Bible Commentaries
Job 37

Verses 1-24

F. Elihu’s Speeches chs. 32-37

Some critical scholars believe that a later editor inserted chapters 32-37 in the text of Job. [Note: See William Ewart Staples, The Speeches of Elihu: A Study of Job XXXII-XXXVII, pp. 12-24, and David Noel Freedman, "The Elihu Speeches in the Book of Job," Harvard Theological Review 61:1 (January 1968):51-59, for support of this view. See John Peter Lange, ed., Commentary on the Holy Scriptures, vol. 4. Chronicles-Job, pp. 268-73, for a summary of the arguments with rebuttals. See also Larry J. Waters, "The Authenticity of the Elihu Speeches in Job 32-37," Bibliotheca Sacra 156:621 (January-March 1999):28-41.] Many conservatives believe there is ample external and internal evidence indicating that this section of chapters fits into the argument of the book.

". . . the Elihu speeches (chaps. 32-37), which seemingly interrupt the argument of the book, actually set the stage for the Yahweh speeches. Elihu appears as a type of mediator (an impartial witness) who speaks on behalf of God (Job 36:2) by rebuking the three friends (cf. Job 32:3; Job 32:6-14; Job 34:2-15; cf. Job 35:4) and by suggesting that Job needed to repent of his pride which developed because of his suffering (cf. Job 33:17; Job 35:12-16). He recommended that Job should exalt God’s works which are evident in nature (Job 36:24 to Job 37:18) and fear Him who comes in golden splendor out of the north (Job 37:22-24). These basic ideas of Elihu are either assumed or developed by the Lord in His speeches." [Note: Parsons, p. 141.]

Verses 1-24

5. Elihu’s fourth speech chs. 36-37

Of all Elihu’s discourses, this one is the most impressive because of his lofty descriptions of God.

"This concluding statement contains Elihu’s best and most distinctive ideas. Up until now he has been treading on familiar and conventional ground, repeating largely the ideas which Job and his friends have already expressed. The harsh tone that Elihu had adopted in his second and third speeches is here softened. Job 36:1-21 is a more mature and engaging statement of orthodox theology than anything found elsewhere in the book." [Note: Ibid., p. 258.]

God’s dealings with nature 36:27-37:24

Elihu focused next on God’s activities in nature. There may be references to autumn conditions in Job 36:27-33, winter in Job 37:1-13, and summer in Job 37:17-18. [Note: Zuck, Job, p. 158.]

Elihu’s third "Behold" (Job 36:26) draws attention to the infinite wisdom of God. No one can understand how or why He deals with nature as He does (Job 36:29).

The fourth "Behold" (Job 36:30) affirms a similar point. God uses rain to bring both blessings and curses on people. Lightning and thunder declare God’s presence even if people cannot fully understand when or why they come as they do.

Having introduced the idea of God’s sovereign control over all things as reflected in His control of nature (Job 36:26-33), Elihu elaborated on these thoughts in chapter 37. In Job 36:1-13 he cited more examples of God’s working in nature that we cannot comprehend fully (Job 37:5). We can learn that He does these things for different purposes. (Job 37:7). Sometimes God does them for people’s benefit or harm, but sometimes He does them simply for the sake of His world (Job 37:13).

At this point, Elihu turned again to apply these truths to Job’s situation (Job 37:14-24). He urged Job to be humble before such a great God (Job 37:14-20). No one can find Him, but we can count on Him to be just (Job 37:21-23). Job also needed to fear God (Job 37:24).

". . . fear is a normal human emotion and there is nothing wrong with it. We use the fear of sickness, injury, or death to teach children to wash their hands, stay away from power lines, and look carefully before crossing the street. Fear of financial loss motivates people to buy insurance, and fear of death encourages them to have an annual physical checkup.

"Fear of death (and the judgment that follows) is a legitimate motive for trusting Jesus Christ and being saved." [Note: Wiersbe, p. 37.]

Job 36:21 may mean that a person cannot look directly at the sun when the sky is clear of clouds. The implication is that neither can we see God in all His glory; He is partially unknowable.

Job 36:22 seems to be another allusion to Ugaritic mythology. The Canaanites thought their gods lived in the north, but Elihu said the true God comes out of the north in golden majesty (lit. gold), perhaps like the sun. Since the sun does not rise in the north, this cannot be a description of sunrise as symbolic of God’s appearing. Rather, it may contrast the appearing of the true God with Baal’s supposed appearing. [Note: Cf. Pope, pp. 286-87.]

In his four speeches, Elihu introduced a different reason for suffering: God has things to teach people that they can only learn through pain. He also described God in terms that suggest he may have had a more realistic, fuller concept of God than Job’s three friends did. All the same, neither Elihu nor the other three men had adequate insight into Job’s situation. They could not have had it unless God revealed to them what had transpired in His heavenly court (chs. 1-2). Elihu’s words are closer to the truth and set the stage for God’s fuller special revelation of Himself that follows in chapters 38-42. Generally, Elihu emphasized the positive aspects of God’s character, whereas the other three comforters emphasized the negative aspects. Elihu saw God more as a teacher, whereas the other men spoke of Him as a judge.

"Worshipers of the ancient Near Eastern gods, Satan, Job, and his three antagonists-all these believed that suffering originated from a ’tit for tat,’ ’measure for measure,’ compensation theology, which governs the correspondence between righteous behavior and prosperity, and sinful behavior and misery. However, Elihu showed that neither he nor God supported this theory. Under God’s justice, suffering comes to people for several reasons, many of which are unrelated to compensation theology." [Note: Larry J. Waters, "Elihu’s Theology and His View of Suffering," Bibliotheca Sacra 156:622 (April-June 1999):158. Cf. idem, "Elihu’s Categories of Suffering from Job 32-37," Bibliotheca Sacra 166:644 (October-December 2009):405-20. See also Hartley, pp. 485-86, for a summary of Elihu’s contribution.]