Having a strong appreciation for great signage, I found this particular display to be absolutely incredible. With one campaign, Nationwide nailed it.
Whether through an unexpected phone call or while waiting in a practitioner’s office, life can certainly come at you fast. Bearing a name synonymous with suffering, Job got this. In one day his life quickly unraveled as bewildered messengers relayed one tragedy after the next (Job 1:13-2:13). And while this story certainly transcends time, it does carry a familiar pace. As with Job, we too experience sudden loss. We too struggle for understanding. We too can find deepening through the crucible of suffering.
Yes, many get Job’s story. And in continuing the idea of being powerfully present I suggest that when the Jobs rally around the suffering, first snow is much more likely to have its’ effect. I’m not sure, but maybe these men and women have such impact because they’ve allowed the Spirit of God to reshape their core perspectives. In accordance to scripture, gone are ill informed aspirations and expectations. In line with God’s self-revelation, these individuals join Job in declaring surrender and claiming clarity (Job 42:5-6):
“Therefore I’ve declared that which I did not understand…I have heard of Thee by the hearing of the ear but now my eye sees thee Therefore I retract and I repent in dust and ashes.”
“I once only heard Thee, but now I see Thee.” Job’s experience of the Almighty was qualitatively transformed at the direct point he surrendered preconceived expectations about God’s character and His dealings with man. “I’ve declared that which I did not understand”… when God finally spoke to his suffering, Job’s operative beliefs about his Creator gained deeper clarity. [1] Likewise, I would suggest that if our ministry to the suffering is indeed to be powerful then our core convictions concerning the Creator must be informed and shaped by His self-revelation.
In bringing peace, we must know something about the Prince of Peace. In holding the hurting, we must first sense His outstretched arms. In bringing clarity, we must know something about The Alpha and Omega, The First and the Last. In sitting with sorrow, we must know something about He who wept. In inspiring perseverance and hope, we must know something of the one who has secured our Hope.
In bringing peace, we must know something about the Prince of Peace. In holding the hurting, we must first sense His outstretched arms. In bringing clarity, we must know something about The Alpha and Omega, The First and the Last. In sitting with sorrow, we must know something about He who wept. In inspiring perseverance and hope, we must know something of the one who has secured our Hope.
So often the desire for “practical ministry tips” short-circuits the overarching reality that our ministry to others exudes from who we are more so than what techniques we employ. In this light, what we deeply believe about God’s character will most certainly give rise to the quality of care we extend those who are hurting.
As it would turn out, Job’s friends were lousy comforters precisely because they carried certain core beliefs about God that were ill informed. In turn, their capacity for sustained, godly care was severely hampered. Hear Job’s condemnation, “How long will you torment me and crush me with words?” (Job 6:14; 16:1; 19:1-3).
I’m betting no one cares to be the guy who “crushes with his words”. Practically speaking, then, what are your core beliefs concerning God’s use of suffering? Jot down a brief paragraph concerning this issue. What do you believe? What biblical references undergird your thoughts? What characteristics of God are clearly evident in your reflections? What possible blind spots does your paragraph convey? Even still, what emotions are felt as you consider God’s use of pain? Does a deep sense of injustice dominate? Still yet, how are we to live when, with Job, we face His silence?
I ask you to consider these things for the exact reason Chrysostom rose in his sermon entitled Excessive Grief (Chrysostom, 20 Centuries of Great Preaching, Vol 1, pg 79):
As soldiers, even in peace, perform warlike exercises, so that when actually called to battle and the occasion makes a demand for skill, they may avail themselves of the art which they have cultivated in peace; so let us, in time of peace, furnish ourselves with weapons and remedies, that whenever there shall burst on us a war of unreasonable passions, or grief, or pain, or any such things we may, well armed and secure on all sides, repel the assaults of the evil one with all skill, and wall ourselves round with right contemplations, with the declarations of God, with the examples of good men, and with every possible defense. For so shall we be able to pass the present life with happiness, and to attain to the kingdom of heaven, through Jesus Christ, to whom be glory and dominion…
Waiting until winter falls to consider our deepest convictions is a risky proposition. For grief is highly unforgiving. Loss, pain, and doubt have a tendency to distort even the best intentioned.
Similarly, many mainstream ideologies fail to offer satisfying soulcare for the exact reason they cannot imagine God having any constructive purpose for suffering. [2] Their systems rob pain of spiritual purpose and meaning. In so desperately trying to protect their construed sense of God’s justice and grace, they regularly diminish His wisdom and strip Him of divine authority.
Again, our deepest beliefs about God matter a great deal. Romans 5:1-5 captures a major thread that runs throughout Scripture. We are to exalt in our tribulations and suffering for the exact purpose that God is ordering these events to perfect our hope; a hope that is ever feasting on the love of God made manifest through the indwelling Spirit of God.
Again, our deepest beliefs about God matter a great deal. Romans 5:1-5 captures a major thread that runs throughout Scripture. We are to exalt in our tribulations and suffering for the exact purpose that God is ordering these events to perfect our hope; a hope that is ever feasting on the love of God made manifest through the indwelling Spirit of God.
As He brings us into another’s winter, lets be attentive to Romans 5:1-5. In His power, may we provide a respite from the cold. May we not look hopelessly for the spring, while failing to appreciate His movements through each passing season. Let us be attentive to the ever-present Spirit and may we be faithful to uphold the downtrodden and disillusioned , directing them to the Father of lights in whom there is no shadow of turning.
For each of you who've upheld me, I again say thanks.
Grace and Peace
[1] Throughout the book of Job it becomes evident that all involved, Job and his friends, were incapable of seeing God work His good will through causing the righteous to suffer. In the story we come to understand that retribution theology was a prevalent belief system within the Ancient Near Eastern context. In essence: if you obey, you’ll be blessed. If you disobey, you’ll suffer.
Herein was Job’s dilemma. Though both he and the Lord affirm his righteousness (1:22; 2:10; 7:20; 10:7; 16:6-17; 19:4-6; 23:1-7; 31:1-40; 42:11), Job still suffered immensely. Naturally, given a strict retribution theology, Job's friends determined that he was receiving just reward for sin. He need only to repent and Job's fortunes would be restored (8:5-7; 11:14-20; 22:21-30). Job continues to defend his innocence while the three friends assume his guilt, each growing increasingly exasperated. Neither party stopping to consider the possibility that God would use suffering in the life of the innocent to accomplish His glory. As the author skillfully draws the readers in, we too grow weary reading chapters 3-37. This section is intentionally cumbersome for it highlights the futility of the creature trying to understand the exact reasoning behind the ebb and flow of life. As speech after speech is offered, the reader wonders when God will finally address the situation and bring clarity for all involved.
Job’s ordeal would eventually bring him to confess his ignorance. The creature would eventually profess his limited knowledge, declaring that he once only heard of God, but know he sees Him (40:1-5; 42:1-6). Though Job never understood the exact reasoning behind the calamity (1:1-2:13), he quit trying to. He and his friends received a healthy dose of Creature-creation reality, and Job merely trusted that God was faithful - no matter how fast life unfolded.
[2] In referencing Open Theism and The Word of Faith movement, I’d like to offer two modern examples that reinforce the principle that sustained, biblical care is directly proportionate to one's willingness to address the fullness of God's character as it is represented in Scripture. Given the limited scope of this post, both examples are admittedly underdeveloped. If you are looking for a more detailed critique of both systems of thought, I recommend you to Beyond the Bounds edited by Piper, Taylor, Helseth and Are Miraculous Gifts For Today, by Wayne Grudem within Zondervans Counterpoints series.
Open Theism, as espoused by Greg Boyd, John Sanders, and Clark Pinnock, posits a scenario where both God and man author the course of history such that when tragedy strikes, God is as surprised as man. Open Theism has a very nuanced understanding of God’s sovereignty in that the Creator willfully lays aside this prerogative for the privilege of experiencing the created order with man. God, in his co-author role, is abundantly gracious and empathetic. He grieves the tragedies that beset his children and in their pain, He joins them. Suffering is ultimately a random event with both Creator and creature experiencing it simultaneously.
Within the Word of Faith teachings, God simply has not designed His children to suffer for “by Christ’s stripes we are healed”. Thereby we as His children, when exemplifying proper faith, are given the capacity to bring heaven’s power down to earth. God isn’t ultimately responsible for suffering; it is solely the work the Enemy and God is by no means the author of our pain. This position is reductionistic in its' understanding of church history and biblical teaching, as such it undercuts any potential power for long term pastoral care precicely becasue it removes God from the equation. My ultimatle relief from suffering will be directly proportionate to the measure of faith I exhibit. Should suffering continue we are ultimately under spiritual attack and simply don't have the faith resources to overcome.
As such, any system of beliefs concerned with keeping God free of culpability, immediately forfeit the ability to offer ministry that is relevant and true to God’s self-revelation. Far from seeking to keep God’s justice intact, we should be seeking to submit to His eternal wisdom. A wisdom that ordained the very suffering of Christ, in which we are most blessed if we follow in His steps.
Herein was Job’s dilemma. Though both he and the Lord affirm his righteousness (1:22; 2:10; 7:20; 10:7; 16:6-17; 19:4-6; 23:1-7; 31:1-40; 42:11), Job still suffered immensely. Naturally, given a strict retribution theology, Job's friends determined that he was receiving just reward for sin. He need only to repent and Job's fortunes would be restored (8:5-7; 11:14-20; 22:21-30). Job continues to defend his innocence while the three friends assume his guilt, each growing increasingly exasperated. Neither party stopping to consider the possibility that God would use suffering in the life of the innocent to accomplish His glory. As the author skillfully draws the readers in, we too grow weary reading chapters 3-37. This section is intentionally cumbersome for it highlights the futility of the creature trying to understand the exact reasoning behind the ebb and flow of life. As speech after speech is offered, the reader wonders when God will finally address the situation and bring clarity for all involved.
Job’s ordeal would eventually bring him to confess his ignorance. The creature would eventually profess his limited knowledge, declaring that he once only heard of God, but know he sees Him (40:1-5; 42:1-6). Though Job never understood the exact reasoning behind the calamity (1:1-2:13), he quit trying to. He and his friends received a healthy dose of Creature-creation reality, and Job merely trusted that God was faithful - no matter how fast life unfolded.
[2] In referencing Open Theism and The Word of Faith movement, I’d like to offer two modern examples that reinforce the principle that sustained, biblical care is directly proportionate to one's willingness to address the fullness of God's character as it is represented in Scripture. Given the limited scope of this post, both examples are admittedly underdeveloped. If you are looking for a more detailed critique of both systems of thought, I recommend you to Beyond the Bounds edited by Piper, Taylor, Helseth and Are Miraculous Gifts For Today, by Wayne Grudem within Zondervans Counterpoints series.
Open Theism, as espoused by Greg Boyd, John Sanders, and Clark Pinnock, posits a scenario where both God and man author the course of history such that when tragedy strikes, God is as surprised as man. Open Theism has a very nuanced understanding of God’s sovereignty in that the Creator willfully lays aside this prerogative for the privilege of experiencing the created order with man. God, in his co-author role, is abundantly gracious and empathetic. He grieves the tragedies that beset his children and in their pain, He joins them. Suffering is ultimately a random event with both Creator and creature experiencing it simultaneously.
Within the Word of Faith teachings, God simply has not designed His children to suffer for “by Christ’s stripes we are healed”. Thereby we as His children, when exemplifying proper faith, are given the capacity to bring heaven’s power down to earth. God isn’t ultimately responsible for suffering; it is solely the work the Enemy and God is by no means the author of our pain. This position is reductionistic in its' understanding of church history and biblical teaching, as such it undercuts any potential power for long term pastoral care precicely becasue it removes God from the equation. My ultimatle relief from suffering will be directly proportionate to the measure of faith I exhibit. Should suffering continue we are ultimately under spiritual attack and simply don't have the faith resources to overcome.
As such, any system of beliefs concerned with keeping God free of culpability, immediately forfeit the ability to offer ministry that is relevant and true to God’s self-revelation. Far from seeking to keep God’s justice intact, we should be seeking to submit to His eternal wisdom. A wisdom that ordained the very suffering of Christ, in which we are most blessed if we follow in His steps.
What a blessing! KEEP WRITING!!
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