Archive for the ‘Bildad the Shuhite’ Tag

I Know That My Redeemer Liveth   1 comment

Above:  The Angel in the Empty Tomb

Image in the Public Domain

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The Collect:

Blessed Lord, who caused all holy Scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of life,

which you have given us in our Savior Jesus Christ,  who lives and reigns

with you and the Holy Spirit, one God, for ever and ever.  Amen.

The Book of Common Prayer (1979), page 236

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The Assigned Readings:

Acts 2:42-47 or Job 19:7-27c

Psalm 118:1-2, 14-24

1 Corinthians 15:12-20

Mark 16:1-8

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Ah, that these words of mine were written down,

inscribed on some monument

with iron chisel and engraving tool,

cut into the rock for ever.

This I know:  that my Avenger lives,

and he, the Last, will take his stand on earth.

After my awaking, he will set me close to him,

and from my flesh I shall look upon God.

He, whom I shall see will take my part:

these eyes will gaze on him and find him not aloof.

My heart within me sinks…

You, then, that mutter, “How shall we track him down,

what pretext shall we find against him?”

may well fear the sword on your own account.

There is an anger stirred to flame by evil deeds;

you will learn that there is indeed a judgment.

–Job 19:23-29, The Jerusalem Bible (1966)

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In the context of the Book of Job in its final form, the continued faith of Job, afflicted with divine consent by the loyalty tester (the Satan) then rejected by surviving relatives and insulted repeatedly by so-called friends, makes little sense.  The Avenger/Vindicator/Redeemer, or kinsman-redeemer who was to avenge innocent blood, had to be God, for whom the alleged friends presumed to speak.  One irony in the Book of Job, in its final form, is that we who read Chapters 1, 2, and 42 know that Elihu, Zophar, Bildad, and Eliphaz were wrong when claiming that God protects the innocent, in Job’s case.  Yet Job still trusts in God.

The reading of this passage on Easter Sunday makes sense.  Did not the resurrection of Jesus vindicate him?  And does it not vindicate we who, in faith, accept his resurrection?

Job’s attitude, in contrast to the forgiving spirit of Jesus on the cross, is understandable.  Job’s attitude also vindicates the human need for justice.  God will judge and show mercy as God deems appropriate.

The Gospel of Mark originally ended with,

…and they were terrified

at the empty tomb.  Such fear was understandable; the women at the tomb had no hindsight regarding the resurrection of Jesus.  Hindsight was impossible at the time.

I try to minimize how much I anthropomorphize God.  Some of it is unavoidable, given human perspective.  To a great extent, God is, for lack of a better word, other–not quite unknowable, but still other.  The somewhat unknowable other terrifies us sometimes, even in showing extreme mercy, for we do not understand.  With hindsight, however, we can find reasons to rejoice, not fear.

KENNETH RANDOLPH TAYLOR

JUNE 26, 2019 COMMON ERA

THE FEAST OF ISABEL FLORENCE HAPGOOD, U.S. JOURNALIST, TRANSLATOR, AND ECUMENIST

THE FEAST OF SAINT ANDRA GIACINTO LONGHIN, ROMAN CATHOLIC BISHOP OF TREVISO

THE FEAST OF PHILIP DODDRIDGE, ENGLISH CONGREGATIONALIST MINISTER AND HYMN WRITER

THE FEAST OF VIRGIL MICHEL, U.S. ROMAN CATHOLIC MONK, ACADEMIC, AND PIONEER OF LITURGICAL RENEWAL

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Adapted from this post:

https://lenteaster.wordpress.com/2019/06/26/devotion-for-easter-sunday-year-b-humes/

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Grace   3 comments

Above:  Landscape with the Parable of the Sower, by Pieter Bruegel the Elder

Image in the Public Domain

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Blessed Lord, who caused all holy Scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of life,

which you have given us in our Savior Jesus Christ,  who lives and reigns

with you and the Holy Spirit, one God, for ever and ever.  Amen.

The Book of Common Prayer (1979), page 236

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Job 42:1-17 or Deuteronomy 34:1-12

Psalm 48

James 5:12-20

Mark 4:1-20

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At the end of the Season After the Epiphany or the beginning of the Season After Pentecost (depending on the year), we finish hopping and skipping through three books–Job, Deuteronomy, and James.  If we pay attention, we notice that Job granted his daughters the right to inherit from his estate–a revolutionary move at that time and place.

Overall, when we add Psalm 48 and Mark 4:1-20 to the mix, we detect a thread of the goodness of God present in all the readings.  Related to divine goodness is the mandate to respond positively to grace in various ways, as circumstances dictate.  The principle is universal, but the applications are circumstantial.

Consider, O reader the parable in our reading from Mark 4.  The customary name is the Parable of the Sower, but the Parable of the Four Soils is a better title.  The question is not about the effectiveness of the sower but about the four soils.  Are we distracted soil?  Are we soil that does not retain faith in the face of tribulation or persecution?  Are we soil into which no roots sink?  Or are we good soil?  Do we respond positively to grace, which is free yet not cheap, or do we not?

Job 42:11 tells that all Job’s “friends of former times” visited him and “showed him every sympathy.”  (Job is a literary character, of course, so I do not mistake him for a historical figure.)  I imagine Zophar, Bildad, Eliphaz, and even Elihu, who went away as quickly as he arrived, having realized their errors, dining with Job in shalom.  That is indeed a scene of grace.

KENNETH RANDOLPH TAYLOR

JUNE 19, 2019 COMMON ERA

THE FEAST OF JAMES ARTHUR MACKINNON, CANADIAN ROMAN CATHOLIC PRIEST AND MARTYR IN THE DOMINICAN REPUBLIC

THE FEAST OF ALFRED RAMSEY, U.S. LUTHERAN MINISTER AND HYMN TRANSLATOR

THE FEAST OF CHARITIE LEES SMITH BANCROFT DE CHENEZ, HYMN WRITER

THE FEAST OF WILLIAM PIERSON MERRILL, U.S. PRESBYTERIAN MINISTER, SOCIAL REFORMER, AND HYMN WRITER

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2019/06/19/devotion-for-the-ninth-sunday-after-the-epiphany-year-b-humes/

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Honest Faith Versus False Certainty II   1 comment

Above:  Job and His Alleged Friends

Image in the Public Domain

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Blessed Lord, who caused all holy Scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of life,

which you have given us in our Savior Jesus Christ,  who lives and reigns

with you and the Holy Spirit, one God, for ever and ever.  Amen.

The Book of Common Prayer (1979), page 236

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Job 8:8-22 or Deuteronomy 11:18-28

Psalm 42

James 2:18-26

Mark 2:1-12

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In the perfect moral universe of Bildad the Shuhite and those who think like him, piety is a shield against misfortune.  This is an attitude present in parts of the Book of Psalms.  That book also contradicts the attitude, however, for certain psalms acknowledge that innocent people suffer.

Jesus, without ignoring that the suffering of many resulted partially from their sins, did not state that all human suffering resulted from the sins of the suffering.  His sinless life testified to a different reality, that sometimes we suffer because of the sins of others, and piety sometimes leads to persecution and/or death.

Certainty can become an idol, as in the cases of Bildad (Job 8) and the accusers of Jesus (Mark 2).  Idols abound; certainty is one of the most popular ones.  I refer to false, misplaced certainty, not to confirmed knowledge, such as 2 + 2 = 4.  No, I refer to certainty that fills voids meant for faith in God.  The human psyche craves certainty.  Unfortunately, false certainty leads to conspiracy theories, to other denial of reality, and to idolatry.  In reality, what we do not know outweighs what we do know, and humility is in order; certainty be damned much of the time.

May we walk the path of faith in Christ without ignoring that of which we can objectively be certain.  May God grant us the wisdom to recognize the difference between matters in which we need faith and those in which we can reasonably have certainty.

KENNETH RANDOLPH TAYLOR

JUNE 15, 2019 COMMON ERA

THE FEAST OF JOHN ELLERTON, ANGLICAN PRIEST AND HYMN WRITER AND TRANSLATOR

THE FEAST OF CARL HEINRICH VON BOGATSKY, HUNGARIAN-GERMAN LUTHERAN HYMN WRITER

THE FEAST OF DOROTHY FRANCES BLOMFIELD GURNEY, ENGLISH POET AND HYMN WRITER

THE FEAST OF SAINT LANDELINUS OF VAUX, ROMAN CATHOLIC ABBOT; SAINT AUBERT OF CAMBRAI, ROMAN CATHOLIC BISHOP; SAINT URSMAR OF LOBBES, ROMAN CATHOLIC ABBOT AND MISSIONARY BISHOP; AND SAINTS DOMITIAN, HADELIN, AND DODO OF LOBBES, ROMAN CATHOLIC MONKS

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2019/06/15/devotion-for-the-fifth-sunday-after-the-epiphany-year-b-humes/

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The Way of the World, Part II   2 comments

Above:   Good Shepherd

Image in the Public Domain

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For the Third Sunday after Easter, Year 1, according to the U.S. Presbyterian lectionary of 1966-1970

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Mighty God, whose Son Jesus broke the bands of death and scattered the powers of darkness:

arm us with such faith in him that we may face both death and evil,

and overcome even as he overcame; in thy name.  Amen.

The Book of Common Worship–Provisional Services (1966), 123

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Job 19:23-27

1 Peter 2:11-17

John 10:11-16

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According to a bad joke, Bildad the Shuhite was the shortest person in the Bible.  He was certainly short in his supply of wisdom and was a poor excuse for a friend.  Job, replying to Bildad’s address (Job 18) in Chapter 19, expressed confidence in God, who was like a kinsman-redeemer of Israel.

A recurring theme in the Bible (both testaments of it) is confronting authority.  Ezekiel 34 labels bad Israelite kings as cruel and harsh shepherds, and identifies God as the Good Shepherd.  That is an image in John 10, where Jesus is the Good Shepherd.  Yet, again and again, as in 1 Peter 2, we read about submission to authority.  The attitude elsewhere, as throughout Matthew and Revelation, is quite different.

Historically, a marginalized, young religious movement trying to convince authorities that it was no threat to the Roman Empire had a vested interest in submission to authority.  Yet, in time, the empire launched vicious persecutions, and wise church leaders did not submit to them.  No, many went into exile and/or became martyrs.  The modern age, with its genocidal dictators (Adolf Hitler, Joseph Stalin, Mao Tse-tung, and Pol Pot), has challenged the advice in 1 Peter 2:13-17, also.

The way of the world includes institutionalized exploitation and violence.  The way of the world entails systemic injustice.  The way of the world will fall to God eventually.  In the meantime, we who claim to follow God must actually follow God in the paths of justice, at least as much as possible, given the pervasively sinful nature of institutions.  We have a command to leave the world better than we found it.

Perhaps we will suffer for the sake of righteousness or, like Job, for a reason we do not understand, but we may trust in our kinsman-redeemer.

KENNETH RANDOLPH TAYLOR

NOVEMBER 14, 2018 COMMON ERA

THE FEAST OF JOHN AMOS COMENIUS, FATHER OF MODERN EDUCATION

THE FEAST OF THE CONSECRATION OF SAMUEL SEABURY, FIRST EPISCOPAL BISHOP

THE FEAST OF WILLIAM ROMANIS, ANGLICAN PRIEST AND HYMN WRITER

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The Inner Jonah, Part IV   1 comment

Above:  A Stamp Depicting Jonah

Image in the Public Domain

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The Collect:

Blessed Lord, who caused all holy Scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of life,

which you have given us in our Savior Jesus Christ,  who lives and reigns

with you and the Holy Spirit, one God, for ever and ever.  Amen.

The Book of Common Prayer (1979), page 236

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The Assigned Readings:

Jonah 4

Psalm 130

Philippians 4:1-14, 19-23

Matthew 26:69-75

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Be known to everyone for your consideration of others.

–Philippians 4:5a, The Revised English Bible (1989)

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That sentence puts Jonah in his place.

My studies of the Book of Job have provided a lesson applicable to the Book of Jonah.  Job and his alleged friends committed the same error:  they presumed to know how God does and should act.  That, at least, was a lesson of one layer of the authorship of the Book of Job; the prose epilogue threw a wrench into the supposed sin of Job–supposing to know how God does and should act, for God agreed with Job in that epilogue.

When Yahweh had said all this to Job, he turned to Eliphaz of Teman.  “I burn with anger against you and your two friends,” he said, “for not speaking truthfully about me as my servant Job has done.  So now find seven bullocks and seven rams, and take them back to my servant Job and offer a holocaust for yourselves, while Job, my servant, offers prayers for you.  I will listen to him with favor and excuse your folly in not speaking of me properly as my servant Job has done.”  Eliphaz of Teman, Bildad of Shuah and Zophar of Naamath went away to do as Yahweh had ordered, and Yahweh listened to Job with favor.

–Job 42:7-9, The Jerusalem Bible (1966)

Jonah, anyway, supposed to know how God does and should act.  When God extended mercy to Jonah’s national enemy, the reluctant prophet–“that clown,” as a Roman Catholic priest once described him in writing–became disappointed with God.  Yet Jonah depended on divine mercy as much as the people of Nineveh did.

If you, O LORD, should make iniquities,

Lord, who could stand?

But there is forgiveness with you,

so that you may be revered.

–Psalm 130:3-4, The New Revised Standard Version (1989)

The Book of Jonah ends on an ambiguous note.  God and the prophet have an unresolved theological confrontation.  The text, concluding thusly, invites us to consider who we are more like in the story.

Each of us has an inner Jonah.  We object to the scandal of grace on occasion.  We tell ourselves that we want justice when we actually seek retribution.  We want God to draw the circle tightly around us and people similar to ourselves, not to draw it wide and call even our foes to repentance.  Yet there are also those who want God to exclude us.

I do not pretend to know the mind of God; that is a glorious mystery too great for me.  I do, however, study scripture, read theology, and recognize patterns.  One of these patters is that we are not God.  Another pattern is that no theological box defines God.  Judgment and mercy exist side-by-side throughout the Bible.  Where one ends and the other begins resides in the purview of God, as it should.

KENNETH RANDOLPH TAYLOR

MAY 25, 2018 COMMON ERA

THE FEAST OF SAINT BEDE OF JARROW, ROMAN CATHOLIC ABBOT AND FATHER OF ENGLISH HISTORY

THE FEAST OF SAINT ALDHELM OF SHERBORNE, POET, LITERARY SCHOLAR, ABBOT OF MALMESBURY, AND BISHOP OF SHERBORNE

THE FEAST OF SAINT MADELEINE-SOPHIE BARAT, FOUNDRESS OF THE SOCIETY OF THE SACRED HEART; AND ROSE PHILIPPINE DUCHESNE, ROMAN CATHOLIC NUN AND MISSIONARY

THE FEAST OF SAINT MYKOLA TSEHELSKYI, UKRAINIAN GREEK CATHOLIC PRIEST AND MARTYR

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Adapted from this post:

https://lenteaster.wordpress.com/2018/05/25/devotion-for-the-fifth-sunday-in-lent-year-a-humes/

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The Oratory and Theology of Elihu, Part VII   1 comment

the-wrath-of-elihu-william-blake

Above:  The Wrath of Elihu, by William Blake

Image in the Public Domain

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Blessed Lord, who caused all holy Scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of life,

which you have given us in our Savior Jesus Christ,  who lives and reigns

with you and the Holy Spirit, one God, for ever and ever.  Amen.

The Book of Common Prayer (1979), page 236

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Job 36:14-37:24

Psalm 11

Matthew 8:5-13 or John 4:43-54

Jude 1-25 or Hebrews 13:9-14, 17-25

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Elihu’s speeches contain much that sounds pious.  Job 36:24-37:24 supports this generalization.  We read, among other things, that we should praise God and that divine grandeur exceeds our knowledge of it.  Elihu even sounds like God in Job 38-41, the “I am God and you are not” speeches:

Mediate on God’s wonders.

Can you tell how God controls them

or how his clouds make the lightning flash?

Can you tell how he holds the clouds in balance:

a miracle of consummate skill?

When your clothes are hot to your body

and the earth lies still under the south wind,

can you help him to spread the vault of heaven,

Or temper the mirror of cast metal?

–Job 37:14b-18, The Jerusalem Bible (1966)

I prefer the God of Job 42:7-8 to the God of Job 38-41, for the former acknowledges that Job was correct.  For some reason I have really noticed Job 43:7-8 during the preparation for this series of posts, despite the many times I have read that passage over the years.  Part of the wonder of scripture is that one can always find something one has missed.

Among my favorite aspects of Judaism is the practice of arguing faithfully with God.  The character of Job exemplifies that well.  He is, contrary to an inaccurate cliché, impatient and argumentative–justifiably, I contend.  Yes, we can take refuge in God, but this does preclude a good argument now and then.

We should repent of and express remorse for our sins, as grace helps us to recognize them.  As we do so, we ought to follow the advice of Hebrews 13:13-15 and follow Jesus, who healed people around whom he was not present, into the world as pilgrims each day.  We might suffer reproach, but the servant is not greater than the master.  Sometimes we will suffer for reasons neither we nor others understand, or because of the sins of others.  That is simply reality.

One lesson to learn from the Book of Job is the difference between speaking the truth in love and blaming the victim.  Unfortunately, recognizing that distinction can prove difficult in the moment.  May we, by grace, prove innocent of being like Eliphaz the Temanite, Bildad the Shuhite, Zophar the Naamathite, and Elihu, who were sincerely wrong and not helpful.

KENNETH RANDOLPH TAYLOR

SEPTEMBER 11, 2016 COMMON ERA

PROPER 19:  THE SEVENTEENTH SUNDAY AFTER PENTECOST, YEAR C

THE FEAST OF SAINT PAPHNUTIUS THE GREAT, ROMAN CATHOLIC BISHOP OF UPPER THEBAID

THE FEAST OF NARAYAN SESHADRI OF JALNA, INDIAN PRESBYTERIAN EVANGELIST AND “APOSTLE TO THE MANGS”

THE FEAST OF SAINT PATIENS OF LYONS, ROMAN CATHOLIC ARCHBISHOP

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2016/09/11/devotion-for-the-last-sunday-after-the-epiphany-year-d/

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The Oratory and Theology of Elihu, Part VI   1 comment

the-wrath-of-elihu-william-blake

Above:  The Wrath of Elihu, by William Blake

Image in the Public Domain

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Blessed Lord, who caused all holy Scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of life,

which you have given us in our Savior Jesus Christ,  who lives and reigns

with you and the Holy Spirit, one God, for ever and ever.  Amen.

The Book of Common Prayer (1979), page 236

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Job 36:1-23

Psalm 61

Matthew 13:53-58

2 Peter 3:1-7 (8-14) 15-18

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Elihu went on speaking.

–Job 36:1a, The Jerusalem Bible (1966)

I read those words and thought,

Unfortunately.

“Elihu” means “He is my God.”  Elihu mounts a full-throated theodicy; he seeks to prove that God is just.  (God needs no human defense, of course.)  In the process Elihu accuses Job falsely of having been an agent of economic injustice and states that this alleged sin of Job is the reason for the main character’s sufferings.  All of this contradicts Job 1 and 2, as a reader of the text is supposed to know.  Elihu, who is falsely confident that he is correct, is blaming the victim.

Later in the Book of Job, a text with layers of authorship, we read two very different answers from God.  In Chapters 38-41 God gives Job the “I am God and you are not” speeches.  In the prose epilogue, in Chapter 42, however, God speaks briefly to Eliphaz the Temanite, saying:

I burn with anger against you and your two friends for not speaking truthfully about me as my servant Job has done….

–Verse 7b, The Jerusalem Bible (1966)

There is no mention of Elihu after Chapter 37.  I suppose that this is because the composition of Chapters 32-37 postdates that of the epilogue, but, given that the Elihu material is similar in content to the speeches of Eliphaz, Bildad, and Zophar, he would have met with divine disapproval also, had the Elihu cycle existed at the time of the composition of the epilogue.

In contrast to the arrogance of Elihu (Job 36:4) one finds humility before God in Psalm 61 and 2 Peter 3:14.  Divine patience is, in the words of 2 Peter 3:15, an

opportunity for salvation,

but divine judgment and mercy exist in a balance which only God understands fully.  May we accept this opportunity for salvation, not imagine that we are enlightened and that our words contain no fallacies.  And may we avoid committing the error of people of Nazareth in Matthew 13:53-58, that is, permitting familiarity to blind us to the fact that we do not know as much as we think we do.  This is an especially helpful caution regarding passages of scripture with which we are familiar; they retain the ability to contradict our false assumptions and surprise–even scandalize–us.

KENNETH RANDOLPH TAYLOR

SEPTEMBER 10, 2016 COMMON ERA

THE FEAST OF SAINT SALVIUS OF ALBI, ROMAN CATHOLIC BISHOP

THE FEAST OF MORDECAI JOHNSON, EDUCATOR

THE FEAST OF SAINT NEMESIAN OF SIGUM AND HIS COMPANIONS, ROMAN CATHOLIC BISHOPS AND MARTYRS

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2016/09/10/devotion-for-the-eighth-sunday-after-the-epiphany-year-d/

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