Neither is there any praise given him by God either, so that logic falls apart quickly. Job, however, is explicitly affirmed by God twice in chapters 1 & 2 and twice in chapter 42.
Do not be deceived by Elihu.
Job's friends failed him in his hour of need
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Do not be deceived by Elihu.
I believe that we may interpret the voices of the four friends, as trains of thought personified, which run through Job's mind during this period of utter darkness, as human understanding and the accuser's arrows are pitted against the light which he had previously received, if we consider the following: he claims that he is deserted by family and friends 16.7; 19.13; he is in a place of isolation and shame, where those with infectious diseases dwell, and it seems unlikely to me that his 'friends' would take a risk in entering such a place, showing such loyalty, the reality being, that when calamity strikes, friends are most often, nowhere to be seen; and also because one of the distinguishing marks of being in the 'dark night' is that one finds onself deserted by all, as the presence of friends would have given a degree of comfort, despite their differing theologies.
The depth of suffering can be appreciated with more clarity, moreover, if one considers that Job goes through a trial of extreme confusion with the contest taking place in his mind and which enables us to identify with it more easily in a similar trial.
There is also the matter of the style of the speeches, where there is no direct communication, the reasoning going round and round in circles and often called wind 8.2; 15.2; 16.3, and which is confirmed when God speaks out of the whirlwind 38.1 denoting confusion. Gutiérrez describes it helpfully as ' the arguments are like a wheel spinning in the air.'
Job is taunted throughout the speeches, by two thoughts, the first of which has been the temptation of the enemy since the beginning: Did God say? Genesis 3.1. God had declared Job sinless, and the accuser desired that Job would doubt it, losing his testimony. The voices taunted him with the thought that if indeed he was sinless, then God would have no reason to withdraw. If Job admitted he was not, then God would restore him as he desired. The issue was over Job's righteousness, and what is special about Job, is that he brings illumination to the severest of trial in the spiritual realm with which Jesus himself also had to contend, that is the seeming desertion of God in the hour of need of his most devout servants.
In this crucible, the words of the sufferer seem beyond comprehension, being so exaggerated and dramatic. We find the same also with Jeremiah, David, and Christian mystics. Job responds with increasing confusion until he reaches the depth of despair.
Finally, we see the curtain drawn back as God returns and speaks, as we are given a glimpse of the administration of the heavenly and earthly realms, where love and freedom rules, and not might, as we are shown the freedom that God gives his creation, and which has been denied to him by the demands made by Job in his grief.
Job finally understands the purpose of the silence for himself and also for those who are willing to do all things without murmuring and arguing so that you may be blameless and innocent children of God without blemish, Phil. 2.14-15.
Job is convicted and repents of his lamentation of the loss of God's presence (in dust and ashes) and has at last understood that he must walk by faith in the light already given. Even enjoyment of the presence of God must be given up willingly to worship the giver of the gift and not the gift itself. He is validated in that he had spoken correctly about God, that the trial was not because he sinned, and the accuser(s) were wrong. Finally, 'Job reflects the gratitious love of God' as P. H. Jones puts it, wanting nothing for himself, happy to allow God to grace with his presence at his choosing, and willing to walk by faith alone, in unquestioning loyalty. Job's maturity is complete.
The depth of suffering can be appreciated with more clarity, moreover, if one considers that Job goes through a trial of extreme confusion with the contest taking place in his mind and which enables us to identify with it more easily in a similar trial.
There is also the matter of the style of the speeches, where there is no direct communication, the reasoning going round and round in circles and often called wind 8.2; 15.2; 16.3, and which is confirmed when God speaks out of the whirlwind 38.1 denoting confusion. Gutiérrez describes it helpfully as ' the arguments are like a wheel spinning in the air.'
Job is taunted throughout the speeches, by two thoughts, the first of which has been the temptation of the enemy since the beginning: Did God say? Genesis 3.1. God had declared Job sinless, and the accuser desired that Job would doubt it, losing his testimony. The voices taunted him with the thought that if indeed he was sinless, then God would have no reason to withdraw. If Job admitted he was not, then God would restore him as he desired. The issue was over Job's righteousness, and what is special about Job, is that he brings illumination to the severest of trial in the spiritual realm with which Jesus himself also had to contend, that is the seeming desertion of God in the hour of need of his most devout servants.
In this crucible, the words of the sufferer seem beyond comprehension, being so exaggerated and dramatic. We find the same also with Jeremiah, David, and Christian mystics. Job responds with increasing confusion until he reaches the depth of despair.
Finally, we see the curtain drawn back as God returns and speaks, as we are given a glimpse of the administration of the heavenly and earthly realms, where love and freedom rules, and not might, as we are shown the freedom that God gives his creation, and which has been denied to him by the demands made by Job in his grief.
Job finally understands the purpose of the silence for himself and also for those who are willing to do all things without murmuring and arguing so that you may be blameless and innocent children of God without blemish, Phil. 2.14-15.
Job is convicted and repents of his lamentation of the loss of God's presence (in dust and ashes) and has at last understood that he must walk by faith in the light already given. Even enjoyment of the presence of God must be given up willingly to worship the giver of the gift and not the gift itself. He is validated in that he had spoken correctly about God, that the trial was not because he sinned, and the accuser(s) were wrong. Finally, 'Job reflects the gratitious love of God' as P. H. Jones puts it, wanting nothing for himself, happy to allow God to grace with his presence at his choosing, and willing to walk by faith alone, in unquestioning loyalty. Job's maturity is complete.
Very much agree with this point. Yes, Jesus cries out on the Cross, "My God My God, why have You forsaken Me?" which is effectively the same cry of Job to God all throughout his ordeal.
The only thing I would differ with in your assessment is including Elihu with the friends. Job had 3 friends, but Elihu is never described as one. Instead, he appears to be a flagrant adversary, bombastic prosecutor, and angry accuser of Job while extending no mercy and no grace to a man who is suffering horribly.
Thank you for your post!
Jobs friends didn't get it
The Four Voices of the Word of God in the Old Testament: Correct but Misunderstood in Christ
Each of Job’s friends speaks with one of the four voices of the Word of God from the Old Testament—Prophet, Judge, Priest, King Their words are entirely correct in principle, yet they fail to grasp how these truths apply to Christ, who is listening as Job.These voices reflect the partial revelation given in the Old Testament, which was true but incomplete. They spoke divine principles but could not yet comprehend the mystery of Christ’s suffering as redemptive rather than punitive.
1. Eliphaz (Prophet) – "God reveals truth, and suffering comes from sin."
- What he got right: The prophet declares that God speaks through revelation and that suffering is a consequence of sin (Job 4:12-21, 5:17).
- What he misunderstood about Christ: Christ’s suffering was not due to His own sin but was substitutionary—He bore our sin (Isaiah 53:4-6). Eliphaz assumed Job (Christ) must be suffering for personal wrongdoing rather than for the sake of others.
2. Bildad (Judge) – "God rules justly, and only the righteous stand."
- What he got right: The kingly voice upholds divine justice and order, declaring that God does not pervert justice (Job 8:3-6). The righteous are rewarded, and the wicked perish.
- What he misunderstood about Christ: Christ’s suffering was not proof of guilt but of His mission. He was fulfilling justice by standing in place of the guilty (2 Corinthians 5:21). Bildad saw suffering as judgment on the wicked, not realizing that Christ was bearing judgment for the wicked.
3. Zophar (Priest) – "God purifies through repentance and righteousness."
- What he got right: The priestly voice calls for repentance, saying that restoration comes through turning to God and purity of heart (Job 11:13-19).
- What he misunderstood about Christ: Christ did not suffer because He needed to repent, but because He was making atonement for others. Zophar’s words apply to sinners, but Christ was the sinless one who was interceding for sinners.
4. Elihu (King) – "God is perfectly just, and all must submit to His judgment."
- What he got right: The judge proclaims that God cannot be unjust, that He repays everyone according to their deeds (Job 34:10-12).
- What he misunderstood about Christ: Christ was not being judged for His own sin but for ours. God’s justice was not being violated but fulfilled in Christ’s suffering (Romans 3:25-26). Elihu’s words describe general truth but fail to account for the mystery of substitutionary atonement.
The Four Voices Were True, but Incomplete
Each of these voices spoke the truth but failed to grasp the mystery of Christ.- The Prophet saw suffering as correction, but did not see Christ suffering for others.
- The Judge saw justice, but did not see Christ fulfilling it through mercy.
- The Priest saw the need for purity, but did not see Christ purifying others through His own suffering.
- The King saw God’s justice, but did not see it satisfied in Christ’s death.
Christ Listened, Fulfilled, and Completed the Voices
As Job (a type of Christ) listened to these voices, Christ in His life and suffering was fulfilling their words in a way they did not anticipate. The Old Testament was true, but it was only in the cross and resurrection that its meaning was fully revealed.This is beautifully explained. Thank you!! I see a lot of people who ridicule Job and fail to see him as a type of Christ Jesus, the suffering servant who was to come. Thank you for laying this out so well. I hope it helps others to see the story this way, too.
I practice a hermeneutic that is pretty close to the one he taught on the road to Emmaus. He said it all speaks of him. So rather than see Adam and Noah, et al, we see him.
Yes, I love that passage, and it's crucial to understand in light of interpreting the OT. I also love when Jesus explicitly states in John 5:39 that the Scriptures testify to Him. When it comes to these characters, i.e., Adam, Noah, even Joseph, etc. I've heard it expressed as a "type and shadow" of Jesus.
By the way, have you ever encountered opposition to your views, specifically when it comes to interpreting Job? Just curious. I agree with your view, but I have found that some others are committed to the idea that Job suffers because of sin, despite what the text says. Have you seen these ideas, too?
Thank you again for your work!
Every theologian who has sworn fidelity to the proposition that scripture is merely literal-historical opposes my teaching. But I consider them hostile to the teaching of Jesus that it all speaks of him. Most reject it without hearing it.
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