Thinking a little more about Girard, and about Wilson’s provocative Girardian reading of Job, this makes me wonder if Job is a type of Jesus. A quick search reveals that this is not a new idea, but it is definitely new to me — especially as I am often tempted to side with Job’s accusers against Job. Here are a few ways the type seems to fit:
- Job is a righteous king brought low
- Job learned obedience through suffering
- Job is falsely accused
- Job did not revile or threaten, but continued entrusting himself to him who judges justly
- Job is ultimately vindicated
- Job is clearly a type of the suffering servant
As to the suffering servant, there may even be ways that Job’s suffering is a type of substitutionary suffering. Job ultimately mediates for his own accusers. And while we are not left thinking that he is an explicit substitute for his people, there is always a sense in which a people are “in” their ruler. Finally, if Job is the Jobab of Genesis 10, then he is part of the Shemite / Eberite seed people before the line is narrowed to Abraham — so his preservation through suffering is representative of the preservation of the substitutionary seed.
Continuing the idea of substitution or identification, it is interesting that Job’s vindication in the face of his accusers and God’s vindication in the face of Satan are linked together. God has entrusted his name and reputation to a mere man. Amazingly, we who are declared righteous in Jesus are in the same position as we bear his name before the world.
Finally, it is instructive to see the way that God’s declaration of Job’s uprightness is worked out in time. We are left wondering until the very end of the book whether God’s preliminary verdict over Job will prove to be justified. There is no resting on past experience for Job; he must labor to persevere even through intense suffering.
Picture source: Job.