Sermon for March 23rd, 2014

Job 2:11-13*

11When the three friends of Job heard of all this misfortune that had come upon him, they came each one from his own place: Eliphaz the Temanite, Bildad the Shuhite, Zophar the Naamathite. They agreed to come together to console him and to comfort him. 12When they lifted up their eyes from afar but could not recognize him, they lifted up their voices and wept. They rent, each one his cloak, and sprinkled dust over their heads towards the heaven. 13They sat down with him on the ground, seven days and seven nights, but no one said a word to him, for they saw that the suffering was very great.

This month we're in the Book of Job, and we're giving Job's friends a closer look, listening to their words, and giving them the benefit of the doubt as true friends and comforters. Since we're also talking about friendship, I have a story to share.

As many of you know, my mother was in the Army, so when I was in the third grade, our family moved overseas to Belgium, where she was stationed. My parents enrolled me in the local Belgian school, which was a French-speaking school. I didn't speak a word of French. It was a scary, lonely, isolated time for me, but for one bright spot: There was another American student from a military family enrolled in the school. Her name was Mari. For about two months, Mari translated for me, and I clung to her words (and her friendship) gratefully. And then one day, out on the playground, Mari came up to me and said, "You're not learning French this way. Not only am I not going to translate for you anymore, I'm not even going to speak to you in English anymore either."

I was devastated. I was angry. What kind of unsupportive friend says something like that? What kind of friend abandons you in a strange place among strange people? Well, as it turns out, a pretty good one. It didn't take me long to learn fluent French after that, and when I did, I made plenty of friends--many of whom I'm still in touch with today. But at the time, Mari's words were far from comforting, and I judged them pretty harshly.

As I noted last week, we tend to do the same with Job's friends, and I want to talk a little more about that today, before we get to Friend #2 (Bildad) in particular. Now, I generally hear Job's friends criticized for one of two different reasons. One view is slightly more charitable than the other, but both still paint the friends in a pretty negative light.

The first (and worst) judgment is that WHAT the friends say is to Job is wrong: Their theology is just bad, flawed, not in line with scripture, wisdom, or good teaching of any sort. The second (slightly better) judgment is that WHAT the friends say is ok, but HOW they say it is wrong. They had good intent, put poor execution. They weren't sensitive enough to Job's situation. They had poor bedside manner. I think both of those arguments disappear when we actually read what the friends have to say, and how they say it.

The first, that WHAT they say is wrong, is based on God's words at the end of the book, where he tells the friends, "You have not spoken of me what is right, as my servant Job has." But that whole understanding hinges on one little preposition: OF (or in some translations, ABOUT). Prepositions in most languages are pretty ambiguous. This preposition, in Hebrew, is אל. Brown, Driver Briggs Hebrew dictionary defines it as "to, toward, unto, into, in, among, toward, against, in addition to, concerning, in regard to, in reference to, on account of, according to, at, by, in between, and within." I hope you realize by now that Biblical translation isn't an exact science. In any case, I prefer to use the very first definition given here. Not "of" but rather "to." You have not spoken TO me what is right. You spoke to Job what was right, but you ignored me. Job, on the other hand, spoke directly to me, and even though what he said about me (his theology) was completely messed up and wrong (that's why I gave him a four-chapter-long lecture) at least he was addressing me to my face.

Now, this may seem to actually support the idea it wasn't WHAT Job's friends said, but HOW they said it that was the problem. But remember that God's point is how the friends speak (or do not speak) to God, not Job. We've already seen how Job's friends sat with him in silence and sympathy for seven days and seven nights. We saw last week how Eliphaz, the first of the friends, speaks with gentle, thoughtful concern for his friend, balanced with appropriate reverence for God. And now this week, we'll hear from Friend number two--Bildad.

Bildad: We Are of Yesterday

If Eliphaz reminds Job that God is in control, that God is supreme, then Bildad reminds Job that God is good. Bildad is an optimist, a believer in happy endings. First, Two Pictures:

• Eeyore and Tigger. An unlikely friendship!
• Job and Bildad. Drawing by Caitlin Foehse of an Illustration found in a 12th Century Greek Bible.
• Same picture, but with color added for emphasis. Note Bildad pointing out to Job the plants growing from the dung heap. Clearly, Bildad is an optimist!

Job 8:1-7

1Then Bildad the Shuhite responded and said: 2How long will you speak these things, And will the utterances of your mouth be a mighty wind? 3Does God pervert justice, Or does Shaddai pervert what is right? 4If your children sinned against him, Then he has dispatched them because of their transgression. 5If you look to God, And make supplication to Shaddai, 6If you are pure and upright, Surely then he will watch over you, And restore your rightful habitation. 7Though your beginning be small, Your end will be very great.

At first glance, Bildad's reference to the death of Job's children may seem harsh. It seems like he's saying "Your children got what was coming to them."

Job 8:8-19

8Indeed, inquire of the previous generation; Make a determination about the search of their predecessors. 9For we are yesterday and ignorant; For our days on earth are but a shadow. 10Surely they will teach you, speak to you, And bring forth words from their heart. 11Do reeds grow lofty where there is no marsh? Do rushes thrive without water? 12While yet in their shoot and not picked, They would wither—before any grass. 13So are the paths of all who forget God; Yea, lost is the hope of the miscreant 14Whose confidence is flimsy, Whose trust is a spider's “house.” 15He relies on his “house,” but it will not stand; He grabs it, but it will not hold. 16As for a well-watered (plant), it is before the sun. Its shoot grows out beyond its garden. 17Over a heap its roots are entangled; It (even) looks within stones. 18If one should destroy it from its place But disclaims it—“I did not see you!”— 19Behold, that is the joy of his way; From the dirt others will sprout.

Job 8:20-22

20Behold, God does not despise the blameless, He does not take the hand of evil-doers. 21Yet will he fill your mouth with laughter, Your lips with a triumphal shout. 22Your enemies will be clothed with shame; The tent of the wicked will be no more.

Last week, I made the point that we often blame Job's friends too harshly, mostly because of God's words at the end of the book where he says,

Eliphaz reminds Job that God is supreme, God is in control. Bildad reminds Job that God is good. Bildad believes in happy endings.

I am confident that, in the end, common sense and justice will prevail. I'm an optimist, brought up on the belief that if you wait to the end of the story, you get to see the good people live happily ever after. -Cat Stevens

• All scripture translations from C.L. Seow's commentary on Job (Eerdman's 2013).