October 12, 2024 – Twenty-first Sunday after Pentecost

We are in the second Sunday of a series of four Hebrew Bible readings from the book of Job. So I thought today it might be good for you to understand the concept of the book of Job.

First of all, the date of the original composition of the book cannot be determined, although many scholars place it in the late sixth or fifth century BCE. The book is arguably monotheistic in nature, pointing towards a later composition, although the events are said to have taken place in patriarchal times when Noah and Daniel are said to have lived.

The central theme of the book of Job is the question of whether virtue depends on a universe (and consequently God) that operates by reward and punishment. If people will serve God without having to be enticed, then religion will last eternally and innocent suffering will not stop our spiritual devotion.  Another major theme is that of undeserved suffering and God’s justice.

We need to understand that the book of Job is traditionally viewed as a wisdom book and that its story is an allegory. That is, we are not to view Job as an actual person but as  a character in whose responses we are interested. It is generally a book of poetry, but it is bracketed at the beginning and at the end with prose to introduce and summarize.

In the prologue of the book of Job (ch. 1-2), portions of which we heard last week, we are introduced to the central characters of the book – Job and his three friends, Eliphaz, Bildad, and Zophar. We hear that Job is righteous and prosperous. But Job loses his property, children, and his health because of Satan’s challenge to God.

The next (and longest section) of the book of Job (ch. 3-31) details dialogues between Job and his three friends. What we hear today is a portion of a response from Job to Eliphaz’s statement that Job is wicked because he has not treated others as he would want to be treated. In this section in general, Job expresses his suffering and questions God’s justice. His friends offer conventional wisdom that suffering is a result of sinning.

Later, in the third section (ch. 32-42), which details God’s response, a younger man, Elihu, enters the conversation and offers a different perspective that God will “not do wickedly … [or] pervert justice” (Jb 34:12) because “Surely God is mighty and does not despise any; [God] is mighty in strength and understanding” (Jb 36:5). God speaks and challenges Job’s understanding of the nature and sovereignty of God, and ultimately affirms God’s justice. Job acknowledges the limits of human knowledge and repents of his previous complaints.

In today’s reading, we hear Job express his frustration and helplessness in the face of God’s seemingly unjust dealings with him. Job acknowledges God’s power and authority, but feels that God is hiding from him and treating him unfairly. Job longs for a face-to-face encounter with God to plead his case.

I think there are two main questions we should ask ourselves as we continue to hear the story of Job. (And if you want, I’d encourage you to read the book for yourself in its entirety. It’s 42 chapters, and if you read a version like the Message, it flows pretty easily – I’d budget about 1-2 hours.) First, what does Job’s experience reveal about the nature of human suffering? And second, how does the book portray the relationship between God and humanity?

One of the most frequent questions I get as a pastor is why God makes us suffer if God loves us. The book of Job answers this question. Job’s experience is that suffering is a part of the natural human experience. We need only think back to Jesus suffering on the cross to save us from eternal damnation. Yet, despite his suffering, Job maintains his faith. Faith can sustain each of us through hardship. Job’s experience reveals to us that suffering is a complex and mysterious aspect of our humanity. His experience challenges our assumptions about justice and morality. We are invited to consider the deeper meaning and purpose of life.

The other important thing that comes out of Job’s story is that God’s ways are often beyond our understanding. Job’s suffering is presented as a mystery that cannot be fully explained by human reasoning. His friends’ attempts to explain his suffering ultimately prove inadequate, highlighting just how limited our understanding is. For a people that tries to explain everything using scientific methods, this is a hard pill to swallow. Moreover, the book explores the human desire for justice and the tension between this desire and the often mysterious ways of God. Job’s questioning of God’s justice reflects our universal desire for fairness and understanding.

So where Job’s friends try to lecture him about God, God says that Job will be protected. Instead of telling him about the nature of God, they need to be there for their friend. As my friend Elizabeth Duffy said in her sermon last week: “If we have a friend who is suffering in our lives, if they’ve lost a family member, if they’ve had a natural disaster strike them, if they have a painful disease, if they’re in the middle of any crisis… they don’t need a lecture. They need a friend.”

My friends, our job as faithful servants of God is to share God’s love with all. God’s ways are beyond our understanding. But we can be there for them. We can help hold them through their frustration and helplessness. We can hold them tightly as they struggle with their faith. We can be there and say nothing. But, by God, be there for them. Be their friend. Because suffering is a part of our life. And the only thing worse than suffering, is going at it alone. Be that friend. No matter what. Love as God loves. And together, we can make the world a better place for all in it. Amen.