The Consolation of Untamed Nature in Job 38–41 according to John Chrysostom
This article discusses John Chrysostom’s interpretation of Job 38-41 as consolatory, which stands in stark contrast with an influential modern interpretation of the whirlwind speeches. As an investigation into patristic exegesis, it argues that John’s approach is motivated by a desire to guide the r...
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| Medienart: | Elektronisch Aufsatz |
| Sprache: | Englisch |
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| Veröffentlicht: |
2024
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| In: |
Journal of theological interpretation
Jahr: 2024, Band: 18, Heft: 2, Seiten: 191-208 |
| weitere Schlagwörter: | B
Providence
B Theodicy B "wisdom literature" B Ecology B "patristic exegesis" B Suffering B Job B Septuagint |
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Volltext (lizenzpflichtig) |
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| 520 | |a This article discusses John Chrysostom’s interpretation of Job 38-41 as consolatory, which stands in stark contrast with an influential modern interpretation of the whirlwind speeches. As an investigation into patristic exegesis, it argues that John’s approach is motivated by a desire to guide the reader to the contemplation of untamed nature for the purpose of consolation amid suffering. According to an influential scholarly view, the whirlwind speeches do not so much address Job’s concerns as they seem simply to intimidate and belittle him. God puts Job, and humanity, in their place. By contrast, John Chrysostom reads the whirlwind speeches not as a demotion of Job’s humanity and a dismissal of his persistent inquiries into divine providence. Rather, the speeches comprise an a fortiori argument for God’s special care for human beings, offering consolation to Job in the midst of suffering. This article proceeds in four stages. First, it unpacks John’s approach to contemplation of nature as a source for knowledge of providence. Second, it discusses his idea of providence as rooted in philanthrōpia, divine love for humanity. Third, it shows how the contemplation of untamed nature in Job 38-41 can function as a path to discovery of philanthrōpia. Finally, it shows how John constructs Job as an exemplary teacher who leads the reader to their own discovery of consolation. Throughout, it demonstrates how John’s arguments are grounded in his reading of the Greek version of Job, notably in places where it differs significantly from the Hebrew. | ||
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