Elihu Sees God in the Storm

In Job 35–37, Elihu makes four bold claims: that human righteousness cannot affect God, that some cries go unanswered because they are shallow, that God’s power guarantees justice rather than blocks it, and that suffering can redirect us back to Him. As a storm gathers around him, Elihu’s final words prepare Job — and us — for the voice of God.

Previously on Bible Book Club

In our last chapters, a young man named Elihu appeared out of nowhere to testify in our ongoing trial. In his first speech, Elihu argued that God is not silent — that He speaks through dreams, visions, suffering, and even through a heavenly messenger who intercedes and provides a ransom. In his second speech, Elihu defended God’s justice, arguing that God is too great, too sovereign, and too all-knowing to ever be unjust.

Setting the Scene

Elihu started well but couldn’t stop there — he misquoted Job, broke his promise not to condemn, and by the end called for Job to be “tested to the utmost,” the very thing Satan asked for in the heavenly courtroom. So the question remains: Was Elihu a friend or a foe?

The commentators we know are divided, you may want to reserve your judgment till the end of this episode because we’re not done with him yet. Elihu next two points are going to refute Job’s claims that God did not care and that God was too powerful.

Elihu’s Point #3: God Is Not Uncaring

Job 35:1–8

1 Then Elihu said: 2 “Do you think this is just? You say, ‘I am in the right, not God.’ 3 Yet you ask him, ‘What profit is it to me,[a] and what do I gain by not sinning?’

4 “I would like to reply to you and to your friends with you. 5 Look up at the heavens and see; gaze at the clouds so high above you. 6 If you sin, how does that affect him? If your sins are many, what does that do to him? 7 If you are righteous, what do you give to him, or what does he receive from your hand? 8 Your wickedness only affects humans like yourself, and your righteousness only other people.

How does Elihu define the relationship between human righteousness and God?

Your goodness doesn’t add anything to God, and your sin doesn’t take anything from Him. He’s too great to be affected by either one. Your righteousness benefits the people around you. Your wickedness hurts the people around you. But God doesn’t owe you anything in return for your good behavior.

In other words, Elihu is telling Job: stop treating your relationship with God like a transaction. You are not owed blessings because you were faithful. So stop accusing God of not caring just because you are good and are not blessed. That is the Retribution Principle that his friends have been arguing.

Elihu doesn’t know it, but he’s making the same argument God made in the heavenly courtroom. Satan’s accusation in chapter 1 was that Job only loved God because of what God gave him — take away the blessings, and the faith falls. It’s transactional. Elihu is saying the same thing from a different angle: righteousness was never a payment that God owed you a return on. Therefore, Job shouldn’t think that God doesn’t care for him if he is not blessed.

Elihu is right, however, he should only be talking to Job’s friends, not Job. Elihu says Job asked, “What profit is it to me, and what do I gain by not sinning?” But Job never said that. Those are Elihu’s words, not Job’s.

Job said things in despair that sound close like in Job 9:22, “It is all the same; that is why I say, ‘He destroys both the blameless and the wicked… ” But Job was describing what he saw happening, not declaring what he believed about God. Job’s actual position was the opposite of what Elihu claimed. Job said: I am righteous, and this suffering makes no sense. Job wasn’t arguing that there was no point in being good. He was arguing that there was a point, and that’s exactly why his pain was unbearable.

Elihu is right that faith isn’t a transaction. But Job never said it was. Job wasn’t demanding payment for his righteousness. He was demanding an explanation for his suffering. And those are two very different demands. Elihu would have been better off addressing his argument to Job’s friends, alone. Elihu has one more point for Job about why God does not answer his cries in verses 9-16.

Job has frequently complained that God did not hear, or did not answer, his cries for relief. Elihu answers that Job’s case is not exceptional. Why? Because people cry out for the wrong thing.

Scene 2: Why God Does Not Answer

Job 35:9–16

9 “People cry out under a load of oppression; they plead for relief from the arm of the powerful. 10 But no one says, ‘Where is God my Maker, who gives songs in the night, 11 who teaches us more than he teaches the beasts of the earth and makes us wiser than the birds in the sky?’ 12 He does not answer when people cry out because of the arrogance of the wicked. 13 Indeed, God does not listen to their empty plea; the Almighty pays no attention to it. 14 How much less, then, will he listen when you say that you do not see him, that your case is before him and you must wait for him, 15 and further, that his anger never punishes and he does not take the least notice of wickedness. 16 So Job opens his mouth with empty talk; without knowledge he multiplies words.”

Why does Elihu claim God does not answer some cries for help?

God does not answer these people because their cries are shallow, prideful. Everyone cries out when they are suffering — they want it to stop; they want to be rescued. But they don’t necessarily want a rescuer. There is a difference between the cry from pain — make it stop, fix this, get me out — and the cry for God — I need you, I want your presence, not just your intervention. God wants us to cry out for the latter. He wants more than an on-call emergency service; He wants a relationship.

Then, Elihu applies his words to Job specifically. He says that is your case, you open your mouth with empty talk. Elihu accuses Job that he cries selfishly for a verdict, for his own justification, for his pride — he is not crying out for God. Poor Job. How did Elihu listen to all of Job’s speeches and not see his heart? Job has made so many faith-affirming statements:

• Job 13:15 Though He slay me, yet will I hope in Him.
• Job 16:19 Even now my witness is in heaven; my advocate is on high.
• Job 19:25 I know that my Redeemer lives.

One lesson we are learning over and over in the Book of Job is this:

• Listen, before you speak
• Listen, before you judge
• Listen, after you speak
• And more often than not, the wisest thing is not to speak at all.

What is the meaning of “songs in the night” in Job 35?

A song in the night was a song of worship in suffering when it doesn’t make sense to worship. Elihu says in verse 10: “But no one says, ‘Where is God my Maker, who gives songs in the night.’” And David mentioned God’s song at night in Psalm 42:8:

By day the Lord directs His love, at night His song is with me — a prayer to the God of my life.

In the ancient world, the day meant light, safety, goodness. The night meant danger, suffering, and the unknown. The 19th century pastor Charles Spurgeon preached one of his greatest sermons about this very phrase. And there is only one who can give us peace in suffering. Listen to Spurgeon:

“The great cause of a Christian’s distress, the reason of the depths of sorrow into which many believers are plunged, is simply this — that while they are looking about, on the right hand and on the left, to see how they may escape their troubles, they forget to look to the hills whence all real help cometh; they do not say, ‘Where is God my Maker, who giveth songs in the night?’”

“The Christian gets his songs from God; God gives him inspiration and teaches him how to sing…Do not go to this comforter or that, for you will find them ‘Job’s comforters’ after all; but go thou first and foremost to thy Maker….he it is who can teach thee how to sing.”

In our darkest trials, if we take them to the Lord, he will give us a song in the night — a peace to praise, and a hope to sing. We will link the entire sermon in the show notes for those who are, at this moment, trying to faithfully sing in a dark night. And for everyone else, because everyone faces trials at some point.

Elihu’s Point #4: God Is Powerful

Job 36:1–21

1 Elihu continued: 2 “Bear with me a little longer and I will show you that there is more to be said in God’s behalf. 3 I get my knowledge from afar; I will ascribe justice to my Maker. 4 Be assured that my words are not false; one who has perfect knowledge is with you.

5 “God is mighty, but despises no one; he is mighty, and firm in his purpose. 6 He does not keep the wicked alive but gives the afflicted their rights. 7 He does not take his eyes off the righteous; he enthrones them with kings and exalts them forever. 8 But if people are bound in chains, held fast by cords of affliction, 9 he tells them what they have done— that they have sinned arrogantly. 10 He makes them listen to correction and commands them to repent of their evil. 11 If they obey and serve him, they will spend the rest of their days in prosperity and their years in contentment. 12 But if they do not listen, they will perish by the sword and die without knowledge.

13 “The godless in heart harbor resentment; even when he fetters them, they do not cry for help. 14 They die in their youth, among male prostitutes of the shrines. 15 But those who suffer he delivers in their suffering; he speaks to them in their affliction.

16 “He is wooing you from the jaws of distress to a spacious place free from restriction, to the comfort of your table laden with choice food. 17 But now you are laden with the judgment due the wicked; judgment and justice have taken hold of you. 18 Be careful that no one entices you by riches; do not let a large bribe turn you aside. 19 Would your wealth or even all your mighty efforts sustain you so you would not be in distress? 20 Do not long for the night, to drag people away from their homes. 21 Beware of turning to evil, which you seem to prefer to affliction.

Job claimed in chapter 9 that God was too powerful. His whole argument was that God’s overwhelming power made a fair hearing impossible. God would “crush me with a storm,” “overwhelm me with misery.” That’s why Job kept crying out for a mediator — he needed someone to stand between him and this terrifyingly powerful God so he wouldn’t be obliterated just trying to make his case.

Elihu’s response in chapter 36 is the only accusation from Job that Elihu doesn’t refute. He agrees with Job. God is powerful.

How does Elihu’s view of God’s power differ from Job’s?

Job perceived God’s power as a barrier that kept God from him — it blocked him from getting justice. Elihu says no, God’s power is actually the guarantee of justice. Elihu was right.

The irony coming in our next episode is that when God does finally show up in the storm, it’s the most overwhelming display of power in the entire book — everything Job feared. And yet Job isn’t crushed. He’s restored. The power that Job thought would destroy him turned out to be the very thing that brought him peace in his suffering — because he experienced God’s presence.

What are the three scholarly perspectives on Elihu’s “perfect knowledge” claim?

The commentaries are divided on whether Elihu has perfect knowledge, offering three distinct perspectives:

• Pro-Elihu scholars read this as a source of prophetic authority — Elihu is doing what the friends failed to do: represent God’s case. And his words about God in the next chapter are inspiring.
• Critical scholars read this as arrogant — for Elihu to say that his knowledge is perfect is a little much! I am sure there was some scoffing from the elders. Certainly, no one but God could make that claim.
• Scholars in the Middle see Elihu as sincere but immature.

Elihu Expands His Theology on Suffering

First, Elihu states that God is mighty but does not despise anyone — but he will destroy the wicked and honor the righteous, because God is just. Then Elihu builds on what he has said before.

Does Elihu believe that all suffering is a punishment for sin?

Suffering is not a punishment. Suffering is a way that God reveals sin and redirects us back to him. And he lays out two types of sufferers:

• The first group listens to God, repents, and lives in prosperity.
• The second group doesn’t listen and dies without knowledge.

The pro-Elihu scholars see this theory as a great improvement over the three friends’ theology. The con-Elihu scholars argue that the underlying theory is still retributive — their reasoning is that Elihu’s theology does not explain innocent suffering like Job’s. Remember, Job does not need to be redirected; God declared him righteous. One point we can agree on is that God does sometimes use suffering to redirect us to Him. And that point goes to Elihu.

In this part of his speech, Elihu applies his theology of suffering to Job, and this creates more division amongst the commentators. Is Elihu being compassionate to Job, inviting him to the comfort of a laden table? Or is Elihu accusing Job? You are laden with the judgment due to the wicked. Is Elihu warning Job? Be careful that no one entices you, or is Elihu judging Job? Beware of turning to evil, which you seem to prefer to affliction.

Truthfully, reading the commentaries was a ping-pong match. There are conflicting ways to interpret Elihu’s words, and I can’t tell you which side wins. Is Elihu a friend or foe? I will say he is an improvement over Eliphaz, Bildad, and Zophar

What evidence suggests God might have approved of Elihu’s speeches?

The only evidence that might prove that Elihu is better is God’s lack of criticism of him. In a few chapters, God will rebuke the three friends. But God says nothing about Elihu. Some take this to mean that Elihu didn’t deserve rebuke — so perhaps, God approved of this young man’s attempt. And others take this as Elihu wasn’t worth rebuking — so perhaps, God simply ignored this young man’s immaturity.

I think no matter how you read Elihu’s words, there is a lesson here for us. Because at the other end of Elihu’s words was a suffering man. And the last thing a sufferer needs is more painful ambiguity. If we are unclear, then they will be unclear, and we will have accomplished nothing. So why speak at all? We would be better off sitting with them and listening, until God gives us words that will breathe peace into their suffering.

Scene 4: Elihu’s Closing Argument — God Is Great

Job 36:22–37:24

22 “God is exalted in his power. Who is a teacher like him?23 Who has prescribed his ways for him, or said to him, ‘You have done wrong’? 24 Remember to extol his work, which people have praised in song. 25 All humanity has seen it; mortals gaze on it from afar. 26 How great is God—beyond our understanding! The number of his years is past finding out.

27 “He draws up the drops of water, which distill as rain to the streams 28 the clouds pour down their moisture and abundant showers fall on mankind. 29 Who can understand how he spreads out the clouds, how he thunders from his pavilion? 30 See how he scatters his lightning about him, bathing the depths of the sea. 31 This is the way he governs the nations and provides food in abundance. 32 He fills his hands with lightning and commands it to strike its mark. 33 His thunder announces the coming storm; even the cattle make known its approach.

Chapter 37

1 “At this my heart pounds and leaps from its place. 2 Listen! Listen to the roar of his voice, to the rumbling that comes from his mouth. 3 He unleashes his lightning beneath the whole heaven and sends it to the ends of the earth. 4 After that comes the sound of his roar; he thunders with his majestic voice. When his voice resounds, he holds nothing back. 5 God’s voice thunders in marvelous ways; he does great things beyond our understanding. 6 He says to the snow, ‘Fall on the earth,’ and to the rain shower, ‘Be a mighty downpour.’ 7 So that everyone he has made may know his work, he stops all people from their labor. 8 The animals take cover; they remain in their dens. 9 The tempest comes out from its chamber, the cold from the driving winds. 10 The breath of God produces ice, and the broad waters become frozen. 11 He loads the clouds with moisture; he scatters his lightning through them. 12 At his direction they swirl around over the face of the whole earth to do whatever he commands them. 13 He brings the clouds to punish people, or to water his earth and show his love.

14 “Listen to this, Job; stop and consider God’s wonders. 15 Do you know how God controls the clouds and makes his lightning flash? 16 Do you know how the clouds hang poised, those wonders of him who has perfect knowledge? 17 You who swelter in your clothes when the land lies hushed under the south wind, 18 can you join him in spreading out the skies, hard as a mirror of cast bronze?

19 “Tell us what we should say to him; we cannot draw up our case because of our darkness. 20 Should he be told that I want to speak? Would anyone ask to be swallowed up?21 Now no one can look at the sun, bright as it is in the skies after the wind has swept them clean. 22 Out of the north he comes in golden splendor; God comes in awesome majesty. 23 The Almighty is beyond our reach and exalted in power; in his justice and great righteousness, he does not oppress. 24 Therefore, people revere him, for does he not have regard for all the wise in heart?”

How does the physical environment change during Elihu’s final argument?

The shift in Elihu’s dialogue is like a storm that comes out of nowhere — which is most likely what was happening. And maybe that is what forced him to look up. Because as Elihu is speaking, a storm is brewing. The sky was growing ominous. As Elihu saw the dark clouds mounting in the sky, his description of God grew powerfully with them — until the storm that loomed over them became the voice of God to them. Elihu begins by describing God’s Power over nature.

Elihu is still talking, but as he closes his focus shifts. Nearly all the commentators agree that this is Elihu’s big moment. Elihu stops talking about Job and his friends and turns his attention to God. He looks up. And what he sees inspires him, and his words reveal an accurate understanding of God. Elihu is doing what Job did in our last episode — in chapter 28, the wisdom poem — Elihu, like Job, points us beyond the world of human suffering to the God who controls the world.

Elihu’s point is that no one can comprehend God, his reasons or his works. God is so great he is beyond our understanding. He creates the rain, the snow, the seasons. All nature has a purpose — it can punish, feed the land, or provide in love. Next, he turns his focus back to Job

Elihu instructs Job about four things:

• Job should be in awe of God.
• Job cannot approach God; he is too glorious.
• Job cannot find God; he is beyond his reach.
• And because of all this, he must fear God.

In these words, Elihu’s speech has great value. Elihu has prepared Job for his encounter with God. And with that, Elihu is no more. He came out of nowhere and disappeared into it.

Everyone who speaks has spoken — Eliphaz, Bildad, Zophar, and Elihu: four men, 12 speeches, dozens of accusations, thousands of words. All are silent.

What did we learn in the book of Job?

Not one of them was a comfort to Job. Not one of them even came close to understanding his perspective.

Do you remember back in Episode 6, when Job cried out in chapter 16: “You are miserable comforters, all of you!”? We talked about that Hebrew word nacham — to breathe deeply, to sigh with someone in their grief. A true comforter enters into your pain with you. Elihu was no different than Job’s friends. He had a new angle, but the result was the same. More words about God. More theories about suffering. More corrections.

Warren Wiersbe, in his commentary on Job called Be Patient, put it so well. He said:

“The best way to help discouraged and hurting people is to listen with your heart and not just with your ears. It’s not what they say but why they say it that is important. Let them know that you understand their pain by reflecting back to them in different words just what they say to you. Don’t argue or try to convince them with logical reasoning. There will be time for that later; meanwhile, patiently accept their feelings — even their bitter words against God — and build bridges, not walls.”

That is what Job needed. Bridges, not walls. And instead he got four walls closing in on him. We do not want to be called “miserable comforters” — like Job’s friends. That would be a sin on our part. For Paul teaches us:

2 Corinthians 1:3-7 3 Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, 4 who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves receive from God. 5 For just as we share abundantly in the sufferings of Christ, so also our comfort abounds through Christ. 6 If we are distressed, it is for your comfort and salvation; if we are comforted, it is for your comfort, which produces in you patient endurance of the same sufferings we suffer. 7 And our hope for you is firm, because we know that just as you share in our sufferings, so also you share in our comfort.

According to 2 Corinthians, what is the purpose of Christian suffering?

Paul is clear: our goal when others suffer is to comfort them. God comforts us in our trouble — so that we can comfort others in theirs. Our suffering is not wasted. Our pain has a purpose. We must learn from it. We must learn what a hurting person actually needs. Not a lecture. Not a theory. Not a theology exam. Presence. Compassion. A deep sigh beside them in the ashes. Job’s friends didn’t do that. Elihu didn’t do that. But we can. In our next episode, the storm arrives. God finally breaks His silence.

Group Discussion Questions for Job 35–37

• Have you ever tried to comfort someone who was suffering, but your words made things worse instead of better?
• Is there a trial in your life right now where you need to cry out for God’s presence rather than just His intervention?
• Has God ever used your own suffering to prepare you to comfort someone else?

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