In a field that is so new, there are bound to be areas of potential growth. A tension pervades Seow’s organization of his research into separate sections under the headings Jewish, Christian, and Muslim consequences. One of the major contributions of Seow’s commentary is that it brings together these interpretive traditions that commentators have often falsely and mistakenly separated. Yet Seow’s research often indicates the extent to which these labels are unhelpful or even misleading, as he accounts for much overlap and interdependency in the various consequences of Job within and among different subgroups of these three religions. Incidentally, this mitigates the impression that Seow covers Muslim consequences in a mere seven pages after seventy-six on Christian consequences and fifty-seven on Jewish consequences, since he deals with Muslim consequences a number of times outside the borders of the
brief section titled “Muslim Consequences.” In any case, it often seems that the different consequences had more to do with the historical and contextual conditions than with the fact that an interpretation was, say, Jewish rather than Muslim. At one point Seow admits that telling a Jewish commentary apart from a Christian one can be difficult in terms of content and method. He is talking about the early twentieth century, but his comment applies equally to medieval Jewish interpreters in the Islamic east, and to other places and times.
JUST FORGET RELIGIONS AND IMMERSE YOURSELF IN A CHARACTER WHO HAS A DEEP RELATIONSHIP WITH GOD AND WHO SPEAKS DIRECTLY TO GOD TO EXPRESS HIS SUFFERING