The Prophet Job a Type of Christ (iv)

"The Patience Of Jesus Christ"

Rev. 1: 9

Job's Patient Endurance

The patience of Job points to the patience of Christ. James said to the believers "you have heard of the patience of Job." Well may we also say, based upon the words of the apostle John in the Apocalypse,"you have heard of the patience of Christ."

In the above verses from James the word "patience" is twice used (kjv) but come from two different Greek words. The first is from "makrothymia." The Greek word for "patience" in the second instance is from "hypomonē."

Both words include, besides patience, the ideas of steadfastness, constancy, endurance, perseverance. In the NT hypomene is "characteristic of a man who is not swerved from his deliberate purpose and his loyalty to faith and piety by even the greatest trials and sufferings." Strong also says it denotes a "cheerful (or hopeful) endurance, constancy:—enduring, patience, patient continuance (waiting)." 

Makrothymia includes the idea of forbearance (putting up with, or tolerating), longsuffering, and also the idea of fortitude. The New KJV uses the word "perseverance" for hypomene, which is probably the best single word equivalent for it. We may also use the word "endurance." 

Patience is defined as "the capacity to accept or tolerate delay, trouble, or suffering without getting angry or upset." That certainly was exemplified in both Job and Christ. It is also true that patience is consequential from hope and expectation, from faith and belief. So the apostle Paul says "if we hope for that we see not, then do we with patience wait for it." (Rom. 8: 25) He also puts faith before patience when he says it is "through faith and patience" that the promises are realized. (Heb. 6: 12) The patience of Job was great because his faith and hope were great.

Job is famous for his sufferings, yes, but more rather for his patiently enduring those sufferings with grit, perseverance, and fortitude. But, the fortitude of Christ is greater, as the antitype is greater than the type. 

The Fortitude of Christ

"Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance (patience kjv) the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. For consider Him who endured such hostility from sinners against Himself, lest you become weary and discouraged in your souls." (Heb. 12: 1-3)

Christ Jesus is set forth as an example in patience, in enduring trials and hardships, even as an innocent victim. Job too is an example, but here Christ is set forth as the greater example, a greater than Job. The fortitude of Christ and Job are our examples in patience and perseverance. 

Fortitude is defined as "strength of mind that enables a person to encounter danger or bear pain or adversity with courage." 

This is certainly true of both Job and Christ. Both showed great courage in pain and adversity. There was strength of mind, will, and character in both. They were men of focus and purpose. Think of an athlete who finishes a race in spite of an injury or severe pain. In a good article from Got Questions, in answer to the question "What does the Bible say about fortitude?" (here), the author writes:

"Although the word fortitude is rarely used in the most popular versions of the Bible, the concept is addressed often. Instead of fortitude, the word endurance, strength, or perseverance is used more often in our Bibles. Not only is fortitude a great quality, but we are commanded to pursue it (1 Timothy 6:11; 2 Timothy 2:3; 1 Peter 1:5–6)."

I agree. Fortitude is a good word to include in our list of words to define biblical patience. The same article continues:

"We are also instructed to have fortitude when being disciplined by the Lord (Hebrews 12:7). Rather than become bitter and turn away from God when He takes us through fiery trials (1 Peter 4:12), we are to endure, develop fortitude, and grow in our faith and character to be more like Christ (Romans 8:29). Fortitude is not needed on sunny days at the beach; it’s needed in the storms of life."

In this respect we should consider Christ Jesus as the greatest example of fortitude, to "consider Him who endured such hostility" from his trials and persecutions. He endured the agony of his scourgings, beatings, and death by crucifixion without the least murmur or complaint. These words of Isaiah are applicable to Christ in his agony. 

"I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. For the Lord GOD will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed." (Isaiah 50: 6-7)

The "grit" and fortitude of Christ are affirmed in the above words when it expresses Christ's state of mind as the setting of his face like flint. Dr. John Gill explained the meaning of this, writing:

"hardened against all opposition; resolute and undaunted; constant and unmoved by the words and blows of men; not to be browbeaten, or put out of countenance, by anything they can say or do. He was not dismayed at his enemies who came to apprehend him, though they came to him as a thief, with swords and staves; nor in the high priest's palace, nor in Pilate's hall, in both which places he was roughly used; nor at Satan, and his principalities and powers; nor at death itself, with all its terrors." (Gill's Commentary)

We see this prophesy fulfilled in the life of Christ when Luke writes these words:

"And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem, And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him. And they did not receive him, because his face was as though he would go to Jerusalem." (Luke 9: 51-53)

Again, let us cite from Dr. Gill on this.

"or "strengthened his face", as the Vulgate Latin and Ethiopic versions; set his face like a flint, as in (Isaiah 50:7) denoting not impudence, as hardening of the face is used in (Proverbs 21:29) but boldness, courage, constancy and firmness of mind: or "he prepared his face", as the Syriac; or "turned his face", as the Arabic, he looked that way, and set forward; or as the Persic version renders it, "he made a firm purpose", he resolved upon it, and was determined to go to Jerusalem, his time being up in Galilee; and though he knew what he was to meet with and endure; that he should bear the sins of his people, the curse of the law, and wrath of God; that he should have many enemies, men and devils to grapple with, and undergo a painful, shameful, and accursed death; yet none of these things moved him, he was resolutely bent on going thither, and accordingly prepared for his journey." (Gill)

In the new testament the apostle Paul exhorts Christians, "as good soldiers of Christ," to "endure hardness" (II Tim. 2: 3). Certainly Christ, the captain or commanding general, is the great example to his soldiers in regard to such endurance of hardship and trial. He exemplifies that fortitude, courage, and endurance that soldiers need in warring. 

In the OT we see where the Lord many times said to his servants "be strong and of a good courage." (Num. 13: 20; Deut. 31: 6,7,23; Josh. 1 several times, etc.) Certainly the prophet Job showed great strength and good courage during his ordeal. So too did Christ. So should we as his servants. Wrote the apostle Peter:

"For this is commendable, if because of conscience toward God one endures grief, suffering wrongfully. For what credit is it if, when you are beaten for your faults, you take it patiently? But when you do good and suffer, if you take it patiently, this is commendable before God." (I Peter 2: 19-20)

Both Job and Christ are to be highly commended and given credit for they surely, because of conscience toward God, endured great grief, and suffered wrongfully. They took it patiently. 

In both cases, Job and Christ suffered their many ills through the agency of Satan. In both cases Satan was defeated. Neither Job nor Christ were overcome by their adversities. 

This concludes our look at how Job is a picture of Christ. 

The Prophet Job a Type of Christ (iii)

"He who justifies the wicked and he who condemns the righteous, 

Both of them alike are an abomination to the Lord." 

(Prov. 17: 15)

Job was falsely accused. So too was Christ. Both were condemned though righteous. Their accusers and condemners were therefore "an abomination to the Lord." Each condemned the innocent and the righteous, and indirectly justified the wicked.

First in the story of Job we find that "the Satan" was his chief accuser. In the Bible Satan is called "the accuser of the brethren." (Rev. 12: 10) "Satan" also denotes an adversary (which all accusers are). The apostle Peter speaks of "your adversary the Devil" (I Peter 5: 8). Peter also wrote:

"Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ." (I Peter 3: 16)

In the previous chapter (post) we saw how both Job and Christ were hated and ridiculed, mocked and persecuted. In this chapter we will focus on how both were innocent and righteous men who were falsely accused. Though Satan was the chief accuser against Job he was not the only one. All four of the men who accused Job were false accusers and were no doubt influenced by Satan. To those men Job was an evildoer, a sinner of the worst kind. So too was Christ accused, as we will see. He too was accused and tempted directly by Satan.

Job Falsely Accused

"Have I sinned? What have I done to You, O watcher of men? Why have You set me as Your target, So that I am a burden to myself?" (7: 20)

Though the word "accuse" is not used in the book of Job, yet the idea is there, as we see in the above words. Like any innocent person would do in the face of a false accusation, Job asks what are the charges against him. He asks his accusers to plainly state their charges and present the evidence to support them. So too did our Lord ask his accusers to do the same. 

"And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so? Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?" (John 18: 22-23) On another occasion he asks his accusers: “Which of you convicts Me of sin? And if I tell the truth, why do you not believe Me?" (John 8: 46)

In both cases there was no evidence of guilt in either Job or Christ. The blasphemy against Job and Christ was wholly unjustified. In both cases we may say to their accusers - "You have condemned and killed the just; and he does not resist you." (James 5: 6) To his accusers Job said: "I am afraid of all my sufferings; I know that You will not hold me innocent." (9: 28)

Many commentators believe that Job is addressing God in these words. He is the "you" who will not hold Job innocent. In my view it is another example of how the majority view of commentators is not always right. Job believes that God will hold him innocent, will judge him as righteous, and will demonstrate that his sufferings were not the direct result of sin. It makes more sense to see the above words as addressed to those of his three friends who spoke previously to this time (Job chapters 4-8). Eliphaz and Bildad have rendered their judicial decisions about Job's case and they have accused Job of deserving his calamities, and that he was not innocent. The pronoun "you" is second person singular, but this does not necessarily mean the "you" is God. It could be that it is addressed to either Eliphaz or Bildad who both had just spoken. It also could be a reference to them as a single group. 

So too, many in Christ's time likewise had no intention of ever seeing Christ as an innocent sinless man. They thought he was a sinner because he ate and received sinners. They also thought he spoke blasphemy. 

To Job it was said - “There is no end to your iniquities.” (Job 22: 5). What a false accusation! So different too from the description God gives of his servant Job! Eliphaz also says:

“You have given no water to the weary to drink, and you have withheld bread from the hungry. You have sent widows away empty-handed, and the arms of the orphans you have crushed.” (Job 22: 7-8)

This was a false accusation. Job would later respond to it, and to other false accusations, in Job chapter 31. There he says:

"If I have withheld the poor from their desire, or have caused the eyes of the widow to fail; Or have eaten my morsel myself alone, and the fatherless hath not eaten thereof; (For from my youth he was brought up with me, as with a father, and I have guided her from my mother's womb;) If I have seen any perish for want of clothing, or any poor without covering; If his loins have not blessed me, and if he were not warmed with the fleece of my sheep; If I have lifted up my hand against the fatherless, when I saw my help in the gate: Then let mine arm fall from my shoulder blade, and mine arm be broken from the bone." (16-22)

Job did not fail to give water to the thirsty or bread to the hungry. He never failed to help widows and orphans! He denies the unjust accusation. Job's religion was pure religion, and which, as James said, consisted in such.

"Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." (James 1: 27)

Job did remember the poor as did the apostles and all true believers. (Gal. 2: 10)

Bildad says to Job - "If you were pure and upright, Surely now He would awake for you, and make the habitation of thy righteousness prosperous." (8: 6) 

On this accusation the Pulpit commentary says:

"If thou wert pure and upright. Job had asserted this, not in so many words, but substantially (Job 6:29, 30). We have God's testimony that it was true (Job 1:8; Job 2:3); not, of course, in the sense that he was absolutely free from sin, but in that qualified sense in which "just," and "righteous," and "pure," and "holy" can be properly used of men. Bildad implies, without boldly asserting it, that he does not believe Job to deserve the epithets, either absolutely or in a qualified sense. If he were so, Surely now he (i.e. God) would awake for thee." 

Does God always come to the rescue of the innocent to save them from harm and false accusation? No, he does not. Does he always deliver the righteous from suffering unjustly and prosper him in this world? No, he does not. As I have pointed out in the series on Elihu's speeches, Elihu and the three senior friends of Job all taught what we call today the "prosperity gospel," teaching that if one is living in the will of God he will be blessed with wealth and health. 

Now let us notice how these same type of false accusations were made against Christ Jesus.

"There was again a division among the Jews because of these words. Many of them said, “He has a demon, and he is mad; why listen to him?” (John 10:19–20)

Jesus the perfectly righteous was accused of being a "demonic" person, full of evil. He was accused of being crazy or insane. Mark also records that "the chief priests accused him of many things" (Mark 15: 3).

"Now the chief priests and all the council sought testimony against Jesus to put Him to death, but found none. For many bore false witness against Him, but their testimonies did not agree. Then some rose up and bore false witness against Him, saying, “We heard Him say, ‘I will destroy this temple made with hands, and within three days I will build another made without hands.’ ” But not even then did their testimony agree." (Mark 14:  55-57)

"Many bore false witness against him." The false accusations made against Job foreshadowed those made against Christ. 

"Then the whole multitude of them arose and led Him to Pilate. And they began to accuse Him, saying, “We found this fellow perverting the nation, and forbidding to pay taxes to Caesar, saying that He Himself is Christ, a King.” (Luke 23: 1-2)

Just as Job was falsely accused and persecuted, so was Christ. So too have his followers been falsely accused and persecuted.

The Suffering Servant

Both Christ and Job may be called "suffering servants of Yahweh." Christ preeminently so, for he is the antitype and Job is the type. The sufferings of Job prefigured the sufferings of Christ. Job was a type of Christ in that he was a righteous innocent sufferer. 

Job underwent a humiliation and exaltation that finds it’s antitype in the suffering and glorious exaltation of the Redeemer. Just as God meant good for Job through his sufferings (Job 42:12), so He meant good for Christ through His sufferings. Jesus is the righteous sufferer who shows forth the righteousness of God. 

"Then the LORD said to Satan, “Have you considered My servant Job, that there is none like him on the earth, a blameless and upright man, one who fears God and shuns evil?” (Job 1: 8; 2: 3; 42: 7, 8)

Christ is greater than Job and of him it may be said in the highest sense "there is none like him on the earth." Of the righteousness, holiness, sinlessness, and moral purity of Christ, there is much testimony in scripture. Confessed Job:

“Oh, that my grief were fully weighed, And my calamity laid with it on the scales! For then it would be heavier than the sand of the sea— Therefore my words have been rash. For the arrows of the Almighty are within me; My spirit drinks in their poison; The terrors of God are arrayed against me." (Job 6: 2-4)

These words may well be applied to Christ. Oh that we would weigh fully the grief and sorrows of Christ, the suffering servant of the prophet Isaiah. Says Isaiah of the Messiah:

"By His knowledge My righteous Servant shall justify many, For He shall bear their iniquities." (Isa. 53: 11)

“Behold! My Servant whom I uphold, My Elect One in whom My soul delights! I have put My Spirit upon Him; He will bring forth justice to the Gentiles." (Isa. 42: 1)

Christ is "the Righteous One," and "the Holy One," and "the Just One" (Acts 3: 14; 7: 52; 22: 14). 

In the new testament there is constant reference to "the sufferings (or afflictions) of Christ" (II Cor. 1: 5; Col. 1: 24; I Peter 1: 11; 5: 1) In the case of Job and of the other suffering prophets there also was "suffering affliction." The time of his sufferings is called the time of "the captivity of Job." (42: 10) In like manner we may speak of "the captivity of Messiah." Turning the captivity of someone in the OT denoted a restoration of lost fortunes. Christ, after his suffering and death, was restored to the right hand of God and to all the joys and heaven. 

The sufferings of Job were in several respects. He had losses. He who was rich became poor even though righteous. So too Christ. Wrote the apostle Paul:

"For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich." (II Cor. 8: 9)

On the other hand, Christ is superior to Job. Job's losses and sufferings were not a result of his choice, but Christ's were by his choice. 

God treated Job as an enemy for a higher purpose. God the Father forsook Christ and treated him as an enemy in a moment of time when he was seen by God as bearing the sins of the people. So Christ prayed "My God, my God, why have you forsaken me?" (Matt. 27: 46) And so it is also written: "Yet it pleased the Lord to bruise him; he hath put him to grief" (Isa. 53: 10). 

Notice also these words of the prophet:

"I gave my back to those who strike, and my cheeks to those who pull out the beard; I hid not my face from disgrace and spitting. But the Lord GOD helps me; therefore I have not been disgraced; therefore I have set my face like a flint, and I know that I shall not be put to shame. He who vindicates me is near. Who will contend with me? Let us stand up together. Who is my adversary? Let him come near to me. Behold, the Lord GOD helps me; who will declare me guilty?" (Isa. 50: 6-9)

Job said: “God hath delivered me to the ungodly, and turned me over into the hands of the wicked.” (Job 16:11). This would be a fitting summary of what happened when the Savior was crucified, yet it was spoken by Job. Job also said:  “They have gaped upon me with their mouth; they have smitten me upon the cheek.” (Job 16:10) Again, this is another statement by Job that is very applicable to the Savior and to the above words of Isaiah.

We are told that “the Lord turned the captivity of Job, when he prayed for his friends” (Job 42:10), friends who had symbolically crucified him with words. Jesus also prayed for the soldiers who, by military order, had literally crucified him: “Father, forgive them; for they know not what they do.” (Luke 23:34)

In the next posting we will consider the patience of Job and Christ and finish this short series.

 

The Prophet Job a Type of Christ (ii)

For the first post in this series see here.

Job The Persecuted

"Job" is a Hebrew name meaning "persecuted" or "object of scorn." Is that not interesting and pregnant in meaning? Situational irony? The persecution of Job is a figure of the persecution that Messiah experienced. 

Notice these passages from the dialogues of Job.

“Have pity on me, have pity on me, O you my friends, For the hand of God has struck me! Why do you persecute me as God does, And are not satisfied with my flesh?" (Job 19: 21-22)

“I am one mocked by his friends, Who called on God, and He answered him, The just and blameless who is ridiculed." (12: 4)

"But you forgers of lies, You are all worthless physicians. Oh, that you would be silent, And it would be your wisdom!" (13: 4-5)

“Suffer me that I may speak; and after that I have spoken, mock on.” (21: 3)

“My spirit is broken, My days are extinguished, The grave is ready for me. Are not mockers with me? And does not my eye dwell on their provocation?" (17: 1-2)

"Then Job answered and said: “I have heard many such things; Miserable comforters are you all! Shall words of wind have an end? Or what provokes you that you answer? I also could speak as you do, If your soul were in my soul’s place. I could heap up words against you, And shake my head at you." (16: 1-4)

"He tears me in His wrath, and hates me; He gnashes at me with His teeth; My adversary sharpens His gaze on me. They gape at me with their mouth, They strike me reproachfully on the cheek, They gather together against me. God has delivered me to the ungodly, And turned me over to the hands of the wicked." (16: 9-11)

“But He has made me a byword of the people, And I have become one in whose face men spit." (17: 6)

“My kinsfolk have failed, and my familiar friends have forgotten me. They that dwell in mine house count me for a stranger.” (Job 19:14–15)

"My friends scorn me: but mine eye pours out tears unto God." (Job 16: 20)

Jesus too, like Job, was persecuted. (John 5: 16) Both Job and Christ, like some of the righteous men and women of faith, had "trial of cruel mockings and scourgings." (Heb. 11: 36; Matt. 20: 19) 

Both Job and Christ were hated men. Both were mocked, scoffed, ridiculed, persecuted, scorned, falsely accused, reviled, provoked, and had all manner of evil said against them. 

Notice the word "trial" in regard to such cruel mocking and scourging. Job's trials, like those of Christ, consisted, to a large degree, in such abuses. In the previous post we showed how Christ was the "tried stone," the tested one (and for this reason can be fully trusted and relied upon). Job too was a "tried stone" and was therefore a type of Christ (as we observed in the previous posting - "when he has tried me I shall come forth as gold"). 

The writer of Hebrews calls upon all to “Consider him who endured such opposition from sinful men, so that you will not grow weary and lose heart.” (Heb. 12: 3)

The opposition that Job faced from his wife, neighbors, extended family, and his senior friends were a type of that opposition that Christ would face. Focus is upon the fact of Christ endurance, patience, fortitude, perseverance, in the face of such great trials and sufferings. So too is Job known for his patient endurance in suffering and adversity and is therefore a type of Christ.

Many people even "laughed him (Christ) to scorn." (Matt. 9: 24; Mark 5: 40; Luke 8: 53) What insolence against God and the Son of God. Rather than scorning and deriding the Lord they should have "kissed the Son." (Psa. 2: 12) In the well known Messianic Psalm, the Psalmist says: "All who see me mock me; they hurl insults, shaking their heads." (Psa. 22: 7) This happened to Job and to Christ. 

As previously stated, Job suffered opposition and alienation from his kin and his friends. So too did Christ. Notice this text:

"And when his family heard it, they went out to seize him, for people were saying, “He is beside himself”. And the scribes who came down from Jerusalem said, “He is possessed by Be-el′zebul, and by the prince of demons he casts out the demons”. (Mark 3:21–22) 

Both Job and Christ suffered scorn and ridicule by friends, neighbors, and family. Jesus too was a stranger among his own people, of the Jewish nation, and of his own immediate family. So it is written in the gospel of John - “neither did his brethren believe in him.” (John 7:5) John also records: "He came to His own, and His own did not receive Him." (John 1: 11) 

Judas fulfilled the prophetic words of the Psalmist who wrote: "Even my own familiar friend in whom I trusted, Who ate my bread, Has lifted up his heel against me." (Psa. 41: 9) So too could Job say this about his friends. Wrote Zechariah these words applicable to Christ:

“And one will say to him, ‘What are these wounds between your arms?’ Then he will answer, ‘Those with which I was wounded in the house of my friends.’" (Zech. 13: 6)

Job, as we have seen, was spit in the face by his friends. So too Christ. "Then they spit in his face and struck him with their fists. Others slapped him." (Matt. 26: 67) 

Jesus was hated by the world and loved by only a few. He said to his disciples: “If the world hates you, know that it has hated me before it hated you." (John 15: 18) He also said: "it hates me because I testify about it that its works are evil." (John 7: 7)

Job was in great pain as a result of his varied trials (Job 2: 13).  So too was Christ. The bodily sufferings of Christ suffered during his trials (before the Sanhedrin and Pilate) were immense. His death by crucifixion was "excruciating." He was bruised and beaten and bleeding like a lamb in slaughter. In the next posting we will conclude this series dealing with how Job and Christ are both innocent men, falsely accused and condemned, and both suffering servants of Yahweh.

The Prophet Job a Type of Christ

"And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself."

"Then He said to them, “These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me.”" (Luke 24: 27, 44)

"The Scriptures testify of me," said the Lord Jesus to those who knew the scriptures (old testament). (John 5: 39) This is one of the rules for judging the canonicity and inspiration of books written in the old testament time period. Is there testimony concerning Christ in the writing? In the above texts we see how all the books of scripture speak "concerning" Christ. Moses and "all the prophets" spoke of the coming Messiah. Job, being a prophet, therefore must have said something about Christ, or prefigured him in some way. Notice these words of the prophet Job:

"For I know that my Redeemer lives, And He shall stand at last on the earth; And after my skin is destroyed, this I know, That in my flesh I shall see God, Whom I shall see for myself, And my eyes shall behold, and not another. How my heart yearns within me!" (Job 19: 25-27)

Not only did "all the prophets" "testify" "concerning" Christ, the Messiah, Savior, and Redeemer by words heard from God or otherwise were inspired to write (i.e. the scriptures), but some of them were particularly chosen to be "figures" of Messiah in their work, status, and character. 

Adam (who was also a prophet) was a "figure of him who was to come" (Rom. 5: 14). Adam knew of "the coming one." He knew that a Redeemer had been promised from the word of God to the Serpent. One of the oldest names for this promised Redeemer was therefore both "the coming one" and "the desired one." He also knew that the promised Savior (from the guilt of transgression) would be of "the seed of the woman." He knew of the virgin birth and that the promised seed would be both human and divine. (Gen. 3: 15) This was written in the constellation of Virgo by Adam, Seth, Enoch, et al. 

So too was Moses a figure of Christ. In Deuteronomy 18:15 Moses said: “The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken.” 

To those who knew the writings of Moses our Lord said: “For if you believed Moses, you would believe Me; for he wrote about Me." (John 5: 46)

We could also speak of such figures as Joseph and David whose lives and character prefigured the life and character of Christ. However, let us now consider how the prophet Job is a figure or type of Christ.

Though there are lots of similarities between Job and Christ (one writer sees 22; see footnote below). I will focus on the main similarities. In what way is the book of Job a sign post that points to Jesus Christ?

Job The Prophet

"Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy." (James 5: 10-11)

Job was a prophet, though he is not generally thought to be such among the Christian community in general. In the Islamic tradition, however, Job is frequently called "the prophet Job." In my recent postings, and in the series I wrote years ago, I show how the scriptures intimate that he was a prophet. He certainly has all the qualifications of a prophet. Foremost, he heard the oracles of God and reported them. Said one author (here):

"The figure of Job in the Old Testament has commonly been considered a prophet for most of Christian history because of his stalwart preaching to his friends during the afflictions he suffered and because he was thought to be a type–a prefiguration–of Christ because of his patient, innocent endurance." 

Some have rejected Job as a prophet and have instead believed that Elihu is the true prophet of the story. In the series on Elihu it was seen how wrong is this view.

It seems to me that James, in the above words, identifies Job as a prophet who "spoke in the name of the Lord," one who was "an example of suffering affliction and of patience." He then says "you have heard of the patience of Job" in his suffering afflictions. Does he not identify Job as a prophet, as an example of suffering prophets? The prophecy of Job about his coming Redeemer, and the resurrection of his body, show that he was a prophet and spoke concerning Christ. Further, God testified that Job has spoken correctly about God. (Job 42: 7) Job as prophet (God's spokesman) is a type of Christ.

As a prophet who suffered affliction as an innocent victim he is a picture of Christ. But, more on that shortly. For now let us consider that Christ also was a prophet. Wrote Moses long ago:

“The Lord your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him." (Deut. 18: 15; Cited in Acts 3: 22; 7: 37)

Throughout the gospels Christ is constantly referred to as "the prophet" or "that prophet." In the preaching of the apostles after the resurrection of Christ they said to the people: "And it will be that every soul that does not heed that prophet shall be utterly destroyed from among the people." (Acts 3: 24)

So, not only was Moses a prophet foreshadowing the greater prophet (Christ), so too was Job.

The Righteous Character of Job

"There was a man in the land of Uz, whose name was Job; and that man was blameless and upright, and one who feared God and shunned evil...Then the Lord said to Satan, “Have you considered My servant Job, that there is none like him on the earth, a blameless and upright man, one who fears God and shuns evil?" (Job 1: 1, 8) 

Of Christ, Job's Redeemer, we may superlatively say that there is "none like him on the earth." Christ was without sin, blameless, righteous in every respect. So too the Father says to men through the preaching of the gospel and word of God "have you considered my servant Christ Jesus?" Who shunned evil more than Christ Jesus? Satan could obtain no victory over him though he tempted him with cunning craftiness. 

Job was righteous in his deeds and in his theology (thoughts about God). Lord God said that he had "spoken of me the thing which is right." (Job 42: 7) So too of the Lord Jesus we know that he "went about doing good, and healing all that were oppressed of the devil; for God was with him." (Acts 10: 38) He was "holy, harmless, undefiled, separate from sinners, and made higher than the heavens..." (Heb. 7: 26) Testified the apostle Peter of the righteous character of Christ:

“Who committed no sin, Nor was deceit found in His mouth”; who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously..." (I Peter 2: 22-23)

There was no error uttered by the Lord. He knew only truth and spoke only truth. He never transgressed against God. One of the titles of the Messiah is "Jesus Christ the righteous." (I John 2: 1) He is "the LORD our righteousness" (Jer. 23: 6). 

All true prophets are types of Christ the Messiah (Yeshua). Those prophets who suffered the greatest trials, temptations, persecutions, tribulations, etc., however, were even more so like Christ the antitypical prophet, the prophet of prophets (just as he is King of kings, Lord of lords, priests of priests or high priest). 

The trials of the prophet Joseph and the prophet David were prefigures of the trials of Messiah, for example; And, the trials of Job are also likenesses to those of Christ during his time on earth.

Job was tested in his allegiance to God and his moral code. So too was Jesus, as the temptation in the wilderness by the Devil shows. Christ "was in all points tempted as we are, yet without sin." (Heb. 4: 15) Upon this let us expand our thoughts.

The Tried and Tested One

"Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner [stone], a sure foundation: he that believeth shall not make haste." (Isa 28:16 (KJV)

This prophecy speaks of the Messiah as the corner stone in Zion and as a "tried stone." Albert Barnes commented: "A tried stone - The word which is used here is applied commonly to "metals" which are tried in the fire to test their quality (see Job 23:10; Psalm 66:10; Jeremiah 9:6; Zechariah 13:9)." 

John Calvin said (commentary): 

"As to the words, the genitive בחן, ( bōchăn,) of trial, which is used instead of an adjective along with stone, may be taken both in an active and in a passive sense, either for a stone by which the whole building is “tried,” or examined as by a standard, or for a “tried stone.” The former meaning appears to me to be more appropriate, and undoubtedly the usage of the Hebrew language requires us to interpret it rather in an active sense. He calls it therefore a trying stone, or a trier, on account of the effect produced; because by this stone the whole building must be squared and adjusted, otherwise it must unavoidably totter and fall."

Christ is the "tried stone" in two senses. First, he is "tried stone" by the trials he endured, and Second, he is the "tried stone" because he is the one who tries all men. Of the latter sense the prophet wrote:

"Behold, He is coming,” Says the Lord of hosts. “But who can endure the day of His coming? And who can stand when He appears? For He is like a refiner’s fire And like launderers’ soap. He will sit as a refiner and a purifier of silver; He will purify the sons of Levi, And purge them as gold and silver, That they may offer to the Lord An offering in righteousness." (Mal. 3: 1-3)

Christ is the stone of testing. Speaking of himself as that "tried stone" he said:

“And whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder.” (Matt. 21: 44; Luke 20: 18)

Job was tested by God when he was tempted and tried by the devil (via the ills he brought upon Job and through his emissaries, i.e., Job's wife, three friends, and Elihu). 

Said Job: "But he knows the way that I take: when he has tried me, I shall come forth as gold." (Job 23: 10) Job's faithful endurance in his sufferings and sore trial pictured that of Christ. 

Jesus was tested by God when He was tempted by the devil (personally in the wilderness, and via his confrontations with the heretics among the Pharisees, Sadducees, etc.). 

How was Christ tested and tried? How was he refined by the fires of trial and persecution? When the apostle says Christ was in all points "tempted" as we are, the temptations intend not only allurements or enticements to sin, but also denotes trying circumstances. It denotes a test, a trial, a way of proving and improving. The purpose of which is to demonstrate quality, to refine, to purify, to make better.

How could Messiah be purified by fire? If he was of a metal that needed no purification, or improvement, then why experience his crucible? We can understand why sinners, including Job, needed to be "refined" by fiery trial, such as by the heat of persecution or severe affliction. But, Christ was perfect, without sin, so why did he need to be "tried" and "refined" by the crucible of trials (ordeals)? 

First of all, though Christ was "without sin" and any moral imperfection, yet he was still a man, a human being, and therefore knew hunger, thirst, weariness, weakness and limitation. Wrote the apostle Paul:

"For though He was crucified in weakness, yet He lives by the power of God. For we also are weak in Him, but we shall live with Him by the power of God toward you." (II Cor. 13: 4)

Here we see how Paul ascribes "weakness" to Christ. This respects his humanity. As a human he was first an infant, then a boy, then a man. In his growth from infancy to manhood he "grew in wisdom and in stature."(Luke 2: 52) Christ growing from infancy to adulthood is called his being "perfected." Wrote Paul:

"Though he were a Son, yet learned he obedience by the things which he suffered; And being made perfect, he became the author of eternal salvation unto all them that obey him." (Heb. 5: 8-9)

Christ "learned obedience" in all his growing up time, when he was "being made perfect." He also was perfected for his work as a priest, king, and savior by his sufferings. In this way Christ was "tried and tested." He has been proven or demonstrated to be really what he claimed to be. He is therefore trustworthy. 

When we think of the words "the trial of Christ" we might merely focus on the trials he experienced the day before and day of his Crucifixion, when he was tried by both Jewish and Roman courts. But, the trials of Christ included all the temptations, adverse circumstances, hardships, persecutions, etc., that he faced during his life.

Job is a type of Christ in his being a prophet, and in being an innocent sufferer, a righteous endurer, a patient persevering person, a truly righteous servant. Job's trials are pictures of the sufferings of Christ. Both experienced the crucible of trying circumstances. In the next chapter we will continue to compare Job and Christ.

 

Footnote:

Wrote one writer (see here) 

"My collection continues to grow, but here are some ways to see Jesus in the book of Job. 

1. In the book of Job, the most upright man on earth (Job 1:8) suffers the most of anyone on earth. That definitely reminds me of Christ’s cross. 

2. Trembling with pain, Job cried, “Naked I came from my mother’s womb, and naked shall I return there” (Job 1:21). That statement describes Jesus perfectly, who died naked on a cross. 

3. Job was so disfigured by his sufferings that his friends didn’t recognize him (Job 2:12). Similarly, Jesus’ “visage was marred more than any man” at His execution (Isa 52:14). 

4. Eliphaz taunted Job to call out to God for help (Job 5:1). And they said of Christ at His death, “He trusted in God; let Him deliver Him now if He will have Him” (Matt 27:43). 

5. Psalm 22 is a messianic psalm about Christ’s sufferings. Some of the things said by the Messiah in that psalm remind us of Job’s speeches. For example, consider this comparison. “They gape at Me with their mouths, like a raging and roaring lion” (Ps 22:13). “They gape at me with their mouth, they strike me reproachfully on the cheek, they gather together against me (Job 16:10). 

6. Job cried out, “O earth, do not cover my blood” (Job 16:18). We are grateful today that the earth didn’t cover Jesus’ blood, but that it speaks before God on our behalf. 

7. Job bemoaned, “Why do You hide Your face, and regard me as Your enemy?” (13:24). This reminds us of Jesus cry on the cross, “My God, My God, why have You forsaken Me?” Both Job and Jesus asked the why question. 

8. In the hour when Job needed his friends most, they failed him. Same for Jesus. At His arrest, His friends forsook Him. 

9. When you look at the source of Job’s trial, you realize Job was attacked by people, by Satan, and by God. And when you look at the cross, you realize that Jesus was killed by the same trilogy. He was crucified by people (the Roman soldiers and Jewish leaders), by Satan (who entered Judas Iscariot, and who filled the Jewish leaders with envy), and by God (who gave His Son for us all). 

10. Job’s best friend, Eliphaz, became so frustrated at Job that he leveled concocted charges at his friend (Job 22:6-9). Similarly, Jesus was falsely accused by false witnesses at His trial before the high priest. 

11. Job was raised up from his sufferings when He interceded for his friends. (Job 42:7-10). And Jesus was raised up as our great Intercessor, Heb. 7:25. 

12. When God accepted Job (42:9) He raised him up; when God accepted Christ’s sacrifice (Rom 4:25) He raised Him up. 

13. In the bitterness of his soul, Job cried, “He destroys the blameless and the wicked” (Job 9:22). And when you look at the three crosses on Golgotha’s hill, you’re looking at the death of both the blameless and the wicked. 

14. Job and Jesus are both cornerstones. As the first book of the Bible put on paper, the book of Job is the cornerstone of the edifice we call Holy Scripture. And Jesus was called the cornerstone of the church (Ps 118:22; Isa 28:16). 

15. In placing the book on Job’s story as the cornerstone of Scripture, the Holy Spirit put in place a foundation stone that was pointing ahead to the cross of Christ. Job was the first signpost of Scripture to the cross. 

16. Job had to endure horrific suffering in order to qualify as the cornerstone of Scripture; and Jesus had to endure an agonizing death in order to qualify as the High Priest of our confession and as the cornerstone of the church. Suffering qualified both of them for a greater rank. 

17. God said this to Satan about Job: “You incited Me against him, to destroy him without cause” (Job 2:30). Job did nothing wrong to deserve his suffering. Nor did Christ. He was a blameless sacrifice. 

18. Job spoke of his sufferings as labor, Job 9:29. And Christ was said to labor for our salvation on the cross, Isa. 53:11. 

19. In order for men of all ages to gain consolation from Job’s example, Job had to suffer in every major area of life (family, relationships, finances, livelihood, and physical health). And in order to save sufferers of every generation, Christ had to suffer in every area of life. 

20. Both Job and Jesus suffered in the will of God (1 Pet 4:19). 

21. Job said, “He did not hide deep darkness from my face” (Job 23:17). And Scripture said of the Father that He “did not spare His own Son” (Rom 8:32). 

22. Furthermore, I see Jesus in the book of Job when Job said, “I have heard of You by the hearing of the ear, But now my eye sees You” (Job 42:5). Referring to the Father, John said that “No one has seen God at any time” (John 1:18; 1 Jo 4:12). Therefore, it seems evident that when Job saw God, he saw Christ. It was Jesus Christ Himself who interrogated and exonerated Job in Job 38-42. With the words of Jesus Himself quoted in the last five chapters of Job’s book, His presence in the book seems clear and undeniable.

Elihu's Words (XIV)

Here are the closing words of Elihu:

14“Listen to this, O Job; Stand still and consider the wondrous works of God. 15Do you know when God dispatches them, And causes the light of His cloud to shine? 16Do you know how the clouds are balanced, Those wondrous works of Him who is perfect in knowledge? 17Why are your garments hot, When He quiets the earth by the south wind? 18With Him, have you spread out the skies, Strong as a cast metal mirror? 19“Teach us what we should say to Him, For we can prepare nothing because of the darkness. 20Should He be told that I wish to speak? If a man were to speak, surely he would be swallowed up. 21Even now men cannot look at the light when it is bright in the skies, When the wind has passed and cleared them. 22He comes from the north as golden splendor; With God is awesome majesty. 23As for the Almighty, we cannot find Him; He is excellent in power, In judgment and abundant justice; He does not oppress. 24Therefore men fear Him; He shows no partiality to any who are wise of heart.” (14-24)

In these closing words of Elihu, the young whippersnapper again elaborates upon points not directly in dispute, such as that God is the Creator and Preserver of all creation, that he is omnipotent, sovereign of sovereigns, majestic, etc. None of these theological principles were denied by Job. Job had said the very same things. Further, Job never confessed to having perfect understanding of God and his works. To call upon Job to explain how God controls the weather, so as to prove his innocence, is unreasonable. It implies that Job is guilty of sin (causing his sufferings) if he cannot explain in detail the workings of God. In reply, we might ask Elihu "do you comprehend God and his works?" If he says yes, he would then show his arrogance, conceit, and pride. If he says no, then one may, using Elihu's argumentation, affirm that Elihu is thereby indicted. Further, Job never thought of himself as God's equal, and his calling upon God for an answer implied no such thing. Job knew that he was inferior to God as he called upon God.

Again, notice how he is still speaking derogatorily of Job the elder by calling him by name, and again says to Job "listen." Further, his various interrogatives serve to insult Job's knowledge of God and his works. 

One of the things that commentators on Job have called attention to in regard to Elihu's theology is how he speaks of God as distant from his creation (even though he controls it). God is transcendent and unapproachable. He infers that God cannot be directly addressed or approached. He also says that God cannot be found. "As for the Almighty, we cannot find him," he said. 

Job however did acknowledge God's transcendence. But, he also believed in God's immanence. God is in some ways far from his creatures, being infinitely superior to them. But, he is also in scripture shown to be immanent. 

Concerning God's transcendence Paul said that God "alone has immortality, dwelling in unapproachable light, whom no man has seen or can see, to whom be honor and everlasting power. Amen." (I Tim. 6: 16)

Wrote one commentary (here) on these words of the apostle:

"That light is unapproachable to creatures, except in so far as they are admitted by Him, and as He goes forth to them [BENGEL]. It is unapproachable on account of its exceeding brightness [THEOPHYLACT]. If one cannot gaze steadfastly at the sun, which is but a small part of creation, by reason of its exceeding heat and power, how much less can mortal man gaze at the inexpressible glory of God [THEOPHYLACT, To Autolycus] (Ps 104:2; 1Jo 1:5). (1 Timothy 6)"

Habakkuk gives us an overwhelming description of God - "His radiance is like the sunlight; He has rays flashing from His hand, and there is the hiding of His power." (Hab 3:4+)

God cannot be comprehended but he may be apprehended. It is only by Christ and the work of God that anyone can approach God. God is inscrutable. Said the Psalmist:

"Blessed is the man You choose, And cause to approach You, That he may dwell in Your courts. We shall be satisfied with the goodness of Your house, Of Your holy temple." (Psa. 65: 4)
 

The elect are they who the Lord makes to approach him who is unapproachable. 

Again, the transcendence of God is declared in this oracle:

“For My thoughts are not your thoughts, Nor are your ways My ways,” declares the Lord. “For as the heavens are higher than the earth, So are My ways higher than your ways And My thoughts than your thoughts." (Isa. 55: 8-9)

God does show up at the end of the story of Job and thereby shows that he is not transcendent but immanent. Elihu had suggested that God would not answer Job, or show up, because Job was not worth the time or attention of God. Notice how the apostle Paul speaks of God as being both transcendent and immanent in these words to the ancient citizens of Athens.

"God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring." (Acts 17: 24-28)

God is above all and yet he is "not far from any." 

In an article titled "The Gentle Voice of God in Job 38,"  T. C. HAM (pdf here) wrote (emphasis mine):

"First, it does not seem likely that these rhetorical questions intend to show Job's ignorance of creation theology, since the questions are quite easy to answer. Westermann correctly asserts that "nothing was said in this speech of which Job did not already know the content."47 Second, the questions are not mere assertions of God's transcendence and omnipotence as new information for Job, since Job already believes and expresses such concepts of God.48 Although Job repeatedly asks for a fair hearing from God, he seems well aware of God's supreme power and wisdom. Third, the content of Yhwh's speech does not callously humiliate Job. After all, Job has already heard from his friends much of what Yhwh has to say without having been humiliated (though deeply discouraged). Fourth, there is nothing in the content of God's speech that constitutes a condemnation or rejection of Job. Though von Rad asserts, "It is, of course, clear that the speech contains a rejection of Job," he must acknowledge the scarcity of passages that assign blame to Job.49 Finally, the divine speech does not demonstrate that human beings are insignificant creatures who dare not question God.50 So, what then might be the purpose of these rhetorical questions from Yhwh?" (pg. 9-10)

Elihu's Words (XIII)

The above words "trust God and be free from problems" sums up the belief of Elihu as expressed in this chapter (which will end Elihu's long speaking). It is a furtherance of what he has already affirmed. It is the belief that calamities, sufferings, and dying young were evidence of being rejected and punished by God. Rather than believing that only the good die young, Elihu rather affirms that only the bad die young. In previous chapters analyzing Elihu's speeches we have pointed out the wealth and prosperity message that he has promoted. If you live right, you will have little sufferings. We have shown how this view is opposed to what the bible teaches about the effects, in this life, of being saved or converted. 

Chapter 36 ended with these words of Elihu:

"He covers His hands with lightning, And commands it to strike. His thunder declares it, The cattle also, concerning the rising storm." (32-33)

At this part in the speech of Elihu you get the sense that the storm is rolling in. Perhaps even while Elihu is speaking there begins to be both lightning and thunder, perhaps even high winds. Perhaps Elihu is thinking that God is already beginning to manifest his presence and refers to it for this reason. He begins to speak of the effect of a storm on humans and animals as an illustration of God's sovereign rule over all things and at that moment they all hear the thunder. 

As Elihu is speaking here, it is not reading too much into the text to imagine the sky darkening and lightning starting to flash and the thunder beginning to roar. Elihu becomes terrified. He senses that the God whose work he’s been extolling is now coming on the scene. It’s entirely possible that this is what’s happening at this point in Elihu’s speech. God is coming. Something ironically strange is going on. Whether that is what is happening or not, Elihu continues by speaking once more of God’s work of lightning, which he is perhaps witnessing as God approaches.

Elihu continues (in chapter 37):

1“At this also my heart trembles, And leaps from its place. 2Hear attentively the thunder of His voice, And the rumbling that comes from His mouth. 3He sends it forth under the whole heaven, His lightning to the ends of the earth. 4After it a voice roars; He thunders with His majestic voice, And He does not restrain them when His voice is heard. 5God thunders marvelously with His voice; He does great things which we cannot comprehend. 6For He says to the snow, ‘Fall on the earth’; Likewise to the gentle rain and the heavy rain of His strength. 7He seals the hand of every man, That all men may know His work. 8The beasts go into dens, And remain in their lairs. 9From the chamber of the south comes the whirlwind, And cold from the scattering winds of the north. 10By the breath of God ice is given, And the broad waters are frozen. 11Also with moisture He saturates the thick clouds; He scatters His bright clouds. 12And they swirl about, being turned by His guidance, That they may do whatever He commands them On the face of the whole earth. 13He causes it to come, Whether for correction, Or for His land, Or for mercy." (Job 37: 1-13)

Elihu speaks of God's role as Creator and Governor over his creation, of God's providence. None of these facts about God's governance of nature or the physical world was ever denied by Job. In fact, Job's speeches even advocated the same. So, why is Elihu saying all these things? Are they not beside the point? 

When Elihu says that adversities (storms in life) come from God, he says that there are several reasons behind God's choice to send such. He says it may be "for correction," for the purpose of bringing about repentance and a restoration to the favor of God. But again, Job never denied that this is sometimes the reason behind God's correction. He says another reason may be that God is sending storms of trials "for his land," or for the good of all. Just as a society may punish a criminal in order to "correct," or "rehabilitate" the criminal, so too in order to keep the whole of the land safe from such criminals. Storms, because they bring rain, may indeed help the land become more fertile, but that can hardly be the meaning of Elihu, because storms with high winds and lightning often destroy the land. 

By "his land" is not a reference to the dirt or soil, but to the inhabitants of a land, to a country. The third reason given by Elihu is that God punishes, corrects, or chastises, in order to show mercy. So, how does thunder, lightning, and stormy wind become a show of mercy? Commentators are all over the place in interpreting what was meant by Elihu. How does a tornado become a means for God to show mercy? It does not help the land (soil) nor does it help the inhabitants of the land. So, what does Elihu mean? I think he is saying that tornadoes often take away the most wicked of men from a community and so this helps to ensure the safety of the community. Ironically, it could be viewed as an act of mercy for God to show up in such a tempest and to cut off Elihu from speaking further! Had God allowed him to keep speaking he would, comically speaking, yet still be talking! It was an act of mercy for God to remove Elihu by the whirlwind for it stopped his foolish talking.

That Job well understood God's sovereign control over the cosmos may be seen in these words from Job's dialogues:

"He stirs up the sea with His power, And by His understanding He breaks up the storm. By His Spirit He adorned the heavens; His hand pierced the fleeing serpent. Indeed these are the mere edges (parts kjv) of His ways, And how small a whisper we hear of Him! But the thunder of His power who can understand?” (Job 26: 12-14 nkjv)

Thomas Aquinas in his commentary wrote (emphasis mine):

"We should consider from the arguments put forth by Eliud that he agreed partly with Job and partly with the friends. He agreed with Job (c. 7 and 14:11) because he believed the reward of good men and the punishment of evil men will be in the future afterlife. (32:22) But he agreed with the friends of Job (33:27) because he believed that all the adversities of the present life happen in return for sins, and if one repents of his sins he will return to prosperity. He also agreed with the friends of Job as to the person of Job himself, (36:18) because he thought that he had been punished for his sin, and that the justice which appeared in him at first was a pretense. He interpreted the words of Job wrongly (33:10) as did the others."

He also said, in answering the question as to why Job did not respond to the long speech of Elihu:

"Job did not answer his arguments, first, because he agreed with him in his principal dogmas in which the friends, whom he had called, “cultivators of false dogmas” were in error (13:10) What Eliud said about his person was not of such great concern to Job that he wanted to argue with Eliud because of it especially because he could not prove the purity of his conscience with any better arguments than he had already used, namely, by divine witness. Second, [Job did not answer] because from youthful presumption, in the manner of quarrelsome people, words which he had not said or which he had meant in a different way than Eliud had interpreted them. Therefore, to avoid quarrelling, he determined that he should rather be silent and commit the question to divine judgment."

I also believe that Job did not answer because God showed up and instantly cut off Elihu. I also agree that Job would have felt no desire to wrangle with Elihu. He was better off being ignored. Further, Elihu added nothing new to the conversation and Job had already answered the repetitious accusations of Elihu. 

 

Elihu's Words (XII)

Elihu next says:

"Will your riches, Or all the mighty forces, Keep you from distress? Do not desire the night, When people are cut off in their place. Take heed, do not turn to iniquity, For you have chosen this rather than affliction." (Job 36: 19-21)

Many times people are in trouble and money is of little use. They are not able to keep from distress. Money cannot save one from the judgment of God. This was what Elihu said and it is true. Said Ezekiel:

"They will throw their silver into the streets, And their gold will be like refuse; Their silver and their gold will not be able to deliver them In the day of the wrath of the LORD; They will not satisfy their souls, Nor fill their stomachs, Because it became their stumbling block of iniquity." (Eze. 7: 19)

It is true that all the money in the world could not deliver Job from his sufferings. But, how is this fact pertinent to the matter in debate? How does that relate to Job's case? Does Job believe that he can buy God's favor? That he can buy off his troubles? No, and for Elihu to insinuate such about Job was not righteous. Further, it is doubtful at this time that Job had any money, for he seems to have lost all. When God sets his mind against you, no one can help you. That is the message of Elihu.

When Elihu advises Job to "not desire the night" he means to have Job quit being suicidal, to quit longing for death (see Job chapter three). Recall these words of Job from that chapter:

“Why is light given to him who is in misery, And life to the bitter of soul, Who long for death, but it does not come, And search for it more than hidden treasures; Who rejoice exceedingly, And are glad when they can find the grave?" (3: 20-22)

Some believe that this was one of Job's sins, his wishing to die. But, it was not. It was a weakness, but it was not sin. A Christian who is dying of an incurable disease, and in the worst pain, might well pray that God would mercifully take his life (rather than letting it be prolonged). However, Job did not call for a doctor to perform euthanasia. He did not try to kill himself. Rather, he petitioned God to take his life, or to take him to a place of rest and freedom from suffering after his death. And, in this, he is not alone, for other prophets have also done so (Jonah, Jeremiah, Elijah).

Commented bible teacher Ray Stedman (here - emphasis mine):

"His wife turned against him, and she suggested that he curse God and commit suicide. And yet, despite all these pressures, Job is still trusting in the mercy and love and grace of God and he still refuses to do what Satan is trying to get him to do: curse God and die."

When his wife advises Job to curse God and die, she no doubt intended suicide. She advises Job to kill himself and curse God in doing so. But, Job rebuked her counsel, chose not to either curse God or to kill himself. So, though he wished for God to cut short his life, he left it up to God to decide the matter.

Stedman said:

"The book has already proven a rebuke to many of us who have been confronted with far less provocation, but have done what Job refused to do. We have cursed God, taken him to task, resented what he is doing, and refused to acknowledge him as a just and good and loving God."

It is good for us to consider how each of us would react when confronted with the same degree of sufferings as did Job. Would we curse? Would we think God is being unfair with us? Job held up better than others would have. His example on how to deal with sufferings is recommended by James who said "you have heard of the patience of Job." 

Stedman said:

"I do not think anything is harder for us to bear than unexplained trouble. If we could see some reason for what we have to go through, we could endure it much more easily. But when trouble seems to be pointless, and nothing is accomplished by it, it is a terrible strain upon the soul. This is what Job is experiencing, so he cries out, "Why was I ever born?""

Job earnestly desired for God to explain the why of his afflictions. Elihu, like the others, thinks that such a desire is impudence in the face of God's sovereignty. They attributed to Job an evil motive for his wanting an explanation. But, his motive was good. He knew that God owed him no explanation, and in the end he was reconciled in his mind to this fact. Still, it did indeed help him to vent his thoughts and feelings before the Lord. He supposes that he could bear his sufferings with a better state of mind if he knew the reason. He is troubled about not knowing the reason. 

Yes, it is not a sin to question why we are suffering, why God is suffering our calamities. Nor is it always wrong to make known our complaints to God. Yes, there is sinful complaining, murmuring against God, but there is also valid offering of complaints to God. Said the Psalmist David:

"I cried unto the LORD with my voice; with my voice unto the LORD did I make my supplication. I poured out my complaint before him; I shewed before him my trouble." (142: 1-2)

Those commentators, like Elihu and the others, who complain about Job's complaining, making him into a wicked man for it, are imagining sins in Job which are not there. 

Stedman said:

"I do not think Job is thinking of suicide -- he is asking God to take him home. There is no purpose to life, he says, when it is not enjoyable. That is a very common argument, and one of the reasons we have been given this book is to help us understand that life can still have a great deal of meaning even when it looks absolutely useless."

The book of Job is a good story to tell everyone who is contemplating suicide. Recall the words of James.

"Indeed we count them blessed who endure. You have heard of the perseverance of Job and seen the end intended by the Lord—that the Lord is very compassionate and merciful." (5: 11)

Those who are destitute, afflicted, and in sore difficulties, and who are considering suicide, should follow the example of Job and persevere without condemning God, and expect to see "the end intended by the Lord," to see how he is "very compassionate and merciful." That is the message to comfort the suicidal and depressed spirit.

Albert Barnes in his commentary wrote:

"For this hast thou chosen rather than affliction - That is, you have chosen rather to give vent to the language of complaint, than to bear your trials with resignation. "You have chosen rather to accuse divine Providence than to submit patiently to his chastisements." "Patrick." 

I do not doubt that Elihu accuses Job of not properly reacting to his sufferings, not dealing with them wisely. In this harsh judgment Elihu shows little mercy, compassion, or sympathetic understanding of Job's case. Further, it is not true that Job did not "bear his trials with resignation." James says that Job bore his trials with great grace so that he is our example. It is sad that many Christians think Elihu is right and James wrong about the reaction of Job to his sufferings. Job refused to "submit patiently" to his "chastisements"? How contrary to the view of the inspired apostle! 

Barnes continued:

"There was too much truth in this remark about Job; and it is still not an uncommon thing in times of trial, and indeed in human life in general. People often prefer iniquity to affliction. They will commit crime rather than suffer the evils of poverty; they will be guilty of fraud and forgery to avoid apprehended want. They will be dishonest to their creditors rather than submit to the disgrace of bankruptcy. They will take advantage of the widow and the fatherless rather than suffer themselves. "Sin is often preferred to affliction;" and many are the people who, to avoid calamity, would not shrink from the commission of wrong. Especially in times of trial, when the hand of God is laid upon people, they "prefer" a spirit of complaining and murmuring to patient and calm resignation to the will of God. They seek relief even in complaining; and think it "some" alleviation of their sufferings that they can "find fault with God." "They who choose iniquity rather than affliction, make a very foolish choice; they that ease their cares by sinful pleasures, escape their troubles by sinful projects, and evade sufferings for righteousness' sake by sinful compliances against their consciences; these make a choice they will repent of, for there is more evil in the least sin than in the greatest affliction." Henry."

Barnes is wrong when he says that the condemnation of Job by Elihu had much truth in it. It had rather absolutely no truth in it. It was rather a false accusation. Job was not a wicked complainer. 

Elihu next says:

“Behold, God is exalted by His power; Who teaches like Him? 23 Who has assigned Him His way, Or who has said, ‘You have done wrong’? “Remember to magnify His work, Of which men have sung. 25 Everyone has seen it; Man looks on it from afar. 26 “Behold, God is great, and we do not know Him; Nor can the number of His years be discovered. 27 For He draws up drops of water, Which distill as rain from the mist, 28 Which the clouds drop down And pour abundantly on man. 29 Indeed, can anyone understand the spreading of clouds, The thunder from His canopy? 30 Look, He scatters His light upon it, And covers the depths of the sea. 31 For by these He judges the peoples; He gives food in abundance. 32 He covers His hands with lightning, And commands it to strike. 33 His thunder declares it, The cattle also, concerning the rising storm." (22-33)

What is the point of these words of Elihu? Was it material to the matter at hand? Did Job deny God's creation and governance of all his creation? Did Job deny God's sovereignty? So, what relevance do the words of Elihu have on the matter of Job's sufferings? 

Ellicott's Commentary for English Readers says:

"Behold, God exalteth by his power.—The rest of Elihu’s speech is splendidly eloquent. He dilates on the power and majesty of God, and appears to be speaking in contemplation of some magnificent natural phenomenon—as the tempest, or hurricane, or whirlwind—out of which the Lord ultimately spake (Job 38:1). It is probable that this storm was beginning to gather, and that it suggested the glorious imagery of Elihu’s speech. The points are that (1) God is the source of greatness; (2) that there is no teacher like Him (Job 36:22); (3) that He is absolute as well as almighty (Job 36:23); (4) that He is unsearchable and eternal (Job 36:26)."

Yes, the words of Elihu are right. But, they are not new to Job. He recognized all these truths. For Elihu to insinuate otherwise was another instance of falsely accusing righteous Job. As far as understanding God's power in thunder, lightning, and storm, Job was not ignorant (as the words at the heading of this chapter affirm). 

Elihu's Words (XI)

As we have seen, Elihu gives a caricature of Job that is not true to reality. In this he is no different than the three senior friends who spoke prior to Elihu. He was therefore guilty of slander and character assassination. The Job that Elihu attacked was not the real Job, but a caricature, a straw man. Satan was the first to slander and assassinate the character of Job in the court of heaven. Eliphaz, Zophar, Bildad, and Elihu only repeat the words of Satan, for they are accusers like he was. They were no doubt sent by Satan as a furtherance of his trial and sufferings. They certainly were "miserable comforters" and "physicians of no value," for they only harmed Job and helped him not at all.

Thus far we have examined Elihu's words in Job chapters 32-35. Now we will begin looking at his speeches as contained in chapter 36.

"Elihu also proceeded and said: “Bear with me a little, and I will show you That there are yet words to speak on God’s behalf. I will fetch my knowledge from afar; I will ascribe righteousness to my Maker. For truly my words are not false; One who is perfect in knowledge is with you." (36: 1-4)

"Bear with me a little"? This wordy man who loves to hear himself talk, and who needs to keep yelling at his audience "listen to me!"? It takes a lot of endurance to keep listening attentively to Elihu's ramblings. Elihu wants those he addresses to bear with him further, even though I am sure that they had heard enough, for what reason? So that he may "show you that there are yet words to speak on God's behalf." 

I have already called attention to the presumptuous sins of Elihu in previous chapters. He presumes to speak for God, to be God's defense attorney, or God's prosecutor against Job's complaint. He then touts his credentials, or ethos by talking about his special "knowledge," and boasts saying "I will ascribe righteousness to my Maker." Well, who failed to do that? Not Job. Yet, this is what Elihu insinuates of Job. He does not ascribe righteousness to his Maker. 

Elihu calls for acceptance of what he affirms simply because of his ethos. In other words, you can trust me because I am trustworthy and incapable of error. He says "truly my words are not false," implying that Job's words were false. But, in this Elihu contradicts God's judgment about what Job said about God. So, if Elihu is speaking by the Spirit of God, then God is pictured as saying that Job has spoken right in one breath and said that he has spoken falsehood in another breath.

Finally, Elihu is most brash and arrogant when he exclaims "One who is perfect in knowledge is with you." What a narcissist! What an ego! Perfect in knowledge? Why then does he misrepresent the words of Job so often? Why does God not praise Elihu for such superior knowledge in the epilogue? Why do some commentators on Job think Elihu is as he confesses himself to be (perfect in knowledge)?

Elihu continues, saying:

"And if they are bound in fetters, Held in the cords of affliction, Then He tells them their work and their transgressions— That they have acted defiantly. He also opens their ear to instruction, And commands that they turn from iniquity. If they obey and serve Him, They shall spend their days in prosperity, And their years in pleasures. But if they do not obey, They shall perish by the sword, And they shall die without knowledge." (8-12)

The words highlighted above give the thesis of Elihu. This thesis should have been stated at the beginning of Elihu's speeches and not buried in the body of the argument. Elihu affirms that one's earthly condition, as respects health, wealth, and well being, is directly related to one's relation to God and the latter is dependent upon repentance and righteous living (or being law abiding). As I stated in earlier chapters, Elihu was an ancient promoter of the health and wealth gospel that we see promoted today among many Pentecostal groups. This ideology says that conversion, or getting right with God, will bring instant reversal of earthly fortunes. It is, as we have shown, a heretical idea, totally foreign to what the scriptures say about conversion and present salvation. Many have been saved who did not "spend their days in prosperity and their years in pleasure." Also, many lost souls, wicked men, spend their days in prosperity and pleasure. Further, as we have before stated, God does not put to death wicked men for their wickedness. Elihu believes that only the righteous live to old age. 

Further, a man who gets saved while in prison does not get his shackles removed as Elihu says. Yes, the shackles of sin are removed, but this will not bring deliverance from an earthly prison. 

Elihu next says:

“But the hypocrites in heart store up wrath; They do not cry for help when He binds them. They die in youth, And their life ends among the perverted persons. He delivers the poor in their affliction, And opens their ears in oppression. “Indeed He would have brought you out of dire distress, Into a broad place where there is no restraint; And what is set on your table would be full of richness. But you are filled with the judgment due the wicked; Judgment and justice take hold of you. Because there is wrath, beware lest He take you away with one blow; For a large ransom would not help you avoid it." (13-18)

Elihu insinuates that Job is a hypocrite. Job has had a good name and reputation, being known as a righteous and godly man. Elihu cannot disprove this. What he does however is to say that Job is not what he seems or appears to be, but is a hypocrite. Again, this is the very thing that "the Satan" (accuser) had said about Job. God, however, affirmed that Job was the real thing, no fake or fraud. Job is suffering God's wrath because he is a hypocrite and God refuses to answer Job's cries for help, says Elihu. 

Elihu continues his prosperity message and affirms that the hypocrite dies in youth. What an awful theology! And this is the man who speaks only truth and is God's spokesman?

He also continues to slander the righteous sufferer saying that Job is getting what his sins deserve. He also again seeks to extort a confession from Job by threatening him with further calamities. He tells him that if he does not confess and repent, then he will be beyond redemption, or at least would require a hefty ransom.

Those commentators who interpret Elihu's words as being true have missed the mark and misunderstood the story and lessons in the book of Job.

Elihu's Words (X)

Speaking to Job Elihu says next:

"Moreover Elihu answered and said: “Do you think this is right? Do you say, ‘My righteousness is more than God’s’? For you say, ‘What advantage will it be to You? What profit shall I have, more than if I had sinned?’ “I will answer you, And your companions with you. Look to the heavens and see; And behold the clouds— They are higher than you. If you sin, what do you accomplish against Him? Or, if your transgressions are multiplied, what do you do to Him? If you are righteous, what do you give Him? Or what does He receive from your hand? Your wickedness affects a man such as you, And your righteousness a son of man." (35: 1-8)

Job, just "come clean"! Just admit your sins and quit trying to prove your innocence. Confess and fall on the mercy of the court. This is essentially what Elihu is saying to Job. It is an attempt to extort a confession from an innocent. 

Again, Elihu keeps misrepresenting Job and building a straw man case. Said Thomas Aquinas in his commentary:

"After Eliud had rejected the words of Job, because by his estimation Job imputed evil to divine judgment, he now intends to reproach him for saying that he was just. So the text says: “So Eliud spoke again,” for he had interrupted his speech and waited to see if Job would answer. When he did not, Eliud took up his discourse again saying, “Does your reflection seem reasonable to you when you say: I am more just than God?” Job had never said this, and Eliud did not impute to his that he used these words, but that the words which he did say originated in this reflection, and so he clearly makes mention of this thought. Eliud distinctly says that Job had this intention, “For you said: Good does not please you, (or in another text, “what is right”) or what does it profit you if I sin?” These two sayings are never found in what Job has said, but the first of them, that good does not please God, he seems to find in what Job had said in Chapter Ten, If I am wicked, woe is me! And if I am just, I will not raise my head.” (v. 15) When Job has said this he meant that the just and the unjust are equally afflicted with temporal punishments, but Eliud interpreted him to have almost said that the justice of man does not please God. The second thing he says is, “what does it profit you if I sin?” One can find no text in which Job had said this, but he wanted to take this from what Job had said in the same place, “If I have sinned and you spared me for a little, why do you not allow me to be cleansed from my evil?” (10:14) Job had said this to show that temporal prosperity does not always accompany innocence, for he had been innocent in other respects in the time of prosperity, after he renounced his sins. So there was no reason why after the remission of his sins he should again be cleansed from sins by God. But Eliud twisted these words around as though Job held this opinion: that God had brought in his sin and the punishment of sin because of his own utility. From these two things: that God was not pleased with what is good and that he considered sin useful to him, it seems to follow that Job was more just then God since he had said about himself that evil displeased him and good please him. (v. 31)"

Notice how Aquinas, like many other commentators, see Elihu as guilty of falsely representing what Job had either actually said or implied. 

Elihu next says:

“Because of the multitude of oppressions they cry out; They cry out for help because of the arm of the mighty. But no one says, ‘Where is God my Maker, Who gives songs in the night, Who teaches us more than the beasts of the earth, And makes us wiser than the birds of heaven?’ There they cry out, but He does not answer, Because of the pride of evil men." (35: 9-12)

To which of the poor and oppressed does God give his help so as to bring restoration and deliverance, according to Elihu? All that "cry out" to him for help? No, only those poor who cry humbly.  Those who cry to God without humility can expect no deliverance. If the poor cry to God and there is no restoration of lost fortunes, then it evidences, by Elihu's argument, that the poor was full of pride. Applied to Job's case, Job had called upon the Lord for an answer, for revelation of his reasons, for his sufferings, and also petitioned the Lord for deliverance from his sufferings. But, God had ignored Job, had not granted him deliverance, had not answered his prayers. By Elihu's rule this indicts Job and evidences that he is not heard because he is a proud man, and proud men are wicked men. 

Elihu also states that the poor who cry out to God for help and salvation are not heard because they do not inquire after a knowledge of God or a relationship with him in their pleas, but only want him to save them without respect to their repentance and confession. Thus, Elihu gives his reasons why God does not always positively answer prayer and grant deliverance. Job has not been answered by God because he is proud and only wants deliverance from his sufferings apart from repentance. But, of course, nothing could be further from the truth. Further, as the end of the story shows, God did answer Job! He did restore his losses and give him deliverance. Elihu and the three friends who argued this way were simply prejudging and not giving enough time for God to answer. Why did not Elihu rather say "God will answer you Job in his own good time, so just patiently wait for him"? 

Elihu next says:

"Surely God will not listen to empty talk, Nor will the Almighty regard it. Although you say you do not see Him, Yet justice is before Him, and you must wait for Him. And now, because He has not punished in His anger, Nor taken much notice of folly, Therefore Job opens his mouth in vain; He multiplies words without knowledge.” (35: 13-16)

It is ironic that Elihu would mention the fact that God "will not listen to empty talk" when his speeches are themselves empty talks. It is also another instance of irony when he once again speaks of Job "multiplying words" when it is Elihu who is the most verbose, who says so little in so much. 

In closing I would like to cite these words from John Mark Hicks (here). He said in commentary on Elihu (emphasis mine):

"In general, what Elihu says about Job is inaccurate or misapplied..." 

This is what is quite evident in the speeches of Elihu when comparing what he said that Job said and what he actually said. Hicks states what has been said by many commentators, except those who think the Elihu is a prophet who spoke by inspiration.

Said Marks:

"So, why is Elihu absent from the Prologue and the Epilogue? Of course, one explanation is that the Elihu speeches were added after the Prologue and Epilogue or another is that Elihu’s words are sanctioned by the narrator/editor. But it is also possible that something more subtle is at work in the rhetoric. Elihu is introduced by the narrator in Job 32 as a young man who thinks he can do better than the traditional and aged wisdom of the friends. He even denies that wisdom is associated with age and years (experience; 32:9). His youth is underscored and youth usually thinks it can do better. And, in fact, he does worse in some ways (as I hope to demonstrate below). His youthful intrusion into the discussion among his elders is itself arrogant and angry (noted four times in the narrator’s introduction of Elihu in Job 32). In this way he sides with the friends as he wants to improve their arguments rather than contravene them. When God condemns the words of the friends–naming Eliphaz, Bildad, and Zophar–in the Epilogue that condemnation includes Elihu."

I agree with this totally. I also agree that God condemns Elihu by condemning his three seniors for he spoke essentially the same thing as they did.

Said Marks:

"At the same time, his last speech–as well as occasional flashes in other speeches–soars high in its account of God’s relation to creation. In this sense, Elihu moves the drama toward the Yahweh speeches. But Elihu’s speeches are flawed in the way they treat Job."

True indeed. But, not only are Elihu's speeches flawed in the way they treat Job, so too are those commentators who condemn Job as Elihu and the three senior friends of Job did. Commentators who say Elihu is a prophet and spoke by inspiration and deny that Job was an inspired prophet are in league with Job's accusers and have a different opinion of Job than God had of him. It is ironic that Job continues to suffer character assassination by such commentators.

Said Marks:

"It is Elihu who is self-righteous. As Bartholomew and O’Dowd (Old Testament Wisdom Literature, 143) note, “Where God and the narrator declare Job ‘upright’ (yoser), Elihu claims to speak from an ‘upright’ heart (Job 33:3) and claims that God could send an angel (perhaps Elihu?) to teach Job what is ‘upright’ (Job 33:23) so that Job might in turn repent and confess that he perverted what was ‘upright’ (Job 33:27).” In essence, Elihu denies Job the very commendation that Yahweh gave Job in the Prologue. Elihu, like the friends, thinks Job is a sinner and has been disciplined for his wickedness. The condemnation of the friends, then, is also the condemnation of Elihu."

There is so much irony in the story of Job! It is ironic that the real self righteous characters are Elihu, Eliphaz, Bildad, and Zophar! 

Said Marks:

"Elihu gets to his point by quoting Job in 33:9-11. He summarizes Job’s protestations of innocence (cf. 9:21; 10:7,13; 13:24,27; 16:17; 19:11; 23:10; 27:5; 30:21). But the quotations are not exact. Elihu uses a word for “pure” or “clean” that only appears here in the Hebrew Bible. Further, Elihu absolutizes Job’s words, e.g., “without transgression” and “there is no iniquity in me.” Though Job did view God’s attack as an expression of hostility, Job never intimated that God invented sins (“occasions”) in order to assault him. Elihu denies Job’s innocence, but this is the substance of the Prologue."

This is the substance of what we have observed already.

Said Marks:

"Second Speech (34:1-37). Now Elihu addresses the friends (“wise men,” 34:2) and speaks of Job in the third person (cf. 34:5). He talks to the friends about Job in front of Job, which appears rather insensitive. His imprudence is indicated by his second misquotation of Job (34:5-6; cf. 9:15, 20; 13:18; 16:8; 27:2, 6). He quotes him as saying he is “without transgression” (34:6). And he accuses Job of walking with the wicked and sharing the company of evildoers (34:8). He proves this by quoting Job again in 34:9: “For he has said, ‘It profits me nothing to take delight in God’.”

How can Elihu be viewed as God's prophet and spokesman when he misquotes him so often?

Said Marks:

"But this is the opposite of what Job actually said in 21:15-16 (cf. 9:22; 21:7; 24:1). Job quotes the wicked as saying that there is no profit in serving God, and he explicitly rejects that orientation. Elihu’s approach entails that the satan was correct–Job only serves God for profit and now has cursed God when God failed him. Elihu has manipulated Job’s words. Yet, on the basis of this misapplication of Job’s words, Elihu appeals to the friends..."

Very well said! Why do so many bible commentators see Job as Elihu and Job's three friends?

Said Marks:

"Elihu clearly considers Job one with the “evildoers” (34:22), burdened with “wickedness” (34:26), and sharing the life of the “godless” who afflict the poor (34:28-30). And he appeals–in the second person singular (“you, Job”; 34:30-34)–to Job to repent, to choose submission. Job’s arrogance is beyond measure, and Elihu wishes that he “were tried to the limit” (34:36) though it is difficult to imagine what more Job would need to endure in order to fulfill Elihu’s wish-prayer."

How Elihu viewed and judged Job's character is not in agreement with God's assessment, but is in line with the view of Satan.