Difference between revisions of "Sermon for March 13th, 2022"
| Line 1: | Line 1: | ||
==Job 18:1-21== | ==Job 18:1-21== | ||
| − | Most Sundays I stand up in front of you and talk about God's love, God's mercy and forgiveness, how we are all created in God's image, and therefore precious in his sight. We like to be reminded of that, and we like to believe it. It's good theology. But any truly good theology must also be able to answer the question: Well..what about Jeffrey Epstein? What about Derek Chauvin and Vladimir Putin? What about Charles Manson, Adolf Hitler, and (insert your favorite villain here). Today we're going to talk about evil, about God's justice, and about the fate of the wicked. | + | Most Sundays I stand up in front of you and talk about God's love, God's mercy and forgiveness, how we are all created in God's image, and therefore precious in his sight. We like to be reminded of that, and we like to believe it. It's good theology. But any truly good theology must also be able to answer the question: Well..what about Jeffrey Epstein? What about Derek Chauvin and Vladimir Putin? What about Charles Manson, Adolf Hitler, and (insert your favorite evil villain here). Today we're going to talk about evil, about God's justice, and about the fate of the wicked. |
| − | Before you jump to any conclusions, we are not going to talk about hell or eternal damnation in the afterlife, because surprisingly, those concepts did not exist in the Old Testament world where our story takes place. But the idea of divine justice did exist, and it shows up powerfully in the Book of Job, in a conversation between Job (the main character) and his friend Bildad the Shuhite. By the time we join that conversation, it has been going on for about sixteen chapters. Job has lost everything, and three of his closest friends have arrived to comfort him. Only there's not much comfort in Bildad's | + | Before you jump to any conclusions, we are not going to talk about hell or eternal damnation in the afterlife, because surprisingly, those concepts did not exist in the Old Testament world where our story takes place. But the idea of divine justice did exist, and it shows up powerfully in the Book of Job, in a conversation between Job (the main character) and his friend Bildad the Shuhite, which is our text today. By the time we join that conversation, it has been going on for about sixteen chapters. Job has lost everything, and three of his closest friends have arrived to comfort him. Only there's not much comfort in Bildad's speech to his friend, which is probably why most of you have never heard of Bildad, and why most biblical scholars through the ages have viewed him as a "bad friend." |
| + | |||
| + | I disagree with that characterization, mostly because I have friends who sometimes tell me things I don't want to hear, but need to hear. Things that are not at all comforting, but entirely true. I usually don't take it so well, either. Most of us don't. And Job is no exception. In fact, he's been throwing himself a pity party for the previous two chapters, when Bildad harshly interrupts him at the beginning of chapter 18, verse 1: | ||
| + | |||
| + | 1 Then Bildad the Shuhite answered: | ||
| + | 2 “How long will you hunt for words? Consider, and then we shall speak. | ||
| + | 3 Why are we counted as cattle? Why are we stupid in your sight? | ||
| + | 4 You who tear yourself in your anger—shall the earth be forsaken because of you, or the rock be removed out of its | ||
| + | place? | ||
| + | |||
| + | Now before you rush to judgment, please note that Job's friends (including Bildad) sat with him for three days and nights without saying a word. And in Bildad's first speech to Job he has plenty of comfort and encouragement for his friend. But right after that speech, Job went on a passionate tear about how God destroys both the innocent and the wicked alike--there is no difference between the two, so why even bother? It is this point that Bildad (after waiting patiently for another eight chapters) is responding to. Verse 5: | ||
| + | |||
| + | 5 “Surely the light of the wicked is put out, and the flame of their fire does not shine. | ||
| + | 6 The light is dark in their tent, and the lamp above them is put out. | ||
| + | 7 Their strong steps are shortened, and their own schemes throw them down. | ||
| + | 8 For they are thrust into a net by their own feet, and they walk into a pitfall. | ||
| + | 9 A trap seizes them by the heel; a snare lays hold of them. | ||
| + | 10 A rope is hid for them in the ground, a trap for them in the path. | ||
| − | |||
| − | |||
| − | |||
| − | |||
| − | |||
| − | |||
| − | |||
| − | |||
| − | |||
| − | |||
11 Terrors frighten them on every side, and chase them at their heels. | 11 Terrors frighten them on every side, and chase them at their heels. | ||
Revision as of 18:36, 11 March 2022
Job 18:1-21
Most Sundays I stand up in front of you and talk about God's love, God's mercy and forgiveness, how we are all created in God's image, and therefore precious in his sight. We like to be reminded of that, and we like to believe it. It's good theology. But any truly good theology must also be able to answer the question: Well..what about Jeffrey Epstein? What about Derek Chauvin and Vladimir Putin? What about Charles Manson, Adolf Hitler, and (insert your favorite evil villain here). Today we're going to talk about evil, about God's justice, and about the fate of the wicked.
Before you jump to any conclusions, we are not going to talk about hell or eternal damnation in the afterlife, because surprisingly, those concepts did not exist in the Old Testament world where our story takes place. But the idea of divine justice did exist, and it shows up powerfully in the Book of Job, in a conversation between Job (the main character) and his friend Bildad the Shuhite, which is our text today. By the time we join that conversation, it has been going on for about sixteen chapters. Job has lost everything, and three of his closest friends have arrived to comfort him. Only there's not much comfort in Bildad's speech to his friend, which is probably why most of you have never heard of Bildad, and why most biblical scholars through the ages have viewed him as a "bad friend."
I disagree with that characterization, mostly because I have friends who sometimes tell me things I don't want to hear, but need to hear. Things that are not at all comforting, but entirely true. I usually don't take it so well, either. Most of us don't. And Job is no exception. In fact, he's been throwing himself a pity party for the previous two chapters, when Bildad harshly interrupts him at the beginning of chapter 18, verse 1:
1 Then Bildad the Shuhite answered: 2 “How long will you hunt for words? Consider, and then we shall speak. 3 Why are we counted as cattle? Why are we stupid in your sight? 4 You who tear yourself in your anger—shall the earth be forsaken because of you, or the rock be removed out of its
place?
Now before you rush to judgment, please note that Job's friends (including Bildad) sat with him for three days and nights without saying a word. And in Bildad's first speech to Job he has plenty of comfort and encouragement for his friend. But right after that speech, Job went on a passionate tear about how God destroys both the innocent and the wicked alike--there is no difference between the two, so why even bother? It is this point that Bildad (after waiting patiently for another eight chapters) is responding to. Verse 5:
5 “Surely the light of the wicked is put out, and the flame of their fire does not shine. 6 The light is dark in their tent, and the lamp above them is put out. 7 Their strong steps are shortened, and their own schemes throw them down. 8 For they are thrust into a net by their own feet, and they walk into a pitfall. 9 A trap seizes them by the heel; a snare lays hold of them. 10 A rope is hid for them in the ground, a trap for them in the path.
11 Terrors frighten them on every side, and chase them at their heels. 12 Their strength is consumed by hunger, and calamity is ready for their stumbling. 13 By disease their skin is consumed, the firstborn of Death consumes their limbs. 14 They are torn from the tent in which they trusted, and are brought to the king of terrors. 15 In their tents nothing remains; sulfur is scattered upon their habitations. 16 Their roots dry up beneath, and their branches wither above. 17 Their memory perishes from the earth, and they have no name in the street. 18 They are thrust from light into darkness, and driven out of the world. 19 They have no offspring or descendant among their people, and no survivor where they used to live. 20 They of the west are appalled at their fate, and horror seizes those of the east.
21 Surely such are the dwellings of the ungodly, such is the place of those who do not know God.”
Other Voices in Job: Bildad
- A response to Job in 9:22, there is no difference in the fate of the innocent and the wicked.
- Light vs. darkness
- Stumbling and snares
- Terror and death
