In today\u2019s Old Testament reading, God responds to Job\u2019s questions about suffering. The whirlwind (and other storms and natural phenomena) appear in scripture to signify theophany. The lectionary has only treated us to Job\u2019s problem (Propers 22 and 23) and God\u2019s response. We have been spared his friends\u2019 lengthy attempts to justify why a righteous God would allow a good man like Job to suffer financial ruin, painful chronic illness and the deaths of all his children. The other men in the story have attempted to answer for God. The whirlwind sets the words of God apart from the previously uttered earthly arguments about Job\u2019s situation.<\/p>\n\n
From the outset, God is clear about what sort of conversation this will be. The phrase \u201cGird up your loins like a man\u201d suggests preparing for battle \u2013 but this battle will be a rhetorical one. It will not be the longed-for dialogue where Job would question God (31:33). Rather, \u201cI <\/em>will question you<\/em>, and you<\/em> shall declare to me<\/em>.\u201d<\/p>\n\n God first challenges Job regarding creation. The depiction of God spreading a plumb line and laying a cornerstone may be poetic metaphor, or sarcastic ribbing as indicated by the phrase \u201cSurely you know!\u201d Try reading the verses in different tones: humorous, light-hearted, arrogant, angry and gentle. Which tone best fits the phrasing?<\/p>\n\n This passage in Psalms almost sounds like a reply to the rhetorical questions asked in today\u2019s passage from Job. The congregation recites a few of the wonders of God\u2019s creative process in the second person. As in Job, God is envisioned physically constructing the world as though it were a building or a dynamic art installation. Again God is depicted directing and corralling the waters, which obey commands. Vivid imagery depicts the water fleeing at God\u2019s rebuke \u2013 even running uphill \u2013 and closes with a reference to the flood:<\/p>\n\n You set the limits that they should not pass; The author of Hebrews uses the metaphor of the high priest to describe the nature and salvific acts of Jesus. The depiction is interesting, since Jesus was not a priest at all, much less high priest. Many Christians base their understanding of Judaism (rather than their understanding of Jesus) on this passage. The author\u2019s intent is not to expound on Judaism, but to explore the nature of Christ.<\/p>\n\n I always want to find some way to redeem the enormous blunder made by James and John in this passage. Surely, they couldn\u2019t mean what they seem to mean, couldn\u2019t be asking what they seem to be asking. According to Mark\u2019s chronology, Jesus has made it abundantly clear that his mission includes torture and death. He has already rebuked Peter harshly for trying to thwart that calling, telling all the disciples quite plainly that following him requires a wiliness to suffer the same painful, ignoble fate that he himself would suffer.<\/p>\n\n Then in last week\u2019s gospel reading, Jesus had to set the disciples straight about their thinking on authority and honor. They argued, as they walked, about who would be the greatest in the coming kingdom. \u201cGreatest what?\u201d one wonders. The greatest sufferer? The first martyr? Jesus pauses to flip their world upside down (\u201cWhoever wants to be first must be last and the servant of all\u201d) before going back to the main message: What\u2019s coming is death.<\/p>\n\n In today\u2019s reading, it happens again. This time we aren\u2019t given anonymous disciples participating in covert talk. Rather, James and John openly ask to be honored with the best seats in the house. Again, Jesus takes the time to correct both misunderstandings: (1) This is about death, not glory; and (2) leadership in this movement requires serving, not ruling.<\/p>\n\n Job 38:1-7, (34-41) In today\u2019s Old Testament reading, God responds to Job\u2019s questions about suffering. The whirlwind (and other storms and natural phenomena) appear in scripture to signify theophany. The lectionary has only treated us to Job\u2019s problem (Propers 22 and 23) and God\u2019s response. 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Psalm 104:1-9, 25, 37b<\/strong><\/h4>\n\n
\nthey shall not again cover the earth.<\/p>\n\n\n\t
Hebrews 5:1-10\n<\/strong><\/h4>\n\n
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Mark 10:35-45<\/strong><\/h4>\n\n
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