The readings from the Hebrew Bible come from the book of Job.  This might be a good time to do a series of sermon from the book of Job where time is taken to explore the themes, questions, and challenges which Job poses to the contemporary church.  The questions of why do the righteous suffer is raised with passion.  What is God’s role in all of this?  Does God care for the one who suffers?  Is Job to blame for this suffering?  Why does Job repent in the end?  Is there any relationship between suffering and the experience of God?

The readings for the month are organized to present four narratives. First, is the dialogue in the heavenly council between Yahweh and Satan (the accuser) where the wager is made that if he suffers, Job will curse God. (Job 1:2, 2:1-10)  The second reading (Job 23:1-9, 16-17)has Job arguing his case with God.  Reading number three (Job 38:1-7)is God’s answer to Job’s argument and the fourth reading (Job 42:1-6,10-17) is Job’s repentance and restoration.

If one does a series of sermons on Job, one cannot do justice to the task without filling and the before and after of each of these readings.  Without focused background material, the readings as listed to not tell the whole story of Job’s struggle.  The preacher would be challenged to address the specific lectionary texts while not overlooking the context from which each text comes.  This might be an exciting challenge for the preacher.

The second set of readings comes from Hebrews.  The readings from Hebrews address the topic of suffering by focusing on how Jesus’ suffering has made salvation possible for the believer (Hebrews 1: 1-4,2:5-12).  Jesus put forward as the High Priest whose death and suffering has saved us (Hebrews 5: 1-10, 7: 23-28).

The third set of readings is from the Gospel of Mark.  Mark has a particular focus on the cross as the symbol of victory.  Mark claims that suffering is the means to the disempowerment of evil, the primary strategy for “binding the strong man” (3:22-27).  For Mark the cross represents the victory of God over evil.  When Jesus dies, the powers are pulled from their highest places.  The disciples are to take up their crosses and follow Jesus in the same nonviolent manner and with the same expectation of apocalyptic victory.

Mark’s Jesus is by no means a victim who can do nothing but suffer. The cross is not defeat but a chosen action and response.  Jesus takes the initiative to challenge the powers of his age.  The disciples will not receive the power to overcome the world until Jesus has suffered death on the cross.  God’s peace is located in the choice of nonviolent resistance to evil with victory coming through the suffering of Jesus. The believing community is invited to resist and to choose a way that might lead to suffering for the sake of a new order.  They are to form communities which represent the reign of God and which invited the weak, weary, and worn to join and take up this new way which provides both peace and hope.  Suffering in the Markan context has a sacramental character.  Choosing to suffer for the sake of a new order transforms victims and moves them to experience the divine.

With this introduction in mind, I will look more closely at the readings for each Sunday.  My primary focus will be on the gospel lessons, with secondary attention given to the other readings.

Proper 22 (October 4, 2009)

Job 1:1- 2:1-10
Hebrews 1:1-4, 2: 5-12
Mark 10: 2-16

Now comes the opportunity to construct a series of sermons on the book of Job.  This week’s readings set the stage for the “wager” which is played out in the book of Job between Yahweh and satan.  Before turning to the text itself, the preacher might want to give some background about Job and its genre and to develop an outline for how the book of Job will be presented over the next four Sundays.  J. Gerald Janzen’s Job in the Interpretation series provides good background material as well as exegetical assistance.  The challenge of struggling with the question of suffering is difficult but important.  I hope that some preachers will take up the challenge.

The Markan passage (10:2-16) is a rather difficult teaching on marriage and divorce brought on by a conversation with some Pharisees.  Jesus seems to rule out divorce as an option in this passage.  What does the preacher do with this passage as it is addressed to a congregation that does not lack divorced parishioners?  Can one understand this passage in light of the conflict that Jesus is having with religious leaders about the law?  In this case, Mark has Jesus tightening the application of the law while on other occasions, Mark has Jesus breaking the law.  How do you know when to do what?  What might be an explanation for the apparent harshness on the subject of divorce?

From this rather tough presentation we go to a tender concern for children.  Jesus says “let the little children come to me; do not stop them; for it is to such as these that the Kingdom of God belongs” (10:14). He then took the children in his arms, laid his hands on them and blessed them.

The epistle reading from Hebrews echoes, as does Job, a concern about suffering.  In this Christological statement Jesus is declare the “pioneer of salvation perfect through suffering (2:10).  The author of Hebrews is concerned about demonstrating how God has acted in the midst of suffering through the life and death of Jesus.  What does the cross add to the Jobian dilemma? Does our Christological perspective reshape the question of human suffering?

Proper 23 (October 11, 2009)

Job 23: 1-9, 16-17
Hebrews 4: 12-16
Mark 10:17-31

The reading for the book of Job is taken from the third cycle of dialogue (22-27) and is Job’s response to Eliphaz.  In order to make sense of  job 23, the preacher will need to give a summary of the first two cycles of dialogue between Job and his comforters.  The first cycle (Job 3-14) and second cycle (Job 15-21) rehearse the arguments of tradition about the meaning of suffering and the fault of the afflicted.  A brief but compelling summary of this struggle will set the context for Job’s lament about God in chapter 23.

Job’s moving reflection upon his experience of God’s absence gives the preacher an opportunity to encourage our contemporary cries about God to be raised in the life of worship.  There is a way in which lament functions to reconnect the believer to God.  In contemporary worship where so much emphasis is on praise devoid of lament, Job provides an opening to recover the voice “that groans to deep for words “ (Romans 8).

The Gospel lesson from Mark is the interaction between Jesus and the rich young man.  In this section of Mark’s gospel, the values that are a prelude to the inbreaking of the reign of God are being explored.  Last week we examined new human values as they related to marriage.  This week we are forces to examine new values as they relate to earthly treasure.  The young man is counseled “to go sell what you own, and give the money to the poor, and you will have treasure in heaven; then come follow me.”  The young man went away shocked because he had many possessions.  Jesus then compounds the problem by talking about how hard it will be for those with wealth to enter the kingdom of God.  “It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God” (10:25) There will be, however, rewards for those who follow and who are faithful.  Some sacrifice is necessary to usher in the kingdom.  Some suffering is part and parcel of the new order.

Every preacher knows that he/she is on a slippery slope when it comes to talking about money.  With a culture defined about consumption or defined by a desire for consumption, how does the preacher raise issues about possessions that can be heard as a challenge rather than a condemnation?  The relationship of the believer to money/possessions may be one of the most important issues facing the church in the 21st century.

The reading from Hebrews continues to explore the role of Jesus as high priest who makes our salvation possible and allows believers to approach the throne of grace with boldness and with the expectation of mercy.

Proper 24 (October 18, 2009)

Job 38:1-7
Hebrews 5: 1-10
Mark 10:35-45

The God who Job cannot find suddenly speaks of a whirlwind.  God’s speech to Job is a rehearsal of who God is and who Job isn’t.  It is a dramatic presentation of the difference between the creator and the created.  It is a beautiful poetic description of the power of God.

Please not that the lament of Job in chapter 23 is related to God’s response in chapter 42.  In Hebrew scripture that is the persistent theme that God is influenced by human behavior.  Hence, Job laments and God responds.  This can lead to praise but praise cannot be a substitute for lament.  Explore God’s speech to Job and seek to put it in language that awakens a contemporary sense of the presence and power of  God.

The gospel lesson has James and John clamoring to have special status with Jesus, sitting as his right hand and left hand when he comes to glory.  Jesus’ sobering  response is a challenge to their ability to experience what he was about to experience in his suffering and death.  Then comes the testimony to all the disciples that in the kingdom of God they are not rulers but servants.  To be first the believer must be servant of all.  “For the Son of Man came not to be served but to serve, and to give his life as a ransom for many.’ (10:45)

Servant leadership is not a very popular concept today.  Church growth experts talk about being like a CEO and not like a servant.  In some ways, these experts allege that being a servant is related to the stagnation of the church.  Yet, the Markan record is rather clear about servant leadership being at the center of the reign of God.  How do you raise issues about service without reinforcing sexist stereotypes and passive patterns of dependence?  Values of service are kingdom values.  How do we reinterpret these values in light of the rampant individualism of the 21st century.

The reading from Hebrews continues the exploration of Jesus as high priest.  Jesus is obedient in suffering and has been designated by God a high priest according to the order of Melchizedek.

Proper 25 (October 25, 2009)

Job 42: 1-6, 10-17
Hebrews 7:23-28
Mark 10:46-52

This reading is Job’s response to God’s question from the whirlwind.  Job repents of his doubts about God.  Job’s fortunes are restored.  In this final sermon on Job, the preacher might want to do an overview of this book with an attempt to interpret why Job ends as it does.  Does Job’s repentance offer a resolution to the question of suffering?  If God wins the wager, what impact does that have on us?  Do we have any clues from Job that helps us to make sense of the suffering of so many today?  How do we find answers to difficult questions?  If we cannot find answers, can we at least find the courage to raise the questions?

The gospel lesson continues to explore the new that comes as the kingdom breaks in.  This passage recounts the healing of a blind beggar, Bartimaeus.  The healing is a result of the faith of the supplicant.  Bartimaeus is healed because he believes that Jesus can restore his sight.  Mark is concerned that the early believers understand that faith has power.  Faith can overcome broken relationships, attachment to worldly goods, and even blindness.  The kingdom of God gives new sight to those who are blind both literally and spiritually.

What sort of blindness oppresses our churches?  How do we raise questions about restored sight in a world blind to suffering, crisis, and war?  What new eyes do we need to see the world from the lenses of the reign of God?

The reading from Hebrews continues the concentration on Jesus as our high priest.  Previously there were many riests but now there is only one.  Jesus has accomplished for us the sacrifice and suffering that makes our salvation secure.