What God Says When You Demand an Answer (The Book of Job Pt. 7) | Ep. 86
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Jeremy: [00:00:00] For seven weeks, we have been waiting for God to show up.
Waiting for God to say something. Job has demanded it. Job's friends have acted like they could speak on God's behalf, that they already knew everything God would say. But today, we're gonna see God actually show up. And yet, here's the thing, friends.
God never answers Job's questions. Yeah, we're gonna process that. Instead, God wants to talk about lions and ravens and mountain goats and two creatures that sound like they escaped from a monster movie. And yet, that's what God wants to talk about. At no point, though, does God mention Job's actual questions.
Today, we are continuing our series, Job in Exile. We are now on part seven. We're going through a book called Job in Exile. This is written by Dr. David Gushee, just recently [00:01:00] released. We are unpacking many of the themes in that book that go through the biblical book of Job from a deconstruction lens, a deconstruction focus.
That's what we've been exploring throughout this series. And next week, you're not gonna wanna miss, the episode will be the final, part eight, which will be an interview with Dr. Gushee about the book, about his book and about the book of Job. And so we're gonna see all of it. It is a delightful conversation.
I've already recorded it, and I absolutely loved getting to talk about it with him, especially as we've been doing this deep dive throughout this series. You are not gonna want to miss that. But before we get there, today's episode is called What God Says When You Demand an Answer
I've never shared this with anybody publicly If this was SportsCenter, that would be like such a hot take. Skip Bayless would have no idea. Stephen A. Smith would have no idea what to say if you drop that down. That is so good. The joke I always say is like, [00:02:00] "How'd you learn so much?" Gotta drink a lot.
Resistance to change is hurting the church. I'm not in the camp that God has a penis or a vagina or a body at all. I'm in the camp that God is a universe spirit. This is the strangest podcast that I have been on. I don't even know what to do. I'm kind of geeked up about this wine. So this is my second glass, and it delivers a little more of a punch than I expected.
So if I get a little loopy, it's your fault. You told me to drink on this show. I will also say as a confession, I am a lightweight. So I've had like three sips of this wine and I'm already feeling it, so this is fun. You've uncovered the mystery. You've exposed the formula. You've just duct-taped together a number of things that aren't normally hanging out together, and I'm here for it.
We're gonna sit down at table, we're gonna have a glass of wine and some food, and we're gonna talk about the beauty of Jesus. Thanks for what you're doing with this podcast and for the creative way you're doing it, and the beautiful, positive spirit in which you're doing it. I really appreciate this venue, what you're [00:03:00] doing.
It is fun, and yet you dig into the deep stuff. I've heard about your podcast for a long time, and I love that you're a pastor and that you explore the world of faith through wine. That's very unique. I never thought of church history in terms of wine drinkers. I love this question. You had me with herbaceous notes, I want you to know.
I'm ready to just stay here and live in the wine tour. I will never forget the first time I bought a bottle of wine by myself, which was yesterday. If you're familiar with Drunk History, I thought it's like drunk theology. So I, oh. I got a little spicy there. It's the peach wine. Apparently, the wine is... But here we are.
Queer we are. Beer we are. No, it's wine, Jeremy. I'm an emotional guy. Paired with a half a glass of wine, I'm beet red, sweating, and about to cry. By the way, drinking this Pinot Grigio at 3:00 in the afternoon is making me even more direct in my communication than I normally would be. I know why you had your guests drink wine.
It makes sense now. [00:04:00] Yeah, I get it. A little bit of liquid courage here to unleash the beast. I think you've got a good podcast. Th- throwing the wine bit in there, that's nice. Cabernet and pray, yeah.
Jeremy: As we begin this episode, I wanna let you know what I'm drinking today. I have got a 2023 rosé. This is a San Superé, I don't know how quite you say it, rosé from Napa Valley, and this is gorgeous. This is something I don't drink a lot of rosés. It's still blazing hot in Arizona, where I live, and so I felt like this made sense.
Just delightful fruit notes on it. I'm getting strawberry and melon. It's very light, very crisp, has a nice acidity to it. And I was... As I was looking up this particular bottle and this wine, they say that the 2023 growing season, that's where this one comes from, was entirely about patience, and they get into specifics.
It was [00:05:00] a long, wet winter. It was a cool, slow start, extended hang time on the vine before the fruit was ready. And I thought, "What a perfect glass to pair with a discussion today about how Job has been patiently waiting 37 chapters." That's right, 37 chapters Job has been waiting to figure out what is going on.
Where is God in all this? What does God have to say? And so this feels like the appropriate glass to get into that. Now, I also wanna invite you, if you're able, to pour a glass and enjoy it with me. The oldest thing that the church does together is to share a cup, but somewhere along the way, we turn that into a checkpoint, and yet this is a table without a fence around it.
So bring your questions, bring your doubts, 'cause you are welcome here. Cheers.[00:06:00]
So we've been asking the question throughout this series, what is the Book of Job attempting to teach us? What's the point of all this? This is a book that refuses a single answer to that question. It refuses a single interpretation. Now, last week, just when it seemed like the story was ready to wrap up, we were ready to hit the end, we got a surprise guest from a guy named Elihu.
He shows up, is very confident. But today, we're actually gonna see the end of the book. We are gonna make it past all of that. We're gonna see how God responds after all we've seen so far in the book. We're gonna be covering chapters 38 through 42 if you are following along. Now, God is going to finally show up and finally respond to all the things that both Job and Job's friends have been saying, [00:07:00] and yet it doesn't start with the tone maybe that you would expect or the posture that you might expect.
This is Job 38 verses 1 through 4. "Then the Lord answered Job from the whirlwind, 'Who is this that questions my wisdom with such ignorant words? Brace yourself like a man because I have some questions for you, and you must answer them. Where were you when I laid the foundations of the earth? Tell me, if you know so much.'"
And on and on it goes just like that. But this setup is intense. It's ominous, right? Some translations use the phrase, "Gird up your loins," which I love 'cause no one talks like that anymore, but we definitely know what that is referring to. Literally in their, in their context, it would mean when you would tuck your tunic under your belt [00:08:00] so that you could either do physical labor or a physical activity or fight someone, right?
If you were gonna get in a brawl, you had to tuck your tunic in so that you were ready to brawl, and this is the image God's saying. Like, "Hey, Job, tuck in your tunic. Let's go. Let's swing at one another. Uh, we'll- we're gonna put it all on the table here. We're gonna see what you've got." Dr. Gushée, as he reads this, he compares it to the phrase, "Let's get ready to rumble," which I just love this image.
Job has been waiting forever. His friends have been saying, like, "This is what God says," and then God shows up and he's like, "Let's go. Here we go. Buckle up, buttercup." And yet there's something interesting here. God only speaks after- Job has had a chance to get everything out. Job has said all he wants to say.
He's complained all he wants to complain. He has protested all the protest... I mean, he's [00:09:00] had a chance to do all of it, and then he goes silent when he feels like I've said what I need to say, and then, and only then, do we hear from God. So we see that God is patient too. It's not just Job being patient. God is being patient too.
There are a number of ways that readers react to God's response in these chapters. Some view God as a bully, and they don't like it. Some people think God is rightfully putting Job in his place. But however you interpret this section in these chapters, God doesn't actually answer Job's questions. So we can, we can react to how God talks and the posture and what we think about it, but at a minimum, we can point out God's not addressing all of the questions that Job has asked God throughout the book.
Dr. Goshee says, "God's response to Job is not a direct [00:10:00] response. Job has asked God why God has inflicted so much unjust suffering on him and on his family, and God does not answer that question." Now ponder that for a moment. Unexplainable things happen to Job, unexplainable suffering to a degree that most of us can't even fathom.
He asks big questions about God as a result, and then God shows up and doesn't answer them. I mean, this is a little problematic as we work through this to figure out what on earth do we do with this. Now maybe this has been your experience with God too, that you've got a lot of big questions. You've had suffering.
You have these why questions, why did this happen? And you feel like God never gave you an answer. God maybe showed up, but God didn't show up [00:11:00] to answer that question the way you asked it. Now there's plenty of reason for Job to take offense to what God says in response. God is directly calling him out, and he's not holding back at all.
But in addition, God seems to be going after all of humanity, not, not just Job. I mean, God is leveling it at all of us. In chapter thirty-eight verses thirty-nine through forty-one say this: "Can you stalk prey for a lioness and satisfy the young lions' appetites as they lie in their dens or crouch in the thicket?
Who provides food for the ravens when their young cry out to God and wander about in hunger?" Right? Now notice what he's setting up here, that creation works in such a way that both lions and ravens get food. And in both of those cases, humans don't have a role. We're not directly involved. We're not directly responsible.
These are [00:12:00] not results that we deliver on behalf of the animal kingdom. In fact, if anything, we would say when humans get involved with stuff like this, we mess it up. It gets worse usually. We disrupt the way this system works. And God's saying, "Look, I don't need you to run creation. I don't need you to feed animals.
That happens without you." And then we get to one of the more intriguing images of all of the Bible in this section, and I have been so excited to get to these passages. God brings up mythical creatures as part of God's argument. I just think this is so cool, so weird, so bizarre, much different than many people would expect from the Bible.
This is not the way we envision it, and yet let's just [00:13:00] appreciate the weirdness for all that it is.
First up, we have Behemoth. Now notice what Job 40:15-24 say. I'm gonna read a section of this 'cause I want you to see the description that, that we're given about this creature, Behemoth. It says, "Take a look at Behemoth, which I made, just as I made you. It eats grass like an ox. See its powerful loins and the muscles of its belly.
Its tail is as strong as a cedar. The sinews of its thighs are knit tightly together. Its bones are tubes of bronze. Its limbs are bars of iron. It is a prime example of God's handiwork, and only its creator can threaten it. The mountains offer it their best [00:14:00] food, where all the wild animals play. It lies under the lotus plants, hidden by the reeds in the marsh.
The lotus plants give it shade among the willows beside the stream. It is not disturbed by the raging river, not concerned when the swelling Jordan rushes around it. No one can catch it off guard or put a ring in its nose and lead it away." What the hell is that? What are we reading about? What type of creature is this?
Now, people have suggested all sorts of options here. Okay, what, what is this describing? Some have suggested things like it's a hippo or it's an elephant. And yet if you read some of these descriptions, you go, "That doesn't quite fit. Doesn't quite line up to what we think of with those animals." There are some Christians [00:15:00] who have suggested that this is an example that there were dinosaurs in the Bible, right?
We have a description of a dinosaur. Now, fun fact. Let me l- do a little story time with you. I have a friend named Jeff, and Jeff has always been fascinated with behemoth. As long as I have known Jeff, literally, I have one of my earliest memories of Jeff, we were talking about behemoth. Now, Jeff may be familiar to you, you seasoned listeners to the pod.
I had Jeff on an episode back in episode 10 which is, like, two years ago by this point. And so I had Jeff on. So if you've been through the archive, if you have watched from the get-go, you no doubt know who I'm referencing here. Jeff has been a longtime friend of mine. He grew up in the church, worked at a church with me, and then left the church, left his faith in Christianity as an adult.
Now, I told Jeff that I was gonna talk about behemoth [00:16:00] this week. I was so excited to tell my friend that I was covering behemoth. And he sent me a link to a YouTube video that, friends, blew me away. I have never seen this before. I never even heard of this before. And I am deep in Christian culture. I have grown up in this.
And yet he showed me a gem that I was totally unfamiliar with. There's a song, you can find this on YouTube. If you want to, search the phrase "behemoth is a dinosaur." And you'll probably find this YouTube video. It's a song by a guy named Buddy Davis, and wow. I mean, I listened to this song, and I had a lot of questions.
I wanna share some of the lyrics of it. The chorus goes like this: "Behemoth is a dinosaur. A dinosaur is he. He eateth grass as an ox. His tail's like a cedar tree." And this is a kids'-like song. [00:17:00] So unfortunately, it's very catchy, and it gets in your head. A- as I've been working on this episode, I've been humming Behemoth Is a Dinosaur in my head, and it's not good.
But I'm just, just sharing the sacrifices I make for the pod. But there's a phrase in the song that is interesting. He says this: "Some say behemoth is nothing more than this, an elephant or a hippo, but I don't think it fits. Because they don't have a tail like a cedar tree. Behemoth seems much more like a dinosaur to me."
Now the comments on this video are wild. The top comment says, "I love this. Never knew dinosaurs were in the Bible. This song is sweet and fun teaching music. Well done." Okay, so you've got... That's the top comment. Right below that comment says, "Truly unsettling." [00:18:00] So you have the whole gamut right there, right?
Like, "This is so beautiful. I love this teaching. There's dinosaurs in the Bible. I love it." And someone else is like, "What is this? This is so bizarre." Now, here's what Jeff told me, and I wanna just read this. This is... He texted me this, and I thought this was wild. He said, "This is where my fixation with behemoth started.
I worked at a summer camp where they sang this song and used behemoth as evidence that humans and dinosaurs
coexisted." So if you've ever heard the argument that there are dinosaurs in the Bible, this might be what they're referring to. We have behemoth, and we're not quite sure what behemoth is. What on earth is God referencing here? But it doesn't stop with behemoth. If you thought that was fun enough, we've got a second creature, [00:19:00] mythical perhaps.
We have something called Leviathan. This is Job 41:1-10. So right after behemoth, we get another description of another creature. This is what it says about Leviathan. "Can you catch Leviathan with a hook or put a noose around its jaw? Can you tie it with a rope through the nose or pierce its jaw with a spike?
Will it beg you for mercy or implore you for pity? Will it agree to work for you, to be your slave for life? Can you make it a pet like a bird or give it to your little girls to play with? Will merchants try to buy it to sell in their shops? Will its hide be hurt by spears or its head by a harpoon? If you lay a hand on it, you will certainly remember the battle that follows."
"You won't try that again. No, it is useless to try to [00:20:00] capture it. The hunter who attempts it will be knocked down. And since no one dares to disturb it, who then can stand up to me?" This is God talking, and this is some God smack talk. God's like, "Look, you think you can handle me? You can't even handle Leviathan, and I made Leviathan."
Now, this thing sounds like Godzilla. I mean, the way he's describing this watery creature, maybe the Loch Ness Monster. I mean, I don't know what images come to your mind, but here's the deal. What is going on here? Is this just totally random stuff in the Old Testament? The point of both of these creatures, both behemoth and leviathan, is that humans can't do anything with them.
These creatures embody power and [00:21:00] untameability, yet God created them both. So God is making this theological point here to use these incredible creatures, again, uh, to me it sounds like mythical creatures, to make this point. Like, "I can make things like that, and you have no ability to rival these things, and yet I do.
I'm the only one who keeps them in check." Now, I'm not gonna lie, I kind of love God's argument here. Just being honest with you. I kinda think it's amazing. God's like, "Look, you ever heard of behemoth? How about leviathan? Like, yeah, Godzilla, King Kong, all that, they work for me. They, they would yield to me and only me.
You cannot even get into the same conversation when we're talking about power and control here." But here's the reality. Job is probably [00:22:00] not worried about or wondering about mythical creatures. Job's trying to make sense of what he lost, right? He's thinking about his kids that died. He's thinking about his community that he's lost.
He's thinking about everything that he lost, and this is God's response to that. Now, by way of summarizing God's arguments to Job, Dr. Gushee says this: "God has not discussed what has happened to Job, has not explained why, has not commiserated with him for his losses. God has not defended his actions in relation to Job and his family.
God has not described the wager that he made with ha-satan or offered any other explanation. God has not described how his treatment of Job could be assessed as just or good. God has not responded [00:23:00] to Job's suit against him in any way And when we just let that point breathe, it's very unsettling, right?
This is not what we would expect from God, probably not what we'd hope to see from God. And so as we get to this story that I think is a profoundly beautiful and powerful story, we're left to make sense of this. What do we do with God's response to Job here? And yet notice also what God's response implies or doesn't imply as, as Dr.
Gushee talks about the omission of God's response. He says, "If what has happened to Job is because Job did something wrong that he can correct, God has not offered such information. If the friends had been right that God was punishing Job for his sins, those sins might have been [00:24:00] enumerated by God, but God does not do this."
So basically, God does not answer Job in any way that would seem meaningful or appropriate to most of us, but God also does not go along with the narrative that Job's community and Job's three friends in particular were saying about him. So you have this disappointment essentially on two fronts. Job is disappointed because God does not respond the way Job wants.
But then the community and Job's friends are also disappointed because God does not vindicate them. God does not say, "Yes, all the things you said on my behalf are the things that are true. This is how I feel." He does not say that, does not confirm any of what they said to Job
Now, the [00:25:00] interpretations of all of this res- they, they vary greatly, right? This response that God gives, lots of people react in all sorts of different ways. In fact, in his book, Dr. Gutschie categorizes responses into three different camps. You have positive responses that view this as a good thing, negative responses that view this as not a good thing, and then you have reframing responses.
It's like, "Hey, let's rethink what this is. Let's put it in a different point of view." And, uh, the book is great, that, that section where he goes through this, to read what a bunch of other scholars and authors and people throughout history have said about this story. One of the negative readings in particular stood out to me.
This is from Maria Cardone. She says this: "When it comes to power and knowledge, Job indeed wholeheartedly acknowledges God's superiority, but the [00:26:00] question was not who is the most powerful or who knows the most, but who should take responsibility for Job's undeserved misery?"
I appreciate that because that seems to really address the tension here that we find at the end of the book. So yeah, God is making these really interesting points about God's power and God's concern and God's provision, and yet that's not really what Job is asking about. It's not really the way that Job is seeking God.
Job's trying to figure out, "What do I do with this misery?" So Dr. Gushee offers a helpful conclusion to this. He says, "Maybe the voice of God is showing us that we tend to see creation from our narrow vantage point for how it affects us, how we [00:27:00] can use it, even dominate it, but God has a bigger agenda with creation.
It is not for us. It is not all tamable. It is not all orderly. It is not all safe. But it does all belong to God and matter to God. Any God who can make behemoth and leviathan must have purposes, interests, and even aesthetic pleasures that are very different from our own." I, I love the way he's making sense of this, and I think he, he really offers us as a reader a way to navigate this.
Okay, so maybe it's not answering what we really want the answer to be, but we're also getting something else, and Job is getting something else that we as the reader probably weren't asking, Job as the, the person living this wasn't asking, [00:28:00] and yet God is giving us something. God is showing up and giving us something to respond to.
And then we get to what many people consider the most important verse or verses in the entire Book of Job, and perhaps the ones that carry the greatest interpretive reactions. There's all sorts of ways of making sense of this. We get to Job's final response to what God says, and then i- the book closes everything out.
Job's response after hearing God is this, Job forty-two verses five through six. "I had only heard about you before, but now I have seen you with my own eyes. I take back everything I said, and I sit in dust and ashes to show my repentance." So here you have at the end of the book, [00:29:00] Job repenting for something, and a lot of people get really confused by this.
Now, I go way in depth in this in my interview with Dr. Gushee next week, so you're not gonna wanna miss 'cause we really tease this idea out. But as he argues, and I think I agree with him, makes a lot of sense, the traditional idea that Job repents at the end of this story doesn't log- logically resonate.
It doesn't make a lot of logical sense with everything else as we've seen it in this story. And so in his book, he gives a whole bunch of different ways that this verse has been translated over the years. And the way it's translated obviously steers us in a direction as to what we do with it, how we make sense of it.
And he offers one translation in particular that radically changes the way we would [00:30:00] view Job's response here. This comes from Edward Greenstein, and he translates verse six like this: "That is why I am fed up. I take pity on dust and ashes." So notice how different that translation sounds. This implies that Job does not repent or recant anything, but he does give up fighting with God.
He recognizes the frailty of the human condition, something that he was shielded from before because of his privilege, because of how everything had gone his way, and he decides to end his mourning season and to move forward with his life. And I find that to be a way more compelling response for Job in light of everything else that we've seen throughout this series.
And again, Dr. Gutschow and I get into that more [00:31:00] next week. Then we have the, the conclusion, the resolution, if you will, of the story of Job. All the loose ends get wrapped up and responded to. Chapter 42 verse 7 says, "After the Lord had finished speaking to Job, he said to Eliphaz the Temanite, 'I am angry with you and your two friends, for you have not spoken accurately about me as my servant Job has.'"
Yes. This is the part, as you are reading the story, you are hoping that these fre- these three friends get it, right? You're hoping there's some sense of justice for all of the abuse that they heap upon Job throughout this entire story, and then it's God that does it. God looks directly at 'em and is like, "Look, y'all done messed up.
This is not how I am. This is not who I am. You spoke out o- on behalf of me, and you were [00:32:00] wrong." So not only does God not agree with Job's three friends, but here's what's also awesome. He doesn't even acknowledge Elihu. The guy we talked about last week, the fourth friend that comes onto the scene and has all the bravado, isn't even addressed by God.
It's like God's like, "Yeah, I'm not even gonna handle that. I'm not even gonna address that." So God only addresses the original three friends. Sorry, Elihu, you don't even get honorable mention here. Then notice this, chapter 42, verses 10 and 11: "When Job prayed for his friends, the Lord restored his fortunes.
In fact, the Lord gave him twice as much as before. Then all of his brothers, sisters, and former friends came and feasted with him in his home." Shocker, his former friends are back Yeah, you know that feeling. Why is it how weird it is, right? [00:33:00] That everyone returns when things are going well again. After your season of misery, your isolation, after everyone has stopped turning on you and thinking you're the problem, now, yeah, we're, we're good with you again.
You can be welcome back. You can hang out with us again. And I love that the, the New Living Translation translates that as former friends, right? Your former friends are back because they weren't your friends when you needed them. They weren't there when you actually needed support. They, they turned on you.
But at the end of the story, when Job gets everything back, his former friends return as weird, uh, as well. And then we find out the specifics of this reversal for Job. What does it mean for him to get twice as much back? Uh, chapter forty-two, verses twelve through seventeen. "So the Lord blessed Job in the second half of his life even more than in the beginning.
For now he had fourteen thousand sheep, [00:34:00] six thousand camels, one thousand teams of oxen, and one thousand female donkeys. He also gave Job seven more sons and three more daughters. He named his first daughter Jemima, the second Keziah, and the third Keren-Happuch." I don't know how you say that name. "In all of the land, no women were as lovely as the daughters of Job, and their father put them into his will, along with their brothers.
Job lived a hundred and forty years after that, living to see four generations of his children and grandchildren. Then he died, an old man who had lived a long, full life." Everything Job has is doubled. Except, as I pointed out earlier in the series, no mention of his slaves and servants anymore. So that was in the original list.
We have no mention of them. They're not doubled, and [00:35:00] his kids aren't doubled either. He doesn't get 20 kids to replace the 10 kids that he lost. He has the same number as he originally had. I believe that the reason for that is because he still has his original 10 kids. He will be reunited with them someday.
And so even though he doesn't physically have them anymore, they don't need to be replaced. They exist. And Job, I believe, in this story, will eventually be reunited with them and the other 10 kids he has. So holistically, he will have double the amount of kids that he started with. And I actually think that's a very beautiful detail in this story.
Now, there's another incredibly beautiful detail in this that you may not have even noticed. I want you to notice that Job's daughters are now named And [00:36:00] this is without naming the sons. We don't know all the names of the sons at the end, but we do know the names of the daughters. In addition, did you catch, they are included in his will along with their brothers.
This is a radical act of gender equality for that day, for that culture. This is bizarre to have this in the story, but it also implies that Job is not the same person he used to be. Job's not restarting everything as the same exact version as he was before. Now, what's interesting is that we are not told whether or not he is physically healed.
That detail is left hanging in the story. We tend to assume that he is. Probably as you've... If you've read this before or as you read this now, you're like, "Yeah, everything is back to, to normal. It's all good." But I, I think it's interesting to [00:37:00] imagine a version of Job who is restored in all of these other areas but still carries around these physical wounds, this, this physical ailment that he had.
I, I think that would be a very interesting way to try to imagine this next season in Job's life, but we don't know either way. What we are left wondering is, what's next for Job, right? Like, after all of this, he's got 140 years more to live. What's next for Job? What kind of a person does he become after all that he went through in the story of this book?
How does he react to the suffering of the people in, in the world around him after what he has gone through? In this story, Job is the only character who learns and changes. He's the only truly dynamic character in that regard. So what does the [00:38:00] next version of him look like? What does this changed version of Job look like?
Dr. Gushee says this: "The most radical way to read the ending is not that Job's repentance has been blessed, but his questioning and protest have been." I love that. W-we don't see all this because Job finally gave in, and repented, and admitted he was in the wrong. No, what God is blessing is the questioning, the protest, the journey that Job took with God, and I find that to be far more in line with what I see in the person of Jesus today.
Which leads us asking some pretty big questions. Like, is God a fan of deconstruction? Does God bless those who are willing to ask the hard questions? [00:39:00] How would this view of God change our beliefs today, change the way that you and I interact with God today? It appears that protest can keep communication with God active even if that conversation feels one-sided.
So that concludes part seven of our Job in Exile series. Do not miss next Wednesday as we sit down with Dr. Gushee to talk through this, and it is a fascinating conversation to close out the, the insights and the journey that we have been on through his book and through the book of Job. And like I've been inviting you each week, if you would love a community of people to ask these questions with, to process these kind of ideas with in real time, this is what we do in the online community, and we interact in current events, we [00:40:00] interact with scripture, we interact with book studies.
We interact in all of this, and we learn from each other. We ask our questions. We share our doubts. And if you're looking for a safe space to do that, I wanna invite you to check out the online community. You can find the link in the show notes. We would love to have you be a part of that with us. I'll see you next Wednesday on Cabernet and Pray.
