I gotta have my orange juice.

The book of Job is, in effect, an immense psalm. (René Girard, I See Satan Fall Like Lightning, 117)

The interpretive key to the book of Job is that he is a type of Jesus.

Even among those who recognize this, Elihu is often seen as an enigma, partly because God does not call him out in Job 42. Obviously some of the things Elihu says are true—as with Job’s other accusers—but I think that that a close reading of how he applies these principles to Job makes it obvious that Elihu is among the bulls and dogs of Bashan that surround Job. Consider:

• Elihu’s burden is like wine ready to burst (32:19), and trips all over himself in his rush to judgment (“and Elihu answered [Elihu] and said . . .”), just as wine was thrust in Jesus’s face on the cross
• Elihu accuses Job of being unrighteous (32) or in relying excessively on his own righteousness (34, 35). Jesus on the cross was recognized as righteous (Luke 23), and in his high priestly prayer Jesus petitions his righteous father (John 17) for his well-deserved glorification—which is obviously a kind of vindication.
• Elihu observes that Job drinks scorn with water (34:7); Jesus is subject to all kinds of mocking on the cross
• Elihu accuses Job of going in the company of the workers of iniquity (34:8); Jesus is crucified with brigands
• Elihu accuses Job of complaining that righteousness is not profitable (34:9). Although this is not explicitly echoed on the cross beyond “why have you forsaken me,” such a complaint is within the scope of righteous speech. All we have to do is follow Girard’s pointing finger and examine Psalm 77.
• Elihu wishes for Job to be tried for rebellion (34:36-37). This is exactly what happened to Jesus.

Elihu is perhaps spared the worse condemnation because he is a young man imitating Job’s older counselors, who have a greater responsibility; or else because he repented while their hearts remained hardened.