ISSL Reflections March 6 2022 Ezra 1:1–8, 11; 2:64–70 Post 1

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I.
WIth this reading in Ezra we begin reading a set of Scriptures that invite us to think about restoration, liberation, and freedom. And in the background of that is this remark from Ezra 1:11,

… the exiles were brought up from Babylonia to Jerusalem.

It seems if we are to reflect on restoration, liberation and freedom, we need also to keep in mind captivity, exile, and “unfreedom”

This week we see the first steps of the Israelites back to what, for them, was their homeland.

There are a lot of details here, some of which might distract us from the overriding theme.

What do you see as the overriding theme?

Do the “details” get in the way for you or do they help to offer contrast between captivity and restoration.

Spend some time reading and rereading this passage. Let it form for you a picture of what is happening and all the people that have a hand in it.

II.
Ezra 1:1-8 (New Revised Standard Version)

In the first year of King Cyrus of Persia, in order that the word of the Lord by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of King Cyrus of Persia so that he sent a herald throughout all his kingdom, and also in a written edict declared:

“Thus says King Cyrus of Persia: The Lord, the God of heaven, has given me all the kingdoms of the earth, and he has charged me to build him a house at Jerusalem in Judah. Any of those among you who are of his people—may their God be with them!—are now permitted to go up to Jerusalem in Judah, and rebuild the house of the Lord, the God of Israel—he is the God who is in Jerusalem; and let all survivors, in whatever place they reside, be assisted by the people of their place with silver and gold, with goods and with animals, besides freewill offerings for the house of God in Jerusalem.”

The heads of the families of Judah and Benjamin, and the priests and the Levites—everyone whose spirit God had stirred—got ready to go up and rebuild the house of the Lord in Jerusalem. All their neighbors aided them with silver vessels, with gold, with goods, with animals, and with valuable gifts, besides all that was freely offered. King Cyrus himself brought out the vessels of the house of the Lord that Nebuchadnezzar had carried away from Jerusalem and placed in the house of his gods. King Cyrus of Persia had them released into the charge of Mithredath the treasurer, who counted them out to Sheshbazzar the prince of Judah.

Ezra 1:11 (New Revised Standard Version)

the total of the gold and silver vessels was five thousand four hundred. All these Sheshbazzar brought up, when the exiles were brought up from Babylonia to Jerusalem.

Ezra 2:64-70 (New Revised Standard Version)

The whole assembly together was forty-two thousand three hundred sixty, besides their male and female servants, of whom there were seven thousand three hundred thirty-seven; and they had two hundred male and female singers. They had seven hundred thirty-six horses, two hundred forty-five mules, four hundred thirty-five camels, and six thousand seven hundred twenty donkeys.

As soon as they came to the house of the Lord in Jerusalem, some of the heads of families made freewill offerings for the house of God, to erect it on its site. According to their resources they gave to the building fund sixty-one thousand darics of gold, five thousand minas of silver, and one hundred priestly robes.

The priests, the Levites, and some of the people lived in Jerusalem and its vicinity; and the singers, the gatekeepers, and the temple servants lived in their towns, and all Israel in their towns.

III.
How does one start traveling the road from captivity to restoration?

Who gets the Israelites started on that road? Who even shows such travel is possible after so many years away?

It seems it is not by a decision of one of the Israelites or even a group of them that a way home is offered. It is by an “outsider.” One who is not part of their people. Even one who has been part of holding them in captivity.

Who helps them “pack” for their journey home?

What are they offered for the journey and what all do they take with them on the journey?

Would they have been ready to begin their journey without the help of those who are not “their people”?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections February 27 2022 Job 19:19-27; 42:1–6, Post 3

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VIII.
As we reflect on our two focus Scripture passages for this week, hold these two statements of Job in mind

        “… I know that my Redeemer lives …” Job 19:25
        “I had heard of you by the hearing of the ear, but now my eye sees you …” (Job 42:5)

… and consider the “distance” between the two statements.

IX.
Job 19:19-27 (New Revised Standard Version)

All my intimate friends abhor me,
    and those whom I loved have turned against me.
My bones cling to my skin and to my flesh,
    and I have escaped by the skin of my teeth.
Have pity on me, have pity on me, O you my friends,
    for the hand of God has touched me!
Why do you, like God, pursue me,
    never satisfied with my flesh?
“O that my words were written down!
    O that they were inscribed in a book!
O that with an iron pen and with lead
    they were engraved on a rock forever!
For I know that my Redeemer lives,
    and that at the last he will stand upon the earth;
and after my skin has been thus destroyed,
    then in my flesh I shall see God,
whom I shall see on my side,
    and my eyes shall behold, and not another.
    My heart faints within me!

Job 42:1-6 (New Revised Standard Version)

Then Job answered the Lord:

“I know that you can do all things,
    and that no purpose of yours can be thwarted.
‘Who is this that hides counsel without knowledge?’
Therefore I have uttered what I did not understand,
    things too wonderful for me, which I did not know.
‘Hear, and I will speak;
    I will question you, and you declare to me.’
I had heard of you by the hearing of the ear,
    but now my eye sees you;
therefore I despise myself,
    and repent in dust and ashes.”

X.
Certainly the two statements (can we call them “faith” statements?) are distant from one another as they are presented in the book of Job. Maybe we can also consider the distance as one appears after a speech of Bildad and the other after Job “hears” from God.

Give some thought to how they might reflect a distance from one another as to where Job is in his relationship to God. Dare we call this his “spiritual” journey?

How does he move from the “knowing” to the “seeing”?

What might be the limitations in the “knowing” he speaks of as compared to the “seeing” he speaks of at another time?

Take some time to consider your own journey of faith. What “movement” do you notice? What brings it about? What do you hope for as your journey continues?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections February 27 2022 Job 19:19-27; 42:1–6, Post 2

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V.
As we return to Job’s words, I wonder what we should make of his statement –

“… therefore I despise myself, and repent in dust and ashes.” (Job 42:6)

VI.
Job 19:19-27 (New Revised Standard Version)

All my intimate friends abhor me,
    and those whom I loved have turned against me.
My bones cling to my skin and to my flesh,
    and I have escaped by the skin of my teeth.
Have pity on me, have pity on me, O you my friends,
    for the hand of God has touched me!
Why do you, like God, pursue me,
    never satisfied with my flesh?
“O that my words were written down!
    O that they were inscribed in a book!
O that with an iron pen and with lead
    they were engraved on a rock forever!
For I know that my Redeemer lives,
    and that at the last he will stand upon the earth;
and after my skin has been thus destroyed,
    then in my flesh I shall see God,
whom I shall see on my side,
    and my eyes shall behold, and not another.
    My heart faints within me!

Job 42:1-6 (New Revised Standard Version)

Then Job answered the Lord:

“I know that you can do all things,
    and that no purpose of yours can be thwarted.
‘Who is this that hides counsel without knowledge?’
Therefore I have uttered what I did not understand,
    things too wonderful for me, which I did not know.
‘Hear, and I will speak;
    I will question you, and you declare to me.’
I had heard of you by the hearing of the ear,
    but now my eye sees you;
therefore I despise myself,
    and repent in dust and ashes.”

VII.
How has his encounter with God brought him to “despising” himself and finding he needs to “repent”?

Or is that what brought him to such a place?

He does say, “… I have uttered what I did not understand…” (Job 42:3)

Is he moving from a place of self-confidence (maybe even arrogance) to a place of humility?

But, he still approaches God with, “Hear, and I will speak; I will question you and you declare to me.” (Job 42:4)

He doesn’t sit silently before God, does he? He still believes he has the right to question God. And expect an answer?

Or does he move to a place of knowing something different about his expectation of answers? Answers don’t always come in the way we want and expect? Or, maybe, answers just don’t come?

What did Job want from God? What might he want from God now?

Do you think Job is justified in his approaching God with questions? Even if his questions don’t result in answers? What will come from the questions?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections February 27 2022 Job 19:19-27; 42:1–6, Post 1

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I.
When I started this project of sharing prompts for reflections, I elected to follow the Scripture passages selected for the International Sunday School Lesson series (also referred to as the Uniform Series). While it is not used by as many denominations as it once was, it does in each year touch the different types of writings in Scripture and over each of its six-year plan touchs each book of Scripture (or so the editors claim). That in part influenced my decision to follow its texts and more to the point, it pushes me to explore passages I might otherwise miss or avoid.

This week I depart somewhat from the ISSL’s focus passages. Scheduled for this week would be Job 42:1–6, 10–17. I am going to skip the epilog to Job’s story, and go back to Job 19 and include some of another speech of Job that, at least to me, helps us see more of Job’s soul as it is presented and as it develops in this account.

As you read these two passages and listen to Job’s words, pay attention to both the “faith” statements that come from Job and the contrasts in the passages.

II.
Job 19:19-27 (New Revised Standard Version)

All my intimate friends abhor me,
    and those whom I loved have turned against me.
My bones cling to my skin and to my flesh,
    and I have escaped by the skin of my teeth.
Have pity on me, have pity on me, O you my friends,
    for the hand of God has touched me!
Why do you, like God, pursue me,
    never satisfied with my flesh?
“O that my words were written down!
    O that they were inscribed in a book!
O that with an iron pen and with lead
    they were engraved on a rock forever!
For I know that my Redeemer lives,
    and that at the last he will stand upon the earth;
and after my skin has been thus destroyed,
    then in my flesh I shall see God,
whom I shall see on my side,
    and my eyes shall behold, and not another.
    My heart faints within me!

Job 42:1-6 (New Revised Standard Version)

Then Job answered the Lord:

“I know that you can do all things,
    and that no purpose of yours can be thwarted.
‘Who is this that hides counsel without knowledge?’
Therefore I have uttered what I did not understand,
    things too wonderful for me, which I did not know.
‘Hear, and I will speak;
    I will question you, and you declare to me.’
I had heard of you by the hearing of the ear,
    but now my eye sees you;
therefore I despise myself,
    and repent in dust and ashes.”

III.
The passage from Job 19 comes after a speech from Bildad.

It contains some much quoted words from the book, “For I know that my Redeemer lives …” (Job 19:25).

I think there are many times I assumed these words of Job come at the conclusion of the book and after his encounter with God, but that is not the case.

That statement of “faith” (can we call it a statement of “faith”?) comes more or less in the middle of the second cycle of speeches from Job’s friends and before we (and Job apparently) hear God speak.

Let’s take a few more words from Job 19 –

For I know that my Redeemer lives,
and that at the last he will stand upon the earth;
and after my skin has been thus destroyed,
then in my flesh I shall see God,
whom I shall see on my side,
and my eyes shall behold, and not another.
My heart faints within me! (Job 19:25-27)

While Job tells us something (or maybe someone) he “knows,” he still looks forward to something more.

Have you ever been there? Able to speak of both the “faith” you have and the “faith” not yet in your grasp?

IV.
What about Job’s words in chapter 42?

I had heard of you by the hearing of the ear,
but now my eye sees you … (Job 42:5)

What do you think? Is Job’s “faith” now complete? Or not?

It does seem he has “seen” more, doesn’t it?

Can you recall a time when you sensed a development, growth, or maturing in your “faith”?

What do you think brought about the change?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections February 20 2022 Job 8:1–10, 20–22 Post 3

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VIII.
Let’s read Bildad’s words again. After you read them, give some thought to how and where you might have heard any echoes of these words.

IX.
Job 8:1-10 (New Revised Standard Version)

Then Bildad the Shuhite answered:

“How long will you say these things,
and the words of your mouth be a great wind?

Does God pervert justice?
Or does the Almighty pervert the right?

If your children sinned against him,
he delivered them into the power of their transgression.

If you will seek God
and make supplication to the Almighty,

if you are pure and upright,
surely then he will rouse himself for you
and restore to you your rightful place.

Though your beginning was small,
your latter days will be very great.

“For inquire now of bygone generations,
and consider what their ancestors have found;

for we are but of yesterday, and we know nothing,
for our days on earth are but a shadow.

Will they not teach you and tell you
and utter words out of their understanding?

Job 8:20-22 (New Revised Standard Version)

“See, God will not reject a blameless person,
nor take the hand of evildoers.

He will yet fill your mouth with laughter,
and your lips with shouts of joy.

Those who hate you will be clothed with shame,
and the tent of the wicked will be no more.”

X.
Do you know someone (or someones) who might approach a person in similar words?

If so, why might they do so?

What might such words reveal about not only them, but also the way they view the world and the way they view those who might be suffering, grieving, or have “fallen on hard times”?

Dare I ask – do I approach people this way?

XI.
Have you come across articles online or in other readings with titles similar to, “10 Things Not To Say To The Grieving,” “10 Best & Worst Things to Say to Someone in Grief,” “19 Worst Things to Say to a Grieving Person,” or “8 Things NOT To Say When Your Friend Is Grieving.”

Yes, those items exist online.

I make no claims for how good, bad, helpful or unhelpful any of those might be. I only offer them as examples.

I would ask you to give some consideration to how Bildad approached Job and how this manner of speaking with others is still voiced today.

XII.
My initial reaction to Bildad is to be very critical of him and to see him as one who has no sympathy for Job.

Do you think I am on the right track? Or is Bildad showing his concern for Job and sympathy for Job’s plight in the only words and manner readily available to him.

What might you and I learn from Bildad’s efforts to “comfort and console” Job?

XIII.
One last thought before leaving our time with Bildad.

I was cleaning out some old email accounts the other day and came across the following that appeared on the d365.org web site in January 2014 –

“It’s not what someone does for us that matters most; it’s the very fact that they are with us when we need them that’s important. In moments of struggle and suffering – and in times of celebration and joy – we want another alongside us to share our experience.”

How near to sharing Job’s plight does Bildad come?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections February 20 2022 Job 8:1–10, 20–22 Post 2

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IV.
Let’s pick up with the question about Bildad we left with the other day – “What kind of friend is he?”

V.
Job 8:1-10 (New Revised Standard Version)

Then Bildad the Shuhite answered:

“How long will you say these things,
and the words of your mouth be a great wind?

Does God pervert justice?
Or does the Almighty pervert the right?

If your children sinned against him,
he delivered them into the power of their transgression.

If you will seek God
and make supplication to the Almighty,

if you are pure and upright,
surely then he will rouse himself for you
and restore to you your rightful place.

Though your beginning was small,
your latter days will be very great.

“For inquire now of bygone generations,
and consider what their ancestors have found;

for we are but of yesterday, and we know nothing,
for our days on earth are but a shadow.

Will they not teach you and tell you
and utter words out of their understanding?

Job 8:20-22 (New Revised Standard Version)

“See, God will not reject a blameless person,
nor take the hand of evildoers.

He will yet fill your mouth with laughter,
and your lips with shouts of joy.

Those who hate you will be clothed with shame,
and the tent of the wicked will be no more.”

VI.
So what do you see in this friend of Job?

What does he think of Job? What does he think of God? And for that matter what does he think his role as Job’s friend should be?

Where do Bildad’s words come from?

What has formed Bildad’s heart and mind and personality so he believes he is justified in saying to Job –

“How long will you say these things,
and the words of your mouth be a great wind?
Does God pervert justice?
Or does the Almighty pervert the right?
If your children sinned against him,
he delivered them into the power of their transgression.” (Job 8:2-4)

VII.
Do you know any of God’s faithful that might approach another this way?

What might be their (and Bildad’s) aim? To be the accuser or to be the redeemer?

charles
{ubi caritas et amor, Deus ibi est}

How About Spending Time with Dietrich Bonhoeffer this Lent?

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You do not usually hear from me on Tuesdays but I wanted to let you know about some emails I will be sending out during Lent.

I’ve been thinking about Ash Wednesday and Lent for several weeks and wondering if there was a Lenten practice I wanted to take up this year or maybe share with others.

Several years ago I came across the book 40 Day Journey with Dietrich Bonhoeffer and mentioned it on my blog DisciplesWalk.org. The more I think about that small book, the more I have become convinced Lent would be a good time to take up a daily reading from it.

While the selections from Bonhoeffer’s writings were not selected specifically with Lent in mind, I think it is always good to spend time with him and additionally this book offers a great pattern for a Lenten practice (or for that matter a pattern for any time of reflection).

Each day offers the following –

  • A brief quotation from Bonhoeffer’s books Discipleship or Life Together
  • A verse or two from Scripture
  • Some “Questions to Ponder”
  • A few sentences from a Psalm
  • A few suggestions for Journaling
  • A thought or two for prayers of intercession
  • A closing prayer

What do you think about giving this a try?

I have created a mailing list and around midday (Central Time) each day of Lent will send out an email with the day’s reading.

If you already receive posts from one of my blogs or my email lists I will include you in this Lenten mailing list. If you prefer not to receive these emails, contact me at charles@discipleswalk.org letting me know you do not want to receive the Lenten mailings and your email address will be removed from the list..

By the way, the emails will be sent to the list address lent2022@discipleswalk.org and will be sent from my charles@discipleswalk.org email address.

I hope you want to give this a try with me.

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections February 20 2022 Job 8:1–10, 20–22 Post 1

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I.
We turn our attention to the plight of Job. This week we will hear from one of Job’s friends who has come to Job’s side to comfort him. Next week we will listen to Job.

In the first two chapters of the Book of Job we are told that Job was a prosperous man who was “was blameless and upright, one who feared God and turned away from evil.” (Job 1:1) Then we learn that Job’s entire life is brought to ruin by the loss of his children, his property, and his health.

Three friends hear of Job’s plight and come to “console and comfort him.” (Job 2:11) Upon seeing Job “they did not recognize him, and they raised their voices and wept aloud; they tore their robes and threw dust in the air upon their heads. They sat with him on the ground seven days and seven nights, and no one spoke a word to him, for they saw that his suffering was very great.” (Job 2:12-13)

Then in turn they begin to speak to Job. We will take up part of Bildad’s words to Job.

As you read Bildad’s words and advice, what do you hear?

II.
Job 8:1-10 (New Revised Standard Version)

Then Bildad the Shuhite answered:

“How long will you say these things,
and the words of your mouth be a great wind?

Does God pervert justice?
Or does the Almighty pervert the right?

If your children sinned against him,
he delivered them into the power of their transgression.

If you will seek God
and make supplication to the Almighty,

if you are pure and upright,
surely then he will rouse himself for you
and restore to you your rightful place.

Though your beginning was small,
your latter days will be very great.

“For inquire now of bygone generations,
and consider what their ancestors have found;

for we are but of yesterday, and we know nothing,
for our days on earth are but a shadow.

Will they not teach you and tell you
and utter words out of their understanding?

Job 8:20-22 (New Revised Standard Version)

“See, God will not reject a blameless person,
nor take the hand of evildoers.

He will yet fill your mouth with laughter,
and your lips with shouts of joy.

Those who hate you will be clothed with shame,
and the tent of the wicked will be no more.”

III.
What do you think of Bildad?

If he is coming to Job’s side to “console and comfort him” how well do you think he is doing?

Let’s read Bildag’s speech a few times until you get a firm picture of Bildad in your mind.

What kind of friend is he?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections February 13 2022 Ezra 7:1–10, 23–26 Post 3

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VII.
A few days ago I asked what we might find to be the core of Ezra’s being. What do you notice in this passage?

VIII.
Ezra 7:1-10 (New Revised Standard Version)

After this, in the reign of King Artaxerxes of Persia, Ezra son of Seraiah, son of Azariah, son of Hilkiah, son of Shallum, son of Zadok, son of Ahitub, son of Amariah, son of Azariah, son of Meraioth, son of Zerahiah, son of Uzzi, son of Bukki, son of Abishua, son of Phinehas, son of Eleazar, son of the chief priest Aaron — this Ezra went up from Babylonia. He was a scribe skilled in the law of Moses that the Lord the God of Israel had given; and the king granted him all that he asked, for the hand of the Lord his God was upon him.

Some of the people of Israel, and some of the priests and Levites, the singers and gatekeepers, and the temple servants also went up to Jerusalem, in the seventh year of King Artaxerxes. They came to Jerusalem in the fifth month, which was in the seventh year of the king. On the first day of the first month the journey up from Babylon was begun, and on the first day of the fifth month he came to Jerusalem, for the gracious hand of his God was upon him. For Ezra had set his heart to study the law of the Lord, and to do it, and to teach the statutes and ordinances in Israel.

Ezra 7:23-26 (New Revised Standard Version)

Whatever is commanded by the God of heaven, let it be done with zeal for the house of the God of heaven, or wrath will come upon the realm of the king and his heirs. We also notify you that it shall not be lawful to impose tribute, custom, or toll on any of the priests, the Levites, the singers, the doorkeepers, the temple servants, or other servants of this house of God.

“And you, Ezra, according to the God-given wisdom you possess, appoint magistrates and judges who may judge all the people in the province Beyond the River who know the laws of your God; and you shall teach those who do not know them. All who will not obey the law of your God and the law of the king, let judgment be strictly executed on them, whether for death or for banishment or for confiscation of their goods or for imprisonment.”

IX.
As I read and reread this account I am impressed by a path that emerges in Ezra’s life –

  • For Ezra had set his heart to study the law of the Lord, and to do it, and to teach the statutes and ordinances in Israel.
  • “[Ezra] was a scribe skilled in the law of Moses that the Lord the God of Israel had given…”
  • “… the king granted him all that he asked …”

It seems to me, Ezra did not “set his heart” on getting the king to grant him “all that he asked.” His heart, the core of his being, what gave him a foundation and direction for his life was not seeking the king’s approval but seeking to know God’s law.

And not just seeking to know it for himself, but “… to do it and to teach [it]…”

And that puts him in the place to have a central role in the rebuilding of Israel.

Oh, one more thing – “… for the hand of the Lord his God was upon him.”

What might you and I do to place ourselves where “the hand of the Lord” is upon us?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections February 13 2022 Ezra 7:1–10, 23–26 Post 2

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ISSL Reflections February 13 2022 Ezra 7:1–10, 23–26 Post 2
IV.
Much of Ezra chapter 7 is attributed to decrees of King Artaxerxes. For instance, a few words not found in our focus reading might open our way to a few more thoughts about Ezra, his charge from the King, his responsibilities, and even how others are to relate to him

“I, King Artaxerxes, decree to all the treasurers in the province Beyond the River: Whatever the priest Ezra, the scribe of the law of the God of heaven, requires of you, let it be done with all diligence up to one hundred talents of silver, one hundred cors of wheat, one hundred baths[b] of wine, one hundred baths[c] of oil, and unlimited salt.” (Ezra 7:21-22)

Paying attention to the above and our focus passage, who do you find Ezra to be?

V.
Ezra 7:1-10 (New Revised Standard Version)

After this, in the reign of King Artaxerxes of Persia, Ezra son of Seraiah, son of Azariah, son of Hilkiah, son of Shallum, son of Zadok, son of Ahitub, son of Amariah, son of Azariah, son of Meraioth, son of Zerahiah, son of Uzzi, son of Bukki, son of Abishua, son of Phinehas, son of Eleazar, son of the chief priest Aaron — this Ezra went up from Babylonia. He was a scribe skilled in the law of Moses that the Lord the God of Israel had given; and the king granted him all that he asked, for the hand of the Lord his God was upon him.

Some of the people of Israel, and some of the priests and Levites, the singers and gatekeepers, and the temple servants also went up to Jerusalem, in the seventh year of King Artaxerxes. They came to Jerusalem in the fifth month, which was in the seventh year of the king. On the first day of the first month the journey up from Babylon was begun, and on the first day of the fifth month he came to Jerusalem, for the gracious hand of his God was upon him. For Ezra had set his heart to study the law of the Lord, and to do it, and to teach the statutes and ordinances in Israel.

Ezra 7:23-26 (New Revised Standard Version)

Whatever is commanded by the God of heaven, let it be done with zeal for the house of the God of heaven, or wrath will come upon the realm of the king and his heirs. We also notify you that it shall not be lawful to impose tribute, custom, or toll on any of the priests, the Levites, the singers, the doorkeepers, the temple servants, or other servants of this house of God.

“And you, Ezra, according to the God-given wisdom you possess, appoint magistrates and judges who may judge all the people in the province Beyond the River who know the laws of your God; and you shall teach those who do not know them. All who will not obey the law of your God and the law of the king, let judgment be strictly executed on them, whether for death or for banishment or for confiscation of their goods or for imprisonment.”

VI.
A too narrow reading of this week’s Scripture might lead us to only notice Ezra’s responsibilities as a scholar and teacher of the Torah in Israel. But the decree of the King extends his authority beyond that.

He has command of the treasurers that otherwise answer to the King. He appoints “magistrates and judges” to oversee the land and the people. And for those who are not “up to speed” on the Torah, he is their tutor.

What do you think the King sees in Ezra that leads him to give Ezra such responsibility? Why does he trust Ezra the way he does?

charles
{ubi caritas et amor, Deus ibi est}