Most readers of the book of Job find the divine speeches (Job 38-41) bewildering. (To avoid biblical references and footnotes, I merely direct the reader to Linda Jean Sheldon, “The Book of Job as Hebrew Theodicy: An Ancient Near Eastern Intertextual Conflict between Law and Cosmology.”)
At a glance it would seem that Jesus did not strictly uphold all the laws of the Old Testament. Although both Leviticus 20:10 and Deuteronomy 22:22 state that in a case of adultery both adulterers should be stoned, Jesus refused to condemn the woman caught in adultery (John 8:1-11). On the other hand, Jesus told the leper He cleansed to go show himself to the priest (Matthew 8:1-4), enjoining thereby a process that involved obeying ritual laws of cleanliness.
The story of Jonah contains significant ironies that can best be understood against the background of ancient maritime practices and Assyrian royal rituals. Various literary clues in the story highlight the ironic sequence of events that pack an enormous theological punch. The story begins with Yahweh’s command to Jonah: “Get up, go to Nineveh, the great city, and proclaim against it because their wickedness has come up to my face” (1:1)