Job 34

Job 34:1

Is Job Wiser or Better Than Others?

Eliphaz asks Job some questions. They are rhetorical questions. The questions contain accusations. They must make it clear to Job that he is arrogant. He has to realize that he thinks he is quite someone and knows quite a lot, but that there is no reason for this.

Eliphaz asks the rhetorical question whether Job is “the first man to be born” and whether he was “brought forth before the hills” (Job 15:7). With this Eliphaz underlines his thesis that old age is the source of wisdom. He also believes that he has refuted Job’s claim that he possesses wisdom. Eliphaz assumes that wisdom depends on old age: the older, the wiser. He blames Job for pretending to be many times older and thus wiser than Eliphaz.

Does Job think that he was born before the hills? Hills also refer to creation and represent stability (cf. Psalms 90:2; Proverbs 8:25; Genesis 49:26). Of course Job is not the first human being born and of course he was not born before the hills, but Job speaks as if he were, Eliphaz says. Eliphaz emphasizes ‘you’, underlining the fierceness of his speech. The caution of his first speech has completely disappeared.

Eliphaz then asks Job whether he sometimes attended a secret counsel of God that was hidden from mortals (Job 15:8). There he must have gained the wisdom that he now pretends to possess. He has drawn this wisdom to himself and possesses it alone, while it remains hidden from everyone else. This absurd representation of the way in which Job would have acquired his wisdom is also intended to relieve Job of his arrogance.

Job imagines a great deal, but he is terribly mistaken when he thinks he knows more than his friends. Does Job really think he knows something they don’t (Job 15:9)? Job’s posturing is completely unacceptable. It seems that Eliphaz is offended in his pride. We are hearing his complacency. Does Job really think he understands the situation better than they do? Don’t let him think they lack understanding.

With them is “the gray-haired and the aged” (Job 15:10). Probably Eliphaz means himself. The elderly, in Eliphaz’s view, have the wisdom by definition. Job may have the illusion that he has it, but with them there is even someone even older than Job’s father. What does Job still want to say to that? He should stop pretending that he has the wisdom. Surely he can’t hold on to that in the face of the heavyweights Eliphaz puts forward? What Eliphaz forgets is that he is bringing in human wisdom and not the wisdom of God. A man remains a man, no matter how old he is.

In Job 15:11, Eliphaz calls the ministry of the friends “consolations of God” for Job. They are not only consolations that come from God, but they are also great consolations. Those great consolations would then be the blessings they have pointed out, and Job would get them if he confessed his sins. Surely you have to have a lot of imagination to take comfort from such accusations as the friends make. Eliphaz also dares to call the sharp, accusing language they use against Job “the word [spoken] gently with you”.

According to Eliphaz, Job’s heart is not well at all (Job 15:12). In it there is a lot of anger toward God and rebellion against Him, which gets him carried away. His eyes show that. They flash with anger. Job does not submit to God, but his spirit turns against God (Job 15:13). This is evident from the words he speaks out of his mouth. With this Eliphaz says that Job deliberately speaks the words he says. That there is a severely tormented man speaking, who is not always able to control his emotions, is not an issue for Eliphaz.

Job 34:2

Is Job Wiser or Better Than Others?

Eliphaz asks Job some questions. They are rhetorical questions. The questions contain accusations. They must make it clear to Job that he is arrogant. He has to realize that he thinks he is quite someone and knows quite a lot, but that there is no reason for this.

Eliphaz asks the rhetorical question whether Job is “the first man to be born” and whether he was “brought forth before the hills” (Job 15:7). With this Eliphaz underlines his thesis that old age is the source of wisdom. He also believes that he has refuted Job’s claim that he possesses wisdom. Eliphaz assumes that wisdom depends on old age: the older, the wiser. He blames Job for pretending to be many times older and thus wiser than Eliphaz.

Does Job think that he was born before the hills? Hills also refer to creation and represent stability (cf. Psalms 90:2; Proverbs 8:25; Genesis 49:26). Of course Job is not the first human being born and of course he was not born before the hills, but Job speaks as if he were, Eliphaz says. Eliphaz emphasizes ‘you’, underlining the fierceness of his speech. The caution of his first speech has completely disappeared.

Eliphaz then asks Job whether he sometimes attended a secret counsel of God that was hidden from mortals (Job 15:8). There he must have gained the wisdom that he now pretends to possess. He has drawn this wisdom to himself and possesses it alone, while it remains hidden from everyone else. This absurd representation of the way in which Job would have acquired his wisdom is also intended to relieve Job of his arrogance.

Job imagines a great deal, but he is terribly mistaken when he thinks he knows more than his friends. Does Job really think he knows something they don’t (Job 15:9)? Job’s posturing is completely unacceptable. It seems that Eliphaz is offended in his pride. We are hearing his complacency. Does Job really think he understands the situation better than they do? Don’t let him think they lack understanding.

With them is “the gray-haired and the aged” (Job 15:10). Probably Eliphaz means himself. The elderly, in Eliphaz’s view, have the wisdom by definition. Job may have the illusion that he has it, but with them there is even someone even older than Job’s father. What does Job still want to say to that? He should stop pretending that he has the wisdom. Surely he can’t hold on to that in the face of the heavyweights Eliphaz puts forward? What Eliphaz forgets is that he is bringing in human wisdom and not the wisdom of God. A man remains a man, no matter how old he is.

In Job 15:11, Eliphaz calls the ministry of the friends “consolations of God” for Job. They are not only consolations that come from God, but they are also great consolations. Those great consolations would then be the blessings they have pointed out, and Job would get them if he confessed his sins. Surely you have to have a lot of imagination to take comfort from such accusations as the friends make. Eliphaz also dares to call the sharp, accusing language they use against Job “the word [spoken] gently with you”.

According to Eliphaz, Job’s heart is not well at all (Job 15:12). In it there is a lot of anger toward God and rebellion against Him, which gets him carried away. His eyes show that. They flash with anger. Job does not submit to God, but his spirit turns against God (Job 15:13). This is evident from the words he speaks out of his mouth. With this Eliphaz says that Job deliberately speaks the words he says. That there is a severely tormented man speaking, who is not always able to control his emotions, is not an issue for Eliphaz.

Job 34:3

Is Job Wiser or Better Than Others?

Eliphaz asks Job some questions. They are rhetorical questions. The questions contain accusations. They must make it clear to Job that he is arrogant. He has to realize that he thinks he is quite someone and knows quite a lot, but that there is no reason for this.

Eliphaz asks the rhetorical question whether Job is “the first man to be born” and whether he was “brought forth before the hills” (Job 15:7). With this Eliphaz underlines his thesis that old age is the source of wisdom. He also believes that he has refuted Job’s claim that he possesses wisdom. Eliphaz assumes that wisdom depends on old age: the older, the wiser. He blames Job for pretending to be many times older and thus wiser than Eliphaz.

Does Job think that he was born before the hills? Hills also refer to creation and represent stability (cf. Psalms 90:2; Proverbs 8:25; Genesis 49:26). Of course Job is not the first human being born and of course he was not born before the hills, but Job speaks as if he were, Eliphaz says. Eliphaz emphasizes ‘you’, underlining the fierceness of his speech. The caution of his first speech has completely disappeared.

Eliphaz then asks Job whether he sometimes attended a secret counsel of God that was hidden from mortals (Job 15:8). There he must have gained the wisdom that he now pretends to possess. He has drawn this wisdom to himself and possesses it alone, while it remains hidden from everyone else. This absurd representation of the way in which Job would have acquired his wisdom is also intended to relieve Job of his arrogance.

Job imagines a great deal, but he is terribly mistaken when he thinks he knows more than his friends. Does Job really think he knows something they don’t (Job 15:9)? Job’s posturing is completely unacceptable. It seems that Eliphaz is offended in his pride. We are hearing his complacency. Does Job really think he understands the situation better than they do? Don’t let him think they lack understanding.

With them is “the gray-haired and the aged” (Job 15:10). Probably Eliphaz means himself. The elderly, in Eliphaz’s view, have the wisdom by definition. Job may have the illusion that he has it, but with them there is even someone even older than Job’s father. What does Job still want to say to that? He should stop pretending that he has the wisdom. Surely he can’t hold on to that in the face of the heavyweights Eliphaz puts forward? What Eliphaz forgets is that he is bringing in human wisdom and not the wisdom of God. A man remains a man, no matter how old he is.

In Job 15:11, Eliphaz calls the ministry of the friends “consolations of God” for Job. They are not only consolations that come from God, but they are also great consolations. Those great consolations would then be the blessings they have pointed out, and Job would get them if he confessed his sins. Surely you have to have a lot of imagination to take comfort from such accusations as the friends make. Eliphaz also dares to call the sharp, accusing language they use against Job “the word [spoken] gently with you”.

According to Eliphaz, Job’s heart is not well at all (Job 15:12). In it there is a lot of anger toward God and rebellion against Him, which gets him carried away. His eyes show that. They flash with anger. Job does not submit to God, but his spirit turns against God (Job 15:13). This is evident from the words he speaks out of his mouth. With this Eliphaz says that Job deliberately speaks the words he says. That there is a severely tormented man speaking, who is not always able to control his emotions, is not an issue for Eliphaz.

Job 34:4

Is Job Wiser or Better Than Others?

Eliphaz asks Job some questions. They are rhetorical questions. The questions contain accusations. They must make it clear to Job that he is arrogant. He has to realize that he thinks he is quite someone and knows quite a lot, but that there is no reason for this.

Eliphaz asks the rhetorical question whether Job is “the first man to be born” and whether he was “brought forth before the hills” (Job 15:7). With this Eliphaz underlines his thesis that old age is the source of wisdom. He also believes that he has refuted Job’s claim that he possesses wisdom. Eliphaz assumes that wisdom depends on old age: the older, the wiser. He blames Job for pretending to be many times older and thus wiser than Eliphaz.

Does Job think that he was born before the hills? Hills also refer to creation and represent stability (cf. Psalms 90:2; Proverbs 8:25; Genesis 49:26). Of course Job is not the first human being born and of course he was not born before the hills, but Job speaks as if he were, Eliphaz says. Eliphaz emphasizes ‘you’, underlining the fierceness of his speech. The caution of his first speech has completely disappeared.

Eliphaz then asks Job whether he sometimes attended a secret counsel of God that was hidden from mortals (Job 15:8). There he must have gained the wisdom that he now pretends to possess. He has drawn this wisdom to himself and possesses it alone, while it remains hidden from everyone else. This absurd representation of the way in which Job would have acquired his wisdom is also intended to relieve Job of his arrogance.

Job imagines a great deal, but he is terribly mistaken when he thinks he knows more than his friends. Does Job really think he knows something they don’t (Job 15:9)? Job’s posturing is completely unacceptable. It seems that Eliphaz is offended in his pride. We are hearing his complacency. Does Job really think he understands the situation better than they do? Don’t let him think they lack understanding.

With them is “the gray-haired and the aged” (Job 15:10). Probably Eliphaz means himself. The elderly, in Eliphaz’s view, have the wisdom by definition. Job may have the illusion that he has it, but with them there is even someone even older than Job’s father. What does Job still want to say to that? He should stop pretending that he has the wisdom. Surely he can’t hold on to that in the face of the heavyweights Eliphaz puts forward? What Eliphaz forgets is that he is bringing in human wisdom and not the wisdom of God. A man remains a man, no matter how old he is.

In Job 15:11, Eliphaz calls the ministry of the friends “consolations of God” for Job. They are not only consolations that come from God, but they are also great consolations. Those great consolations would then be the blessings they have pointed out, and Job would get them if he confessed his sins. Surely you have to have a lot of imagination to take comfort from such accusations as the friends make. Eliphaz also dares to call the sharp, accusing language they use against Job “the word [spoken] gently with you”.

According to Eliphaz, Job’s heart is not well at all (Job 15:12). In it there is a lot of anger toward God and rebellion against Him, which gets him carried away. His eyes show that. They flash with anger. Job does not submit to God, but his spirit turns against God (Job 15:13). This is evident from the words he speaks out of his mouth. With this Eliphaz says that Job deliberately speaks the words he says. That there is a severely tormented man speaking, who is not always able to control his emotions, is not an issue for Eliphaz.

Job 34:5

The Holiness of God

In his first speech, Eliphaz already spoke about the holiness of God (Job 4:17-19). Here he does it again and thereby summarizes his first speech in a few words. He wants to convince Job that his appeal to his innocence is groundless. For there is no man who is pure before God (Job 15:14). No man who has ever been born of a woman is righteous. With this he tells Job nothing new. Job himself has already said so (Job 14:4). It seems that Eliphaz did not listen well to Job.

He only applies everything to Job and forgets that he himself is a human being. He judges, but forgets to judge himself (cf. Romans 2:1). He would do well to take his place beside Job, as Elihu does later (Job 33:6). Like Job, he is a man, born of a woman, and therefore just like Job, he is not pure and righteous before God.

According to Eliphaz, God does not even trust in “His holy ones”, the angels (Job 15:15). ‘Trusting on’ here has the meaning of ‘building on’. Not only the earth with men, but also heaven with the heavenly beings is not pure in God’s eyes (cf. Job 25:4-5). They are all creatures of Him, and as Creator He does not need to build (trust) on His creatures. It sounds impressive, but what evidence does Eliphaz have for his claims? That God does not trust in any creature belongs to His Being. He is the perfectly Independent One, Who finds everything in Himself. Everything outside of Him must trust in Him.

If God puts no trust in those who are so close to Him, and His dwelling place “heaven” is not even pure in His eyes, how should He see a man like Job? This cannot but be as “detestable and corrupt” (Job 15:16; cf. Job 25:6). Eliphaz depicts Job here as someone whom God disgusts, someone whom He sees as corrupt. The reason for God’s abhorrence, Eliphaz explains, is that Job is someone “who drinks iniquity like water” (c.f. Job 34:7; Proverbs 19:28). This has been so his whole life and it still is. Job’s life has been imbued with injustice from the beginning until now. That is why he came into this misery and why he is still in it.

Job 34:6

The Holiness of God

In his first speech, Eliphaz already spoke about the holiness of God (Job 4:17-19). Here he does it again and thereby summarizes his first speech in a few words. He wants to convince Job that his appeal to his innocence is groundless. For there is no man who is pure before God (Job 15:14). No man who has ever been born of a woman is righteous. With this he tells Job nothing new. Job himself has already said so (Job 14:4). It seems that Eliphaz did not listen well to Job.

He only applies everything to Job and forgets that he himself is a human being. He judges, but forgets to judge himself (cf. Romans 2:1). He would do well to take his place beside Job, as Elihu does later (Job 33:6). Like Job, he is a man, born of a woman, and therefore just like Job, he is not pure and righteous before God.

According to Eliphaz, God does not even trust in “His holy ones”, the angels (Job 15:15). ‘Trusting on’ here has the meaning of ‘building on’. Not only the earth with men, but also heaven with the heavenly beings is not pure in God’s eyes (cf. Job 25:4-5). They are all creatures of Him, and as Creator He does not need to build (trust) on His creatures. It sounds impressive, but what evidence does Eliphaz have for his claims? That God does not trust in any creature belongs to His Being. He is the perfectly Independent One, Who finds everything in Himself. Everything outside of Him must trust in Him.

If God puts no trust in those who are so close to Him, and His dwelling place “heaven” is not even pure in His eyes, how should He see a man like Job? This cannot but be as “detestable and corrupt” (Job 15:16; cf. Job 25:6). Eliphaz depicts Job here as someone whom God disgusts, someone whom He sees as corrupt. The reason for God’s abhorrence, Eliphaz explains, is that Job is someone “who drinks iniquity like water” (c.f. Job 34:7; Proverbs 19:28). This has been so his whole life and it still is. Job’s life has been imbued with injustice from the beginning until now. That is why he came into this misery and why he is still in it.

Job 34:7

The Holiness of God

In his first speech, Eliphaz already spoke about the holiness of God (Job 4:17-19). Here he does it again and thereby summarizes his first speech in a few words. He wants to convince Job that his appeal to his innocence is groundless. For there is no man who is pure before God (Job 15:14). No man who has ever been born of a woman is righteous. With this he tells Job nothing new. Job himself has already said so (Job 14:4). It seems that Eliphaz did not listen well to Job.

He only applies everything to Job and forgets that he himself is a human being. He judges, but forgets to judge himself (cf. Romans 2:1). He would do well to take his place beside Job, as Elihu does later (Job 33:6). Like Job, he is a man, born of a woman, and therefore just like Job, he is not pure and righteous before God.

According to Eliphaz, God does not even trust in “His holy ones”, the angels (Job 15:15). ‘Trusting on’ here has the meaning of ‘building on’. Not only the earth with men, but also heaven with the heavenly beings is not pure in God’s eyes (cf. Job 25:4-5). They are all creatures of Him, and as Creator He does not need to build (trust) on His creatures. It sounds impressive, but what evidence does Eliphaz have for his claims? That God does not trust in any creature belongs to His Being. He is the perfectly Independent One, Who finds everything in Himself. Everything outside of Him must trust in Him.

If God puts no trust in those who are so close to Him, and His dwelling place “heaven” is not even pure in His eyes, how should He see a man like Job? This cannot but be as “detestable and corrupt” (Job 15:16; cf. Job 25:6). Eliphaz depicts Job here as someone whom God disgusts, someone whom He sees as corrupt. The reason for God’s abhorrence, Eliphaz explains, is that Job is someone “who drinks iniquity like water” (c.f. Job 34:7; Proverbs 19:28). This has been so his whole life and it still is. Job’s life has been imbued with injustice from the beginning until now. That is why he came into this misery and why he is still in it.

Job 34:8

The Experience of the Wicked

Self-confidently Eliphaz points to his authority to teach Job (Job 15:17). Just as Job asked his friends to listen to him (Job 13:6; 17), so now Eliphaz commands Job to listen to him. For Job cannot ignore the observations he, Eliphaz, has made with his own eyes. In his first speech he appealed to observation (Job 4:8; 12-16). His observations are in keeping with tradition, with what the wise men have revealed and handed down to the fathers (Job 15:18). He took note of this and embraced it as truth. The latter is at the heart of his second speech.

Eliphaz thus draws his wisdom from purely human sources. And with this he thinks he can convince Job. But with all his knowledge, obtained through observation and tradition, Eliphaz has no knowledge of God, nor of his own heart, and certainly not of the why of the suffering Job undergoes.

In Job 15:19 “the land” could be Teman, the land where Eliphaz came from, known for its wisdom (Jeremiah 49:7; Obadiah 1:8-9). In any case, it is a land where wise men lived who were nowhere else to be found. That land was given to them. It did not make them humble, however, but they boasted of their wisdom. The fact that no alien passed among them could mean that no one could influence their wisdom with wrong ideas. It was an unmixed, pure wisdom. Eliphaz speaks high and mighty about the wisdom he observed in others and especially in himself.

After his extensive introduction Eliphaz starts in Job 15:20 with the contents of his second argument. In Job 15:20-24 he applies his acquired wisdom to an ungodly bully. An ungodly bully, Eliphaz says, writhes in pain all his days (Job 15:20). Job is in pain every day, but because of his wickedness he does this to himself. The ruthless lives only a small number of years. Job must take this into account if he persists in his resistance against God.

Eliphaz speaks in general terms, but the application of this to Job is very clear. He doesn’t pay attention to the fact that what he says doesn’t apply to all sinners. Thus we know of the wicked King Manasseh, who committed a great deal of violence, that he reigned for no less than fifty-five years (2 Chronicles 33:1; cf. Psalms 73:3).

Job 15:21 is also a clear allusion to Job, for Job expressed himself in these terms in his first complaint (Job 3:25-26). He said this in the distress of his soul, sitting on the ruins of a destroyed life. That Eliphaz has been insensitive to these expressions of sorrow is shown here. He now uses these words against Job.

A wicked bully can indeed live in riches and abundance, while the slightest unknown sound he hears frightens him. One who has a guilty conscience has no rest. He constantly lives in fear and never feels any certainty that he is safe. Even if he seems to be doing well, the destroyer comes upon him.

The hopeless situation in which he then finds himself is not reversible (Job 15:22). He also expects no change. He will not leave the darkness in which he finds himself. Fate has struck and he cannot but accept this, no matter how great the repugnance. He is constantly threatened by the danger of sudden violent death.

Because of all the disasters that have struck him, he has also fallen to begging (Job 15:23). He tries to prolong his life by searching everywhere for food. But he does not know where to find it. The situation is hopeless. What awaits him, he knows, is “a day of darkness”. That day of downfall is “at hand” for him like a day worked by him with his own hand. It’s really all his own fault.

Peace and prosperity have given way to “distress and anguish” (Job 15:24). They ambush him, without him being able to resist. He wants to, but he cannot. He is overwhelmed by it, according to a plan calculated in advance. The terrors by which he has been attacked and overwhelmed are like a king who, after good preparation, is ready for battle and goes to war. Job cannot stand and is defeated.

Job 34:9

The Experience of the Wicked

Self-confidently Eliphaz points to his authority to teach Job (Job 15:17). Just as Job asked his friends to listen to him (Job 13:6; 17), so now Eliphaz commands Job to listen to him. For Job cannot ignore the observations he, Eliphaz, has made with his own eyes. In his first speech he appealed to observation (Job 4:8; 12-16). His observations are in keeping with tradition, with what the wise men have revealed and handed down to the fathers (Job 15:18). He took note of this and embraced it as truth. The latter is at the heart of his second speech.

Eliphaz thus draws his wisdom from purely human sources. And with this he thinks he can convince Job. But with all his knowledge, obtained through observation and tradition, Eliphaz has no knowledge of God, nor of his own heart, and certainly not of the why of the suffering Job undergoes.

In Job 15:19 “the land” could be Teman, the land where Eliphaz came from, known for its wisdom (Jeremiah 49:7; Obadiah 1:8-9). In any case, it is a land where wise men lived who were nowhere else to be found. That land was given to them. It did not make them humble, however, but they boasted of their wisdom. The fact that no alien passed among them could mean that no one could influence their wisdom with wrong ideas. It was an unmixed, pure wisdom. Eliphaz speaks high and mighty about the wisdom he observed in others and especially in himself.

After his extensive introduction Eliphaz starts in Job 15:20 with the contents of his second argument. In Job 15:20-24 he applies his acquired wisdom to an ungodly bully. An ungodly bully, Eliphaz says, writhes in pain all his days (Job 15:20). Job is in pain every day, but because of his wickedness he does this to himself. The ruthless lives only a small number of years. Job must take this into account if he persists in his resistance against God.

Eliphaz speaks in general terms, but the application of this to Job is very clear. He doesn’t pay attention to the fact that what he says doesn’t apply to all sinners. Thus we know of the wicked King Manasseh, who committed a great deal of violence, that he reigned for no less than fifty-five years (2 Chronicles 33:1; cf. Psalms 73:3).

Job 15:21 is also a clear allusion to Job, for Job expressed himself in these terms in his first complaint (Job 3:25-26). He said this in the distress of his soul, sitting on the ruins of a destroyed life. That Eliphaz has been insensitive to these expressions of sorrow is shown here. He now uses these words against Job.

A wicked bully can indeed live in riches and abundance, while the slightest unknown sound he hears frightens him. One who has a guilty conscience has no rest. He constantly lives in fear and never feels any certainty that he is safe. Even if he seems to be doing well, the destroyer comes upon him.

The hopeless situation in which he then finds himself is not reversible (Job 15:22). He also expects no change. He will not leave the darkness in which he finds himself. Fate has struck and he cannot but accept this, no matter how great the repugnance. He is constantly threatened by the danger of sudden violent death.

Because of all the disasters that have struck him, he has also fallen to begging (Job 15:23). He tries to prolong his life by searching everywhere for food. But he does not know where to find it. The situation is hopeless. What awaits him, he knows, is “a day of darkness”. That day of downfall is “at hand” for him like a day worked by him with his own hand. It’s really all his own fault.

Peace and prosperity have given way to “distress and anguish” (Job 15:24). They ambush him, without him being able to resist. He wants to, but he cannot. He is overwhelmed by it, according to a plan calculated in advance. The terrors by which he has been attacked and overwhelmed are like a king who, after good preparation, is ready for battle and goes to war. Job cannot stand and is defeated.

Job 34:10

The Experience of the Wicked

Self-confidently Eliphaz points to his authority to teach Job (Job 15:17). Just as Job asked his friends to listen to him (Job 13:6; 17), so now Eliphaz commands Job to listen to him. For Job cannot ignore the observations he, Eliphaz, has made with his own eyes. In his first speech he appealed to observation (Job 4:8; 12-16). His observations are in keeping with tradition, with what the wise men have revealed and handed down to the fathers (Job 15:18). He took note of this and embraced it as truth. The latter is at the heart of his second speech.

Eliphaz thus draws his wisdom from purely human sources. And with this he thinks he can convince Job. But with all his knowledge, obtained through observation and tradition, Eliphaz has no knowledge of God, nor of his own heart, and certainly not of the why of the suffering Job undergoes.

In Job 15:19 “the land” could be Teman, the land where Eliphaz came from, known for its wisdom (Jeremiah 49:7; Obadiah 1:8-9). In any case, it is a land where wise men lived who were nowhere else to be found. That land was given to them. It did not make them humble, however, but they boasted of their wisdom. The fact that no alien passed among them could mean that no one could influence their wisdom with wrong ideas. It was an unmixed, pure wisdom. Eliphaz speaks high and mighty about the wisdom he observed in others and especially in himself.

After his extensive introduction Eliphaz starts in Job 15:20 with the contents of his second argument. In Job 15:20-24 he applies his acquired wisdom to an ungodly bully. An ungodly bully, Eliphaz says, writhes in pain all his days (Job 15:20). Job is in pain every day, but because of his wickedness he does this to himself. The ruthless lives only a small number of years. Job must take this into account if he persists in his resistance against God.

Eliphaz speaks in general terms, but the application of this to Job is very clear. He doesn’t pay attention to the fact that what he says doesn’t apply to all sinners. Thus we know of the wicked King Manasseh, who committed a great deal of violence, that he reigned for no less than fifty-five years (2 Chronicles 33:1; cf. Psalms 73:3).

Job 15:21 is also a clear allusion to Job, for Job expressed himself in these terms in his first complaint (Job 3:25-26). He said this in the distress of his soul, sitting on the ruins of a destroyed life. That Eliphaz has been insensitive to these expressions of sorrow is shown here. He now uses these words against Job.

A wicked bully can indeed live in riches and abundance, while the slightest unknown sound he hears frightens him. One who has a guilty conscience has no rest. He constantly lives in fear and never feels any certainty that he is safe. Even if he seems to be doing well, the destroyer comes upon him.

The hopeless situation in which he then finds himself is not reversible (Job 15:22). He also expects no change. He will not leave the darkness in which he finds himself. Fate has struck and he cannot but accept this, no matter how great the repugnance. He is constantly threatened by the danger of sudden violent death.

Because of all the disasters that have struck him, he has also fallen to begging (Job 15:23). He tries to prolong his life by searching everywhere for food. But he does not know where to find it. The situation is hopeless. What awaits him, he knows, is “a day of darkness”. That day of downfall is “at hand” for him like a day worked by him with his own hand. It’s really all his own fault.

Peace and prosperity have given way to “distress and anguish” (Job 15:24). They ambush him, without him being able to resist. He wants to, but he cannot. He is overwhelmed by it, according to a plan calculated in advance. The terrors by which he has been attacked and overwhelmed are like a king who, after good preparation, is ready for battle and goes to war. Job cannot stand and is defeated.

Job 34:11

The Experience of the Wicked

Self-confidently Eliphaz points to his authority to teach Job (Job 15:17). Just as Job asked his friends to listen to him (Job 13:6; 17), so now Eliphaz commands Job to listen to him. For Job cannot ignore the observations he, Eliphaz, has made with his own eyes. In his first speech he appealed to observation (Job 4:8; 12-16). His observations are in keeping with tradition, with what the wise men have revealed and handed down to the fathers (Job 15:18). He took note of this and embraced it as truth. The latter is at the heart of his second speech.

Eliphaz thus draws his wisdom from purely human sources. And with this he thinks he can convince Job. But with all his knowledge, obtained through observation and tradition, Eliphaz has no knowledge of God, nor of his own heart, and certainly not of the why of the suffering Job undergoes.

In Job 15:19 “the land” could be Teman, the land where Eliphaz came from, known for its wisdom (Jeremiah 49:7; Obadiah 1:8-9). In any case, it is a land where wise men lived who were nowhere else to be found. That land was given to them. It did not make them humble, however, but they boasted of their wisdom. The fact that no alien passed among them could mean that no one could influence their wisdom with wrong ideas. It was an unmixed, pure wisdom. Eliphaz speaks high and mighty about the wisdom he observed in others and especially in himself.

After his extensive introduction Eliphaz starts in Job 15:20 with the contents of his second argument. In Job 15:20-24 he applies his acquired wisdom to an ungodly bully. An ungodly bully, Eliphaz says, writhes in pain all his days (Job 15:20). Job is in pain every day, but because of his wickedness he does this to himself. The ruthless lives only a small number of years. Job must take this into account if he persists in his resistance against God.

Eliphaz speaks in general terms, but the application of this to Job is very clear. He doesn’t pay attention to the fact that what he says doesn’t apply to all sinners. Thus we know of the wicked King Manasseh, who committed a great deal of violence, that he reigned for no less than fifty-five years (2 Chronicles 33:1; cf. Psalms 73:3).

Job 15:21 is also a clear allusion to Job, for Job expressed himself in these terms in his first complaint (Job 3:25-26). He said this in the distress of his soul, sitting on the ruins of a destroyed life. That Eliphaz has been insensitive to these expressions of sorrow is shown here. He now uses these words against Job.

A wicked bully can indeed live in riches and abundance, while the slightest unknown sound he hears frightens him. One who has a guilty conscience has no rest. He constantly lives in fear and never feels any certainty that he is safe. Even if he seems to be doing well, the destroyer comes upon him.

The hopeless situation in which he then finds himself is not reversible (Job 15:22). He also expects no change. He will not leave the darkness in which he finds himself. Fate has struck and he cannot but accept this, no matter how great the repugnance. He is constantly threatened by the danger of sudden violent death.

Because of all the disasters that have struck him, he has also fallen to begging (Job 15:23). He tries to prolong his life by searching everywhere for food. But he does not know where to find it. The situation is hopeless. What awaits him, he knows, is “a day of darkness”. That day of downfall is “at hand” for him like a day worked by him with his own hand. It’s really all his own fault.

Peace and prosperity have given way to “distress and anguish” (Job 15:24). They ambush him, without him being able to resist. He wants to, but he cannot. He is overwhelmed by it, according to a plan calculated in advance. The terrors by which he has been attacked and overwhelmed are like a king who, after good preparation, is ready for battle and goes to war. Job cannot stand and is defeated.

Job 34:12

The Experience of the Wicked

Self-confidently Eliphaz points to his authority to teach Job (Job 15:17). Just as Job asked his friends to listen to him (Job 13:6; 17), so now Eliphaz commands Job to listen to him. For Job cannot ignore the observations he, Eliphaz, has made with his own eyes. In his first speech he appealed to observation (Job 4:8; 12-16). His observations are in keeping with tradition, with what the wise men have revealed and handed down to the fathers (Job 15:18). He took note of this and embraced it as truth. The latter is at the heart of his second speech.

Eliphaz thus draws his wisdom from purely human sources. And with this he thinks he can convince Job. But with all his knowledge, obtained through observation and tradition, Eliphaz has no knowledge of God, nor of his own heart, and certainly not of the why of the suffering Job undergoes.

In Job 15:19 “the land” could be Teman, the land where Eliphaz came from, known for its wisdom (Jeremiah 49:7; Obadiah 1:8-9). In any case, it is a land where wise men lived who were nowhere else to be found. That land was given to them. It did not make them humble, however, but they boasted of their wisdom. The fact that no alien passed among them could mean that no one could influence their wisdom with wrong ideas. It was an unmixed, pure wisdom. Eliphaz speaks high and mighty about the wisdom he observed in others and especially in himself.

After his extensive introduction Eliphaz starts in Job 15:20 with the contents of his second argument. In Job 15:20-24 he applies his acquired wisdom to an ungodly bully. An ungodly bully, Eliphaz says, writhes in pain all his days (Job 15:20). Job is in pain every day, but because of his wickedness he does this to himself. The ruthless lives only a small number of years. Job must take this into account if he persists in his resistance against God.

Eliphaz speaks in general terms, but the application of this to Job is very clear. He doesn’t pay attention to the fact that what he says doesn’t apply to all sinners. Thus we know of the wicked King Manasseh, who committed a great deal of violence, that he reigned for no less than fifty-five years (2 Chronicles 33:1; cf. Psalms 73:3).

Job 15:21 is also a clear allusion to Job, for Job expressed himself in these terms in his first complaint (Job 3:25-26). He said this in the distress of his soul, sitting on the ruins of a destroyed life. That Eliphaz has been insensitive to these expressions of sorrow is shown here. He now uses these words against Job.

A wicked bully can indeed live in riches and abundance, while the slightest unknown sound he hears frightens him. One who has a guilty conscience has no rest. He constantly lives in fear and never feels any certainty that he is safe. Even if he seems to be doing well, the destroyer comes upon him.

The hopeless situation in which he then finds himself is not reversible (Job 15:22). He also expects no change. He will not leave the darkness in which he finds himself. Fate has struck and he cannot but accept this, no matter how great the repugnance. He is constantly threatened by the danger of sudden violent death.

Because of all the disasters that have struck him, he has also fallen to begging (Job 15:23). He tries to prolong his life by searching everywhere for food. But he does not know where to find it. The situation is hopeless. What awaits him, he knows, is “a day of darkness”. That day of downfall is “at hand” for him like a day worked by him with his own hand. It’s really all his own fault.

Peace and prosperity have given way to “distress and anguish” (Job 15:24). They ambush him, without him being able to resist. He wants to, but he cannot. He is overwhelmed by it, according to a plan calculated in advance. The terrors by which he has been attacked and overwhelmed are like a king who, after good preparation, is ready for battle and goes to war. Job cannot stand and is defeated.

Job 34:13

The Experience of the Wicked

Self-confidently Eliphaz points to his authority to teach Job (Job 15:17). Just as Job asked his friends to listen to him (Job 13:6; 17), so now Eliphaz commands Job to listen to him. For Job cannot ignore the observations he, Eliphaz, has made with his own eyes. In his first speech he appealed to observation (Job 4:8; 12-16). His observations are in keeping with tradition, with what the wise men have revealed and handed down to the fathers (Job 15:18). He took note of this and embraced it as truth. The latter is at the heart of his second speech.

Eliphaz thus draws his wisdom from purely human sources. And with this he thinks he can convince Job. But with all his knowledge, obtained through observation and tradition, Eliphaz has no knowledge of God, nor of his own heart, and certainly not of the why of the suffering Job undergoes.

In Job 15:19 “the land” could be Teman, the land where Eliphaz came from, known for its wisdom (Jeremiah 49:7; Obadiah 1:8-9). In any case, it is a land where wise men lived who were nowhere else to be found. That land was given to them. It did not make them humble, however, but they boasted of their wisdom. The fact that no alien passed among them could mean that no one could influence their wisdom with wrong ideas. It was an unmixed, pure wisdom. Eliphaz speaks high and mighty about the wisdom he observed in others and especially in himself.

After his extensive introduction Eliphaz starts in Job 15:20 with the contents of his second argument. In Job 15:20-24 he applies his acquired wisdom to an ungodly bully. An ungodly bully, Eliphaz says, writhes in pain all his days (Job 15:20). Job is in pain every day, but because of his wickedness he does this to himself. The ruthless lives only a small number of years. Job must take this into account if he persists in his resistance against God.

Eliphaz speaks in general terms, but the application of this to Job is very clear. He doesn’t pay attention to the fact that what he says doesn’t apply to all sinners. Thus we know of the wicked King Manasseh, who committed a great deal of violence, that he reigned for no less than fifty-five years (2 Chronicles 33:1; cf. Psalms 73:3).

Job 15:21 is also a clear allusion to Job, for Job expressed himself in these terms in his first complaint (Job 3:25-26). He said this in the distress of his soul, sitting on the ruins of a destroyed life. That Eliphaz has been insensitive to these expressions of sorrow is shown here. He now uses these words against Job.

A wicked bully can indeed live in riches and abundance, while the slightest unknown sound he hears frightens him. One who has a guilty conscience has no rest. He constantly lives in fear and never feels any certainty that he is safe. Even if he seems to be doing well, the destroyer comes upon him.

The hopeless situation in which he then finds himself is not reversible (Job 15:22). He also expects no change. He will not leave the darkness in which he finds himself. Fate has struck and he cannot but accept this, no matter how great the repugnance. He is constantly threatened by the danger of sudden violent death.

Because of all the disasters that have struck him, he has also fallen to begging (Job 15:23). He tries to prolong his life by searching everywhere for food. But he does not know where to find it. The situation is hopeless. What awaits him, he knows, is “a day of darkness”. That day of downfall is “at hand” for him like a day worked by him with his own hand. It’s really all his own fault.

Peace and prosperity have given way to “distress and anguish” (Job 15:24). They ambush him, without him being able to resist. He wants to, but he cannot. He is overwhelmed by it, according to a plan calculated in advance. The terrors by which he has been attacked and overwhelmed are like a king who, after good preparation, is ready for battle and goes to war. Job cannot stand and is defeated.

Job 34:14

The Experience of the Wicked

Self-confidently Eliphaz points to his authority to teach Job (Job 15:17). Just as Job asked his friends to listen to him (Job 13:6; 17), so now Eliphaz commands Job to listen to him. For Job cannot ignore the observations he, Eliphaz, has made with his own eyes. In his first speech he appealed to observation (Job 4:8; 12-16). His observations are in keeping with tradition, with what the wise men have revealed and handed down to the fathers (Job 15:18). He took note of this and embraced it as truth. The latter is at the heart of his second speech.

Eliphaz thus draws his wisdom from purely human sources. And with this he thinks he can convince Job. But with all his knowledge, obtained through observation and tradition, Eliphaz has no knowledge of God, nor of his own heart, and certainly not of the why of the suffering Job undergoes.

In Job 15:19 “the land” could be Teman, the land where Eliphaz came from, known for its wisdom (Jeremiah 49:7; Obadiah 1:8-9). In any case, it is a land where wise men lived who were nowhere else to be found. That land was given to them. It did not make them humble, however, but they boasted of their wisdom. The fact that no alien passed among them could mean that no one could influence their wisdom with wrong ideas. It was an unmixed, pure wisdom. Eliphaz speaks high and mighty about the wisdom he observed in others and especially in himself.

After his extensive introduction Eliphaz starts in Job 15:20 with the contents of his second argument. In Job 15:20-24 he applies his acquired wisdom to an ungodly bully. An ungodly bully, Eliphaz says, writhes in pain all his days (Job 15:20). Job is in pain every day, but because of his wickedness he does this to himself. The ruthless lives only a small number of years. Job must take this into account if he persists in his resistance against God.

Eliphaz speaks in general terms, but the application of this to Job is very clear. He doesn’t pay attention to the fact that what he says doesn’t apply to all sinners. Thus we know of the wicked King Manasseh, who committed a great deal of violence, that he reigned for no less than fifty-five years (2 Chronicles 33:1; cf. Psalms 73:3).

Job 15:21 is also a clear allusion to Job, for Job expressed himself in these terms in his first complaint (Job 3:25-26). He said this in the distress of his soul, sitting on the ruins of a destroyed life. That Eliphaz has been insensitive to these expressions of sorrow is shown here. He now uses these words against Job.

A wicked bully can indeed live in riches and abundance, while the slightest unknown sound he hears frightens him. One who has a guilty conscience has no rest. He constantly lives in fear and never feels any certainty that he is safe. Even if he seems to be doing well, the destroyer comes upon him.

The hopeless situation in which he then finds himself is not reversible (Job 15:22). He also expects no change. He will not leave the darkness in which he finds himself. Fate has struck and he cannot but accept this, no matter how great the repugnance. He is constantly threatened by the danger of sudden violent death.

Because of all the disasters that have struck him, he has also fallen to begging (Job 15:23). He tries to prolong his life by searching everywhere for food. But he does not know where to find it. The situation is hopeless. What awaits him, he knows, is “a day of darkness”. That day of downfall is “at hand” for him like a day worked by him with his own hand. It’s really all his own fault.

Peace and prosperity have given way to “distress and anguish” (Job 15:24). They ambush him, without him being able to resist. He wants to, but he cannot. He is overwhelmed by it, according to a plan calculated in advance. The terrors by which he has been attacked and overwhelmed are like a king who, after good preparation, is ready for battle and goes to war. Job cannot stand and is defeated.

Job 34:15

The Experience of the Wicked

Self-confidently Eliphaz points to his authority to teach Job (Job 15:17). Just as Job asked his friends to listen to him (Job 13:6; 17), so now Eliphaz commands Job to listen to him. For Job cannot ignore the observations he, Eliphaz, has made with his own eyes. In his first speech he appealed to observation (Job 4:8; 12-16). His observations are in keeping with tradition, with what the wise men have revealed and handed down to the fathers (Job 15:18). He took note of this and embraced it as truth. The latter is at the heart of his second speech.

Eliphaz thus draws his wisdom from purely human sources. And with this he thinks he can convince Job. But with all his knowledge, obtained through observation and tradition, Eliphaz has no knowledge of God, nor of his own heart, and certainly not of the why of the suffering Job undergoes.

In Job 15:19 “the land” could be Teman, the land where Eliphaz came from, known for its wisdom (Jeremiah 49:7; Obadiah 1:8-9). In any case, it is a land where wise men lived who were nowhere else to be found. That land was given to them. It did not make them humble, however, but they boasted of their wisdom. The fact that no alien passed among them could mean that no one could influence their wisdom with wrong ideas. It was an unmixed, pure wisdom. Eliphaz speaks high and mighty about the wisdom he observed in others and especially in himself.

After his extensive introduction Eliphaz starts in Job 15:20 with the contents of his second argument. In Job 15:20-24 he applies his acquired wisdom to an ungodly bully. An ungodly bully, Eliphaz says, writhes in pain all his days (Job 15:20). Job is in pain every day, but because of his wickedness he does this to himself. The ruthless lives only a small number of years. Job must take this into account if he persists in his resistance against God.

Eliphaz speaks in general terms, but the application of this to Job is very clear. He doesn’t pay attention to the fact that what he says doesn’t apply to all sinners. Thus we know of the wicked King Manasseh, who committed a great deal of violence, that he reigned for no less than fifty-five years (2 Chronicles 33:1; cf. Psalms 73:3).

Job 15:21 is also a clear allusion to Job, for Job expressed himself in these terms in his first complaint (Job 3:25-26). He said this in the distress of his soul, sitting on the ruins of a destroyed life. That Eliphaz has been insensitive to these expressions of sorrow is shown here. He now uses these words against Job.

A wicked bully can indeed live in riches and abundance, while the slightest unknown sound he hears frightens him. One who has a guilty conscience has no rest. He constantly lives in fear and never feels any certainty that he is safe. Even if he seems to be doing well, the destroyer comes upon him.

The hopeless situation in which he then finds himself is not reversible (Job 15:22). He also expects no change. He will not leave the darkness in which he finds himself. Fate has struck and he cannot but accept this, no matter how great the repugnance. He is constantly threatened by the danger of sudden violent death.

Because of all the disasters that have struck him, he has also fallen to begging (Job 15:23). He tries to prolong his life by searching everywhere for food. But he does not know where to find it. The situation is hopeless. What awaits him, he knows, is “a day of darkness”. That day of downfall is “at hand” for him like a day worked by him with his own hand. It’s really all his own fault.

Peace and prosperity have given way to “distress and anguish” (Job 15:24). They ambush him, without him being able to resist. He wants to, but he cannot. He is overwhelmed by it, according to a plan calculated in advance. The terrors by which he has been attacked and overwhelmed are like a king who, after good preparation, is ready for battle and goes to war. Job cannot stand and is defeated.

Job 34:16

Their Retribution

Eliphaz argues that the suffering he has described in the previous verses comes over the wicked because he stretches out his hand “against God” in rebellion and because he conducts himself arrogantly “against the Almighty” (Job 15:25). He is still speaking in generalities, but Job will know that he himself is being directly addressed. Who but Job raises his fist to God and rises up against Him in rebellion?

The whole description does injustice to who Job really is and what he is going through. It shows a lack of empathy to speak in this way about and to a righteous man like Job who suffers greatly. It must make clear to us how hard we can be in judging someone who is suffering. That judgment becomes harsher the more the suffering person does not recognize himself in our judgment and even resists it.

We then feel attacked in our ‘theology’; and with it our identity falls or stands. Instead of admitting it, we go into the trenches and keep firing our arrows of truth in order for the suffering person to be touched by it only once. In our opinion, that will mean the end of his suffering and we will be proved right. This last point is the most important: we have not lost face.

Eliphaz tells Job that he sees God as his enemy and that he will run against Him to defeat Him (Job 15:26). “Headlong”, i.e. in overconfidence, he clings to his opposition to God. He does not intend to bend his neck and submit to Him. On the contrary. He rushes headlong at God with “his massive shield” to defend himself against the arrows that God shoots at him.

He also thinks he has every right to defend himself against God in this way. The fat on his face and the flesh on his thighs indicate the prosperity of Job (Job 15:27). Fat is an expression of prosperity. Eliphaz says that Job’s face and thighs were covered with it by his own actions. He supposes that Job attributed his prosperity to his own merit.

What Eliphaz says of Job recalls the reasoning of the later Nabal, who considered all his possessions his own, without any gratitude to David (1 Samuel 25:11). Eliphaz suggests that through his prosperity Job turned away from God (cf. Deuteronomy 32:15), so that God again took away from him everything He had first given him. What Eliphaz supposes goes against the testimony God Himself gave of Job (Job 1:1; 8; Job 2:3).

With the description in Job 15:28-35, Eliphaz depicts the situation in which the wicked will end up. In fact, it is the situation in which Job finds himself and in which, according to Eliphaz, he has ended up because of his rebellion against God. From this he can see that Job is wicked man. Only someone who has sinned heavily is punished by God.

The facts prove it. Look at his habitations. They have been destroyed (Job 15:28). There is no longer a house to live in. He’s in a mess. He should have no illusions about becoming rich, for he has lost everything and has nothing to start again with (Job 15:29). The wealth he possessed is gone. It did not stand when the disasters struck him. The expansion of his possessions has come to an end.

He cannot escape from the darkness of suffering that has come upon him (Job 15:30; cf. Job 15:22-23). He is in it and cannot get out. He is surrounded by it. “His shoots”, by which are meant his children, does not come to life. The flame of God’s judgment coming out of His mouth (cf. 2 Thessalonians 2:8a) has taken away their lives.

No, there is nothing he can trust to come out of misery (Job 15:31). Any trust will prove to be useless and misleading. If he relies on anything that is useless, he will receive uselessness as retribution. It underscores the worthlessness of such trust. It will hasten his death (Job 15:32). His life will come to an end sooner than was intended.

He will not see the green of new life. If anything resembles fruit, it will turn out to be unripe fruit (Job 15:33). Even the promise of fruit, which is seen in the blossom, remains unfulfilled. This means that the offspring of the wicked will perish. This must be a slap in the face of Job, who recently lost all his children.

Eliphaz concludes his description with an explanation of what “the company of the godless (or: of the hypocrites)” yields (Job 15:34). It is clear that he includes Job in that company. The company of the hypocrites is a company made up of hypocrites. Their common part and purpose is hypocrisy. Whoever is part of that company “is barren”. A company of hypocrites is not a close-knit unit, but consists of individuals who live only for themselves. They will lose the family or friends they have. There is nothing present that God or others could enjoy as fruit.

Eliphaz adds that the homes of those who accept “a bribe” (as ‘the corrupt’ means literally), who therefore allow themselves to be bribed, are consumed by fire. Lives based on bribery practices have no basis, but are destroyed. In doing so, Eliphaz insinuates that Job has accepted gifts and that, therefore, his homes have been consumed. It all goes with someone who is a hypocrite.

By definition, hypocrites and corrupt people are unreliable people (Job 15:35). “They conceive mischief and bring forth iniquity.” The plans they make and carry out are deceptive. What they incubate in their minds and what comes out of them is a plague for others. They produce only mischief and deceit.

Eliphaz has finished describing the evil that, according to him, affects all wicked people. The fact that he tells Job these things means that he sees Job as such. With this, he completely misses the point. And not only that. He adds enormously to the already heavy suffering of Job. It’s a completely misplaced accusation of a sincere man.

Job 34:17

Their Retribution

Eliphaz argues that the suffering he has described in the previous verses comes over the wicked because he stretches out his hand “against God” in rebellion and because he conducts himself arrogantly “against the Almighty” (Job 15:25). He is still speaking in generalities, but Job will know that he himself is being directly addressed. Who but Job raises his fist to God and rises up against Him in rebellion?

The whole description does injustice to who Job really is and what he is going through. It shows a lack of empathy to speak in this way about and to a righteous man like Job who suffers greatly. It must make clear to us how hard we can be in judging someone who is suffering. That judgment becomes harsher the more the suffering person does not recognize himself in our judgment and even resists it.

We then feel attacked in our ‘theology’; and with it our identity falls or stands. Instead of admitting it, we go into the trenches and keep firing our arrows of truth in order for the suffering person to be touched by it only once. In our opinion, that will mean the end of his suffering and we will be proved right. This last point is the most important: we have not lost face.

Eliphaz tells Job that he sees God as his enemy and that he will run against Him to defeat Him (Job 15:26). “Headlong”, i.e. in overconfidence, he clings to his opposition to God. He does not intend to bend his neck and submit to Him. On the contrary. He rushes headlong at God with “his massive shield” to defend himself against the arrows that God shoots at him.

He also thinks he has every right to defend himself against God in this way. The fat on his face and the flesh on his thighs indicate the prosperity of Job (Job 15:27). Fat is an expression of prosperity. Eliphaz says that Job’s face and thighs were covered with it by his own actions. He supposes that Job attributed his prosperity to his own merit.

What Eliphaz says of Job recalls the reasoning of the later Nabal, who considered all his possessions his own, without any gratitude to David (1 Samuel 25:11). Eliphaz suggests that through his prosperity Job turned away from God (cf. Deuteronomy 32:15), so that God again took away from him everything He had first given him. What Eliphaz supposes goes against the testimony God Himself gave of Job (Job 1:1; 8; Job 2:3).

With the description in Job 15:28-35, Eliphaz depicts the situation in which the wicked will end up. In fact, it is the situation in which Job finds himself and in which, according to Eliphaz, he has ended up because of his rebellion against God. From this he can see that Job is wicked man. Only someone who has sinned heavily is punished by God.

The facts prove it. Look at his habitations. They have been destroyed (Job 15:28). There is no longer a house to live in. He’s in a mess. He should have no illusions about becoming rich, for he has lost everything and has nothing to start again with (Job 15:29). The wealth he possessed is gone. It did not stand when the disasters struck him. The expansion of his possessions has come to an end.

He cannot escape from the darkness of suffering that has come upon him (Job 15:30; cf. Job 15:22-23). He is in it and cannot get out. He is surrounded by it. “His shoots”, by which are meant his children, does not come to life. The flame of God’s judgment coming out of His mouth (cf. 2 Thessalonians 2:8a) has taken away their lives.

No, there is nothing he can trust to come out of misery (Job 15:31). Any trust will prove to be useless and misleading. If he relies on anything that is useless, he will receive uselessness as retribution. It underscores the worthlessness of such trust. It will hasten his death (Job 15:32). His life will come to an end sooner than was intended.

He will not see the green of new life. If anything resembles fruit, it will turn out to be unripe fruit (Job 15:33). Even the promise of fruit, which is seen in the blossom, remains unfulfilled. This means that the offspring of the wicked will perish. This must be a slap in the face of Job, who recently lost all his children.

Eliphaz concludes his description with an explanation of what “the company of the godless (or: of the hypocrites)” yields (Job 15:34). It is clear that he includes Job in that company. The company of the hypocrites is a company made up of hypocrites. Their common part and purpose is hypocrisy. Whoever is part of that company “is barren”. A company of hypocrites is not a close-knit unit, but consists of individuals who live only for themselves. They will lose the family or friends they have. There is nothing present that God or others could enjoy as fruit.

Eliphaz adds that the homes of those who accept “a bribe” (as ‘the corrupt’ means literally), who therefore allow themselves to be bribed, are consumed by fire. Lives based on bribery practices have no basis, but are destroyed. In doing so, Eliphaz insinuates that Job has accepted gifts and that, therefore, his homes have been consumed. It all goes with someone who is a hypocrite.

By definition, hypocrites and corrupt people are unreliable people (Job 15:35). “They conceive mischief and bring forth iniquity.” The plans they make and carry out are deceptive. What they incubate in their minds and what comes out of them is a plague for others. They produce only mischief and deceit.

Eliphaz has finished describing the evil that, according to him, affects all wicked people. The fact that he tells Job these things means that he sees Job as such. With this, he completely misses the point. And not only that. He adds enormously to the already heavy suffering of Job. It’s a completely misplaced accusation of a sincere man.

Job 34:18

Their Retribution

Eliphaz argues that the suffering he has described in the previous verses comes over the wicked because he stretches out his hand “against God” in rebellion and because he conducts himself arrogantly “against the Almighty” (Job 15:25). He is still speaking in generalities, but Job will know that he himself is being directly addressed. Who but Job raises his fist to God and rises up against Him in rebellion?

The whole description does injustice to who Job really is and what he is going through. It shows a lack of empathy to speak in this way about and to a righteous man like Job who suffers greatly. It must make clear to us how hard we can be in judging someone who is suffering. That judgment becomes harsher the more the suffering person does not recognize himself in our judgment and even resists it.

We then feel attacked in our ‘theology’; and with it our identity falls or stands. Instead of admitting it, we go into the trenches and keep firing our arrows of truth in order for the suffering person to be touched by it only once. In our opinion, that will mean the end of his suffering and we will be proved right. This last point is the most important: we have not lost face.

Eliphaz tells Job that he sees God as his enemy and that he will run against Him to defeat Him (Job 15:26). “Headlong”, i.e. in overconfidence, he clings to his opposition to God. He does not intend to bend his neck and submit to Him. On the contrary. He rushes headlong at God with “his massive shield” to defend himself against the arrows that God shoots at him.

He also thinks he has every right to defend himself against God in this way. The fat on his face and the flesh on his thighs indicate the prosperity of Job (Job 15:27). Fat is an expression of prosperity. Eliphaz says that Job’s face and thighs were covered with it by his own actions. He supposes that Job attributed his prosperity to his own merit.

What Eliphaz says of Job recalls the reasoning of the later Nabal, who considered all his possessions his own, without any gratitude to David (1 Samuel 25:11). Eliphaz suggests that through his prosperity Job turned away from God (cf. Deuteronomy 32:15), so that God again took away from him everything He had first given him. What Eliphaz supposes goes against the testimony God Himself gave of Job (Job 1:1; 8; Job 2:3).

With the description in Job 15:28-35, Eliphaz depicts the situation in which the wicked will end up. In fact, it is the situation in which Job finds himself and in which, according to Eliphaz, he has ended up because of his rebellion against God. From this he can see that Job is wicked man. Only someone who has sinned heavily is punished by God.

The facts prove it. Look at his habitations. They have been destroyed (Job 15:28). There is no longer a house to live in. He’s in a mess. He should have no illusions about becoming rich, for he has lost everything and has nothing to start again with (Job 15:29). The wealth he possessed is gone. It did not stand when the disasters struck him. The expansion of his possessions has come to an end.

He cannot escape from the darkness of suffering that has come upon him (Job 15:30; cf. Job 15:22-23). He is in it and cannot get out. He is surrounded by it. “His shoots”, by which are meant his children, does not come to life. The flame of God’s judgment coming out of His mouth (cf. 2 Thessalonians 2:8a) has taken away their lives.

No, there is nothing he can trust to come out of misery (Job 15:31). Any trust will prove to be useless and misleading. If he relies on anything that is useless, he will receive uselessness as retribution. It underscores the worthlessness of such trust. It will hasten his death (Job 15:32). His life will come to an end sooner than was intended.

He will not see the green of new life. If anything resembles fruit, it will turn out to be unripe fruit (Job 15:33). Even the promise of fruit, which is seen in the blossom, remains unfulfilled. This means that the offspring of the wicked will perish. This must be a slap in the face of Job, who recently lost all his children.

Eliphaz concludes his description with an explanation of what “the company of the godless (or: of the hypocrites)” yields (Job 15:34). It is clear that he includes Job in that company. The company of the hypocrites is a company made up of hypocrites. Their common part and purpose is hypocrisy. Whoever is part of that company “is barren”. A company of hypocrites is not a close-knit unit, but consists of individuals who live only for themselves. They will lose the family or friends they have. There is nothing present that God or others could enjoy as fruit.

Eliphaz adds that the homes of those who accept “a bribe” (as ‘the corrupt’ means literally), who therefore allow themselves to be bribed, are consumed by fire. Lives based on bribery practices have no basis, but are destroyed. In doing so, Eliphaz insinuates that Job has accepted gifts and that, therefore, his homes have been consumed. It all goes with someone who is a hypocrite.

By definition, hypocrites and corrupt people are unreliable people (Job 15:35). “They conceive mischief and bring forth iniquity.” The plans they make and carry out are deceptive. What they incubate in their minds and what comes out of them is a plague for others. They produce only mischief and deceit.

Eliphaz has finished describing the evil that, according to him, affects all wicked people. The fact that he tells Job these things means that he sees Job as such. With this, he completely misses the point. And not only that. He adds enormously to the already heavy suffering of Job. It’s a completely misplaced accusation of a sincere man.

Job 34:19

Their Retribution

Eliphaz argues that the suffering he has described in the previous verses comes over the wicked because he stretches out his hand “against God” in rebellion and because he conducts himself arrogantly “against the Almighty” (Job 15:25). He is still speaking in generalities, but Job will know that he himself is being directly addressed. Who but Job raises his fist to God and rises up against Him in rebellion?

The whole description does injustice to who Job really is and what he is going through. It shows a lack of empathy to speak in this way about and to a righteous man like Job who suffers greatly. It must make clear to us how hard we can be in judging someone who is suffering. That judgment becomes harsher the more the suffering person does not recognize himself in our judgment and even resists it.

We then feel attacked in our ‘theology’; and with it our identity falls or stands. Instead of admitting it, we go into the trenches and keep firing our arrows of truth in order for the suffering person to be touched by it only once. In our opinion, that will mean the end of his suffering and we will be proved right. This last point is the most important: we have not lost face.

Eliphaz tells Job that he sees God as his enemy and that he will run against Him to defeat Him (Job 15:26). “Headlong”, i.e. in overconfidence, he clings to his opposition to God. He does not intend to bend his neck and submit to Him. On the contrary. He rushes headlong at God with “his massive shield” to defend himself against the arrows that God shoots at him.

He also thinks he has every right to defend himself against God in this way. The fat on his face and the flesh on his thighs indicate the prosperity of Job (Job 15:27). Fat is an expression of prosperity. Eliphaz says that Job’s face and thighs were covered with it by his own actions. He supposes that Job attributed his prosperity to his own merit.

What Eliphaz says of Job recalls the reasoning of the later Nabal, who considered all his possessions his own, without any gratitude to David (1 Samuel 25:11). Eliphaz suggests that through his prosperity Job turned away from God (cf. Deuteronomy 32:15), so that God again took away from him everything He had first given him. What Eliphaz supposes goes against the testimony God Himself gave of Job (Job 1:1; 8; Job 2:3).

With the description in Job 15:28-35, Eliphaz depicts the situation in which the wicked will end up. In fact, it is the situation in which Job finds himself and in which, according to Eliphaz, he has ended up because of his rebellion against God. From this he can see that Job is wicked man. Only someone who has sinned heavily is punished by God.

The facts prove it. Look at his habitations. They have been destroyed (Job 15:28). There is no longer a house to live in. He’s in a mess. He should have no illusions about becoming rich, for he has lost everything and has nothing to start again with (Job 15:29). The wealth he possessed is gone. It did not stand when the disasters struck him. The expansion of his possessions has come to an end.

He cannot escape from the darkness of suffering that has come upon him (Job 15:30; cf. Job 15:22-23). He is in it and cannot get out. He is surrounded by it. “His shoots”, by which are meant his children, does not come to life. The flame of God’s judgment coming out of His mouth (cf. 2 Thessalonians 2:8a) has taken away their lives.

No, there is nothing he can trust to come out of misery (Job 15:31). Any trust will prove to be useless and misleading. If he relies on anything that is useless, he will receive uselessness as retribution. It underscores the worthlessness of such trust. It will hasten his death (Job 15:32). His life will come to an end sooner than was intended.

He will not see the green of new life. If anything resembles fruit, it will turn out to be unripe fruit (Job 15:33). Even the promise of fruit, which is seen in the blossom, remains unfulfilled. This means that the offspring of the wicked will perish. This must be a slap in the face of Job, who recently lost all his children.

Eliphaz concludes his description with an explanation of what “the company of the godless (or: of the hypocrites)” yields (Job 15:34). It is clear that he includes Job in that company. The company of the hypocrites is a company made up of hypocrites. Their common part and purpose is hypocrisy. Whoever is part of that company “is barren”. A company of hypocrites is not a close-knit unit, but consists of individuals who live only for themselves. They will lose the family or friends they have. There is nothing present that God or others could enjoy as fruit.

Eliphaz adds that the homes of those who accept “a bribe” (as ‘the corrupt’ means literally), who therefore allow themselves to be bribed, are consumed by fire. Lives based on bribery practices have no basis, but are destroyed. In doing so, Eliphaz insinuates that Job has accepted gifts and that, therefore, his homes have been consumed. It all goes with someone who is a hypocrite.

By definition, hypocrites and corrupt people are unreliable people (Job 15:35). “They conceive mischief and bring forth iniquity.” The plans they make and carry out are deceptive. What they incubate in their minds and what comes out of them is a plague for others. They produce only mischief and deceit.

Eliphaz has finished describing the evil that, according to him, affects all wicked people. The fact that he tells Job these things means that he sees Job as such. With this, he completely misses the point. And not only that. He adds enormously to the already heavy suffering of Job. It’s a completely misplaced accusation of a sincere man.

Job 34:20

Their Retribution

Eliphaz argues that the suffering he has described in the previous verses comes over the wicked because he stretches out his hand “against God” in rebellion and because he conducts himself arrogantly “against the Almighty” (Job 15:25). He is still speaking in generalities, but Job will know that he himself is being directly addressed. Who but Job raises his fist to God and rises up against Him in rebellion?

The whole description does injustice to who Job really is and what he is going through. It shows a lack of empathy to speak in this way about and to a righteous man like Job who suffers greatly. It must make clear to us how hard we can be in judging someone who is suffering. That judgment becomes harsher the more the suffering person does not recognize himself in our judgment and even resists it.

We then feel attacked in our ‘theology’; and with it our identity falls or stands. Instead of admitting it, we go into the trenches and keep firing our arrows of truth in order for the suffering person to be touched by it only once. In our opinion, that will mean the end of his suffering and we will be proved right. This last point is the most important: we have not lost face.

Eliphaz tells Job that he sees God as his enemy and that he will run against Him to defeat Him (Job 15:26). “Headlong”, i.e. in overconfidence, he clings to his opposition to God. He does not intend to bend his neck and submit to Him. On the contrary. He rushes headlong at God with “his massive shield” to defend himself against the arrows that God shoots at him.

He also thinks he has every right to defend himself against God in this way. The fat on his face and the flesh on his thighs indicate the prosperity of Job (Job 15:27). Fat is an expression of prosperity. Eliphaz says that Job’s face and thighs were covered with it by his own actions. He supposes that Job attributed his prosperity to his own merit.

What Eliphaz says of Job recalls the reasoning of the later Nabal, who considered all his possessions his own, without any gratitude to David (1 Samuel 25:11). Eliphaz suggests that through his prosperity Job turned away from God (cf. Deuteronomy 32:15), so that God again took away from him everything He had first given him. What Eliphaz supposes goes against the testimony God Himself gave of Job (Job 1:1; 8; Job 2:3).

With the description in Job 15:28-35, Eliphaz depicts the situation in which the wicked will end up. In fact, it is the situation in which Job finds himself and in which, according to Eliphaz, he has ended up because of his rebellion against God. From this he can see that Job is wicked man. Only someone who has sinned heavily is punished by God.

The facts prove it. Look at his habitations. They have been destroyed (Job 15:28). There is no longer a house to live in. He’s in a mess. He should have no illusions about becoming rich, for he has lost everything and has nothing to start again with (Job 15:29). The wealth he possessed is gone. It did not stand when the disasters struck him. The expansion of his possessions has come to an end.

He cannot escape from the darkness of suffering that has come upon him (Job 15:30; cf. Job 15:22-23). He is in it and cannot get out. He is surrounded by it. “His shoots”, by which are meant his children, does not come to life. The flame of God’s judgment coming out of His mouth (cf. 2 Thessalonians 2:8a) has taken away their lives.

No, there is nothing he can trust to come out of misery (Job 15:31). Any trust will prove to be useless and misleading. If he relies on anything that is useless, he will receive uselessness as retribution. It underscores the worthlessness of such trust. It will hasten his death (Job 15:32). His life will come to an end sooner than was intended.

He will not see the green of new life. If anything resembles fruit, it will turn out to be unripe fruit (Job 15:33). Even the promise of fruit, which is seen in the blossom, remains unfulfilled. This means that the offspring of the wicked will perish. This must be a slap in the face of Job, who recently lost all his children.

Eliphaz concludes his description with an explanation of what “the company of the godless (or: of the hypocrites)” yields (Job 15:34). It is clear that he includes Job in that company. The company of the hypocrites is a company made up of hypocrites. Their common part and purpose is hypocrisy. Whoever is part of that company “is barren”. A company of hypocrites is not a close-knit unit, but consists of individuals who live only for themselves. They will lose the family or friends they have. There is nothing present that God or others could enjoy as fruit.

Eliphaz adds that the homes of those who accept “a bribe” (as ‘the corrupt’ means literally), who therefore allow themselves to be bribed, are consumed by fire. Lives based on bribery practices have no basis, but are destroyed. In doing so, Eliphaz insinuates that Job has accepted gifts and that, therefore, his homes have been consumed. It all goes with someone who is a hypocrite.

By definition, hypocrites and corrupt people are unreliable people (Job 15:35). “They conceive mischief and bring forth iniquity.” The plans they make and carry out are deceptive. What they incubate in their minds and what comes out of them is a plague for others. They produce only mischief and deceit.

Eliphaz has finished describing the evil that, according to him, affects all wicked people. The fact that he tells Job these things means that he sees Job as such. With this, he completely misses the point. And not only that. He adds enormously to the already heavy suffering of Job. It’s a completely misplaced accusation of a sincere man.

Job 34:21

Their Retribution

Eliphaz argues that the suffering he has described in the previous verses comes over the wicked because he stretches out his hand “against God” in rebellion and because he conducts himself arrogantly “against the Almighty” (Job 15:25). He is still speaking in generalities, but Job will know that he himself is being directly addressed. Who but Job raises his fist to God and rises up against Him in rebellion?

The whole description does injustice to who Job really is and what he is going through. It shows a lack of empathy to speak in this way about and to a righteous man like Job who suffers greatly. It must make clear to us how hard we can be in judging someone who is suffering. That judgment becomes harsher the more the suffering person does not recognize himself in our judgment and even resists it.

We then feel attacked in our ‘theology’; and with it our identity falls or stands. Instead of admitting it, we go into the trenches and keep firing our arrows of truth in order for the suffering person to be touched by it only once. In our opinion, that will mean the end of his suffering and we will be proved right. This last point is the most important: we have not lost face.

Eliphaz tells Job that he sees God as his enemy and that he will run against Him to defeat Him (Job 15:26). “Headlong”, i.e. in overconfidence, he clings to his opposition to God. He does not intend to bend his neck and submit to Him. On the contrary. He rushes headlong at God with “his massive shield” to defend himself against the arrows that God shoots at him.

He also thinks he has every right to defend himself against God in this way. The fat on his face and the flesh on his thighs indicate the prosperity of Job (Job 15:27). Fat is an expression of prosperity. Eliphaz says that Job’s face and thighs were covered with it by his own actions. He supposes that Job attributed his prosperity to his own merit.

What Eliphaz says of Job recalls the reasoning of the later Nabal, who considered all his possessions his own, without any gratitude to David (1 Samuel 25:11). Eliphaz suggests that through his prosperity Job turned away from God (cf. Deuteronomy 32:15), so that God again took away from him everything He had first given him. What Eliphaz supposes goes against the testimony God Himself gave of Job (Job 1:1; 8; Job 2:3).

With the description in Job 15:28-35, Eliphaz depicts the situation in which the wicked will end up. In fact, it is the situation in which Job finds himself and in which, according to Eliphaz, he has ended up because of his rebellion against God. From this he can see that Job is wicked man. Only someone who has sinned heavily is punished by God.

The facts prove it. Look at his habitations. They have been destroyed (Job 15:28). There is no longer a house to live in. He’s in a mess. He should have no illusions about becoming rich, for he has lost everything and has nothing to start again with (Job 15:29). The wealth he possessed is gone. It did not stand when the disasters struck him. The expansion of his possessions has come to an end.

He cannot escape from the darkness of suffering that has come upon him (Job 15:30; cf. Job 15:22-23). He is in it and cannot get out. He is surrounded by it. “His shoots”, by which are meant his children, does not come to life. The flame of God’s judgment coming out of His mouth (cf. 2 Thessalonians 2:8a) has taken away their lives.

No, there is nothing he can trust to come out of misery (Job 15:31). Any trust will prove to be useless and misleading. If he relies on anything that is useless, he will receive uselessness as retribution. It underscores the worthlessness of such trust. It will hasten his death (Job 15:32). His life will come to an end sooner than was intended.

He will not see the green of new life. If anything resembles fruit, it will turn out to be unripe fruit (Job 15:33). Even the promise of fruit, which is seen in the blossom, remains unfulfilled. This means that the offspring of the wicked will perish. This must be a slap in the face of Job, who recently lost all his children.

Eliphaz concludes his description with an explanation of what “the company of the godless (or: of the hypocrites)” yields (Job 15:34). It is clear that he includes Job in that company. The company of the hypocrites is a company made up of hypocrites. Their common part and purpose is hypocrisy. Whoever is part of that company “is barren”. A company of hypocrites is not a close-knit unit, but consists of individuals who live only for themselves. They will lose the family or friends they have. There is nothing present that God or others could enjoy as fruit.

Eliphaz adds that the homes of those who accept “a bribe” (as ‘the corrupt’ means literally), who therefore allow themselves to be bribed, are consumed by fire. Lives based on bribery practices have no basis, but are destroyed. In doing so, Eliphaz insinuates that Job has accepted gifts and that, therefore, his homes have been consumed. It all goes with someone who is a hypocrite.

By definition, hypocrites and corrupt people are unreliable people (Job 15:35). “They conceive mischief and bring forth iniquity.” The plans they make and carry out are deceptive. What they incubate in their minds and what comes out of them is a plague for others. They produce only mischief and deceit.

Eliphaz has finished describing the evil that, according to him, affects all wicked people. The fact that he tells Job these things means that he sees Job as such. With this, he completely misses the point. And not only that. He adds enormously to the already heavy suffering of Job. It’s a completely misplaced accusation of a sincere man.

Job 34:22

Their Retribution

Eliphaz argues that the suffering he has described in the previous verses comes over the wicked because he stretches out his hand “against God” in rebellion and because he conducts himself arrogantly “against the Almighty” (Job 15:25). He is still speaking in generalities, but Job will know that he himself is being directly addressed. Who but Job raises his fist to God and rises up against Him in rebellion?

The whole description does injustice to who Job really is and what he is going through. It shows a lack of empathy to speak in this way about and to a righteous man like Job who suffers greatly. It must make clear to us how hard we can be in judging someone who is suffering. That judgment becomes harsher the more the suffering person does not recognize himself in our judgment and even resists it.

We then feel attacked in our ‘theology’; and with it our identity falls or stands. Instead of admitting it, we go into the trenches and keep firing our arrows of truth in order for the suffering person to be touched by it only once. In our opinion, that will mean the end of his suffering and we will be proved right. This last point is the most important: we have not lost face.

Eliphaz tells Job that he sees God as his enemy and that he will run against Him to defeat Him (Job 15:26). “Headlong”, i.e. in overconfidence, he clings to his opposition to God. He does not intend to bend his neck and submit to Him. On the contrary. He rushes headlong at God with “his massive shield” to defend himself against the arrows that God shoots at him.

He also thinks he has every right to defend himself against God in this way. The fat on his face and the flesh on his thighs indicate the prosperity of Job (Job 15:27). Fat is an expression of prosperity. Eliphaz says that Job’s face and thighs were covered with it by his own actions. He supposes that Job attributed his prosperity to his own merit.

What Eliphaz says of Job recalls the reasoning of the later Nabal, who considered all his possessions his own, without any gratitude to David (1 Samuel 25:11). Eliphaz suggests that through his prosperity Job turned away from God (cf. Deuteronomy 32:15), so that God again took away from him everything He had first given him. What Eliphaz supposes goes against the testimony God Himself gave of Job (Job 1:1; 8; Job 2:3).

With the description in Job 15:28-35, Eliphaz depicts the situation in which the wicked will end up. In fact, it is the situation in which Job finds himself and in which, according to Eliphaz, he has ended up because of his rebellion against God. From this he can see that Job is wicked man. Only someone who has sinned heavily is punished by God.

The facts prove it. Look at his habitations. They have been destroyed (Job 15:28). There is no longer a house to live in. He’s in a mess. He should have no illusions about becoming rich, for he has lost everything and has nothing to start again with (Job 15:29). The wealth he possessed is gone. It did not stand when the disasters struck him. The expansion of his possessions has come to an end.

He cannot escape from the darkness of suffering that has come upon him (Job 15:30; cf. Job 15:22-23). He is in it and cannot get out. He is surrounded by it. “His shoots”, by which are meant his children, does not come to life. The flame of God’s judgment coming out of His mouth (cf. 2 Thessalonians 2:8a) has taken away their lives.

No, there is nothing he can trust to come out of misery (Job 15:31). Any trust will prove to be useless and misleading. If he relies on anything that is useless, he will receive uselessness as retribution. It underscores the worthlessness of such trust. It will hasten his death (Job 15:32). His life will come to an end sooner than was intended.

He will not see the green of new life. If anything resembles fruit, it will turn out to be unripe fruit (Job 15:33). Even the promise of fruit, which is seen in the blossom, remains unfulfilled. This means that the offspring of the wicked will perish. This must be a slap in the face of Job, who recently lost all his children.

Eliphaz concludes his description with an explanation of what “the company of the godless (or: of the hypocrites)” yields (Job 15:34). It is clear that he includes Job in that company. The company of the hypocrites is a company made up of hypocrites. Their common part and purpose is hypocrisy. Whoever is part of that company “is barren”. A company of hypocrites is not a close-knit unit, but consists of individuals who live only for themselves. They will lose the family or friends they have. There is nothing present that God or others could enjoy as fruit.

Eliphaz adds that the homes of those who accept “a bribe” (as ‘the corrupt’ means literally), who therefore allow themselves to be bribed, are consumed by fire. Lives based on bribery practices have no basis, but are destroyed. In doing so, Eliphaz insinuates that Job has accepted gifts and that, therefore, his homes have been consumed. It all goes with someone who is a hypocrite.

By definition, hypocrites and corrupt people are unreliable people (Job 15:35). “They conceive mischief and bring forth iniquity.” The plans they make and carry out are deceptive. What they incubate in their minds and what comes out of them is a plague for others. They produce only mischief and deceit.

Eliphaz has finished describing the evil that, according to him, affects all wicked people. The fact that he tells Job these things means that he sees Job as such. With this, he completely misses the point. And not only that. He adds enormously to the already heavy suffering of Job. It’s a completely misplaced accusation of a sincere man.

Job 34:23

Their Retribution

Eliphaz argues that the suffering he has described in the previous verses comes over the wicked because he stretches out his hand “against God” in rebellion and because he conducts himself arrogantly “against the Almighty” (Job 15:25). He is still speaking in generalities, but Job will know that he himself is being directly addressed. Who but Job raises his fist to God and rises up against Him in rebellion?

The whole description does injustice to who Job really is and what he is going through. It shows a lack of empathy to speak in this way about and to a righteous man like Job who suffers greatly. It must make clear to us how hard we can be in judging someone who is suffering. That judgment becomes harsher the more the suffering person does not recognize himself in our judgment and even resists it.

We then feel attacked in our ‘theology’; and with it our identity falls or stands. Instead of admitting it, we go into the trenches and keep firing our arrows of truth in order for the suffering person to be touched by it only once. In our opinion, that will mean the end of his suffering and we will be proved right. This last point is the most important: we have not lost face.

Eliphaz tells Job that he sees God as his enemy and that he will run against Him to defeat Him (Job 15:26). “Headlong”, i.e. in overconfidence, he clings to his opposition to God. He does not intend to bend his neck and submit to Him. On the contrary. He rushes headlong at God with “his massive shield” to defend himself against the arrows that God shoots at him.

He also thinks he has every right to defend himself against God in this way. The fat on his face and the flesh on his thighs indicate the prosperity of Job (Job 15:27). Fat is an expression of prosperity. Eliphaz says that Job’s face and thighs were covered with it by his own actions. He supposes that Job attributed his prosperity to his own merit.

What Eliphaz says of Job recalls the reasoning of the later Nabal, who considered all his possessions his own, without any gratitude to David (1 Samuel 25:11). Eliphaz suggests that through his prosperity Job turned away from God (cf. Deuteronomy 32:15), so that God again took away from him everything He had first given him. What Eliphaz supposes goes against the testimony God Himself gave of Job (Job 1:1; 8; Job 2:3).

With the description in Job 15:28-35, Eliphaz depicts the situation in which the wicked will end up. In fact, it is the situation in which Job finds himself and in which, according to Eliphaz, he has ended up because of his rebellion against God. From this he can see that Job is wicked man. Only someone who has sinned heavily is punished by God.

The facts prove it. Look at his habitations. They have been destroyed (Job 15:28). There is no longer a house to live in. He’s in a mess. He should have no illusions about becoming rich, for he has lost everything and has nothing to start again with (Job 15:29). The wealth he possessed is gone. It did not stand when the disasters struck him. The expansion of his possessions has come to an end.

He cannot escape from the darkness of suffering that has come upon him (Job 15:30; cf. Job 15:22-23). He is in it and cannot get out. He is surrounded by it. “His shoots”, by which are meant his children, does not come to life. The flame of God’s judgment coming out of His mouth (cf. 2 Thessalonians 2:8a) has taken away their lives.

No, there is nothing he can trust to come out of misery (Job 15:31). Any trust will prove to be useless and misleading. If he relies on anything that is useless, he will receive uselessness as retribution. It underscores the worthlessness of such trust. It will hasten his death (Job 15:32). His life will come to an end sooner than was intended.

He will not see the green of new life. If anything resembles fruit, it will turn out to be unripe fruit (Job 15:33). Even the promise of fruit, which is seen in the blossom, remains unfulfilled. This means that the offspring of the wicked will perish. This must be a slap in the face of Job, who recently lost all his children.

Eliphaz concludes his description with an explanation of what “the company of the godless (or: of the hypocrites)” yields (Job 15:34). It is clear that he includes Job in that company. The company of the hypocrites is a company made up of hypocrites. Their common part and purpose is hypocrisy. Whoever is part of that company “is barren”. A company of hypocrites is not a close-knit unit, but consists of individuals who live only for themselves. They will lose the family or friends they have. There is nothing present that God or others could enjoy as fruit.

Eliphaz adds that the homes of those who accept “a bribe” (as ‘the corrupt’ means literally), who therefore allow themselves to be bribed, are consumed by fire. Lives based on bribery practices have no basis, but are destroyed. In doing so, Eliphaz insinuates that Job has accepted gifts and that, therefore, his homes have been consumed. It all goes with someone who is a hypocrite.

By definition, hypocrites and corrupt people are unreliable people (Job 15:35). “They conceive mischief and bring forth iniquity.” The plans they make and carry out are deceptive. What they incubate in their minds and what comes out of them is a plague for others. They produce only mischief and deceit.

Eliphaz has finished describing the evil that, according to him, affects all wicked people. The fact that he tells Job these things means that he sees Job as such. With this, he completely misses the point. And not only that. He adds enormously to the already heavy suffering of Job. It’s a completely misplaced accusation of a sincere man.

Job 34:24

Their Retribution

Eliphaz argues that the suffering he has described in the previous verses comes over the wicked because he stretches out his hand “against God” in rebellion and because he conducts himself arrogantly “against the Almighty” (Job 15:25). He is still speaking in generalities, but Job will know that he himself is being directly addressed. Who but Job raises his fist to God and rises up against Him in rebellion?

The whole description does injustice to who Job really is and what he is going through. It shows a lack of empathy to speak in this way about and to a righteous man like Job who suffers greatly. It must make clear to us how hard we can be in judging someone who is suffering. That judgment becomes harsher the more the suffering person does not recognize himself in our judgment and even resists it.

We then feel attacked in our ‘theology’; and with it our identity falls or stands. Instead of admitting it, we go into the trenches and keep firing our arrows of truth in order for the suffering person to be touched by it only once. In our opinion, that will mean the end of his suffering and we will be proved right. This last point is the most important: we have not lost face.

Eliphaz tells Job that he sees God as his enemy and that he will run against Him to defeat Him (Job 15:26). “Headlong”, i.e. in overconfidence, he clings to his opposition to God. He does not intend to bend his neck and submit to Him. On the contrary. He rushes headlong at God with “his massive shield” to defend himself against the arrows that God shoots at him.

He also thinks he has every right to defend himself against God in this way. The fat on his face and the flesh on his thighs indicate the prosperity of Job (Job 15:27). Fat is an expression of prosperity. Eliphaz says that Job’s face and thighs were covered with it by his own actions. He supposes that Job attributed his prosperity to his own merit.

What Eliphaz says of Job recalls the reasoning of the later Nabal, who considered all his possessions his own, without any gratitude to David (1 Samuel 25:11). Eliphaz suggests that through his prosperity Job turned away from God (cf. Deuteronomy 32:15), so that God again took away from him everything He had first given him. What Eliphaz supposes goes against the testimony God Himself gave of Job (Job 1:1; 8; Job 2:3).

With the description in Job 15:28-35, Eliphaz depicts the situation in which the wicked will end up. In fact, it is the situation in which Job finds himself and in which, according to Eliphaz, he has ended up because of his rebellion against God. From this he can see that Job is wicked man. Only someone who has sinned heavily is punished by God.

The facts prove it. Look at his habitations. They have been destroyed (Job 15:28). There is no longer a house to live in. He’s in a mess. He should have no illusions about becoming rich, for he has lost everything and has nothing to start again with (Job 15:29). The wealth he possessed is gone. It did not stand when the disasters struck him. The expansion of his possessions has come to an end.

He cannot escape from the darkness of suffering that has come upon him (Job 15:30; cf. Job 15:22-23). He is in it and cannot get out. He is surrounded by it. “His shoots”, by which are meant his children, does not come to life. The flame of God’s judgment coming out of His mouth (cf. 2 Thessalonians 2:8a) has taken away their lives.

No, there is nothing he can trust to come out of misery (Job 15:31). Any trust will prove to be useless and misleading. If he relies on anything that is useless, he will receive uselessness as retribution. It underscores the worthlessness of such trust. It will hasten his death (Job 15:32). His life will come to an end sooner than was intended.

He will not see the green of new life. If anything resembles fruit, it will turn out to be unripe fruit (Job 15:33). Even the promise of fruit, which is seen in the blossom, remains unfulfilled. This means that the offspring of the wicked will perish. This must be a slap in the face of Job, who recently lost all his children.

Eliphaz concludes his description with an explanation of what “the company of the godless (or: of the hypocrites)” yields (Job 15:34). It is clear that he includes Job in that company. The company of the hypocrites is a company made up of hypocrites. Their common part and purpose is hypocrisy. Whoever is part of that company “is barren”. A company of hypocrites is not a close-knit unit, but consists of individuals who live only for themselves. They will lose the family or friends they have. There is nothing present that God or others could enjoy as fruit.

Eliphaz adds that the homes of those who accept “a bribe” (as ‘the corrupt’ means literally), who therefore allow themselves to be bribed, are consumed by fire. Lives based on bribery practices have no basis, but are destroyed. In doing so, Eliphaz insinuates that Job has accepted gifts and that, therefore, his homes have been consumed. It all goes with someone who is a hypocrite.

By definition, hypocrites and corrupt people are unreliable people (Job 15:35). “They conceive mischief and bring forth iniquity.” The plans they make and carry out are deceptive. What they incubate in their minds and what comes out of them is a plague for others. They produce only mischief and deceit.

Eliphaz has finished describing the evil that, according to him, affects all wicked people. The fact that he tells Job these things means that he sees Job as such. With this, he completely misses the point. And not only that. He adds enormously to the already heavy suffering of Job. It’s a completely misplaced accusation of a sincere man.

Job 34:25

Their Retribution

Eliphaz argues that the suffering he has described in the previous verses comes over the wicked because he stretches out his hand “against God” in rebellion and because he conducts himself arrogantly “against the Almighty” (Job 15:25). He is still speaking in generalities, but Job will know that he himself is being directly addressed. Who but Job raises his fist to God and rises up against Him in rebellion?

The whole description does injustice to who Job really is and what he is going through. It shows a lack of empathy to speak in this way about and to a righteous man like Job who suffers greatly. It must make clear to us how hard we can be in judging someone who is suffering. That judgment becomes harsher the more the suffering person does not recognize himself in our judgment and even resists it.

We then feel attacked in our ‘theology’; and with it our identity falls or stands. Instead of admitting it, we go into the trenches and keep firing our arrows of truth in order for the suffering person to be touched by it only once. In our opinion, that will mean the end of his suffering and we will be proved right. This last point is the most important: we have not lost face.

Eliphaz tells Job that he sees God as his enemy and that he will run against Him to defeat Him (Job 15:26). “Headlong”, i.e. in overconfidence, he clings to his opposition to God. He does not intend to bend his neck and submit to Him. On the contrary. He rushes headlong at God with “his massive shield” to defend himself against the arrows that God shoots at him.

He also thinks he has every right to defend himself against God in this way. The fat on his face and the flesh on his thighs indicate the prosperity of Job (Job 15:27). Fat is an expression of prosperity. Eliphaz says that Job’s face and thighs were covered with it by his own actions. He supposes that Job attributed his prosperity to his own merit.

What Eliphaz says of Job recalls the reasoning of the later Nabal, who considered all his possessions his own, without any gratitude to David (1 Samuel 25:11). Eliphaz suggests that through his prosperity Job turned away from God (cf. Deuteronomy 32:15), so that God again took away from him everything He had first given him. What Eliphaz supposes goes against the testimony God Himself gave of Job (Job 1:1; 8; Job 2:3).

With the description in Job 15:28-35, Eliphaz depicts the situation in which the wicked will end up. In fact, it is the situation in which Job finds himself and in which, according to Eliphaz, he has ended up because of his rebellion against God. From this he can see that Job is wicked man. Only someone who has sinned heavily is punished by God.

The facts prove it. Look at his habitations. They have been destroyed (Job 15:28). There is no longer a house to live in. He’s in a mess. He should have no illusions about becoming rich, for he has lost everything and has nothing to start again with (Job 15:29). The wealth he possessed is gone. It did not stand when the disasters struck him. The expansion of his possessions has come to an end.

He cannot escape from the darkness of suffering that has come upon him (Job 15:30; cf. Job 15:22-23). He is in it and cannot get out. He is surrounded by it. “His shoots”, by which are meant his children, does not come to life. The flame of God’s judgment coming out of His mouth (cf. 2 Thessalonians 2:8a) has taken away their lives.

No, there is nothing he can trust to come out of misery (Job 15:31). Any trust will prove to be useless and misleading. If he relies on anything that is useless, he will receive uselessness as retribution. It underscores the worthlessness of such trust. It will hasten his death (Job 15:32). His life will come to an end sooner than was intended.

He will not see the green of new life. If anything resembles fruit, it will turn out to be unripe fruit (Job 15:33). Even the promise of fruit, which is seen in the blossom, remains unfulfilled. This means that the offspring of the wicked will perish. This must be a slap in the face of Job, who recently lost all his children.

Eliphaz concludes his description with an explanation of what “the company of the godless (or: of the hypocrites)” yields (Job 15:34). It is clear that he includes Job in that company. The company of the hypocrites is a company made up of hypocrites. Their common part and purpose is hypocrisy. Whoever is part of that company “is barren”. A company of hypocrites is not a close-knit unit, but consists of individuals who live only for themselves. They will lose the family or friends they have. There is nothing present that God or others could enjoy as fruit.

Eliphaz adds that the homes of those who accept “a bribe” (as ‘the corrupt’ means literally), who therefore allow themselves to be bribed, are consumed by fire. Lives based on bribery practices have no basis, but are destroyed. In doing so, Eliphaz insinuates that Job has accepted gifts and that, therefore, his homes have been consumed. It all goes with someone who is a hypocrite.

By definition, hypocrites and corrupt people are unreliable people (Job 15:35). “They conceive mischief and bring forth iniquity.” The plans they make and carry out are deceptive. What they incubate in their minds and what comes out of them is a plague for others. They produce only mischief and deceit.

Eliphaz has finished describing the evil that, according to him, affects all wicked people. The fact that he tells Job these things means that he sees Job as such. With this, he completely misses the point. And not only that. He adds enormously to the already heavy suffering of Job. It’s a completely misplaced accusation of a sincere man.

Job 34:26

Their Retribution

Eliphaz argues that the suffering he has described in the previous verses comes over the wicked because he stretches out his hand “against God” in rebellion and because he conducts himself arrogantly “against the Almighty” (Job 15:25). He is still speaking in generalities, but Job will know that he himself is being directly addressed. Who but Job raises his fist to God and rises up against Him in rebellion?

The whole description does injustice to who Job really is and what he is going through. It shows a lack of empathy to speak in this way about and to a righteous man like Job who suffers greatly. It must make clear to us how hard we can be in judging someone who is suffering. That judgment becomes harsher the more the suffering person does not recognize himself in our judgment and even resists it.

We then feel attacked in our ‘theology’; and with it our identity falls or stands. Instead of admitting it, we go into the trenches and keep firing our arrows of truth in order for the suffering person to be touched by it only once. In our opinion, that will mean the end of his suffering and we will be proved right. This last point is the most important: we have not lost face.

Eliphaz tells Job that he sees God as his enemy and that he will run against Him to defeat Him (Job 15:26). “Headlong”, i.e. in overconfidence, he clings to his opposition to God. He does not intend to bend his neck and submit to Him. On the contrary. He rushes headlong at God with “his massive shield” to defend himself against the arrows that God shoots at him.

He also thinks he has every right to defend himself against God in this way. The fat on his face and the flesh on his thighs indicate the prosperity of Job (Job 15:27). Fat is an expression of prosperity. Eliphaz says that Job’s face and thighs were covered with it by his own actions. He supposes that Job attributed his prosperity to his own merit.

What Eliphaz says of Job recalls the reasoning of the later Nabal, who considered all his possessions his own, without any gratitude to David (1 Samuel 25:11). Eliphaz suggests that through his prosperity Job turned away from God (cf. Deuteronomy 32:15), so that God again took away from him everything He had first given him. What Eliphaz supposes goes against the testimony God Himself gave of Job (Job 1:1; 8; Job 2:3).

With the description in Job 15:28-35, Eliphaz depicts the situation in which the wicked will end up. In fact, it is the situation in which Job finds himself and in which, according to Eliphaz, he has ended up because of his rebellion against God. From this he can see that Job is wicked man. Only someone who has sinned heavily is punished by God.

The facts prove it. Look at his habitations. They have been destroyed (Job 15:28). There is no longer a house to live in. He’s in a mess. He should have no illusions about becoming rich, for he has lost everything and has nothing to start again with (Job 15:29). The wealth he possessed is gone. It did not stand when the disasters struck him. The expansion of his possessions has come to an end.

He cannot escape from the darkness of suffering that has come upon him (Job 15:30; cf. Job 15:22-23). He is in it and cannot get out. He is surrounded by it. “His shoots”, by which are meant his children, does not come to life. The flame of God’s judgment coming out of His mouth (cf. 2 Thessalonians 2:8a) has taken away their lives.

No, there is nothing he can trust to come out of misery (Job 15:31). Any trust will prove to be useless and misleading. If he relies on anything that is useless, he will receive uselessness as retribution. It underscores the worthlessness of such trust. It will hasten his death (Job 15:32). His life will come to an end sooner than was intended.

He will not see the green of new life. If anything resembles fruit, it will turn out to be unripe fruit (Job 15:33). Even the promise of fruit, which is seen in the blossom, remains unfulfilled. This means that the offspring of the wicked will perish. This must be a slap in the face of Job, who recently lost all his children.

Eliphaz concludes his description with an explanation of what “the company of the godless (or: of the hypocrites)” yields (Job 15:34). It is clear that he includes Job in that company. The company of the hypocrites is a company made up of hypocrites. Their common part and purpose is hypocrisy. Whoever is part of that company “is barren”. A company of hypocrites is not a close-knit unit, but consists of individuals who live only for themselves. They will lose the family or friends they have. There is nothing present that God or others could enjoy as fruit.

Eliphaz adds that the homes of those who accept “a bribe” (as ‘the corrupt’ means literally), who therefore allow themselves to be bribed, are consumed by fire. Lives based on bribery practices have no basis, but are destroyed. In doing so, Eliphaz insinuates that Job has accepted gifts and that, therefore, his homes have been consumed. It all goes with someone who is a hypocrite.

By definition, hypocrites and corrupt people are unreliable people (Job 15:35). “They conceive mischief and bring forth iniquity.” The plans they make and carry out are deceptive. What they incubate in their minds and what comes out of them is a plague for others. They produce only mischief and deceit.

Eliphaz has finished describing the evil that, according to him, affects all wicked people. The fact that he tells Job these things means that he sees Job as such. With this, he completely misses the point. And not only that. He adds enormously to the already heavy suffering of Job. It’s a completely misplaced accusation of a sincere man.

Job 34:28

Introduction

Although Eliphaz has been much sharper and more rash in his second argument than in his first, nothing of what he said has touched Jobs’ conscience. In Job’s reaction it is striking that he is so absorbed in his relationship with God that everything else comes into the background. This proves the authenticity of his faith: he wants to understand God.

Job Blames His Friends for Their Hardness

When Eliphaz has finished his second speech to Job, Job answers (Job 16:1). He says that Eliphaz has told him nothing new (Job 16:2). What he has heard, he has heard so many times from his friends. It is nothing more than a repetition of moves. In Eliphaz’s imagination, the words he and his friends have spoken to Job are “consolations from God” (Job 15:11). But Job does not have a good word for them and calls them “sorry comforters” (cf. Job 13:4).

Their words to him are “windy words”, exactly the expression Eliphaz used to describe Job’s words (Job 15:2). Is their supply of windy, hollow phrases not yet exhausted (Job 16:3)? They continue to make unfounded accusations. It is better for them to wrap up their words and keep their mouths shut. In this way they only make his suffering heavier instead of lighter. Where do they get their firm answers anyway? Where the real problem lies with him, completely eludes them. Therefore, none of their words hit the mark.

The roles should have been reversed (Job 16:4). They should be in his position and he in theirs. Would he speak as they do? Would he make lengthy speeches to them in order to convince them of their sins which had brought them into this calamity, as they do with him now? Would he mockingly shake his head over them in their defense, as they do now over him when he defends himself?

Job has asked questions about how he would react if the roles were reversed. Those questions are justified. He’s allowed to ask them. It shows that we can only help someone in need if we know something of that need from our own experience or if we first sense and empathize with someone’s situation (cf. Hebrews 13:3; Matthew 8:17; 2 Corinthians 1:3-7).

The friends are blamed by Job for leaving out everything that has to do with true friendship. They treat Job like a stranger, even though they have known his former life. But now they question this and even express accusations about his present condition.

Job goes so far in his defense that he claims that he would certainly behave differently from his friends now if they were in his shoes (Job 16:5). He would treat them like a true comforter. This he says to indicate what he misses so much with his friends. He would encourage them with the right words. At the right time he would be able to remain silent to make them feel his pity.

Possibly Job reacts a little irritated here. In this sense the Lord Jesus is also esteemed by men “stricken, smitten of God, and afflicted” (Isaiah 53:4). But He did not react like Job to the plagues that came upon Him. He ”kept entrusting [Himself] to Him who judges righteously” (1 Peter 2:23b).

Job 34:29

Introduction

Although Eliphaz has been much sharper and more rash in his second argument than in his first, nothing of what he said has touched Jobs’ conscience. In Job’s reaction it is striking that he is so absorbed in his relationship with God that everything else comes into the background. This proves the authenticity of his faith: he wants to understand God.

Job Blames His Friends for Their Hardness

When Eliphaz has finished his second speech to Job, Job answers (Job 16:1). He says that Eliphaz has told him nothing new (Job 16:2). What he has heard, he has heard so many times from his friends. It is nothing more than a repetition of moves. In Eliphaz’s imagination, the words he and his friends have spoken to Job are “consolations from God” (Job 15:11). But Job does not have a good word for them and calls them “sorry comforters” (cf. Job 13:4).

Their words to him are “windy words”, exactly the expression Eliphaz used to describe Job’s words (Job 15:2). Is their supply of windy, hollow phrases not yet exhausted (Job 16:3)? They continue to make unfounded accusations. It is better for them to wrap up their words and keep their mouths shut. In this way they only make his suffering heavier instead of lighter. Where do they get their firm answers anyway? Where the real problem lies with him, completely eludes them. Therefore, none of their words hit the mark.

The roles should have been reversed (Job 16:4). They should be in his position and he in theirs. Would he speak as they do? Would he make lengthy speeches to them in order to convince them of their sins which had brought them into this calamity, as they do with him now? Would he mockingly shake his head over them in their defense, as they do now over him when he defends himself?

Job has asked questions about how he would react if the roles were reversed. Those questions are justified. He’s allowed to ask them. It shows that we can only help someone in need if we know something of that need from our own experience or if we first sense and empathize with someone’s situation (cf. Hebrews 13:3; Matthew 8:17; 2 Corinthians 1:3-7).

The friends are blamed by Job for leaving out everything that has to do with true friendship. They treat Job like a stranger, even though they have known his former life. But now they question this and even express accusations about his present condition.

Job goes so far in his defense that he claims that he would certainly behave differently from his friends now if they were in his shoes (Job 16:5). He would treat them like a true comforter. This he says to indicate what he misses so much with his friends. He would encourage them with the right words. At the right time he would be able to remain silent to make them feel his pity.

Possibly Job reacts a little irritated here. In this sense the Lord Jesus is also esteemed by men “stricken, smitten of God, and afflicted” (Isaiah 53:4). But He did not react like Job to the plagues that came upon Him. He ”kept entrusting [Himself] to Him who judges righteously” (1 Peter 2:23b).

Job 34:30

Introduction

Although Eliphaz has been much sharper and more rash in his second argument than in his first, nothing of what he said has touched Jobs’ conscience. In Job’s reaction it is striking that he is so absorbed in his relationship with God that everything else comes into the background. This proves the authenticity of his faith: he wants to understand God.

Job Blames His Friends for Their Hardness

When Eliphaz has finished his second speech to Job, Job answers (Job 16:1). He says that Eliphaz has told him nothing new (Job 16:2). What he has heard, he has heard so many times from his friends. It is nothing more than a repetition of moves. In Eliphaz’s imagination, the words he and his friends have spoken to Job are “consolations from God” (Job 15:11). But Job does not have a good word for them and calls them “sorry comforters” (cf. Job 13:4).

Their words to him are “windy words”, exactly the expression Eliphaz used to describe Job’s words (Job 15:2). Is their supply of windy, hollow phrases not yet exhausted (Job 16:3)? They continue to make unfounded accusations. It is better for them to wrap up their words and keep their mouths shut. In this way they only make his suffering heavier instead of lighter. Where do they get their firm answers anyway? Where the real problem lies with him, completely eludes them. Therefore, none of their words hit the mark.

The roles should have been reversed (Job 16:4). They should be in his position and he in theirs. Would he speak as they do? Would he make lengthy speeches to them in order to convince them of their sins which had brought them into this calamity, as they do with him now? Would he mockingly shake his head over them in their defense, as they do now over him when he defends himself?

Job has asked questions about how he would react if the roles were reversed. Those questions are justified. He’s allowed to ask them. It shows that we can only help someone in need if we know something of that need from our own experience or if we first sense and empathize with someone’s situation (cf. Hebrews 13:3; Matthew 8:17; 2 Corinthians 1:3-7).

The friends are blamed by Job for leaving out everything that has to do with true friendship. They treat Job like a stranger, even though they have known his former life. But now they question this and even express accusations about his present condition.

Job goes so far in his defense that he claims that he would certainly behave differently from his friends now if they were in his shoes (Job 16:5). He would treat them like a true comforter. This he says to indicate what he misses so much with his friends. He would encourage them with the right words. At the right time he would be able to remain silent to make them feel his pity.

Possibly Job reacts a little irritated here. In this sense the Lord Jesus is also esteemed by men “stricken, smitten of God, and afflicted” (Isaiah 53:4). But He did not react like Job to the plagues that came upon Him. He ”kept entrusting [Himself] to Him who judges righteously” (1 Peter 2:23b).

Job 34:31

Introduction

Although Eliphaz has been much sharper and more rash in his second argument than in his first, nothing of what he said has touched Jobs’ conscience. In Job’s reaction it is striking that he is so absorbed in his relationship with God that everything else comes into the background. This proves the authenticity of his faith: he wants to understand God.

Job Blames His Friends for Their Hardness

When Eliphaz has finished his second speech to Job, Job answers (Job 16:1). He says that Eliphaz has told him nothing new (Job 16:2). What he has heard, he has heard so many times from his friends. It is nothing more than a repetition of moves. In Eliphaz’s imagination, the words he and his friends have spoken to Job are “consolations from God” (Job 15:11). But Job does not have a good word for them and calls them “sorry comforters” (cf. Job 13:4).

Their words to him are “windy words”, exactly the expression Eliphaz used to describe Job’s words (Job 15:2). Is their supply of windy, hollow phrases not yet exhausted (Job 16:3)? They continue to make unfounded accusations. It is better for them to wrap up their words and keep their mouths shut. In this way they only make his suffering heavier instead of lighter. Where do they get their firm answers anyway? Where the real problem lies with him, completely eludes them. Therefore, none of their words hit the mark.

The roles should have been reversed (Job 16:4). They should be in his position and he in theirs. Would he speak as they do? Would he make lengthy speeches to them in order to convince them of their sins which had brought them into this calamity, as they do with him now? Would he mockingly shake his head over them in their defense, as they do now over him when he defends himself?

Job has asked questions about how he would react if the roles were reversed. Those questions are justified. He’s allowed to ask them. It shows that we can only help someone in need if we know something of that need from our own experience or if we first sense and empathize with someone’s situation (cf. Hebrews 13:3; Matthew 8:17; 2 Corinthians 1:3-7).

The friends are blamed by Job for leaving out everything that has to do with true friendship. They treat Job like a stranger, even though they have known his former life. But now they question this and even express accusations about his present condition.

Job goes so far in his defense that he claims that he would certainly behave differently from his friends now if they were in his shoes (Job 16:5). He would treat them like a true comforter. This he says to indicate what he misses so much with his friends. He would encourage them with the right words. At the right time he would be able to remain silent to make them feel his pity.

Possibly Job reacts a little irritated here. In this sense the Lord Jesus is also esteemed by men “stricken, smitten of God, and afflicted” (Isaiah 53:4). But He did not react like Job to the plagues that came upon Him. He ”kept entrusting [Himself] to Him who judges righteously” (1 Peter 2:23b).

Job 34:32

Introduction

Although Eliphaz has been much sharper and more rash in his second argument than in his first, nothing of what he said has touched Jobs’ conscience. In Job’s reaction it is striking that he is so absorbed in his relationship with God that everything else comes into the background. This proves the authenticity of his faith: he wants to understand God.

Job Blames His Friends for Their Hardness

When Eliphaz has finished his second speech to Job, Job answers (Job 16:1). He says that Eliphaz has told him nothing new (Job 16:2). What he has heard, he has heard so many times from his friends. It is nothing more than a repetition of moves. In Eliphaz’s imagination, the words he and his friends have spoken to Job are “consolations from God” (Job 15:11). But Job does not have a good word for them and calls them “sorry comforters” (cf. Job 13:4).

Their words to him are “windy words”, exactly the expression Eliphaz used to describe Job’s words (Job 15:2). Is their supply of windy, hollow phrases not yet exhausted (Job 16:3)? They continue to make unfounded accusations. It is better for them to wrap up their words and keep their mouths shut. In this way they only make his suffering heavier instead of lighter. Where do they get their firm answers anyway? Where the real problem lies with him, completely eludes them. Therefore, none of their words hit the mark.

The roles should have been reversed (Job 16:4). They should be in his position and he in theirs. Would he speak as they do? Would he make lengthy speeches to them in order to convince them of their sins which had brought them into this calamity, as they do with him now? Would he mockingly shake his head over them in their defense, as they do now over him when he defends himself?

Job has asked questions about how he would react if the roles were reversed. Those questions are justified. He’s allowed to ask them. It shows that we can only help someone in need if we know something of that need from our own experience or if we first sense and empathize with someone’s situation (cf. Hebrews 13:3; Matthew 8:17; 2 Corinthians 1:3-7).

The friends are blamed by Job for leaving out everything that has to do with true friendship. They treat Job like a stranger, even though they have known his former life. But now they question this and even express accusations about his present condition.

Job goes so far in his defense that he claims that he would certainly behave differently from his friends now if they were in his shoes (Job 16:5). He would treat them like a true comforter. This he says to indicate what he misses so much with his friends. He would encourage them with the right words. At the right time he would be able to remain silent to make them feel his pity.

Possibly Job reacts a little irritated here. In this sense the Lord Jesus is also esteemed by men “stricken, smitten of God, and afflicted” (Isaiah 53:4). But He did not react like Job to the plagues that came upon Him. He ”kept entrusting [Himself] to Him who judges righteously” (1 Peter 2:23b).

Job 34:33

God’s Wrath and His Use of Man

Job has told his friends in no uncertain terms how wrongly they treat him, how he lacks compassion with them, and how he would be if the roles were reversed. He has vented his heart about them, but his suffering has not been softened by it (Job 16:6). Even when he ceases to speak, the misery does not depart from him. Nothing, neither speaking nor silencing, can change his grief. His suffering is unbearable and hopeless. Today these are the two conditions to end your life (or to let it end). With Job we notice nothing of such an attitude.

Certainly, he holds God responsible for his suffering. God has exhausted him (Job 16:7). In a direct appeal to God he throws before Him that He has destroyed his whole company. All those he valued have been taken away by force from him by God. God has destroyed his whole environment, including his friends, who also turn against him.

He feels grasped by God, not to support him, but to deprive him of all support (Job 16:8). God is like a witness who comes with incriminating statements. His leanness comes from hunger, and hunger is the consequence of his sins, so the friends claim. He cannot deny his lean body and poverty. Everyone sees it and it is like a public witness against him. He can argue all he wants about his innocence, but his situation is a denial of everything he argues in his defense.

He fights a hopeless battle. But what do you want if God’s anger tears you to pieces, if He hates you (Job 16:9)? Job hears God grinding His teeth against him, so to speak. Yes, he experiences God as his Adversary. He feels God’s eyes fixed on him, not lovingly, but critically, with a gaze that looks right through him.

Also from the side of the people – not only from the three friends, but from his whole environment – Job experiences only resistance and defamation (Job 16:10). He feels attacked by all of them together. It is one mighty hostile stronghold that opposes him. And who is behind it? God (Job 16:11)! But then God must be mistaken. He has handed Job over to the wrong one and delivered him into the hands of the wicked. He cannot have meant this, can He? Surely God knows he is innocent? But why is He acting like this with him?

Job remembers the time when he had peace. He was happy and safe, surrounded by everything a man could wish for (Job 16:12). But God has “shattered” everything, especially him. He is a broken man. God grasped him by the neck like a predator does with his prey. He who has someone by the neck has him completely under control and in his power. After God has so overwhelmed Job and made him powerless, He has “set me up as His target”, as a target for all His arrows.

God, Job says, uses “His arrows” (Job 16:13) to shoot at him. By this he means his friends, who constantly bombard him with their condemning words. He sees them as God’s instruments. They act under His control.

God splits his kidneys open, not they. The kidneys are sensitive, vital organs, representing the deepest inner self of man. Job says that God doesn’t spare him, that He doesn’t keep him safe. His gall is poured out on the earth by God. Gall is also connected with bitterness. The whole of Job’s life is poured out on the earth as bitterness.

And so it goes on and on. It is “breach after breach” (Job 16:14). Job feels like the walls of a city besieged by God Himself. Everywhere He breaks the walls and breaks through them. Time and again Job is physically and mentally affected by disasters and illnesses that he suffers.

Job is completely overwhelmed by emotion. He speaks harsh words about God. Still, here too we must be careful not to form a harsh judgment about Job. God allows Job to rage without saying a single word of warning to Job that he is now going out of line.

We can compare Job’s attitude and statements with those of the Lord Jesus when it comes to His response to the suffering that people are inflicting on Him. Then we see a big difference. From His mouth we never hear an accusation toward God. Yet no one has ever experienced God as a stronger adversary than He. We should think of what happened during the three hours of darkness on the cross. When God judges Him, not a single rebellious word comes out of His mouth to God. On the contrary, He says: “But you are holy” (Psalms 22:3). He has always justified God.

Another difference is that the Lord Jesus distinguishes between what God does to Him and what people do to Him (Psalms 22:11-18). To Job, God and people act together in their attacks on him. He sees them conspiring against him.

Job 34:34

God’s Wrath and His Use of Man

Job has told his friends in no uncertain terms how wrongly they treat him, how he lacks compassion with them, and how he would be if the roles were reversed. He has vented his heart about them, but his suffering has not been softened by it (Job 16:6). Even when he ceases to speak, the misery does not depart from him. Nothing, neither speaking nor silencing, can change his grief. His suffering is unbearable and hopeless. Today these are the two conditions to end your life (or to let it end). With Job we notice nothing of such an attitude.

Certainly, he holds God responsible for his suffering. God has exhausted him (Job 16:7). In a direct appeal to God he throws before Him that He has destroyed his whole company. All those he valued have been taken away by force from him by God. God has destroyed his whole environment, including his friends, who also turn against him.

He feels grasped by God, not to support him, but to deprive him of all support (Job 16:8). God is like a witness who comes with incriminating statements. His leanness comes from hunger, and hunger is the consequence of his sins, so the friends claim. He cannot deny his lean body and poverty. Everyone sees it and it is like a public witness against him. He can argue all he wants about his innocence, but his situation is a denial of everything he argues in his defense.

He fights a hopeless battle. But what do you want if God’s anger tears you to pieces, if He hates you (Job 16:9)? Job hears God grinding His teeth against him, so to speak. Yes, he experiences God as his Adversary. He feels God’s eyes fixed on him, not lovingly, but critically, with a gaze that looks right through him.

Also from the side of the people – not only from the three friends, but from his whole environment – Job experiences only resistance and defamation (Job 16:10). He feels attacked by all of them together. It is one mighty hostile stronghold that opposes him. And who is behind it? God (Job 16:11)! But then God must be mistaken. He has handed Job over to the wrong one and delivered him into the hands of the wicked. He cannot have meant this, can He? Surely God knows he is innocent? But why is He acting like this with him?

Job remembers the time when he had peace. He was happy and safe, surrounded by everything a man could wish for (Job 16:12). But God has “shattered” everything, especially him. He is a broken man. God grasped him by the neck like a predator does with his prey. He who has someone by the neck has him completely under control and in his power. After God has so overwhelmed Job and made him powerless, He has “set me up as His target”, as a target for all His arrows.

God, Job says, uses “His arrows” (Job 16:13) to shoot at him. By this he means his friends, who constantly bombard him with their condemning words. He sees them as God’s instruments. They act under His control.

God splits his kidneys open, not they. The kidneys are sensitive, vital organs, representing the deepest inner self of man. Job says that God doesn’t spare him, that He doesn’t keep him safe. His gall is poured out on the earth by God. Gall is also connected with bitterness. The whole of Job’s life is poured out on the earth as bitterness.

And so it goes on and on. It is “breach after breach” (Job 16:14). Job feels like the walls of a city besieged by God Himself. Everywhere He breaks the walls and breaks through them. Time and again Job is physically and mentally affected by disasters and illnesses that he suffers.

Job is completely overwhelmed by emotion. He speaks harsh words about God. Still, here too we must be careful not to form a harsh judgment about Job. God allows Job to rage without saying a single word of warning to Job that he is now going out of line.

We can compare Job’s attitude and statements with those of the Lord Jesus when it comes to His response to the suffering that people are inflicting on Him. Then we see a big difference. From His mouth we never hear an accusation toward God. Yet no one has ever experienced God as a stronger adversary than He. We should think of what happened during the three hours of darkness on the cross. When God judges Him, not a single rebellious word comes out of His mouth to God. On the contrary, He says: “But you are holy” (Psalms 22:3). He has always justified God.

Another difference is that the Lord Jesus distinguishes between what God does to Him and what people do to Him (Psalms 22:11-18). To Job, God and people act together in their attacks on him. He sees them conspiring against him.

Job 34:35

God’s Wrath and His Use of Man

Job has told his friends in no uncertain terms how wrongly they treat him, how he lacks compassion with them, and how he would be if the roles were reversed. He has vented his heart about them, but his suffering has not been softened by it (Job 16:6). Even when he ceases to speak, the misery does not depart from him. Nothing, neither speaking nor silencing, can change his grief. His suffering is unbearable and hopeless. Today these are the two conditions to end your life (or to let it end). With Job we notice nothing of such an attitude.

Certainly, he holds God responsible for his suffering. God has exhausted him (Job 16:7). In a direct appeal to God he throws before Him that He has destroyed his whole company. All those he valued have been taken away by force from him by God. God has destroyed his whole environment, including his friends, who also turn against him.

He feels grasped by God, not to support him, but to deprive him of all support (Job 16:8). God is like a witness who comes with incriminating statements. His leanness comes from hunger, and hunger is the consequence of his sins, so the friends claim. He cannot deny his lean body and poverty. Everyone sees it and it is like a public witness against him. He can argue all he wants about his innocence, but his situation is a denial of everything he argues in his defense.

He fights a hopeless battle. But what do you want if God’s anger tears you to pieces, if He hates you (Job 16:9)? Job hears God grinding His teeth against him, so to speak. Yes, he experiences God as his Adversary. He feels God’s eyes fixed on him, not lovingly, but critically, with a gaze that looks right through him.

Also from the side of the people – not only from the three friends, but from his whole environment – Job experiences only resistance and defamation (Job 16:10). He feels attacked by all of them together. It is one mighty hostile stronghold that opposes him. And who is behind it? God (Job 16:11)! But then God must be mistaken. He has handed Job over to the wrong one and delivered him into the hands of the wicked. He cannot have meant this, can He? Surely God knows he is innocent? But why is He acting like this with him?

Job remembers the time when he had peace. He was happy and safe, surrounded by everything a man could wish for (Job 16:12). But God has “shattered” everything, especially him. He is a broken man. God grasped him by the neck like a predator does with his prey. He who has someone by the neck has him completely under control and in his power. After God has so overwhelmed Job and made him powerless, He has “set me up as His target”, as a target for all His arrows.

God, Job says, uses “His arrows” (Job 16:13) to shoot at him. By this he means his friends, who constantly bombard him with their condemning words. He sees them as God’s instruments. They act under His control.

God splits his kidneys open, not they. The kidneys are sensitive, vital organs, representing the deepest inner self of man. Job says that God doesn’t spare him, that He doesn’t keep him safe. His gall is poured out on the earth by God. Gall is also connected with bitterness. The whole of Job’s life is poured out on the earth as bitterness.

And so it goes on and on. It is “breach after breach” (Job 16:14). Job feels like the walls of a city besieged by God Himself. Everywhere He breaks the walls and breaks through them. Time and again Job is physically and mentally affected by disasters and illnesses that he suffers.

Job is completely overwhelmed by emotion. He speaks harsh words about God. Still, here too we must be careful not to form a harsh judgment about Job. God allows Job to rage without saying a single word of warning to Job that he is now going out of line.

We can compare Job’s attitude and statements with those of the Lord Jesus when it comes to His response to the suffering that people are inflicting on Him. Then we see a big difference. From His mouth we never hear an accusation toward God. Yet no one has ever experienced God as a stronger adversary than He. We should think of what happened during the three hours of darkness on the cross. When God judges Him, not a single rebellious word comes out of His mouth to God. On the contrary, He says: “But you are holy” (Psalms 22:3). He has always justified God.

Another difference is that the Lord Jesus distinguishes between what God does to Him and what people do to Him (Psalms 22:11-18). To Job, God and people act together in their attacks on him. He sees them conspiring against him.

Job 34:36

God’s Wrath and His Use of Man

Job has told his friends in no uncertain terms how wrongly they treat him, how he lacks compassion with them, and how he would be if the roles were reversed. He has vented his heart about them, but his suffering has not been softened by it (Job 16:6). Even when he ceases to speak, the misery does not depart from him. Nothing, neither speaking nor silencing, can change his grief. His suffering is unbearable and hopeless. Today these are the two conditions to end your life (or to let it end). With Job we notice nothing of such an attitude.

Certainly, he holds God responsible for his suffering. God has exhausted him (Job 16:7). In a direct appeal to God he throws before Him that He has destroyed his whole company. All those he valued have been taken away by force from him by God. God has destroyed his whole environment, including his friends, who also turn against him.

He feels grasped by God, not to support him, but to deprive him of all support (Job 16:8). God is like a witness who comes with incriminating statements. His leanness comes from hunger, and hunger is the consequence of his sins, so the friends claim. He cannot deny his lean body and poverty. Everyone sees it and it is like a public witness against him. He can argue all he wants about his innocence, but his situation is a denial of everything he argues in his defense.

He fights a hopeless battle. But what do you want if God’s anger tears you to pieces, if He hates you (Job 16:9)? Job hears God grinding His teeth against him, so to speak. Yes, he experiences God as his Adversary. He feels God’s eyes fixed on him, not lovingly, but critically, with a gaze that looks right through him.

Also from the side of the people – not only from the three friends, but from his whole environment – Job experiences only resistance and defamation (Job 16:10). He feels attacked by all of them together. It is one mighty hostile stronghold that opposes him. And who is behind it? God (Job 16:11)! But then God must be mistaken. He has handed Job over to the wrong one and delivered him into the hands of the wicked. He cannot have meant this, can He? Surely God knows he is innocent? But why is He acting like this with him?

Job remembers the time when he had peace. He was happy and safe, surrounded by everything a man could wish for (Job 16:12). But God has “shattered” everything, especially him. He is a broken man. God grasped him by the neck like a predator does with his prey. He who has someone by the neck has him completely under control and in his power. After God has so overwhelmed Job and made him powerless, He has “set me up as His target”, as a target for all His arrows.

God, Job says, uses “His arrows” (Job 16:13) to shoot at him. By this he means his friends, who constantly bombard him with their condemning words. He sees them as God’s instruments. They act under His control.

God splits his kidneys open, not they. The kidneys are sensitive, vital organs, representing the deepest inner self of man. Job says that God doesn’t spare him, that He doesn’t keep him safe. His gall is poured out on the earth by God. Gall is also connected with bitterness. The whole of Job’s life is poured out on the earth as bitterness.

And so it goes on and on. It is “breach after breach” (Job 16:14). Job feels like the walls of a city besieged by God Himself. Everywhere He breaks the walls and breaks through them. Time and again Job is physically and mentally affected by disasters and illnesses that he suffers.

Job is completely overwhelmed by emotion. He speaks harsh words about God. Still, here too we must be careful not to form a harsh judgment about Job. God allows Job to rage without saying a single word of warning to Job that he is now going out of line.

We can compare Job’s attitude and statements with those of the Lord Jesus when it comes to His response to the suffering that people are inflicting on Him. Then we see a big difference. From His mouth we never hear an accusation toward God. Yet no one has ever experienced God as a stronger adversary than He. We should think of what happened during the three hours of darkness on the cross. When God judges Him, not a single rebellious word comes out of His mouth to God. On the contrary, He says: “But you are holy” (Psalms 22:3). He has always justified God.

Another difference is that the Lord Jesus distinguishes between what God does to Him and what people do to Him (Psalms 22:11-18). To Job, God and people act together in their attacks on him. He sees them conspiring against him.

Job 34:37

God’s Wrath and His Use of Man

Job has told his friends in no uncertain terms how wrongly they treat him, how he lacks compassion with them, and how he would be if the roles were reversed. He has vented his heart about them, but his suffering has not been softened by it (Job 16:6). Even when he ceases to speak, the misery does not depart from him. Nothing, neither speaking nor silencing, can change his grief. His suffering is unbearable and hopeless. Today these are the two conditions to end your life (or to let it end). With Job we notice nothing of such an attitude.

Certainly, he holds God responsible for his suffering. God has exhausted him (Job 16:7). In a direct appeal to God he throws before Him that He has destroyed his whole company. All those he valued have been taken away by force from him by God. God has destroyed his whole environment, including his friends, who also turn against him.

He feels grasped by God, not to support him, but to deprive him of all support (Job 16:8). God is like a witness who comes with incriminating statements. His leanness comes from hunger, and hunger is the consequence of his sins, so the friends claim. He cannot deny his lean body and poverty. Everyone sees it and it is like a public witness against him. He can argue all he wants about his innocence, but his situation is a denial of everything he argues in his defense.

He fights a hopeless battle. But what do you want if God’s anger tears you to pieces, if He hates you (Job 16:9)? Job hears God grinding His teeth against him, so to speak. Yes, he experiences God as his Adversary. He feels God’s eyes fixed on him, not lovingly, but critically, with a gaze that looks right through him.

Also from the side of the people – not only from the three friends, but from his whole environment – Job experiences only resistance and defamation (Job 16:10). He feels attacked by all of them together. It is one mighty hostile stronghold that opposes him. And who is behind it? God (Job 16:11)! But then God must be mistaken. He has handed Job over to the wrong one and delivered him into the hands of the wicked. He cannot have meant this, can He? Surely God knows he is innocent? But why is He acting like this with him?

Job remembers the time when he had peace. He was happy and safe, surrounded by everything a man could wish for (Job 16:12). But God has “shattered” everything, especially him. He is a broken man. God grasped him by the neck like a predator does with his prey. He who has someone by the neck has him completely under control and in his power. After God has so overwhelmed Job and made him powerless, He has “set me up as His target”, as a target for all His arrows.

God, Job says, uses “His arrows” (Job 16:13) to shoot at him. By this he means his friends, who constantly bombard him with their condemning words. He sees them as God’s instruments. They act under His control.

God splits his kidneys open, not they. The kidneys are sensitive, vital organs, representing the deepest inner self of man. Job says that God doesn’t spare him, that He doesn’t keep him safe. His gall is poured out on the earth by God. Gall is also connected with bitterness. The whole of Job’s life is poured out on the earth as bitterness.

And so it goes on and on. It is “breach after breach” (Job 16:14). Job feels like the walls of a city besieged by God Himself. Everywhere He breaks the walls and breaks through them. Time and again Job is physically and mentally affected by disasters and illnesses that he suffers.

Job is completely overwhelmed by emotion. He speaks harsh words about God. Still, here too we must be careful not to form a harsh judgment about Job. God allows Job to rage without saying a single word of warning to Job that he is now going out of line.

We can compare Job’s attitude and statements with those of the Lord Jesus when it comes to His response to the suffering that people are inflicting on Him. Then we see a big difference. From His mouth we never hear an accusation toward God. Yet no one has ever experienced God as a stronger adversary than He. We should think of what happened during the three hours of darkness on the cross. When God judges Him, not a single rebellious word comes out of His mouth to God. On the contrary, He says: “But you are holy” (Psalms 22:3). He has always justified God.

Another difference is that the Lord Jesus distinguishes between what God does to Him and what people do to Him (Psalms 22:11-18). To Job, God and people act together in their attacks on him. He sees them conspiring against him.