With the prophet I say:
Habakkuk 1:2 How long, Holy One, shall I howl for help, and you will not hear?
Cry to you “Violence!” and you will not save?
3 Why do you make me see iniquity and compel me to look at trouble?
Destruction and violence are before me; litigation and contention arise.
4 So the Torah becomes weak and justice never emerges.
The wicked surround the righteous; that is why judgment comes out perverted.
Let us pray: Holy One of Old, open our eyes that we may see. Amen.
How long Holy One? How long? How long shall I, shall we, howl for help and you will not, do not, hear us? How can you not hear? The screams of the hurting, hungry, hopeless, desperate and dying drown out my own screams of frustration, impotence and rage. The world is drowning in a sea of violence that you must hear through the choruses of angelic choirs: Syria, Chicago, Iraq, Detroit, Afghanistan, Philadelphia, Camden, Washington DC. How much longer?
Like Habakkuk and Job I cry out to God about God. That I am not alone in this is scant comfort. That God hears in spite of all evidence to the contrary is some comfort. Comfort which I grasp like a drowning woman clinging to the broken pieces of what used to be a world that made sense.
Habakkuk was likewise clinging to a frail support in a sea of violence. Hamas. That is the Hebrew word for violence in this text. Biblical hamas and its modern Arabic counterpart share the same root. Violence. The violence Habakkuk envisioned has long been presumed by many to refer to the Babylonian invasion but there is no time stamp in the book, no way to relate it to that or any other crisis. The truth is that violence is so epidemic in the broken world from the moment of the first sin, Cain’s murder of Abel – according to the text that is the first sin – violence is so epidemic in our world that it doesn’t matter whether we know what Habakkuk saw because we can all envision violence that makes us cry out to God. It’s also true that when you are surrounded by violence, whether a single act that forever changes your life or a larger conflagration whose borders you can’t even see, your experience is all-consuming and breathtaking whether on the international or individual scales.
We know next to nothing about Habakkuk, neither provenance nor patrimony, or for that matter matrimony. His prophetic identity is articulated as a matter of fact, the visions God sends him recorded in this little scroll seem not to be the first. They have a relationship and he has a vocation in the background of this brief text. Habakkuk’s cry reveals the expectations he has about God: he believes in a God who is or is supposed to be responsive. He expects God to do something about the state of the world. And he expects God to respond to his cries. He cannot fathom what is taking God so long to act. But he is sure that a response is coming.
He’s also sure that what he is seeing all around him is inconsistent with what he knows about the world. Torah, the embodiment of God in the world, God’s revelation, instruction, teaching that comes down from the heavens like the yoreh, early rain with which it shares a root, has been perverted, twisted, weakened, paralyzed, desensitized, rendered numb and insensitive. It’s hard to know how to translate tafug, the state of Torah in Habakkuk’s visionary experience; she is as stunned as Israel was upon hearing that his long lost son Joseph was still alive and practically Egyptian royalty (Gen 45:26), as crushed as David was when he realized he had a sexually transmitted infection in Ps 38:8 and the opposite of the endurance of the psalmist’s hands stretched out in prayer, refusing to weaken or yield in Ps 77:2. Something horrible has happened to God’s holy Torah: Justice has lost the battle and the judgments being rendered as Torah are crooked, perverse, perverted. Torah is Torah in name only and the justice system is unjust. How is such a thing possible and how long until God does something about it?
Are we still talking about Habakkuk’s time? Or are we talking about our own? I can no longer tell. (And yes I know I’m the one doing the talking.) Those entrusted with the work of Torah, the work of justice towards citizen and alien, neighbor and stranger have betrayed their sacred trust. Our public ethic of the social good is based on and drawn from the ideals of the very Torah Habakkuk aches for. But something has happened to those who should be its servants and guardians. Oh the words of scripture are often on their lips, but their hips and hindparts are dug into policies that are the anti-Torah as they mutter about the anti-christ of their fondest dreams. How long Holy One?
Why do you let me see things like this? No, not “let,” “make.” The verb is Hiphil, causative. The prophet couldn’t turn away even if he wanted to. And he may have wanted to. God knows I don’t want to see what I see in the world, not just on the TV and internet, but in our own city, sometimes in our own community, even in my own family. God makes the prophet look and see. See and envision. That is part of the calling. Opening our eyes and having God open them even further for you. Seeing the world as it really is in all of its ugliness and brokenness. We can’t look away. Our very gaze is prophetic.
Too many folk are caught up in prophetic performances of one sort or another. They garner attention and feedback and can launch you into the notice of the public square. But seeing the world for what it is and carrying that awareness with you is just as prophetic as giving voice to it. And let’s face it, many so-called and wannabe prophets are speaking about what they don’t know because they haven’t truly seen, they haven’t been shown by God the world behind the world. They’re just moving from one soundbyte to the next.
It is all too much. Enough! It is well past time for God to do something about the world, whether the whole world or just Habakkuk’s little corner, or even my little corner of the world. So Habakkuk demands of God, “What are you waiting for?” Habakkuk says his piece and God listens. God listens! God does hear his howls. God is right there all the time. God sees what the prophet sees and more. God has given Habakkuk a glimpse of the horror God sees all the time, from which there is no respite for the Divine.
And God tells Habakkuk that God has already responded, but that even the prophet who knows something about the ways of God would not believe it if God told him all that God has in store. It is simply incredible, incomprehensible, for a mere mortal. Now for some reason the lectionary framers leave out God’s response to Habakkuk. They present a mangled monologue, eliminating the dialogue and totally missing the point. So today’s readings restore the back and forth between the prophet and his God. Habakkuk’s conversation with God, his challenge to God, occur in the context of his relationship with God.
We are not alone in the horror engulfing the world, the waves of violence, shooting after shooting, massacre after massacre, bombing after bombing. God is active in the midst of the world’s fracture. God is here with us. God is here for us. And according to God in Habakkuk two thousand years and an unknown number of centuries ago, the healing has begun but we can’t see it yet, not even with our prophetic vision. It is beyond us but it is there.
God bless Habakkuk; he has seen too much horror to be satisfied with glib responses and clichés, even from God. Habakkuk says, ‘OK. God. I’ll trust that you are turning the world around. But I will stand on my prophetic perch and verify.’ He needs to see something from God. And God doesn’t flinch or shrink in the face of scrutiny. God can handle Habakkuk’s weary wounded caution. God says this transformation is so certain that you can write it down and check it later, adding predictive prophecy to prophetic vision, lament, and passionate invocation of God, all prophetic gifts and tools. By the end of the book he will offer a psalm as a prophetic performance. Habakkuk was no one trick pony.
In response to Habakkuk’s question “What are you waiting for?” God promises that a change is going to come. It will come, no matter how long it takes. It won’t be late, no matter how long it takes. God will heal the world. God will heal Habakkuk’s piece of the world. But God is apparently playing the long game; both traditional Jewish and Christian interpretation see in these words a prophecy of the messiah and understand that Habakkuk will not live to see the change. Those who saw the messiah in their days saw the world begin to turn towards repair and restoration, but maddeningly, that turn is not complete in our days. We, like Habakkuk, may not live to see the complete transformation of the world for which we ache and long, work and pray. Yet we will live, sometimes in full sight of the hurt and the horror. How are we to live in this reeling, sin-drunk broken world? Faithfully.
In Hab 2:4 the faithfulness of the righteous person at the end of the verse is in direct opposition to the self-inflated life of the guilty person at the beginning of the verse. The righteous person shall live in, through, her faithfulness: Amunah, the sure, the reliable, the trustworthy, the “amen” – coming from the same root is that faithfulness. Faithfulness is not “belief” in the sense of intellectual assent or creedal affirmation; those aspects will be added when Hebrew amunah is translated with Greek pistis in a context shaped by philosophical discourse. Here in Habakkuk, faithfulness is more a matter of heart and hand than head and heart. I know it’s not very Lutheran or even Pauline, but none of that exists in this text.
What does exist in the world of the text, the world of the Gospels, the world of the Epistles and in our world is the intoxicating array of opportunities to wander away from the one who has been so faithful to us. Do not be distracted by wine and wealth or even by worry. God is working a work, begun on the watch of previous generations for which I will take my turn watching and waiting, putting my frail hands to the work of faithfulness.
How long Holy One? I will keep asking until I see. Amen.
Let us pray:
Come thou Wisdom from on high
and order all things far and nigh
To us the path of knowledge show
and cause us in Her ways to go. Amen.
It was for the author of the gospel attributed to John as if time had stopped and started all over again. Or been rewound. Or spiraled back on itself. This new beginning was another beginning, not the same beginning. But it changed everything. I know the “in the beginning” language is beloved, traditional and familiar, but grammatically it’s more like “when beginning…”
John 1:1 When beginning there was the Word, and the Word was with God, and the Word was God. 2 The Word was in the beginning with God. 3 All things came into being through the Word, and without the Word not one thing came into being. That which has come into being 4 in the Word was life, and the life was the light of humanity. 5 The light shines in the darkness, and the darkness did not overcome it.
God begins with a word, the logos, in the Gospel. God begins with the Aramaic word for word, Memra, in the mystical tradition of Judaism on which Yochannan whom you know as John is drawing – if he indeed wrote the gospel penned in his name – just as God began with the d’var, the Hebrew word for word when beginning all things in Genesis. When beginning each time, each beginning was a word, a divine word, a holy word, a spoken but not yet written word, perhaps a word whispered in a still small voice.
That word was light and life; it was more than alive; it was life itself. The word was the God of life and the life of God to be breathed, poured, into humanity giving us life in the image of God. This eternal living light cannot be extinguished and shines forever as God lives forever, as we too will one day live forever. This living light has been infused into and through creation and we – and the whole of creation – are suffused with it. But that light coexists with darkness.
The light is shining in the darkness. The darkness cannot overcome, overwhelm, diminish or suppress the light. Yet what John does not say (in verse five) is that the light does not overcome the darkness. The darkness and light co-exist. There is always shadow. The world is filled with shadow. We have seen those shadows recently. Friday was the Feast of the Holy Innocents, the children and babies murdered on Herod’s orders as he sought kill the Virgin’s miraculous child. And we remember the innocents of all generations who have been slaughtered for every reason and no reason: in the Crusades, during ocean-crossing of the Atlantic slave trade, the native peoples of North, South and Central America, in the Holocaust, those who have been murdered at the hands of parents, neighbors and strangers including those in Newtown CT and every day since then in Philadelphia, Palestine, Chicago, Congo, around this nation and around this world.
I didn’t tell you the title of the sermon because it might have seemed too dark without some introduction. Today’s sermon is “When the Shadow of Death Touches Christmas.” The juxtaposition of the first Sunday of Christmas with the Feast of the Holy Innocents marking the slaughter of the Holy Innocents is intentional in our calendar. The sweet little Jesus child, holy infant so tender and mild, was born into a dark world, in which children were murdered for financial and political gain. And, every year at Christmas families grieve the loss of loved ones who were there the Christmas before but are not here this Christmas. Some will die doing the holiday season. Others will fall ill; there will be fires and accidents and other tragedies. Christmas has always been touched by, attended by, the shadow of death. Yet the light shines in the darkness and the darkness cannot overcome it.
And in many places the church keeps saying, “Merry Christmas!” and ignoring the shadows. We light our candles, wreathe our homes with light, wrap our trees in light and bask in glow of our fireplaces, but there remain shadows in the corners of our rooms, in the corners of our eyes and in the corners of our hearts.
Death is everywhere, in the darkness and in the light. This is the scandal of the Incarnation, God descended into shadow, even into Shadow-Valley Death and walked its lonely yet crowded pathways. Perhaps even more scandalous is how God did it: The scandal of the Incarnation is the scandal of the human body, a woman’s body and all of its ins and outs. The scandal of the Gospel may have been the crucifixion for Paul. But for far too many others it is the specific circumstances of the Incarnation: human flesh and blood, the secret places of a woman’s peculiar biology.
For it is through human bodies that shadows are deepened in and lengthened on the world. And while there are evil forces at work as well, encouraging, facilitating, instigating; the old claim “the devil made me do it,” does not account for all of the evil in the world. We humans have done more than our fair share.
So God became human, woman-born. Son of God, Son of Woman, Child of Earth: mortal, frail, embodied, human. To be human is to be carnal, fleshly, to dwell in shadow. The child conceived in holy mystery, whose tiny human heart beat underneath his mother’s heart emerged from his mother’s womb in blood and water as did we all. The Gospels remind us continually that the Messiah was fully human: He was woman-born, his body experienced hunger and thirst and exhaustion and pain and death. Even his post-resurrection body was tangible and capable of digestion along with walking on water and through walls. To be human is also to be in relationship as God is in relationship within Godself.
The Word was with God and the Word was God. The Word became flesh and dwelled among us. God became flesh and dwelled among us as Yeshua, Jesus, the mortal immortal, Son of God, Son of Woman, Child of Earth. He was like us and we are like him. We are human. We are mortal, frail, embodied, humans. We ache for human companionship. We worry about our parents as we come to grips with our own mortality. In our desperate pain we search for a familiar comforting face. And we pray that when it comes our time to die, we won’t have to face it alone.
We do not walk alone among the shadows of earth because God is Immanu El, God with us. In our brokenness, in our fullness, God is with us. God is with us when the bullets are flying, when the ground is shaking, when the planes are crashing, when the waters are rising, when the ship is sinking, when the winds are howling, when death is knocking, when the shadow of death stretches out and touches even Christmas – God is with us! God is with us when we are falsely accused and unjustly imprisoned. God is with us when we are raped and tortured and murdered. God is with us when our children, our precious children, are stolen from us. God is with them in their fear and horror! God is with us in our rage and sorrow and grief! God is with us! God is with the suffering and the dying, comforting and accompanying through that valley of death that we cannot yet enter. This is the Gospel, not that we’re untouchable, not that we’re inviolable, for even the Son of God was violated. But that we are never alone, never forsaken, never absent from the Divine presence is the Gospel of light and life.
This Gospel is that God’s concern for the woman-born was manifested in God, Godself, becoming woman-born, for the redemption and liberation of all the woman-born from fear and from death itself. Yeshua the Messiah, the Son of Woman, came to seek out and save the lost and to give his life as a ransom for many.
This is the season of hope and peace and joy and light. One of the reasons Christmas was placed at this point on the calendar is because the days are getting longer; light is literally filling the world (our side of it anyway). The Twelve Days of Christmas are days of light. The Feast of Epiphany is a feast of light.
(For) What has come into being in the Word was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it.
When beginning in Genesis, the first thing God created was light. When Mary’s boy child was born, even more light flooded the world. Each of us has become a light-bearer through our professions and confessions of faith and in the water of our baptisms. The light of God lives with and in us; we are the light of God. And there is no darkness, no shadow, that cannot be overcome by the holy light of God.
How bright is your light? How do you kindle, nurture and stoke its flame? How often do you join your flame with the flames of your sisters and brothers in prayer and worship and at the table? Let the light of Christ shine in and through you to the ends of the earth, with all of its nooks, crannies, corners, crevices and crevasses and even that Shadow-Valley, Death.
This light will shine through the ages; it cannot be overcome and one day it will banish all darkness. One day when the shadow of death extends itself to the Christmas season its touch will be rebuffed; it will fade in the light of Christ. Whether we join God in heaven or God and heaven join us on earth, the whole of creation will be transformed by that holy light. For where God dwells, there is no darkness or shadow at all.
Holy One of Old, open our eyes that we may see. In the name of the One who waded in the waters of Miryam’s womb, walked the way of suffering as one of the woman-born, and woke from the grasp of death in the deep darkness of the morning. Amen.
The Rev. Wil Gafney, Ph.D.
Memorial Church of the Good Shepherd
East Falls Philadelphia
30 December 2012
Advent is a sacralized last-trimester pregnancy among other things. Many women identify with the pregnant Virgin – in spite of the sexual intimacy through which most of them were impregnated, medical and reproductive technologies aside. But all women will not and cannot become pregnant and give birth. For some that is extraordinarily painful and magnified in this holy season.
An anonymous blogger wrote on this theme in 2010:
To what will this season give birth?
For what (whom) am I waiting?
For what do I long?
For hopes and dreams miscarried by disappointment.
The end of some lives, some hopes for life
washed out in a bloody painful flux.
Where is the promise of new life to take root and blossom,
in scarred wombs convulsing with the pains of miscarriage
parodying the pains that give birth to life?
And what of the empty wombs of barren women?
For what do they long and how will this holy season give birth to and for them?
Can the youth and fertility of one otherwise insignificant girl child restore us all?
Redeem us all?
Give life to us all?
Save us all?
I wait in the eclipsing darkness
shadowed by the light of a single candle
the deepest night with all its terrors is behind me
I feel its breath on my neck.
Before me is that single candle
and in its shadow
What will the next explosion of light reveal?
Monica Coleman, who has blogged about her miscarriage also writes about the link between Advent and pregnancy: “Advent is about pregnancy, and pregnancy is about waiting. Pregnant women wait. Some women wait for the first three months to pass before they tell anyone they are pregnant. Waiting to get past the time when miscarriage is more likely. Waiting to share the good news. Waiting to feel like the baby is safe. Waiting to exhale.”
Advent is a fragile and frightening time for many. And we ought not forget that.
You've probably noticed that there's something different about our readings today. (See collect and lessons) Our propers commemorate the destruction of the Temple observed on Tisha B’Av, the ninth day of the summer month of Av in the Jewish calendar. That day is today. Let us remember.
The Israelite monarchy was a mess. A long time ago David brought the tribes together, including many that had nothing to do with the others – two even refused to cross the Jordan and settled instead on the other side of the Promised Land – with them David forged a nation that dreamed of being an empire. Later, Solomon expanded and undermined the nation. He weakened it with his taxes and spending; he sold off pieces of the Promised Land to pay his bills for the temple and for his own palace which was 10 times larger than the temple and, he forced people – his own and foreigners – into virtual slave labor for years at a time to serve on those building projects. It got so bad at one point that the man he sent to recruit new workers was stoned to death for returning to one village one too many times. And then, even though he released them, the workers went home to live in poverty because they weren’t able to tend their crops or raise their herds while they were working on his projects.
After Solomon came Rehoboam but his son and heir was not even half the man he was. Most of the people of Israel refused to recognize him as king. They decided they would rather have one of Solomon’s servants, Jeroboam and went all the way to Egypt to bring him back from exile. Now there were two pieces of Israel: one led by folk who could trace their ancestry directly back to David and the other by a series of soldiers and bureaucrats and sometimes their children when they were able to pass the throne down from one generation to the next. And every once in a while, one of them was also able to claim authentic Davidic heritage. Israel and Judah were constantly under siege. The nations surrounding them were always nibbling at their borders, small nations who had once been governed by them and the mighty empires all looking to gobble up the two tiny nations. Even mighty Cleopatra would one day lay claim to part of Israel Land and she got it too; she and Herod fought over it so much that he tried to put a hit out on her but somebody talked him out of it.
But before that, the Assyrians came. They destroyed the northern monarchy. Nine and a half tribes of the twelve tribes of Israel were decimated and dispersed. All that was left was the tribe of Judah in the south with some Benjaminites, some Simeonites and whatever refugees made it in. The loss of the capital city Samaria was devastating. People in Judah struggled to make sense of it by saying that can’t happen here. That happened to them because they were sinners. But we, we live with God. God lives in our midst. They pointed to the temple. They recited the psalms that celebrate the presence of God in the midst of Jerusalem, that promise the protection of God, psalms that promise Jerusalem, Mount Zion where the temple is – was, will stand forever.
The throne of David was also supposed to endure forever. But even we who understand that Jesus of Nazareth is the son of David must acknowledge that there was a time, a long time, centuries, when no one from the line of David sat on his throne, because when Nebuchadnezzar destroyed the temple he also destroyed the monarchy. Israel ceased to exist as an independent, self-governing nation. It would be restored in the time of the Maccabees and the monarchy would return until the Romans destroyed the temple again and Israel would be re-established as a nation in our own modern history.
But 587 years before the time of Mary and Jesus, the Babylonians defeated the Assyrians and set their sights on what was left of Israel, the monarchy of Judah. Nebuchadnezzar taxed the last king of Judah to the breaking point. And when he had had enough and rebelled then Nebuchadnezzar had the pretense that he was looking for; he moved his whole army across Mesopotamia and he savaged the nation of Judah.
There are eyewitness accounts scattered throughout the Bible in Jeremiah, Obadiah and 2 Kings from our first lesson:
And in the ninth year of his reign, in the tenth month, on the tenth day of the month, King Nebuchadnezzar of Babylon came with all his army against Jerusalem, and laid siege to it; they built siegeworks against it all around. So the city was besieged until the eleventh year of King Zedekiah. On the ninth day of the fourth month the famine became so severe in the city that there was no food for the people of the land. Then a breach was made in the city wall; the king with all the soldiers fled by night by the way of the gate between the two walls, by the king’s garden, though the Chaldeans were all around the city. They went in the direction of the Arabah. But the army of the Chaldeans pursued the king, and overtook him in the plains of Jericho; all his army was scattered, deserting him. Then they captured the king and brought him up to the king of Babylon at Riblah, who passed sentence on him. They slaughtered the sons of Zedekiah before his eyes, then put out the eyes of Zedekiah; they bound him in fetters and took him to Babylon.
The destruction of the temple by Nebuchadnezzar was theologically incomprehensible. Nebuchadnezzar’s assault was as unimaginable as – not the events that we remember from September 11th, for the towers had been struck previously – but rather as unimaginable as the assault on Pearl Harbor, and, as incomprehensible as the bombs we dropped on Hiroshima and Nagasaki and as unfathomable as was Japan’s ultimate surrender to her own citizens.
There was a time when no one could enter the most holy space in the temple except the high priest, and then only once a year. Tradition says that he wore bells so that people would know if he was able to survive in the presence of God and, that he had a rope around him so that if he dropped dead from proximity to the holiness of God, his mortal remains could be pulled out for burial. And yet, Nebuchadnezzar’s troops not only entered the most holy place, they butchered it with battle axes, hatchets and hammers, chopping it to bits, burning everything that would burn, melting down the gold and silver and bronze for the Babylonian treasury. And they took a few choice vessels, used to worship the God of Israel back to Babylon for their king as trophies.
And there was not even a puff of smoke. There was no strike of holy lightening; no burst of fire from heaven, no hailstones, plagues of Egypt, no earthquake or sinkhole; the earth did not swallow them whole. Nothing happened. It was almost as if the temple was empty.
Listen to the psalm:
4 Your foes have roared within your holy place;
they set up their emblems there.
5 At the upper entrance they hacked
the wooden trellis with axes.
6 And then, with hatchets and hammers,
they smashed all its carved work.
7 They set your sanctuary on fire;
they desecrated the dwelling place of your name,
bringing it to the ground.
… they burned all the meeting places of God in the land.
It must have seemed like the stories passed down from generation to generation and the promises God made either never happened or were null and void. It may have seemed like the stories of Exodus were irrelevant fairy tales. Imagine, if you can, what it would have been like if the assault on and collapse of the Twin Towers was followed by an assault on and collapse of our government, defeat of our military and forced exile of our citizens: no homes, no jobs, no healthcare, parents separated from children, dead bodies heaped in the streets, everyone subject to robbery, rape – if not murder – on the way to incarceration in an over populated refugee camp with out any social services.
And the Israelites wrestled with their devastation. They tried to make sense of it all. They thought that perhaps it was because they had sinned as had the rest of Israel. They thought that God allowed their destruction as punishment. But then they thought God could not have given permission to the Babylonians to do all of the things that they did to them. They cried out in the book of Lamentations that Jews all over the world will read today remembering and mourning:
1:10 Enemies have stretched out their hands
over all her precious things;
she has even seen the nations
invade her sanctuary,
those whom you forbade
to enter your congregation.
11 All her people groan
as they search for bread;
they trade their treasures for food
to revive their strength…
2:11 My eyes are spent with weeping;
my stomach churns;
my bile is poured out on the ground
because of the destruction of my people,
because infants and babes faint
in the streets of the city…
20 …Should women eat their offspring,
the children they have given birth to?
Should priest and prophet be killed
in the sanctuary of the Lord?
21 The young and the old are lying
on the ground in the streets;
my young women and my young men
have fallen by the sword;
in the day of your anger you have killed them,
slaughtering without mercy…
4:3 Even the jackals offer the breast
and nurse their young,
but my people has become cruel,
like the ostriches in the wilderness.
4 The tongue of the infant sticks
to the roof of her mouth for thirst;
the children beg for food,
but no one gives them anything…
10 The hands of compassionate women
have boiled their own children;
they became their food
in the destruction of my people…
20 The Lord’s anointed, the breath of our life,
was taken in their pits—
the one of whom we said, “Under God’s shadow
we shall live among the nations.”
5:11 Women are raped in Zion,
virgins in the towns of Judah.
12 Princes are hung up by their hands;
no respect is shown to the elders…
20 Why have you forgotten us completely?
Why have you forsaken us these many days?
21 Restore us to yourself, O Lord, that we may be restored;
renew our days as of old—
22 unless you have utterly rejected us,
and are angry with us beyond measure.
Our lectionary doesn't commemorate the destruction of the temple which is a shame because the destruction of the temple, and its repeated destruction after the founding of the Church, shapes our very faith. The first destruction of the temple in 587 BCE gave birth to our scriptures and some of its most important theology, as people sought to explain what had happened, told one another the stories of their God and passed down the knowledge of who they were and who their God was to their children and their children’s children in exile in writing for the first time. They wrote the Scriptures. And as they wrote they recorded a theology of return and restoration. Exile would not have the last word. They believed that God would bring them back to their Promised Land in a Second Exodus. And they crafted a wholly new theology of God, a theology of divine accompaniment. They realized that God was not just rooted in the Holy Land. But that God was with God's people, wherever they were in the world. And if God's people were in exile, then God was in exile with God’s people. That’s good news for us today, and for people who suffer around the world and across time.
Everywhere God’s people are, God is: with Native persons herded onto reservations, Japanese American citizens interned in camps, South Africans banned to Bantustans, European Jews crowded into European ghettos, American Blacks crowded into inner city ghettos, political dissidents sentenced to gulags and reeducation camps, warzones and hospitals and mental hospitals and prisons. The theology that emerges from the exile in the Scriptures is that God is with the suffering people of the world wherever they are. This is an Immanuel theology.
When Israel return to their land the broken temple reminded them of the day that Nebuchadnezzar evicted them and their God from their home. Rebuilding the Temple became a national obsession. That’s what our gospel lesson is pointing to. How could Jesus say he would destroy the temple? It had taken them so long to rebuild it to make it as good as Solomon’s. Better even. They were never satisfied. That’s why Herod kept revising it, kept renovating it, kept adding to it. Of course Jesus was taking Immanuel theology to the next level. He was talking about the temple of his body. Paul took it further in the Epistle and wrote of the temple of all our bodies. That wherever we are, not only is God with us, God is within is.
While we rejoice that God is present with us and within us, we remember the temple today and we mourn its loss and the devastation caused by war in every age. We perpetuate the memory of the temple in our own services, in our prayers and even the configuration of our churches. We stand with our Jewish sisters and brothers and lament that human hands destroyed the house of God in an attempt to subdue their people. We remember the temple of our ancestors, we mourn its loss. We lament the violence that plagues our world. And we turn to God for comfort. God who dwells within and among us. Amen.
Job 38:1 Then the Holy One of Old answered Job out of the whirlwind:
2 “Who is this that darkens counsel by words without knowledge?
3 Gird up your loins like a man,
I will question you, and you shall respond to me.
Let us pray: Blessed are You, Yah our God, Heart of the Universe, who attends to us and hears the voice of our hearts; mother-love us and make audible the soft, still voice. Amen.
If I knew where to find God, I’d sue. That’s what Job said and that’s what Job did; he sued God. Job loses everything he has. His cattle and camels aren’t just money in the bank, they are the food in his belly, milk for his children, clothes on his back, the tractors with which he plowed his fields, fertilizer and fuel and transportation, Social Security and Medicare rolled up together. He has even made it his business to treat his slaves as justly as he knows how and he grieves their loss. And then there is the loss of all of his children at one time, a grief that overshadows everything else including the disgusting, oozing sores all over his body. All of Job’s children are dead and gone – murdered – and nothing will ever bring them back. Even if he has children later – and he will – they can never be replaced. And so he sues God. I understand. I am haunted by Job’s children, by the shades of his murdered children; they attend my teaching and preaching on and from the book of Job. They are three daughters and seven sons whose names and ages are neglected in the text. I will never forget them nor allow them to be forgotten.
The basis of Job’s lawsuit is that God has done him wrong by allowing his children to be butchered, his body to be afflicted and his wealth to be erased. After all, Job knows that he is blameless in God’s sight. And he knows that the prevailing theology of his day is that if bad things happen to you you are not a good person, you deserve whatever you get. But Job knows that he does not deserve any of this. (However, neither Job nor the biblical author take up the issue of whether wrong was done to Job’s murdered children.)
Where was God and what was God doing while Job’s life was being destroyed? God was there. And God did nothing. God permitted it, sanctioned it, suggested it. And if Job knew what we know from the narrator who speaks to the reader – that his life was crap because God was playing craps with his life – he might have wanted to do more than sue God. But Job doesn’t know that God set him up, used him and his children and all of their lives to prove a point. But Job does know that God is, that God is there and that God is just even when he doesn’t understand how a just God could let all of this happen. He knows that God is real and that if he can just find God and serve the Most High a subpoena and give God a piece of his mind, everything will be all right.
I’ve been saying that Job sues God because the Hebrew text is full of legal terminology and presents Job’s claim as a personal injury lawsuit. Words like “contend” and “reason” in English bibles are all translations of the word that means lawsuit, riyv, in Hebrew. Job spends the majority of the book looking for God so that he can have his day in court. And Job believes that he will get a fair trial and a fair hearing from God because he believes in a just God. Now, in order to sue God Job had a number of obstacles to overcome which he explains his friends. First, God is no ordinary defendant, (9:32-34):
For God is not a mortal, as I am, that I might answer God,
that we should come to trial together.
There is no umpire between us,
who might lay a hand on us both.
If God would take God’s rod away from me,
and not let dread of God terrify me,
then I would speak without fear of God,
for I know I am not what I am thought to be.
Second, he had to figure out how to serve God a subpoena. Job discussed his search for God with his friends in 23:3-5:
Who will grant that I might know
where I might find God,
that I might come to God’s abode?
I would set my case in order before God,
and fill my mouth with arguments.
I might know what God would answer me,
and understand what God would say to me.
Job also spends quite a bit of time with this idea in chapter 9, verses 1, 14-16, 19-20:
If one wished to sue God,
one could not answer God once in a thousand…
If it is a contest of strength, God is the strong one!
How then can I answer God,
choosing my words with God?
Though I am innocent, I cannot answer God;
I must appeal for mercy to my accuser…
If I summoned God and God answered me,
I do not believe that God would listen to my voice.
If it is a matter of justice, who can summon God?
Though I am innocent, my own mouth would condemn me;
though I am blameless, God would prove me perverse.
Job had to find someone among his kinfolk and skin-folk, an advocate, a go‘el, (traditionally translated redeemer) to represent him. That was the system set up from the time of Moses – if you got into any type of legal or even financial trouble, one of your relatives was supposed to bail you out, literally. But who could serve as Job’s redeeming relative? The relatives who abandoned him when he fell ill and lost all his money wouldn’t help him sue God. He says (in 19:13), “My relatives and my close friends have failed me.” Of Job’s attempt to find legal representation to take on God, one of his friends (Eliphaz) says in 5:1, “Call now; is there anyone who will answer you? To which of the holy ones will you turn?” But Job is convinced that this thing can be done, he also knows he may not survive it and wishes to leave an account for all who follow, 19:23-24:
“O that my words were written down!
O that they were inscribed in a book!
O that with an iron pen and with lead
they were engraved on a rock forever!
He got his wish. Perhaps most importantly, Job knows that there is someone who will take his case and he will surely get his day in court. He says:
For I know that my Advocate lives,
who will at the last stand upon the earth;
and after my skin has been so destroyed,
then in my flesh shall I see God,
whom I shall see on my side,
and my eyes shall behold, and not another.
My heart faints within me!
Job’s Advocate, his Redeeming-Relative is One who can summon God and require faithfulness of God. Job doesn’t know it yet, but his Advocate and Redeeming-Relative is God. Meanwhile, Job’s faux-friend Elihu acknowledges that there may indeed be such a mediator in 33:24-25:
Then, if there should be for one of them an angel,
a mediator, one of a thousand,
one who declares a person upright,
who is gracious to that person, and says,
‘Deliver him from going down into the Pit;
I have found a ransom.
Let his flesh become fresh with youth;
let him return to the days of his youthful vigor.’
Then he prays to God, and is accepted by God,
he comes into God’s presence with joy,
and God repays him for his righteousness.
With every fiber of his being Job ached and thought, if I could just see God… And then, God appeared to Job in a whirlwind. Job seeks to draw a real, living God into court, and gets more than he bargains for. God shows up. God shows up and God blows up the courthouse. God shows up in chapter 38 and tells Job to tie up the man-flesh dangling between his legs and demands that Job answer, “Who is this that darkens counsel by speech without knowledge? Gird up your loins like a man, I will question you, and you will answer me!”
Where were you when I laid the foundations of the earth? Don’t you know that I am the mother of ice and snow, birthing them out of my own womb? Don’t you know that I am the father of the rain? (God uses both genders in Job.) Have you given marching orders to the sun every morning from the time before time? Did you plant the stars in the heavens joining them into constellations? Who do you think you are? Don’t you know who I am? And Job put his hand over his mouth.
The book of Job doesn’t whitewash pain and suffering. Its scandalous theology is that God is gambling with your life and the lives of those you hold dear, including your precious children. And at the same time, the book of Job affirms a God who is there, a God who responds, albeit a God who does not do what we want or think, but an all-powerful, sovereign God. When Job meets God face-to-force, Job says, “I had heard of you by the hearing of the ear, but now my eye sees you. I reject all of this and am comforted in dust and ashes.”
The book of Job is an ancient theodicy; it is a theology of pain and suffering. And the book of Job is scripture to bear holy witness to the truth of the victimized and devastated who know that life is not fair, you don’t always get what you deserve, the innocent do suffer and God is inscrutable. Yet God is real and God is there and God will listen when you give God a piece of your mind about what God is doing to you, with you and the ones you love.
That’s what the disciples do in the Gospel. They are on the Sea of Galilee which can be a good place to have a party. That’s what I did on my first trip to Israel. I danced across the sea on a party boat. It was late summer. On my second trip, it was July and I was buttoned up against the cold and braced for the wind. And even with our modern, motorized boat we were buffeted on that tiny lake like we were in the ocean. And if Jesus had been onboard, I would have woken him up too. Loudly. That's what the disciples do, giving Jesus a piece of their minds: Get up Jesus! What do you think you’re doing? I can’t believe you’re lying there asleep while we are dying. Get up and do something!
Job teaches that even if you’re crazy enough to try to sue God, God will come to meet you where you are, God will speak a word – that if it doesn’t change your circumstances, will change you. God spoke to Job from chapter 38 to chapter 41. God spoke to Job for one hundred and twenty nine verses. And in that time, God didn’t change a single thing in Job’s life. God changed Job.
I say with Job, I have suffered unbelievable loss, but it’s all right. I’ve faced the limits of my own mortality, and it’s all right. I’ve called God on the carpet and been blown out of the water, and it’s still all right. How can it be all right? Because whenever I need to – and I need to frequently, I give God a piece of my mind. I have filed more than one lawsuit myself. Shall not, the Judge of all the earth do what is right? I know that I have a living Advocate to plead my case. Somewhere there is for me, a redeeming relative, some kin to help me save my skin. I know I will get justice. I know I can’t win against God, but when I have my say then I know there’s still justice and righteousness in the universe.
Job sued God. Shouted at God. And it was all right. It was more than all right. It was healing and transformational. And Job died old, contented and full of days.
In the Name of God:
Sovereign, Savior and Shelter. Amen.
Sometimes I’m up; sometimes I’m down. Sometimes I’m almost level to the ground. Sometimes I feel like a motherless child, a long way from home.
Sometimes, I want to do like Hezekiah, and take my stuff – my hopes and my hurts – to God in person, or at least as close as a mortal woman can get. Sometimes like Job, I want to give God a piece of my mind, and not even a sanctified piece. This morning, I’d like to invite you to tell God how you really feel because God already knows and God can take it. God can handle it. God can work it out. God can. God is able. Giving God a Piece of Your Mind.
Let us pray:
Blessed are You, Yah our God, Heart of the Universe, who attends to us and hears the voice of our hearts; mother-love us and let us hear the soft, still voice. Amen.
Some things in this world just aren’t right: Children die. Babies are brutally murdered. They are shot while playing in their front yards or run down by drunk, distracted or texting drivers who don’t even have the decency to stop or call for help. Children are brutalized by the people who should love and care for them, their own parents. It’s not right.
There is so much violence in our world, in our streets, in our schools, in our homes. Pregnant women are more likely to die at the hands of some man beating on them than any biological complication from pregnancy or childbirth. One in four women and girls and one in five men and boys have been sexually assaulted and live with the trauma and after-effects, rarely receiving the help they need or even seeing justice in their days. It’s just not right.
People suffer terribly all over the world. Crops fail. Jobs disappear. Economies collapse. Hard work and education seem to mean nothing. The only thing that endures is the bills, bills, bills. Our own bodies betray us, dissolving into sickness, disability and unexpected, unwelcome and untimely death. It’s not right God.
The ones we love betray us even more. I learned in seminary that hurt people hurt people. But knowing that doesn’t make it hurt any less. Some things in this life just aren’t fair. People work hard, pay their bills and lose their jobs and their homes because of someone else’s accounting tricks. People invest in their children’s upbringing and education and watch them chase after all that they tried to protect them from, or see them cut down as an innocent bystander while they were doing the right thing. So many of our young men and women are locked up, locked down and locked out.
And there is war and terrorism on every continent in the world. The drug war in Mexico regularly crosses the border. Our sons and daughters, wives and husbands, neighbors and strangers are fighting, killing and dying in Iraq and Afghanistan and in other places around the world. The impending tenth anniversary of 9/11 reminds us that not even the morning commute can be taken for granted – may we never see another day like that one in which airplanes became guided missiles and three thousand people left this life, some in agony burning alive while others choked to death, and yet others jumped to their deaths.
There is real evil in this world, much of it at the hands of other people. You know, sometimes it seems that this world would be a much better place if it weren’t full of all those other folk. I’m talking about me right now; you may have never felt like this. Or perhaps you have. Sometimes it seems like what is needed is for someone to just tell God all about it. Not because we doubt that God knows, but perhaps because it seems that God is so busy birthing new galaxies and stars, keeping all of the planets aligned in their courses, maintaining the moon’s proper orbit, keeping the sun from burning out or burning us up, sending the rain – and snow and sleet and hail, stirring the storms and calming the seas, blowing the evening breeze and trade winds across the Caribbean and Pacific, raising life from the dead husks of buried seeds entombed in the womb of the earth, feeding the birds and the bees, painting the flowers and the trees that it feels like God needs to be reminded that we need some help right here, right now.
We may know that God is attending to us every moment of every day, breath by breath, heartbeat by heartbeat, counting our hairs, freckles and wrinkles, but sometimes it feels like we’re out here all on our own, when life gives us lemons and we don’t have honey or sugar with which to make lemonade, especially when other folk start messing with us – hurting our feelings, hurting our hearts, hurting our families, messing with our livelihoods. And as much as we might like to see it, the earth does not open up her mouth and swallow them whole, no fire from heaven comes down and smites them, we don’t even hear voices saying, “Touch not my anointed and do my prophet no harm.” (And if we do hear voices, no one else hears them with us.)
Sometimes we need to call on God, to call God’s attention to our immediate circumstances in a particular way. Whether we believe that God is already actively, intimately involved with the details of our lives or think that God is so busy we need to cry out, “Come see about us!” there are ancestral stories passed down in the scriptures that speak to us about giving God a piece of our minds. Pray with me as I tell you the truth this morning: Sometimes I Feel Like Giving God a Piece of My Mind.
The first lesson, from the book of Kings is one such story. Seven hundred and twenty some-odd years before the scandalous birth of a Palestinian Jew with questionable parentage, Yeshua ben Miryam, Jesus, Mary’s child, the world as Hezekiah knew it changed for all time. The Northern Monarchy, the largest realm in the divided Israel was decimated and depopulated by King Shalmaneser of Assyria. He spent three years marching from the north: the peoples and produce, military and materiel of the tribe of Naphtali – gone, the peoples and possessions of the tribe of Issachar – gone, the citizens of the tribe of Manasseh and all their stuff, including the capital city of Samaria – gone. Burned to the ground and their people marched off and resettled as essentially slave labor in the Assyrian empire. And in their wake, unburied corpses, raped women, murdered children, hunger, desolation, grief, rage and cries to heaven.
Refugees from the other tribal lands poured into Benjamin, Judah and what was left of Simeon. There was no one left to govern in the north, even if the Assyrians didn’t march on every town and village, they irrevocably broke the Israelite monarchy, government and society in the tribal lands of Manasseh, Asher, Naphtali, Zebulon and Issachar, and Gad, Ephraim, Reuben and Dan. On the local level it was sheer anarchy; on the national level it was a return to foreign bondage. And Hezekiah watched it happen from his perilous perch on his own tottering throne.
And to make sure that there would be no one to rise up against him, Shalmaneser depopulated Israel of all its royal and military power, intellectuals and entrepreneurs, artisans and most skilled craftswomen and craftsmen. Then to keep the economy going and funneled into his coffers, he repopulated Israel with people he had taken captive and forced off their lands in other battles in other nations. The new inhabitants of Samaria were from Babylon, Cuthah, Hamath, Avva and Sepharvaim. They made what lives they could with the peoples who were considered too useless to deport. Their descendants became known as the Samaritans – as distinct from the former Samarians – the Samaritans were despised, not because their religion differed some from the religion in Judah, (and it did), but also because they were multicultural, multiethnic, multinational and living proof of the fall of Israel. That is why the Samaritans were considered impure.
Now let’s think about that for a moment. Who and what were the Israelites to talk about ethnic and national purity? (Remember race did not exist as a concept until less than five hundred years ago.) The founding parents of Israel, Abraham and Sarah were incestuous Chaldeans or proto-Babylonians; today they’d be Iraqis. They came from a family where incest was accepted; they were sister and brother from the same father; then their brother Nahor married their other brother, Haran’s daughter, Milcah, his own niece. She was the grandmother of Rebekah who married her cousin Isaac. Milcah was also the sister of Lot who claims to have been abused by his daughters – even though we know that many abusers blame their victims. Incest was common and inner-family marriage was the norm in the founding family of what would become Israel – a familial and religious designation, not an ethnic identity. One of the mothers of Israel, Rebekah and her brother Laban were Arameans, and Rebekah required her son Jacob to marry one of her nieces – he married both, but that’s another story. Jacob’s twelve leading sons – he had more and many daughters but that’s another sermon – Jacob’s sons and their women became the ancestors of Israel:
Judah had children with Tamar who was not from the founding family; she was a local Canaanite girl who had married into his family; she was his daughter-in-law. Simeon also had children with a Canaanite woman. And Joseph married Asenath, an Egyptian woman so that two of the latter tribes, Ephraim and Manasseh, were half-Egyptian, half-African. Even Moses married Midianite and Nubian women. So the claim from later generations of Israelites that the Samaritans were “impure” is something like the pot calling the kettle black. And all of that stems from the events Hezekiah watched unfold around him.
I say that Hezekiah was perilously perched on his throne because four years after Hezekiah was placed upon it, Shalmaneser and his army came back down from the north and this time, there was no Israelite army to slow them down. This time he pushed into Judah and took all of Hezekiah’s fortified towns, killing, maiming, raping and looting as he went. The Judean army was broken. There was nothing to keep Shalmaneser from ransacking and ravaging Judah. Nothing, but God.
But was God even paying attention? God did not intervene when Shalmaneser destroyed Israel. You know God does not intervene every time disaster befalls us. At least not in my life. I have had heartache and grief. I have watched folk I love cut down in their prime or linger in affliction savaged by disease. And like Hezekiah I have tried to do the right thing in my own life, and sometimes I have even managed to do so. But there was always someone around pointing fingers at every setback and tragedy, blaming me for my own misfortunes just as the Judeans blamed the Israelites for their devastation.
The Judeans comforted themselves by blaming the Israelites. Surely they were sinful and brought the disaster on themselves. Nothing like that could happen around here. We are God’s people. God is on our side. And there were plenty of prophets who agreed with them. But there were some prophets who said that Judah had their own issues with sin. And the surviving Israelites told the Judeans, just wait; your turn is coming. And to Hezekiah, this was more than an academic question; was God going to let Shalmaneser destroy Judah too?
Hezekiah prayed. He more than prayed, he gave God a piece of his mind. Hezekiah went to the house of God and literally laid his petition before God. You see the Assyrian military commander had presented Hezekiah with a letter detailing everything that he was going to do to him and his people, and naming all of the peoples and gods he had already come through to get to his front door. And as far as the commander was concerned, Hezekiah and his god was one more obstacle before dinner.
Hezekiah wanted God to see the disrespect of the Assyrian commander with God’s own eyes. Hezekiah took the letter dissing God and showed it to God: Look what they are saying about you! Look what they say they will do to your people. Look what they say they will do to your house. Look what they say they will do to the place where your name and your glory abide. Look at this mess! Every time they have sent somebody one of these letters, they have destroyed them and their gods – know I know there’s a big difference between you and their gods, but they don’t know you like I know you! Save us I pray, not for our sake alone – although we’d appreciate it. Show them who you are and whose we are.”
Hezekiah’s story has a happy ending, a miraculous ending. God heard his prayer and answered his prayer affirmatively. There was a rumor about an African monarch, Tirhaka, assaulting the Assyrians on another side. They left to face his formidable threat and never came back. They could have and should have turned back around and continued their siege. But they didn’t. There was no earthly reason for the Assyrians to refrain from attacking Judah. It was a miracle. Hezekiah gave God a piece of his mind and God listened to Hezekiah. But Hezekiah’s story isn’t the only story in the bible. He’s not the only person standing in the need of prayer. Some of you may be Hezekiah, come to church, say your prayers and everything works out all right. But me, I’m Job. Every once in a while God and I have issues. We need to work some stuff out. And like Job, if I knew where to find God, I’d give God a piece of my mind. It’s all right. God can handle it. God knows what I’m thinking anyway. I might as well get it off my chest. And who knows, God just might come to see about me. That’s what Job thought.
The book of Job is the story of a man who sues God. His name Iyov, means “enemy.” And it sure feels like God is his enemy. Job loses everything he has. His cattle and camels aren’t just money in the bank, they are the food in his belly, milk for his children, clothes on his back, the tractors with which he plowed his fields, fertilizer and fuel and transportation, social security and Medicare rolled up in one. His slaves are people and he has made it his business to treat them as justly as he knows how and he grieves their loss. And then there is the loss of all of his children at one time, a grief that overshadows everything else including the disgusting, oozing sores all over his body. All of his children are dead and gone – murdered – and nothing will ever bring them back. Even if he has children later – and he will – those precious lives have been destroyed in a fit of violence.
And God did nothing. God permitted it. And if Job knew what we know – that his life was crap because God was playing craps with his life – he might have wanted to do more than sue God. But Job doesn’t know that God set him up, used him and his children to prove a point. But Job does know that God is and that God is just even when he doesn’t understand how a just God could let all of this happen. He knows that God is real and that if he can just find God and serve the Most High a subpoena and give God a piece of his mind, everything will be all right.
I’ve been saying that Job sues God because the Hebrew text is full of legal terminology and presents Job’s claim as a personal injury lawsuit. Words like “contend” and “reason” in English bibles are all translations of the word that means lawsuit, riyv, in Hebrew. The basis of Job’s suit is that God has done him wrong by allowing his all of children to be butchered, him to be afflicted with a disfiguring disease and all of his possessions to be stolen or destroyed. He knows that none of this is his fault, no matter what the saints, aints and his fair-weather friends say. Job knows that he is blameless in God’s sight. He also knows that the prevailing theology of the day is that if bad things happen to you, it’s your own fault, you deserve whatever you get and you get whatever you deserve. But that’s not working for Job. Job knows that he is a good man. He knows that he does not deserve his misfortune and neither do his children. Job spends the majority of the book looking for God so that he can have his day in court. And Job believes that he will get a fair trial and a fair hearing from God because he believes in a just God. Job 23 could be translated,
Job 23:3 Who will grant that I might know where I might find God,
that I might come to God’s abode? [And serve God a subpoena]
4 I would set my [legal] case in order before God,
and fill my mouth with [legal] arguments.
5 I might know what God would answer me, [under oath]
and understand what God would say to me [from the witness stand].
6 Would God counter-sue me in the greatness of God’s power?
Ah, no! God would make space for me [to have my day in court].
7 There an upright person could be found to be right with God [to be acquitted],
and I would be delivered for all time by my judge.
Job seeks to draw a real, living God into court, and gets more than he bargains for. God shows up. God shows up. God shows up in chapter 38 and tells Job to tie up the man-flesh dangling between his legs and demands that Job answer, “Who is this that darkens counsel by speech without knowledge? Gird up your loins like a man, I will question you, and you will answer me!”
Where were you when I laid the foundations of the earth? Don’t you know that I am the mother of ice and snow, birthing them out of my own womb? Don’t you know that I am the father of the rain? Have you given marching orders to the sun every morning from the time before time? Did you plant the stars in the heavens joining them into constellations? Who do you think you are? Don’t you know who I am? And Job put his hand over his mouth.
The book of Job doesn’t whitewash pain and suffering. Its scandalous theology is that God is gambling with your life and the lives of your children. And at the same time, the book of Job affirms a God who is there, a God who responds, albeit a God who does not do what we want or think, but an all-powerful, sovereign God. When Job meets God, Job says, “I had heard of you by the hearing of the ear, but now my eye sees you. I reject all of this and am comforted in dust and ashes.”
The book of Job is an ancient theodicy; it is a theology of pain and suffering. Why is there evil in the world? Because God said to God’s chief prosecuting attorney, the satan – lower case, he has not yet evolved in biblical literature into the capital “S” embodiment of evil – God said to God’s chief prosecuting attorney, “Have you set your heart on my servant Job?…” One of the biblical answers to the problem of suffering is that God did it.
The book of Job is in the bible to bear witness to the truth of the victimized and devastated who know that life is not fair, you don’t always get what you deserve, the innocent do suffer and God is inscrutable. Ah, God. God is in the book of Job. God is behind the book of Job. God is underneath the book of Job. Belief in God in the face of the unbelievable and insurmountable pervades the book of Job. God is real and God is there and God will listen when you give God a piece of your mind. Even if you’re crazy enough to try to sue God, God will come to meet you where you are, God will speak a word – that if it doesn’t change your circumstances, will change you. God spoke to Job from chapter 38 to chapter 41. God spoke to Job for one hundred and twenty nine verses. And in that time, God didn’t change a single thing in God’s life. God changed Job.
I say with Job, I have suffered unbelievable loss, but it’s all right. I’ve faced the limits of my own mortality, and it’s all right. I’ve called God on the carpet and been blown out of the water, and it’s still all right. How can it be all right? I’m going to tell God. Women are being raped to death in Congo. Tell God. Children are being slaughtered with machetes in Darfur. Tell God all about it. The city of brother love and sisterly affection has been turned into Kill-a-delphia. Children and young folk who know better are running wild in the streets. Tell God. London is burning. Tell God. People who work forty, sixty, eighty hours a week are losing their homes through no fault of their own. Tell God all about it. There are people without running water and electricity in the United States of America. Children are starving to death while others throw food away. Tell God. Our country is going deeper into debt while the rich are getting richer and paying fewer taxes if they pay any at all. Tell God. Our president is under assault because of who he is and what he looks like. People are threatening his life. People are threatening his wife. People are even threatening their children. Tell God. It’s not always safe in the church for children or adults. Tell God all about it. Give God a piece of your mind.
If I knew where God was I’d sue. Shall not the Judge of all the earth do what is right? Surely there is one who will take my case. I know that I have a living advocate to plead my cause. Somewhere there is a goel for me, a redeeming relative; some kin to help me save my skin. If I could just get God into court, I know I could get justice. I know I can’t win against God, but if I could just have my day in court, if I could just have my say, if I could just give God a piece of my mind, then I’d know there’s still justice and righteousness in the universe. If I could just see God.
God appeared to Job in a whirlwind. God was hidden from Hezekiah by the veil between the holy place and the most holy place. God appeared to a virgin girl named Miriam, called Mary in the flesh and blood of her own body. God appeared to prophets and kings, shepherds, philosophers and astrologers as a baby in the stench of a stable. God appeared to the people of Israel as a rabbi who couldn’t keep his more 5000-member congregation together. And God appeared to the world on a cross-shaped lynching tree. God appeared to the women, Mary and Salome and Johanna and the other Mary who were the apostles to the apostles. And I’m here to tell you that God still appears. Not in the body that walked the earth two thousand years ago – although I hear it’s making a comeback – but God appears in the bodies and lives and ministries of God’s servants. God is here. Right now. And in the presence of God, all of our brokenness is welcome, redeemed and transformed. Tell God all about it. And if you can’t say a mumbling word. That’s all right too.
In the Name of God, the Author, the Word and the Translator. Amen