A Sermon for Proper 25
Job 42:1-6, 10-17, Psalm 34:1-8, (19-22), Hebrews 7:23-28, Mark 10:46-52
You know the story of Job, it takes less than one chapter to introduce us to a man of piety beyond question; to let us in on the heavenly wager, and for us to witness Job get stripped of all his earthly possessions. For the next thirty-five plus chapters, we hear Job and his three friends argue about sin as the cause of Job’s woes. They insist all he has to do repent; he insists he hasn’t sinned. Next we hear Job challenge God, he simply wants to know why. Somewhere around chapter 38 God answers; it is not exactly as Job expected because God questions him. The inquiry is not about piety or sin, but about the vast majesty and wonder of the cosmos. This morning we hear Job’s reply.
I have uttered what I did not understand, things too wonderful for me, which I did not know. … I had heard of you by the hearing of the ear, but now my eye sees you; therefore, I despise myself, and repent in dust and ashes.” (NRSV Job 42:3, 5-6)
We ought to know that the Hebrew translated ‘despise’ also means ‘recant’ and the Hebrew translated ‘repent’ also means to change ‘one’s mind’ (Suomala). In short, Job changes his mind and recants, retracts his former belief about the workings of the world. He now knows the “world not run by human rules nor moral justice” (Gaventa and Petersen).
This morning’s story ends with the Disney-like restoration of all Job’s lost possessions, including seven sons and three daughters. However, reading closely, we notice that Job receives comforting, all is not what it was. We know those who, like Job, have suffered a great loss, which is no fault of their own, but do not experience a Disney restoration. Perhaps, this not a story about sin and suffering. There is also the very curious detail about Job’s three daughters. We are told their names Jemaah, Keziah, and Keren-haunch; his seven sons are not named. More interesting the daughters are given an inheritance with their brothers, which is unheard of. Perhaps it is his suffering, but I rather think it is his newly reshaped understandings of the ways of God that allow him to see and respond to injustice in the world (Harrelson). Old walls have come down; a new vision is revealed.
We know Jesus can heal the blind, he did a couple of chapter back (Mark 8:22). Yet there are some interesting details. Bartimaeus is the only person healed in Mark, whose name we know. (Hoezee, Mark) Bartimaeus is rebuked for calling out to Jesus; it’s like the crowd thinks they need to protect him. Jesus asks him the same question he asked James and John last week: “What do you want me to do for you?” (NRSV, Mark 10:51) While James and John sought power and honor Bartimaeus seeks sight; which he seems to have already, after all, he is the first one to call Jesus “Son of David” (Hoffman).
Yet, it is an old story of Jericho’s past; that may be most revealing. You remember way back when Joshua was leading the Hebrews into the promised land. In an absurd military maneuver, they march around the Jericho for six days, and on the seventh after marching around the city all the people shout and the walls come tumbling down. Bartimaeus keeps shouting to Jesus. The crowd tries to build a wall around Jesus, and run Bartimaeus off, but he keeps shouting. And you know what; Jesus hears him, has the crowd call Bartimaeus to him. The wall came crumbling down (Hoezee, Mark).
As with Job, this story ends with a new world vision, where the poor and disenfranchised are people, with names, who also bear the image of God (Hoezee, Mark).
Next Sunday is New Consecration Sunday, when we will offer our commitment to St. Stephen’s stewardship of Jesus’ ministry revealing the Kingdom of God right here, right now. Yes, there is a financial discernment to make. There is also a life vision discernment to make. As we ponder our stewardship of Jesus’ ministry what walls will we allow to crumble, revealing a new vision of divine justice, a new vision of the Kingdom’s present (Almquist).
Almquist, Br. Curtis. “Lifeblood.” Brother, Give Us A Word. Cambridge, 23 10 2015.
Gaventa, Beverly Roberts and David Petersen. New Interpreter’s One Volume Commentary. Nashville, n.d.
Harrelson, Walter J. The New Interpreters’ Study Bible. Abingdon Press, 2003. E-book.
Hoezee, Scott. “Old Testament Lectionary Text is: Job 42:1-6, 10-17.” 25 10 2015. Working Preacher.
—. The Lectionary Gospel Mark 10:4652. 25 10 2015.
Hoffman, Mark G. Vitalis. Commentary on Mark 10:46-52. 25 10 2015. <http://www.workingpreacher.org/>.
Richard Meux Benson, SSJE. “Healing.” Brother, Give Us A Word. Cambridge, 20 10 2015. email.
Suomala, Karla. Commentary on Job 42:1-6, 10-17. 25 10 2015. <http://www.workingpreacher.org/>.