Finding the Book of the Law (2 Kings 22:1-10)

Josiah was eight years old when he became king, and he reigned in Jerusalem thirty-one years. His mother’s name was Jedidah daughter of Adaiah; she was from Bozkath. He did what was right in the eyes of the Lord and followed completely the ways of his father David, not turning aside to the right or to the left.

In the eighteenth year of his reign, King Josiah sent the secretary, Shaphan son of Azaliah, the son of Meshullam, to the temple of the Lord. He said: “Go up to Hilkiah the high priest and have him get ready the money that has been brought into the temple of the Lord, which the doorkeepers have collected from the people. Have them entrust it to the men appointed to supervise the work on the temple. And have these men pay the workers who repair the temple of the Lord—the carpenters, the builders and the masons. Also have them purchase timber and dressed stone to repair the temple. But they need not account for the money entrusted to them, because they are honest in their dealings.”

Hilkiah the high priest said to Shaphan the secretary, “I have found the Book of the Law in the temple of the Lord.” He gave it to Shaphan, who read it. Then Shaphan the secretary went to the king and reported to him: “Your officials have paid out the money that was in the temple of the Lord and have entrusted it to the workers and supervisors at the temple.” Then Shaphan the secretary informed the king, “Hilkiah the priest has given me a book.” And Shaphan read from it in the presence of the king. (New International Version)

Imagine the Book of the Law, the covenant code given to Moses and handed down to the people over the centuries, was simply lost. And nobody missed it.

God’s Law was neglected and not consulted for such a long time, that it was forgotten, hidden within the Temple of the Lord. No wonder there was such a string of kings before Josiah that were labeled as doing evil in the sight of the Lord.

It’s quite difficult to follow God’s Law if you don’t know what it is.

King Josiah hears the Book of the Law, by Julius Schnorr von Carolsfeld (1794-1872)

Today’s Old Testament lesson is a cautionary story of what happens when an entire people drift so far from the commandments of God, that they are ignorant about what is most important for them as a nation.

Josiah, contrary to the kings before him, did what was right. The spirit of old King David was still there. The desire to know God and God’s law was still within the line of David’s progeny.

Because the many kings before Josiah were negligent to the things of God, the Temple had fallen into a terrible state of disrepair. Much like an old abandoned Victorian house from another century, one could only imagine what the grandeur of place was once like.

King Josiah decided that the house of the Lord needed a lot of attention and tender loving care. So he commissioned the priests to ensure that skilled workers would bring the building back to life again. The place would once again, Josiah reasoned, be the sign of God’s presence amongst the people.

Then, lo and behold, once the repairs and restoration began, Hilkiah the high priest went to Shaphan the secretary and told him that, while engaging in the cleanup and the work, the Book of the Law (which was literally a large scroll) was discovered.

The very Torah of God had been lost, and then was discovered by accident when renovating the Temple. It seems inconceivable that such important documents could be unaccounted for.

I suppose it’s possible that the previous King Manasseh – a nasty guy who worshiped other gods – may have wanted it destroyed. So perhaps it was hidden by some priest.

It seems, however, that the Torah scroll was simply unused, then forgotten, and thus, eventually lost.

It apparently was gone long enough that Shaphan the secretary seemed clueless as to what it actually was. The scroll was like some sort of antique object that no one uses anymore, as if it were an old cuckoo clock, or a vintage hand crank pencil sharpener.

Almost in passing, while Shaphan was reporting about the progress of the repairs, he mentioned that the Book of the Law, the Torah, had been found in the Temple. He nonchalantly presented it, like a nice old novelty item to gawk over. But then he proceeded to open the scroll, and read its contents aloud to King Josiah….

Hearing the words of the law – the ordinances, commands, and precepts of God – would undo Josiah and set him on a grand project of thorough reformation within the nation of Judah.

Little did the inhabitants of Judea know, however, that God had already set in motion a plan for events which would change Jewish history forever. And it was coming because generations of people had ignored the justice, righteousness, and goodness which God intended for them to follow.

When purposeful ignorance goes on for too long, even when a people makes a concerted effort to change and do what they should have been doing all along, sometimes that effort is too little, too late. And many will suffer the consequences of their past failures.

Instead of worrying about what the world is coming to, and what it might become tomorrow, today is the day to make the choice to do justice, to love mercy, and to walk humbly with your God.

What are you waiting for!?

God of faithfulness, your servant Josiah restored your holy words to a people longing for your guidance. Help us learn your Scriptures so that we might carry your words in our hearts, in our words and in our actions. Amen.

A Reason To Hope (Ruth 2:15-23)

When she got up to glean, Boaz instructed his young men, “Let her glean even among the standing sheaves, and do not reproach her. You must also pull out some handfuls for her from the bundles and leave them for her to glean, and do not rebuke her.”

So she gleaned in the field until evening. Then she beat out what she had gleaned, and it was about an ephah of barley. She picked it up and came into the town, and her mother-in-law saw how much she had gleaned. Then she took out and gave her what was left over after she herself had been satisfied. 

Her mother-in-law said to her, “Where did you glean today? And where have you worked? Blessed be the man who took notice of you.”

So she told her mother-in-law with whom she had worked, saying, “The name of the man with whom I worked today is Boaz.” 

Then Naomi said to her daughter-in-law, “Blessed be he by the Lord, whose kindness has not forsaken the living or the dead!” Naomi also said to her, “The man is a relative of ours, one of our nearest kin.”

Then Ruth the Moabite said, “He even said to me, ‘Stay close by my young men until they have finished all my harvest.’ ” 

Naomi said to Ruth, her daughter-in-law, “It is better, my daughter, that you go out with his young women, otherwise someone might bother you in another field.” 

So she stayed close to the young women of Boaz, gleaning until the end of the barley and wheat harvests, and she lived with her mother-in-law. (New Revised Standard Version)

Ruth was both a widow and a foreigner from Moab. She and her mother-in-law Naomi had no land. Widowed foreign women were likely to be poor. They were vulnerable to abuse by being out in the fields during harvest time, trying to glean whatever leftovers they could find after the harvesters came through.

The covenant code of Israel prescribed laws concerning how to treat the poor. There was even instruction on what to do in just such a situation of the landowning harvester Boaz and the poor gleaner Ruth:

“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. Remember that you were a slave in the land of Egypt; therefore I am commanding you to do this. (Deuteronomy 24:19-22, NRSV)

The law stipulated a spirit of generosity toward the poor in the land. The reason for the law is that the Israelites had been slaves in Egypt, and experienced the cruelty of abusive slavedrivers. Israel was to remember this, and ensure that no foreigners would experience what they themselves had to go through for 400 hundred years in Egypt.

Ruth gleaning, by James Tissot, c.1898

Fortunately for Ruth, Boaz was an observant Jew, concerned for the intent and spirit of God’s law. He held to the covenant law both legally and spiritually.

Boaz remembered God’s grace to Israel. He blessed Ruth, and commended her for placing herself in God’s hands.

If not for the covenant code’s opportunity for the poor to glean, Boaz would have faced a dilemma. Once he became aware Ruth and Naomi’s poverty, he surely would not have let them starve. Yet, neither would he likely have made them dependent upon himself.

It is important to preserve the dignity of people, which is why the Old Testament is filled with social and economic laws concerning the poor in Israel.

Ruth was given the chance to glean and work for the harvest. This allowed her to use the grain for making bread. Furthermore, her own labor freed herself and her mother-in-law from being dependent as beggars. All of this helped make the two of them less vulnerable to exploitation by those with little concern for God’s covenant code.

Rather than being smothered either by sheer dependency, or through being used and exploited, God’s law operated as intended, thanks to the pious concern of Boaz.

This did not go unnoticed by Naomi. She clearly saw the gracious hand of God acting through Boaz.

Regardless of who we are, whether rich or poor, old or young, we can be gracious. We can commit ourselves to working hard for one another. We can be concerned for the common good of everyone.

God’s grace turns our hearts and minds, our heads and hands, toward ensuring that all persons have what they need to grow, thrive, and flourish in this life. This is exactly what biblical justice is all about. It’s what Boaz was about.

This will include concerns about equity. A just society will involve some sort of distribution of resources. It will mean making sure that our collective values, communal priorities, and social structures uphold the inherent dignity of human life. We will protect the most vulnerable among us.

A culture attuned to grace will champion the underprivileged and not use them as political pawns to achieve personal goals. A people focused on grace will place faith in God’s presence and provision for us all.

Those with much will care for the disadvantaged, and will uphold laws that do so. Those with little will take advantage of opportunities to both receive and give, and will make their voices heard on behalf of the needy.

Since God is just toward all, so we who are created in God’s image are to also be just.

Since God is good in all that God does, we too, are to be good.

Since God is gracious, merciful, and kind to the poor, so we are to be full of grace, mercy, and kindness.

Since God is love, so we are to love, not hate.

Faith and hope are born within the heart, because there is a reason to do so. Let us all be the people who give others a reason to trust God, hope for a better tomorrow, and love, despite any unloving situations.

Soli Deo Gloria

You Are Not Far From the Kingdom of God (Mark 12:28-34)

One of the scribes came near and heard them disputing with one another, and seeing that he answered them well he asked him, “Which commandment is the first of all?” 

Jesus answered, “The first is, ‘Hear, O Israel: the Lord our God, the Lord is one; you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ The second is this, ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.” 

Then the scribe said to him, “You are right, Teacher; you have truly said that ‘he is one, and besides him there is no other’; and ‘to love him with all the heart and with all the understanding and with all the strength’ and ‘to love one’s neighbor as oneself’—this is much more important than all whole burnt offerings and sacrifices.” 

When Jesus saw that he answered wisely, he said to him, “You are not far from the kingdom of God.” After that no one dared to ask him any question. (New Revised Standard Version)

Jewish religious leaders in the New Testament Gospels – high priests, scribes, Pharisees, Sadducees, the Sanhedrin – are typically portrayed in a negative light as opponents of Jesus. However, there are religious leaders in the Gospel accounts who genuinely engage Jesus, and are favorable to him.

Today’s Gospel lesson provides us with a wonderful conversation between Jesus and a scribe (that is, a professional handwriting copier of the Scriptures). This particular scribe is not mentioned by name.

The scribe was impressed by what he heard from Jesus. So, the man presented a question to him. The difference between this scribe and the other religious leaders is that the scribe asked a totally sincere question, with no alternative agenda to entrap Jesus. The guy just wanted to learn from him.

The Old Testament law contains 613 commands. Given the reality of so many instructions, which ones are priority? Are there commands which control other commands? What is the best way to look at the hundreds of divine instructions? The scribe’s question was really designed to discover how to best obey the law and be faithful to God.

There was no pondering or hesitation on Christ’s response. He went right to a foundational text for Jews. The passage serves as both a prayer and a succinct affirmation of faith:

“Hear, O Israel: The Lord is our God, the Lord alone. You shall love the Lord your God with all your heart and with all your soul and with all your might.”

Deuteronomy 6:4-5, NRSV

Yahweh is honored in this Scripture as the one true God. As such, Israel has an obligation to love and obey God. For Jesus, this is the cornerstone of faith and worship.

But that’s not all. Jesus provided a second commandment, on the same level of importance as the first:

“You shall love your neighbor as yourself: I am the Lord.”

Leviticus 19:18b, NRSV

I find it interesting that Jesus did not simply assume that everyone would understand that to love God is to love your neighbor. Christ intentionally gave the second command equal billing with the first.

To make it especially clear, Jesus emphasized that these two commands to love God and neighbor are the greatest commandments of all. In other words, every single command of Holy Scripture is tied to these two basic commands.

Indeed, the Ten Commandments are connected to them. The first four commands (you shall have no other gods; you shall not make yourself an idol and bow down to it; you shall not make wrongful use of God’s name; and remember the Sabbath) all have to do with loving God.

The next six commands (honor your father and mother; you shall not murder; you shall not commit adultery; you shall not steal; you shall not bear false witness; you shall not covet) all concern how to be loving to your neighbor.

Jesus intends for pious people to be concerned not only with their relation to God, but also with other people. Religious practices, for Jesus, must not only include devotion directed to God, but also commitments to the common good of all persons.

In order to truly love God, one must also love neighbor. The two are inextricably bound together.

Those who say, “I love God,” and hate a brother or sister are liars, for those who do not love a brother or sister, whom they have seen, cannot love God, whom they have not seen. (1 John 4:20, NRSV)

To the scribe’s credit, he affirmed the answer from Jesus concerning the commandments. And on top of this, the scribe added a beautiful paraphrasing of God’s law: The command to love God and neighbor “is much more important than all whole burnt offerings and sacrifices.”

This scribe was talking Christ’s language. Jesus delighted in his words. He commended and encouraged the man by saying, “You are not far from the kingdom of God.”

Christ’s statement is a positive one, not negative. Jesus was not trying to say that the scribe wasn’t yet in the kingdom, or that he needed to do more. He was affirming the scribe, and encouraging him with the reality that God’s kingdom is so close to us, that we can reach out and put our hand into it.

The kingdom of God is like a whole other world which can be found by some children in the back of a wardrobe; or like a different dimension beyond our three dimensional world. In other words, God’s kingdom is right here, right in front of our faces. The kingdom is here. It’s just a matter of whether we discern it’s presence, or not.

Jesus was right smack in front of the scribe. He could have literally reached out and touched Jesus. The man asked a good sincere question of Jesus, and got a good sincere answer. In addition, the man evidenced a good understanding of the spirit of God’s law.

I believe that Christ’s response concerning the kingdom to the scribe, opened his eyes to that otherworldly dimension:

Jesus is the logical and expected end of every search, and the answer to every question. The kingdom of God is among you.

Our Father in heaven,
    may your name be revered as holy.
    May your kingdom come.
    May your will be done
        on earth as it is in heaven. Amen.

What Is It You Are Trying To Do? (Mark 10:2-16)

Jesus blesses the children

Some, testing him, asked, “Is it lawful for a man to divorce his wife?” He answered them, “What did Moses command you?” They said, “Moses allowed a man to write a certificate of dismissal and to divorce her.” But Jesus said to them, “Because of your hardness of heart he wrote this commandment for you. But from the beginning of creation, ‘God made them male and female.’ ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.’ So they are no longer two but one flesh. Therefore what God has joined together, let no one separate.”

Then in the house the disciples asked him again about this matter. He said to them, “Whoever divorces his wife and marries another commits adultery against her, and if she divorces her husband and marries another, she commits adultery.”

People were bringing children to him in order that he might touch them, and the disciples spoke sternly to them. But when Jesus saw this, he was indignant and said to them, “Let the children come to me; do not stop them, for it is to such as these that the kingdom of God belongs. Truly I tell you, whoever does not receive the kingdom of God as a little child will never enter it.” And he took them up in his arms, laid his hands on them, and blessed them. (New Revised Standard Version)

Trying To Parse the Law?

The topic of divorce has always been a hot button issue throughout human history. And there have continually been diverse views and opinions about it. This is also true of Holy Scripture. A variety of interpretations are offered by many about the Bible’s view of divorce, and Christ’s words concerning it.

Much like today, divorce in the first century was accepted as part of what happens in society, even among Jews, although it was more proliferate in other cultures. Most of the discussions about divorce centered in legal details, with some speaking against it as bad for society.

Among the Jewish religious leaders and experts in the law, it was generally recognized that divorce occurs, with Mosaic legislation proscribing how to carry out divorce (Deuteronomy 24:1-4). Yet, other scripture texts frame the existence of divorce as questionable for God’s people. (e.g. Genesis 2:24; Malachi 2:13-16)

Trying to Test Jesus?

Anyone who doesn’t like another, will often confront them on a hot button issue that has plenty of diverse opinion to it. This is why the Pharisees sought to get Christ’s take on the topic of divorce.

Essentially, Jesus reframed divorce so that it was no longer simply a legal topic, but involves real people. Christ talked about divorce in a way that upheld the dignity of persons, especially women; and lifted up the true sanctity of marriage.

In turning the discussion from a legalities to God’s design for humanity and marriage, Jesus cut to the heart of the matter, to God’s intent, and to human frailty. He focused on relationships, because they were inherent from the beginning.

Yes, divorce is a reality, and it is has its place in society. But no, it’s not supposed to be this way. The very word “divorce” means there is a separation, a breech, a disconnection of relationship. This is why Christ went to another topic: adultery.

Trying To Divorce Women?

Jesus said that a person initiating a divorce in order to marry another person commits adultery. In saying this, he was not offering a legal conversation of details. Rather, Christ was focusing on people; he was concerned for wives and women.

The conversation between Jesus and the Pharisees was a discussion between men, and presupposed a man’s point of view on divorce. Women did not have the ability to initiate divorce in the ancient society.

And Christ seems to have had no stomach for being drawn into abstract legal debates between a bunch of men. Instead, he cared about the people involved in an actual divorce, especially the women.

For all intents and purposes, women (and their sexuality) were the property of men – the father, and then later, the husband. In this social milieu, whenever a husband initiated a break in the relationship, it was important for a woman to have a certified document of divorce. Without that certification, a woman divorcee would be landlocked, unable to do much of anything, as well as be the brunt of societal gossip, slander, or worse.

Since Jesus was talking to the men, the Pharisees, he pointedly looked at them and let them know that, although they might initiate a divorce, it in no way justified their sneaking and creeping around. It didn’t cover their adulterous relationship(s) nor their adulterous hearts.

All this is to say that Christ very much opposed divorce on the grounds of putting a wife away out of a desire for a different spouse. He intended on empowering women. In a divorce situation, because a man was in control of the process, it was then the man who commits adultery against the woman.

Both logically and legally, a woman could never commit adultery because of divorce – only the man. What’s more, adultery is not primarily a violation of the law, but of the woman. Jesus believed it was high time for some accountability with the men.

Even though contemporary Western society is much different than the ancient social structure, Christ’s teaching is still relevant. The need to uphold not just the law, but the rights of women is a must for today, as well.

Unless we can observe Christ’s concern for women’s justice and rights, there will be men who continue to leverage their own gender over and against females and wives. And there will continue to be both husbands and wives who initiate divorce for their own adulterous motives, thus putting their spouse in moral, legal, emotional, and spiritual jeopardy.

Trying To Keep Children Away?

The overarching ethics of Jesus, and the law of God, is to provide justice and righteousness for the most vulnerable among us. And this is why the teaching about divorce is coupled with instruction about children.

In our contemporary society, children have rights and are accorded significant status. That was not true in the ancient world. Children were mostly viewed as potential adults. Until then, kids were to stay quiet unless spoken to, and to obey their parents with absolutely no talk-back.

Christ’s disciples did what any student following their teacher would do; they kept the kids at bay so that Jesus could do his important ministry work. But what the disciples discovered is that the kids were actually part of that important ministry work. As children, they were vulnerable, at the low end of the social scale, and had no personal rights other than being part of a family.

To become like a little child in order to enter the kingdom of God did not mean becoming innocent; it meant becoming humble and dependent, and embracing meekness, gentleness, and lowliness. It meant to become the last and the least among us. Because the last will be first, and the least will become great.

Trying To Get It Right?

It’s important for us to uphold the sanctity of human life, and the spirit of the law. The law is intended to preserve and protect life – and is not to be used to find loopholes or ways to get what you want.

Meeting the needs of all people – whether they be men, women, children, and whether they be rich or poor – is to be everyone’s concern. Why? Because justice and righteousness are at the heart of God’s concern for humanity.

Merciful God, who discerns each heart: We confess our family is most often like strangers to us. So, give to all parents and children the grace to see one another as they truly are, and as you have called them to be. In the name of Jesus Christ, our mediator and advocate, we pray. Amen.