![]() It presupposes an apology of rebellion, a condemnation of the former authority in the name of the supposed divine enlightenment (the confession), destroys tradition, and betrays the merit of man in the establishment of social order and history.ĭevotional commentary on the Book of Job Fresh thinking in commentary writing with original texts, their translations, their variants identified and discussed, interpretation of what it meant and what it means. Sacrifice forgets that the end does not justify the means. The conquest of authority through sacrifice does not reveal evil and is destroyed by the inexorable revenge of the earth. In my opinion, the Satan of the first audience refers to Persian Manichaeism, but the Satan of the second hearing criticizes the Maquiavellism of Greek philosophy. The Book of Job personifies, unveils and criticizes Manichaeism. He condemns authority or himself for ideal reasons, without identifying an imputable damage. He despises the merit of fathers, kings, and foreign servants also his own merit and efforts to build a fairer social order. By cursing authority or by cursing himself, Job uproots himself from his origins. ![]() Satan presupposes a world of servants, who must assume and confess their guilt as a means of redemption. The first three cover-ups correspond to the discussion and refutation of the arguments of the three friends and the unveiling of the fourth facade, to the awareness of Elihu’s impertinence after listening to the theophanies. ![]() Satan represents the rebellious Job who blames divine justice by indicting foreign idealism (first disguise), foreign kings (second disguise), foreign servants (third disguise), or himself without knowing why (fourth costume). Satan is a nightmare of Job, who imagines that bloodthirsty or false idealism can exist and challenge divinity. Job affirms a social indeterminate and generic guilt to circumvent his unconscious and collective responsibility. A conclusion is reached in the epilogue: Satan is Job in disguise. Satan implements the triumph of divinity by condemning man and invents a gruelling divinity that achieves the social order by punishment. The doctrine that finally institutionalizes the Jewish canon, after centuries of discussions, is based directly on the debates of the Book of Job, and particularly on determining Job’s guilt as personal liability, not as a collective damnation Does Satan exist? Does Divine purpose for creation include any role for evil? Satan accuses divinity of a creation with a manufacturing defect and assumes that man is required to help fix the problem. The prophets, particularly Isaiah and Jeremiah, blame Israel for a collective sin, which seems to be identified with unjustified sacrifice. The origins of the Book of Job might correspond to the crisis of priestly and prophetic religion. I think that the Book of Job must be interpreted in his historicity. The history of Job has no concern with idols, like the Pentateuch or the historical books nor is alarmed with the dangers of foreign women, as in the rebuilding of the second temple. The Book of Job poses a critical reflection on Jewish sacrificial history, and raises the debate on the personal responsibility for the collective disorder. ![]() ![]() In my opinion, the Book of Job rationalises Abraham's sacrifice and casts doubts on a religion based on sacrifice. Job protests against divine injustice by arguing that divinity has no right to require the sacrifice of a son, to increase his virtue through suffering, or to imply that suffering is a sign of virtue. Job rebels against an arrogant divinity who wagers with Satan and unfairly denies him progeny and riches. ![]()
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