Seventh-day Adventist Bible CommentaryJob 15

Then answered Eliphaz. The speeches in the book of Job divide themselves into three cycles. This chapter marks the beginning of the second cycle, which continues through ch. 21. The order in the second cycle is the same as in the first: Eliphaz, Bildad, and Zophar speak in order, each followed by a reply from Job. This speech of Eliphaz is harsh and argumentative in tone. It divides itself into three sections: (1) a direct reproof of Job for his presumption (vs. 1–6); (2) a sarcastic reflection on him for conceit and arrogancy (vs. 7–16); (3) an exposition of God’s ways with man, based upon the experience of ancient sages (vs. 17–35).

Wise man. Each of Eliphaz’ speeches begins with a question. At the beginning of Job’s previous speech, Job claimed wisdom. He said, “I have understanding as well as you” (ch. 12:2). He repeats the same idea in ch. 13:2. Eliphaz challenges that wisdom with sarcasm.

Vain knowledge. Literally, “knowledge of wind.” Job had applied this figure to his own statements in ch. 6:26. The east wind. The east wind was regarded as the worst of winds. It was a dry wind and blew across the desert with devastating effects (see Gen. 41:6, 23; Jer. 18:17; Eze. 17:10; 19:12; 27:26; Hosea 13:15).

Fear. That is, reverence for God. Job had been not only bold but openly irreverent in his attitude toward God (see on ch. 9:23). His self-confidence led him to challenge God and to request an opportunity to argue his case so as to show where God was unfair (ch. 13:3, 15, 22). He expressed complete confidence in his vindication (ch. 13:18). These statements Eliphaz interprets as akin to blasphemy. Restrainest prayer. Or, “restrainest meditation,” “hinderest devout meditation.” Eliphaz believed that Job’s attitude of irreligion had an adverse effect not only upon himself but upon the spiritual life of others. If God treated the righteous and the wicked alike, the one would have little to hope for and the other, little to fear. There could be small ground of encouragement to pray to God. How could the righteous hope for His special blessing if He were disposed to treat the good and bad alike? Why was it not as well to live in sin as to be holy? How could such a God be the object of confidence or prayer? Eliphaz betrays his lack of understanding of the rewards and punishments beyond the present life. These will compensate for the inequalities of this life.

Thy mouth. The sentence may also be translated, “thy iniquity teaches thy mouth.” Either rendering is grammatically defensible. The latter expresses the idea that Job’s words are prompted by his sins. Crafty. The word thus translated is from the same root as the one rendered “subtil” in Gen. 3:1.

Condemneth thee. Compare a similar accusation against Jesus, “He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy” (Matt. 26:65).

The first man. This is the first of a series of cutting questions. Eliphaz is seeking to conquer Job by scoffing and ridicule.

Secret. Heb. sod, a council, a circle of friends sitting together for familiar conversation. Sod is translated “assembly” in Jer. 6:11; 15:17; Eze. 13:9, and “counsel” in Jer. 23:18, 22. Restrain wisdom. That is, do you monopolize wisdom? Job brought substantially the same charge against his friends in ch. 12:2.

What knowest thou? Compare the thought of ch. 13:2.

With us. That is, “of our party,” or “on our side.” Eliphaz wants to impress Job with the idea that all the graybeards of his time, as well as all the ancient men of past times, are on his side and think as he does. Bildad used a similar argument in ch. 8:8.

Consolations. Probably the prospects of divine favor Job’s friends had held out to him if he would repent (see chs. 5:18–27; 8:20–22; 11:13–19). Secret thing. Heb. dabar la’aṭ, literally, “a gentle word.” Eliphaz is probably referring to his own words and those of his friends with which they tried to convince Job of his error. He feels that Job should have been impressed by their “kind” words.

Wink at. Heb. razam, occurring only here. It is thought to refer to the flashing of the eyes. Probably Job’s eyes flashed when he listened to the accusations of his friends.

Such words. To Eliphaz and his companions, Job’s complaints were the indications of a proud, rebellious, and blasphemous spirit.

What is man? This is a repetition of the thought of a statement that Eliphaz made in his first speech (see ch. 4:17–19).

Saints. Literally, “holy ones,” here evidently the angels. According to Eliphaz, even heaven and the angels appear as unclean in comparison with the infinite holiness of God.

Abominable. Man is pictured as a depraved creature who is as eager to do iniquity as a thirsty man is to find water.

Hear me. Eliphaz here introduces, with an elaborate preface (vs. 17–19), what is either a quotation from a book or a studied description by himself of the fate of the wicked. This description extends from v. 20 to the end of the chapter, and is plainly intended to apply to Job.

Wise men. See ch. 8:8–10. Again, hoary tradition is appealed to.

No stranger. Among Eastern peoples, from the earliest times, purity of race was considered as the sign of highest nobility.

The wicked man. Verses 20–35 comprise an elaborate oration, crowded with illustrations and metaphors, in which it is maintained that the wicked cannot possibly escape being miserable. Travaileth. Job had declared, “They that provoke God are secure” (ch. 12:6). Eliphaz takes the opposite position. Both men seem to have overstated their case. Experience proves that the wicked may or may not be prosperous, and the righteous may or may not be afflicted.

Dreadful sound. Perhaps the curse of an evil conscience. In prosperity. See Ps. 37:35, 36; 73:18–20.

He believeth not. The wicked man is in constant dread of some fearful evil. He is never secure. His mind is never calm. He lives in constant dread. Darkness. Often used figuratively for misfortune (see vs. 23, 30; ch. 19:8).

Bread. Probably a picture of the rich oppressor, tormented by visions of famine.

Trouble and anguish. Job could scarcely escape the intended application to himself.

Against God. The defiant attitude of the wicked is here described. Is it not true, however, that to ignore God is as serious as to defy Him?

He runneth upon him. The figure here is taken from the manner in which men rushed into battle. A violent attack was usually accompanied by a shout, in an attempt to intimidate the foe. Bosses of his bucklers. The convex projections of a shield, the part presented to an enemy.

Fatness. A picture of the luxurious and intemperate living of the wicked (see Deut. 32:15; Ps. 73:7; Jer. 5:28).

Desolate cities. The reference is probably to cities that the wicked man himself had desolated in his rapacity, or places under the curse of God, and thus destined for perpetual desolation (see Deut. 13:16; Joshua 6:26; 1 Kings 16:34). The latter describes the defiance of the wicked against God.

Vanity. Looking through the eyes of prejudice, Job’s friends could see only emptiness in Job’s words.

Accomplished. That is, the recompense shall be paid in full before payment is due.

Olive. Just as a tree casts off its flowers in vast numbers, in like manner the wicked man would lose all his possessions.

Hypocrites. An insinuation that Job is guilty of hypocrisy and corruption.

Conceive mischief. A change in figure (see Isa. 59:4).