealing with man may change, but neither He nor His standards never change.  
2. (vs. 7).  God continued to say in this verse “Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. But ye said, Wherein shall we return?”  While God was faithful, Israel had been wayward.  He indicted them saying “Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them.”  The rebelliousness of previous generations had resulted in exile from their land.  Now their spiritually rebellious descendents were reverting to the same old ways, not keeping His “ordinances” or commandments.  Violating God’s ordinances had become the norm for Israel, and obedience was the exception.  Unfaithfulness characterized the people of Israel all through their history and God reminded them of that.  Both they and their ancestors had rebelled against God and repeatedly disobeyed His commands.  But in spite of their stubbornness and persistence in sin, God extended the opportunity for them to restore fellowship with Him.  Therefore He said “Return unto me, and I will return unto you, saith the Lord of hosts.”  Their repeated unfaithfulness had not changed His love for them.  He would forgive them yet again, but they had to take the first step.  Repentance or a change in behavior was the response God required.  The word “Return” implies a genuine conversion in which they both confessed their sins and changed their ways.  If they returned to Him in repentance and obedience, He would return to them in blessing.  Instead of responding to their gracious God in repentance, the people asked “Wherein shall we return?”  In other words they were asking “How do we return?”  This question implies that this complacent generation had not only wandered from God, they had also lost all sense of guilt over what they had done.  They were so satisfied with themselves that they were not even aware that they had gone astray.  Note:  We don’t have to wonder why many sinners today are not bothered when they are faced with their blatant violations of God’s standards.  They have simply set aside the Bible, considering it to be irrelevant, and they have formed their own standards.  Trust me; this is a dangerous attitude to have!
B. The God who is robbed (Malachi 3:8-9).
1. (vs. 8).  In response to the people’s question regarding how can they return to Him, God asked “Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings.”  The word “rob” means “to defraud” or “cheat” (see Proverbs 22:22).  The question “Will a man rob God?” implies how unthinkable it is for a mere human to try to defraud God.  Yet that’s exactly what they were doing, for the Lord went on to answer His own question saying “Yet ye have robbed me.”  This Jewish remnant that had returned to Jerusalem was stealing from the Lord.  Instead of agreeing with God, they seemed not to believe or understand the charge, so they challenged God’s statement by asking “Wherein have we robbed thee?”  They wanted to know how they had robbed Him.  God was quick to reply saying “In tithes and offerings.”  The people had not obeyed the laws regarding tithes and offerings.  The “tithes” of the Israelites consisted of several things.  First, they were to give a tenth of all their produce and livestock for the support of the Levites (see Leviticus 27:30-33; Numbers 18:24).  Another tithe was to be given every third year for Levites and the destitute people of the land (see Deuteronomy 14:28-29).  In addition there were various “offerings” that were set aside for the support of the priests (see Numbers 5:9-10; Deuteronomy 18:1-5).
2. (vs. 9).  In this verse God said “Ye are cursed with a curse: for ye have robbed me, even this whole nation.”  In robbing God, the Jews were really robbing themselves of God’s blessings.  If the people had “robbed” God in order to increase their own possessions, they had not succeeded.  He declared “Ye are cursed with a curse: for ye have robbed me.”  God had earlier stated that He would send a “curse” upon their blessings if they would not obey (see Malachi 2:2).  They had not obeyed so the “curse” had fallen upon them.  God said that it was because “ye have robbed me.”  Malachi 3:11 tells us what this “curse” included.  The crops were attacked by insects, and the grapes fell from the vines prematurely.  The people had decided not to give the firstfruits or the tithes in order to have more for themselves, but in the end they had nothing at all (see Haggai 1:4-6, 9-11).  The Lord also said “even this whole nation” was guilty of robbing Him.  Therefore, the “curse” had fallen upon the entire land.  Surely this does not mean that every single individual in the nation was at odds with God.  There must have been some who remained faithful, because God always has a remnant who will honor Him (see Ezra 3:8; Isaiah 1:9; 10:22; 46:3-4; Jeremiah 31:7; 42:2-4; Joel 2:32; Micah 7:18-19; Zephaniah 3:13; Haggai 1:12; Romans 9:27; 11:5).  However, the sin was so widespread, especially among the leaders, that the “whole nation” was implicated.
C. The God who blesses (Malachi 3:10).  In our final verse, God told the people to “Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.”  The cursed situation that the Jews found themselves in didn’t have to continue.  God indicated that circumstances could change if the people would “Bring ye all the tithes into the storehouse, that there may be meat in mine house.”   The words “all the tithes” implies that some had stopped tithing and they needed to resume giving the tithe.  It can also imply that many people had been giving but were holding back a part of what the law required.  We all know what happened to Ananias and Sapphira who kept back part of what belonged to God (see Acts 5:1-5).  The “storehouse” refers to chambers in the temple set aside for the people’s gifts (see II Chronicles 31:11-12; Nehemiah 10:34-39).  Things had gotten so bad that Nehemiah found that some of the temple storage rooms had been converted into a private apartment for Tobiah, the Ammonite (see Nehemiah 13:7) who led the opposition against the rebuilding of Jerusalem (see Nehemiah 2:10, 19; 4:3, 7-8).  The word “meat” means food and here it refers to meeting the needs of the Levites and priests according to the Mosaic Law.  The food was necessary to sustain the priests and Levites so that they could spend all their time serving God, which was also serving His people.  The Lord then challenged His people by saying “and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing.”  The words “prove me” means to “put someone to the test.”  God invited His people to test Him by bringing all their tithes and He would respond by giving to them.  He likened His giving to them to opening windows of heaven and pouring out upon them much blessing.  In that dry land, abundant rain was a great blessing.  Here it symbolizes God’s favor and blessing in all areas of life.  If the people gave as God had directed, His blessing would be so great that He said “that there shall not be room enough to receive it.” 
                                   
V. Conclusion.  Our passage this week discusses the results of serving a God who demands that His people demonstrate justice to everyone.  First, we can rest assured that one day God will come to judge all the injustice in the world.  Second, God’s justice will show up in our present world in the form of an unchangeable God who rewards those who don’t neglect bringing their resources to Him.
























 












 

God Demands Justice

                                                                Sunday School Lesson                                  

Lesson: Zechariah 7:8-14
                                                                                                 
Golden Text: “Thus speaketh the Lord of hosts, saying, Execute true judgment, and shew mercy and compassions every man to his brother: And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart” (Zehariah 7:9-10).
INTRODUCTION.  When we hear the word justice, it most often brings to mind making sure evildoers get what’s coming to them.  Of course, that’s part of it, but mainly, justice relates to moral rightness and fairness.  This is what God demanded of the returning exiles to their homeland in our text: that they “Execute true judgment” (see Zechariah 7:9).  In other words, we are to pursue and promote genuine justice by being fair in the way we treat each other.  This week’s lesson has to do with how the Jewish exiles had to live after they returned to Jerusalem, having finished their term of punishment from the Lord.  The period of punishment, discipline, and exile was not easy to bear, but they still had to be reminded of the errors of their ancestors so that they could avoid repeating them.  As Zechariah called God’s people back to Him, justice was at the forefront of his message.
II. BACKGROUND FOR THE LESSON.   After seventy years in captivity (see Jeremiah 29:18), the first return of the exiles took place in about 538 B.C. in the first year of the reign of Cyrus, king of Persia.  The Persians had defeated the Babylonians in 539 B.C. and Cyrus decreed that captives in exiles could return to their homelands (see Ezra 1:1-11).  Zechariah and Haggai were among the first group to leave.  Zechariah was both a priest and a prophet, and began to minister in Judah at the same time as Haggai between 520 and 518 B.C.  Both prophets encouraged the returning exiles to rebuild the temple.  In the fourth year of King Darius’ reign, a group of people were sent to the temple to pray about whether they should continue fasting as they had practiced it while in Captivity (see Zechariah 7:1-2).  They also consulted with the priests about this matter asking “Should I weep in the fifth month, separating myself, as I have done these so many years?” (see Zechariah 7:3).  In other words, they asked the priests and prophets whether they must continue their traditional custom of fasting and mourning during the month of August each year, as they had been doing for so long.  For the previous 70 years of captivity, the people had been holding a fast in August to remember the destruction of Jerusalem (see II Kings 25:8-10).  The fast that they were referring to was wholly of their own will and was not commanded by the Law, or directly by God.  No doubt that when they began to recognize this fast each year while in captivity, there was sincere contrition.  However, since they had returned to their homeland, this fast had become simply a ritual.  So the people began to wonder if they needed to continue to keep it.  Then the Lord came to Zechariah again saying “Speak unto all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto me, even to me? And when ye did eat, and when ye did drink, did not ye eat for yourselves, and drink for yourselves?” (see Zechariah 7:5-6, The Living Bible Version).  Since returning home, the people had continued rituals which included fasting twice a year in the fifth and the seventh months (see Zechariah 7:5).  God had not ordained these fasts.  They were for their own benefit and had no spiritual meaning.  Therefore God continued to say “Are these not the words the Lord proclaimed through the earlier prophets when Jerusalem and its surrounding towns were at rest and prosperous, and the Negev and the western foothills were settled?’” (see Zechariah 7:7, The NIV).  Then the Lord spoke again to Zechariah describing what He had said to His people through the earlier prophets.  This is where our lesson begins.         
III. AN OPPORTUNITY FROM GOD (Zechariah 7:8-10)
A. A word from God (Zechariah 7:8).  Our first verse says “And the word of the Lord came unto Zechariah, saying.”  This statement was to assure Zechariah that “the word” or message he was about to hear was coming directly from “the Lord.”  The message God was about to give to Zechariah was to remind this present generation who had returned to their homeland, what caused the previous generation to be carried into captivity, and what He expected these returning exiles to do to avoid it happening again.  Note:  Twice the prophet wrote that the word of the Lord had come to him, here and in verse 4.  That the word came from God is assurance that the Lord Himself sent the messages.  We have that same assurance of His messages to us in the knowledge that the Bible is God’s Word and was given by inspiration, intended for our understanding of doctrine, reproof, correction, and instruction in righteousness (see II Timothy 3:16).  It’s our means of spiritual growth and maturity (see II Timothy 3:17). 
B. What God wanted from the previous generation (Zechariah 7:9-10).
1. (vs. 9).  This verse goes on to say “Thus speaketh the Lord of hosts, saying, Execute true judgment, and shew mercy and compassions every man to his brother.”   Zechariah was to speak to God’s people beginning with “Thus speaketh the Lord of hosts, saying” so that the people would know that the prophet’s message was not his, but it came directly from “the Lord of hosts.”  The word “hosts” means armies and refers to His power.  God has armies of angels under His command ready to intervene on behalf of His people (see II Kings 6:15-17).  Like the previous generation, the people had been hypocritical in their worship that they had established while in captivity, so God wanted to remind them of what He really wanted.  The Lord was more concerned about their heart condition and how they treated others than He was about their formal religious activity.  Fasting was part of their religious activity, but God wanted external actions that demonstrated a heart that was right with Him.  Therefore, first God said that He wanted them to “Execute true judgment.”  The word “judgment” means “justice.”  God had commanded His people before the Captivity to perform genuine justice, and now He expected the same actions from the present generation.  He expected them to do what is right and fair.  Isaiah described this behavior when he wrote: “Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow” (see Isaiah 1:17).  All people deserve true justice.  God also expected His people to “shew mercy and compassions every man to his brother.”  This means that God requires us to demonstrate an inner attitude of loving kindness that replaces selfishness.  “Mercy” is giving others what they don’t deserve.  It’s demonstrated by a forgiving and loving spirit.  The Hebrew word translated “mercy” is chesed, a word that speaks of the loyal, covenant love that God has for His people.  The Lord had been merciful to His people time and time again, so mercy reflects the character of the true God (see Psalms 136:1-16).  He expects no less from us (see Luke 10:30-37).  The word “compassion” comes from a Hebrew word meaning “to have pity” (see Psalms 103:13; Micah 7:19).  It has the idea of relieving one from difficulty.  In scripture, it’s often used in place of the word “mercy.”  The Lord expected “mercy” and “compassions” to be demonstrated to “every man to his brother.”  In other words, no one was to be left out.  This is seen in the next verse.  This is basically the same message God gave to those who were in Judah just before the Babylonians invaded Jerusalem and took the people captive (see Jeremiah 7:5).
2. (vs. 10).  In this verse, the Lord continued to describe what He expected from His people, and to identify those to whom mercy and compassion was to be shown.  He said “And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart.”  This was also another reminder to this new generation of what God had told those who were eventually taken captive (see Jeremiah 7:6).  Here the Lord declared that He expected His people to “oppress not the widow, nor the fatherless, the stranger, nor the poor.”  These people were the disadvantaged and weak, so they needed justice, mercy and compassion.  God also said “and let none of you imagine evil against his brother in your heart.”  In other words, no evil was ever to be planned or carried out against the widow, the orphans, or the poor.  They were the disadvantaged and weak so God said to treat them as a “brother in your heart” meaning they were to be treated like members of their own families for whom they had special concern. 
IV.  A SCATTERING FROM GOD (Zechariah 7:11-14)
A.  What the previous generation did (Zechariah 7:11-12).  As we have already noted, in the context of this lesson God is describing the behavior of the former generations (see Zechariah 7:7).  God was reminding this new generation not to act like their ancestors. 
1. (vs. 11).  After telling this new generation what He had expected from their ancestors, in this verse God described what they did in response to Him.  He said “But they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear.”  The Lord commanded the previous generation to execute justice, show mercy and compassion, and care for the disadvantaged (see Zechariah 7:9-10), “But they refused to hearken.”  God didn’t want this new generation of Jews to repeat the behavior of those who ended up in captivity (see Jeremiah 11:10).  The Hebrew word for “hearken” is qashab and it literally means “to prick up, or raise up the ears” so as to pay attention to what is being said.  But they were not paying attention.  It’s quite possible to hear something being said without paying attention.  God’s people chose to ignore Him, thus being disobedient.  However, when “hearken” is used of the relationship of men to God as it is here, it means to hear and obey.  The former generation adamantly “refused” to obey God’s commands and He described their refusal to obey in graphic terms.  First, they “pulled away the shoulder.”  In other words, they turned a stubborn shoulder toward the Lord like an animal that fights against a yoke (see Nehemiah 9:29).  Today, we might see this as shrugging of the shoulders indicating a don’t care attitude.  Second, the people “stopped their ears, that they should not hear.”  This describes a person placing their hands intentionally over their ears so they won’t be able to hear what the prophets were saying.  This pictures God’s people doing everything they could to keep from hearing the warnings God gave through His prophets.
2. (vs. 12).  In this verse, God continued to say “Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the Lord of hosts hath sent in his spirit by the former prophets: therefore came a great wrath from the Lord of hosts.”  The word “Yea” is used here to further confirm the people’s refusal to hear.  It means “yes.”  God said, yes, “they made their hearts as an adamant stone.”  This further indicates how hard their hearts had turned toward God.  The Lord said that they “made” their hearts like stone or hard rocks.  In other words, they intentionally hardened their hearts against God “lest they should hear the law, and the words which the Lord of hosts hath sent in his spirit by the former prophets.”  They didn’t want to hear God’s “law” meaning His teachings, because it wasn’t what they wanted to hear.  They only wanted the prophets to prophesy good things (see Jeremiah 5:12-13, 31; 6:13-14) not judgment.  The phrase “the words which the Lord of hosts hath sent in his spirit by the former prophets” refers to the many messages of warnings that had been given by the prophets of old.  These messages were given to the prophets by God’s spirit.  The Lord’s power to do this is expressed with the words “the Lord of hosts” or the Lord of armies.  God gave His people messages that if obeyed would allow them to remain in the land, but they refused to listen and ignored them (see Jeremiah 7:3).  Note:  This description of an unwilling to listen people no doubt is etched in the memory of every parent who at one time or another has seen the same behavior in his or her child, especially during the teenage years, or what I like to call “the stupid years, 13-19.”  There are those exasperating times when the child turns and walks away, shrugging their shoulders and saying that they don’t want to hear what the parent has to say.  The child has reached the point that he wants to run his own life and not be told what to do any longer.  But as every parent knows, this requires some type of disciplinary action.  Because of their unwillingness to hear and obey God’s law and words from the prophets, God said “therefore came a great wrath from the Lord of hosts.”    Just as a parent must render some type of discipline to a disobedient child, God does the same thing.  The former generation of Jews had hardened their hearts against His words which had come through His Spirit ministering through the prophets.  God simply couldn’t stand by and let them get away with that, so the judgments He warned about came to pass.  Zechariah described God’s response as “a great wrath.”  Note:  It was a rage coming from God against those who dared to presume that He could be ignored.  The Bible is clear about the fact that God means what He says (see Numbers 11:23; 23:19; I Kings 8:56).  The Lord’s refusal to force His will on His people allowed them to make their own choice, but when the wrong choice was made, the consequences followed.  No less will happen to Christians today if we fail to obey God’s Word.  God’s anger was shown against His people by sending them into Babylonian Captivity for 70 years (see Jeremiah 25:11: Zechariah 7:5) as He had promised.  Even though it is given to Israel, the principle holds true for all of God’s people: blessings come with obedience and curses come with disobedience (see Deuteronomy 28:1-62).
B.  What God did (Zechariah 7:13-14).
1. (vs. 13).  In this verse the Lord said “Therefore it is come to pass, that as he cried, and they would not hear; so they cried, and I would not hear, saith the Lord of hosts.”   Zechariah declared that as a result of the former generation’s disobedience, it came to pass “that as he (God) cried, and they would not hear; so they cried, and I would not hear.”  The pronoun “he” refers to God, “the Lord of hosts” who “cried” or yelled out to His people seeking to draw them back to Himself.  But they ignored Him “and they would not hear.”  Since they wouldn’t hear the “Lord of hosts,” God said “so they cried, and I would not hear.”  In other words, He refused to hear and deliver them.  After repeated warnings over a long period of time, their destruction came.  Then they cried to God, begging for deliverance, but because they had refused to listen to Him for so long, He had determined not to hear them, and that the time for punishment had come.  Truly, we are in a very bad situation when God refuses to hear us.  But if it happened to disobedient Israel, it will certainly happen to believers today (see Psalms 66:18).  Note:  There is a similar message for us today in Proverbs 1:20-23 where wisdom is personified as a woman calling to people to listen to her words of instruction.  She promises that if they respond she will help them understand.  But there are serious consequences when wisdom is ignored.  Proverbs 1:24-32 describes how wisdom will turn away when she is refused and then sought during desperate situations.  As we know, the words of God cannot be ignored without repercussion.  Wisdom speaks as if she were God offering divine counsel saying in Proverbs 1:24-30 “Because I have called, and ye refused; I have stretched out my hand, and no man regarded; But ye have set at nought all my counsel, and would none of my reproof:  I also will laugh at your calamity; I will mock when your fear cometh; When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me: For that they hated knowledge, and did not choose the fear of the Lord: They would none of my counsel: they despised all my reproof.”    
2. (vs. 14).  In our final verse, God says “But I scattered them with a whirlwind among all the nations whom they knew not. Thus the land was desolate after them, that no man passed through nor returned: for they laid the pleasant land desolate.”  Instead of hearing the cries or prayers of the former generation, God said “But I scattered them with a whirlwind among all the nations whom they knew not.”  The Lord was telling this new generation who had returned from captivity that their ancestors had reached the point that He would no longer respond to them.  Therefore, He scattered them as if it was done by a whirlwind among “nations whom they knew not” or never knew.  The northern kingdom of Israel was scattered by the Assyrians, and of course the southern kingdom of Judah was scattered by the Babylonians.  The result of this scattering or dispersion of Israel was “the land was desolate after them, that no man passed through nor returned.”  In other words, after God removed them from the land, it became “desolate” or abandoned so much so that the Lord didn’t allow anyone else to settle in their land.  The last phrase of this verse shows just how much God’s people gave up because they refused to listen and obey Him.  God said “for they laid the pleasant land desolate.”  As it should have been, God placed the blame for the land lying desolate where it belonged---on His people.  This wasn’t just any ole land.  God called it the “pleasant land.”  It was indeed a land flowing with milk and honey, thus a “pleasant” or good land (see Exodus 3:8; Jeremiah 11:5; Ezekiel 20:6).  Note:  The former generation had given up this good land that God gave only to them for an interrupted normal life by an invading army.  When that happened fear would overcome them as the enemy surrounded Jerusalem.  Once the enemy entered the city, they would wreak havoc causing the people to shout, scream, wail and cry while many were being killed.  All of this would be followed by the enemy taking the people away, marching them in brutal conditions to a distant and foreign land where everything would be strange.  Now tell me, is disobeying God’s Word worth the consequences?  I think not!  Just think how bad it will be for that person who dies without accepting Jesus as his or her personal Saviour.  In order to avoid the consequences of hell, salvation through Christ should be everyone’s priority.  Trust me, hell ain’t no joke!                  

                                

V. Conclusion.  This week’s lesson reminds us that God demands justice in our treatment of others and our response to Him.  He is the Judge before whom all of us will have to stand and answer for our conduct towards Him and one another.  The lesson was very clear for the people in Zechariah’s time.  God expected to see justice in the land.  He was expecting to hear the word of justice from His messengers and see acts of justice from His people.  God’s people could never quibble over the meaning of justice.  It simply means to treat all people fairly with honor and respect. 

A Call For Repentance

                                Sunday School Lesson

                                      

Lesson: Ezekiel 18:1-13, 31-32                                                                                                  
Golden Text: “Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel?” (Ezekiel 18:31).
I.  INTRODUCTION.  From the time of Adam and Eve in the Garden of Eden, humans have been blaming others for their wrong choices and excusing themselves.  This week’s text teaches us that God holds each person accountable for their individual choices.  It is most important that we own up to our mistakes and take responsibility for our actions.  Acknowledging our sins opens the way for a clean conscience and ultimately for a better relationship with both God and man.  Our lesson this week records God speaking to the people of Judah who were in exile in Babylon.  His words were intended to help them on the path of acknowledging their sins.  He encouraged them to turn back to Him for healing and to avoid the negative consequences of sin.  
II. BACKGROUND FOR THE LESSON.  Ezekiel was born and raised in the southern kingdom of Judah and was a priest in God’s temple when the Babylonians attacked a second time in 597 B.C. and carried him away along with 10,000 other captives (see II Kings 24:10-14).  The nation was on the brink of complete destruction.  There were three deportations and three invasions by Babylon (see II Kings 24:1; 24:10; 25:1).  The first was in 605 B.C. (see Jeremiah 52:28), the second in 597 B.C. when Ezekiel was taken captive, and the third and final time in 586 B.C. (see Jeremiah 52:29-30) completely destroying Jerusalem, burning the temple, and deporting the rest of the people (see II Kings chapter 25).  Four or five years after he arrived in Babylon about 593 B.C. (see Ezekiel 1:3), God called Ezekiel to be a prophet, and he gave his first prophecy to the exiles.  Ezekiel dates all of his messages from the year he was taken captive in 597 B.C.  Our lesson this week is part of Ezekiel’s first prophecy or message to the exiles in Babylon which covers Ezekiel 1:1-24:27.  In this first message, the prophet warned them that the punishment they were experiencing was because of their sins and that God was purifying his people.  However, the people of Judah believed that they were being punished for the sins of their ancestors, not their own.  They thought this way because of how they interpreted the law (see Exodus 20:5).  Ezekiel’s message was designed to correct that way of thinking.     
III. THE JUSTICE OF GOD (Ezekiel 18:1-9) 
A. A misunderstood proverb (Ezekiel 18:1-2). 
1. (vs. 1).  In our first verse Ezekiel says “The word of the Lord came unto me again, saying.”  This statement was to assure Ezekiel’s fellow exiles that “the word” or message he was about to give to them was not his own, but came directly from “the Lord.” 
2. (vs. 2).  In this verse, God begins His message to His people by asking a question.  He asked “What mean ye, that ye use this proverb concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children's teeth are set on edge?”  In other words, the Lord was asking “Why do you people use this proverb: ‘The parents ate the sour grapes, but the children got the sour taste’?”  This was a commonly quoted proverb in Israel.  The idea comes from a person going into a vineyard and eating “sour grapes” or unripe gripes which caused an unpleasant sensation in the teeth.  When the Jews quoted this proverb, they were claiming that their suffering was because of the sins of their “fathers” or ancestors.  The Jews no doubt justified this attitude because they misunderstood the law where God portrayed Himself as a jealous God “visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me” (see Exodus 20:5).  However, this statement meant that the children as well as the parents would continue to hate the Lord and therefore suffer for their own sins (see Deuteronomy 7:10).  The Jews also may have been thinking about the prophecies of the prophets that Judah would be removed from Palestine because of Manasseh’s sins (see II Kings 24:3-4; Jeremiah 15:4).  If this is true, they also misunderstood what the prophets were saying regarding Manasseh.  The people admitted that their “fathers” had sinned, but complained that although they themselves were innocent, they had to bear their ancestor’s punishment.  But in reality, according to Ezekiel 8:1-18 they had added to their “fathers’” idolatries.  Like many people today, the Jews refused to take responsibility for their own actions.
B. A divine declaration (Ezekiel 18:3-4).
1. (vs. 3).  The Lord continued to say in this verse “As I live, saith the Lord God, ye shall not have occasion any more to use this proverb in Israel.”  With the phrase “ye shall not have occasion any more to use this proverb in Israel,” God was saying that His people will not have any reason to use the sour grapes proverb anymore because He was about to explain what the proverb really meant: that every person, then and now is responsible for his or her own sins.  The blame game was now over!  Note:  The blame game originated in the Garden of Eden when God asked Adam and Eve what had caused them to hide from Him.  Adam immediately blamed Eve and Eve just as quickly blamed the serpent.  But God refused to accept that reasoning then and He won’t accept it now.  To emphasize the fact that the proverb would no longer be used in Israel, the Lord prefaced His statement with an oath saying “As I live, saith the Lord God.”  This proverb not only placed guilt upon their ancestors, but when they used it they were questioning God’s justice.  The Lord then proceeded to refute its use.
2. (vs. 4).   In this verse God went on to explain why this proverb will not be used in Israel anymore.  He said “Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.”  The Lord used the word “Behold” to get the people’s attention.  The phrase “all souls are mine” implies several things.  First, it implies that God owns everything He created.  He breathed into man “the breath of life” making him “a living soul” (see Genesis 2:7).  Therefore, everyone who breathes belongs to Him.  However, this does not imply that everyone belongs to God spiritually, or will have eternal life.  For that to happen, each person must go through Jesus Christ (see John 14:6).  A second implication for “all souls are mine” is that all men stand before their Creator on an equal moral basis.  God does not respect one generation, class, nation, race, or sex, above another (see Acts 10:34-35).  A third implication is that no one is beyond the bounds of God’s justice.  He keeps every human being under His judicial control.  So that there would be no misunderstanding, God stated that “as the soul of the father, so also the soul of the son is mine.”  Every individual “soul” or person belongs to God, including every father and every son.  This would also include every mother and every daughter.  The main thought here is that every individual “soul” or person must give a personal account of his or her activities to the One that owns us.  Believers will one day stand before Jesus and give an account of our own life, not the life of someone else (see II Corinthians 5:10).  Likewise, unbelievers will stand before God at the Great White Throne judgment (see Revelation 20:11-15).  To confirm individual responsibility, in the last part of this verse God emphatically declared “the soul that sinneth, it shall die.”  The word “soul” does not refer to a disembodied or nonmaterial entity, for the Hebrew word used here refers to the entire person.  The Lord was declaring that the person who sins will die.  This death, according to the text, no doubt refers to physical death reserved for transgressors of the law (see Deuteronomy 30:15-20).  However, Scripture also teaches that sin brings spiritual death as well (see Genesis 2:17; Romans 6:23). 

C. The just or godly man avoids defilement (Ezekiel 18:5-6).  The Lord now explained more fully how the principle of individual responsibility and punishment worked.  He called attention to three consecutive generations and the outcomes of their individual lives: a lawful or righteous man (see verses 5-9), his wicked son (see verses 10-13) and his righteous grandson in verses 14-18 which are not part of our printed lesson.

1. (vs. 5).  In this verse, God began by saying “But if a man be just, and do that which is lawful and right.”  The Lord began by giving an illustration of what happens to a hypothetical man who was “just,” meaning he did what was “lawful and right” before God.  No one stands before God absolutely perfect, but he or she can stand before Him spiritually mature and having dealt with sin.
2. (vs. 6).  This just man, God said “hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbour's wife, neither hath come near to a menstruous woman.”  The righteousness of this just man was shown by his avoiding defilement.  First, God said that the just man “hath not eaten upon the mountains.”  This means that this just man didn’t participate in the observance of pagan festivals at shrines built on the hills (see Deuteronomy 12:2).  He avoided these centers of idol worship.  Second, God said “neither hath (he) lifted up his eyes to the idols of the house of Israel.”  Lifting up the eyes indicated an attitude of prayer.  He didn’t pray to idol gods.  The words “idols of the house of Israel” probably is a reference to the ten northern tribes and their idols which caused their downfall.  The northern kingdom had begun its existence under a cloud of apostasy as Jeroboam I introduced the worship of golden calves (see I Kings 12:28-30).  By the time of the Assyrian Captivity, pagan worship almost completely gripped the people of the northern kingdom of Israel (see II Kings 17:7-18).  Judah, the southern kingdom had also come to worship these “idols of the house of Israel” (see II Kings 16:2-4; 17:19).  Third, the just man kept himself from immorality. God said “neither hath (he) defiled his neighbour's wife” meaning the just man avoided committing adultery which was a crime punishable by death (see Exodus 20:14; Leviticus 20:10; Deuteronomy 22:22).  Fourth, God said this just man “neither hath come near to a menstruous woman.”  This hypothetical just man in God’s illustration also avoided sexual relationship with his wife during her menstrual period, which caused her to be ceremoniously unclean (see Leviticus 15:19-24; 18:19-20; 20:18).  This man in God’s illustration maintained sexual purity in every way.  Although the subject of sexual activity with a woman on her period is not addressed in the New Testament, the subject of adultery is (see Matthew 5:27-28, 32; Romans 13:8-9; Galatians 5:19).
D. The just or godly man promotes justice (Ezekiel 18:7-8).
1. (vs. 7).  In this verse, God continues to say that this hypothetical just man “hath not oppressed any, but hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment.”  The fact that the just or righteous man “hath not oppressed any” meaning he was not an oppressor, was demonstrated in several aspects of his behavior.  First, it was demonstrated in that he “hath restored to the debtor his pledge.”  The Law imposed strict ethical standards on those who lent money.  A creditor was  allowed to receive from the debtor a pledge that he would repay the debt, but he was forbidden to take a millstone (one of a pair of stones used for grinding grain) as a pledge, because it was a man’s means of making a living (see Deuteronomy 24:6).  However, here the pledge is referring to a debtor’s garment.  If a poor man’s garment was given as a pledge for money he had borrowed, the debtor had to return it to him at the end of the day so that the poor man would have something warm to sleep in (see Deuteronomy 24:10-13).  Second, the just man “hath spoiled none by violence.”  The word “spoiled” means to take another’s property by force.  The just man had not robbed anyone by violent means.  The Law recognized the right to hold private property, but it condemned anyone who would take it from someone else (see Exodus 20:15, 17).  Third, the just man also “hath given his bread to the hungry.”  In other words, he shared what he had with the needy.  He was being obedient to Deuteronomy 15:11: “For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.”  But this just man went even further and “hath covered the naked with a garment” meaning he would provide clothing to those who needed it as well.
2. (vs. 8).  The Lord continues to describe the just man in this verse saying “He that hath not given forth upon usury, neither hath taken any increase, that hath withdrawn his hand from iniquity, hath executed true judgment between man and man.”  The just or righteous man “hath not given forth upon usury, neither hath taken any increase.”  The word “usury” comes from a verb meaning “to bite.”  It has the idea of inflicting injury on someone by demanding interest on money borrowed.  The word “increase” refers to excessive interest.  The Law stated that Israelites couldn’t charge interest to their fellow Israelites, but could charge interest to others (see Leviticus 25:35-37; Deuteronomy 23:19-20).  In addition, the just or godly man “hath withdrawn his hand from iniquity, hath executed true judgment between man and man.”  In other words, the just or godly man maintained high standards of conduct in his actions, avoiding all “iniquity” or wrongs.  He also promoted true “judgment” or justice among all those around him.
E. The just or godly man is honored (Ezekiel 18:9).  The description of the just man concludes in this verse stating that he “Hath walked in my statutes, and hath kept my judgments, to deal truly; he is just, he shall surely live, saith the Lord God.”  He is someone who “walked in” or followed God’s “statutes” or His commandments.  He had kept God’s “judgments” or His laws and dealt honestly with others.  Because this was the lifestyle of the godly man, Ezekiel declared “he is just, he shall surely live, saith the Lord God.”  This is not a declaration of salvation by good deeds.  It refers primarily to one who, because he honored God, would not have his life cut short by personal or national judgment.  Even if the word “live” should refer to eternal life, it’s evident that the one who receives this promise is not a legalist, but truly loves God.  His works merely reveal the soundness of his soul.         
IV. THE MERCY OF GOD (Ezekiel 18:10-13, 31-32)
A.  The just man’s wicked son (Ezekiel 18:10-13).  To further establish the point that everyone must answer for his or her own sins, the Lord now introduced the wicked son of the just man.
1. (vs. 10).  In this verse, the Lord said “If he beget a son that is a robber, a shedder of blood, and that doeth the like to any one of these things.”  The word “he” refers to the hypothetical just man previously described.  God said that it was possible for this just man to “beget a son” or have a son who is “a robber, a shedder of blood.”  The Hebrew term translated “robber” means “oppressor” or “violent person.”  His lawlessness extended to shedding blood, meaning he was a murderer.  The phrase “and that doeth the like to any one of these things” means that the just man’s son didn’t do any of the good things his father did, but he did all the bad things his father didn’t do.  He was the complete opposite of his father.
2. (vs. 11).  In this verse the prophet went on to say “And that doeth not any of those duties, but even hath eaten upon the mountains, and defiled his neighbour's wife.”  The phrase “And that doeth not any of those duties” still refers to the just man’s wicked son.  The word “duties” refers to the good deeds the just man had done.  But his son didn’t do any of those things his father did.  The wicked son, unlike his godly father disrespected and disobeyed the Mosaic Law.  Two examples of this are given here.  First, the wicked son “hath eaten upon the mountains” which means that he participated in pagan worship.  Second, he “defiled his neighbour's wife.”  In other words, the wicked son committed adultery with his neighbor’s wife.
3. (vs. 12).  Still talking about the wicked man, Ezekiel said in this verse that he “Hath oppressed the poor and needy, hath spoiled by violence, hath not restored the pledge, and hath lifted up his eyes to the idols, hath committed abomination.”  The prophet began to list all the things that the ungodly son did that his godly father never did (see Ezekiel 18:7).  First, Ezekiel said the wicked or ungodly son “Hath oppressed the poor and needy.”  He “hath spoiled by violence” or violently robbed others.  He “hath not restored the pledge” meaning that he didn’t return a person’s pledge to him at nighttime as the law demanded.  As a result, people suffered from being exposed to the cold.  He “hath lifted up his eyes to the idols” meaning he worshipped idols and participated in everything that was involved in such worship.  The wicked son also “hath committed abomination” which is a reference to other ungodly acts.
4. (vs. 13).  Ezekiel continued to say that this wicked son “Hath given forth upon usury, and hath taken increase: shall he then live? he shall not live: he hath done all these abominations; he shall surely die; his blood shall be upon him.”  Finally the prophet stated that unlike his godly father, the wicked son “Hath given forth upon usury, and hath taken increase.”  In other words, he lent money charging interest and making exorbitant profits.  All of this led God to ask the question through Ezekiel “shall he then live?”  Then God abruptly answered His own question saying “he shall not live.”  This was because “he hath done all these abominations” or committed all the wicked deeds the Lord had just listed.  Unlike his godly father, this wicked son’s life was characterized by wicked deeds.  Therefore, the Lord declared “he shall surely die; his blood shall be upon him.”  In other words, his own sins will lead to his death.  No one else could be blamed for what happened to him because of his own sins.  Even though he had a just or godly father, his father’s godliness couldn’t help him at all.  Righteousness is never inherited.  He would leave this life full of guilt to face the consequences of his own sins.
B. A gracious opportunity (Ezekiel 18:31-32).  In verses 14-17, which are not part of our printed text, God gave another hypothetical illustration using the son of the wicked man and the grandson of the just man.  God described the wicked man’s son as having the same godly characteristics as his grandfather.  In verse 18, God once again declared that this son’s wicked father would die in his own sins.  Then in verse 19, God stated that the people still asked “Doesn’t the son pay for his father’s sins?  And the Lord replied, no! For if the son does what is right and keeps my laws, he shall surely live.“  In verse 20, God restated the fact of individual accountability for sin. Then in verses 21-22, the Lord declares that if a person repents of his sins, they won’t be mentioned to him again.  In verse 23, God asked “Have I any pleasure at all that the wicked should die? saith the Lord God: and not that he should return from his ways, and live?”  And in verses 24-29, the Lord explained His willingness to change predetermined destinies, either from life to death or from death to life.  Then in verse 30, God gives His final challenge to His people saying “Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord God. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin.”  This leads us into the remaining two verses of our lesson.
1. (vs. 31).  In this verse, God says “Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel?”  After challenging His people to repent in verse 30, the Lord commanded them to “Cast away from you all your transgressions, whereby ye have transgressed.”  In other words, they needed to get rid of all their “transgressions” or rebelliousness against God.  By living contrary to His Word, they had broken away from God and needed to be reconciled to Him.  If anyone listening to Ezekiel would do as God commanded, He would give them a “new heart and a new spirit” (see Psalms 51:10; Jeremiah 31:31-33).  The words “for why will ye die, O house of Israel?”” can be translated as “you don’t have to die.”  If they repented and allowed God to give them a new heart and spirit, they wouldn’t have to die in their sins.
2. (vs. 32).  In our final verse God says “For I have no pleasure in the death of him that dieth, saith the Lord God: wherefore turn yourselves, and live ye.”  Not only did the Lord tell His people that they didn’t have to die, He added “I have no pleasure in the death of him that dieth.”  In other words, God finds no pleasure or enjoyment in human deaths, either physical of spiritual.  Although the word “death” here refers basically to physical death, in the context of this chapter with its contrast between righteousness and life and wickedness and death, it’s best to understand it as referring to spiritual death.  God does not delight in His creatures being separated from Him.  As a result, He commanded “wherefore turn yourselves, and live ye.”  Instead of avoiding responsibility for their actions, Ezekiel called on his audience to “turn yourselves” or repent.  God takes no pleasure in punishing anyone.  He calls for repentance, turning away from sin and to Him.  In the end, a loving and gracious God has only one desire and that is to see His people get serious about their sins and turn back to Him “and live ye.”
                                 
V. Conclusion.  Though we are living in the New Testament era, the basic principle of individual accountability has not changed since the days of Ezekiel.  We all must answer to God individually for how we have lived.  We should not delude ourselves by making excuses and blaming others for what is happening to us.  We also should not presume we are qualified to question God’s justice, imagining that somehow God has morally shortchanged us.  God does all things right and good (see Psalms 119:75).