"Guarding Our Heart" - a sermon on Proverbs 4:20-27

I was asked to speak about the theme of what it means to “guard” our heart from Proverbs 4:23.

Meaning a similar thing the NRSV translates, “keep your heart” – “Keep your heart with all vigilance”.

“Vigilance” or being ‘vigilant’ suggests being constantly on alert. So we would therefore be constantly on alert as to the welfare of our heart, i.e. guarding our heart.

The NLT translates, “Guard your heart above all else”. The importance of this alertness and vigilance cannot be doubted – it ranks in importance above all other things.

The Bible clearly puts a high priority upon this concept of ‘guarding our heart’. Verse 23 in the NRSV continues, “... for from it [the heart] flow the springs of life”. In other words, the ‘heart’ guides the outcome of one’s life; or as the NLT puts it, “...for it [the heart] determines the course of your life”. Where your heart is ... the rest follows. This is our day by day hour by hour activity directed by the state of our heart.

The biblical proverbs are wanting us to develop our concentration and focus in various areas. And in this case it is the “heart”.

The “heart” really represents our centre ... that which drives us as a person; and takes in the emotions, the will, our deepest desires, passions and motivations ... the whole inner being.

If we need to be so reminded about ‘guarding our heart’, then it is possible that our hearts are actually (at points in time) unguarded; and that this situation would logically bring us problems. This would mean that our heart is open to attack from various opponents (of our welfare, especially our spiritual welfare).

We could also look at this in a different way, from the other direction, if you like. If we notice that we have recurring problems and failures and temptations in certain areas, then from this we might ascertain that it is likely that our heart is, in fact, not fully guarded. The ‘unguarded’ heart would allow all sorts of disruptive, useless and harmful stuff to corrupt our lives (and compromise our decision-making in choosing the activities we will be involved in)!

So how do we do it? How do we ‘guard our heart’??

The verses that precede verse 23 talk about God’s word, and the importance of saturating oneself in the revealed teaching of God (about how we should live). The ancients only had old testament scriptures available to them; we are of course better off than that, because we have the new testament books as well, which teach the importance and implications of following Jesus. So at least one principle of ‘guarding your heart’ is:

(i) Staying attentive to God’s word (v.20-22).

And having been attentive, we are not to let such teaching “escape” us, i.e. we have to hang on to it tightly (with a firm grasp). We won’t let truth go from us, and we will let such teaching penetrate deeply; so much so, that it becomes part of who we are.

Having God’s Word as part of who we are certainly ‘guards our heart’ from danger! These are also words that can bring healing to those parts of our life that are broken. And such healing words are not just words of comfort, but also words of liberation and transformation. The words and touch of Jesus actually brought about tremendous change in the face of disastrous realities (just look at the miracle stories in the gospels). We just need to be open, thirsty and courageous for the good things God wants to do.

We can also read the Bible with such attention, that we are also listening for God to speak to us with new insight on a particular passage (especially as it applies to our own style of living).

Prayer will always be our greatest resource here, the activity that we combine with bible study to gain the most from our relationship with God.

The verses that follow verse 23 talk about our mouth, eyes and feet. So my next principle of ‘guarding our heart’ is:

(ii) Being disciplined about what we think about and what we say (v.24).

We need to stop ourselves from saying things that hurt, offend or are actually untrue. We need to stop ourselves engaging in unhelpful gossip, as well as using any put-downs or derogatory language. This behaviour not only hurts others, but also corrupts ourselves. We might say that sometimes things just slip out, but is this really any excuse?? According to the principles of ‘guarding your heart’, the answer is firmly ‘No’!

It is our ‘thought life’, our thinking, that lies behind how our tongue operates; in some cases this derives from egocentric desires i.e. selfish ambition. So you could say that the problem is often really OUR LACK OF THINKING ... well, OUR LACK OF GOOD THINKING ... our thoughtlessness toward others!

This lack of thinking about the needs of others, often happens as we are faced by people who are very different to us. We can unthinkingly put mental labels on people (sometimes borrowed from general culture), and then our mouths open with unfortunate outcomes.

We need to think in appropriate Heavenly Kingdom ways, so that, as a result, we can speak in helpful and God-honouring ways. For example, if I begin to think of someone as a dangerous looking person, I’m likely to speak about them in those terms, without even knowing anything about them at all. However, if I can just reserve my judgement, and see them as a beloved child of God, then I would likely speak very differently.

Our motivations lead our thoughts towards our words and actions. If we can align our motivations, attitudes and priorities to those of God, then our thinking will then lead to words of encouragement, and our hearts will become more ‘guarded’ from negative outside influences.

Then the next principle of ‘guarding our heart’ would be:

(iii) Looking forward to the future (v.25).

There is the obvious implication here in verse 25 that what you look at with your eyes affects your brain and can never be erased. So you would not look at things that tend to devalue yourself or others. It is possible to rise above ‘bad eye habits’, but sometimes it’s not easy and there needs to be serious help sought and applied. This is usually a more serious problem area for men, and that is one of the reasons we conduct the “Man to Man” Life-keys course, which helps to unlock what lies behind such a problem. ‘Guarding our heart’ often requires courageous effort against the odds.

Then there is also the concept of being able to keep your head up, free of guilt and shame, because of the liberating forgiveness we have been given. Unfortunately some people wallow in their self-pity, when God has given the resources to break free and live with joy and purpose.

Also implied here is the concept of what lies behind you in terms of behaviour and lifestyle – those things that you have corrected through your relationship with Jesus and understanding of God’s Word – [these things] staying behind you! What lies behind you ... stays behind you!! Your vision is now on what lies ahead in God’s future for you (and those who travel with you). I will not go back to those things that have failed me (and hurt others) in the past! They are done with!!

We can look at this in one further way. When Peter tried to divert Jesus from his God-given mission, Jesus, so taken back by this, said to Peter ... “Get behind me Satan”. This indicated that Jesus would not hear of, nor ever contemplate, this wrong suggestion of Peter. Jesus had put behind him any thoughts of avoiding the cross. There was only God’s future! When certain suggestions come to us from whatever source, we may have to say (with Jesus), “Get behind me Satan”!

And the fourth principle of ‘guarding our heart’ from this passage is:

(iv) Walking in a straight line (v.26-27).

There is an obvious implication here about the choices we make in where we go, and in what we spend our time. Going with the flow, sometimes just being blown on the breeze, without much critique of our activity, doing much more following the crowd than leading the flock, failing to notice that we don’t stand out at all, nor obviously stand for anything really, hiding from the truth (of the waste in our lives) ... all this keeps us off the straight path and onto many dead-end detours. Sometimes our internal direction-finding device, like the badly programmed GPS system, leads us down the garden path. We need to attend to this, and carefully read the guide book, before backing the car out.

This is generally about setting our mind on a course of discipleship ... following Jesus ... and we stick to it no matter what life throws at us, or whatever temptation comes before us. Following Jesus is the context, and the only context, in which we should walk through life. We simply avoid doing what we know to be wrong. In this way we would walk on the firm footings rather than the slippery dips. We stay in the main game, rather than getting caught up in the sideshows. Any rollercoaster rides (that innocently come along) are survived because we have our minds fixed on a faithful and resourceful God.

This involves careful planning and weighing up of one’s courses of action. Part of being a citizen of heaven and a member of the Kingdom of God will be that attitude of walking lightly on the earth, and holding material possessions very loosely. In that way we are not unduly distracted or held back from where God wants us to be and God wants us to do. It is the Word of God (as we said before) that we hold onto tightly and that we walk on firmly – as for much of the rest ... we tread light and hold loose.

We can also practice the presence of God in our lives, making decision-making so much easier. This is simply to regularly remind ourselves that God is constantly with us. I’m weeding the garden, and yes, God is with me. I’m standing up in front of people talking, and yes, God is with me. I’m out and about shopping, and yes, Jesus is with me. I’m driving the car, and yes, God’s Spirit is with me. I’m suffering pain and confusion, and yes, God is still with me. I’m worshipping God with everything I have, and yes most certainly, God is with me.

This actually sounded a fair bit individual to me, when the Christian life is meant to be collective and relational. So let me add the following:

(v) Another area of ‘guarding our heart’ would be through accountability, whether it be to your spouse, mentor, spiritual director, best friend or small group. This is where you track your spiritual growth through the feedback of others. You are ‘guarding your heart’ because you are prepared to hear what other people see in you, weigh it up with God, and take whatever action is required. We need to learn how to be accountable for the grace (and the gracious gifts) we have been given.

What is crucial here will always be regular worship attendance, participation in Church community, and the practice of serving others. The best functioning church community will never be the one that goes for appearance management, pretending to be what it is not. The best functioning church community will be the one based on honesty, humility, and the servant spirit. Such people will have ‘guarded hearts’.

As a footnote, it is the church based on James 5:16, that, in my opinion, will be the church that changes the world.

Reflections on Job part 2 - "Life Restored" (Job 42)

1. Revision

We saw last week that Job was in a sorry state. He had been traumatised by the loss of his ten children, all his livestock and most of his servants. Now he was covered head to foot with awful sores. Such was all the pain derived from this, that Job wished that he had never been born.

We see here the effects of a fallen and uncertain world. We also see here fragile faith facing a test. We can see that sometimes God allows us to endure a significant struggle in the hope that we will come through with a stronger and more effective faith. The question being considered is whether we are really God’s person, or is this just a bit of an act!?!

We know as well that God will enter our suffering ... seeking to console, comfort and guide. Yet there still remains a vulnerable and mortal human being here ... that needs to be supported and helped by fellow human beings. The fact that there might be a (veiled) purpose behind certain suffering ... does not lessen its dramatic personal impact.

We have seen such sudden and tragic happenings in Queensland this week. People will be asking questions, in some cases blaming God for their situation, and we hear their pain. Others will be praising God that they escaped worst-case-scenarios. Some will feel alone, others will appreciate the practical and compassionate help of their neighbours. The nation faces a test of their resolve. If we can absorb the necessity to creatively co-exist through life’s challenges, then we will be all the better.

Job cried out long and loud. Other personality types may have just bottled it all up. In the Christian community, it will necessarily be sisters and brothers in the faith that should be ready to help. There are ways too that the Jesus following person, although hurting and depressed, can and should help themselves.

In Job’s case, three friends made themselves available, but when Job screamed out his questioning doubts and fears publicly, these friends couldn’t help but seek to correct Job and tout their own theological agendas. This just tipped Job further into depression. Later a fourth counsellor Elihu could only criticise Job for doubting God, and suggested to Job that God was way too important to ever answer Job personally. Wrong!!

God may not feel the need to explain everything to Job, but certainly God would answer Job’s prayers for help. We know that Job was an innocent sufferer, because God had previously declared him to be “blameless and upright”. So it wasn’t a secret unconfessed sin that had caused Job’s suffering, rather just the vagaries of life. And contrary to Elihu, God will speak to Job!

The suffering people in Queensland did nothing to deserve what happened to them; but it happened anyway. They will simply need to be supported, cared for and helped. Perhaps Job’s friends would have been looking to allocate blame here too, but we know better. [Perhaps they would have tried to silence the mourning as well.] But, we know that God will draw beside the grieving, and God will empower those who are courageously seeking to help, and God will be available to help with the rebuilding of people’s lives.

2. How should we respond?

(a) To our own (undeserved) suffering?
THE DO NOTS:
· Withdrawal, isolation, cutting people off;
· Self-criticism (being ridiculously hard on oneself, believing everything is your fault);
· Negative self-talk (which becomes entrenched in one’s thinking).
THE DOS:
· Willingness to be open & honest;
· Accept offers of friendship & support;
· Seek actively whatever help is needed (God’s & other);
· Courageously act on good advice (you might need to think about something differently);
· Worship God, pray, and express what you can be thankful for;
· Continue to look for ways to serve others;
· Celebrate progress.

(b) To the suffering of others?
THE DO NOTS:
· Judgements, criticisms, corrections;
· (Philosophical) arguments; (theological) clichés;
· Exclusion (walking away or leaving them out).
THE DOS:
· Companionship (being there), listening (intently);
· Loyalty which goes beyond the good times;
· Genuine compassion (that originates in the heart of God);
· Words of genuine encouragement and reassurance (that the other person can and will get through this if they open themselves to the right help – God’s & other);
· Yet if there is nothing insightful to say remain silent while remaining present & available (weep with those who weep, rejoice with those who rejoice – Romans 12:15);
· Practical care (just picking up the slack a bit – but not producing dependence);
· Building opportunities for mutual sharing and serving – not just a one way situation.

3. God’s resolution (Job 38-42)

(a) Life as a Rollercoaster

You can view scene 15 of Ron Howard's film "Parenthood" (1989). Life is often like a rollercoaster, fast ups and downs and spiralling curves; and you have to yell and scream a bit, and certainly close your eyes from time to time; and sometimes your stomach becomes a bit churned up. And once you get on a rollercoaster, you have to wait for a time before you can get off ... they won’t stop it just because you’re finding it a bit difficult. But isn’t this better than a merry-go-round, where you just go endlessly round and round at a slow an unadventurous pace; and your senses have not been tested at all, you just go through the motions, there’s been no real impact, and you leave it totally unchanged! Living life on a rollercoaster will certainly show us how much we need God, and in so knowing ... we will find our proper focus.

(b) God speaks from “the whirlwind”

At the beginning of chapter 38, God responded to Job “out of the whirlwind”. This is a picture of God dramatically entering the vigorous debate over Job’s suffering (with something definitely to say). One wonders though if this could also relate to God entering right into the midst of Job’s chaotic emotional state[1] ... his rollercoaster ride.

Whereas Job had questioned God’s wisdom and governance – ‘how could God let all this chaos happen’ – ‘how could God allow someone to suffer this much’, God seeks to establish that the Divine integrity is intact – it’s just that Job’s view of God has been deficient. For, this is the Creator of all the universe, and what a universe it is ... who else could have created like this (certainly not Job or any other human)! This is the God who keeps the earth spinning on its axis despite all the evil done in the world over the centuries (who else’s wisdom could handle this task)! It is only the Creator of such a complex world who will ever be able to understand all its complexity and ambiguity. It is only God who can fully know how the subtle balancing acts of earthly events work out, and how God restrains evil and provides care.

Never though, is Job’s innocence ever brought into question by God; only the depth of his understanding of God (his theology). So, the point is: we have to allow God to form in us a belief system, and a faith, that will stand the test of time.

We are human, and as such we are permitted to express emotion, doubt and fear. We need such a release valve or we will implode. That’s the way we have been created, so that’s okay. Yet as believing people, when we have gotten such feelings off our chest, it’s time to deal with reality ... that is, to help ourselves and help others. God took Job through a process of realising this[2], which all culminated at chapter 42 and verses 5 & 6.

At the beginning of chapter 42, Job reasserts God’s greatness (as he had done previously when first tested with severe loss, but before things became really grim for him). Job also acknowledges, however for the first time in this case, that there are things that he will never understand, AND that this should not, and now will not, disrupt his worship of God.

But there is more! Look at verse 5!! This is vital!!! Job had known about God from what he had heard from others, but his knowledge of God had been found to be deficient under pressure, and his faith was maybe not as strong as it needed to be. Now Job had “seen” God for all that God was worth! Now Job would likely form a close personal relationship with God.

The Hebrew of verse 6 is very difficult to translate, and could easily be misinterpreted. But the context of the whole book gives us the clue. The basic meaning of “repent” is to change one’s mind; so the meaning here is likely to be that Job has now made the decision to get on with life (and seeking God) despite continuing in the “dust and ashes” of his mourning. Job could go on forever bemoaning his situation and questioning God, but where would that get him! So, Job’s life and future is now given over in wholistic trust, no matter what the circumstances of life brings. The human condition is horribly fallible (and in this sense “despised”), but life in God is absolutely extraordinary.

And so, the New Living Translation (NLT) might be preferred here, where Job says:
I had only heard about you before,
but now I have seen you with my own eyes [that’s the onset of personal faith].
I take back everything I said [I reject my criticism of God, and now believe firmly in God’s integrity],
and I sit in dust and ashes to show my repentance [rather than being stuck where I am, I have decided to move forward].

God then pays out on Job’s so-called ‘friends’ for their unthinking and destructive words to Job. And despite all of Job’s somewhat critical words addressed to God, Job is commended for the way he has endured and persevered. This is because Job never rejected God, never ‘threw out the baby with the bath water’; Job hung in, and his mournful words actually formed part of his continuing search for truth. The sometimes blunt and forthright comments of Job about God (from the depths of his agony) have been deemed closer to the truth than the inappropriate and uncaring words of the three ‘friends’.

The three ‘friends’ had to seek Job’s forgiveness if they were to be pardoned by God for what they did. And, yes, Job forgave them (which, of course indicates a whole lot about Job).

With this new attitude, which was proved in his forgiving attitude [dealing well with any abiding bitterness], Job’s life took a major turn for the better (42:10). We don’t know how quickly (or slowly) those “loathsome sores” cleared up ... we’re not told ... for that wasn’t what was important anymore; for Job there was a new relational focus on God. The description in the closing of this book indicates that Job’s life was even better after his struggle than it had been before. Job was at peace with the world!

And at the end (42:11), there is the irony of these relatives (the first mention of them), never to be seen when Job was in trouble, surfacing out of thin air (with their guilt laden gifts). But I imagine Job forgave them too! Job has learnt a great deal, but the mysteries of the cosmos remain mysteries!

4. What do we learn?

The book of Job shows us that even a person as stable and faithful as Job was, can struggle with doubt and depression when the circumstances surrounding life go terribly wrong. At different times we can all struggle to maintain our faith when things happen to ourselves or others that seem contrary to fairness, e.g. prolonged illness, accidental injury, personal attack, family tragedy, and community disaster. It is not a sin to struggle with faith; rather this very struggle is an opportunity (however much it is unwanted or undeserved) to grow and mature.

Job also shows us that we are free to express our real heart-felt emotions and our deepest gloom to God. If God allows us to be tested, then we know for sure that God will be alongside us, present in our struggle, ready and willing to enter into our suffering. God will help us resolve our issues (in good time); and being with us all the way, God will seek to draw us through a better person. Through this process we may be able to find that glimmer of light indicating better times ahead. Job helps all faithful sufferers draw courage and retain faith.

The book of Job also reminds us about the quality of care that we should be providing to those who find themselves suffering through those aspects of life that turn adverse to them. We are given the negative example of certain so-called ‘friends’, who did not listen carefully enough to the cries of Job (to understand where he was really at), nor were attentive to the promptings of God (towards the sort of compassionate and honourable response that was needed). We can do better!

The suffering which threatens to destroy us [or so we think] can, if taken on board, be the means by which we discover a larger self with resources of strength, and insight and courage and heroism and love and compassion of which so far we have been totally unaware.[3]

[1] we remember that Job’s children were lost when a dramatic wind event caved in the house (1:18-9)
[2] there had been some previous progress at 40:3-5
[3] “Learning to Care” by Michael H. Taylor, page 64

A Prayer for Flood Victims

Loving and compassionate God,

All human tragedy is an invitation for us to stretch out our arms
toward the needs of others.

In so doing, we will experience your presence
within the depths of human pain.

Draw us close to those harmed by these waters,
hearing their cries, responding to their needs:

For those who feel they have lost everything,
for those that have become homeless;
for those who have lost loved ones,
for those that are still waiting to hear news.

Lead us in our prayerful support of those who will clean up the streets, fix the cities and rebuild the towns;
for those who will make strategic decisions,
those who care for the displaced,
and those who bring healing to the suffering.

We pray that those affected will not lose hope
in spite of the overwhelming destruction they face;
and that those who hurt and feel helpless
might find new resources of faith and courage.

We pray for God given energy and ingenuity to be poured out on those affected as they seek to rebuild their lives, their homes and their livelihoods.

And we thank you for the various gifts of generous heroism from both emergency workers and total strangers.

We seek the face of Jesus in our prayers,

Amen.

Reflections on Job part 1 - "Care for the Hurting"

Introduction

Job is a very complex book, which seeks to deal with the area of suffering, and where faith in God fits in with this. I have to say that delving deeply into Job again this week has done my head in a bit ... such is the complexity of this book. You could spend months and years studying this book in great detail (for great profit), but I will just reflect a little on Job, and try to pull out a few major points, to give a bit of the flavour and thought processes within. There will be two parts to this message. If we can capture a little of how Job survived tragedy, this might serve us well. If we grow in our knowledge and ability to respond to those who are hurting around us, then this will certainly be worthwhile. These are the real practical applications to be gained from reading Job.

1. Job in a sorry state (chap. 3)

We have read together from Job chapter 3. Job was now at that place where he thinks that it would have been better for him if he had never been born at all. Job actually talks in terms of putting a curse on the day of his birth and even the moment of his conception ... “let that day be darkness” (v.4), “that night – let thick darkness seize it” (v.6). Job regrets his life! His birthday, rather than being a time for celebration, is now a cause for mourning. This was a horrible day!

If only I wasn’t born, thought Job, I wouldn’t have to face such trouble (v.10) [and, as later verses mention, Job would then be at rest (v.13) and out of bondage to the taskmasters of this world (v.18-19)]! In verse 20 onwards we read that Job actually desires death ... why should light and life continue to be given to Job when these are a total waste in one so besieged with troubles! These words, so uttered, would have to be a warning sign concerning the person’s mental health.

This is all because life has become too painful for Job, and there doesn’t appear to be any way forward. Job also feels that, due to his wretched state, he can make no further contribution to the community around him. Job was expressing very natural human regret and misery concerning what had happened to him. Many people will come to express themselves like this. Job cries out to anyone who will listen. Many others will actually feel like this, but in their case, bottle it all up inside. In each of these situations help is needed.

Job did not understand why all this tragedy had befallen him; after all had he not dedicated his whole life to God. And the truth of this was in evidence for all to see – the completeness of his life as seen in family, security, and financial well-being – Job was at peace with the world! This lack of understanding added to his emotional instability and he cried out in pain. Job’s theology was a little unprepared for these dark turn of events. Job is initially hesitant to blame God – there must be another answer; but this resolve is later tested.

But Job does reveal his feelings on the matter, and speaks out strongly in search of understanding; and this was a good thing for him to be doing, as the circumstances that had befallen him were completely overwhelming. This could happen to the loftiest leader in the Christian community ... or to the most anonymous person in the street – it’s just a matter of how certain events clash with a particular person’s inner being.

This all happens in the face of the grand parade of other’s people’s lives being so seemingly happy and easy. Depression also arises in the face of how wonderful life can be, and how purposeful life should be! We know down deep that each human birth should remain something to celebrate and continue to commemorate; and death should basically be something to be avoided until our genuine time comes.

Many people, for a variety of reasons, have an acute vulnerability in this area, but no-one is wholly exempt from the possibility of feeling as Job feels here. So we all should look after ourselves, and build our lives on the best foundations and coping mechanisms (and we know what those are ... we talked about it last week). But we should also be willing and ready to respond to others who present in a depressed way like Job does here).

2. How did Job get here?

I mentioned earlier that Job doesn’t initially allocate blame to God, although it seems he found this increasingly difficult not to do. Job naturally, in his perilous situation, had many reservations, doubts and questions. After all, Job had lost first his livestock, then most of his servants, then his ten children. Subsequently Job was stricken with terrible sores all over his body. No doubt that the longer his pain went on, the harder it was to maintain his resolve. And this would seem quite natural, would it not! Imagine the mental anguish in not knowing whether this shocking skin condition would ever leave him!

At the beginning of Job’s turmoil when he had lost his family, he continued to worship God and said in part, “... the Lord gave, and the Lord has taken away; blessed be the name of the Lord” (1:21). We then read the writer’s assessment of Job’s ‘performance’: “In all this Job did not sin or charge God with any wrongdoing” (1:22). Later, following the onset of his sores, and when his wife castigated him for maintaining his faith (2:9-10), Job replied to her, “Shall we receive the good at the hand of God, and not receive the bad?” Again we read that Job refused to lose his faith, and again “did not sin with his lips” (2:10b). But then, in our reading in chapter 3 verse 23, Job expresses that he feels “fenced in” by God ... somehow the boundaries of protection that Job once enjoyed and benefitted from, now seem to be restrictive and punishing. And later, Job did go so far as to say that God had targeted him (7:20). Even what we have already mentioned about Job cursing the day of his birth comes really close to challenging God’s sovereign wisdom. By 16:9 we read Job saying, “[God] has torn me in his wrath, and hated me”. Job went on to doubt God’s wisdom and ability to govern the earth properly.

However, it ultimately was of great assistance to Job, that even with his confusion, doubt and fear, that he basically sought to hang in there with God, and keep his communication up with God, and thus Job doesn’t lose touch with God.

When we trust God so much, it’s actually hard to come to terms with such terrible things happening to us. As our example, Job was actually described, at the beginning of the book, as “upright” (i.e. fully devoted to God’s ways) and “blameless” (i.e. already appropriately repentant and forgiven). We do have evidence that God is a faithful and prayer-answering God. We pray for protection from harm ... “deliver us from evil”, and usually feel secure; yet sometimes bad stuff happens. So, from our observations of the realities of life, and from our reading of biblical material like Job, we have to come to acknowledge two very important things:

(i) that the misuse of humanity’s freewill can, and often does, bring us, even the innocent, great heartache and difficult complexity – a fallen world (such as the one we live in) will get you one way or another, or in Job’s case in multiple ways (chap. 1-2:10); and

(ii) that sometimes God will let us be tested for the sake of the building of our faith (and our effectiveness). If God senses that we need some renovation or have room for improvement in some area, then he will allow such bad stuff to touch us.

It seems that both of these dynamics were in play in Job’s case. Job lost his livestock and most of his servants through the violent attacks of the Sabeans and the Chaldeans as well as through the dramatic effects of a fire-storm. Then Job lost all his children (seven sons & three daughters) through a major wind event that caused their house to cave in on itself. Then, when this didn’t bring Job down, he was inflicted by loathsome sores, bringing great discomfort and further misery.

Because we live in a world where many selfish, thoughtless and destructive deeds are done, we are likely to feel their impact on us at various times. Sometimes God provides protection and blessing; at other times, although God remains with us – we still experience the full impact of this evil.

According to the early chapters of the story, these ‘losses’ derived from the accusations of one who is referred to as “the satan”, meaning one who doubts, accuses, opposes (and puts obstacles before) human beings. This “satan” figure obviously has some function and/or ability to facilitate disorder and disaster in the world. The “accuser” suggests to God that the only reason that Job is so faithful and good, is that he has had an easy ride and that God has contributed to that ease. If a few tough things happen to Job, says the “accuser”, then he would no doubt crumble (and curse God). Perhaps, suggests “the satan”, Job is only devoted to God out of self-interest!

The question here for consideration, is whether Job would be able to survive such trauma and rebound better than ever?!?

So in Job’s case, for there to be a full demonstration of his God-developed character, disaster was going to be allowed to touch him, and touch him deeply. For the true character of a person can only be fully seen when put under pressure. Those who live uprightly will surely be put under repeated pressure in various ways to see if they can be broken! Will Job’s faith fall apart, or will he maintain (and grow) such faith in God? What happened to Job might seem very extreme, but it does serve to really bring home the point about persevering through difficulty.

But having said this, none of Job’s maturity, lessens the personal impact all this had on him; for surely he became mightily depressed. So even if a person is being tested for their own growth or for their own good, the impact of the violence being done to them or the tragedy being brought to them ... will cause them to despair. And they will need our support. If it is we who suffer ourselves, then we are free to cry out for help.

3. What was said? (chap. 4-25)

It’s really nice that Job had three friends willing to go to his side and seek to help him. This was very different to Job’s wife who wanted Job to just take the ‘easy way’ out (2:9). These three were named Eliphaz, Bildad and Zophar. They first met together to discuss Job’s dilemma and their strategy, which was probably a wise thing to do ... so they could work in harmony with Job and his needs. When they saw Job they were deeply distressed and expressed their genuine grief at what they saw, thus sincerely empathising with Job’s misery. They then sat quietly with Job for seven days and seven nights, just being there for him and consoling him (acknowledging for the moment that any words would be inadequate). So far so good! We certainly cannot fault their commitment to the notion of friendship. But they couldn’t help speaking eventually (and when they do we find their approach quite inadequate)!

These three friends would have heard Job’s cries of despair that we have heard recorded in chapter 3. They obviously could not cope with these desperate cries of Job without opening their mouths; and what they said (over the next chapters) largely shows an incapacity to provide helpful counsel. They spoke from their own agenda, consistently missing the pain and confusion in Job’s words, saying things that were either not right or not helpful. Job didn’t need sermons on things that he already knew well (as if he hadn’t already practiced these things). Job didn’t need to be reminded of advice that he had given to others. It was easy for Eliphaz to spout ‘trust in God’ – he didn’t have loathsome sores all over him! Probably the friends’ biggest mistake was not listening carefully enough to Job’s words over time, and just bringing Job their own judgements and ideas that didn’t particularly connect with what Job was saying. Their responses were more about them and their own apprehensions, fears, and theological agendas, than they were about Job’s own personal dilemma.

Eliphaz doesn’t think Job is patient enough (4:5), Bildad says Job complains too much (8:2), Zophar recklessly and harshly suggests that Job’s current situation is not even as bad as it should be (11:6). Each will not accept Job’s claims of innocence and demand repentance of him. If we wade through these friends’ diatribes we will notice all sorts of dodgy misrepresentations of God (e.g. 4:7) that wouldn’t have helped Job (including statements that negated God’s mercy e.g. 4:17-19). The last thing Bildad said to Job was: “If even the moon is not bright and the stars are not pure in his sight, how much less a mortal, who is a maggot, and a human being, who is a worm!” (25:5-6). Thanks for that!! Thus Job seems to get more agitated rather than less. The more these friends seek to place the blame on Job himself, the more the innocent Job frustratedly doubted God. We have to be so careful that what we say to hurting people is not based on completely wrong assumptions (e.g. ‘you must have done something to deserve this’), and that this becomes a negative and makes the situation worse. Such words tend to make someone unnecessarily doubt themselves and subsequently become more negative in their thinking and self-talk, then further feelings of hopelessness build.

These ‘friends’ wanted Job to admit that he deserved the ‘punishment’ he was receiving – to confess the secret sin that had brought about his trouble. This approach of course completely missed the mark. The reality was that Job had done nothing to deserve this outcome, but it had happened anyway. Surely if this realisation was made, then the pastoral care approach would have been totally different. Life is not as simple as actions and consequences, for there are other dynamics in play. There are all sorts of human vulnerabilities – physical, psychological, emotional and spiritual. And there are all sorts of worldly pressures – toward success, popularity, power and influence. This breeds a climate of personal instability that can lead to anxiety and depression. One thing for sure though – the person who hangs on to God despite the gravity of their problems will have a much better chance of survival. The one who remembers that God ultimately seeks to bless, nurture and heal will be the one who makes it through.

Between 1997 and 2001, despite continuing to minister as best I could, I was a bit of a depressed wreck of a person. This was due to no particular sin, but rather was due to my own need to succeed in the face of a perceived lack of success. This derived from my lack of understanding that my best was enough and God would do the rest. I needed to apply the truth that I am accepted by God for who I am, and who Jesus is, and not for what I achieve. Fortunately I got the care I needed (mainly from Raelene), got some good teaching from Allan Meyer (of “Careforce Lifekeys” fame), and I resolutely hung on to God and continued in fully committed worship. I was able to hear and sing the words written by my friend Lyndon Wesley ...

In my world I now see,
Your hand is working in me,
I accept the grace You’ve given;
Should I laugh should I cry,
I’m loving You til I die,
Now my life is extraordinary.

As some of us know from when Lyndon gave his testimony here some years back, these words have great significance for the survivor of what Lyndon and others have experienced. God certainly takes us on a journey of becoming the best we can be, if we just let Him. God rebuilt me better than I was before, and got me ready to come here amongst you people seven years ago. I still want to save the world ... I’m just not going to bash myself up anymore.

Any suggestion that Job was personally responsible for what had happened to him, was not only seen as inappropriate, but also wrong. In the very first verse of this book, Job is described as “blameless and upright, one who feared God and turned away from evil” (1:1). Job is also well-placed in life, he loved his family dearly and sacrificed for them often (refer 1:5). God actually took great delight in Job, and saw him as a great success story (1:8). Although Job could be regarded as a ‘sinner’, in the same way as every human is regarded as a ‘sinner’, he did nothing to deserve what happened to him. The three ‘friends’ should not have sought to find or suggest a reason behind Job’s trouble, rather just entered into his suffering as supporters and helpers. Sometimes we do in fact reap what we sow, i.e. experience and endure the (sometimes dire) consequences of our misguided actions. But according to the book of Job, sometimes stuff happens to us that has no connection to our prior behaviour, and indeed happens to even the “upright”. This may not have ever sounded fair, but who should expect a fair deal from a fallen world.

Part 2 next week!