Seeing With New Eyes

Inspired by 2 Corinthians 5

Did you know that the eyes you were born with are not the eyes you are using today? Let me explain. Have you ever had an experience with someone that made you see them in a whole new way? Those times when you realize that you’ve judged someone a little too soon? It’s happened to me on more occasions than I’d care to admit. I’m a pretty good judge of character but it’s failed me a time or two. I have judged someone too quickly, dismissed them as someone I would not get along with, let alone be friends with. And then out of the blue, they do or say something that catches you off guard and makes you see them in a completely different way, and of course makes you realize that your previous judgement upon them, your previous dismissal, was not only done too soon, but was completely wrong; leaving you to feel as small as a bug. Can you relate to that experience at all? I hope I’m not alone here!

In this fifth chapter of Second Corinthians, Paul has his mind on our sight, our ability to see or not see, but also on things that are visible and other things that are invisible. And it makes sense that his mind was there because that where his mind was at the end of chapter four, which you read last week. Right out of the gate, Paul begins this topic by speaking of tents and buildings and home. He refers to our earthly home as a tent. Tents are not only portable but they are temporary, so it makes sense for him to use this as an analogy for our earthly home. He goes on to talk about a building, a house, that can’t be seen, in fact, it isn’t even made with human hands. More than that, it’s not even here on earth but in heaven, and is from God. So, again, Paul begins this chapter by speaking of things that we can see, our “tent”, and things we can’t see, our “house” in heaven.

Then Paul writes one of his well-known catch phrases, maybe not his best known, but Paul has this knack for writing this short one-liners that fit easily on a t-shirt and this is another one of those. He writes, “We live by faith, not by sight.” Good stuff, right. That bumper sticker material right there. I’m not sure what that means to most people, but I have a feeling that phrase gets misinterpreted more often than not. I’m looking forward to hearing on Wednesday night at our online Bible discussion, how you have interpreted that in the past. For me, I don’t hear that as Paul urging us to not use our sight, but rather, to use our sight differently than we have in the past, the basis of which as he says, is faith. But what does that even mean, and how do we live that out? What does that even look like in our everyday lives?

For that, we have to continue through this chapter. Paul then uncovers what he has been driving towards, the ministry of reconciliation, but he continues to use this same metaphor of sight, of things visible and invisible, which is even more important now because he’s going to use it to show us how we can engage in this ministry of reconciliation. But before we can get to that, we have to know what is a ministry of reconciliation. According to Paul, it is based on one simple truth, that through Christ, God is not counting people’s sins against them. That is how God has decided to reconcile with us and that is the message of reconciliation that we have been entrusted to spread, and not only spread but to live out with others, to reenact with the world, to practice our faith with, which is where the talk of sight comes in.

This ministry of reconciliation is the most important work that we could be called to, and it is hampered when we are unable to see with these new eyes that we have been given by our baptisms. So, what does that mean exactly? Paul helps us out with this a bit. Paul writes, “from this point on we won’t recognize people by human standards. Even though we used to know Christ by human standards, that isn’t how we know Christ now. So then, if anyone is in Christ, that person is part of the new creation. The old things have gone away, and look, new things have arrived!” In other words, this work of reconciliation cannot happen unless we learn how to see with new eyes, unless we learn how to see others not by the standards of this world, but of God’s standards, the same God whom Paul just said is not counting people’s sins against them. That’s not what we usually think of when we think of God’s standards, is it. No, we usually think of trying to be these perfect little human beings that don’t sin, an impossible goal! But that’s not what Paul is talking about. For Paul, God’s standards are an acknowledgement of sin, but without the condemnation. And the only way to do that, is to be able to see others with new eyes, eyes of faith, given to us through our baptisms.

So, what does this look like? Well, it can be as simple as the opening example I started with—not being too quick to judge or dismiss others. Giving people the benefit of the doubt. Or reminding ourselves that there is more to people than what we see, or as Paul called it, the “superficial appearance, and not in what is in the heart.” I like how he reminds us how they once thought of Jesus by human standards, but then realized there more to him, you know, just the savior of the universe and ruler of the cosmos, just a slight oversight on their part. And it’s almost as if Paul here is saying, if we were that wrong about Jesus, maybe we are a little bit off on how we are judging our fellow human beings that we come across in our lives!

But I also think this new sight of ours can play out in bigger ways too. Let’s say you are at odds with someone because of the way they live their lives, or their appearance, or their personality, or the language they use. It’s during those times, if we’re honest enough to even admit them but that’s for another sermon, it’s during those times when Paul urges us to ask ourselves if there may be something that we are not seeing. And the easy answer that always applies is, the person you’re at odds with, is a fellow human being created by God in the image of God. And if you can see them with those eyes, from that perspective, well, that changes everything, doesn’t it. Well, it should anyway!

Paul ends by calling us “ambassadors.” I love that! “Ambassadors who represent Christ.” And I read this as Paul reminding us that it’s not enough to tell people that God is not counting their sins against them, but we, as ambassadors, are called to show them, through our own words, through our own actions, through our own use of the new eyes we have been given to see the world as Christ sees the world. It’s not an easy task to be sure. It takes some sacrifice on our part, which Paul bluntly refers to as death, which we’ll talk about on Wednesday evening. Just know that we’re not expected to get the perfect, we’re gonna mess this up, frequently. But that doesn’t stop Paul from calling us to this ministry of reconciliation, reconciling others to God, and reconciling us to each other, and to the world. It’s a work in progress. But as I said before, the most important work we could have been called to. What an honor! What an adventure! And all because God, through Christ, is not counting people’s sins against them. Thanks be to God! Amen.

Full of Days

Inspired by Job 42.

So, we have finally come to the end of our journey with Job. I hope you have enjoyed this as much as I have. This really is a masterpiece of literature, but more than that, it is a profound, if not raw, account of life and death, and life anew. But before I say too much let us dive right in to the story! Last week we heard God lay into Job pretty hard! God did not hold back. The Wednesday evening Bible study gang agreed that I read it too kindly and should have really made God sound angry! However you read it, God spends three chapters reminding Job of his place in the cosmos, and then asks Job to respond, which is where jump back into the story today. Job does respond, albeit briefly. Because what can he say really, after the onslaught of questions that God just unleashed on him? Not much, but what he does say is quite telling, and beautifully hopeful if you ask me.

Job first acknowledges God’s omnipotence, always a good way to start a conversation with God, especially when you’re not sure of your standing with God at present! He then acknowledges his own limitations, his own lack of knowledge. Then he says two things that I found very meaningful, especially since he never really got an answer to any of his questions from God. First, Job said, “My ears had heard about you, but now my eyes have seen you.” The author never said that God appeared to Job. All the author said was that God answered Job from the whirlwind. And last week we said that even the whirlwind wasn’t literal but figurative, that it was the chaos that Job had experienced. So, what did Job see when he said he had seen God? The quick and easy answer is that this should be taken figuratively too but that still doesn’t answer the question, does it. What did Job see that made him feel like he had seen God?

I think this can be answered in two ways, first, we have to go back to the last three chapters, which include our readings from last week, those chapters when God was reminding Job of his place. In those chapters God takes Job on a tour of not only the world but of the cosmos, again, probably figuratively but that besides the point. Think of all the imagery from those chapters: the earth’s foundations and cornerstone; the morning stars singing; the divine beings shouting; the sea; the clouds; the waves; the dawn; the deep-sea; death’s gates; deep darkness; light; snow; hail; wind; canyons; thunder; desert; dewdrops; ice; various animals by name; heaven’s frost; celestial constellations, by name! Now, think about Job’s state of mind upon arrival back on his ash heap after getting a tour like that! If Job had thought that God was just this aloof heavenly being that wasn’t really concerned with what was going on down on creation, boy was he wrong! And I think he knew that now.

For the other answer to that question of what did Job see we have to look forward in this story. Job’s next line is, “Therefore, I relent and find comfort on dust and ashes.” After the tour to end all tours, Job returns to his ash heap, the constant reminder of all that he has been through. Only now, he has seen that God is present in every place, in every time. And if that’s true, that means that God has been present in that ash heap, the whole time! And that’s why Job can find comfort in, of all places, in the dust and ashes in which he sits. Job had learned that God is not only present when life is good, but also when life turns sour, and that he was making a lot of assumptions about God that he and his friends shouldn’t have been making. And speaking of the devils.

As we continue through this last chapter of Job, we find God speaking to Job’s friends and God doesn’t have much nice to say. God basically tells them all that they have been wrong, about everything, but God ends up forgiving them. The author then returns to the role of narrator and we find out that Job ends up having twice as many possessions that he began this story with. Not only that but he ended up having seven more sons and three more daughters, the same number as before. Then there’s a curious, seemingly insignificant detail that the narrator mentions. Job ended up giving an inheritance to not just his sons, but to his daughters as well. Wait, say that again? Yes, an inheritance to his daughters as well! That might not sound like a big deal to us but in Job’s day, that was unheard of! The only time a daughter got an inheritance was when there were no living sons left! What in the world is going on here?

I think this was the authors way of telling us, that when you live through tragedy, when you come out on the other side of death, literal or figurative, nothing is the same afterward. The things that were important before, maybe are not so important now. The priorities you had before, you realize need to be reevaluated. Even mundane things like who gets an inheritance, need to be rethought, even if it goes against societal norms, even at the cost of your reputation. The point is, when you have looked death in the face, in any way shape or form, when you come out on the other side of tragedy, the world looks different. In his book, Crossing to Safety, Wallace Stegner wrote, “Those who have been dead understand things that will never be understood by those who have only lived.”

The author ends our journey with Job by stating, “Then Job died, old and satisfied.” I mentioned at the beginning of all this four Sundays ago that this ending might not leave you as satisfied as our dear friend Job was. But let me give you an alternate translation to that. The original Hebrew sounds more like this, “Job died, old and full of days.” That has a different ring to it, doesn’t it. It’s less warm and fuzzy, more matter of fact like. Full of days. I think that was intentional. The point here is not that he died happy. The point here is that he died full, he died having experienced so much of what life has to offer, both the good and the bad. And he died knowing that God was with him through it all, which is why he could honestly say that he had seen God, that he understood his relationship with God like never before.

As you ponder what this means for you in your own life, take a moment and look at this painting from Italian artist Vittore Carpaccio called The Meditation on the Passion. The setting of this painting takes place during the Three Days. Sitting in the middle is Jesus, post-crucifixion, pre-resurrection. On his right is Jerome, but on his left is, lo and behold, Job, of all people. There’s a lot going on in this painting but the one thing I’d like you to notice is Job’s right hand. He’s pointing to his feet, as if to remind us of all that he had walked through in his life. He may have died satisfied, happy, and content, but the artist is keying in on something we all know to be true, that Job never forgot the pain and heartache of his past life, that he carried that with him for the rest of his days, and he had the callouses to show for it. I love the way he and Jesus sit there, contemplating, just before the resurrection, which the Job story foreshadowed so many centuries before.

So, that brings us to the end my friends. How satisfying was it? Less than you hoped? More than you expected? If we go into this story thinking we are going to have all our questions answered, that we’re going to find the meaning of life, or the meaning of death as it were, then we’ll probably be leave it disappointed. But I think it’s those of us who begin this story by shedding all we think we know about God, by stripping ourselves of our robes as it were, and sit with Job and God in the ashes, to see what we can discover about ourselves, our God, our world, and how we relate to it, it’s those of us who can do that, might just walk away from this book satisfied. And more than that, walk away from our own ash piles, with a new look on life, with new appreciation for those around us, with new priorities, ready to begin living our resurrected lives, starting now. Thank you for taking the time to sit with Job with me. May we, when we leave this world, die like Job, old, and full of days. Amen.

You Don't Know What You Don't Know

Have you ever changed your mind about something? I used to hate beets with a passion. My wife loves them. Pickled red beet eggs are one of her all-time favorite snacks. Yuk! Any kind of beet, in anything, was enough to make my stomach turn. I swore I would never be talked into trying them again! Ever! And then I discovered that not all beets are red! They come in many colors! There’s golden beets, and white beets, there’s even stripped beets! Now, I don’t recall the first time I had a non-red colored beet, it must have been slipped into my plate without my knowledge because I guarantee you, if I had known there was anything on my plate with the word beet in it, I would not have sat down with that plate! But I did, and to my astonishment, not only was I informed that beets come in different colors, not only was I informed that I had just eaten one of those non-red beets, but I also discovered that I loved those little non-red beets! All those years I had been proclaiming to anyone who would listen, just how disgusting, just how vile, just how nauseating, beets were, only to find out that I was wrong. Because I didn’t know there were other kinds of beets! Because you don’t know what you don’t know.

That seems like a pretty simple concept doesn’t it, you don’t know what you don’t know. But we constantly fall into this same trap where we judge something, where we make a decision, where we take a stand, only to find ourselves changing our mind, or at the very least, learning new information that causes us to rethink the whole thing that we were so adamant about just a moment before! And sometimes we end up with egg on our face, because we don’t stop to ask ourselves one simple question. And that question is this, “I wonder if I’m missing some information here?” Think of the times when your mind could have been changed so much earlier, and less painfully mind you, if you had just asked yourself that seemingly simple question, “I wonder if I’m missing some information here?” Personally, I know I could have saved not only myself a ton of distress, but also those around me, depending on the topic.

Now, I don’t want to be too hard on Job here, he’s been through enough, not to mention the fact that God is pretty hard on him already. But imagine how much distress he could have saved himself if he had just pondered the possibility that there were things he didn’t know about his predicament, about life, about everything! But we’re getting ahead of ourselves. Job begins our selection of readings by lamenting, “Oh, that I had someone to hear me! Here’s my signature; let the Almighty respond, and let my accuser write an indictment.” The author of Job uses a lot of legal terminology. Last week it was the term ga’al, which we usually translate as redeemer. This week it’s the word tav, translated here as signature. Like today, signatures were used for legal purposes. So, when Job says, “Oh, that I had someone to hear me!”, he is referring to a legal hearing. He longs for someone to hear his case! Remember, Job is still operating under the assumption that not only has God done this to him, but that God has found him guilty of something that has garnered this punishment. And so, Job wants his day in court, which is why he asks for an indictment to be written up by his accuser, God, more legal language by the way. He wants to see what he is accused of in black and white. And who could blame him? If you believed as Job does.

Then, Job finally gets a response from God. Apparently no one ever told Job, “Be careful what you ask for!” The author writes that God spoke to Job “from the whirlwind”, as if we’re supposed to know what whirlwind he is referring to. And we do, because we’ve been in this whirlwind with Job this whole time. I don’t think this was a literal whirlwind but a figurative one, referring to all that Job has gone through and is going through. I think the word whirlwind might be too soft a description, think tornado or hurricane. And if you’ve ever been near either of those, you know the chaos and destruction that ensues. This is where God speaks to Job. God doesn’t yet end the storm for Job, God speaks through it, within it, right where Job is. A beautiful image. A comforting image. Well, right up until God speaks!

When this whole journey began I mentioned just how much sass Job was dishing out. Well, I hope he can take it as well as dish it out because here comes God with a God sized dish of sass! Two chapters worth of it! Two chapters dripping with sarcasm! Asking questions like, “Where were you when I laid the earth’s foundations? Tell me if you know. Who set its measurements? Surely you know.” Or, “Have you gone to the sea’s sources, walked in the chamber of the deep?” God comes off pretty brutal here. However, I don’t think God is being mean here, I don’t think God is being cruel, and I don’t think God is trying to shame Job or condemn Job either. I think this was God’s way of giving Job some perspective. This was God’s way of saying, “You don’t know what you don’t know, Job! So, before you judge me, or make a bunch of erroneous assumptions, you need to ask yourself a few questions Job!”

And in addition to questions like “Where was I when God laid the foundations of the earth?”, one of those questions should certainly be, “I wonder if I’m missing some information here?” And I guarantee you, the answer to that question is always, “Yes.” Unless of course, you’re God. But we’re not. God is God, and we are not. And so, there is always more to the story, there is always a perspective that we haven’t heard, there is always an experience that we haven’t had, there is always a beet that we didn’t know existed. So, before we make any claims, before we say that all beets are disgusting, or in the case of Job’s friends that the cause of Job’s predicament is his sin, or in the case of Job himself that God is at fault, maybe it would do all of us some good, to take a pause, swallow our pride, and acknowledge that there are things we don’t know, information we don’t have, before we make a claim, before we make a judgement, before we make a decision, before we condemn either ourselves or others. Because you don’t know what you don’t know. And that is meant to be grace for us, and for those around us. Thanks be to God. Amen.


We continue our journey with Job this week, our distressing journey with Job. But he hasn’t given up completely yet, and so we won’t either! At Wednesday’s online Bible discussion we talked about how difficult it is to read a passage like we had last week and try to come up with some inspiring positive words to say about it! It can certainly be challenging, but I think we did ok last week. Keep in mind that we are only midway through this series and so each week we will have varying degrees of good news to find. Some will be difficult to find any good news, and some a little easier, like today's. We have two passages that I read from today, one from chapter fourteen and one from chapter nineteen. You may remember that most of this book, is a conversation between Job and his friends, as well as a one-way conversation of Job to God. God only speaks at the very beginning of this book, and the very end, which may be its own lesson in and of itself.

In the two chapters that I read from today, there is a mixture of Job speaking to his friends at some moments, and Job speaking to God at other moments, and then there are these moments when Job seems to be thinking out loud. I imagine him almost delirious with grief and pain and not even knowing where to direct his thoughts and complaints. If this were a scene in a movie this would be the moment when someone smacks him in the face and tells him to get a hold of himself! However, I’m glad that no one does that, that no one stops his rambling, because these moments when he sits there thinking out loud are when he does some of his most profound thinking. It’s in these moments when he ponders things that only philosophers wrestle with. It’s in these moments when he allows his imagination to run wild, wild with hope, wild with a future, wild with life, a life he can only glimpse in his imagination right now. It’s in these moments that hope begins to sprout, from deep, deep within him, when hope begins to try and break through the hard shell that has formed around him, like a duckling that is desperately trying to be born. And all this happens thanks to Job’s imagination.

First, we hear Job, out of the blue, without any satisfying segue, talk about trees. He’s really struggling here! I’m picturing him sitting there in his ashes, pondering his own hopelessness, and looking up momentarily and his eyes just happen to notice a nearby tree, and he blurts out, “There’s hope for a tree.” Now, this might sound like rubbish to his friends but could it be, that something deep inside him, is trying with all it’s might, to get hope to sprout? Almost as if he’s doing a word association exercise where someone showed him a picture of a tree and told him to say the first word that comes to mind and he says, “hope.” Maybe it doesn’t even make sense to him, but you and I get this opportunity to imagine what is going on in his heart as he tries to process all that has transpired.

With a tree’s ability to sprout even after it has been felled still fresh in his mind, Job quickly turns his attention to humanity. He says “But a human dies and lies there.” You can practically see his heart trying to make that connection for him, trying to get him to connect the dots, rooting for him to realize just how valuable Job is to God if a tree is! And we as the reader are rooting for him too! He’s so close to a breakthrough here we can taste it! He asks, “But people die, and where are they…will they live again?” Bingo! He asks the question that we’ve wanted him to ask for so long now, especially because we know the answer! But I have to pause here and point something out, because modern readers of this story overlook just how significant this question of his is. In the ancient Hebrew mind, there was no concept of life after death. For them, death was final. It was a ceasing of all of life’s hardships and turmoils. It was the ultimate rest, the ultimate sleep. So, to think that there might be something afterward, was not only odd, it may not have even been a pleasant thought for Job, like it is for many of us. But aside from that, the point here is that Job here is imagining something more, imagining something beyond, even to the point of imagining a new relationship with this God that he only can seem to be at odds with right now. And it’s in this imagining, as silly as it may have sounded to his ancient Hebrew mind, that hope begins to sprout, that hope begins to break through.

But Job’s not quite ready to go there yet. He dismisses this idea as quickly as he imagined it. The God that he knew at this point is a destroyer of people’s hope, as he put it. And so we move on from here and into chapter nineteen after a few more back and forths with his friends, and a prayer to God that goes unanswered, and in this chapter we find hope beginning to rekindle in his imagination once again. In probably the most quoted verse from Job, maybe of the entire Bible, Job says, “I know that my redeemer lives, and will rise upon the dust.” Job imagines someone coming to his rescue. And who is this redeemer of Job’s? Hold on a sec before you say it’s Jesus! How would Job answer that question?

Unfortunately, many translations capitalize the word redeemer, making it a proper noun. In the original Hebrew, it was not. It’s simply the word redeemer, in Hebrew, ga’al. The term ga’al was actually a legal term. A person’s ga’al was usually a family member whose legal responsibility it was to rescue another family member from some predicament they were in. They would be their advocate, would plead their case for them. For instance, if you were sold into slavery, a family member could come and buy your freedom and be your ga’al, your redeemer. Or, a ga’al could be someone who marries a widow in order to provide an heir for her dead husband. Or, a ga’al could be someone “avenging the blood of a murdered relative”, or even someone “buying back family property that has fallen into the hands of outsiders.” So, in Job’s mind, who was he expecting to come to his rescue? It’s hard to imagine him thinking it was a friend or family member because his relationships with them aren’t very good right now. It’s equally hard to imagine Job’s ga’al, Job’s redeemer being God at this point in the story, they can’t even have a two-way conversation right now! I honestly don’t think Job had any idea who his redeemer would be.

For Job, this was a mysterious figure, and I kinda like that! Remember, we are operating within Job’s imagination here, and Job is imagining someone, some mysterious figure, to come and rescue him, to be his ga’al, to be his redeemer. And it doesn’t matter who it is to Job. What matters is that he is finally able to imagine something beyond his current predicament. What matters is that he is finally able, through the use of his imagination, to see a future, as fantastical as it may be to those around him, he is able to imagine life ahead of him, in some way, in some form, in his mind’s eye, and that is allowing hope to finally sprout, to finally break through, even if it’s fleeting. And most of all, it’s keeping him from completely giving up, which is what faith is all about.

So, as I contemplate Job’s use of his imagination, and the way he uses it to cultivate hope where there was none, I can’t help but think of how we do that same thing today. In spite of the hopelessness we often find ourselves in, we imagine a better tomorrow, we imagine a way out of this, we imagine, with our mind’s eye, a world where today’s challenges, where today’s heartaches, where today’s pain, is a distant memory. Because I believe that unless we can imagine it, it can’t come to fruition. History has shown us this time and time again through the various movements and their leaders over the centuries. When I contemplate Job’s imagination I can’t help but think of leaders like Dorothy Day who imagined a world where women had equal rights, or Dr. Martin Luther King and how he imagined a world without racism, or Marsha Johnson who imagined a world where the LGBTQ+ community could have equal rights. These iconic figures sacrificed so much for their causes but what I want to highlight today is their imaginations, because without their ability to imagine a better world, it could never be so.

And so I ask you, dear listener, what do you imagine? What does your future world look like? And when was the last time you shared your imagination with others the way Job did? Could Job’s imagination will something into existence? Is our imagination that powerful? I have to believe that it is. For it is there that hope springs. So, my friends, my family, imagine with me. Let’s see what happens when we imagine. Amen.

Make Your Case

If you only knew Job from the first two chapters of this book, which we read last week, you not only would be getting a partial picture of this character, but you’d also question whether he was even human or not. He handles those first two chapters, with all the tragedy that befell him, like a champ! At the end of chapter one the author writes, “In all this, Job didn’t sin or blame God.” I don’t know about you but if all that had happened to me, you better believe that God and I are gonna have words! I would be sitting God down to have a come to Jesus moment! But not Job, he remains as steadfast as ever! Well, at least in those first two chapters. However, if you were listening very closely last week, there was a clue that Job’s steadfastness was already beginning to falter. You may have missed it but at the end of chapter two, Job ends very similarly to the way he ended chapter one. But instead of saying, “In all this, Job didn’t sin or blame God”, this time the author writes, “In all this, Job didn’t sin with his lips.” Job goes from not sinning at all, to not sinning with his lips. I can’t imagine this being a trivial detail. That had to be on purpose. That was the author’s way of saying, Job is not doing as well as he appears on the outside. Inside, he’s breaking. And break he did.

Chapter three opens with someone finally opening their mouths to speak. They had been sitting in silence for seven days and seven nights and now someone speaks. Being the friends they are, they allow Job to speak first, and when he does, we hear just how broken he really is. His brokenness erupts from deep within, no longer can it be contained, nor, as it seems, can it be controlled. Graphic this description may be, but vomit is the best way I can express what Job does with all that has been festering within him for the past seven days and nights. His friends allow him to have his moment, they allow him to vent, to get it all out, or so they thought. But I can only imagine the look on their faces as he does so, as they realize just how much of a dark place that Job has fallen into. And please hear me when I say that I don’t judge him for this. He just lost nearly everything he held dear: his wealth, his possessions, his children, his health. Who could blame him for falling into such a dark place? And dark it was.

When Job finally speaks he expresses his will to die, no, to have never been born! And though morbid his words may be, it is also some of the most beautiful writing found in the Bible. You can’t help but wonder the tragedy that had befallen the author to be able express such deep pain so articulately, so poetically. Though the beginning and ending of this book are in prose, all the chapters in between are written in poetry. Many scholars have called this book the most beautiful poetry of both the ancient and modern world, and after hearing these opening verses of chapter three we can see why. As we read through this book these next few weeks, think Shakespearean play, and you’ll get the feel for the type of writing this is.

After Job has had his say, for now, one of his friends, Eliphaz, finally speaks up, and you can’t help but feel how not only confused but also frustrated he is with Job. Confused because, as Eliphaz tells Job, “you’ve instructed many and given strength to drooping hands. Your words have raised up the falling; you’ve steadied failing knees. But now it comes to you, and you are dismayed; it has struck you, and you are frightened?” We unfortunately don’t know a whole lot about Job and what he actually did in his own local community but it sounds to me like he had done some serious ministry for the people in his community, that he has been a source of support and encouragement and spiritual leadership for his community! If I didn’t know better I’d think he had some kind of pastoral role there. Whatever kind of ministry he was doing, it wasn’t helping him now, which is what was confusing Eliphaz. In his mind all Job had to do was follow the advice that Job had given to so many other people! But anyone in any kind of ministry knows, and that includes you dear listener, that it doesn’t really work that way does it? Helpers need just as much help as anyone else! Pastors need just as much pastoring as anyone else! Friends need just as much friendship as they give out.

Eliphaz goes on to give two chapters worth of less then helpful advice. He tells Job, God love him, he tells Job to just rely on his religion and integrity to see him through this. But Job is tapped out! Job is beyond running on fumes here, he’s got nothing left in the tank! He’s done with all that! He’s done! Eliphaz goes on tell him that innocent people don’t perish and the sinful will reap what they sow but that’s not the reality that Job is sitting in and if I were Job I would have thrown Eliphaz out of his ash heap right then and there. How dare Eliphaz say that when the smoke of death and destruction still hangs in the air! I don’t know what Eliphaz did but I sure hope he wasn’t in any kind of ministry!

Job listens to Eliphaz for two chapters but can no longer remain quiet. Our final selection for today sees Job speak up once again, only this time, he’s ready to talk to God. And he does not hold back! He and God have words finally, and if you had any doubts before, now we know for certain that he is not doing as well as we had thought last week! All his emotions come pouring out once again, but now they are directed straight at God: all his anger, all his frustration, all his confusion, all his disappointment. And I must say, a lot of it comes out with a healthy dose of sassiness and sarcasm! If I ever sassed my parents the way that Job sasses God here, well let’s just say I’d be walking around with a pillow for my bum to sit on for a week! Job gets so sassy here that he makes a mockery of the eighth Psalm, but we can talk more about that on Wednesday evening at our online Bible discussion. God just let’s Job get it all out, for now. God will certainly have some words of God’s own to share later, and might I add, some sassiness too.

Here is what I appreciate about these readings for today. None of this is about who is right and who is wrong. None of this is about getting answers. None of this is about trying to figure out why these tragedies have fallen on Job. That’s not what this part of the story is about. It’s about Job naming his pain, out loud, to the one that he suspects is the cause of it—God. Job believes that there is a case to be made here, against God, and he thinks he’s got a good case! But again, whether he does or not isn’t the point here. The point here is naming the pain, giving your pain some legs to walk with, a voice to scream with, some fingers to point with. And that is grace in my book. That may be the most merciful thing God could have done in that moment, allowing Job to name his pain and even point his finger at God.

I think this is a crucial step in any relationship. Allowing each other to name their pain, and point their fingers, even if, especially if, the end of that finger is pointed at us. How else can forgiveness and reconciliation and peace happen in a relationship, whether that be the relationship between two individuals or two groups of people. We have to be allowed to name our pain and point our fingers. And again, this is not about who is wrong and who is right because as I’m sure many of you know, often times we point our fingers and end up realizing we were wrong but you can’t come to that conclusion unless you’re allowed to make your case. But when we’re not even allowed to do that, that’s when relationships begin to fall apart. Now, keep in mind this is only part two of a five part series on this book of Job. But for now, I wanted us to take a moment and see the beauty and necessity of Job making his case, of pointing his finger, of naming his pain, because the same God that allowed that then, allows that today. May we allow it with others, in the hope and promise that it will bring forgiveness, reconciliation, and peace in our relationships, in our communities, and in our world. Thanks be to God. Amen.