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

Posted on by
Reply

ISSL Reflections February 13 2022 Ezra 7:1–10, 23–26 Post 1
I.
This week we turn our attention to Ezra and the task he is given as a part of the return of the nation of Israel to their land. Others have come before him and begun then stopped and then finished rebuilding the Temple.

What is left for Ezra to do?

You may want to review Ezra chapters 1 to 6 to see what situation Ezra comes to.

As you read this week’s focus passage, pay attention to how Ezra is identified, what task he is charged with and what he brings to that task.

II.
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.”

III.
What do we know about Ezra?

We are given his genealogy. Why do you think that is offered?

Read over this passage again and pay attention for anything that tells you about Ezra’s skills and even more importantly what you find as the core of his being.

What does he bring to the exiles who have been allowed to return to the land of Israel and “restart” the nation?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections February 6 2022 2 Samuel 12:1–9, 13–15 Post 3

Posted on by
Reply

VII.
Where do you find the strongest emotions of the people in this passage? What in the passage brings the strongest emotions for you?

VIII.
2 Samuel 12:1-9 (New Revised Standard Version)

… and the Lord sent Nathan to David. He came to him, and said to him, “There were two men in a certain city, the one rich and the other poor. The rich man had very many flocks and herds; but the poor man had nothing but one little ewe lamb, which he had bought. He brought it up, and it grew up with him and with his children; it used to eat of his meager fare, and drink from his cup, and lie in his bosom, and it was like a daughter to him. Now there came a traveler to the rich man, and he was loath to take one of his own flock or herd to prepare for the wayfarer who had come to him, but he took the poor man’s lamb, and prepared that for the guest who had come to him.” Then David’s anger was greatly kindled against the man. He said to Nathan, “As the Lord lives, the man who has done this deserves to die; he shall restore the lamb fourfold, because he did this thing, and because he had no pity.”

Nathan said to David, “You are the man! Thus says the Lord, the God of Israel: I anointed you king over Israel, and I rescued you from the hand of Saul; I gave you your master’s house, and your master’s wives into your bosom, and gave you the house of Israel and of Judah; and if that had been too little, I would have added as much more. Why have you despised the word of the Lord, to do what is evil in his sight? You have struck down Uriah the Hittite with the sword, and have taken his wife to be your wife, and have killed him with the sword of the Ammonites.

2 Samuel 12:13-15 (New Revised Standard Version)

David said to Nathan, “I have sinned against the Lord.” Nathan said to David, “Now the Lord has put away your sin; you shall not die. Nevertheless, because by this deed you have utterly scorned the Lord, the child that is born to you shall die.” Then Nathan went to his house.

The Lord struck the child that Uriah’s wife bore to David, and it became very ill.

IX.
What do you think? Where might emotions be the strongest; either in the account given here or in your reaction to the account? David’s anger at the rich man? Nathan’s words to David, “You are the man”? David’s confession that he has sinned? Nathan’s report that “the Lord has put away your sin? Or, Nathan’s claim that “because you have utterly scorned the Lord, the child that is born to you shall die.” Or even, “The Lord struck the child … and it became very ill.”

Where do you think David experiences the deepest emotional response? His anger at the rich man in the story? His confession? Or his hearing that his child shall die?

I have to confess that Nathan’s announcement that the child shall die draws me deepest into the account and brings out the most emotional response for me. And it makes me angry!

While it is true that the innocent suffer for the sins of others it makes me no less angry.

That is especially the case here, since last week the Scripture passage we read reported,

Parents shall not be put to death for their children, nor shall children be put to death for their parents; only for their own crimes may persons be put to death. (Deuteronomy 24:16)

I offer no attempt to harmonize these two passages, only the observation that any time the innocent suffer for the failures of others, we should be angry, we should call out such injustice and we should put voice, and feet and hands to our anger to redress injustice.

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections February 6 2022 2 Samuel 12:1–9, 13–15 Post 2

Posted on by
Reply

IV.
Let’s continue our focus on David a bit more.

V.
2 Samuel 12:1-9 (New Revised Standard Version)

… and the Lord sent Nathan to David. He came to him, and said to him, “There were two men in a certain city, the one rich and the other poor. The rich man had very many flocks and herds; but the poor man had nothing but one little ewe lamb, which he had bought. He brought it up, and it grew up with him and with his children; it used to eat of his meager fare, and drink from his cup, and lie in his bosom, and it was like a daughter to him. Now there came a traveler to the rich man, and he was loath to take one of his own flock or herd to prepare for the wayfarer who had come to him, but he took the poor man’s lamb, and prepared that for the guest who had come to him.” Then David’s anger was greatly kindled against the man. He said to Nathan, “As the Lord lives, the man who has done this deserves to die; he shall restore the lamb fourfold, because he did this thing, and because he had no pity.”

Nathan said to David, “You are the man! Thus says the Lord, the God of Israel: I anointed you king over Israel, and I rescued you from the hand of Saul; I gave you your master’s house, and your master’s wives into your bosom, and gave you the house of Israel and of Judah; and if that had been too little, I would have added as much more. Why have you despised the word of the Lord, to do what is evil in his sight? You have struck down Uriah the Hittite with the sword, and have taken his wife to be your wife, and have killed him with the sword of the Ammonites.

2 Samuel 12:13-15 (New Revised Standard Version)

David said to Nathan, “I have sinned against the Lord.” Nathan said to David, “Now the Lord has put away your sin; you shall not die. Nevertheless, because by this deed you have utterly scorned the Lord, the child that is born to you shall die.” Then Nathan went to his house.

The Lord struck the child that Uriah’s wife bore to David, and it became very ill.

VI.
What was David’s initial reaction to Nathan’s story?

“Then David’s anger was greatly kindled against the man. He said to Nathan, ‘As the Lord lives, the man who has done this deserves to die; he shall restore the lamb fourfold, because he did this thing, and because he had no pity.’” (2 Samuel 12:5-6)

So a very strong and angry reaction to the rich man. He even says he “deserves to die … because he did this thing, and because he had no pity.”

David apparently sees two “crimes” of the rich man. He steals the poor man’s lamb and “he had no pity.”

David is provoked to anger by the rich man’s action and absence of “pity.”

What in the character of the rich man does the absence of “pity” suggest to you?

How else might you name the rich man’s absence of “pity”?

What part does “pity” play in justice?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections February 6 2022 2 Samuel 12:1–9, 13–15 Post 1

Posted on by
Reply

I.
What was it Hamlet said? “… the play’s the thing wherein I’ll catch the conscience of the King.”

Stories can do more than entertain. They can instruct and they might even “convict.” They can give us insight into how we can live and how we have lived.

Here we see the prophet Nathan coming to David with a simple story about a rich man, a poor man, a traveler, a lamb and choices. Not a long story, not a lot of detail but enough that David is caught up in the narrative.

II.
2 Samuel 12:1-9 (New Revised Standard Version)

… and the Lord sent Nathan to David. He came to him, and said to him, “There were two men in a certain city, the one rich and the other poor. The rich man had very many flocks and herds; but the poor man had nothing but one little ewe lamb, which he had bought. He brought it up, and it grew up with him and with his children; it used to eat of his meager fare, and drink from his cup, and lie in his bosom, and it was like a daughter to him. Now there came a traveler to the rich man, and he was loath to take one of his own flock or herd to prepare for the wayfarer who had come to him, but he took the poor man’s lamb, and prepared that for the guest who had come to him.” Then David’s anger was greatly kindled against the man. He said to Nathan, “As the Lord lives, the man who has done this deserves to die; he shall restore the lamb fourfold, because he did this thing, and because he had no pity.”

Nathan said to David, “You are the man! Thus says the Lord, the God of Israel: I anointed you king over Israel, and I rescued you from the hand of Saul; I gave you your master’s house, and your master’s wives into your bosom, and gave you the house of Israel and of Judah; and if that had been too little, I would have added as much more. Why have you despised the word of the Lord, to do what is evil in his sight? You have struck down Uriah the Hittite with the sword, and have taken his wife to be your wife, and have killed him with the sword of the Ammonites.

2 Samuel 12:13-15 (New Revised Standard Version)

David said to Nathan, “I have sinned against the Lord.” Nathan said to David, “Now the Lord has put away your sin; you shall not die. Nevertheless, because by this deed you have utterly scorned the Lord, the child that is born to you shall die.” Then Nathan went to his house.

The Lord struck the child that Uriah’s wife bore to David, and it became very ill.

III.
“You are the man!”

Think about David. How did Nathan’s story strike him? What do you think David’s initial response to the story tells us about David? About his sense of right and wrong? About how he expects people should act toward one another?

It seems Nathan doesn’t want David to miss anything about the importance of the story so he points out how the story took place in David’s own life.

Do you think David would have caught on without that epilog to the story?

Think about David’s confession, “I have sinned against the Lord.”

Why might he say, “… against the Lord”? Why not against Bathsheba, against Uriah, or against the Torah?

Charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections January 30 2022 Deuteronomy 24:10–21 Post 3

Posted on by
Reply

VII.
We notice people who are our neighbors, people who are poor, people who are poor and needy laborers, people who are aliens, people who are orphans, and people who are widows. Where do you find yourself in this passage?

VIII.
Deuteronomy 24:10-21 (New Revised Standard Version)

When you make your neighbor a loan of any kind, you shall not go into the house to take the pledge. You shall wait outside, while the person to whom you are making the loan brings the pledge out to you. If the person is poor, you shall not sleep in the garment given you as the pledge. You shall give the pledge back by sunset, so that your neighbor may sleep in the cloak and bless you; and it will be to your credit before the Lord your God.

You shall not withhold the wages of poor and needy laborers, whether other Israelites or aliens who reside in your land in one of your towns. You shall pay them their wages daily before sunset, because they are poor and their livelihood depends on them; otherwise they might cry to the Lord against you, and you would incur guilt.

Parents shall not be put to death for their children, nor shall children be put to death for their parents; only for their own crimes may persons be put to death.

You shall not deprive a resident alien or an orphan of justice; you shall not take a widow’s garment in pledge. Remember that you were a slave in Egypt and the Lord your God redeemed you from there; therefore I command you to do this.

When you reap your harvest in your field and forget a sheaf in the field, you shall not go back to get it; it shall be left for the alien, the orphan, and the widow, so that the Lord your God may bless you in all your undertakings. When you beat your olive trees, do not strip what is left; it shall be for the alien, the orphan, and the widow.

When you gather the grapes of your vineyard, do not glean what is left; it shall be for the alien, the orphan, and the widow.

IX.
In my above naming of the people we notice in this passage, I think I only called attention to one side of those named.

Now that I reread the passage I see others –

One one who lends – one one who takes a pledge for a loan – the one who employees others – one one who can impose penalties on others – one one who can give or withhold justice – one one who has a harvest to reap and gather and even regather – one one who can deprive others of a harvest or gleaning the leftovers of the fields …

Where do I find myself named in these words? Do you see yourself here? Maybe on both “sides”? Those able to give justice and those needing the hand of justice extended to them?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections January 30 2022 Deuteronomy 24:10–21 Post 2

Posted on by
Reply

IV.
We see the neighbor and the poor mentioned. Who else do these words bring into our view?

V.
Deuteronomy 24:10-21 (New Revised Standard Version)

When you make your neighbor a loan of any kind, you shall not go into the house to take the pledge. You shall wait outside, while the person to whom you are making the loan brings the pledge out to you. If the person is poor, you shall not sleep in the garment given you as the pledge. You shall give the pledge back by sunset, so that your neighbor may sleep in the cloak and bless you; and it will be to your credit before the Lord your God.

You shall not withhold the wages of poor and needy laborers, whether other Israelites or aliens who reside in your land in one of your towns. You shall pay them their wages daily before sunset, because they are poor and their livelihood depends on them; otherwise they might cry to the Lord against you, and you would incur guilt.

Parents shall not be put to death for their children, nor shall children be put to death for their parents; only for their own crimes may persons be put to death.

You shall not deprive a resident alien or an orphan of justice; you shall not take a widow’s garment in pledge. Remember that you were a slave in Egypt and the Lord your God redeemed you from there; therefore I command you to do this.

When you reap your harvest in your field and forget a sheaf in the field, you shall not go back to get it; it shall be left for the alien, the orphan, and the widow, so that the Lord your God may bless you in all your undertakings. When you beat your olive trees, do not strip what is left; it shall be for the alien, the orphan, and the widow.

When you gather the grapes of your vineyard, do not glean what is left; it shall be for the alien, the orphan, and the widow.

VI.
After the neighbor, we see mentioned the poor and needy laborers, parents and children, and then alien, orphan, and widow. How many times do you see alien, orphan and widow mentioned?

In what settings are we commanded to bring justice for the alien, orphan and widow?

What do you see that the alien, orphan and widow have in common? Why might our attention need to be directed to these people?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections January 30 2022 Deuteronomy 24:10–21 Post 1

Posted on by
Reply

I.
Last week we read about officials, judges, and priests. We take a different focus this week on how justice works in our communities.

We’ll start as we did last week, reading and rereading the passage and taking note of who is mentioned. Be on the alert for those mentioned more than once.

II.
Deuteronomy 24:10-21 (New Revised Standard Version)

When you make your neighbor a loan of any kind, you shall not go into the house to take the pledge. You shall wait outside, while the person to whom you are making the loan brings the pledge out to you. If the person is poor, you shall not sleep in the garment given you as the pledge. You shall give the pledge back by sunset, so that your neighbor may sleep in the cloak and bless you; and it will be to your credit before the Lord your God.

You shall not withhold the wages of poor and needy laborers, whether other Israelites or aliens who reside in your land in one of your towns. You shall pay them their wages daily before sunset, because they are poor and their livelihood depends on them; otherwise they might cry to the Lord against you, and you would incur guilt.

Parents shall not be put to death for their children, nor shall children be put to death for their parents; only for their own crimes may persons be put to death.

You shall not deprive a resident alien or an orphan of justice; you shall not take a widow’s garment in pledge. Remember that you were a slave in Egypt and the Lord your God redeemed you from there; therefore I command you to do this.

When you reap your harvest in your field and forget a sheaf in the field, you shall not go back to get it; it shall be left for the alien, the orphan, and the widow, so that the Lord your God may bless you in all your undertakings. When you beat your olive trees, do not strip what is left; it shall be for the alien, the orphan, and the widow.

When you gather the grapes of your vineyard, do not glean what is left; it shall be for the alien, the orphan, and the widow.

III.
We begin by taking note of our “neighbor” and making a “loan” to that neighbor.

Why do you think the one making the loan is not to go into the neighbor’s house to “take the pledge”?

How is it that a someone who one has made a loan to a poor person can be blessed by that poor person?

Given the instructions in the first paragraph of this week’s Scripture, how would you describe the relationship that is called for?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections January 23 2022 Deuteronomy 16:18–20; 17:8–13 Post 3

Posted on by
Reply

VII.
Where might we find ourselves in these words?

VIII.
Deuteronomy 16:18-20 (New Revised Standard Version)

You shall appoint judges and officials throughout your tribes, in all your towns that the Lord your God is giving you, and they shall render just decisions for the people. You must not distort justice; you must not show partiality; and you must not accept bribes, for a bribe blinds the eyes of the wise and subverts the cause of those who are in the right. Justice, and only justice, you shall pursue, so that you may live and occupy the land that the Lord your God is giving you.

Deuteronomy 17:8-13 (New Revised Standard Version)

If a judicial decision is too difficult for you to make between one kind of bloodshed and another, one kind of legal right and another, or one kind of assault and another—any such matters of dispute in your towns—then you shall immediately go up to the place that the Lord your God will choose, where you shall consult with the levitical priests and the judge who is in office in those days; they shall announce to you the decision in the case. Carry out exactly the decision that they announce to you from the place that the Lord will choose, diligently observing everything they instruct you. You must carry out fully the law that they interpret for you or the ruling that they announce to you; do not turn aside from the decision that they announce to you, either to the right or to the left. As for anyone who presumes to disobey the priest appointed to minister there to the Lord your God, or the judge, that person shall die. So you shall purge the evil from Israel. All the people will hear and be afraid, and will not act presumptuously again.

IX.
Do you think “You must not distort justice; you must not show partiality; and you must not accept bribes, for a bribe blinds the eyes of the wise and subverts the cause of those who are in the right. Justice, and only justice, you shall pursue…” applies to you and me?

In what settings? In what groups? In what communities? In what families?

Can you recall times you “heard” the call to act justly and not show partiality?

How did you respond?

Maybe this is hard to ask, but can you recall times you did show partiality? Why? What was the result? How do you think about that now?

As I ask myself that question, a time comes to mind when I was serving on a church committee and I very intentionally acted with partiality toward others in an attempt to sway a decision to my liking. I can’t say I prayed for the right decision to be made, only that I knew what “I” wanted to be done.

How do we embrace the call that, “…. Justice, and only justice, you shall pursue …”?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections January 23 2022 Deuteronomy 16:18–20; 17:8–13 Post 2

Posted on by
Reply

IV.
How are the “tribes” to keep a clear vision of justice in sight?

V.
Deuteronomy 16:18-20 (New Revised Standard Version)

You shall appoint judges and officials throughout your tribes, in all your towns that the Lord your God is giving you, and they shall render just decisions for the people. You must not distort justice; you must not show partiality; and you must not accept bribes, for a bribe blinds the eyes of the wise and subverts the cause of those who are in the right. Justice, and only justice, you shall pursue, so that you may live and occupy the land that the Lord your God is giving you.

Deuteronomy 17:8-13 (New Revised Standard Version)

If a judicial decision is too difficult for you to make between one kind of bloodshed and another, one kind of legal right and another, or one kind of assault and another—any such matters of dispute in your towns—then you shall immediately go up to the place that the Lord your God will choose, where you shall consult with the levitical priests and the judge who is in office in those days; they shall announce to you the decision in the case. Carry out exactly the decision that they announce to you from the place that the Lord will choose, diligently observing everything they instruct you. You must carry out fully the law that they interpret for you or the ruling that they announce to you; do not turn aside from the decision that they announce to you, either to the right or to the left. As for anyone who presumes to disobey the priest appointed to minister there to the Lord your God, or the judge, that person shall die. So you shall purge the evil from Israel. All the people will hear and be afraid, and will not act presumptuously again.

VI.
We see mentioned judges, officials, priests and tribes. And let’s not forget the ones bringing a cause or dispute and asking for justice.

Do you think these instructions are for the officials identified here? We do read, “and they shall render just decisions for the people.”

We also read, “do not turn aside from the decision that they announce to you, either to the right or to the left.”

Does the “you” in these words gather in you and me?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections January 23 2022 Deuteronomy 16:18–20; 17:8–13 Post 1

Posted on by
Reply

I.
Let’s take this as our starting place this week –

“Justice, and only justice, you shall pursue”
Deuteronomy 16:20

With that as our lens, let’s read (and reread) these passages paying attention to all that is reported to go into pursuing “justice, and only justice.”

II.
Deuteronomy 16:18-20 (New Revised Standard Version)

You shall appoint judges and officials throughout your tribes, in all your towns that the Lord your God is giving you, and they shall render just decisions for the people. You must not distort justice; you must not show partiality; and you must not accept bribes, for a bribe blinds the eyes of the wise and subverts the cause of those who are in the right. Justice, and only justice, you shall pursue, so that you may live and occupy the land that the Lord your God is giving you.

Deuteronomy 17:8-13 (New Revised Standard Version)

If a judicial decision is too difficult for you to make between one kind of bloodshed and another, one kind of legal right and another, or one kind of assault and another—any such matters of dispute in your towns—then you shall immediately go up to the place that the Lord your God will choose, where you shall consult with the levitical priests and the judge who is in office in those days; they shall announce to you the decision in the case. Carry out exactly the decision that they announce to you from the place that the Lord will choose, diligently observing everything they instruct you. You must carry out fully the law that they interpret for you or the ruling that they announce to you; do not turn aside from the decision that they announce to you, either to the right or to the left. As for anyone who presumes to disobey the priest appointed to minister there to the Lord your God, or the judge, that person shall die. So you shall purge the evil from Israel. All the people will hear and be afraid, and will not act presumptuously again.

III.
Who do you find identified in this reading?

What roles do they fill in that society?

Other than the call to pursuing justice, what strikes you as foundational?

charles
{ubi caritas et amor, Deus ibi est}