The Lord is patient with Jonah. He gives Jonah a second chance. Let’s compare the beginning of Chapter 1 with the beginning of Chapter 3 for they are parallel.

Now the word of the Lord came unto Jonah the son of Amittai, saying, Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me.

And the word of the Lord came unto Jonah the second time, saying, Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee.

The information is in the differences. In the first chapter the Lord commands Jonah to go into Nineveh and cry against it because they are so wicked.”  In the third chapter the Lord commands Jonah to go into Nineveh and “preach unto it the preaching that I bid thee.”  

Jonah disobeys the Lord the first time.

But Jonah rose up to flee unto Tarshish from the presence of the Lord, and went down to Joppa; and he found a ship going to Tarshish: so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the presence of the Lord

Jonah obeys the Lord the second time.

So Jonah arose, and went unto Nineveh, according to the word of the Lord. Now Nineveh was an exceeding great city of three days’ journey. He prophesies of the destruction of Ninevah. 

In Chapter 4 we are given the number of citizens of Nineveh as 120,000, but we don’t know the standard of measurement. Was that the total number of every man, woman, and child? Probably not. For comparison, at that time Jerusalem had only from 8,000 to 15,000 inhabitants and Samaria, the capital of the Northern Tribes, had only from 20,000 to 30,000. 

We only have the text to go by, and the text is very terse. On the one hand, we can read between lines and assume that Jonah gave the full message of the Lord. The full message of the Lord is that if the people repent they will be spared. But if we go by the text alone, Jonah didn’t give them a way out. He prophesied that they were going to be destroyed, and apparently Jonah believed that they would be destroyed. Either he didn’t anticipate their repentance, or he discounted their repentance and did not consider any alternative. At any rate, as we shall see in the next chapter, Jonah got really upset when they weren’t destroyed.

And Jonah began to enter into the city a day’s journey, and he cried, and said, Yet forty days, and Nineveh shall be overthrown.

Jonah’s reputation as a prophet is at stake. In fact, in Chapter 4 we learn that Jonah gets a front row seat to watch the destruction. 

So Jonah went out of the city, and sat on the east side of the city, and there made him a booth, and sat under it in the shadow, till he might see what would become of the city.[6]

The people of Nineveh do a suprising thing. They repent.

Chapter 2 of Jonah is also prophetic of Christ for it contains a beautiful description of death and the resurrection. In Chapter 1 of Jonah, we learn that Jonah was in the belly of the whale for three days.

Now the Lord had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights.[1]

On the third day Jonah came out of the whale’s belly. 

Then Jonah prayed unto the Lord his God out of the fish’s belly,[2]

In Matthew we Learn that Christ’s body lies in the tomb for three days.

And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments: And as they were afraid, and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead? He is not here, but is risen: remember how he spake unto you when he was yet in Galilee, Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.[3]

There is much speculation about where Christ spent his time during the three days that his body lay in the tomb. Christ’s spirit did not remain in the tomb. We are actually told by Peter where Christ spent his time. 

For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.[4]

Is it really strange that Christ did not sit idle in the tomb? Nor did he descend into hell as some have speculated. In fact, during that three day period Christ went to paradise. Remember Christ’s answer to the thief on the cross?

And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.[5]

The word Paradise is used in two different contexts. The one above refers to the world of the spirits of the dead. While Christ’s body lies in the tomb, his spirit preaches to those in paradise. His promise to the thief was that Christ would see his spirit in paradise. The thief qualified himself because on the cross he pleaded with the Lord, “Lord, remember me when thou comest into thy kingdom.” The second thief did not go to paradise because he mocked the Lord. That suggests that the spirit world, or the world where spirits go when we die is a very large place. There are righteous spirits and there are unrighteous spirits. Christ only appeared to the righteous spirits.

The other reference to paradise is made by Paul.

I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven. And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;) How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.[6]

That was a description of heaven. That was not the paradise that the thief was invited to. We know that because Christ himself did not ascend into heaven where his Father was until after the resurrection. Remember his words to Mary.

The Twelve Tribes split about 930 BC. Jonah, a prophet of the Northern Kingdom, lived about 760 BC.  I shall compare Job to another prophet about 1400 BC named Balaam. The two are somewhat similar because Jonah was commanded to go to Ninevah and refused. Balaam was commanded not to go with the princes of Moab but he went anyway. 

Now the word of the Lord came unto Jonah the son of Amittai, saying, Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me. But Jonah rose up to flee unto Tarshish from the presence of the Lord, and went down to Joppa; and he found a ship going to Tarshish: so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the presence of the Lord.[1]

And God came unto Balaam, and said, What men are these with thee? And Balaam said unto God, Balak the son of Zippor, king of Moab, hath sent unto me, saying, Behold, there is a people come out of Egypt, which covereth the face of the earth: come now, curse me them; peradventure I shall be able to overcome them, and drive them out. And God said unto Balaam, Thou shalt not go with them; thou shalt not curse the people: for they are blessed.[2]

Both Balaam and Jonah are symbolic witnesses of Jesus Christ.

 (Testimony of Balaam)

I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth.[3]

(Reference to Christ’s burial and resurrection. 

Now the Lord had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights.[4]

Both prophets have extraordinary experiences. Jonah, after three days in the whale’s belly, is vomited up on land. 

And the Lord spake unto the fish, and it vomited out Jonah upon the dry land.[5]

Jonah is saved by a whale; Balaam is saved by a talking Ass.

21 And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab.

22 And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.

23 And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way.

24 But the angel of the Lord stood in a path of the vineyards, a wall being on this side, and a wall on that side.

25 And when the ass saw the angel of the Lord, she thrust herself unto the wall, and crushed Balaam’s foot against the wall: and he smote her again.

26 And the angel of the Lord went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left.

27 And when the ass saw the angel of the Lord, she fell down under Balaam: and Balaam’s anger was kindled, and he smote the ass with a staff.

28 And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times?

29 And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee.

30 And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay.

31 Then the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face.

I have introduced the five forms of parallelism that distinguish the Book of Job which is written in ancient Hebraic poetic form: Chiastic Parallelism, Antithetical Parallelism, Synonymous Parallelism, Synthetic Parallelism and Step Parallelism. I have also added a fifth: Climactic Parallelism. 

As illustrated, the parallelism exists distinctly within the chapters, most written in chiastic form. However, the entire Book of Job is a single poem as I shall partly illustrate below. Chapters 1&2 are incomplete without Chapter 42. They exist in antithetical parallelism.

Job 41:1

There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.

Job 42:1

Then Job answered the Lord, and said,

The first is the Lord speaking to Satan about the goodness of Job. The second is Job directly speaking to the Lord.

The rest of the chapter 42 is divided into three parts. In Part One, Job sees the Lord. In Part Two, the three friends of Job are chastised and repent. In Part Three everything is restored to Job two-fold.

The crowning chapter of Job must be Chapter 42, the final chapter, for in it Job sees Jesus Christ, the Lord. Everything that happened to Job was in preparation for this moment. The story of Job is an epic journey of one man, who through his trials reaches sanctification insomuch that he sees Christ. Even in the beginning Job was righteous before God. In Job Chapter 1 We read:

Job 1: 8

And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?

By the time we get to the end of the Book of Job, Job has passed all the trials of his faith that came upon him. He never turned against God. Because of Job’s patience, he was throughout the trial teachable. We focus on the suffering of Job, but the story is really about Christ and his atonement. The Book of Job is the story of one man’s journey on the road to sanctification. Job travels The Celestial Way. Chapter 42, the end of the Book of Job, testifies to that. For example, following his trials, Christ appears to Job. 

Job 42:2-6

I know that thou canst do every thing, and that no thought can be withholden from thee. Who is he that hideth counsel without knowledge? therefore have I uttered that I understood not; things too wonderful for me, which I knew not. Hear, I beseech thee, and I will speak: I will demand of thee, and declare thou unto me. I have heard of thee by the hearing of the ear: but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes.

True to chiastic form, compare Job’s statement above in Chapter 42 with a similar statement in Chapter 2.

“Wherefore I abhor myself, and repent in dust and ashes” 

“And he took him a potsherd to scrape himself withal; and he sat down among the ashes.”

By reading those together we see a causal relationship. In Chapter 2, Job is trying to find relief from his suffering by scraping his skin with a potsherd while sitting in in the ashes. In Chapter 42, he seeks the Lord for forgiveness in dust and ashes. It shows the spiritual growth of Job. This is particularly poignant because Job was never guilty of serious sins, yet he humbles himself before the Lord and begs forgiveness. Human nature must be considered here. Job could have gone the other way. He could have taken the stand that God was unfair and turned against God, yet Job didn’t. He allowed his suffering to draw him closer to God. 

Chapters 40 & 41 of Job are parallel, one is an extension of the other. Chapter 40 introduces the Behemoth. Chapter 41 introduces the Leviathan, both legendary creatures known for their strength. The Behemoth is a land creature. The Leviathan is a Sea Creature. They are symbolic of the power of God on Land and in the Sea. Remember that the Lord is speaking, not in a still small voice, but out of the whirlwind which is also a great symbol of natural power. In Chapter 40, the Lord asks Job if he has power over the Behemoth. In Chapter 41, the Lord asks Job if he has power over the Leviathan. In Chapter 40 the Lord asks Job 

Job 40:9

Hast thou an arm like God? or canst thou thunder with a voice like him?

It is, of course, a rhetorical question. Then the Lord describes the Behemoth.

Job 40:15-19

Behold now behemoth, which I made with thee; he eateth grass as an ox. Lo now, his strength is in his loins, and his force is in the navel of his belly. He moveth his tail like a cedar: the sinews of his stones are wrapped together. His bones are as strong pieces of brass; his bones are like bars of iron. He is the chief of the ways of God: he that made him can make his sword to approach unto him.

The above is a symbol of natural laws. We cannot control the laws of Nature, but God can. It was God who organized the laws of nature. The Behemoth is both a real animal and a symbol of God’s power on land. Can we control hurricanes, tornadoes, earthquakes, tsunamis, floods, landslides, etc.? 

The Leviathan is a creature of the sea. Chapter 41, parallel to Chapter 40, is divided into three parts. Out of the whirlwind, the Lord asks Job a series of questions.

1 Canst thou draw out leviathan with an hook? or his tongue with a cord which thou lettest down?

2 Canst thou put an hook into his nose? or bore his jaw through with a thorn?

3 Will he make many supplications unto thee? will he speak soft words unto thee?

4 Will he make a covenant with thee? wilt thou take him for a servant for ever?

5 Wilt thou play with him as with a bird? or wilt thou bind him for thy maidens?

6 Shall the companions make a banquet of him? shall they part him among the merchants?

7 Canst thou fill his skin with barbed irons? or his head with fish spears?

8 Lay thine hand upon him, remember the battle, do no more.

9 Behold, the hope of him is in vain: shall not one be cast down even at the sight of him?

10 None is so fierce that dare stir him up: who then is able to stand before me?

As with the Behemoth, the Leviathan is also untamable. In part two, the Lord continues with his questions? The key phrase is, “whatsoever is under the whole heaven is mine.”

11 Who hath prevented me, that I should repay him? whatsoever is under the whole heaven is mine.

12 I will not conceal his parts, nor his power, nor his comely proportion.

13 Who can discover the face of his garment? or who can come to him with his double bridle?

14 Who can open the doors of his face? his teeth are terrible round about.

When the Lord said, “I will not conceal his parts, nor his power, nor his comely proportion,” he also meant, I will reveal his parts, his power, and his comely strength. No one can prevail against God for his power is almighty whether on land or on sea. In Part three the Lord describes Leviathan. His armor is impenetrable.

15 His scales are his pride, shut up together as with a close seal.

16 One is so near to another, that no air can come between them.

17 They are joined one to another, they stick together, that they cannot be sundered.

Job Chapter 40 is divided into three sections. In Section 1, God addresses Job, asking him a question. 

Job 40:1-2

Moreover the Lord answered Job, and said, Shall he that contendeth with the Almighty instruct him? he that reproveth God, let him answer it.

The Lord establishes his almighty power. This is in parallel to the introduction of Chapter 38.

Job 38:1-7

Then the Lord answered Job out of the whirlwind, and said, Who is this that darkeneth counsel by words without knowledge? Gird up now thy loins like a man; for I will demand of thee, and answer thou me. Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding. Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it? Whereupon are the foundations thereof fastened? or who laid the corner stone thereof; When the morning stars sang together, and all the sons of God shouted for joy?

One distinct purpose of the Holy Bible is to teach and testify of the divinity of Christ. He is always at center stage. It is Christ who created the world. It is Christ who gave Moses the Ten Commandments. Jehovah of the Old Testament is Jesus Christ of the New Testament. Some Biblical scholars have identified over 250 names and titles and nearly 700 references to Christ in the Bible. It is summed up in the superlative phrase—"The Great I Am.” One cannot overlook the fact that the primary character of Job is not Job himself. It is Jesus Christ. Job represents the suffering of man. In that he has become our model and our teacher; however, even in the worst kind of suffering, we cannot equal the suffering of Christ. Christ suffered above all that humanity collectively has suffered. Christ suffered in the wilderness. Christ suffered in Gethsemane. Christ suffered during the trial. And Christ suffered on the Cross. He alone overcame all suffering, all trials, and all temptations without ever giving in to temptation. That is what qualified him to open the book, to become our Savior and our Redeemer, and to atone for our sins. 

At first it appears that the Lord is harsh on Job. After all Job has already suffered more than most of us suffer in a lifetime. He endured it remarkable well. However, far from being harsh, the Lord is teaching us through the story of Job that regardless of what we suffer, regardless of what trials we endure, we cannot equal Christ. We are still unworthy. We cannot through our suffering atone for our own sins. Only through the blood of the lamb and faith in Jesus Christ can we be saved. If we don’t understand that, then we do not understand the mission of the Savior. We don’t understand the atonement. We don’t understand mercy and grace. We don’t understand justice. We don’t understand God.

Job illustrates his humility before God by his inspiring answer. 

Job 40:3-5

Then Job answered the Lord, and said, Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth. Once have I spoken; but I will not answer: yea, twice; but I will proceed no further.

The Lord is testing Job, and he passes the test. Notice, in the Lord’s answer to Job, the repetition of the command, “Gird up thy loins now like a man.” The Lord is not putting Job down. The Lord is lifting Job up to a higher plane than he has ever been. The sanctification of Job is the greater story. Job is being purified through his trials, and the Lord is commanding him to “Gird up thy loins now like a man.” There is a great word that captures the moment: “excelsior.” It means ‘higher’ or ‘ever upward.’ Job, in his despair, is asked to not give in to his grief but to strive harder, to transcend the natural man, and to seek for excellence. The Lord is telling Job that he must endure his trials and become sanctified. 

Podcast 53, Stories of the Bible, “The Book of Job, Ch 39”

Chapter 39 of Job is an extension of Chapter 38; therefore, there is no salutation. The Lord lists the following animals: wild goats, wild ass, unicorn, peacocks, ostrich, horse, hawk, and eagle. The unicorn is not the mythical white horse of medieval texts, but scholars speculate it was based on a real creature, a massive wild ox that was untamable. 

 You can see a kind of movement. For example, the wild goats, wild ass, and unicorn are very much creatures of nature, particularly the wilderness, suggesting that they are untamable. The peacock is known for its extraordinary beauty but serves no real practical function. The horse, however, is the first practical animal. It is a symbol of war, a symbol of mobility, a symbol of civilization that freed mankind to travel long distances. Of the list, it is the first tamable beast that has served mankind for ages. The next creatures—the hawk and the eagle are known for their predatorial instincts, their high altitudes, their majesty, and their breaking from the gravity of the earth. Tennyson captured the majesty and independence of the eagle brilliantly in a few lines.

The Eagle
by Alfred Lord Tennyson

He clasps the crag with crooked hands;
 Close to the sun in lonely lands,
 Ring'd with the azure world, he stands.

The wrinkled sea beneath him crawls;
 He watches from his mountain walls,
 And like a thunderbolt he falls.

Using the chronological order in Job, let’s divide Chapter 39 into eight stanzas and discuss each image in turn. Keep in mind that things may also be seen as types. The animals tied to earth may symbolize temporal law and its inconceivable power, and the animals tied to the heavens may symbolize spiritual law and its inconceivable power. God is governor of all laws. Nothing is equal to the power of God. When we consider all the images collectively, including Job Chapter 38, we get a sense of the incomprehensible nature of God.

Job 39:1-4

 Knowest thou the time when the wild goats of the rock bring forth? or canst thou mark when the hinds do calve? Canst thou number the months that they fulfil? or knowest thou the time when they bring forth? They bow themselves, they bring forth their young ones, they cast out their sorrows. Their young ones are in good liking, they grow up with corn; they go forth, and return not unto them.

Everything is governed by law. Even in the wildness of nature, there is perfect order. Patterns emerge giving predictability to that which seems wild, untamed, and uncertain. Everything is known to God but not to man.

Job 39:5-8

Who hath sent out the wild ass free? or who hath loosed the bands of the wild ass? Whose house I have made the wilderness, and the barren land his dwellings. He scorneth the multitude of the city, neither regardeth he the crying of the driver. The range of the mountains is his pasture, and he searcheth after every green thing.

Notice the juxtaposition of the words “house” and “wilderness.” When we think of a house, we perhaps think of our owe home, where everything for our convenience is confined into a single structure with dedicated rooms for different functions: bedroom, kitchen, family room, garage, laundry room, etc. The house of the wild ass is the entire wilderness or range of mountains which suggests thousands or hundreds of thousands of untamed acres; yet it is his home, his sanctuary. The ass roams the entire range of mountains searching for food. It is the scale that is important. There is order everywhere. 

Job 39:9-12

Will the unicorn be willing to serve thee, or abide by thy crib? Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee? Wilt thou trust him, because his strength is great? or wilt thou leave thy labour to him? 

Podcast 52, Stories of the Bible, “The Book of Job, Ch 38”

In the other chapters of Job, we hear the voices of Bildad, Eliphaz, Zophar, and Elihu. In Chapter 38, in verse 1, we hear the voice of the Lord.

Job 38:1

Then the Lord answered Job out of the whirlwind, and said,

Following the salutation, Chapter 38 is divided into 5 parts. We find the same pattern in other chapters of Job. It is a Chiasm with the following format: A1, B1, A2, B2. Surprisingly A3 is added following the same parallelism as A1 & A2.

A3 is added for emphasis. The three sections of A are identified by the clause beginning with “Who.” It is a question of identity. The questions are rhetorical and the answers become self-evident.  The two sections of B are identifiable by the clause beginning with “Hast” and “Canst.” Again the questions are rhetorical.

Chapter 38 of Job establishes the power of God and the divine nature of man. The first question the Lord asks Job is magnificent. 

Job 38:2

 Who is this that darkeneth counsel by words without knowledge? 

It appears that not only Bildad, Eliphaz, Zophar, Elihu, but also Job are implicated as a later chapter appears to confirm. In Chapter 40 Job is chastised somewhat by the Lord, and in the final chapter the three friends are called to repentance. The Lord neither condemns Elihu nor praises him. He becomes a ‘persona non grata.’ He is simply excluded. The Lord accomplishes two things. One, he affirms the righteousness of Job, that is to say the tragedies were not punishment. They were a trial, but the trial is not over as the later chapter shows. Job is tested to the limit by the Lord, and he passes the test. It appears to me that the greatest message of Job is found in chapters 38-42, not coincidentally that falls at the end of the book which generally gets the greatest emphasis. Two, God affirms his own power over the earth. God is in charge, not man. 

The Lord follows with a slight condemnation of Job for he must remind Job who he really is. It is as if Job in his sorrow had forgotten his birthright.

First consider A1

Job 28:2-11

Gird up now thy loins like a man; for I will demand of thee, and answer thou me. Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding. Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it? Whereupon are the foundations thereof fastened? or who laid the corner stone thereof; When the morning stars sang together, and all the sons of God shouted for joy? Or who shut up the sea with doors, when it brake forth, as if it had issued out of the womb? When I made the cloud the garment thereof, and thick darkness a swaddlingband for it, And brake up for it my decreed place, and set bars and doors, And said, Hitherto shalt thou come, but no further: and here shall thy proud waves be stayed?

We learn here some of the greatest doctrines of Christianity. First we learn that Christ is the creator. Next we learn that we are all children of God, that all mankind existed before the earth was created. We learn that we were the morning stars who sang together. We were all angels, We were all the sons [and daughters] of God who shouted for joy. We learn that we were anxious and excited to come to the earth and gain a mortal body. This establishes not only who God is but also who we are. No wonder the Lord said to Job, “Gird up now thy loins like a man.” That was not a condemnation. That was intended to not only lift Job’s spirit, but also to remind us all of who we really are. The Apostle Peter affirms that when he said, “Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature.” 

Podcast 51, Stories of the Bible, “The Book of Job,” Ch 37

Chapter 37 contains Elihu’s final words. It is also an optimistic chapter, not condemning Job, but praising God. Elihu is not perfect, and in my personal opinion, Elihu is not a prophet. He is a good man, a biblical scholar, a pious man who loves God, but he is young and passionate and overbearing. He is speaking to his elders without showing proper respect; however. Bildad, Eliphaz, and Zophar are harshly condemned by the Lord and are called to repentance. Elihu is not. Likely he is not condemned because his doctrine is sound, his faith in God strong, his heart honest. Nonetheless he is overbearing and should have shown compassion, though at times he defended Job against Job’s three friends, he consistently takes a harsh stand against Job, and he appears to be quick to anger. 

 Only Bildad, Eliphaz, and Zophar are considered friends of Job. Elihu appears to be a stranger.

 The structure of Chapter 37 is much like the others. It is a simple chiasm. A1 or Part One Is introduced with the following phrase, “Hear attentively the noise of his voice.” A2, or part two, is introduced with the phrase, “Hearken unto this, O Job.” Part One is in praise of God. Part Two is directed to Job, asking if he fully understands God. A1 comprises verses 1-13. A2 comprises verses 14-24.

A1 Job 37:1-2

At this also my heart trembleth, and is moved out of his place. Hear attentively the noise of his voice, and the sound that goeth out of his mouth.

The pronouns shift from first person, “my heart,” to third person, “his place,” “his voice,” and “his mouth.” Yet it is still Elihu speaking. One can only assume that “my” refers to Elihu and “his” refers to the voice of God which caused his heart to tremble and be moved out of its place. Elihu loves the Lord. In Part One Elihu applauds the Majesty of God. Part One is identified by phrases such as “He directeth,” “he thundereth,” “He saith,” “He wearieth,” “He scattereth,” and “He causeth.” 

First Elihu speaks of the powerful voice of the Lord.

A1 Job 37:3-5

He directeth it under the whole heaven, and his lightning unto the ends of the earth. After it a voice roareth: he thundereth with the voice of his excellency; and he will not stay them when his voice is heard. God thundereth marvellously with his voice; great things doeth he, which we cannot comprehend. 

The emphasis falls on the many voices of God: “voice roareth,” “thundereth with the voice of his excellency,” “thundereth marvellously.” Just as Jehovah has many names, he also has many voices. Notice the contrast of God’s voice of thunder with the still small voice spoken of by Elijah. 

1 Kings 19:11-13

And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah?

Sometimes, however, because people harden their hearts and close their ears, the Lord uses stronger language.

Revelation 10:1-3

And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.

Podcast 50, Stories of the Bible, “The Book of Job, Ch 36”

As with the other chapters, Chapter 36 uses the chiastic format: A1,A2—B1,B2. A1 Verse 1 is characteristically the salutation that introduces the speaker. 

Job 36:1

Elihu also proceeded, and said,

Elihu, a devout person, praises God. First he politely requests the other men to listen to his words. He testifies that he speaks the truth. However, as with Bildad, Eliphaz, and Zophar, Elihu is directly addressing Job.

A1 Job 36:2-4

Suffer me a little, and I will shew thee that I have yet to speak on God’s behalf. I will fetch my knowledge from afar, and will ascribe righteousness to my Maker. For truly my words shall not be false: he that is perfect in knowledge is with thee.

In his youth, Elihu is very bold. Remember when he first introduced himself, he appeared deferential and humble, but even then his true colors showed through. He clearly saw himself as superior to his elders.

Job 32:4-10

Now Elihu had waited till Job had spoken, because they were elder than he. When Elihu saw that there was no answer in the mouth of these three men, then his wrath was kindled. And Elihu the son of Barachel the Buzite answered and said, I am young, and ye are very old; wherefore I was afraid, and durst not shew you mine opinion. I said, Days should speak, and multitude of years should teach wisdom. But there is a spirit in man: and the inspiration of the Almighty giveth them understanding. Great men are not always wise: neither do the aged understand judgment. Therefore I said, Hearken to me; I also will shew mine opinion.

There is a distinct lack of humility in Elihu, but the others in formal argument treat him respectfully as an equal. One is unsure, however, whether Elihu is speaking of God or of himself when he said, “he that is perfect in knowledge is with thee.” Elihu also said, “I have yet to speak on God’s behalf.” Claiming to speak for God is a pretty bold statement. Frankly I put my trust in Job. However, the youthful Elihu is devout and he praises God. After ascribing “righteousness to my Maker,” Elihu lists other characteristics of God.

A1 Job 36:5-7

Behold, God is mighty, and despiseth not any: he is mighty in strength and wisdom. He preserveth not the life of the wicked: but giveth right to the poor.

He withdraweth not his eyes from the righteous: but with kings are they on the throne; yea, he doth establish them for ever, and they are exalted.

We may accept everything Elihu said of God. He is mighty in strength and wisdom; he is no respecter of persons; he does not preserve the wicked, but he gives right to the poor; he watches over the righteous; he exalts the righteous. 

But there is a barb in Elihu’s voice. The next is aimed at Job,

A1 Job 36:8-10

And if they be bound in fetters, and be holden in cords of affliction;

Then he sheweth them their work, and their transgressions that they have exceeded.

He openeth also their ear to discipline, and commandeth that they return from iniquity.

It is very clear that Elihu thinks that Job is bound in fetters and holden in cords of affliction, He is convinced that God is punishing Job for his transgressions, that he is opening the ears of Job to discipline, and that Job’s punishment is warning to return from iniquity.

A2 continues Elihu’s praise of God

A2: Job 36:26-31

Behold, God is great, and we know him not, neither can the number of his years be searched out. For he maketh small the drops of water: they pour down rain according to the vapour thereof: Which the clouds do drop and distil upon man abundantly. Also can any understand the spreadings of the clouds, or the noise of his tabernacle? Behold, he spreadeth his light upon it, and covereth the bottom of the sea. For by them judgeth he the people; he giveth meat in abundance.