Job 15

Job 15:1-16

Job’s attitude rebuked 15:1-16 Specifically, Eliphaz accused Job of speaking irreverently (Job 15:1-6) and of pretending to be wiser and purer than he was (Job 15:7-16). For a second time one of his friends said Job was full of hot air (Job 15:2-3; cf. Job 8:2). The east wind (Job 15:2) was the dreaded sirocco that blew in destruction from the Arabian Desert.

“Eliphaz was using one of the oldest tactics in debate-if you can’t refute your opponent’s arguments, attack his words and make them sound like a lot of hot air.’” [Note: Wiersbe, p. 32. Eliphaz judged that Job’s iniquity (better than “guilt,” Job 15:5) caused him to speak as he did.

“This is another debater’s trick: when you can’t refute the speech, ridicule the speaker.” [Note: Ibid.] Eliphaz felt insulted that Job, a younger man, had rejected the wisdom of his older friends. This was an act of disrespect on Job’s part, and Eliphaz interpreted it as a claim to superior wisdom. Job had made no such claim, however; he only said he had equal intelligence (Job 12:3; Job 13:2). He did not claim to know why he was suffering as he was, only that his friends’ explanation was wrong. Eliphaz interpreted Job’s prayers of frustration to God as rebellion against God (Job 15:12-13), which they were not. We need to be careful to avoid this error too. Eliphaz was correct in judging all people to be corrupt sinners (Job 15:14), but he was wrong to conclude that Job was suffering because he was rebelling against God.

Job 15:17-35

The fate of the wicked 15:17-35 Perhaps Eliphaz wanted to scare Job into repenting with these words. As before, Eliphaz’s authority was his own observations (Job 15:17; cf. Job 4:8). To this he added the wisdom of their ancestors (Job 15:18-19; cf. Job 8:8). Probably Job 15:18 means wise men have not hidden their fathers’ traditions. In the ancient world, people considered it foolish to reject the traditions of the past.

Several troubles come on the wicked person because of his sin (Job 15:20-35). He writhes in pain-the same Hebrew word describes labor pains-all his life (Job 15:20 a; cf. Job 14:22). He dies earlier than the godly do (Job 15:20 b; cf. Job 14:5). He has irrational fears (Job 15:21 a).

He suffers destruction while at peace (Job 15:21 b; cf. Job 1:13-19; Job 12:6). He experiences torment by a guilty conscience (Job 15:22 a). He feels he is a hunted person (Job 15:22 b). He is anxious about his basic needs (Job 15:23), and he feels distressed and in anguish (Job 15:24; cf. Job 7:14; Job 9:34; Job 13:21; Job 14:20).

Job had confessed every one of these troubles. Eliphaz implied that Job had all the marks of a wicked man. He stressed the inner turmoil of the wicked in this list. He also reminded Job that God will destroy the wicked (Job 15:20).

The writer set forth Job 15:20-35 in a chiastic structure to emphasize the reasons for these judgments, which form the heart of the section.

AJudgments of the wicked Job 15:20-24 BReasons for the judgments Job 15:25-26 B’Reasons for the judgments Job 15:27-28A’Judgments of the wicked Job 15:29-35 The reasons for the judgments were essentially two: rebellion against God (Job 15:25-26) and self-indulgence (Job 15:27-28). Job 15:28 may mean, “He proudly lived in ruined cities and rebuilt houses previously unoccupied, thus defying the curse on ruined sites (Job 15:28; cf. Joshua 6:26; 1 Kings 16:34).” [Note: Zuck, Job, p. 74. Seven more judgments follow in Job 15:29-35. The wicked person will not prosper (Job 15:29) but will die (Job 15:30 a). His works will fail (Job 15:30 b-c) and he will suffer prematurely (Job 15:31-32 a; cf. Job 4:8). His wealth will fail (Job 15:32-33), he will experience barrenness (Job 15:34; cf. Job 3:7; Job 4:21; Job 8:22), and he deceives himself (Job 15:31). Note that Eliphaz began this section with a reference to childbirth (Job 15:20) and ended it with another reference to the same thing (Job 15:35). Not all these judgments are completely distinct from one another. Poetic parallelism often uses a slight restatement to make a more forceful impression rather than to express a different idea.

“It is a subtlety of our author that Eliphaz, who began by calling Job a wind-bag (Job 15:2), ends his own speech with a pile of verbiage. With tedious repetition, assertion not argument, he presents the doctrine ‘you reap what you sow’ in several forms.” [Note: Andersen, p. 179.