Job 15

Eliphaz takes his second shot at Job in Job 15.  He will accuse Job of vain words, resisting God and being sly in his speech.  Eliphaz claims that Job’s own words condemn him.  He accuses Job of being carried away in his own delusion.  Eliphaz asserts that he knows better, but he does not provide anything of value for Job.  It seems Eliphaz is merely there to endorse himself.

Job 15:1-3

¹Then answered Eliphaz the Temanite, and said, ²Should a wise man utter vain knowledge, and fill his belly with the east wind? ³Should he reason with unprofitable talk? or with speeches wherewith he can do no good?

Eliphaz is not asking Job’s opinion here.  These are rhetorical statements to Job.  At this point there may be onlookers and Eliphaz is determined to belittle Job in front of others.  According to Eliphaz , the answer is obvious to him and everyone else.  The reason that Eliphaz stated this is to discount the words of Job.  It is the intent of  Eliphaz to educate Job as to his folly and wickedness.

Eliphaz tells Job that a wise man would not utter things that were not true.  Nor would a wise man speak of things that have no meaning as if they did.  And certainly a wise man would not fill his belly with air only to expel it as hot air for those around him.  Eliphaz tells Job that his words do not add up to much; that Job himself lacks the logic to even speak of these subjects.  Eliphaz really is not that nice to Job and has a low opinion of him.

In Job 15:4, Eliphaz will not be so indirect with Job.  Eliphaz is going to get very accusatory in Job 15:4.

⁴Yea, thou castest off fear, and restrainest prayer before God.

When Eliphaz stated that Job casts off fear; Eliphaz is not referring to the fear that occurs when someone is afraid of something happening or the fear when one is not brave.  Eliphaz is declaring that Job is brazen towards God.  He is claiming that Job is showing no reverence for the almighty God.  Further Eliphaz is accusing Job of refusing to pray towards God for forgiveness.

In all Eliphaz declares, he is partially right about the issue of asking for forgiveness.  However, for the wrong reason.  Job has yet to ask forgiveness for a specific sin that has brought on his calamity.  Therein lies the crux of the issue or evidence against Job.  Eliphaz like so many in modern day Christianity, assumes that if things are going bad for an individual, that individual is evidently sinning.  Rather, one should take time to meditate upon the implication of 1 Peter 1:7

⁷That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Yeshua Messiah:

The trial indicates a time of testing and testing is not easy.  Fire denotes that it is a difficult test.  A test that many would shy away from, just as from a fire.  It is because of the intense heat as one approaches the fire that many have the tendency to back off.  Many times when someone goes through these fires, others will keep their distance from them.  Possibly because they are afraid of being scorched as well.  Often others look at the one going through the test as having brought it upon themselves.  So instead of being a comfort to others, many are like Job’s comforters, very accusatory.

When one’s faith is tested, it is not to see what one will do.  God knows what the individual will do before their faith is ever put to the test.  The test is for the individual.  It give them a realistic view of their faith, the maturity of their faith.  It is also an opportunity for the individual to have their faith and spiritual maturity to grow through the trial.  For Job is was an opportunity to grow his faith.

In the case of Job’s repentance, he cannot repent, because there is no sin from which to repent.  Eliphaz foolishly thinks he knows better.  In actuality, he knows nothing of what happened in the first two chapters.  However, that will not stop Eliphaz from continuing.  He deals a direct blow to Job in Job 15:5.

⁵For thy mouth uttereth thine iniquity, and thou choosest the tongue of the crafty.

Eliphaz stated that Job has affirmed his iniquity in every word he speaks.  Not that Job stated a specific sin, but Job lacks wisdom when he speaks.  Eliphaz accuses Job of  speaking as a fool.  What makes Job a fool in Eliphaz’s eyes is that Job has not repented of his wickedness and conceded to Eliphaz’s wisdom.  And every time a fool pretends to speak as one who is wise, it is a sin.  Therefore, Eliphaz claims it is Job’s words that is his sin.

Further, Eliphaz accuses Job of being sly with His words.  He accuses Job of twisting his words to get the meaning he wants.  When you get down to it, there may not be much Eliphaz likes about Job.

Job 15:6

⁶Thine own mouth condemneth thee, and not I: yea, thine own lips testify against thee.

Here Eliphaz is being extremely direct with Job.  He is telling Job not to be upset with him.  Eliphaz claims to be a mirror reflecting back to Job what he saying.  Therefore, it should be clear to Job, as it is to everyone else that Job’s sin is quite apparent.  Job is the only one who cannot see it.  A fine friend Eliphaz has turned out to be for Job, if he ever was one.

This is somewhat similar to what happened to Yeshua in Matthew 26:65.

⁶⁵Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy.

Caiaphas did not understand what Yeshua stated in Matthew 26:64.

⁶⁴Yeshua saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.

Clearly it was not just a misunderstanding, Caiaphas was looking for a reason to convict Yeshua.  Just about anything Yeshua stated would be used against him.  Similarly Eliphaz was looking for a reason to find Job guilty.  Eliphaz like Caiaphas was not looking for truth, he was looking to protect if not exalt his present position.

Unfortunately, with all Eliphaz is stating, he has yet to state what is Job’s exact sin.  It is in what Eliphaz is implying that is so hurtful to Job.  Eliphaz is telling everyone that Job is obviously deceitful and wicked.  It is as if all in are in agreement that Job has sinned and everyone is waiting for Job to confess his sin.

In the next few verses, Eliphaz will say things that are just outright mean, Job 15:7-11.

⁷Art thou the first man that was born? or wast thou made before the hills? ⁸Hast thou heard the secret of God? and dost thou restrain wisdom to thyself? ⁹What knowest thou, that we know not? what understandest thou, which is not in us? ¹⁰With us are both the grayheaded and very aged men, much elder than thy father. ¹¹Are the consolations of God small with thee? is there any secret thing with thee?

A more concise way to say what Eliphaz is stating is:  Job, who do you think you are?  Job, in defending himself and the truth, is being accused of being a boaster and a know-it-all.  Of course, the answers to the questions in Job 15:7 are no.  If Eliphaz knows this, then why would he ask such questions?  Eliphaz has ulterior motives.  Although the book of Job does not speak of there being an audience; it is as if Eliphaz is speaking to others indirectly, at Job’s expense.

Job 15:8

⁸Hast thou heard the secret of God? and dost thou restrain wisdom to thyself?

Although Eliphaz proposes these as rhetorical question; the answer to the first question just might be yes.  Job does have a certain amount of wisdom that are secrets or mysteries of God.  God does state in Job 42 that Job spoke what was right concerning Him.  However, that is not Eliphaz’s intent.  He believes that Job has not heard the secrets of God.  Eliphaz is mocking Job.

Additionally Eliphaz is bring into question Job’s statements concern wisdom from God.  More than likely Job has discussed subjects that Eliphaz either knew little or nothing about.  Eliphaz’s goal is to slander Job’s very character and call into question his wisdom.  Eliphaz does not want anyone to consider the possibility that Job had knowledge that Eliphaz did not.

Eliphaz’s second question in Job 15:8 is not a rhetorical question.  It is just outright mean.  This is Eliphaz’s attempt at belittling Job in front of others.  To say this, is to say that Job thinks he is better than others.  Job never stated nor even implied such things.  This is an attempt by Eliphaz to turn people against Job.  No one really likes a know-it-all or one who boasts that they are special.  Eliphaz is trying to displace Job from his position of prominence as a man of wisdom.

Job 15:9

⁹What knowest thou, that we know not? what understandest thou, which is not in us?

Eliphaz continues his frontal assault on Job with more rhetorical statements.  Eliphaz is really not interested in what Job has to say or what Job knows.  Further, he believes that Job’s wisdom and knowledge are nothing special.  There is nothing Job knows that surpasses his own wisdom and knowledge.  This is Eliphaz’s opinion.

Eliphaz’s true failing in all that is occurring is he is unwilling to take time to stop talking and listen.  Eliphaz is basically stating, Job who do you think you are?  It seems that Eliphaz is becoming frustrated with Job.  The sad thing about Eliphaz, as stated before, he is making conclusions based on very little evidence.

Job 15:10-11

¹⁰With us are both the grayheaded and very aged men, much elder than thy father. ¹¹Are the consolations of God small with thee? is there any secret thing with thee?

The only purpose to this comment is to further belittle and isolate Job.  When Eliphaz makes this statement, he is bringing in everyone who ever was before Job.  He is putting Job in opposition to all the wisdom of mankind.  Essentially Eliphaz is asking Job, who do you think you are?

Eliphaz even questions Job’s evaluation of God.  He stated that even God is not sufficient for Job.

Eliphaz is going to raise his belittling of Job to a new level.  If it was not clear to the reader that Eliphaz was callous before, it will be apparent in Job 15:12.

¹²Why doth thine heart carry thee away? and what do thy eyes wink at,

When Eliphaz stated that Job’s heart is carrying him away; Eliphaz is saying that Job is driven by his own selfish desires.  For any spiritual person, this is a slap in the face.  Now when Eliphaz stated that Job’s eyes wink, it is similar in meaning to Proverbs 6:12-14.

¹²A naughty person, a wicked man, walketh with a froward mouth. ¹³He winketh with his eyes, he speaketh with his feet, he teacheth with his fingers; ¹⁴Frowardness is in his heart, he deviseth mischief continually; he soweth discord.

Eliphaz is placing Job in the category of a wicked person.  An individual that sows discord among the people.  Which leads to what Solomon stated in Proverbs 6:15.

¹⁵Therefore shall his calamity come suddenly; suddenly shall he be broken without remedy.

Possibly, Eliphaz believes that this sudden destruction that has occurred to Job is a result of an accumulation of Job’s past sins.  Not just a sin, but that Job is basically wicked and there is not much good about him.  This brings into question Job’s past and his motives towards others.

Eliphaz is essentially accusing Job of being misleading so as to create discord.  Job would be guilty of teaching doctrine that has divided the people.  Eliphaz portrays Job as an individual who has caused more harm than good.  It is Eliphaz’s implied contention that Job’s present condition is a result of his outright wickedness.

But if this was not enough, Eliphaz will continue with even more severe words, Job 15:13.

¹³That thou turnest thy spirit against God, and lettest such words go out of thy mouth?

Eliphaz not only accuses Job of sinning, he alleges that Job is purposely in opposition to God.  Eliphaz is calling Job a wicked and rebellious individual.  He then claims that Job’s words are blaspheme.  Eliphaz’s ultimate goal may be to put Job out of the congregation.

Eliphaz now pleads his case in a general sense, Job 15:14-16.

¹⁴What is man, that he should be clean? and he which is born of a woman, that he should be righteous? ¹⁵Behold, he putteth no trust in his saints; yea, the heavens are not clean in his sight. ¹⁶How much more abominable and filthy is man, which drinketh iniquity like water?

Eliphaz is quite sly in his words.  He establishes two classes of people.  Those who are unclean in God’s eyes, which includes most of God’s children.  Then there is a second class, those who would be considered wicked.  Eliphaz is implying that Job is in the second class.

Next in Job 15:17-35, Eliphaz will change his method of speech to prove his point.

¹⁷I will shew thee, hear me; and that which I have seen I will declare;

What Eliphaz is about to state is not a personal observations of Job.  He is declaring the truths that he has learned.  It is as if Eliphaz is giving his closing statement at a trial.  It is Eliphaz’s belief that after others hear his speech, they will conclude that Job is guilty as charged.  Further, Job is most deserving of his present suffering.

Job 15:18-19

¹⁸Which wise men have told from their fathers, and have not hid it: ¹⁹Unto whom alone the earth was given, and no stranger passed among them.

What Eliphaz is about to tell us is the wisdom that has passed down through the ages.  Wisdom Eliphaz claims to have come from God.  Those who are wicked are not privileged to know or understand this wisdom, i.e., Job.  This also questions any knowledge Job had that was not generally known.

Job 15:20

²⁰The wicked man travaileth with pain all his days, and the number of years is hidden to the oppressor.

Eliphaz stated this, but is this true?  In the discussion of Psalm 73 within Job 8, Asaph stated in Psalm 73:3-5:

³For I was envious at the foolish, when I saw the prosperity of the wicked. ⁴For there are no bands in their death:  but their strength is firm. ⁵They are not in trouble as other men; neither are they plagued like other men.

And Psalm 73:12

¹²Behold, these are the ungodly, who prosper in the world; they increase in riches.

The wicked do not travail all their days.  The wicked seem to prosper more often than Eliphaz would like us to believe.  Eventually, the wicked will come to a disastrous end, Psalm 73:27.

²⁷For, lo, they that are far from thee shall perish: thou hast destroyed all them that go a whoring from thee.

It seems Eliphaz’s statement contradicts scriptures.  This makes suspect Eliphaz’s earlier statements.  Although some of it may be true, it is inconsistent when compared to scriptures and the reality of life.  The destruction of the wicked often does not occur in their lifetime nor their children’s.  What Eliphaz stated next is suspect and may be nothing more than his opinion.

Job 15:21

²¹A dreadful sound is in his ears: in prosperity the destroyer shall come upon him.

This is not true, many wicked live to a ripe old age and are very wealthy too.

Job 15:22-24

²²He believeth not that he shall return out of darkness, and he is waited for of the sword. ²³He wandereth abroad for bread, saying, Where is it? he knoweth that the day of darkness is ready at his hand. ²⁴Trouble and anguish shall make him afraid; they shall prevail against him, as a king ready to the battle.

The above is Eliphaz’s view of what happens to the wicked.  As I have written several times, often the wicked seem to live a life better than many believers.  One has to wonder if these are just Eliphaz’s words to frighten Job into to admitting a sin.  For if Eliphaz could cause that, Eliphaz would be proven right.  Further Eliphaz would be exalted in the eyes of those around him.

Additionally, Eliphaz’s portrayal of the wicked is often used to keep others in the faith obedient.

Job 15:25

²⁵For he stretcheth out his hand against God, and strengtheneth himself against the Almighty.

Eliphaz, like his friends, believes that Job should be numbered with the wicked.  As such, to say the wicked stretch his out his hand against God, it is to draw a parallel with Job.  Because to Eliphaz, it is obvious that Job refuses to admit his sin; therefore, Job is stretching out his hand against God.

Eliphaz continues to describe the wicked in the subsequent verses.  In doing this, Eliphaz is describing Job as he sees him, Job 15:26-30.

²⁶He runneth upon him, even on his neck, upon the thick bosses of his bucklers: ²⁷Because he covereth his face with his fatness, and maketh collops of fat on his flanks. ²⁸And he dwelleth in desolate cities, and in houses which no man inhabiteth, which are ready to become heaps. ²⁹He shall not be rich, neither shall his substance continue, neither shall he prolong the perfection thereof upon the earth. ³⁰He shall not depart out of darkness; the flame shall dry up his branches, and by the breath of his mouth shall he go away.

The above is Eliphaz’s summation of what happens to the wicked.  The question one could ask is, at what point in the life of the wicked does this occur?  I do agree that these things can happen.  However, there are many wicked people that go to the grave and it seems as if they were unaffected.

Job 15:31

³¹Let not him that is deceived trust in vanity: for vanity shall be his recompence.

I do agree with what Eliphaz has stated here.  One must be careful not to put their trust in anything, but God.  To do that would be foolishness.  To desire the riches of the world is vanity and will result in nothing but more vanity.

Job 15:32-35

³²It shall be accomplished before his time, and his branch shall not be green. ³³He shall shake off his unripe grape as the vine, and shall cast off his flower as the olive. ³⁴For the congregation of hypocrites shall be desolate, and fire shall consume the tabernacles of bribery. ³⁵They conceive mischief, and bring forth vanity, and their belly prepareth deceit.

What Eliphaz stated is not exactly true.  Many wicked do not see their downfall during their lifetime.  Further, they may have many children that will carry on their names.

What is true is that the wicked will not grow spiritually.  Whether one can trust these people depends on the person.  To say that they all cause mischief, speak empty words and promises again depends on the person.  Whether they are trying to deceive others is questionable.  Eliphaz is far too general in his assessment of these people.

One has to remember that Eliphaz is not there to teach us about the wicked, but to confront Job.  Eliphaz is stating that this is what is happening to Job.  Job may have seemed to be a wise individual following God; but the truth has come out.  And to continue to trust in Job’s wisdom is to trust vanity.  Job is only out to deceive others.

In Eliphaz’s doctrinal system, if bad things happen as described above, it was justified.  Eliphaz, who once was counted as a friend of Job, has pretty much laid it on the line.  Eliphaz is being extremely clear here.  All that is happening to Job is because of the cumulative sin of his life.  Eliphaz would like us to believe that Job never was righteous.  Job was just pretending, Job is a hypocrite.

In Eliphaz’s mind, good things happen to good people and bad things happen to bad people.  And disastrous things happen to those who fight against the spirit of God and who think they are righteous above others.  Eliphaz’s statement to Job would be, “All this should be of no surprise, your lifestyle of slovenly worship and doctrine has bought it upon you.”  So states Eliphaz.

It should be obvious that Eliphaz is in consistent in how he applies his wisdom.  Eliphaz, as I have stated before, may be more driven by his motivation to depose of Job, then by his pursuit of truth.

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