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 Job ends up repenting in dust and ashes as he says to God: “I know that you can do all things; no plan of yours can be thwarted”. “Surely I spoke of things I did not understand, things too wonderful for me to know”. “My ears had heard of you but now my eyes have seen you”.

Then comes the book’s epilogue when God rebukes the 3 comforters for having spoken incorrectly, and he makes them offer burnt offerings in payment for their wrong. Then Job interceded for the 3 friends and God accepted this. After Job had prayed for his friends (prayer was key!) he became prosperous again and God gave him twice as much as he had before! All his family and friends comforted him and gave him gold and silver. God gave him 14,000 sheep, 6,000 camels, a thousand yoke of oxen, and 1,000 donkeys. And God yet gave Job 7 sons and 3 beautiful daughters. From this time on Job yet lived another 140 years until he died at a ripe old age.

God continues talking and introduces the sea-monster Leviathan to the debate which was a dragon-like creature with fire coming from his mouth. The creature had air-tight armour-like scales which were impenetrable by javelin, spear or dart, and iron to him was like straw! God says “nothing on earth is his equal – a creature without fear”. Thus God again cuts Job down to size by asking: “Can you pull in the Leviathan with a fishhook or tie down his tongue with a rope”? “Can you make a pet of him like a bird or put him on a leash for your girls”? Thus again God is saying to Job that if he can’t cope with a creature how much less can he dispute and wrestle with the creator!

So it seems to me that God in no way seeks to justify what Job had been going through. God stands aloof and above criticism because he is God! And if Job can’t wrestle with the sea-monster he should certainly not try it on him!

God now confronts Job for wanting to correct and accuse him. So Job admits he is unworthy and acknowledges that he has no answer. Then God asks Job if he wants to discredit his justice? God points out that Job cannot clothe himself with honour and majesty nor can he crush the wicked. God then tells Job to look at the enormous herbivorous animal called the behemoth which is extremely powerful with limbs like rods of iron. God says his maker is able to approach him but asks Job if he can capture him and piece his nose? Seeing that he can’t Job must not accuse God!

God continues questioning Job, this time concerning wildlife, which all is beyond Job’s ability to answer. God asks about goats, deer, donkeys, oxen, ostriches, horses, hawks and eagles. The questions are about them giving birth, gestation periods, nesting, flying, living conditions, feeding etc. Thus God continues to humble Job to make him realize that things of creation and nature are so often beyond his understanding. So the logic is that Job should not be dismayed if he cannot understand his suffering. 

Now comes the time for God to join the debate about Job’s suffering, but God instead speaks from a storm presenting a long discourse about creation. God, to put Job in his place, asks him if he was there when he created the earth? He then asks who made and put limits on the sea and made the clouds? He asks Job too if he had walked in the depths of the sea or comprehended the vast expanses of the earth? He asks as well if Job knows where the snow and hail are stored and whether he understands the lightning and the wind? God further asks if the rain has a father and if ice or frost have a mother? God also questions if Job knows the laws of the heavens and who provides food for the raven? Thus God humbles Job by emphasizing his sovereign complexity and majesty. 

With the imagery of a gathering storm Elihu concludes his contribution to the book of Job showing God’s majestic power over thunder, lightening, snow, rain and ice. On the one hand, Elihu says, the clouds can punish men, but on the other hand they water the earth and thus show God’s love. So Elihu points out to Job that he has no way of knowing how the different forces and aspects of nature function so it is that God is beyond our understanding. He says “the Almighty is beyond our reach and exalted in power; in his justice and great righteousness, he does not oppress. Therefore men revere him, for does he not have regard for all the wise in heart?”

Elihu starts saying he will speak on God’s behalf as “one perfect in knowledge is with you”! He then goes on to say that God is mighty, but doesn’t despise men. He does not take his eyes off the righteous, but men bound in chains he commands them to repent of their evil. If they obey they will prosper, but if they don’t they will perish by the sword. The godless die in their youth among male sacred prostitutes and he speaks to those who suffer – he speaks to them in their affliction. God is wooing you from the jaws of distress to the comfort of your table laden with food. Now justice and judgement have taken hold of you. Elihu exalts God in his power. How great is God – beyond our understanding. God governs the nations and blesses with clouds, rain, thunder and lightening. Thus Elihu exalts the Lord whilst constantly insinuating Job’s need to repent.

Elihu starts here arguing that wickedness or not makes no difference to God. He says that right or wrong only affects man. God is far above human morality he says. He goes on to argue that God doesn’t answer when men cry out arrogantly, and God doesn’t listen to empty pleas. Clearly Elihu is calling Job arrogant and insincere. The fact is, says Elihu, is that “Job opens his mouth with empty talk; without knowledge he multiplies words”.

Elihu starts this chapter addressing the “wise men” who presumably refers to Job and the friends, maybe sarcastically, or maybe a wider group of listeners. He then says that Job says that “it profits a man nothing when he tries to please God”. Elihu stresses that it is impossible for God to do wrong but he repays a man for what he has done. Here Elihu is reinforcing the retribution arguments of the 3 friends. God, says Elihu, is perfectly above all rulers and kings deciding on matters totally without partiality.  He says there is no place to hide for the evil doers. God overthrows them in the night and they are crushed. Job, says Elihu, speaks without knowledge; his words lack insight. “Oh that Job might be tested to the utmost for answering like a wicked man”! Elihu is therefore essentially following the same line of argument as the 3 friends that secret sin in Job needs to be confessed as this is the cause of Job’s suffering.

Elihu argues that God is not ignoring Job or unwilling to speak to Job. To the contrary, he says, God speaks through dreams, visions and sickness. Elihu says that God speaks in the night to “terrify with warnings” and “to turn man from wrongdoing”. God also chastens with a bed of pain and uses ill health to instruct and to “spare him from going down to the pit”. Elihu speaks of an angel who intervenes “to tell a man what is right for him”. Following such interventions the man’s flesh is renewed like a child’s and he sees God’s face and shouts for joy, and he is restored by God to his righteous state. 

Job has concluded his defence and Job’s 3 friends or comforters have concluded their accusations, but prior to God’s response to everything and Job’s final words, a 4th younger friend named Elihu enters the fray criticizing Eliphaz, Bildad and Zophar for their inability to refute Job and criticizing Job for “justifying himself rather than God”. Elihu’s 6-chapter intervention starts by arguing that is not just the elders who have wisdom, but it is the breath of the Almighty that transmits it. He then asserts that the 3 friends were unable to prove Job wrong. Therefore Elihu said he was bursting to speak “like bottled-up wine” in “new wineskins ready to burst”. He promised to be completely unbiased and would flatter no one. 

This chapter is Job’s final defence in this book’s debate about human suffering. First of all Job lists the sins he has not committed like lust (“to look lustfully at a girl”), deceit, adultery (“enticed by a woman”), injustice to servants, negligence concerning the poor, and greed “pure gold” and “great wealth”). Job requests again for God to hear his case saying: “Oh, that I had someone to hear me! I sign now my defence – let the Almighty answer me”. “Let God weigh me in honest scales and he will know that I am blameless”.

Now Job laments being mocked by worthless men who spit in his face and remove all his dignity. Job also bemoans his physical suffering as his “skin grows black” and his body burns with fever. He says he has become a brother of jackals and a companion of owls as he just mourns and wails. Job also says that he cries out to God without receiving an answer and he feels that God is attacking him and tossing him about in a storm! This chapter focusing on Job’s current suffering stands in stark contrast to the previous chapter which relished his life prior to everything going wrong.

 Chapter 29 is a long reminiscence of the good old days when Job recalls the time “when God watched over” him, and when “God’s intimate friendship blessed” his house. He says that then his “path was drenched with cream” and olive oil poured out of the rock. Job then goes on to recall how respected he used to be in the city and how he was spoken well of. He also remembers his positive social action rescuing the poor, assisting orphans, helping the dying, bereaved, blind and lame. He recalls how he was all set for a long blessed life. Sadly for Job all this had drastically changed.

In chapter 28 Job presents a poetic interlude to the heated debate about suffering when he praises man’s abilities to mine gold, silver, copper, iron and precious stones whilst on the other hand being totally unable to find true priceless wisdom. God, says Job, is the only source of true wisdom. “God understands the way to it and he alone knows where it dwells”. For Job concludes that “the fear of the Lord – that is wisdom, and to shun evil is understanding”.

 Job vehemently defends himself before God and against his friend’s accusations saying that whilst he has breath he will not speak wickedness or deceit. Job says that he will never concede to his friend’s judgmental arguments insisting that he has a clear conscience. Job says that his wicked friends are his enemies full of meaningless talk who will eventually face the fate of the godless. Such a fate will involve their children being killed, their widows not weeping for them and they will be be swept away under God’s judgement.

Now comes the longest speech of Job in the book lasting 6 chapters. Initially Job sarcastically criticizes Bildad’s unhelpful words as worthless. Then Job goes on to exalt God’s supreme power over creation who “suspends the earth over nothing and wraps up the waters in the clouds”, yet they don’t burst. However, says Job, these are but the fringe of his works. For our great God is incomprehensible. 

This short chapter contains Job’s friend Bildad’s third and final speech in which he exalts God’s supreme power and perfection as opposed to the weakness and impurity of man who is but a maggot and a worm! Implied here is Job’s impossibility to being justified before God as he is so weak, inferior and insignificant. Bildad’s argument against Job seems to me to be painfully weak.

Job now questions why God does not set times for judgements as he observes that the wicked go unpunished for long periods though eventually God’s justice catches up with them. Job says that the wicked feed their flocks on stolen pasture, drive away the orphan’s donkey, take the widow’s ox, and ill-treat the poor. The poor are also left lacking clothes, lack adequate housing, and children are ill-treated and go hungry. Despite all this God does nothing Job says. Job also cites murder and theft as practiced crimes as well as adultery and burglary. Eventually though Job says that the grave snatches away sinners and the worm feasts on them, and they are forgotten. “For a little while they are exalted, and then they are gone”!