January 16

Clarence Kenny Sr.

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Lesson 7 (NIV) JUSTICE AND FAIRNESS DEVOTIONAL READING: Exodus 23:1–12 BACKGROUND SCRIPTURE:

What are the main stories in the Book of Exodus?

The book of Exodus is the story of God rescuing the children of Israel from Egypt and forging a special relationship with them. Exodus is the second book of the Pentateuch (the five books of Moses), and it’s where we find the stories of the Ten Plagues, the first Passover, the parting of the Red Sea, and the Ten Commandments.

Exodus 23 EXODUS 23:1–12 1 “Do not spread false reports. Do not help a guilty person by being a malicious witness. 2 “Do not follow the crowd in doing wrong. When you give testimony in a lawsuit, do not pervert justice by siding with the crowd, 3 and do not show favoritism to a poor person in a lawsuit.

4 “If you come across your enemy’s ox or donkey wandering off, be sure to return it. 5 If you see the donkey of someone who hates you fallen down under its load, do not leave it there; be sure you help them with it. 6 “Do not deny justice to your poor people in their lawsuits. 7 Have nothing to do with a false charge and do not put an innocent or honest person to death, for I will not acquit the guilty. 8 “Do not accept a bribe, for a bribe blinds those who see and twists the words of the innocent. 9 “Do not oppress a foreigner; you yourselves know how it feels to be foreigners, because you were foreigners in Egypt. 10 “For six years you are to sow your fields and harvest the crops, 11 but during the seventh year let the land lie unplowed and unused. Then the poor among your people may get food from it, and the wild animals may eat what is left. Do the same with your vineyard and your olive grove. 12 “Six days do your work, but on the seventh day do not work, so that your ox and your donkey may rest, and so that the slave born in your household and the foreigner living among you may be refreshed.”

LESSON OUTLINE

Introduction

A.Law from a Loving God

B.Lesson Context I.Justice in Court and Home (Exodus 23:1–8)

A.Rules of Due Process

, Part 1 (vv. 1–3)

B.Helping an Enemy

(vv. 4–5)

Loving the Former Friend C.Rules of Due Process,

Part 2 (vv. 6–8) II.Justice in Economic Matters (Exodus 23:9–12)

A.Care for Migrants (v. 9) Parlez-vous Français?

B.The Sabbatical Year

(vv. 10–11)

C.The Sabbath Day (v. 12)

I. Justice in Court and Home (

EXODUS 23:1–8

) A. Rules of Due Process, Part 1 (vv. 1–3)

1. “Do not spread false reports. Do not help a guilty person by being a malicious witness.

adjective malicious Save Word

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ma·li·cious | \ mə-ˈli-shəs \

Definition of malicious : having or showing a desire to cause harm to someone : given to, marked by, or arising from malicemalicious gossip

The first law in the chain prohibits giving false reports (also known as perjury) in court. The two halves of the verse do not merely say the same thing, however. The first clause offers a general command against lying such as would harm another person (compare Exodus 20:16; Deuteronomy 5:20), while the second clause addresses a subset of the first clause in forbidding conspiracy to commit perjury. Cooperating with others to harm a third party undermines any justice system and leads to societal conflict and violence. When a legal system is corrupt, everyone eventually suffers (compare 1 Kings 21:8–14 and Matthew 26:59–60).

I guess you can figure that this class is all about the laws that was handed down to Moses by God .

God had a special relationship with moses because he talked to hi a lot during these times they are being recused from the Egypt . i know my relationship with God is not so vivid with me God puts stuff in my heart to say . see when i talk to God a lot of things come to me by way-of the holy spirit .but these laws that are being described to today we should already know. but guess what it is always a good reminder to learn them over and over . and here we are taught to not spread false reports like if i read a law to you and you turn around and tell some one slse the total oppisite thats spreading false reports. and also not helping the guilty or just lying for someone to try and be a better friend . in other words something like i got your back , so instead of helping someone who is wrong you migth be hurting the other person.

2. “Do not follow the crowd in doing wrong. When you give testimony in a lawsuit, do not pervert justice by siding with the crowd.

The first clause states a general requirement: an ancient Israelite was not to determine correct behavior by what everyone else was doing. The specific reference may be to mob action (compare Acts 7:57–58; 17:5); at the least it refers to a crowd mentality that perpetuated common prejudices that denied the divinely determined rights of others. The meaning of the second clause is more obscure. The Hebrew verb translated pervert occurs a second time, translated siding with, to create a memorable play on words that is difficult for translators. The verb used by the ancient Greek translation called the Septuagint occurs in the New Testament three times: in Romans 3:12; 16:17; and 1 Peter 3:11—all implying a departure or turning of some sort. The verse at hand seems to say the same thing twice, though the second clause narrows possible interpretations of the first clause to fit in the ongoing discussion of these verses.

this is exactly whay=t happens when we agree with a group of rioters trying to make a point even if they are wrong . ( take for instance the trump lovers back on 01/06/2021 . i was the same way when i wanted to join the black panthers i was trying my best to get to cali. so i could jointhem all because i saw that they did not take any mess from white folks. not knowing what would happen to stolky H rap Brown and all the brothers out west . also thinking that being there we could make a difference or i could make a diference here in Va .

3. “and do not show favoritism to a poor person in a lawsuit. The law forbids bending the legal system, even when it seems to level the playing field. Judges must decide cases solely on the evidence. Leviticus 19:15 repeats the verb translated show favoritism in affirming the flip side of the coin: that judges were not to “show … favoritism to the great” in legal proceedings. See Exodus 23:6, below. these laws were written so that all of gods children could have a fair trial . wether you had money or no money. do what is fair for the right person thats what jurys hve to go through . I guess because I never had to serve on jury duty !

B. Helping an Enemy

(vv. 4–5)

4. “If you come across your enemy’s ox or donkey wandering off, be sure to return it. This verse and the next assume that people have enemies. In envisioning ideals, the law is also practical. Even when a person is hated, Israelites were not to hate and be vindictive in return. Jesus’ call to pray for enemies and resist repaying evil for evil (Matthew 5:43–48) makes a general statement about a principle that was already in the law. In agricultural societies like that of ancient Israel, beasts of burden provided labor for plowing and threshing, dung for fuel, transportation for family members, etc. For a poor farming family, the loss of one such animal would create a major financial hardship. On the other hand, rustling allowed poor people to add to their assets at the expense of others. In a time when 98 percent of people farmed, the residents of farming villages had to help each other survive and flourish as they exhibited the love and holiness of God to one another.

LOVING THE FORMER FRIEND Alex’s affair had carried on with one of Emma’s friends. And soon enough, Emma became the ex-wife while Alex wed the now-former friend, Zoe. The children of the families found the new role of step-siblings thrust upon them. Emma was devastated. One day Emma found herself running late in picking up her children from school. When she arrived, there were her three kids … and Zoe’s two children. The on-duty teacher told her that her ex-friend’s car had broken down and the woman would be very late picking up the kids, who wilted in the soaring heat. Emma decided to take pity on the children and bring them home with her to wait for their mother. God commands us to care for our enemies. How easy it would have been for Emma merely to take her own children and leave! But she knew what was right. How will you love an enemy this week? —P. L. M. see how this woman took it upon herself to help her enemy maybe not a real enemy but someone she really did not care for and the feeling may have been mutual … you know this happen to me recently when i found a wallet with money crdit cards just lying there and no one around i dont remember where this was but i did take inside to give to the worker at the cash register , now wehter they got it back or not i know i did the right thing....... just return what is lost if you can!

5. “If you see the donkey of someone who hates you fallen down under its load, do not leave it there; be sure you help them with it. The law depicted four phases of a decision-making process: (1) spotting an animal in difficulty, (2) realizing that it belonged to an enemy, (3) checking one’s own motives, and (4) deciding to help despite the underlying personal relationship. The law did not state how the animal’s owner might be identified as such. Was the owner present? Or did living in close quarters in the village make the identification possible? The law exhibited no concern for that detail; the law made an absolute demand on the Israelites. No matter how sorely tempted one was to avoid helping an enemy, concerns for the animal’s welfare, societal harmony, and honoring God dictated giving assistance. The last part of the verse can be interpreted in several ways. One interpretation might be “you shall surely leave [it] with him.” More broadly, the line implies that the person obedient to the law was not to take advantage of the animal’s (and the enemy’s) distress. Jesus later built on this and similar laws in his disputes about doing good on the Sabbath. If Jesus’ opponents would rescue a trapped animal on the Sabbath, how much more should they help a fellow human being (Matthew 12:9–14; see also Luke 14:1–6; John 5:1–18)! so you see that we are now in a no win situationhere because i know that if my enemy car broke down would i give him a ride or let him wait for AAA . but we should help no matter what the case is we dont really know the situstion if they got AAA or whoever. our job is to always help np matter who they are ,.... ket us be like Jesus always there to help.

C. Rules of Due Process,

Part 2 (vv. 6–8)

6. “Do not deny justice to your poor people in their lawsuits. While Exodus 23:3 banned the Israelites’ favoring a poor person in legal proceedings merely because of his or her poverty, the verse before us forbids the opposite. Considered alongside Leviticus 19:15, God’s rule is clear: that anyone involved in a dispute, especially a witness or a judge, must decide fairly without regard to external factors such as the socioeconomic status of the persons involved. and sense we are really not lawyers or judges we should not be making statements about a person because they have less than you we dont know that for sure.but we tend to do it anyway . am i right?

7a. “Have nothing to do with a false charge People are often inclined to get as close as possible to the line separating truth telling from lying without actually crossing that line. Think of how often we have heard (and voiced) half-truths, or quotes of others out of context. And what about a lack of being forthcoming when questioned! But the command here broadly required an Israelite to stay far away from deception. plain and simple mind your own bees wax....... especially when we dont know whats going on with someone..

7b. “and do not put an innocent or honest person to death,

This part of the verse moves from deceptive speaking to murder of those undeserving of death. By setting the two forbidden actions side by side, the verse reminds readers of the potential for abusive situations to escalate. so here we go again let us not be juror judge or excutional because killing is still forbiden thou shalt not kill.........

7c. “for I will not acquit the guilty.

This declaration offers a reason to keep God’s laws. He had extended mercy to Israel by delivering them from heartless Egyptian slavery. Thus the Israelites dare not become a heartless society themselves (compare Matthew 18:23–35). God will not cheapen his gift of redemption by turning a blind eye on wickedness.

Full Definition of acquit

transitive verb 1: to discharge completely (as from an accusation or obligation)The court acquitted the prisoner. 2: to conduct (oneself) usually satisfactorily especially under stressThe recruits acquitted themselves like veterans. 3aarchaic : to pay off (something, such as a claim or debt) bobsolete : REPAY, REQUITE in other words if you are guilty then its not for to acquit you because you are guilty so trump yu should not be acquited GUILTY. cant do the time then dont do the crime.

8. “Do not accept a bribe, for a bribe blinds those who see and twists the words of the innocent.

Like intimidating witnesses or lying in open court, bribery can negatively affect the outcome of any dispute. The word translated bribe appears 26 times across 24 verses in the Old Testament that results in injustice against an innocent party (example: 1 Samuel 8:3). Centuries later, prophets would complain often and loudly about judicial corruption traceable to bribery (Isaiah 1:23; Amos 5:12; Micah 3:11; etc.). Bribery can be thought of as purchasing a certain outcome in court. Such a “purchase” may go as far as ensuring the slaying of an innocent person. (Deuteronomy 27:25 explicitly connects the two.) Thus these bribery texts imply the threat that this corrupt practice posed to the entire social structure of ancient Israel (compare Proverbs 15:27). And sometimes the bribery texts emphasize God’s dismay at such behavior, since God has called on Israel to imitate the divine justice extended to all of them (see Ezekiel 22:12). The verse before us is unusual, however, in its reason for avoiding bribery: such an action corrupts the very character of the ones involved. A judge receiving a bribe abandons the very qualification for being a judge: wisdom. A temporary advantage, gained to the detriment of others, can corrode the very soul of the person gaining that advantage, as well as harming many others. And a system that tolerates such behavior sooner or later decays into conflict as distrust builds.

the word bribe

noun bribe Save Word

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\ ˈbrīb \

Definition of bribe (Entry 1 of 2) 1: money or favor given or promised in order to influence the judgment or conduct of a person in a position of trustpolice officers accused of taking bribes 2: something that serves to induce or influenceoffered the kid a bribe to finish his homework.

iwander how many peop;e did our past president bribe or for that case did any of brieb just to keep from going to jail?????????? like i said if you cant do the time dont do the crime because thats all you gonna get from me im not gonna bribe or tak a brieb. so you on your own...........

II. Justice in Economic Matters

(EXODUS 23:9–12)

A. Care for Migrants

(v. 9) 9a. “Do not oppress a foreigner;

A foreigner living away from his or her homeland is often without the support system of family and friends. In ancient Israel, as in most nations before modern times, the extended family or clan was the basic unit of social organization. Family units provided financial, physical, and emotional support for their members. The migrant might have no support system. Therefore laws were needed to protect that person. i at one time was a foreigner in a foreigner living in Germany so i know how it feels to be oppressed i couldnt get a job and it was not easy . so im not gonna look bad at all the south americans or any other forerigener the way i usede to instead of waying ice im gonna let them be and if i can help i will try. its just somethim]ng i have to work on because ive been thee ..........

9b. “you yourselves know how it feels to be foreigners,

because you were foreigners in Egypt. For this analogy to make sense, the hypothetical foreigners in the first clause must be non-Israelites. Many migrants must have been refugees, given the many wars in the history of the Middle East. Because Israel’s collective memory centered around its experiences in Egyptian bondage, the core story of the Israelites—individually and collectively—had to show empathy toward similarly vulnerable people, honoring their divinely given rights (compare Exodus 23:8, above). Laws protecting foreigners appear several times in Exodus. The Ten Commandments protected them during the observance of the Sabbath, when they also may rest (Exodus 20:10; compare Deuteronomy 5:14). Exodus 22:21–24 links them with widows and orphans as vulnerable people lacking family ties and, therefore, social protection. A legal case between a foreigner and an Israelite was to be judged just as if the case was between two Israelites (Deuteronomy 1:16). The law forbade mistreating them, threatening divine punishment of those who did so. What Do You Think? How do 1 Peter 1:1 and 2:11 help you apply this text in a spiritual sense? Digging Deeper What are examples of cases in which doing nothing was actually a form of oppression? PARLEZ-VOUS FRANÇAIS? The facility where I worked employed many Certified Nursing Assistants (CNAs) from West Africa. Some were not fluent in English, which could make the hiring process difficult. One CNA was offered a position but missed deadlines to enroll in onboarding classes because of the language barrier. Hearing this, her face fell, anxiety and uncertainty etched on it. But she made it the next time around. During my presentation, I let it be known that I speak French. When I spoke directly to our new West African team member, her eyes lit up, and the smile on her face was such a beautiful contrast to her previous downcast countenance. My heart leaped for joy to be able to give a little comfort to someone in a foreign land. The Israelites knew what it was like to be strangers in a strange land. Even more than Israel, Christians are strangers even in our home countries (see Philippians 3:20; 1 Peter 2:11). So what will you do when you have the opportunity to comfort a stranger? —P. L. M. and the verse here i know how it is but never thought about it til now that i know thelaw of God . i am so behind the times.

B. The Sabbatical Year

(vv. 10–11)

10–11.“For six years you are to sow your fields and harvest the crops, but during the seventh year let the land lie unplowed and unused. Then the poor among your people may get food from it, and the wild animals may eat what is left. Do the same with your vineyard and your olive grove. It is unclear whether this law required all land to lie fallow in the seventh year, or if a rotation of crops should occur. Nor is it clear whether allowing the land to remain unplowed means not harvesting the field in addition to not even planting it. Ambiguities here receive greater clarity in Leviticus 25:1–7, which is a sort of commentary on this earlier text. Leviticus expressly forbade sowing any seed during the seventh year. The owners of the land should have stored a year’s worth of food for their families, allowing any surpluses to go to poor, landless people. The last part of verse 11 closes a possible loophole, so that not only fields but also vineyards and olive groves must not be harvested. These three major food sources (for bread, wine, and olive oil), constituted the core of the Israelite diet, and so the law aimed at comprehensiveness. Relying on God’s generosity for large parts of the food supply would allow those keeping the law to live in solidarity with each other regardless of income. They all must trust in God’s care for them. well my little garden wouldnt be enought for too many of my neighbors but i truly understand what God wants us to dodont be the greety instead help those who need help .if we sow for six years and not help the unfortunate til the seventh year wow than they must really be in need. see we need to be like joesph and learn to put harvest after six years then we would have a lot so dont be the one that cant help his fellow beings be the one that will try. and i do mean try a little harder.

C. The Sabbath Day

(v. 12)

12. “Six days do your work, but on the seventh day do not work, so that your ox and your donkey may rest, and so that the slave born in your household and the foreigner living among you may be refreshed.” Six days here echoes the six years of verse 10. The law of the Sabbath Day (the seventh day) here returns to the theme of helping domesticated animals, as seen in verses 4–5. In this instance, the help is rest rather than some other active intervention. This text differs from the Sabbath laws in the Ten Commandments (Exodus 20:8–11; Deuteronomy 5:12–15) in two ways. First, the verse before us does not give a warrant for the law (elsewhere justified by referring to the creation of the world or to God’s deliverance of Israel in the exodus). And second, it does not command the recipient’s family to rest. That latter point went without saying, while the former points to the fact that the Ten Commandments, despite their brevity, richly develop important details. This version of the Sabbath law does name those members of the household most vulnerable to self-centered action on the part of the family head. So, the slave born in your household as well as the foreigner living with the family had the right to rest just as much as did the citizens of Israel. so God rested on the seventh day and wants us to do the same and also wants us to go out and be missonaries to other wo are not so fortunate . thats all we have to do is the will of God and maybe just maybe we can or will feel better about ourselves..................

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