Session 8
Exodus 22:21-27; Leviticus 19:9-10
Memory Verse: Exodus 22:23
As parents, we’re always pleased when we see our children imitating our strengths. And we feel the opposite if they mirror our weaknesses. In both cases, we probably have an unrealistic view of our own influence over our kids. After all, even God does not shape His children without their consent. He does everything possible to reproduce His holy character in us, but we still fall short because of sin. Thankfully, we know that He will succeed in time. Until then, He teaches us how to follow the example He has set: “Be holy because I am holy” (Lev. 11:45; see also 19:2; 20:26; 1 Pet. 1:15-16).
One essential way we can reflect His character is through defending those who cannot defend themselves. As you prepare for this session, reflect on opportunities you have to uphold the sanctity of all human life, whether that means unborn children, senior adults, or anyone in between. Challenge yourself to stand in the gap for people living on the margins and determine how you can urge the adults in your Bible study to do the same.
Parents are excited to hear their child’s first words, especially when those first words are “Mama” or “Daddy.” Not all words, though, cause elation. Seemingly, children soon learn two other words, which they say with much conviction. The first is “No!” The second word is “Mine!” Nobody has to teach children to be selfish; instead, we have to teach them to share. (PSG, p. 73)
The covenant ratification ceremony is recounted in Exodus 24, where Moses read “the covenant scroll” to the people (Ex. 24:7). This includes Exodus 20:1-23:19, followed by the Lord’s promises and warnings regarding their journey and conquest of Canaan in 23:20-33. The covenant scroll contained the foundational Decalogue elaborated by other covenant terms or “ordinances” introduced in 21:1. These stipulations dealt with Hebrew slaves and cases of personal injury (21:2-36).
Exodus 22 focuses on cases of theft (vv. 1-4), crop protection (vv. 5-6), personal property (vv. 7-15), seduction (vv. 16-17), three capital offenses (vv. 18-20), protecting the vulnerable (vv. 21-27), and respect for God (vv. 28-31). The rest of the covenant scroll related to issues of honesty and justice (23:1-9), Sabbath observance (vv. 10-13), and worship at the three annual festivals (vv. 14-19).
The verses on protecting the vulnerable (vv. 21-27) are the primary focus of this session. God has already shown how He responds to those who cry out to Him. He had brought Egypt, the world’s most powerful nation at the time, to its knees because of Israel’s plea for help. He committed to do the same for anyone abused by the Israelites.
Israel was called to be a nation that reflected God’s character to the world. That was only possible if His people upheld the God-given value found in each human being. Whether it involved resident aliens (as Israel had been in Egypt), widows, orphans, or those in financial need, the Lord’s ear would always hear their cries. And He promised to respond to any instances of injustice with holy wrath.
After the ratification ceremony, God provided specific instructions for building the tabernacle (Ex. 25-31). This was followed by the account of the golden calf debacle and the covenant renewal (Ex. 32-34). Finally, the tabernacle was built and filled with God’s glory (Ex. 35-40).
The book of Leviticus opens with instructions on sacrifice, priesthood, and ritual purity (Lev. 1-16). The remainder of the book outlines instructions on holiness (Lev. 17-27). This was a key concept for Israel to understand and embrace. God is holy, and He wants the world to recognize His holiness. The Israelites were responsible for revealing His holiness through their own lives each day.
God knows that humans are broken and flawed. We can never perfectly reflect His holiness through our actions. But we can give the culture a clearer picture of who He is and what He expects. Again, standing up for the sanctity of human life at all stages is part of that plan.
As you read through Exodus 22:21-27 and Leviticus 19:9-10, look for the various vulnerable groups. Consider how these verses apply in today’s culture. (PSG, p. 74)
EXPLORE THE TEXT
21 “You must not exploit a resident alien or oppress him, since you were resident aliens in the land of Egypt.
22 You must not mistreat any widow or fatherless child. 23 If you do mistreat them, they will no doubt cry to me, and I will certainly hear their cry. 24 My anger will burn, and I will kill you with the sword; then your wives will be widows and your children fatherless.”
Walking in the ways of the Lord
The Lord provides careful instructions that direct us on a path that reflects His character. The Bible refers to this many times as walking in His ways (Deut. 10:12; 11:22; 19:9; 28:9; Isa. 2:3). We reflect His character only by loving Him and others and by obeying His commands. This includes being His hands and feet by standing up for those who are defenseless because we recognize their value as people created in God’s image.
(v. 21) Exploit . . . oppress: God’s character demands His wrath against those who exploit or oppress the helpless (vv. 22-24). His wrath grows out of His compassion toward those who cannot defend themselves. The two Hebrew words here describe the wicked and powerful who take from the poor, usually by force or deception.
The Egyptians had oppressed Israel, and this (along with their idolatry) is why God humiliated them. The Lord’s way counters human logic. Instead of dominating the weak, He demands that His people care about others and zealously protect them from the individuals who would prey on their inability to fight back (Ezek. 18:7).
(v. 21) Resident alien: The Hebrew term for resident alien (ger) can also be rendered “refugee” or “immigrant.” It refers to landless residents who were not Israelites and had limited rights. This group would have been distinguished from an outsider whose residence was less permanent and whose connection was more tenuous. Such a resident alien would be vulnerable, being wholly dependent on an Israelite host landowner.
(v. 21) Since you were resident aliens: This motivation for showing mercy is found repeatedly in the Old Testament. God rescued Israel from landlessness, slavery, and oppression and gave them a land of great abundance. But this placed an obligation on them to be merciful toward others who relied on those with more resources. Memories of Egypt should have sparked compassion in Israel’s treatment of others (Ex. 23:9).
(v. 22) Widow . . . fatherless child: Other landless people included the widow and the fatherless child. They too were unprotected and depended on the benevolence of others. Israelites were commanded to be generous toward them (Deut. 14:27-29; 15:7-11; 24:17; 26:12-13; Mal. 3:5). Contemporary believers can identify many modern examples of marginalized people, from the unborn to the elderly, to whom we owe God’s love.
(vv. 23-24) I will certainly hear . . . my anger will burn: God heard the cries of His people in Egypt and executed His fierce anger on the Egyptians. He would do no less for those who were oppressed by His own people.
Spend time praying Scripture using Exodus 22:23-24. Read the verses, then respond to these questions:
Thank God for how He demonstrates faithfulness and justice toward those who are defenseless. Ask Him to give you a sensitive heart toward the downtrodden and wisdom to know how you can minister well to them.
During the session, invite adults to pray this Scripture, as well.
EXPLORE THE TEXT
25 “If you lend silver to my people, to the poor person among you, you must not be like a creditor to him; you must not charge him interest. 26 If you ever take your neighbor’s cloak as collateral, return it to him before sunset. 27 For it is his only covering; it is the clothing for his body. What will he sleep in? And if he cries out to me, I will listen because I am gracious.”
(v. 25) My people: Unfair financial practices are another way powerful individuals could exploit those who are weaker. This was especially true in the area of lending. In this case, God provided special instructions for dealing with my people. While God cares about all people, He left no doubt about how Israelites should treat other Israelites.
(v. 25) Creditor: God’s instructions regulated, but did not prohibit, lending and borrowing. The key was to treat the one receiving the money with honor and respect. Such transactions with fellow Israelites carried a degree of responsibility that went beyond business. Also, if faithfully followed, such regulations as the sabbatical year would have curtailed the sinful tendencies of clever, greedy people to accumulate wealth at others’ expense.
Positive incentives were offered, such as Proverbs 19:17, which states that showing kindness to the poor is like giving the Lord a loan. The One who created the poor takes their debt on Himself and will repay it. This shows an amazing aspect of God’s character. He so values His creatures that He willingly identifies with those in need.
Interest
This represented the crux of the command for ethical finances. Loans among Israelites were allowed, but charging interest was forbidden, especially on loans to a poor person. The prohibition did not apply to foreigners (Deut. 23:19-20).
The poor are specified because they were usually the ones borrowing. Left unchecked, unscrupulous people would take advantage of a neighbor’s need. From God’s perspective, care for the poor would be considered the litmus test of covenant obedience, which includes loving one’s neighbor.
(v. 26) Collateral: Along with interest, God was concerned with collateral, which involves borrowing against the value of something belonging to the borrower. Today, failure to repay a debt (defaulting) results in the loss of collateral, something valuable that covers the loan. The ancient world had a similar practice.
In Israel, an item could be “repossessed” or forfeited if timely repayment was not made. But God’s laws forbade taking an item that was essential to life or health, such as a millstone (Deut. 24:6), an ox (Job 24:3), or a cloak, unless it was returned daily by sundown to keep the person warm. The creditor also could not humiliate the debtor by entering his house to take the collateral (Deut. 24:10-11). The Lord respects our dignity and personal value, and we must do that for others.
(v. 27) I am gracious: Again, God emphasized His solidarity with the less fortunate. If His people chose to oppress the needy, He would come to the defense of helpless individuals. The Hebrew word translated gracious (channun) is used in the Old Testament to describe an essential characteristic of God’s nature (Ex. 34:6; 2 Chron. 30:9; Neh. 9:17; Ps. 103:8; Joel 2:13). For example, Jonah used it as a complaint against God when He showed mercy to Nineveh instead of destroying it (Jonah 4:2).
EXPLORE THE TEXT
9 “When you reap the harvest of your land, you are not to reap to the very edge of your field or gather the gleanings of your harvest. 10 Do not strip your vineyard bare or gather its fallen grapes. Leave them for the poor and the resident alien; I am the Lord your God.”
Holiness
Scholars often refer to Leviticus 17-26 as “the Holiness Code.” Holiness involves qualities such as uniqueness, separateness, purity, and devotion. It represents a major theme in the book of Leviticus. God calls His people to be holy because He is holy (Lev. 19:2). While God is the ultimate standard of holiness, His holiness can be reflected in people who partake of His nature by faith (2 Pet. 1:4).
Places (like the burning bush, Mount Sinai, and the tabernacle/temple) and times (like Sabbaths and festivals) are called holy since they represent God’s presence and offer His people the opportunity to worship Him. Items and persons can be holy because they are devoted to His service. Leviticus 19:9-10 emphasizes the practical side of holiness. Offering dignity to the helpless and defending the sanctity of human life are prime examples of holiness in a fallen world.
(v. 9) When you reap: It seems logical to us that what we produce belongs to us and that what we do with it is completely up to us. However, the Bible teaches that God owns everything
(see Ps. 24:1). We are stewards of His resources, much like an asset manager oversees the wealth of a client/owner.
Since we are God’s agents, we are responsible to share His resources compassionately with those unable to provide for themselves. God provides for our needs so that we can share with others. Ancient Israelites were called to live this out in practical terms by allowing God to determine how much of a field could be harvested.
(v. 9) Very edge of your field . . . gleanings: This command offers an example of how God’s people were called to provide for the poor and, by doing so, express their gratitude to God through their generosity. Fields were not to be completely harvested. From God’s perspective, the edge belonged to the poor. They also had a right to gather the gleanings-what was dropped by the harvesters. Possibly the best example of this command being put into action can be seen in the experience of Ruth as she worked in the field of Boaz (Ruth 2:7,16).
(v. 10) Fallen grapes: Similar provision for the poor was also expected in the vineyards during the grape harvest. Deuteronomy 24:19-22 repeats the instruction and adds the olive harvest. These are only examples that press on us the need to care for those who are struggling with life.
While God certainly honors hard work and diligence, He also demonstrates compassion for those who are unable to support themselves for some reason. Respecting and protecting the sanctity of human life includes making sure those who are marginalized have what they need to survive in the world. God meets the needs of those who trust Him, and He often uses His people to be His hands and feet in the process.
(v. 10) I am the Lord: The refrain I am the Lord occurs numerous times in Leviticus 19 and throughout the book. While God called His people to demonstrate love in tangible ways, He emphasized that He was the Source and Standard for their actions. As noted, He defined holiness because He is holy. He also has the authority as Creator and Sustainer to determine what holiness is and what it is not. The statement that He is the Lord represents a concise way of expressing His nature as God.
Review these points from Apply the Text on page 81 of the Personal Study Guide:
Encourage the group to discuss if it is possible to fulfill any of the summary statements without also fulfilling the others. Note that from a biblical perspective, God’s love and example are the common threads that connect each of these statements and help us maintain proper motives in serving others.
Call attention to Pack Item 5 (Poster: The Sanctity of Human Life). Read the contents related to the sanctity of human life. Encourage adults to respond to both sets of questions on page 81 of the PSG.
Distribute copies of Pack Item 9 (Handout: Praying Scripture in Exodus and Leviticus). Lead adults to continue reflecting on Exodus 22:23-24 using the prompts on the handout. Close the session in prayer, asking God to help adults be sensitive to opportunities He provides to affirming the sanctity of all human life by meeting the needs of vulnerable people, from conception to the grave.
Reinforce the session this week by sharing the summary statements through a text or email to the group. Encourage adults to continue praying through Exodus 22:23-24 during the week and to be sensitive to where God is leading them to be His hands and feet toward a vulnerable population in your community. If you choose to schedule the ministry project as suggested in the Group Activity Option, urge adults to be in prayer for that event as they plan and prepare.
The Christian and the Social Order
All Christians are under obligation to seek to make the will of Christ supreme in our own lives and in human society. Means and methods used for the improvement of society and the establishment of righteousness among men can be truly and permanently helpful only when they are rooted in the regeneration of the individual by the saving grace of God in Jesus Christ. (See Micah 6:8; James 1:27.)
Dig deeper into the background and usage of key words or phrases.
Note the terms “widow” and “fatherless” in Exodus 22:22. Consult a concordance to locate other uses of these two terms in the Bible. If available, read the articles on “orphans” and “widows” in a Bible dictionary. Then write one or two sentences summarizing God’s concern for orphans and widows and the implications for God’s people.