reflections on job: part 4 {the mystery of God in the shadows}

I'll admit it: once upon a time, I thought Job just needed to suck it up. You know, why couldn't he basically pull himself up by his bootstraps and take it like a man? Yeah Job, I know it stinks, but it's temporary and you know this. Just trust God. I mean, how hard is that?

Add a few years, a dash of experience, a lot of tears and bake it all in the ovens of humility (fired by a few less-than-pleasant experiences of my own) and I think better of him now. Measuring sticks of suffering aside, he experienced several profound personal losses, one succeeding the other with scarcely a breath in between. After bearing the losses of his wealth, children, and property, after being afflicted with sores from his scalp to his heels, after bearing with the words of a wife who wants to see his suffering end even at the cost of rejecting God, he still offers praise. I don't know if I could do that. I think I could be pious about it all for maybe a minute, but when the reality of the loss and the pain set in, I am not sure that praise is what would rise to the surface of my soul.

In reading the text, we have the distinct advantage of having more of a bird's eye view than he did. We see God and Lucifer in conversation, the accuser bartering with God for how he might tempt Job to defy God altogether. We see and know the enemy. And we see that God really isn't at all worried about how it will turn out.

I'm no expert, but I'm guessing Job was knowledgeable about the stories of the creation and the fall of man. I'm fairly certain he knew about Adam and Eve, the deception and temptation, and how man was cut off from God with just one little bite of fruit. He must have known there was an enemy. But still, if Job's friends are any indicator, popular theology of the time sought to explain the dilemma of human suffering by stating that if you're good, God blesses you and if you sin, God punishes you. Therefore (conclude his friends), Job must have done something offensive of which he needs to repent. Nowhere in their explanation is the enemy mentioned.

It's amazing how quickly I forget what is true when my feet are to the fire. And maybe Job also lost sight of the fact that God is good and just and has our best in mind; that He is our defender and rescuer and redeemer and His eye is always upon us; that nothing that happens to us happens apart from His permission and that we are more protected and safe than we realize. And it also seems he lost sight of the fact that there's an enemy who takes the best possible advantage of the fact that we so easily forget about him.

The enemy operates in darkness and deception and trickery. He is good at averting our gazes from where they should be. He wants us to forget that there is something more true than anything else. The enemy wants us to call God into question and to place Him on the witness stand. He wants us to think God caused our pain and maybe even enjoys watching us suffer. He wants us to think that if God really loved us, He wouldn't let this happen. And if God really doesn't love us, then we may as well give up and go home. He wants us to direct our anger at God, to accuse Him of causing, allowing, and perpetuating our pain. He wants us to wonder if our lives of faith and devotion are an elaborate sham. He wants us to abandon our faith not in a quiet, unassuming way, but in a fist-shaking, screaming-match, throat-scraping, very public, broadcast-on-the-5-o'clock-news, there's-no-doubt-about-it way.

The enemy's design is to hem us in, to shorten the range of our vision until we cannot see beyond the boundaries of our own pain. In drawing our attention away from God, he takes us captive and makes us his hostages. It's like Stockholm syndrome in a way: we align ourselves with our captor, agreeing with the deceptions and doubts he drives into our hearts. Unable to retaliate in any other way, desiring to protect ourselves, we turn those doubts and deceptions into weapons and direct them at God. He's supposed to be our protector and rescuer, right? If He's so good and our pain is so bad, why does He not come and save us? And when God does not answer, our agreements with the enemy begin to take root even more deeply. It is a dark and lonely place to be and the questions and doubts continue to cut off our souls from the light of day.

I am certain that not even God would dare minimize or make light of anyone's pain. And while this may sound ridiculous at first, I believe that the only thing to do is the one thing the enemy doesn't want us to do and fix our gaze on the face of God, to know and affirm:

The LORD is righteous in all his ways
and loving toward all he has made.
The LORD is near to all who call on him,
to all who call on him in truth.

Psalm 145:17-18


Without knowing why and without being trite or overly pious about it, without intending to be the least bit dismissive, I believe the greatest act of defiance against our enemy is to worship our God.

Even so, a number of weighty questions remain.

God is unbearably quiet in most of the text of Job. And as I sit in my own pile of ashes in a way, I'm wondering about what I can learn from Job by turning his story over and over in my heart. I wonder what He is doing in the shadows as He listens to Job's friends all but accuse him of some vile sin time and again. I wonder what was in His heart as He watched Job scrape at his sores with bits of broken pottery. I wonder what He was thinking as Job and asked why?, over and over again. I wonder how He held himself in silence when Job requested an audience with God so Job could make his case. I wonder how His heart felt as He counted and collected Job's tears.

But He is there. He is present, hidden by the shadows. And He is not done with Job ... not yet. Not even close.

reflections on job: part 3 {asking questions & making a case}

Why is life given to a man

whose way is hidden,

whom God has hedged in?

For sighing comes to me instead of food;

my groans pour out like water.

What I feared has come upon me;

what I dreaded has happened to me.

I have no peace, no quietness;

I have no rest, but only turmoil.

Job 3:23-26

This is at the end of Job's first speech since the onslaught of his pain and loss. His friends have come to be with him and seeing how much he is suffering, sit with him on the ground in silence for seven days (2:13). Just sitting. Just being present with him. Seven whole days and nights (and we all know that when you're in the thick of it, the nights are the hardest).

These first words out of his mouth are heavy with sadness: he laments the day he was born, wondering why he did not perish at birth (3:11), or why he is given life when his days are so bitter (3:20-21). There is no rest, nor is there any escape for him in his waking or living hours; death seems to be the only way out.

His friends, being the good Jewish boys they are, seek to explain to Job his pain. A very simplistic way of summarizing their theology is that if you're good and obedient, God blesses you. If you offend God, he curses you. They tell Job that God is disciplining him and that he should evaluate himself closely and confess his sin to God, do his best to make amends and live a righteous life. Job maintains before his friends that he has not offended God, that he has not exacted any injustice. In fact, Job desires to "speak to the Almighty / and to argue my case with God" (13:3).

From chapters 3 through 31, Job and his friends go round and round with arguments and answers to arguments. Job maintains his integrity and his friends try to convince him that his suffering is God's chastisement for him. When Elihu shows up in chapter 32, he tries to put both Job and his friends in their places: his friends are unable to answer Job's arguments or prove him wrong. To Job, he says that God does no wrong or evil toward any man (34:10), but "those who suffer he delivers in their suffering; / he speaks to them in their affliction" (36:15).

If I were Job, I'd be asking: How? How is he delivering me in this suffering? From what is He delivering me? How is He speaking? God has not said a thing.

I'm struck by the fact that in this span of more than thirty chapters (and who knows how many days and nights), God is alarmingly silent. While the pain continues and while his friends argue and while Job wonders and asks and maintains his integrity, God is quiet. The suffering continues, and Job wants to make his case before God, who does not answer him. At least not yet.

This song is one that has stayed with me since I first heard it about ten years ago. There is some comfort in knowing that Christ did not spare himself from any aspect of our human lives, including suffering; in His last moments He knew what it was to feel like God had disappeared, extricated Himself from the scene completely. But even in light of this, the questions continue and we wonder why, and when it will stop. Job asked, and I think no matter what kind of suffering we face, his questions are representative of those we ask when we are hedged in, when the pain just won't stop.

Please, God. Please. Answer me.

This song has no answers. But I love that in it, the questions I'm sometimes too afraid to ask are said out loud. There's a certain not-aloneness in that, and an inherent permission to feel the same.

NOTE: For some reason, the music doesn't want to embed in the post. I've put the song over on the sidebar.


Rich Mullins
"Hard to Get"

reflections on job: part 2 {the unseen intruder}

When I read Job this time around, I did something I don't usually do when I read my Bible: I read the commentary first. I have nothing against commentators and generally trust that they are well-trained in their field of study, knowing a good deal more than me about the historical context, the intended audience, and literary devices employed in a particular text. It's just that I don't want to be told how to think of the book I'm about to read. I don't want to approach the text with a particular bias before I've even encountered it. After all, it is the Scripture that is God-breathed, not the commentary preceding it.

But like I said, I read the commentary before approaching the story of Job this time around. I'm glad I did, because the commentator reminded me of something -- and it's something that I can read and notice and comprehend on my own, but something that's easy to forget when pain is pressing in hard against your soul, shrouding it in darkness and doubt. He reminded me that it's not just God and Job at play in this story. There is an enemy, the great anti-hero: Satan himself.

In the earliest chapters, he is ushered into the throne room of heaven with the angels and has a tête-à-tête with God. God asks Satan where he's been (as if He doesn't know).

Roaming through the earth and going back and forth in it, Satan replies (1:7).

Have you considered my servant Job? There is no one on earth like him; he is blameless and upright, a man who fears God and shuns evil, God says (1:8).

Now hold the phone: Satan is in heaven having an audience with God. Satan tells God that he's been roaming the earth looking for someone to mess with and God in turn offers up Job. Hey Lucifer. Have you thought about Job? He's a great guy. He and I are pretty tight.

Wanna bet? Satan retorts. You've given him the sweet life: he's got it so easy. I bet you that if you took away all the good things you've given him, he'd spit in your face in a minute.

Alrighty, God says. Go for it. Everything I've given him is in your hands, but just don't touch him. Deal?

Satan agrees and in a matter of a few sentences, everything Job once possessed is gone: his livestock, his servants, and his children. All his wealth and his family are gone in a breath. Job still gives glory to God despite his grief. Satan comes back to God with a new challenge in chapter two, having new ideas of how he can get Job to slap God in the face. God offers up Job a second time:

Have you considered my servant Job? There is no one on earth like him; he is blameless and upright, a man who fears God and shuns evil. And he still maintains his integrity, though you incited me against him to ruin him without any reason (2:3). Satan couldn't have liked hearing that.

And so God gives the enemy permission to strike Job's body. Satan thinks he has God here; he will surely curse you to your face. And so Job is afflicted with terrible sores from his scalp to the soles of his feet. He is left mourning in the ashes, scraping his skin with shards of broken pottery.

There are a few things that stick out to me about this exchange.

Aside from the initial surprise that Lucifer is making a return appearance in heaven, I'm struck by the fact that God is not the least bit threatened by Satan's presence or by the challenge he presents. Of course He's not; He is God, after all. But seriously, He's not worried about how Job will respond; He already knows what will happen. He is, after all, the one who suggests that Lucifer take on Job.

This brings me to my second point. God declares Job to be a righteous man: in the text God affirms that Job is blameless and upright. We all know that while no one in the history of the world but Christ has lived a truly blameless life, God still counts Job as a righteous man. Before there is even a chance for the shock of God's first assertion to wear off, He declares it a second time: He really means it when He proclaims that Job is a righteous man, and He knows that Job won't turn his back on Him.

I'm also struck by the fact that the enemy is on a leash. God holds the other end of it and determines its length. God determines the parameters within which Satan might wreak havoc on Job's life, and Satan cannot go beyond those lines. I know we would all prefer that he were chained tightly to a wall in hell, that he were given no permission to roam at all, but it is something, isn't it? Satan only moves and strikes within the allowance God Himself permits.

Examining the same thought from a different angle, I notice also that Job's suffering does not occur apart from God's permission. God does not instigate, nor does He cause it, but He does allow it to occur. The myriad of questions this thought alone raises aside, this truth makes me wildly uncomfortable, especially when I consider that Satan might be making a similar wager with God concerning me. And God answers him, have you considered my servant Kirsten?

What I can also see is that the enemy's tactics have not changed. This is where the commentary shed some light for me, reminding me that since he was cast out of heaven, he's been trying to drive a wedge between God and man; he's trying to disrupt and sever relationship. He causes all sorts of trouble and hopes we'll blame God, that we'll curse Him. Our enemy hopes that we'll forget him; that we'll blame God for our suffering. That we'll question Him and doubt Him. Lose faith in Him altogether. Think of Him as cruel, sadistic, or worse, apathetic. Shake our fists at Him and curse Him. Since first going after Adam and Eve in the garden, the enemy has applied to same tactic throughout the history of the church: divide and conquer.

Any one of these observations gives rise to a hundred questions, all of which I am sure have been asked since there have been people around to ask them. Job is the oldest book of the Bible and people much smarter than myself have studied and written about it over the thousands of years it's existed as a text; I don't expect to add anything new or profound to the discussion, but I do expect it will give me a new lens through which to view my current experience.

And for now it is good for me to remember these things: that there is an enemy who is against me and seeks to divide me from my God. As for my God, He is for me and declares me as righteous before enemy and angels alike.

{stay tuned for part 3}

reflections on job: part 1 {the measure of suffering}

About a week ago, I read the book of Job in one sitting: the entire book, from start to finish. I've never read it that way prior to that day and now I'm convinced that it's a narrative that needs and begs to be read as such. Perhaps it's because I had eyes to see it and because I had the time to absorb it all in one sitting, but now I see things there that I've missed before.

I am always reluctant to draw any comparisons between myself and Job. It's a tough act to follow, isn't it? The man loses all his material wealth, property, his family, and his servants in a matter of sentences and barely a breath later, is afflicted from boils and sores from head to toe. His life is utterly devastated within the first two of forty-two chapters. And yet he famously praises God in the midst of his profound losses (The LORD gave and the LORD has taken away; may the name of the LORD be praised, 1:20). When his wife tells him to curse God and die, Job holds fast and replies, Shall we accept good from God, and not trouble? (2:10). All this while scraping sores from his body with a piece of broken pottery.

Lord, have mercy.

Anything I relegate to the category of "suffering" in my life hardly measures up to what this man experienced in such a short amount of time. But maybe that's where I need to stop myself: the minute I start quantifying suffering and deem my experience smaller or less significant, I cut off a pathway by which the wisdom offered in those forty-two chapters might gain admittance to my heart. I risk missing the point entirely. I may put a roadblock on the path by which I might gain to insight or find a specific and fitting grace for my soul.

Suffering cannot be quantified or compared; I cannot measure with any objectivity the loss and grief I experience against that of another -- even Job. When I try to measure suffering, I make it less than it is. And we all know that when you're in the thick of it, weighted down by worries and grief and darkness and loss and impossible questions, there is no bottom to the grief. You can never find the end of it.

Perhaps it's a tool of the enemy to have us thinking that our suffering is worthless, or that we are simply too weak and that is why it's so hard for us. We're really not all that righteous, are we? Aren't we just getting what we deserve? If God really loved us, He would have stopped any of this from happening.

And so on, and so on.

Truth is, regardless of how much I'm going through or how bad it is, I'm asking some of the same questions Job did. Offering some of the same defenses. Wondering what God is up to when it seems like the losses are compounding and will never end. Hurting like crazy and finding no salve in sight. Wondering if this is my life forever, if this is what the faithful can expect from a loving God. Sitting in the ashes, picking at my wounds with broken things.

So I ignored the enemy's voice, and I opened the book of Job.

walking on water

Remember my dream -- that one in which I was getting bounced off the walls of my bedroom? It should hardly be surprising that I haven't forgotten it; it hovers very near the surface of my consciousness, especially as I'm going to bed.

Even in the midst of that dream, and especially in the day or two that followed, the word buffeted stuck out to me. I knew it was important that it was buffeted and not another word, and I wasn't immediately sure why. It's not a word that comprises a regular part of my vocabulary, nor is it one I normally think to use. So I did a search for it in Scripture; it is used just once in the Bible and only in one translation:

Matthew 14: 22-33 (NIV)

Immediately Jesus made the disciples get into the boat and go on ahead of him to the other side, while he dismissed the crowd. After he had dismissed them, he went up on a mountainside by himself to pray. When evening came, he was there alone, but the boat was already a considerable distance from land, buffeted by the waves because the wind was against it.

During the fourth watch of the night Jesus went out to them, walking on the lake. When the disciples saw him walking on the lake, they were terrified. "It's a ghost," they said, and cried out in fear.

But Jesus immediately said to them: "Take courage! It is I. Don't be afraid."

"Lord, if it's you," Peter replied, "tell me to come to you on the water."

"Come," he said.

Then Peter got down out of the boat, walked on the water and came toward Jesus. But when he saw the wind, he was afraid and, beginning to sink, cried out, "Lord, save me!"

Immediately Jesus reached out his hand and caught him. "You of little faith," he said, "why did you doubt?"

And when they climbed into the boat, the wind died down. Then those who were in the boat worshiped him, saying, "Truly you are the Son of God."

Whoa.

Having had some time to reflect on any number of possible implications, a few things stand out to me about this story:

Walking on water is impossible.
Peter walked out to Jesus from the boat on the water. Um yeah ... we can't do that. Have you ever tried? Peter got out of the boat in the middle of the frickin' lake! It strikes me that on the same night I had this dream, I voiced some concerns of mine to a friend about what I understood the Lord was asking of me; I confessed to her that I was overwhelmed and wondered aloud how any of it could be done. It seems impossible.

When Jesus shows up, the disciples are afraid.
The disciples' first response it is fear ("it's a ghost!") when they see Jesus out for a stroll on the choppy lake. He tells them, "Take courage! It is I. Don't be afraid." Doing impossible things is scary and overwhelming and yet sometimes, that is precisely what obedience entails: to trust that the impossible is possible when Christ commands it and when our eyes are on Him. I know what Christ is asking of me; I asked Him to show up and He did. And it freaked me out; it continues to freak me out.

It is the boat that is buffeted.
If you've got to be out on a choppy lake and the wind is against you, my bet is that you'd prefer the boat to bobbing around the lake alone without a boat, a life preserver, or water wings. Between the two, the boat is safer and more certain. When you've told the Lord you will and then He says, "Come", you cannot unhear that word. You step out from scary to scarier in order to get closer to where He is.

I suppose I could shrink back into the distance and pretend none of this ever happened, pretend that I didn't know precisely what He's called me toward. Pretend that that howling wind and the slapping water against the boat drowned out His words, like He never said that word at all.

But I did ask and He did say it. So it's time to get out of the boat.

Peter sinks when he pays attention to those things that aren't Jesus.
This is the point I often hear when this particular passage is exegeted. When Peter pays attention to the wind and the waves, he starts to sink and cries out for rescue. And Jesus rescues Him, asking Peter why he ever doubted. Perhaps it sounds pithy and trite to say keep your eyes on Jesus, but that's what it boils down to at the end of the day, doesn't it? Don't pay attention to the distractions, the things that oppose you, or even the work itself; pay attention to Jesus: lock His gaze and keep walking toward Him.

I cannot let myself focus on the work or those things that would pull me away from it. He asked and He's waiting, not moving, a point of stillness and silence amidst the cacophony (what will you say? how will you say it? what gives you authority to speak to this? how will you ever get published?). It is I who must move toward Him. His eyes lock with mine and I walk toward the gaze I am beginning to know and trust while the wind blows against me and the waves crash around me; knowing that I can only walk this impossible ground because He said Come.

What truth do you see in this passage, friends? Anything in particular stand out to you?

buffeted

I tend to have a rich and colorful dream life. Once the lights are out and I'm warm under the covers, a new life begins after I surrender to that deep and restful state of unconsciousness. I only occasionally remember what happens when I wake up. But I can't shake last night's dream. It was too real, still covering me like an invisible cloak.

Yesterday, I left work about halfway through my day because I was profoundly and deeply tired. My limbs were heavy and my head felt as though it was a bowling ball balancing precariously on a broomstick. I slumped in my chair, unable to concentrate. I was supposed to conduct a training session, but couldn't even contemplate how I was going to make it through the day feeling like this. I had consumed a latte already and was on my second cup of black tea. So deigning to practice what I preach, I decided to take myself home and rest.

I lay in bed for two hours, but didn't really sleep. It was restful though; I felt well as long as I was hidden from the shafts light penetrating my bedroom blinds, wrapped in the darkness and warmth of the bed coverings.

After about two hours, I went downstairs and did some work on my book project; the words are coming naturally and easily; even I am surprised with how much there is to tell. Later on, I had a healthy dinner and made my way to bed early.

I slipped into unconsciousness easily. And then came the dream.

In my dream I was in my bed, but unable to sleep. I was being tossed about, gusts of air pushing me, moving me from where I lay, enveloping me; they were lifting me inches off the bed, spinning me about in the air, tossing me back over and over again. I cried out for Jesus, over and over again. I screamed His name. I screamed until my throat was raw with it. The room was filled with a taunting and demonic laughter. Before long I felt a hand was clasped tightly over my mouth. Suddenly I was unable to breathe or scream. I continued to cry out in my spirit for Jesus.

In the name of Jesus!! I shouted in my spirit. In the name of Jesus!!

Inside this dream, I remembered another dream from several months ago. I was secretly pregnant, having managed to keep it hidden from everyone around me. For months, I carried the growing child with me secretly. I had taken myself to the hospital when the labor pains came on. As I lay in the hospital bed breathing, pushing, giving birth, a familiar face was beside me, holding my hand. The face was my mom's, but I knew in my soul it was Jesus. I looked away after the child was out of me, a squealing little girl who was the embodiment of my shame, something I had kept hidden and secret, now squealing and alive and outside of me. Not hidden anymore. I clenched my eyes and kept my face turned. I knew she was safe as she was carried away, though I did not know where she was taken.

In my dream, I couldn't remember if this had actually happened to me, or if I was remembering another dream inside this dream. I felt the shame as fresh as if it were yesterday, as real as if had actually happened, as if I had actually given birth to an infant, looking away from her, not giving her a name. I was unable to distinguish between the dream and my waking life.

As this dream came to the front of my memory, I was still tossed and thrown about as if I were no more than a leaf on the wind, being bounced off the four walls, the ceiling, and the floor. My muffled screaming was swallowed in the escalating and cackling laughter around me. Like a pinball, my body continued to bounce off the walls and back again as they pushed and threw me. I felt bruised and battered, I could feel myself going limp. I was suffocating, feeling the winds rush tightly around my body, closing in on me, unrelenting. My arms and legs were bound, I was frozen. A heavy weight rested on my chest like a boulder, pinning me to the bed.

I could not move, nor could I cry out.

Then in my dream, the door opened and light spilled in. The hand disappeared from my mouth and the cackling laughter was silenced. I lay still and the rushing around me slowed until all was still. In the guise of a face both intensely familiar and deeply comforting, Jesus came and sat beside me on my bed. He looked just like my mom again. My hand reached out for him, grabbing at his calf, the most reachable piece of him from where I lay.

What's wrong? he asked softly, his gentle gaze holding my own.

I am buffeted, I choked. I could barely speak, still gasping for air.

Let me help you breathe, he said.

And slowly I woke up, taking in slow, deep lungfulls of air. I looked at my clock, reasoning that it must be close to morning. I was surprised to learn it had not yet been an hour since I first went to bed.

I looked about the same dark room, seeing the faint outlines of the walls against which I had been tossed, as though to check for damage. The room was intact. No visible evidence existed of what I had experienced so vividly in my dream.

And I was breathing. In and out, in and out, deeply. With relief. Safe. Rescued. Breathing.

I returned to sleep easily, sleeping deeply and soundly the remainder of the night. In my body today, I am still deeply tired; I am keenly aware I will need to be deliberate about getting enough sleep over the next few days. But inside that fatigue, deep inside my body rests a bone-deep knowledge that this pervading tiredness comes from having fought hard, from being rescued from an enemy; my body was battered and tossed, but I am alive and well and breathing, having been carried to the right side of victory by Jehovah, the God who rescues.