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Critical analysis of the book of job
Critical analysis of the book of job
Character analysis on the book of Job
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One might ask, why has God, selected these two men, of all the men in the world, to be His personal targets for moral learning and spiritual growth? Even though these heroes share a myriad of dissimilarities, these men are chosen, amongst all men, to set and example for the rest of humanity. Throughout the course of The Book of Job and The Bhagavad-Gita, Job and Arjuna are beset with adversity. And it is only through this adversity, that the true character of each of these men is ultimately revealed. Accordingly, as their character develops, so does their spirituality.
Job is the protagonist from the Book of Job. It has been said that, "Job is the greatest man in all the East." (Job 1:3) Job was a blessed pious man, whom was loved by God and man alike. In the Book of Job, God is argues with Satan and in an attempt to prove the piety of Job, God tests Job with many challenging obstacles to the point where Job is left with fundamentally nothing.
Throughout the course of Job's trials, he begins to experience internal conflict. "My thoughts are resentful, for God's hand is heavy on me in my trouble. If only I knew how to find him, how to enter his court, I would state my case before him and set out my arguments in full; then I should learn what answer he would give and find out what he had to say." (Job 23:2-5) As a result of this internal conflict, Job begins to question the actions of God, and whether or not he deserved his `punishments.' At this point in the Book of Job, Job's friends and kin are led to believe that Job has sinned and must repent. The reader is left to debate whether Job is being naïve or whether he is actually making conscious to endure God's `punishments' in an attempt to get to heaven.
Similarly, Arjuna, the protagonist from The Bhagavad-Gita also experiences inner-conflict. The source of this conflict is that Arjuna is torn between fighting in a battle even if it must mean the death of his kin. As Arjuna confronts this life-or-death moral dilemma, he reader can empathize with Arjuna, and his emotional predicament. At the brink of an epic battle, Arjuna converses with the god Krishna.
Second, the story line. Although Archibald MacLeish wrote the play based on the story of Job in The Bible, there are many differences in the story line. In The Bible, Job’s misfortune was spawned by Satan trying to show God that Job was not as holy as God had thought. God gave Satan the power to destroy everything Job had, including his health. Job’s children all died together when the roof of the house collapsed on them while they were all dining at the house of the oldest brother. His wife died also, and all of his possessions was taken from him. Furthermore, he contracted painful sores all over his body. As for J.B., his children died separately, one after the other. The oldest had died in the army. Two were involved in a car accident. One daughter was killed by an explosion that also took out J.B.’s millions. And the youngest was raped. However, J.B.’s wife, Sarah, was not killed, but instead she left him. In The Bible, Job is confronted by his three friends. His friends encourages him to turn against God and to curse him, but he refused to do so. On the other hand, J.B. was confronted with four friends, the first three encouraging him to turn against God but the fourth telling him to pray to God and to praise Him.
The main category of conflict is character vs self. This is when a character has an internal problem. They fight throughout the story to overcome that problem. The first example of character vs self is Elie. Throughout the story Elie is fighting himself to keep himself going. This is because of all the things happening around him. It drove him to the point where he almost gave up because his legs were
...n the world. Job questions what god is really doing for him. Then god talks to job in question form about the creation of the earth. This shows that jobs is very small compared to god, so small that he cannot even being to understand some of the the things god is telling him. Chapter 38 proves to job that humans are far below the power of god then in chapter 42 job quickly shames himself for the previous things he said.
Some talked of God, of his mysterious ways, ...and of their future deliverance. But I had ceased to pray. How I sympathized with Job! I did not deny God’s existence, but I doubted His absolute justice. (42)
He wants to find a way to justify God’s actions, but he cannot understand why there are evil people who “harm the childless woman, / and do no good to the widow,” only to be rewarded with long, successful lives (Job 24:21). Job’s friends, say that God distributes outcomes to each person as his or her actions deserve. As a result of this belief, they insist that Job has committed some wrongdoing to merit his punishment. God himself declines to present a rational explanation for the unfair distribution of blessings and curses. He still suggests that people should not discuss divine justice since God’s power is so great that humans cannot possibly justify his
The first commentator under consideration is Martin Buber in an excerpt from his Darko shel miqra'4. Buber draws an apt parallel between the Book of Job and the proceedings in a court of law, casting God as judge and Job as prosecution. In Buber's legal parallel, Job demands what in an earthly court of law would amount to due process, or a fair trial. And yet, even as Buber confers the legitimacy of a court of law on Job's complaints, Buber suggests that Job knew his appeal was "suppressed from the start."5 Buber cites Job: "Though I am right, my mouth will condemn me!"6 By highlighting the justness of Job's claims and the non-existent chance of a divine finding in Job's favour, Buber stresses how human justice and divine justice diverge. This difference is highlighted further by discussion of how Job is made to suffer hinnam, or gratuitously, from both God and Job's perspective.7
...ade to choose him for the spiritual task. Job realized he had to experience loss and suffering in the name of God to pass the test God bestowed upon him. God stated “Who is that darkens counsel by words without knowledge? Gird up your loins like a man, I will question you, and you shall declare to me... Where were you when I laid the foundation of the earth” (p.667) God notified Job he was in no position to question the loss he must undertake in order to complete his mission. Job realized the meaning of his life, when he realized the magnitude God went to convince him of his calling. Job forgave himself for his sacrifices, because he realized it was instructed by God.
The reluctance to engage in battle is evident in the first chapter. However, he seeks guidance from O Madhusudana. Arjuna is split between pity and duty, stated in passage 7 Chapter 2, "My very being is overwhelmed with the weakness of pity and my mind is puzzled by duty (Dharma). I appeal
Once Joseph arrived in Egypt, he endured much hardship, false accusations, and was quickly forgotten to those who he helped there. However, God used him in mighty ways and allowed him to move up the “corporate latter” several times to various positions regardless of opposition. Jesus too underwent
"Now then, who will convene the gods for your sake, That you may find the eternal life you seek? Come, come, try not to sleep fort six days and seven nights." (11.210-212). This is a strong example of patience. Job also demonstrates vast amounts of faith and patience as God tests him through numerous vicious attacks on his family and personal health. Job is stormed by the devil, but, “Through all this Job did not sin nor did he blame God.” (1:22). Likewise, Arjuna illustrates patience and faith in Bhagavad Gita, when Krishna says “...hostile to no creature, Arjuna, a man of devotion comes to me.” (11.57-58). There are numerous examples of wisdom in The Epic of Gilgamesh, “He who has seen everything, I will make known to the lands. I will teach about him who experienced all things… alike, Anu granted him the totality of knowledge of all. He saw the Secret, discovered the Hidden, he brought information of (the time) before the Flood” (1.1-6) as well as The Book of Job. After his journey, Gilgamesh comes to the realization that eternal life will not come, and he is now a better, more mature King to his people. Job is wise enough, throughout his entire story, to not succumb to the Devil’s taunts and attacks. Instead, he remains faithful and patient to see the privileges God gives him in
...on of Berish’s plea to accuse God; Job also gives a similar lament, “I would lay my case before [God], and fill my mouth with arguments" (NIV Job 23:4).
Job was a man of the purest faith. When the world shunned God, Job's faith never declined. Job was a wealthy, handsome man with a beautiful wife and a vast amount of property. At some point in time, Satan made a bet with God that if Job situation was changed, his faith would quickly falter. On this note, God took Job's wealth, his property, his family, and his wife. When times were at their worst, God gave Job pus welts on Job's face, taking his looks. Job's faith, however, did not falter, instead it becamestronger. Job passed the test. God then healed Job, gave him more land, greater wealth , and a better wife. Job was baffled, he wondered the purpose behind his fall and rise. When he asked God this, God replied: "...Because I'm God." That was answer enough.
The Bhagavad-Gita teaches many things, and amongst these, morality and moral law are developed for the Hindu religion. What Krishna, the primary Hindu god, declares in this somewhat epic poem to be the "basis of good in this world" (stanza 3, pg. 620 of text) is for people to take action. Action, as he goes on to state, is within the very nature of our beings to do. Krishna even states that "without action you even fail to sustain your own body" (stanza 8, pg. 620 of text). Thus, Krishna feels that action is very important and key. To take this concept as a relation to ethics, Krishna tells Arjuna, the warrior he is talking to in this poem, that "Action imprisons the world unless it is done as sacrifice; freed from attachment, Arjuna, perform action as sacrifice!" (stanza 9, pg. 620 of text). Thus, Krishna is prescribing that, in order for an action to be considered good, the good that he already declared to be the basis of all good in the world, one must detach himself from the action being performed and perform the action sacrificially. The detachment aspect is incredibly important to Krishna, for he proclaims that in "performing action with detachment, one achieves supreme good" (stanza 19, pg 620 of text). By doing this, Krishna believes that the world is preserved, for other people will follow the warrior's actions and imitate them in their own lives. A leader, such as a warrior or king, "sets the standard for the world to follow" (stanza 21, pg. 621 of text), as Krishna says and thus must take whatever action is necessary for the world to not be destroyed, to set examples of goodness and right in his own actions. By separating himself from these actions, thus becoming detached, he can achieve this. Another main reason that Krishna feels detachment is necessary is this: "You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty." (Bhagavad-Gita 2.47). Thus, so long as one does not profit from his own actions, the action itself is good. And, this is Krishna's prescription for leading a life of morality and duty is the moral law to follow in order to achieve this.
In The Bhagavad Gita Arjuna and Krishna converse and discuss spirituality. This literature is excellent in explaining the Indian theory that true spiritual conduct is beyond what we consider logical. Before Sri Krishna instructs Arjuna to fight in the battle he says “The impermanent has no reality; reality lies in the eternal. Those who have seen the boundary between these two have attached the end of all knowledge.
In The Book of Job, one of the main themes is desire, more specifically the desire to know the actuality. Job is a wealthy man living in a land of Uz with his family minding his own business. He is a very religious man and usually strives to do what he believes is morally right. Satan one day challenges God that Job will lose his faith in him if he allows Satan to torture Job. God accepts the challenge and Job greatly suffers. Job at the beginning of the story had no desires or intentions at all, but as his condition gets worse and worse. Job mindset about God and his belief begins to shift. At this point in the story desire starts to play a key role in Job’s life. Desire is shown in Job when he demands answers from God and why God is putting him through all of this. The idea of questioning God terrifies Job but his desire for an answer ultimately overshadows his fear of questioning God, “Here is my desire...