Oh, this boy casts his seed on our tended soil,[i]

Though we tilled their poor souls so they would not spoil.

Now his questions, like weeds, just keep popping up.

And he splatters us all as if by hyssop.[ii]

 

“Why did Aaron concede and create that cow?[iii]

And did silver from Micah a priest allow?[iv]

What of Ahaz who bowed down to wood and stone?[v]

Jeroboam abandoned his God, unknown.”[vi]

 

Now some priests resonate with these questions droll,

And attempt to respond and indeed extol

This mere child. Though I don’t understand quite why

They attend; his vain questions they dignify.

 

“Like the Sodomites brash who demand their way[vii]

And the ruler of Shechem who’s deeds betray,[viii]

Why would God call his chosen the evil ones,[ix]

While expectant the Queen of the South yet comes?[x]”

He’s as bold as a lion at very least.[xi]

Maybe he should aspire to become a priest.

Well, perhaps he’s afflicted by deep trauma.[xii]

He’s not fit for the Counsel with his chutzpah.[xiii]

 

“How did Rahab[xiv]and Ruth[xv]fit the plan divine?

Both were gentiles yet grafted in David’s line[xvi].

Why was Namaan’s best hope a Judean slave[xvii],

Who directed him to Elisha’s enclave?”

 

He can’t grasp all the subtleties of the law,

Application is something he cannot draw.

For the children[xviii],[xix]and simple[xx], a fine Rabbi

He might make, if his skills someday magnify.[xxi]

 

“Who among us the truth does intensely seek[xxii]

And most fervently searches our Lord’s mystique?[xxiii]

There is no one who’s righteous, oh no not one.

Who does good, and with sin never overrun.”[xxiv]

 

He’s no Levite, won’t ever be Temple Priest.

A descendent of Judah, among the least,

From a brother who Joseph to bondage sold,[xxv]

The redemption of Benjamin to unfold.[xxvi]

 

And his questions ignore the good we have done.

We have labored and toiled underneath the sun.[xxvii]

He’s not able the righteous to separate

From the sinners, transgressors and second rate.

 

Well I know I’m not like those distressed by sin.

I have kept the whole law, as have all my kin.[xxviii]

And we send out the scapegoat[xxix], to bear their shame

and atone through each sacrifice set aflame.[xxx]

 

I find strength in the law[xxxi], the way to attest

Just how righteous we are, and indeed how blessed.

 

“None is righteous.” he quotes, “Oh not even one.”[xxxii]

 

But did Solomon mean – never, anyone?

 

Could it be that far short of the mark we fall?[xxxiii]

There is no way to justify life withal?[xxxiv]

Why would God make a test which cannot be passed?

Surely all of mankind cannot be downcast![xxxv]

 

We rise early and stay up late to inspect

And to guarantee we are complete, correct.[xxxvi]

We protect this great city, opposing fault

And affirm our great strength to prevent assault.

 

While our God has ordained other tribes to bring

Their choice produce, and gold as their offering,[xxxvii]

Their unblemished fine animals we receive.

Surely we are esteemed over these naïve.

 

(c) 2017 Chuck Curtiss

To fast forward and pick up this story see A Man of The Law III: Judgement

To read other similar stories in this series see The Witness List.

Based on Luke 2:41-52

All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. http://www.zondervan.com.

The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™

 

The footnotes below show definitions and/or Scripture references. The Hebrew version of the English name is shown, romanized, at the right in italics)

[i]Luke 8:4-15

[ii]Exodus 12:12-23 (Sh’mot), Psalm 51:7 (Tehillim), John 19:28-30 (Yochanan)

[iii]Exodus 32:1-24 (Sh’mot)

[iv]Judges 17:1-13 (Shof’tim)

[v]2 Kings 16 (M’lakhim Bet)

[vi]1 Kings 12:25-14:20 (M’lakhim Alef)

[vii]Genesis 18:20-21 (B’resheet)

[viii]Judges 9 (Shof’tim)

[ix]Judges 13:1 (Shof’tim), Ezra 9:13, many of the kings, and too many other citations to list in footnotes

[x]1 Kings 10 (M’lakhim Alef)

[xi]Proverbs 28:1 (Mishlei)

[xii]Isaiah 53:5-7 (Yesha’yahu)

[xiii]Defined as either impudence or audacity or supreme self-confidence. Perhaps chutzpah is fitting for someone who really knows what they are talking about (with all the potential roots and effects of a particular thought), but folly for others.

[xiv]Joshua 2:1-21 (Y’hoshua)

[xv]Ruth (Rut)

[xvi]1 Chronicles 2 (Divrei-Ha Yamim Alef)

[xvii]2 Kings 5 (M’lakhim Bet)

[xviii]Matthew 18:1-4 (Mattithayu)

[xix]Matthew 19:14(Mattithayu)

[xx]John 3:1-21 (Yochanan)

[xxi]Philippians 1:20

[xxii]Jeremiah 5:1 (Yirmeyahu)

[xxiii]Deuteronomy 4:29 (D’varim)

[xxiv]Ecclesiastes 7:20 (Kohelet)

[xxv]Genesis 37 (B’resheet)

[xxvi]Genesis 44 (B’resheet)

[xxvii]Ecclesiastes 1:14 (Kohelet)

[xxviii]Hebrews 7:1-28

[xxix]Leviticus 16 (Vayikra)

[xxx]Leviticus 4 (Vayikra)

[xxxi]Galatians 3:24-25

[xxxii]Ecclesiastes 7:20 (Kohelet)

[xxxiii]Romans 3:23

[xxxiv]Romans 3:21-26

[xxxv]John 3:10-21 (Yochanan)

[xxxvi]Psalm 127 (Tehillim)

[xxxvii]Deuteronomy 12:5-7 (D’varim), Numbers 18:21-23 (B’midbar), Nehemiah 10:37 (Nechemyah)