1 Then answered Eliphaz the Temanite, and said,
2 Should a wise man utter vain knowledge, and fill his belly with the east wind?
3 Should he reason with unprofitable talk? or with speeches wherewith he can do no good?
4 Yea, thou castest off fear, and restrainest prayer before God.
5 For thy mouth uttereth thine iniquity, and thou choosest the tongue of the crafty.
6 Thine own mouth condemneth thee, and not I: yea, thine own lips testify against thee.
7 Art thou the first man that was born? or wast thou made before the hills?
8 Hast thou heard the secret of God? and dost thou restrain wisdom to thyself?
9 What knowest thou, that we know not? what understandest thou, which is not in us?
10 With us are both the grayheaded and very aged men, much elder than thy father.
11 Are the consolations of God small with thee? is there any secret thing with thee?
12 Why doth thine heart carry thee away? and what do thy eyes wink at,
13 That thou turnest thy spirit against God, and lettest such words go out of thy mouth?
1 Then answered H6030 Eliphaz H464 the Temanite, H8489 and said, H559
2 Should a wise man H2450 utter H6030 vain H7307 knowledge, H1847 and fill H4390 his belly H990 with the east wind? H6921
3 Should he reason H3198 with unprofitable H5532 talk? H1697 or with speeches H4405 wherewith he can do no good? H3276
4 Yea, thou castest off H6565 fear, H3374 and restrainest H1639 prayer H7881 before H6440 God. H410
5 For thy mouth H6310 uttereth H502 thine iniquity, H5771 and thou choosest H977 the tongue H3956 of the crafty. H6175
6 Thine own mouth H6310 condemneth H7561 thee, and not I: yea, thine own lips H8193 testify H6030 against thee.
7 Art thou the first H7223 H7223 man H120 that was born? H3205 or wast thou made H2342 before H6440 the hills? H1389
8 Hast thou heard H8085 the secret H5475 of God? H433 and dost thou restrain H1639 wisdom H2451 to thyself?
9 What knowest H3045 thou, that we know H3045 not? what understandest H995 thou, which is not in us?
10 With us are both the grayheaded H7867 and very aged H3453 men, much H3524 elder H3117 than thy father. H1
11 Are the consolations H8575 of God H410 small H4592 with thee? is there any secret H328 thing H1697 with thee?
12 Why doth thine heart H3820 carry thee away? H3947 and what do thy eyes H5869 wink at, H7335
13 That thou turnest H7725 thy spirit H7307 against God, H410 and lettest such words H4405 go out H3318 of thy mouth? H6310
1 Then answered Eliphaz the Temanite, and said,
2 Should a wise man make answer with vain knowledge, And fill himself with the east wind?
3 Should he reason with unprofitable talk, Or with speeches wherewith he can do no good?
4 Yea, thou doest away with fear, And hinderest devotion before God.
5 For thine iniquity teacheth thy mouth, And thou choosest the tongue of the crafty.
6 Thine own mouth condemneth thee, and not I; Yea, thine own lips testify against thee.
7 Art thou the first man that was born? Or wast thou brought forth before the hills?
8 Hast thou heard the secret counsel of God? And dost thou limit wisdom to thyself?
9 What knowest thou, that we know not? What understandest thou, which is not in us?
10 With us are both the gray-headed and the very aged men, Much elder than thy father.
11 Are the consolations of God too small for thee, Even the word that is gentle toward thee?
12 Why doth thy heart carry thee away? And why do thine eyes flash,
13 That against God thou turnest thy spirit, And lettest words go out of thy mouth?
1 And Eliphaz the Temanite answereth and saith: --
2 Doth a wise man answer `with' vain knowledge? And fill `with' an east wind his belly?
3 To reason with a word not useful? And speeches -- no profit in them?
4 Yea, thou dost make reverence void, And dost diminish meditation before God.
5 For thy mouth teacheth thine iniquity, And thou chooseth the tongue of the subtile.
6 Thy mouth declareth thee wicked, and not I, And thy lips testify against thee.
7 The first man art thou born? And before the heights wast thou formed?
8 Of the secret counsel of God dost thou hear? And withdrawest thou unto thee wisdom?
9 What hast thou known, and we know not? Understandest thou -- and it is not with us?
10 Both the gray-headed And the very aged `are' among us -- Greater than thy father `in' days.
11 Too few for thee are the comforts of God? And a gentle word `is' with thee,
12 What -- doth thine heart take thee away? And what -- are thine eyes high?
13 For thou turnest against God thy spirit? And hast brought out words from thy mouth:
1 And Eliphaz the Temanite answered and said,
2 Should a wise man answer with windy knowledge, and fill his belly with the east wind,
3 Reasoning with unprofitable talk, and with speeches which do no good?
4 Yea, thou makest piety of none effect, and restrainest meditation before ùGod.
5 For thy mouth uttereth thine iniquity, and thou hast chosen the tongue of the crafty.
6 Thine own mouth condemneth thee, and not I; and thy lips testify against thee.
7 Art thou the first man that was born? and wast thou brought forth before the hills?
8 Hast thou listened in the secret council of +God? And hast thou absorbed wisdom for thyself?
9 What knowest thou that we know not? [what] understandest thou which is not in us?
10 Both the greyheaded and the aged are with us, older than thy father.
11 Are the consolations of ùGod too small for thee? and the word gently spoken to thee?
12 Why doth thy heart carry thee away? and why do thine eyes wink?
13 That thou turnest thy spirit against ùGod, and lettest words go out of thy mouth?
1 Then Eliphaz the Temanite answered,
2 "Should a wise man answer with vain knowledge, And fill himself with the east wind?
3 Should he reason with unprofitable talk, Or with speeches with which he can do no good?
4 Yes, you do away with fear, And hinder devotion before God.
5 For your iniquity teaches your mouth, And you choose the language of the crafty.
6 Your own mouth condemns you, and not I; Yes, your own lips testify against you.
7 "Are you the first man who was born? Or were you brought forth before the hills?
8 Have you heard the secret counsel of God? Do you limit wisdom to yourself?
9 What do you know, that we don't know? What do you understand, which is not in us?
10 With us are both the gray-headed and the very aged men, Much elder than your father.
11 Are the consolations of God too small for you, Even the word that is gentle toward you?
12 Why does your heart carry you away? Why do your eyes flash,
13 That you turn your spirit against God, And let such words go out of your mouth?
1 And Eliphaz the Temanite made answer and said,
2 Will a wise man make answer with knowledge of no value, or will he give birth to the east wind?
3 Will he make arguments with words in which is no profit, and with sayings which have no value?
4 Truly, you make the fear of God without effect, so that the time of quiet worship before God is made less by your outcry.
5 For your mouth is guided by your sin, and you have taken the tongue of the false for yourself.
6 It is by your mouth, even yours, that you are judged to be in the wrong, and not by me; and your lips give witness against you.
7 Were you the first man to come into the world? or did you come into being before the hills?
8 Were you present at the secret meeting of God? and have you taken all wisdom for yourself?
9 What knowledge have you which we have not? is there anything in your mind which is not in ours?
10 With us are men who are grey-haired and full of years, much older than your father.
11 Are the comforts of God not enough for you, and the gentle word which was said to you?
12 Why is your heart uncontrolled, and why are your eyes lifted up;
13 So that you are turning your spirit against God, and letting such words go out of your mouth?
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Job 15
Commentary on Job 15 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 15
SECOND SERIES.
Job 15:1-35. Second Speech of Eliphaz.
2. a wise man—which Job claims to be.
vain knowledge—Hebrew, "windy knowledge"; literally, "of wind" (Job 8:2). In Ec 1:14, Hebrew, "to catch wind," expresses to strive for what is vain.
east wind—stronger than the previous "wind," for in that region the east wind is the most destructive of winds (Isa 27:8). Thus here,—empty violence.
belly—the inward parts, the breast (Pr 18:8).
4. fear—reverence for God (Job 4:6; Ps 2:11).
prayer—meditation, in Ps 104:34; so devotion. If thy views were right, reasons Eliphaz, that God disregards the afflictions of the righteous and makes the wicked to prosper, all devotion would be at an end.
5. The sophistry of thine own speeches proves thy guilt.
6. No pious man would utter such sentiments.
7. That is, Art thou wisdom personified? Wisdom existed before the hills; that is, the eternal Son of God (Pr 8:25; Ps 90:2). Wast thou in existence before Adam? The farther back one existed, the nearer he was to the Eternal Wisdom.
8. secret—rather, "Wast thou a listener in the secret council of God?" The Hebrew means properly the cushions of a divan on which counsellors in the East usually sit. God's servants are admitted to God's secrets (Ps 25:14; Ge 18:17; Joh 15:15).
restrain—Rather, didst thou take away, or borrow, thence (namely, from the divine secret council) thy wisdom? Eliphaz in this (Job 15:8, 9) retorts Job's words upon himself (Job 12:2, 3; 13:2).
9. in us—or, "with us," Hebraism for "we are aware of."
10. On our side, thinking with us are the aged. Job had admitted that wisdom is with them (Job 12:12). Eliphaz seems to have been himself older than Job; perhaps the other two were also (Job 32:6). Job, in Job 30:1, does not refer to his three friends; it therefore forms no objection. The Arabs are proud of fulness of years.
11. consolations—namely, the revelation which Eliphaz had stated as a consolatory reproof to Job, and which he repeats in Job 15:14.
secret—Hast thou some secret wisdom and source of consolation, which makes thee disregard those suggested by me? (Job 15:8). Rather, from a different Hebrew root, Is the word of kindness or gentleness addressed by me treated by thee as valueless? [Umbreit].
12. wink—that is, why do thy eyes evince pride? (Pr 6:13; Ps 35:19).
13. That is, frettest against God and lettest fall rash words.
14. Eliphaz repeats the revelation (Job 4:17) in substance, but using Job's own words (see on Job 14:1, on "born of a woman") to strike him with his own weapons.
15. Repeated from Job 4:18; "servants" there are "saints" here; namely, holy angels.
heavens—literally, or else answering to "angels" (see on Job 4:18, and Job 25:5).
16. filthy—in Arabic "sour" (Ps 14:3; 53:3), corrupted from his original purity.
drinketh—(Pr 19:28).
17. In direct contradiction of Job's position (Job 12:6, &c.), that the lot of the wicked was the most prosperous here, Eliphaz appeals (1) to his own experience, (2) to the wisdom of the ancients.
18. Rather, "and which as handed down from their fathers, they have not concealed."
19. Eliphaz speaks like a genuine Arab when he boasts that his ancestors had ever possessed the land unmixed with foreigners [Umbreit]. His words are intended to oppose Job's (Job 9:24); "the earth" in their case was not "given into the hand of the wicked." He refers to the division of the earth by divine appointment (Ge 10:5; 25:32). Also he may insinuate that Job's sentiments had been corrupted from original purity by his vicinity to the Sabeans and Chaldeans [Rosenmuller].
20. travaileth—rather, "trembleth of himself," though there is no real danger [Umbreit].
and the number of his years, &c.—This gives the reason why the wicked man trembles continually; namely, because he knows not the moment when his life must end.
21. An evil conscience conceives alarm at every sudden sound, though it be in a time of peace ("prosperity"), when there is no real danger (Le 26:36; Pr 28:1; 2Ki 7:6).
22. darkness—namely, danger or calamity. Glancing at Job, who despaired of restoration: in contrast to good men when in darkness (Mic 7:8, 9).
waited for of—that is, He is destined for the sword [Gesenius]. Rather (in the night of danger), "he looks anxiously towards the sword," as if every sword was drawn against him [Umbreit].
23. Wandereth in anxious search for bread. Famine in Old Testament depicts sore need (Isa 5:13). Contrast the pious man's lot (Job 5:20-22).
knoweth—has the firm conviction. Contrast the same word applied to the pious (Job 5:24, 25).
ready at his hand—an Arabic phrase to denote a thing's complete readiness and full presence, as if in the hand.
24. prevail—break upon him suddenly and terribly, as a king, &c. (Pr 6:11).
25. stretcheth … hand—wielding the spear, as a bold rebel against God (Job 9:4; Isa 27:4).
26. on his neck—rather, "with outstretched neck," namely, that of the rebel [Umbreit] (Ps 75:5).
upon … bucklers—rather, "with—his (the rebel's, not God's) bucklers." The rebel and his fellows are depicted as joining shields together, to form a compact covering over their heads against the weapons hurled on them from a fortress [Umbreit and Gesenius].
27. The well-nourished body of the rebel is the sign of his prosperity.
collops—masses of fat. He pampers and fattens himself with sensual indulgences; hence his rebellion against God (De 32:15; 1Sa 2:29).
28. The class of wicked here described is that of robbers who plunder "cities," and seize on the houses of the banished citizens (Isa 13:20). Eliphaz chooses this class because Job had chosen the same (Job 12:6).
heaps—of ruins.
29. Rather, he shall not increase his riches; he has reached his highest point; his prosperity shall not continue.
perfection—rather, "His acquired wealth—what he possesses—shall not be extended," &c.
30. depart—that is, escape (Job 15:22, 23).
branches—namely, his offspring (Job 1:18, 19; Ps 37:35).
dry up—The "flame" is the sultry wind in the East by which plants most full of sap are suddenly shrivelled.
his mouth—that is, God's wrath (Isa 11:4).
31. Rather, "let him not trust in vanity or he will be deceived," &c.
vanity—that which is unsubstantial. Sin is its own punishment (Pr 1:31; Jer 2:19).
32. Literally, "it (the tree to which he is compared, Job 15:30, or else his life) shall not be filled up in its time"; that is, "he shall be ended before his time."
shall not be green—image from a withered tree; the childless extinction of the wicked.
33. Images of incompleteness. The loss of the unripe grapes is poetically made the vine tree's own act, in order to express more pointedly that the sinner's ruin is the fruit of his own conduct (Isa 3:11; Jer 6:19).
34. Rather, The binding together of the hypocrites (wicked) shall be fruitless [Umbreit].
tabernacles of bribery—namely, dwellings of unjust judges, often reprobated in the Old Testament (Isa 1:23). The "fire of God" that consumed Job's possessions (Job 1:16) Eliphaz insinuates may have been on account of Job's bribery as an Arab sheik or emir.
35. Bitter irony, illustrating the "unfruitfulness" (Job 15:34) of the wicked. Their conceptions and birthgivings consist solely in mischief, &c. (Isa 33:11).
prepareth—hatcheth.