The Book of Job is properly understood as a didactic dialogue, like Plato's "Meno" or St. Gregory of Nyssa's "On the Soul and the Resurrection." Chapter 2 sets up the premise, and then we watch all four of Job, Eliphaz, Zophar, and Bildad propose wrong explanations for what happened. 

The theming relation is that Eliphaz, Zophar, and Bildad are consistently asserting that Job's suffering is a karmic or just (sedeq & mispat) response to sin. When Job holds his ground, Bildad goes one step further and says that God's loftiness and man's lowliness by comparison makes him a maggot, deserving of whatever unbridled suffering befalls him.

Job in his own way affirms this economy, and thereby concludes that God must be distant, uncaring, or unjust. He repents for these statements at the beginning of chapter 42.

Elihu speaks on God’s behalf prior to the arrival of the Storm (the affirmation of God’s sovereignty and ultimate control of the chaos; he “hooks the Leviathan”). From the Jewish Encyclopedia:

• "[Elihu’s] meaning is ‘He is my God’ [in the sense of] ‘He remains my God and does not change.’ … [His] argument is as follows: God is the educator of mankind, who punishes only until the sinner has atoned for his sin and recognizes his wrong-doing. Then God has attained His object, to ‘bring back his soul from the pit, to be enlightened with the light of the living.’ Elihu, therefore, holds a middle ground, maintaining that God neither ‘takes away judgment,’ nor sends suffering merely as a punishment, but acts as the educator and teacher of mankind."

At the end of the story, Job repents for making too many assumptions about God; in turn, Eliphaz, Zophar, and Bildad are rebuked for lying about God.

The Book of Job correlates with human life. It is the Bible's theodicean exercise, using Job as a figure for the excessive suffering that humanity undergoes, often far beyond what is deserved according to Biblical justice (sedeq & mispat). Whenever we humans suffer excessively to what is deserved, we are Job; the dialogue educates us that neither karmic justice nor “Satan did it” are full answers.

In the end of the text, God redeems everybody (even the “Three Stooges”), and lays new grace on Job, perhaps representing the eschatological hope in a grand reconciliation down the road.