Hast Thou Considered My Servant Job
Job turned to his three so-called friends and had rounds of dialogue with each of them. Job had a final plea to all three of his friends, but his so-called friends were useless to him. They were all silent. Job Now when Job's three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him.
Job 2: 12 And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and sprinkled dust upon their heads toward heaven. Job 2: 13 So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that his grief was very great.
Elihu, a stranger to Job, was angry with Job because he justified himself rather than God. He was angry also with the so-called three friends of Job who supplied no answers to Job and his afflictions. Job received no wisdom from his so-called friends who were of age, but yet Job received wisdom from Ehihu, although Job was much elder than he. Job So these three men ceased to answer Job, because he was righteous in his own eyes. Job 2 Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather than God.
Job 3 Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job. Job 4 Now Elihu had waited till Job had spoken, because they were elder than he. Job 5 When Elihu saw that there was no answer in the mouth of these three men, then his wrath was kindled.
Job 6 And Elihu the son of Barachel the Buzite answered and said, I am young, and ye are very old; wherefore I was afraid, and durst not shew you mine opinion. Job 7 I said, Days should speak, and multitude of years should teach wisdom. Job 8 But there is a spirit in man: and the inspiration of the Almighty giveth them understanding. Job had no knowledge of Satan's challenge to God.
Job had no knowledge that God had accepted Satan's challenge. Job had no knowledge that God had authorized Satan to afflict him. Where wast thou when I laid the foundations of the earth? Who hath laid the measures thereof, if thou knowest? The significance of and the scientific truth of the bible verse of Job is revealed in a very recent discovery made in modern Astrophysics. In just this decade alone, astrophysicists have found that, for the first time, the cosmic rays originating galactic sources and beyond the galaxy are the direct causes for triggering of the lightning.
Gamma-ray and X-ray bursts were detected nanoseconds just prior to the triggering of the lightning discharges.
This comparison of the several different Bible translations of this verse shows the true authenticity of the Holy Bible and its remarkable agreement with the recent Astrophysical findings. Job King James Version He directeth it under the whole heaven, and his lightning unto the ends of the earth. Job American Standard Version He sendeth it forth under the whole heaven, And his lightening unto the ends of the earth.
Under the whole heaven He lets it loose, And His lightning to the ends of the earth. He unleashes his lightning beneath the whole heaven and sends it to the ends of the earth. Now let's compare Job to a recent finding in Astrophysics.
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He is not seduced by the false promises of the ersatz faith of gnosticism, or there would be no drama, nor does he attain faith, for at that point the drama would end. Like skaters in Stockholm harbor, who speed over the thin sea ice just fast enough to keep it from breaking, Faust stays at the frontier of faith. Crushed by his encounter with the Earth Spirit, he lifts a vial of poison to his lips but is called back to life by the sound of church bells on Easter morning.
He recalls the feeling of faith although he no longer can believe himself. When his mistress Gretchen later inquires as to his religion, he offers a pantheistic deflection. He managed to keep the solid, enduring earth firmly under his feet his whole life long. Anyone else surely would have tumbled into one of the abysses that gape on either side of the ridge, unless he was borne up by the arms of divine love that helped him to make the leap into the eternal. Rosenzweig quips that Nietzsche was not so lucky.
On the one side is faith, which would make the drama irrelevant, and on the other is the worship of his own powers, which would betray him into the clutches of the devil. Faust does not have faith, but neither is he ensnared by the false surrogates for faith. He does not have life, but he desperately desires to enter into it. The failure of his search for knowledge is only a prelude to the main dramatic action, which begins with his pact with Mephistopheles.
Faust feels his restlessness not as a yearning for God but as a yearning for the next best thing: life, the actual life of mankind as opposed to the poor substitute for life embodied in the search for knowledge. If ever I lay down complacent on a bed of indolence, Then let me be finished in that same moment.
If by flattery you can deceive me Into complacent self-admiration, And trick me with enjoyment, Then let that be my last day! That is the bet I offer you! What is apportioned to all humankind, Would I enjoy in my inmost self, Grasp the highest and lowest with my spirit, And bring their weal and woe into my own breast. Mephistopheles responds to this with astonishment and contempt. Mere mortals, he tells Faust, cannot digest life:. Believe me, who for millennia past Has chewed on this hard crust: From cradle to the grave No man ever has been able to digest this sourdough!
(3-2) The Book of Job
Believe our kind: this whole Was made only for a God! He basks in light eternal. Us he brought down into darkness, While all you get is— day and night. All these fail. Tragedy is the outcome of spiritual as well as social engineering. Neither the Romantic love of the northern tradition, nor the classical conception of beauty of the antique south, nor their union in the persons of Faust and Helen, will suffice.
Faust erred in attempting to wrest secrets from nature. Traditional Jewish interpretation assigns an analogous sin to Job, for the Jewish sages could not accept the idea that God would inflict such misery on an entirely guiltless man. As Rabbi Joseph Soloveitchik argued in Halakhic Man , Job sins by demanding a cause-and-effect explanation of his misery:.
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Job has lost his wealth, children, and health, but he also has lost his confidence that he can influence God through sacrifice and other acts of propitiation. Job cannot accept that blind fate has harmed him, but neither can he address God, for God is a distant force to be respected but not loved. On the one hand, he avoids the pagan response, to curse God.
On the other hand, he avoids the response of his friends, who insist that simple cause and effect must explain his predicament. Identify the sin for which God has punished you, they tell Job, and repent, and all will be well. He refuses to blame himself for sins he must have committed to merit such punishment, for he knows of no such sins.
Neither will he curse his fate.
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He will be satisfied neither with sinful inquiry nor with mere resignation. Job cannot resolve the tension alone, and the answer to his question comes in the form of the appearance of God himself. God does not need to provide any more answer than his presence, and it is the act of direct address of Job to God that transforms and redeems the man. Perhaps this is why both Job and Faust continue to fascinate the literary imagination.
Their internal struggle, rather than the mere external circumstances of their stories, shows the travails of the best of men at the cusp of faith.
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If Faust were either a man of faith or a pure egotist, his character would hold no interest, and there would be no drama. If Job were a saint who suffered arbitrarily, his story would not belong in the Bible.
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Faust is an extraordinary man, immune to the seductions of Satan, who can be saved if he is true to the Augustinian restlessness of his heart. David P. Goldman is associate editor of First Things. Close Login. Web Exclusives First Thoughts. Intellectual Retreats Erasmus Lectures.