Old Testament prophets often saw themselves as watchmen on the walls of Zion. They were jealous for the well-being of God’s people and sought to warn them of danger from without and within. They were called by God to cry out for justice and to declare God’s judgments. This duty was serious business for prophets such as Ezekiel, whose marching orders were very clear: “Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou has delivered thy soul” (Ezek. 3:17–19).
In this lesson, we become aware of God’s persistence in calling His people to justice. The lesson opens our eyes to social and spiritual reforms advocated by various prophets, such as: (1) the shepherd-prophet Amos, who calls his people to justice and righteousness; (2) Micah, whose message to Ahaz is given during a time when the kingdom reaches an all-time low in justice; (3) Ezekiel, who speaks to the exiles in Babylon; and (4) Isaiah, who calls God’s people to live out the Messianic hope for a just nation. Where are the voices calling for justice and mercy today?
Teacher’s Aim:
Challenge your class to join the voices still calling for justice today in the tradition of the Old Testament prophets.
Part II: Commentary
Illustration: There has rarely been a need for advocates of justice as there was during the time of American slavery and the aftermath of the Civil War in America. Adventism had its opportunity to show whether it would rise to the challenges of that time and start getting serious about ministry to their black brothers and sisters. Delbert Baker, in his series In Search of Roots: Adventist African Americans, shares a turning point in Adventist history on the subject:
“The decisive turning point in the history of the church’s Black work was the year 1892, when Ellen White presented a historic message: ‘Our Duty to the Colored People.’ It was delivered to the delegates of the twenty-ninth General Conference session, held in Battle Creek, Michigan. Ellen White insisted that after years of neglect, the church could not go on ignoring its charge to the Black race without encouraging God’s increasing displeasure. Fully aware of the confrontational content of her message, she conceded, ‘I know that which I now speak will bring me into conflict. This I do not covet, for the conflict has seemed to be continuous of late years; but I do not mean to live a coward or die a coward, leaving my work undone. I must follow in my Master’s footsteps.’ ”
Discuss: It is interesting that Ellen White identifies cowardice and by implication, courage, as a dynamic of biblical justice. What biblical justice issues require “courage” today, in your local context?
Scripture: The Bible has an “others’ orientation.” This principle may be seen in the work done by the biblical prophets. The prophets were advocates. They were not preoccupied with pleading their own cases. Instead, they pled, persuaded, prayed, and protested on behalf of others. They spoke in behalf of those who did not have a voice or who were suppressed when they rightfully protested. Advocacy aims to increase the welfare and quality of life of humanity.
Sometimes church members avoid engagement in protesting and advocacy for fear of being seen as too political. Read Jeremiah 22:1–3, 13–17. Jeremiah, yet another advocacy prophet, interceded in behalf of the oppressed before the government leaders of his day. Next, read the quote by Jan Paulsen and discuss its implications.
“There is a vast difference between seeking a voice in the public discourse, and seeking to wield political power. As a church—and individuals—we have not only the right but the obligation, to be a moral voice in society; to speak clearly and eloquently on that which touches our values. Human rights, religious freedom, public health, poverty, and injustice—these are some of the areas in which we have a God-given responsibility to advocate for those who cannot speak for themselves.”1
Scripture: Invite class members to take turns reading these additional verses from Amos, Micah, Ezekiel, and Isaiah. How are the passages related to advocacy? Ideas for teacher’s comments are in parentheses.
Amos 5:21–24. (Even though God created the religious feasts and rituals referred to in these verses from Amos, God is even more interested in how we treat the people around us whom He created in His image. In contrast, what does God love and delight in? See Isa. 61:8, Jer. 9:24.)
Micah 6:1–5. (In these verses, the prophet pleads the Lord’s case, as His advocate, in a court scene before the hills and mountains, which served as the witnesses [Mic. 6:1, 2]. When God gave His Moral Law [Exodus 20], the hills and mountains also were present. In Micah 6:6, 7, we read Micah’s rhetorical questions on behalf of the people. Find an answer to these rhetorical questions in 1 Samuel 15:22. Then read Micah 6:8, a point which God’s people missed. Their spiritual blindness led them to offer to God everything except the one thing He really wanted—commitment from the heart that translated into just behavior [see Deut. 10:12–19 and Matt. 22:37–39]. For more insights into the problem with putting shallow religiosity before true spiritual commitment, see The Desire of Ages, p. 396.)
Ezekiel 16:49–52. (Compared with Judah, the cities of Sodom and Samaria appeared more innocent. Usually we are more concerned about sins of commission. Matthew 25:41–46 makes it clear that sins of omission of simple acts of love do not work out well in the final judgment. “Therefore to him that knoweth to do good, and doeth it not, to him it is sin” [James 4:17].)2
Isaiah 59:2–4, 8, 9, 14–16. (God says that His people’s iniquities and sins have separated them from Him. Their sin included a dearth of justice in their land, such as oppression of the poor. God was appalled that there was no one to intercede and speak up regarding this sin [Isa. 59:16]. Sin is transgression of God’s law of love and justice [1 John 3:4].)
Discuss: In what specific ways can we join the prophets and wholeheartedly and wholistically help our church to fulfill its mission, part of which includes advocacy for the poor (Isa. 59:16)?
Scripture: The Micah 6:8 principles take us beyond the mere forms of worship (burnt offerings, etc.) to three principles that form the heart of “what is good”: (1) “do justly,” (2) “love mercy,” and (3) “walk humbly with your God.” The first two principles are about horizontal human-tohuman relationship, and the third one deals with the vertical human-to-God relationship.3 Walking humbly with our God will improve our horizontal human-to-human relationships, for He will help us reflect His just and merciful character to humanity.
Illustration: British preacher William E. Sangster asks the question, “Can one be good and not religious—or religious and not good?”4 Some people claim that they are good and decent without religion. For example, they remind us to look at all the unselfish and just actions they do and claim that all this goodness is accomplished without a weekly diet of worship and sermons. Really, can religion and morality be torn asunder?
Sangster, in one of his sermons, entitled “Good Without God,” a sermon on Micah 6:8, points out that people who are quoted as being “good without God” are often, in a special sense, a product of the faith that they have chosen to despise. The very foundation of their character was constructed under direct Christian influence. One of many examples is the life of Sir Samuel Romilly, who rejected the Christian faith but did a remarkable work of humanizing the national prison codes in England. He was indeed a good man, but not a religious one. However, his biographer makes it clear that he was the grandson of Huguenot refugees, who choose to flee to a strange land rather than to give up their faith in God. He grew up in a home where Christ was put first, and his high moral character that advocated for justice and mercy ran back to those early years.5
Part III: Life Application
Over and over, Ellen G. White’s prophetic voice is clear on the subject of justice. Read this quote in class: “Many deplore the wrongs which they know exist, but consider themselves free from all responsibility in the matter. This cannot be. Every individual exerts an influence in society.”—The Advent Review and Sabbath and Herald, October 15, 1914.
Discuss some realistic and intentional steps that each class member can take to fulfill God’s calling for them to be proactive and “exert an influence in society.”
Throughout Adventist Church history, there has been an emphasis on the prophet’s eschatological role. At the same time, Scripture demonstrates another important dimension of the ministry of the prophets and, by extension, of the church: God’s calling of His people back to His socioeconomic and ethical principles. Jesus further elaborates upon these principles in Matthew 5:7–48, which also are summarized in Matthew 22:35–40 and Luke 10:27.
Discuss With Your Class: How can we balance the important role of proclamation about future events before the second advent of Jesus with calling people back to God-given principles of helping the needy, based on the law and prophets and modeled by the life and ministry of the greatest Prophet of all—Jesus Christ? Not only that, how can we embody these principles in our existence as a church? Invite class members to share how they personally proclaim and live this important, and sometimes under-emphasized, part of the “everlasting gospel,” along with proclaiming the good news of Jesus’ second coming.
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Old Testament prophets often saw themselves as watchmen on the walls of Zion. They were jealous for the well-being of God’s people and sought to warn them of danger from without and within. They were called by God to cry out for justice and to declare God’s judgments. This duty was serious business for prophets such as Ezekiel, whose marching orders were very clear: “Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou has delivered thy soul” (Ezek. 3:17–19).
In this lesson, we become aware of God’s persistence in calling His people to justice. The lesson opens our eyes to social and spiritual reforms advocated by various prophets, such as: (1) the shepherd-prophet Amos, who calls his people to justice and righteousness; (2) Micah, whose message to Ahaz is given during a time when the kingdom reaches an all-time low in justice; (3) Ezekiel, who speaks to the exiles in Babylon; and (4) Isaiah, who calls God’s people to live out the Messianic hope for a just nation. Where are the voices calling for justice and mercy today?
Teacher’s Aim:
Challenge your class to join the voices still calling for justice today in the tradition of the Old Testament prophets.
Part II: Commentary
Illustration: There has rarely been a need for advocates of justice as there was during the time of American slavery and the aftermath of the Civil War in America. Adventism had its opportunity to show whether it would rise to the challenges of that time and start getting serious about ministry to their black brothers and sisters. Delbert Baker, in his series In Search of Roots: Adventist African Americans, shares a turning point in Adventist history on the subject:
“The decisive turning point in the history of the church’s Black work was the year 1892, when Ellen White presented a historic message: ‘Our Duty to the Colored People.’ It was delivered to the delegates of the twenty-ninth General Conference session, held in Battle Creek, Michigan. Ellen White insisted that after years of neglect, the church could not go on ignoring its charge to the Black race without encouraging God’s increasing displeasure. Fully aware of the confrontational content of her message, she conceded, ‘I know that which I now speak will bring me into conflict. This I do not covet, for the conflict has seemed to be continuous of late years; but I do not mean to live a coward or die a coward, leaving my work undone. I must follow in my Master’s footsteps.’ ”
Discuss: It is interesting that Ellen White identifies cowardice and by implication, courage, as a dynamic of biblical justice. What biblical justice issues require “courage” today, in your local context?
Scripture: The Bible has an “others’ orientation.” This principle may be seen in the work done by the biblical prophets. The prophets were advocates. They were not preoccupied with pleading their own cases. Instead, they pled, persuaded, prayed, and protested on behalf of others. They spoke in behalf of those who did not have a voice or who were suppressed when they rightfully protested. Advocacy aims to increase the welfare and quality of life of humanity.
Sometimes church members avoid engagement in protesting and advocacy for fear of being seen as too political. Read Jeremiah 22:1–3, 13–17. Jeremiah, yet another advocacy prophet, interceded in behalf of the oppressed before the government leaders of his day. Next, read the quote by Jan Paulsen and discuss its implications.
“There is a vast difference between seeking a voice in the public discourse, and seeking to wield political power. As a church—and individuals—we have not only the right but the obligation, to be a moral voice in society; to speak clearly and eloquently on that which touches our values. Human rights, religious freedom, public health, poverty, and injustice—these are some of the areas in which we have a God-given responsibility to advocate for those who cannot speak for themselves.”1
Scripture: Invite class members to take turns reading these additional verses from Amos, Micah, Ezekiel, and Isaiah. How are the passages related to advocacy? Ideas for teacher’s comments are in parentheses.
Discuss: In what specific ways can we join the prophets and wholeheartedly and wholistically help our church to fulfill its mission, part of which includes advocacy for the poor (Isa. 59:16)?
Scripture: The Micah 6:8 principles take us beyond the mere forms of worship (burnt offerings, etc.) to three principles that form the heart of “what is good”: (1) “do justly,” (2) “love mercy,” and (3) “walk humbly with your God.” The first two principles are about horizontal human-tohuman relationship, and the third one deals with the vertical human-to-God relationship.3 Walking humbly with our God will improve our horizontal human-to-human relationships, for He will help us reflect His just and merciful character to humanity.
Illustration: British preacher William E. Sangster asks the question, “Can one be good and not religious—or religious and not good?”4 Some people claim that they are good and decent without religion. For example, they remind us to look at all the unselfish and just actions they do and claim that all this goodness is accomplished without a weekly diet of worship and sermons. Really, can religion and morality be torn asunder?
Sangster, in one of his sermons, entitled “Good Without God,” a sermon on Micah 6:8, points out that people who are quoted as being “good without God” are often, in a special sense, a product of the faith that they have chosen to despise. The very foundation of their character was constructed under direct Christian influence. One of many examples is the life of Sir Samuel Romilly, who rejected the Christian faith but did a remarkable work of humanizing the national prison codes in England. He was indeed a good man, but not a religious one. However, his biographer makes it clear that he was the grandson of Huguenot refugees, who choose to flee to a strange land rather than to give up their faith in God. He grew up in a home where Christ was put first, and his high moral character that advocated for justice and mercy ran back to those early years.5
Part III: Life Application
Over and over, Ellen G. White’s prophetic voice is clear on the subject of justice. Read this quote in class: “Many deplore the wrongs which they know exist, but consider themselves free from all responsibility in the matter. This cannot be. Every individual exerts an influence in society.”—The Advent Review and Sabbath and Herald, October 15, 1914.
Discuss some realistic and intentional steps that each class member can take to fulfill God’s calling for them to be proactive and “exert an influence in society.”
Throughout Adventist Church history, there has been an emphasis on the prophet’s eschatological role. At the same time, Scripture demonstrates another important dimension of the ministry of the prophets and, by extension, of the church: God’s calling of His people back to His socioeconomic and ethical principles. Jesus further elaborates upon these principles in Matthew 5:7–48, which also are summarized in Matthew 22:35–40 and Luke 10:27.
Discuss With Your Class: How can we balance the important role of proclamation about future events before the second advent of Jesus with calling people back to God-given principles of helping the needy, based on the law and prophets and modeled by the life and ministry of the greatest Prophet of all—Jesus Christ? Not only that, how can we embody these principles in our existence as a church? Invite class members to share how they personally proclaim and live this important, and sometimes under-emphasized, part of the “everlasting gospel,” along with proclaiming the good news of Jesus’ second coming.