Text -- Job 15:13-35 (NET)

15:13 when you turn your rage against God and allow such words to escape from your mouth? 15:14 What is man that he should be pure, or one born of woman, that he should be righteous? 15:15 If God places no trust in his holy ones, if even the heavens are not pure in his eyes, 15:16 how much less man, who is abominable and corrupt, who drinks in evil like water! 15:17 “I will explain to you; listen to me, and what I have seen, I will declare, 15:18 what wise men declare, hiding nothing, from the tradition of their ancestors, 15:19 to whom alone the land was given when no foreigner passed among them. 15:20 All his days the wicked man suffers torment, throughout the number of the years that are stored up for the tyrant. 15:21 Terrifying sounds fill his ears; in a time of peace marauders attack him. 15:22 He does not expect to escape from darkness; he is marked for the sword; 15:23 he wanders about– food for vultures; he knows that the day of darkness is at hand. 15:24 Distress and anguish terrify him; they prevail against him like a king ready to launch an attack, 15:25 for he stretches out his hand against God, and vaunts himself against the Almighty, 15:26 defiantly charging against him with a thick, strong shield! 15:27 Because he covered his face with fat, and made his hips bulge with fat, 15:28 he lived in ruined towns and in houses where no one lives, where they are ready to crumble into heaps. 15:29 He will not grow rich, and his wealth will not endure, nor will his possessions spread over the land. 15:30 He will not escape the darkness; a flame will wither his shoots and he will depart by the breath of God’s mouth. 15:31 Let him not trust in what is worthless, deceiving himself; for worthlessness will be his reward. 15:32 Before his time he will be paid in full, and his branches will not flourish. 15:33 Like a vine he will let his sour grapes fall, and like an olive tree he will shed his blossoms. 15:34 For the company of the godless is barren, and fire consumes the tents of those who accept bribes. 15:35 They conceive trouble and bring forth evil; their belly prepares deception.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Job 15:13

Eliphaz here does in effect give the cause on Satan's side, and affirms that Job had done as he said he would, Curse God to his face.

Wesley: Job 15:15

In his angels, Job 4:18, who are called his saints or holy ones, Deu 33:2; Psa 103:20. Who though they were created holy, yet many of them fell.

Wesley: Job 15:15

The angels that dwell in heaven; heaven being put for its inhabitants. None of these are pure, simply and perfectly, and comparatively to God. The angels are pure from corruption, but not from imperfection.

Wesley: Job 15:16

Who besides his natural proneness to sin, has contracted habits of sinning; and sins as freely, as greedily and delightfully, as men, especially in those hot countries, drink up water.

Wesley: Job 15:17

I will prove what I have affirmed, that such strokes as thine are peculiar to hypocrites.

Wesley: Job 15:17

I speak not by hear - say, but from my own experience.

Wesley: Job 15:18

They judged it to be so certain and important a truth, that they would not conceal it in their own breasts.

Wesley: Job 15:19

By the gracious gift of God: this he alleges to make their testimony more considerable, because these were no obscure men, but the most worthy and famous men in their ages; and to confute what Job had said, Job 9:24, that the earth was given into the hand of the wicked. By the earth he means the dominion and possession of it.

Wesley: Job 15:19

No person of a strange nation and disposition, or religion.

Wesley: Job 15:19

Through their land, so as to disturb, or spoil them, as the Sabeans and Chaldeans did thee. God watched over those holy men so, that no enemy could invade them; and so he would have done over thee, if thou hadst been such an one.

Wesley: Job 15:20

Lives a life of care, and fear, and grief, by reason of God's wrath, the torments of his own mind, and his outward calamities.

Wesley: Job 15:20

He knows not how short the time of his life is, and therefore lives in continual fear of losing it.

Wesley: Job 15:20

To the wicked man: he names this one sort of them, because he supposed Job to be guilty of this sin, in opposition of what Job had affirmed of the safety of such persons, Job 12:6, and because such are apt to promise themselves a longer and happier life than other men.

Wesley: Job 15:21

Even when he feels no evil, he is tormented with perpetual fears.

Wesley: Job 15:21

Suddenly and unexpectedly.

Wesley: Job 15:22

When he falls into trouble, he despairs of deliverance, by reason of his guilty conscience.

Wesley: Job 15:22

Besides the calamity which is upon him, he is in constant expectation of greater; the sword is used for any grievous affliction.

Wesley: Job 15:23

From his own guilty conscience.

Wesley: Job 15:25

Now he gives the reason of all the fore - mentioned calamities, which was his great wickedness.

Wesley: Job 15:25

He sinned against God with an high hand.

Wesley: Job 15:25

Which aggravates the madness of this poor worm that durst fight against the omnipotent God.

Wesley: Job 15:26

The wicked man.

Wesley: Job 15:26

As a stout warrior who cometh close to his adversary and grapples with him. He acts in flat opposition to God, both to his precepts and providences.

Wesley: Job 15:26

Even where his enemy is strongest.

Wesley: Job 15:27

This is mentioned as the reason of his insolent carriage towards God, because he was fat, rich, potent, and successful, as that expression signifies, Deu 32:15; Psa 78:31; Jer 46:21. His great prosperity made him proud and secure, and regardless of God and men.

Wesley: Job 15:27

His only care is to pamper himself.

Wesley: Job 15:28

This is fitly opposed to the prosperity last mentioned, and is the beginning of the description of his misery.

Wesley: Job 15:29

What he had gotten shall be taken from him.

Wesley: Job 15:30

His misery shall have no end.

Wesley: Job 15:30

God's anger and judgment upon him.

Wesley: Job 15:30

His wealth, and power, and glory, wherewith he was encompassed, as trees are with their branches.

Wesley: Job 15:30

And this expression intimates, with how much ease God subdueth his enemies: his word, his blast; one act of his will is sufficient.

Wesley: Job 15:30

Heb. go back: that is, run away from God faster than he ran upon him, Job 15:26. So it is a continuation of the former metaphor of a conflict between two persons.

Wesley: Job 15:31

In the vain and deceitful things of this world, he subjoins a general caution to all men to take heed of running into the same error and mischief.

Wesley: Job 15:31

Disappointment and dissatisfaction, and the loss of all his imaginary felicity.

Wesley: Job 15:31

Heb. his exchange; he shall exchange one vanity for another, a pleasing vanity for a vexatious vanity.

Wesley: Job 15:32

That vanity should be his recompence.

Wesley: Job 15:32

When by the course of nature, and common providence he might have continued much longer.

JFB: Job 15:13

That is, frettest against God and lettest fall rash words.

JFB: Job 15:14

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.

JFB: Job 15:15

Repeated from Job 4:18; "servants" there are "saints" here; namely, holy angels.

JFB: Job 15:15

Literally, or else answering to "angels" (see on Job 4:18, and Job 25:5).

JFB: Job 15:16

In Arabic "sour" (Psa 14:3; Psa 53:3), corrupted from his original purity.

JFB: Job 15:16

(Pro 19:28).

JFB: Job 15:17

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.

JFB: Job 15:18

Rather, "and which as handed down from their fathers, they have not concealed."

JFB: Job 15:19

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 (Gen 10:5; Gen 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].

JFB: Job 15:20

Rather, "trembleth of himself," though there is no real danger [UMBREIT].

JFB: Job 15:20

This gives the reason why the wicked man trembles continually; namely, because he knows not the moment when his life must end.

JFB: Job 15:21

An evil conscience conceives alarm at every sudden sound, though it be in a time of peace ("prosperity"), when there is no real danger (Lev 26:36; Pro 28:1; 2Ki 7:6).

JFB: Job 15:22

Namely, danger or calamity. Glancing at Job, who despaired of restoration: in contrast to good men when in darkness (Mic 7:8-9).

JFB: Job 15:22

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].

JFB: Job 15:23

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).

JFB: Job 15:23

Has the firm conviction. Contrast the same word applied to the pious (Job 5:24-25).

JFB: Job 15:23

An Arabic phrase to denote a thing's complete readiness and full presence, as if in the hand.

JFB: Job 15:24

Break upon him suddenly and terribly, as a king, &c. (Pro 6:11).

JFB: Job 15:25

Wielding the spear, as a bold rebel against God (Job 9:4; Isa 27:4).

JFB: Job 15:26

Rather, "with outstretched neck," namely, that of the rebel [UMBREIT] (Psa 75:5).

JFB: Job 15:26

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].

JFB: Job 15:27

The well-nourished body of the rebel is the sign of his prosperity.

JFB: Job 15:27

Masses of fat. He pampers and fattens himself with sensual indulgences; hence his rebellion against God (Deu 32:15; 1Sa 2:29).

JFB: Job 15:28

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).

JFB: Job 15:28

Of ruins.

JFB: Job 15:29

Rather, he shall not increase his riches; he has reached his highest point; his prosperity shall not continue.

JFB: Job 15:29

Rather, "His acquired wealth--what he possesses--shall not be extended," &c.

JFB: Job 15:30

That is, escape (Job 15:22-23).

JFB: Job 15:30

Namely, his offspring (Job 1:18-19; Psa 37:35).

JFB: Job 15:30

The "flame" is the sultry wind in the East by which plants most full of sap are suddenly shrivelled.

JFB: Job 15:30

That is, God's wrath (Isa 11:4).

JFB: Job 15:31

Rather, "let him not trust in vanity or he will be deceived," &c.

JFB: Job 15:31

That which is unsubstantial. Sin is its own punishment (Pro 1:31; Jer 2:19).

JFB: Job 15:32

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."

JFB: Job 15:32

Image from a withered tree; the childless extinction of the wicked.

JFB: Job 15:33

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).

JFB: Job 15:34

Rather, The binding together of the hypocrites (wicked) shall be fruitless [UMBREIT].

JFB: Job 15:34

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.

JFB: Job 15:35

Bitter irony, illustrating the "unfruitfulness" (Job 15:34) of the wicked. Their conceptions and birthgivings consist solely in mischief, &c. (Isa 33:11).

JFB: Job 15:35

Hatcheth.

Clarke: Job 15:13

That thou turnest thy spirit against God - The ideas here seem to be taken from an archer, who turns his eye and his spirit - his desire - against the object which he wishes to hit; and then lets loose his arrow that it may attain the mark.

Clarke: Job 15:14

What is man, that he should be clean? - מה אנוש mah enosh ; what is weak, sickly, dying, miserable man, that he should be clean? This is the import of the original word enosh

Clarke: Job 15:14

And - born of a woman, that he should be righteous? - It appears, from many passages in the sacred writings, that natural birth was supposed to be a defilement; and that every man born into the world was in a state of moral pollution. Perhaps the word יצדק yitsdak should be translated, that he should justify himself, and not that he should be righteous.

Clarke: Job 15:15

Behold, he putteth no trust in his saints; yea, the heavens are not clean in his sight - The Vulgate has, "Behold, among his saints, none is immutable; and the heavens are not clean in his sight.

Coverdale - Beholde, he hath found unfaithfulnesse amonge his owne sanctes, yea the very heavens are unclene in his sight

Eliphaz uses the same mode of speech, Job 4:17-18 (note); where see the notes. Nothing is immutable but God: saints may fall; angels may fall; all their goodness is derived and dependent. The heavens themselves have no purity compared with his.

Clarke: Job 15:16

How much more abominable and filthy is man - As in the preceding verse it is said, he putteth no trust in his saints, it has appeared both to translators and commentators that the original words, אף כי aph ki , should be rendered how much Less, not how much More: How much less would he put confidence in man, who is filthy and abominable in his natures and profligate in his practice, as he drinks down iniquity like water? A man who is under the power of sinful propensities commits sin as greedily as the thirsty man or camel drinks down water. He thinks he can never have enough. This is a finished character of a Bad man; he hungers and thirsts after Sin: on the contrary, the Good man hungers and thirsts after Righteousness.

Clarke: Job 15:17

I will show thee, hear me; and that which I have seen I will declare - Eliphaz is now about to quote a whole collection of wise sayings from the ancients; all good enough in themselves, but sinfully misapplied to the case of Job.

Clarke: Job 15:19

Unto whom alone the earth was given - He very likely refers to the Israelites, who got possession of the promised land from God himself; no stranger being permitted to dwell in it, as the old inhabitants were to be exterminated. Some think that Noah and his sons may be intended; as it is certain that the whole earth was given to them, when there were no strangers - no other family of mankind - in being. But, system apart, the words seem to apply more clearly to the Israelites.

Clarke: Job 15:20

The wicked man travaileth with pain - This is a most forcible truth: a life of sin is a life of misery; and he that Will sin Must suffer. One of the Targums gives it a strange turn: - "All the days of the ungodly Esau, he was expected to repent, but he did not repent; and the number of years was hidden from the sturdy Ishmael."The sense of the original, מתחולל mithcholel , is he torments himself: he is a true heautontimoreumenos , or self-tormentor; and he alone is author of his own sufferings, and of his own ruin.

Clarke: Job 15:21

A dreadful sound is in his ears - If he be an oppressor or tyrant, he can have no rest: he is full of suspicions that the cruelties he has exercised on others shall be one day exercised on himself; for even in his prosperity he may expect the destroyer to rush upon him.

Clarke: Job 15:22

That he shall return out of darkness - If he take but a few steps in the dark, he expects the dagger of the assassin. This appears to be the only meaning of the place. Some think the passage should be understood to signify that he has no hope of a resurrection; he can never escape from the tomb. This I doubt: in the days of the writer of this book, the doctrine of a future judgment was understood in every part of the East where the knowledge of the true God was diffused.

Clarke: Job 15:23

He wandereth abroad for bread - He is reduced to a state of the utmost indigence, he who was once in affluence requires a morsel of bread, and can scarcely by begging procure enough to sustain life

Clarke: Job 15:23

Is ready at his hand - Is בידו beyado , in his hand - in his possession. As he cannot get bread, he must soon meet death.

Clarke: Job 15:24

Trouble and anguish shall make him afraid - He shall be in continual fear of death; being now brought down by adversity, and stripped of all the goods which he had got by oppression, his life is a mark for the meanest assassin

Clarke: Job 15:24

As a king ready to the battle - The acts of his wickedness and oppression are as numerous as the troops he commands; and when he comes to meet his enemy in the field, he is not only deserted but slain by his troops. How true are the words of the poet: -

Ad generum Cereris sine caede et vulnere pauc

Descendunt reges, et sicca morte tyranni

Juv. Sat., ver. 112

"For few usurpers to the shades descen

By a dry death, or with a quiet end."

Clarke: Job 15:25

He stretcheth out his hand against God - While in power he thought himself supreme. He not only did not acknowledge God, by whom kings reign, but stretched out his hand - used his power, not to protect, but to oppress those over whom he had supreme rule; and thus strengthened himself against the Almighty.

Clarke: Job 15:26

He runneth upon him - Calmet has properly observed that this refers to God, who, like a mighty conquering hero, marches against the ungodly, rushes upon him, seizes him by the throat, which the mail by which it is encompassed cannot protect; neither his shield nor spear can save him when the Lord of hosts comes against him.

Clarke: Job 15:27

Because he covereth his face - He has lived in luxury and excess; and like a man overloaded with flesh, he cannot defend himself against the strong gripe of his adversary. The Arabic, for maketh collops of fat on his flanks, has (Arabic) He lays the Pleiades upon the Hyades, or, He places Surreea upon aiyuk, a proverbial expression for, His ambition is boundless; He aspires as high as heaven; His head touches the stars; or, is like the giants of old, who were fabled to have attempted to scale heaven by placing one high mountain upon another: -

Ter sunt conati imponere Pelio Ossa

Scilicet, atque Ossae frondosum involvere Olympu

Ter Pater extructos disjecit fulmine montes

Virg. Geor. i., ver. 281

"With mountains piled on mountains, thrice they strov

To scale the steepy battlements of Jove

And thrice his lightning and red thunder play’ d

And their demolished works in ruins laid.

Dryden

To the lust of power and the schemes of ambition there are no bounds; but see the end of such persons: the haughty spirit precedes a fall; their palaces become desolate; and their heaven is reduced to a chaos.

Clarke: Job 15:28

He dwelleth in desolate cities - It is sometimes the fate of a tyrant to be obliged to take up his habitation in some of those cities which have been ruined by his wars, and in a house so ruinous as to be ready to fall into heaps. Ancient and modern history afford abundance of examples to illustrate this.

Clarke: Job 15:29

He shall not be rich - The whole of what follows, to the end of the chapter, seems to be directed against Job himself, whom Eliphaz indirectly accuses of having been a tyrant and oppressor. The threatened evils are

1.    He shall not be rich, though he labors greatly to acquire riches

2.    His substance shall not continue - God will blast it, and deprive him of power to preserve it

3.    Neither shall he prolong the perfection thereof - all his works shall perish, for God will blot out his remembrance from under heaven.

Clarke: Job 15:30

He shall not depart out of darkness -

4.    He shall be in continual afflictions and distress

5.    The flame shall dry up his branches - his children shall be cut off by sudden judgments

6.    He shall pass away by the breath of his mouth; for by the breath of his mouth doth God slay the wicked.

Clarke: Job 15:31

Let not him that is deceived -

7.    He has many vain imaginations of obtaining wealth, power, pleasure, and happiness; but he is deceived; and he finds that he has trusted בשוא bashshav , in a lie; and this lie is his recompense.

Clarke: Job 15:32

It shall be accomplished before his time - I believe the Vulgate gives the true sense: Antequam dies ejus impleantur, peribit; "He shall perish before his time; before his days are completed.

8.    He shall be removed by a violent death, and not live out half his days

9.    And his branch shall not be green - there shall be no scion from his roots; all his posterity shall fail.

Clarke: Job 15:33

He shall shake off his unripe grape -

10.    Whatever children he may have, they shall never survive him, nor come to mature age. They shall be like wind-fall grapes and blasted olive blossoms. As the vine and olive, which are among the most useful trees, affording wine and oil, so necessary for the worship of God and the comfort of man, are mentioned here, they may be intended to refer to the hopeful progeny of the oppressor; but who fell, like the untimely grape or the blasted olive flower, without having the opportunity of realizing the public expectation.

Clarke: Job 15:34

The congregation of hypocrites -

11.    Job is here classed with hypocrites, or rather the impious of all kinds. The congregation, or עדת adath , society, of such, shall be desolate, or a barren rock, גלמוד galmud . See this Arabic word explained in the note on Job 3:7 (note)

Clarke: Job 15:34

Fire shall consume the tabernacles of bribery -

12.    Another insinuation against Job, that he had perverted justice and judgment, and had taken bribes.

Clarke: Job 15:35

They conceive mischief - The figure here is both elegant and impressive. The wicked conceive mischief, from the seed which Satan sows in their hearts; in producing which they travail with many pangs, (for sin is a sore labor), and at last their womb produces fraud or deception. This is an accursed birth, from an iniquitous conception. St. James gives the figure at full length, most beautifully touched in all its parts: When lust hath conceived it bringeth forth sin; and sin, when it is finished, bringeth forth death; Jam 1:15 (note), where see the note. Poor Job! what a fight of affliction had he to contend with! His body wasted and tortured with sore disease; his mind harassed by Satan; and his heart wrung with the unkindness, and false accusations of his friends. No wonder he was greatly agitated, often distracted, and sometimes even thrown off his guard. However, all his enemies were chained; and beyond that chain they could not go. God was his unseen Protector, and did not suffer his faithful servant to be greatly moved.

Defender: Job 15:15

Eliphaz now echoes the complaint of the evil spirit, who had communicated with him before he came to "comfort" Job (Job 4:15-19). Satan, through Eliphaz, is seeking to frighten and dishearten Job so much that his faith will finally fail."

TSK: Job 15:13

turnest : Job 15:25-27, Job 9:4; Rom 8:7, Rom 8:8

and lettest : Job 10:3, Job 12:6; Psa 34:13; Mal 3:13; Jam 1:26, Jam 3:2-6

TSK: Job 15:14

is man : Job 9:2, Job 14:4, Job 25:4-6; 1Ki 8:46; 2Ch 6:36; Psa 14:3, Psa 51:5; Pro 20:9; Ecc 7:20, Ecc 7:29; Joh 3:6; Rom 7:18; Gal 3:22; Eph 2:2, Eph 2:3; 1Jo 1:8-10

TSK: Job 15:15

he putteth : Job 4:18, Job 25:5; Isa 6:2-5

TSK: Job 15:16

How much : Rather, ""How much less aph kee , abominable and filthy man,""who, under the influence of sinful propensities, commits sin as greedily as a thirsty man or camel drinks down water.

abominable : Job 4:19, Job 42:6; Psa 14:1-3, Psa 53:3; Rom 1:28-30, Rom 3:9-19; Tit 3:3

drinketh : Job 20:12, Job 34:7; Pro 19:28

TSK: Job 15:17

hear me : Job 5:27, Job 13:5, Job 13:6, Job 33:1, Job 34:2, Job 36:2

TSK: Job 15:18

from their : Job 15:10, Job 8:8; Psa 71:18, Psa 78:3-6; Isa 38:19

TSK: Job 15:19

Unto whom : Gen 10:25, Gen 10:32; Deu 32:8; Joe 3:17

TSK: Job 15:20

travaileth : Rom 8:22; Ecc 9:3

the number : Psa 90:3, Psa 90:4, Psa 90:12; Luk 12:19-21; Jam 5:1-6

TSK: Job 15:21

dreadful sound : Heb. sound of fears, Job 18:11; Gen 3:9, Gen 3:10; Lev 26:36; 2Ki 7:6; Pro 1:26, Pro 1:27

in prosperity : Job 1:13-19, Job 20:5-7, Job 20:22-24; Lev 26:36; 1Sa 25:36-38; Psa 73:18-20, Psa 92:7; Act 12:21-23; 1Th 5:3

the destroyer : 1Co 10:10; Rev 9:11

TSK: Job 15:22

He believeth not : Job 6:11, Job 9:16; 2Ki 6:33; Isa 8:21, Isa 8:22; Mat 27:5

and he is : Job 20:24, Job 20:25

TSK: Job 15:23

wandereth : Job 30:3, Job 30:4; Gen 4:12; Psa 59:15, Psa 109:10; Lam 5:6, Lam 5:9; Heb 11:37, Heb 11:38

the day : Job 18:5, Job 18:6, Job 18:12, Job 18:18; Ecc 11:8; Joe 2:2; Amo 5:20; Zep 1:15; Heb 10:27

TSK: Job 15:24

anguish : Job 6:2-4; Psa 119:143; Pro 1:27; Isa 13:3; Mat 26:37, Mat 26:38; Rom 2:9

as a king : Pro 6:11, Pro 24:34

TSK: Job 15:25

he stretcheth : Lev 26:23; Psa 73:9, Psa 73:11; Isa 27:4; Dan 5:23; Mal 3:13; Act 9:5, Act 12:1, Act 12:23

strengtheneth : Job 9:4, Job 40:9-11; Exo 5:2, Exo 5:3, Exo 9:17; 1Sa 4:7-9, 1Sa 6:6; Psa 52:7; Isa 8:9, Isa 8:10; Isa 10:12-14, Isa 41:4-7

TSK: Job 15:26

runneth : 2Ch 28:22, 2Ch 32:13-17

even on : Job 16:12; Gen 49:8; Psa 18:40

TSK: Job 15:27

he covereth : Job 17:10; Deu 32:15; Psa 17:10, Psa 73:7, Psa 78:31; Isa 6:10; Jer 5:28

TSK: Job 15:28

desolate : Job 3:14, Job 18:15; Isa 5:8-10; Mic 7:18

which are ready : Jer 9:11, Jer 26:18, Jer 51:37; Mic 3:12

TSK: Job 15:29

neither shall : Job 20:22-28, Job 22:15-20, Job 27:16, Job 27:17; Psa 49:16, Psa 49:17; Luk 12:19-21, Luk 16:2, Luk 16:19-22; Jam 1:11, Jam 5:1-3

TSK: Job 15:30

depart : Job 15:22, Job 10:21, Job 10:22, Job 18:5, Job 18:6, Job 18:18; Mat 8:12, Mat 22:13; 2Pe 2:17; Jud 1:13

the flame : Job 20:26; Isa 30:33; Eze 15:4-7, Eze 20:47, Eze 20:48; Mat 25:41; Mar 9:43-49; 2Th 1:8, 2Th 1:9

by the breath : Job 4:9; Isa 11:4; Rev 19:15

TSK: Job 15:31

not him : Job 12:16; Isa 44:20; Gal 6:3, Gal 6:7; Eph 5:6

trust : Psa 62:10; Isa 59:4; Jon 2:8

for vanity : Job 4:8; Pro 22:8; Isa 17:10, Isa 17:11; Hos 8:7; Gal 6:8

TSK: Job 15:32

accomplished : or, cut off, Job 22:16; Psa 55:23; Ecc 7:17

and his branch : Job 8:16-19, Job 14:7-9, Job 18:16, Job 18:17; Psa 52:5-8; Isa 27:11; Eze 17:8-10; Hos 9:16, Hos 14:5-7; Joh 15:6

TSK: Job 15:33

shake off : Isa 33:9; Rev 6:13

and : Deu 28:39, Deu 28:40

TSK: Job 15:34

the congregation : Job 8:13, Job 20:1, Job 27:8, Job 36:13; Isa 33:14, Isa 33:15; Mat 24:51

the tabernacles : Job 11:14, Job 12:6, Job 22:5-9, Job 29:12-17; 1Sa 8:3, 1Sa 12:3; Mic 7:2; Amo 5:11, Amo 5:12

TSK: Job 15:35

conceive : Psa 7:14; Isa 59:4, Isa 59:5; Hos 10:13; Gal 6:7, Gal 6:8; Jam 1:15

vanity : or, iniquity

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Job 15:13

That thou turnest thy spirit - That your mind is turned against God instead of acquiescing in his dealings. The views of Job he traces to pride and to overweening self-confidence, and perhaps not improperly.

Barnes: Job 15:14

What is man that he should be clean? - The object of Eliphaz in this is to overturn the positions of Job that he was righteous, and had been punished beyond his deserts. He had before maintained Job 4:7, that no one ever perished being innocent, and that the righteous were not cut off. This was with him a favorite position; and indeed the whole drift of the argument maintained by him and his friends was, to prove that uncommon calamities were proof of uncommon guilt. Job had insisted on it that he was a righteous man, and had not deserved the calamities which had come upon him - a position which Eliphaz seems to have regarded as an assertion of innocence. To meet this he now maintains that no one is righteous; that all that are born of women are guilty; and in proof of this he goes back to the oracle which had made so deep an impression on his mind, and to the declaration then made to him that no one was pure before God; Job 4: He does not repeat it exactly as the oracle was then delivered to him, but adverts to the substance of it, and regards it as final and indisputable. The meaning is, "What are all the pretensions of man to purity, when even the angels are regarded as impure and the heavens unclean?"

He which is born of a woman - Another mode of denoting man. No particular argument to maintain the doctrine of man’ s depravity is couched in the fact that he is born of a woman. The sense is, simply, how can anyone of the human family be pure?

Barnes: Job 15:15

Behold, he putteth no trust in his saints - In Job 4:18, it is, "in his servants,"but no doubt the same thing is intended. The reference is to the angels, called there servants, and here saints קדשׁים qôdeshı̂ym , holy ones; see the notes at Job 4:18.

Yea, the heavens are not clean in his sight - In Job 4:18, "and his angels he charged with folly."The general idea is the same. God is so holy that all things else seem to be impure. The very heavens seem to be unclean when compared with him. We are not to understand this as meaning that the heavens are defiled; that there is sin and corruption there, and that they are loathsome in the sight of God. The object is to set forth the exceeding purity of God, and the greatness of his holiness. This sentiment seemed to be a kind of proverb, or a commonplace in theology among the sages of Arabia. Thus, it occurs in Job 25:5, in the speech of Bildad, when he had nothing to say but to repeat the most common-place moral and theological adages -

Behold even to the moon, and it shineth not;

Yea, the stars are not pure in his sight:

How much less man, that is a worm,

And the son of man, which is a worm!

Barnes: Job 15:16

How much more abominable and filthy is man - How much more than the angels, and than the heavens. In Job 4:19, the image is somewhat different. There it is, how can man be the object of the divine confidence since he lives in a house of clay, and is so frail? Here the image is more striking and forcible. The word rendered filthy ( אלח 'âlach ) means, in Arabic, to be sour, as milk, and then to be corrupt, in a moral sense; Psa 14:3; Psa 53:4. Here it means that man is defiled and polluted, and this declaration is a remarkable illustration of the ancient belief of the depravity of man.

Which drinketh iniquity like water - This is still a true, though a melancholy account of man. He loves sin, and is as greedy of it as a thirsty man is of water. He practices it as if it were his very nature - as much so as it is to drink. Perhaps too there may be an allusion, as Dr. Good supposes, to the large draught of water which the camel makes, implying that man is exceedingly greedy of iniquity; compare Job 20:12; Job 34:7; Pro 19:28.

Barnes: Job 15:17

I will show thee ... - The remainder of this chapter is a violent declamation, designed to overwhelm Job with the proofs of personal guilt. Eliphaz professes to urge nothing which had not been handed down from his ancestors, and was the result of careful observation. What he says is made up of apothegms and maxims that were regarded as containing the results of ancient wisdom, all meaning that God would punish the wicked, or that the wicked would be treated according to their deserts. The implied inference all along was, that Job, who had had so many proofs of the divine displeasure, must be a wicked man.

Barnes: Job 15:18

Which wise men have told from their fathers - Which they have received from their ancestors and communicated to others. Knowledge among the ancients was communicated chiefly by tradition from father to son. They had few or no written records, and hence, they embodied the results of their observation in brief, sententious maxims, and transmitted them from one generation to another.

And have not hid it - They have freely communicated the result of their observations to others.

Barnes: Job 15:19

Unto whom alone the earth was given - The land; the land or country where they dwelt. He refers to the period before they became intermingled with other nations, and before they imbibed any sentiments or opinions from strangers. The meaning is, "I will give you the result of the observations of the golden age of the world when our fathers dwelt alone, and it could not be pretended that they had been corrupted by foreign philosophy; and when in morals and in sentiment they were pure."Probably all nations look back to such times of primeval simplicity, and freedom from corruption, when the sentiments on morals and religion were comparatively pure, and before the people became corrupt by the importation of foreign opinions. It is a pleasing delusion to look back to such times - to some innocent Arcadia, or to a golden age - but usually all such retrospections are the mere work of fancy. The world really grows wiser as it grows older; and in the progress of society it is a rare thing when the present is not more pure and happy than its early stages. The comforts, privileges, and intelligence of the patriarchal age were not to be compared with those which we enjoy - any more than the condition of the wandering Arab is to be preferred to the quiet, peace, intelligence, and order of a calm, Christian home.

No stranger passed among them - No foreigner came to corrupt their sentiments by an admixture of strange doctrines. "Eliphaz here speaks like a genuine Arab, whose pride is in his tongue, his sword, and his pure blood."Umbreit. It is possible, as Rosenmuller suggests, that Eliphaz means to insinuate that Job had been corrupted by the sentiments of the Chaldeans and Sabeans, and had departed from the pure doctrines of earlier times.

Barnes: Job 15:20

Travaileth with pain - That is, his sorrows are like the pains of parturition. Eliphaz means to say that he is a constant sufferer.

All his days - It seems difficult to see how they could have ever formed this universal maxim. It is certainly not literally true now; nor was it ever. But in order to convey the doctrine that the wicked would be punished in as pointed and striking a manner as possible, it was made to assume this universal form - meaning that the life of the wicked would be miserable. There is some reason to think that this and what follows to the close of the chapter, is an ancient fragment which Eliphaz rehearses as containing the sentiments of a purer age of the world.

And the number of years is hidden to the oppressor - Wemyss renders this, "and a reckoning of years is laid up for the violent."So, also, Dr. Good. The Vulgate renders it, "and the number of the years of his tyranny is uncertain."Rosenmuller, Cocceius, Drusius, and some others suppose that there should be understood here and repeated the clause occurring in the first hemistich, and that it means, "and in the number of years which are laid up for the violent man, he is tortured with pain."Luther renders it, "and to a tyrant is the number of his years concealed."It is difficult to tell what the passage means. To me, the most probable interpretation is one which I have not met with in any of the books which I have consulted, and which may be thus expressed,"the wicked man will be tormented all his days."To one who is an oppressor or tyrant, the number of his years is hidden. He has no security of life. He cannot calculate with any certainty on its continuance. The end is hid. A righteous man may make some calculation, and can see the probable end of his days. He may expect to see an honored old age. But tyrants are so often cut down suddenly; they so frequently perish by assassination, and robbers are so often unexpectedly overcome, that there is no calculation which can be formed in respect to the termination of their course. Their end is hid. They die suddenly and disappear. This suits the connection; and the sentiment is, in the main, in accordance with facts as they occur.

Barnes: Job 15:21

A dreadful sound is in his ears - Margin, "A sound of fears."He hears sudden, frightful sounds, and is alarmed. Or when he thinks himself safe, he is suddenly surprised. The enemy steals upon him, and in his fancied security he dies. This sentiment might be illustrated at almost any length by the mode of savage warfare in America, and by the sudden attacks which the American savage makes, in the silence of the night, on his unsuspecting foes. The Chaldee renders this, "the fear of the terrors in Gehenna are in his ears; when the righteous dwell in peace and eternal life, destruction comes upon him."

In prosperity the destroyer shall come upon him - When he supposes he is safe, and his affairs seem to be prosperous, then sudden destruction comes; see 1Th 5:3. The history of wicked people, who have encompassed themselves with wealth, and as they supposed with every thing necessary to happiness, and who have been suddenly cut off, would furnish all the instances which would be necessary to illustrate this sentiment of Eliphaz. See an exquisitely beautiful illustration of it in Psa 37:35-36 :

I have seen the wicked in great power,

And spreading himself like a green bay-tree.

Yet he passed away, and lo he was not;

Yea, I sought him, but he could not be found.

So, also, in Psa 73:18-20 :

Surely thou didst set them in slippery places;

Thou castedst them down into destruction.

How are they brought into desolation as in a moment!

They are utterly consumed with terrors.

As a dream when one awaketh,

O Lord, when thou awakest, thou shalt despise their image.

Barnes: Job 15:22

He believeth not that he shall return out of darkness - Darkness is used in the Bible, as elsewhere, to denote calamity; and the meaning here is, that the wicked man has not confidence ( יאמין לא lo' ya'amı̂yn ), that he shall return safely from impending danger. He is in constant dread of assassination, or of some fearful evil. He is never secure; his mind is never calm; he lives in constant dread. This is still an accurate description of a man with a guilty conscience; for such a man lives in constant fear, and never feels any security that he is safe.

And he is waited for of the sword - That is, he is destined for the sword. Gesenius.

Barnes: Job 15:23

He wandereth abroad for bread - The Septuagint renders this, "he is destined to be food for vultures"- κατατέτακται δὲ εἰς σῖτα γυψίν katatetaktai de eis sitos gupsin . The meaning of the Hebrew is, simply, that he will be reduced to poverty, and will not know where to obtain a supply for his returning needs.

He knoweth that the day of darkness is ready at his hand - He is assured that the period of calamity is not far remote. It must come. He has no security that it will not come immediately. The whole design of this is to show that there is no calmness and security for a wicked man; that in the midst of apparent prosperity his soul is in constant dread.

Barnes: Job 15:24

As a king ready to the battle - Fully prepared for a battle; whom it would be vain to attempt to resist. So mighty would be the combined forces of trouble and anguish against him, that it would be vain to attempt to oppose them.

Barnes: Job 15:25

For he stretcheth out his hand against God - The hand is stretched out for battle. It wields the spear or the sword against an enemy. The idea here is, that the wicked man makes God an adversary. He does not contend with his fellow-man, with fate, with the elements, with evil angels, but with God. His opponent is an Almighty Being, and he cannot prevail against him; compare the notes at Isa 27:4.

And strengtheneth himself - As an army does that throws up a rampart, or constructs a fortification. The whole image here is taken from the practice of war; and the sense is, that a wicked man is really making war on the Almighty, and that in that war he must be vanquished; compare Job 9:4.

Barnes: Job 15:26

He runneth upon him - That is, upon God. The image here is taken from the mode in which people rushed into battle. It was with a violent concussion, and usually with a shout, that they might intimidate their foes, and overcome them at first, with the violence of the shock. The mode of warfare is now changed, and it is the vaunted excellency of modern warfare that armies now go deliberately and calmly to put each other to death.

Even "on his neck - literally, "with the neck"- בצואר b^e tsavā'r . Vulgate, "With erect neck - erecto collo ."Septuagint, contemptuously, or with pride - ὕβρει hubrei . The idea seems to be, not that he ran "upon the neck"of his adversary - as would seem to be implied in our translation - but that he ran in a firm, haughty, confident manner; with a head erect and firm, as the indication of self confidence, and a determined purpose to overcome his foe. See Schultens in loc.

Upon the thick bosses - The word boss with us means a knob - a protuberant ornament of silver, brass, or ivory on a harness or a bridle; then a protuberant part, a prominence, or a round or swelling body of any kind. The Hebrew word used here ( גב gab ) means properly anything gibbous, convex, arched; and hence, "the back"- as of animals. Applied to a shield, it means the convex part or the back of it - the part which was presented to an enemy, and which was made swelling and strong, called by the Greeks ὀμφαλὸς omfalos , or μεσομφάλιον mesomfalion . Gesenius supposes that the metaphor here is taken from soldiers, who joined their shields together, and thus rushed upon an enemy. This was one mode of ancient warfare, when an army or a phalanx united their shields in front, so that nothing could penetrate them, or so united them over their heads when approaching a fortress, that they could safely march under them as a covering.

This, among the Romans and Greeks, was commonly practiced when approaching a besieged town. One form of the testudo - the χελώη στρατιωτῶν chelōnē stratiōtōn of the Greeks, was formed by the soldiers, pressed close together and holding their shields over their heads in such a manner as to form a compact covering. John H. Eschenburg, Manual of Classical Literature. by N. W. Fiske, pt. III, section 147. The Vulgate renders this, "and he is armed with a fat neck"- pingui cervice armatus est . Schultens expresses the idea that is adopted by Gesenius, and refers to Arabic customs to show that shields were thus united in defending an army from a foe, or in making an attack on them. He says, also, that it is a common expression - a proverb - among the Arabs, "he turns the back of his shield"to denote that one is an adversary; and quotes a passage from Hamasa, "When a friend meets me with base suspicions, I turn to him the back of my shield - a proverb, whose origin is derived from the fact, that a warrior turns the back of his shield to his foes."

Paxton supposes that the expression here is taken from single combat, which early prevailed. But the idea here is not that which our translation would seem to convey. It is not that he rushes upon or against the hard or thick shield "of the Almighty"- and that, therefore, he must meet resistance and be overcome: it is that he rushes upon God with his own shield. He puts himself in the attitude of a warrior. He turns the boss of his own shield against God, and becomes his antagonist. He is his enemy. The omission of the word "with"in the passage - or the preposition which is in the Hebrew ( ב b ) has led to this erroneous translation. The passage is often quoted in a popular manner to denote that the sinner rushes upon God, "and must meet resistance"from his shield, or be overcome. It should be quoted only to denote that the sinner places himself in an attitude of opposition to God, and is his enemy.

Of his bucklers - Of his shields ( מגניו m^e gı̂nāy ), that is, of the shields which the sinner has; not the shields of God. The shield was a well-known instrument of war, usually made with a rim of wood or metal, and covered with skins, and carried on the left arm; see the notes at Isa 21:5. The outer surface was made rounding from the center to the edge, and was smoothly polished, so that darts or arrows would glide off and not penetrate.

Barnes: Job 15:27

Because he covereth his face with his fatness - That is, he not only stretches out his hand against God Job 15:25 and rushes upon him as an armed foe Job 15:26, but he gives himself up to a life of luxury, gluttony, and licentiousness; and therefore, these calamities must come upon him. This is designed to be a description of a luxurious and licentious person - a man who is an enemy of God, and who, therefore, must incur his displeasure.

And maketh collops of fat - Like an ox that is fattened. The word collop properly means "a small slice of meat, a piece of flesh"(Webster), but here it means a thick piece, or a mass. The word is used in this sense in New England. The sense is, that he becomes excessively fat and gross - as they usually do who live in sensual indulgence and who forget God.

Barnes: Job 15:28

And he dwelleth - Or rather, "therefore he shall dwell."As a consequence of his opposing God, and devoting himself to a life of sensuality and ease, he shall dwell in a desolate place. Instead of living in affluence and in a splendid city, he shall be compelled to take up his abode in places that have been deserted and abandoned. Such places - like Petra or Babylon now - became the temporary lodgings of caravans and travelers, or the abodes of outcasts and robbers. The meaning here is, that the proud and wicked man shall be ejected from his palace, and compelled to seek a refuge far away from the usual haunts of men.

Which are ready to become heaps - Which are just ready to tumble into ruin.

Barnes: Job 15:29

He shall not be rich - That is, he shall not continue rich; or he shall not again become rich. He shall be permanently poor.

Neither shall his substance continue - His property.

Neither shall he prolong the perfection thereof - Noyes renders this, "And his possessions shall not be extended upon the earth."Wemyss, "Nor shall he be master of his own desires."Good, "Nor their success spread abroad in the land."Luther, Und sein Gluck wird sich nicht ausbreiten im Lande - "And his fortune shall not spread itself abroad in the land."Vulgate, "Neither shall he send his root in the earth "- nec mittet in terra radicem suam . The Septuagint, οὐ μὴ βάλῃ ἐπὶ τὴν γῆν σκιὰν ou mē balē epi tēn gōn skian - "and shall not cast a shadow upon the earth."The word rendered "perfection"( מנלם mı̂nlām ) is commonly supposed to be from מנלה mı̂nleh , from נלה nâlâh to finish, to procure, and hence, the noun may be applied to that which is procured - and thus may denote possessions. According to this the correct rendering is, "and he does not extend their possessions abroad in the land;"that is, his possessions do not extend abroad. Gesenius supposes, however, that the word is a corruption for מבלם - "their flocks."I see no objection, however, to its being regarded as meaning possessions - and then the sense is, that he would fail in that which is so much the object of ambition with every avaricious man - that his possessions should extend through the land; compare the notes at Isa 5:8.

Barnes: Job 15:30

He shall not depart out of darkness - He shall not escape from calamity; see Job 15:22. He shall not be able to rise again, but shall be continually poor.

The flame shall dry up his branches - As the fire consumes the green branches of a tree, so shall punishment do to him. This comparison is very forcible, and the idea is, that the man who has been prospered as a tree shall be consumed - as the fire consumes a tree when it passes through the branches. The comparison of a prosperous man with a tree is very common, and very beautiful. Thus, the Psalmist says,

I have seen the wicked in great power,

And spreading himself like a green bay tree. Psa 37:35.

Compare Psa 92:12-13. The aged Skenandoah - a chief of the Oneida tribe of Indians, said,"I am an aged hemlock. The winds of an hundred winters have whistled through my branches. I am dead at the top. My branches are falling,"etc.

And by the breath of his mouth shall he go away - That is, by the breath of the mouth of God. God is not indeed specified, but it is not unusual to speak of him in this manner. The image here seems to be that of the destruction of a man by a burning wind or by lightning. As a tree is dried up, or is rent by lightning, or is torn up from the roots by a tempest sent by the Deity, so the wicked will be destroyed.

Barnes: Job 15:31

Let not him that is deceived trust in vanity - The sense is, "Let him not trust in vanity. He will be deceived. Vanity will be his recompense."The idea is, that a man should not confide in that which will furnish no support. He should not rely on his wealth and rank; his houses and lands; his servants, his armies, or his power, if he is wicked, for all this is vain. He needs some better reliance, and that can be found only in a righteous life. The word vanity here means that which is unsubstantial; which cannot uphold or sustain; which will certainly give way.

For vanity will be his recompense - He will find only vanity. He will be stripped of all his honors and possessions.

Barnes: Job 15:32

It shall be accomplished before his time - Margin, "cut off."The image here is that of a tree, which had been suggested in Job 15:30. Here it is followed up by various illustrations drawn from the flower, the fruit, etc., all of which are designed to denote the same thing - that a wicked man will not be permanently prosperous; he will not live and flourish as he would if he were righteous. He will be like a tree that is cut down before its proper time, or that casts its flowers and fruits and brings nothing to perfection. The phrase here literally is, "It shall not be filled up in its time;"that is, a wicked man will be cut off before he has filled up the measure of his days, like a tree that decays and falls before its proper time. A similar idea occurs in Psa 55:23. "Bloody and deceitful men shall not live out half their days."As a general fact this is all true, and the observation of the ancient Idumeans was correct. The temperate live longer than the intemperate; the chaste longer than the licentious; he that controls and governs his passions longer than he who gives the reins to them; and he who leads a life of honesty and virtue longer than he who lives for crime. Pure religion makes a man temperate, sober, chaste, calm, dispassionate, and equable in his temper; saves from broils, contentions, and strifes; subdues the angry passions, and thus tends to lengthen out life.

His branch shall not be green - It shall be dried up and withered away - retaining the image of a tree.

Barnes: Job 15:33

He shall shake off his unripe grape as the vine - The idea here is, that the wicked man shall be like a vine that casts off its grapes while they are yet sour and green, and brings none to perfection; compare the notes at Isa 18:5. Scott renders this,

"As when the vine her half-grown berries showers,

Or poisoned olive her unfolding flowers."

It would seem from this passage that the vine might be so blasted by a hot wind or other cause, as to cast its unripe grapes to the earth. The employment of a figure of this kind to illustrate an idea supposes that such a case was familiar to those who were addressed. It is well known that in the East the grape and the olive might be blasted while in blossom, or when the fruit was setting, as all fruit may be. The injury is usually done in the flower, or when the fruit is just forming. Yet our observations of the effects of the burning winds that pass over the deserts on fruit that is half formed, in blasting it and causing it to fall, are too limited to allow us to come to any definite conclusion in regard to such effects in general. Anyone, however, can see the beauty of this image. The plans and purposes of wicked people are immature. Nothing is carried to perfection. They are cut off, their plans are blasted, and all the results of their living are like the sour, hard, crabbed, and useless fruit that falls from the tree before it is ripe. The results of the life of the righteous, on the other hand, are like a tree loaded with ripe and mellow fruit - their plans are brought to maturity, and resemble the rich and heavy clusters of grapes, or the abundant fruits of the olive when ripe.

And shall cast off his flower as the olive - The olive is a well-known tree that abounds in the East. The fruit is chiefly valuable for the oil which it produces; compare the notes at Rom 11:17. The olive is liable to be blasted while the fruit is setting, or while the tree is in blossom. In Greece, a northeast wind often proves destructive to the olive, and the same may be true of other places. Dr. Chandler speaking of Greece, says, "The olive groves are now, as anciently, a principal source of the riches of Athens. The crops had failed five years successively when we arrived; the cause assigned was a northerly wind, called Greco-tramontane, which destroyed the flower. The fruit is set in about a fortnight, when the apprehension from this unpropitious quarter ceases. The bloom in the following year was unhurt, and we had the pleasure of leaving the Athenians happy in the prospect of a plentiful harvest."A wicked man is here elegantly compared with such a tree that casts its flowers and produces no fruit.

Barnes: Job 15:34

For the congregation of hypocrites - The word rendered "congregation"here ( עדה ‛êdâh ) means properly an appointed meeting; a meeting convened by appointment or at stated times (from ידה yâdâh ), and hence, an assembly of any kind. It is commonly applied to an assembly for public worship; but it may refer to a more private company - a family, or circle of friends, dependents, etc. It refers here, I suppose, to such a community that a man can get around him in his own dwelling - his family, servants, dependents, etc. The word rendered "hypocrites"( חנף chânêph ) is in the singular number, and should be so rendered here. It does not mean that a worshipping assembly composed of hypocrites would be desolate - which may be true - but that the community which a man who is a hypocrite can gather around him shall be swept away. His children, his dependents, and his retinue of servants, shall be taken away from him, and he shall be left to solitude. Probably there was an allusion here to Job, who had been stripped in this manner; or at any rate the remark was one, if it were a quotation from the ancient sayings of the Arabians, which Job could not but regard as applied to himself.

And fire shall consume - This has all the appearance of being a proverb. The meaning is, that they who received a bribe would be certainly punished.

The tabernacles of bribery - The tents or dwellings of those who receive bribes, and who therefore are easily corrupted, and have no solid principles. There is probably an allusion here to Job; and no doubt Eliphaz meant to apply this severe remark to him. Job was a Sheik, an Emir, a head of a tribe, and, therefore, a magistrate; see Job 29:7, seq. Yet a part of his possessions and servants had been cut off by fire from heaven Job 1:16; and Eliphaz means probably to imply that it had been because he had been guilty of receiving a bribe. This ancient proverb declared that the dwellings of the man who could be bribed would be consumed by fire; and now he presumes that the fact that Job had been visited by the fire of heaven was full proof that he had been guilty in this manner. It was about on principles such as these that the reasoning of the friends of Job was conducted.

Barnes: Job 15:35

They conceive mischief - The meaning of this verse is, that they form and execute plans of evil. It is the characteristic of such men that they form such plans and live to execute them, and they must abide the consequences. All this was evidently meant for Job; and few things could be more trying to a man’ s patience than to sit and hear those ancient apothegms, designed to describe the wicked, applied so unfeelingly to himself.

Poole: Job 15:13

That, or for, or surely. Thy spirit i.e. either thy breath, or thy rage, or thy soul; for all these the spirit signifies. Heb. Thou makest thy spirit to return to , or to return again against , that God from whom thou didst receive it.

Poole: Job 15:14

What is man Heb. frail , or sick , or wretched man ? his mean original and corrupt nature showeth him to be unclean.

Which is born of a woman from whom he derives infirmity, and corruption, and guilt, and the curse consequent upon it.

Righteous to wit, in his own eyes, as thou, O Job, art.

Poole: Job 15:15

In his saints , i.e. in his angels, as appears by comparing Job 4:18 , who are called his saints or holy ones , Deu 33:2 Psa 103:20 Dan 4:13,23 Mt 18:10 24:36 ; who though they were created holy, yet he could not be confident in them, nor they be confident in themselves that they would continue in their integrity if they were left to themselves, and not upheld by God’ s special grace and assistance. See Poole "Job 4:18" .

The heavens Heb. and the heavens , i.e. either,

1. The heavens properly so called; which though they be free from those drossy mixtures which are and appear in heavenly bodies, yet are not absolutely pure, but have some spots and blemishes in them; as philosophers have discovered, and the all-seeing God knoweth. Compare Job 25:5 , where the stars are said not to be pure ; unless the stars also there be metaphorically put for the angels, as they are Job 38:7 , and for other holy ministers of God, as Dan 8:10 Rev 1:16,20 12:1,4 .

2. The angels that dwell in heaven; heaven being oft put for its inhabitants; either for God, as Psa 73:9 Dan 4:26 Luk 15:18,21 ; or for the angels that dwell in heaven, as Psa 89:5 148:1,2 . So this is a repetition of the same thing in other words. And these are not pure , to wit, simply and perfectly, and comparatively to God; in which and such like respects God only is said to be good , and wise , and immortal . The angels are pure from corruption, but not from imperfection, nor from a possibility of sinning, if God should withdraw his help from them.

Poole: Job 15:16

Who, besides his natural proneness to sin, hath contracted habits and customs of sinning, and sinneth as freely and easily, as greedily and delightfully, as frequently and abundantly, as men, especially in those hot countries, used to drink up water. But this did not Job; and therefore though the things delivered by him and the rest be true in the general, yet they commit a great error in misapplying them to Job, for which therefore they are afterwards reproved.

Poole: Job 15:17

I will prove what I have affirmed, that such strokes as thine are peculiar to hypocrites and wicked men. I speak not by hearsay only, but from my own experience.

Poole: Job 15:18

Wise men who are most able to be witnesses and judges in these matters.

From their fathers or ancestors ; who diligently observed this, and carefully transmitted their own judgment and experience successively to their posterity.

Have not hid it they judged it to be so certain and important a truth, that they would not conceal it in their own breasts, but made conscience of publishing it for the instruction and comfort of succeeding ages.

Poole: Job 15:19

Unto whom alone the earth was given either,

1. By the special and gracious gift of God; whereas wicked men invaded their parts of the earth, and took them away by force. Or,

2. By the choice and consent of the people, who for their great and known wisdom and virtue conferred this power and trust upon them. This he allegeth, partly to make their testimony more considerable, because these were not obscure, and mean, and foolish men, whose words are commonly despised, but the most worthy and famous men in their places and ages; and partly to contradict and confute what Job had said, Job 9:24 , that the earth was given into the hand of the wicked . By the earth he means either the dominion of the earth, to wit, of that part of the earth in or nigh which Job and his friends lived; or rather, the possession of the earth, i.e. of a great portion of worldly goods; or particularly, the land , or that land , (as the word properly signifies,) to wit, the land of Canaan, which was given by special gift unto Abraham, (from whom it seems most probable that both Job and his friends were descended,) and to Isaac, and to Jacob; who, though they met with some common and ordinary afflictions, yet enjoyed a great measure of comfort, and wealth, and honour, and power in the world, as the fruits of God’ s blessing, and of his covenant made with good men, whilst wicked men were exposed to manifold distresses and grievous calamities; all which those holy patriarchs diligently observed, and industriously imparted to their children, to encourage them to continue and proceed in the ways of true piety. But how was the earth or land given to them alone , as is here said?

Answ . Either,

1. Because Noah and his sons (of whom some understand these words) had the sole possession and dominion of the earth. Or,

2. Because Canaan was given to Abraham and to his seed alone; and some of Abraham’ s children had the dominion of, or an ample possession in, those parts where Job and his friends lived, who also seem to be in the number of them. Or,

3. Because they only had it either by God’ s special and gracious providence, or by the choice and approbation of the people; whereas wicked men took it by rapine and violence, without asking leave either from God or men.

No stranger i.e. the enemy; for such are called strangers, both in Scripture, as Pro 5:10 Isa 1:7 Eze 11:9 28:10 , and in other authors. No person of a strange nation and disposition or religion.

Among them i.e. through their land, as this phrase is used, Num 20:18 , to wit, so as to molest, or disturb, or spoil them, as the Sabeans and Chaldeans did thee. God watched over those wise and holy men so carefully, that no enemy should invade them; and so he would have done over thee, if thou hadst been such a one.

Poole: Job 15:20

Travaileth with pain i.e. lives a life of care, and fear, and grief, by reason of God’ s wrath, and the torments of his own mind, and his manifold and dreadful outward calamities.

The number of his years is hidden i.e. he knows not how short the time of his tyranny and life is, and therefore lives in continual fear of losing them. The number of a good man’ s years are also hid from him as well as they are from the wicked men; but to those this is a great torment and mischief; whereas it is not so to him. Or, and a few years (Heb. a number of years , put by a common hypallage for years of number ; as few years are called, Job 16:22 , because they are soon numbered; as men of number , is put for a few men, Gen 34:30 Deu 4:27 33:6 ) are laid or treasured up , i.e. are allotted to him by God’ s secret counsel; for God cuts off such men in the midst of their days. Psa 55:23 ; whereas long life is promised, and commonly given, to righteous men.

To the oppressor i.e. to the wicked man; but he names this one sort of them, the oppressors, partly, because he supposed Job to be guilty of this sin, Job 22:6 ; partly, in opposition to what Job had affirmed of the safety and happiness of such persons, Job 12:6 ; and partly, because such are most apt to expect and promise to themselves a longer and happier life than other men, because of their singular preservatives and advantages of life above other men.

Poole: Job 15:21

Even when he feels no evil, he is tormented with perpetual fears and expectations of it from the sense of his own guilt, and of God’ s all-seeing eye and righteous judgment. See Lev 26:36 Deu 28:65 .

Shall come upon him or, shall invade and destroy him suddenly and unexpectedly; which is a great aggravation of it.

Poole: Job 15:22

i.e. When he falls into trouble, he despairs of God’ s mercy, and of deliverance, by reason of his guilty conscience; which he speaks with particular reflection upon Job, who would receive no comfort nor matter of hope.

He is waited for of the sword i.e. besides the calamity which is upon him, he is in constant expectation of further and greater miseries; for the sword is oft used for any grievous affliction, as Luk 2:35 .

Poole: Job 15:23

His poverty is so great, that he is forced to wander hither and thither to seek for bread, and cannot find it. A just punishment for him that took away the bread and substance of others by violence.

He knoweth he is assured of it from his own guilty conscience.

The day of darkness i.e. the time of his total, and irrecoverable, and everlasting destruction.

Is ready at his hand i.e. ready to seize upon him, or take him by the hand or shoulder like a serjeant to arrest him. The words may well he rendered, was prepared by his hand , i.e. by his works or actions; which being most commonly done with the hand, are oft called by that name, as Exo 14:31 Jud 9:16 Pro 10:4 12:24 . So the sense is, He is conscious to himself that by his wicked life he hath prepared and stored up calamities and destruction for himself, and therefore he expected nothing less.

Poole: Job 15:24

i.e. When trouble comes, instead of trusting, and hoping, and comforting himself in God, as good men do in such cases, as 1Sa 30:6 , he is full of torment and dread of the issue of it, and concludes it will end in his utter ruin, as he hath great reason to do.

Ready to the battle or, prepared or furnished; or, disposed with his army round about him , as this word seems to signify.

Poole: Job 15:25

Now he gives the reason of all the forementioned calamities which befell him, which was his great wickedness in the time of his peace and prosperity.

He stretcheth out his hand against God i.e. he commonly and customarily sinned against God with a high and out-stretched hand, i.e. boldly and presumptuously, as one that neither desired his favour, nor feared his anger.

Strengtheneth himself i.e. he putteth his forces in array, as if he would fight with him.

Against the Almighty which aggravates the madness of this poor contemptible worm that durst fight against the omnipotent God.

Poole: Job 15:26

Runneth upon him i.e. assaults him, or rusheth upon him with great swiftness and fury, as this phrase signifies, Dan 8:6 . This he is either,

1. God, who was expressed twice in the last verse, and who is here produced as entering the lists and fighting with his daring adversary. Or rather,

2. The wicked man, of whom and whose sin and misery he speaks in the whole context, both before and after this; who in the last verse was introduced as preparing for the battle, and here as actually and impudently fighting with him.

Even on his neck as a stout warrior, who cometh close to his adversary and grapples with him, and taketh him by the neck to throw him down. Compare 2Sa 2:16 Job 16:2 . Or, with his neck . So it is a metaphor from a mad and raging bull, which runs upon his enemy with a hard and stiff neck.

Upon the thick bosses of his bucklers i.e. even where his enemy is strongest; he is not discouraged with the enemies’ thick, and strong, and eminent shields, but boldly ventures in upon them, and amongst them. Or, with the thick bosses (Heb. the thickness and eminency ) of his shields, wherewith he invaded the enemy, that so he might both defend himself and offend his enemy; for the ancient shields were useful both ways, because they had a sharp iron or steel in the midst of them.

Poole: Job 15:27

With his fatness: this is mentioned as the reason of his insolent carriage towards God, because he was fat, i.e. rich, and potent, and successful, as that expression signifies, Deu 32:15 Psa 78:31 Jer 46:21 . His great prosperity made him proud and secure, and regardless of God and men.

Maketh collops of fat on his flanks his only care and study is to pamper and please himself, and obey his own mind and lusts, and in defence and pursuance of them he contends with God.

Poole: Job 15:28

He dwelleth in desolate cities: these words may note either,

1. His tyranny and cruelty, whereby he makes the places of his abode and dominion desolate by his frequent murders, spoils, and oppressions, wherewith he destroyeth great numbers of his people, and forceth others to flee out of his reach. Or,

2. His pride, and power, and wealth; which enabled and engaged him to build desolate houses and cities for his own glory, and safety, and conveniency; of which See Poole "Job 3:14" . Or,

3. His punishment and misery; that for his impiety towards God, and oppression of men, he was driven out of his dominions and possessions, and forced to flee into desolate places for safety and a habitation. This seems best to agree with the Hebrew words, which run thus, But (for so the particle and is commonly used, as hath been oft said) he shall dwell , &c. And so this is fitly opposed to this last-mentioned prosperity, and is the beginning of the description of his misery, which is continued in the following verses.

Which are ready to become heaps which were ready to fall, and to be turned into a heap of stones.

Poole: Job 15:29

He shall not be rich i. e not abide rich, but shall become poor.

Neither shall his substance continue what he had gotten shall be taken from him.

The perfection thereof i.e. the perfection of his substance, or that complete estate and glory which he hath attained, shall not be continued to him and to his posterity. Or, neither shall their perfection (i.e. that prosperity, and wealth, and power wherein they placed their perfection or happiness) spread itself , or be propagated or spread abroad , but shall be diminished and taken away. It is a metaphor from a tree. Compare Job 8:16 .

Poole: Job 15:30

He shall not depart out of darkness his misery shall have no end.

The flame God’ s anger and judgment upon him.

His branches either,

1. His children; or,

2. Wealth, and power, and glory, wherewith he was encompassed, and adorned, and secured, as trees are with their branches.

Of his mouth i.e. of God’ s mouth, as appears both by comparing this with Job 15:25 , where God is expressed as the adversary with whom this wicked wretch contendeth; and by the nature of the thing, and the whole context, all this man’ s calamities being manifestly the effects of God’ s anger; and by other places of Scripture, where the breath of God’ s mouth or lips are mentioned as that whereby he destroyeth wicked men; as Job 4:9 Isa 11:4 2Th 2:8 . And this expression intimates to us with how much facility God subdueth his enemies; he needs no arms or instruments; his word, his blast, one act of his will, is more than sufficient to do it.

Shall he go away Heb. go back , i.e. retreat and run away from God faster than he did run towards and upon him, Job 15:26 . So it is a continuation of the former metaphor of a battle or conflict between two persons.

Poole: Job 15:31

In vanity i.e. in the vain and deceitful things of this world, such as power, riches, honour, &c., of which, and of the loss of them, he had been largely discoursing; and now he subjoins a general caution to all men to take heed of running into the same error and mischief with the forementioned persons; and withal he secretly intimates Job’ s great sin, which was the cause of his ruin, to wit, his carnal confidence in those vain things, the wealth, and glory, and children which God had given him; from which crime he therefore vindicates himself hereafter. For vanity , i.e. disappointment and dissatisfaction, and the vanishing or loss of all their imaginary felicity; the same word vanity being elegantly repeated in another sense, as is usual in Scripture and all authors.

His recompence Heb. his exchange ; he shall exchange one vanity for another, a pleasing vanity for a vexatious vanity. But this verse is and may be rendered otherwise; the Hebrew particle al being here, as it is elsewhere, taken for a simple negation. Thus, He that is deceived with vanity , (i.e. with the vain things of this world, wherewith most men are deceived and bewitched,) will not believe that vanity (i.e. emptiness, and disappointment, and misery) shall be his recompence . And so this is an aggravation of his calamity, that it surprised him when he was confident and secure from all fears of such an event.

Poole: Job 15:32

It shall be accomplished to wit, that which was last mentioned, that vanity should be his recompence . Or, it, i.e. his branch, mentioned in the next clause of the verse, from which it is understood in this former clause, as is very usual in the Holy Scripture, shall be consumed, or cut off .

Before his time i.e. when by the course of nature and common providence it might have continued and flourished much longer.

His branch either,

1. His glory and prosperity. Or rather,

2. His children, by comparing Job 15:34 , where the desolation is said to fall upon all the congregation and tabernacles of these men; and so he reflects upon Job, who lost his children.

Shall not be green i.e. shall not continue to flourish, as it had done.

Poole: Job 15:33

He either,

1. The wicked man, who by his sins is the author of his own ruin. Or,

2. God, who is easily understood, both from the matter and context.

Shall shake off Heb. shall take away by violence .

His unripe grape i. e. his fruit, his children, or other comforts, before their time.

As the vine i.e. as the vine either itself droppeth, or rather loseth, its tender grapes, which are plucked off by a violent hand.

As the olive which flourisheth much about the same time with the vine, and is commonly handled in the same manner.

Poole: Job 15:34

The congregation i.e. their children, and servants, and friends, and dependents.

Desolate i.e. utterly destroyed. Fire , i.e. some eminent and terrible judgment of God, which is oft expressed by fire; as Isa 9:19 26:11 .

The tabernacles of bribery i.e. which were either built or maintained by extortion and bribery, and suchlike unrighteous courses, whereof they thought Job guilty, Job 22:8 .

Poole: Job 15:35

They conceive mischief i.e. they devise and contrive injurious and pernicious enterprises against others.

Vanity or iniquity, or injury, or trouble ; either,

1. To others; they execute what they had contrived. Or,

2. To themselves; the mischief they designed for others falleth upon their own heads, and they reap what they sowed. And their belly , i.e. their inward parts, their hearts and minds. See Poole "Job 15:2" .

Prepareth deceit either,

1. For others, whom they design to cheat; or,

2. For themselves, who whilst they seek to deceive others, shall find that they themselves are most deceived, as being deprived of all their desires and hopes wherewith they fed themselves, and cast into all those calamities which they thought to prevent by these artifices.

Haydock: Job 15:14

Just. Few are free from all spot; but venial sins do not hinder a man from being styled truly virtuous. (Worthington)

Haydock: Job 15:15

Unchangeable, of his own nature, and during this life. (Calmet) ---

Hebrew and Septuagint, "is not trusted by him," till they have been tried, (Haydock; chap. iv. 17.; None is good but God alone, Mark x. 18.) in comparison. (Tirinus)

Haydock: Job 15:16

Water, with the utmost avidity and unconcern, Proverbs x. 23., and xxvi. 6.

Haydock: Job 15:17

Seen. He had before given himself out for a prophet. Perhaps he may only mean to deliver what he had been taught, or had learned by experience, ver. 18. His observations are in themselves just; but the application to Job is no less insulting. (Calmet)

Haydock: Job 15:18

Wise. Protestants, "which wise men have told from their fathers, and have not hid it, " chap. viii. 8. The authority of tradition was then very great; and why should it now be despised? (Haydock)

Haydock: Job 15:19

Them. Their antiquity, courage, and purity of morals must consequently be greater, as they have preserved themselves from the inroads of strangers. (Calmet)

Haydock: Job 15:20

Proud; uncertain. Hebrew, "in pain." (Haydock) ---

Septuagint, "numbered," or few, Genesis xxxiv. 30. These are the maxims which Eliphaz had received in a vision, or from the ancients, ver. 17. The description of a tyrant's life was admirably verified in Dionysius, of Syracuse, (Calmet) and in our Cromwell, (Haydock)--- "-----pale and trembling in the dead of night." (Pope)

---who rarely lodged two night in one chamber. (Clarendon.) ---

Such live in dread, (Haydock) and seldom die a natural death.

Ad generum Cereris sine cæde et vulnere pauci

Descendunt reges et sicca morte Tyranni. (Juvenal x. 113.)

Nocte dieque suum gestare in pectore testem. (Juvenal xiii.)

They bear always about the witness, "conscience." (Haydock) ---

They distrust every one, and are hated by all.

Districtus ensis cui super impia

Cervice pendet, &c. (Horace iii. Ode 1.)

--- These miseries are incident to the wicked, but are improperly addressed to Job. (Worthington)

Haydock: Job 15:26

And is. Hebrew, "even upon the thick bosses of his buckler." (Haydock) ---

God thus seizes his antagonist, who, like Pharao, swells with pride. (Calmet) (Deuteronomy xxxii. 15.)

Haydock: Job 15:28

Heaps, by his ambition and fury, (Calmet) and exactions, (Cajetan; Menochius) till the king chooses to rebuild the cities. (Vatable)

Haydock: Job 15:31

That he. Hebrew and Septuagint, "for vanity shall be his reward." (Haydock) ---

If he would repent, he might still be safe. (Menochius)

Haydock: Job 15:32

Hands; strength and prosperity. (Calmet) ---

Septuagint, "his branch shall not grow thick." (Haydock)

Haydock: Job 15:33

First. Hebrew, "unripe." (Haydock) ---

He shall derive no aid or comfort from his young family.

Haydock: Job 15:34

Congregation, or family. ---

Bribes. Literally, "presents," which (Haydock) frequently were not given freely, but extorted as a real tribute. (Calmet) ---

Septuagint, "for the death of the wicked is a martyrdom," or proof of his impiety. "But fire shall consume the houses of the present (or bribe) receivers."

Haydock: Job 15:35

Sorrow. Hebrew, "mischief." (Haydock) See Psalm vii. 15., and Isaias xlix. 4. ---

The tree is known by its fruit. Eliphaz sufficiently insinuates, that he is speaking of Job. (Calmet) ---

His, or "its," the congregation's womb, ver. 34. Protestants, "their belly." (Haydock)

Gill: Job 15:13

That thou turnest thy spirit against God,.... Not against men, his friends only, but against God himself, being filled with wrath and indignation at him; showing the enmity of his heart unto him, and committing hostilities upon him, stretching out his hand, and strengthening himself against him, running upon him, on the thick bosses of his buckler, as after expressed:

and lettest such words go out of thy mouth? as in Job 9:22.

Gill: Job 15:14

What is man, that he should be clean?.... Frail, feeble, mortal man, or woeful man, as Mr. Broughton renders it; since he is sinful, whereby he is become such a weak and dying creature: this question, as well as the following, is put by way of contempt, and as lessening man in a comparative sense, and in order to abate any high conceit of himself; who is not naturally clean, but the reverse, being conceived and born in sin; nor can he be so of himself, nor by any means he is capable of; and however clean he may be in his own eyes, or in the eyes of others, yet is not clean in the sight of God, and still less pure than him, his Maker, as in Job 4:17; and indeed cannot be clean at all, but through the grace of God, and blood of Christ, which cleanses from all sin:

and he which is born of a woman; a periphrasis of man, Job 14:1;

that he should be righteous? as no man is naturally; there is none righteous, no, not one; though man originally was made righteous, yet sinning he lost his righteousness, and all his posterity are without any; nor can they become righteous of themselves, or by any works of righteousness done by them; and though they may trust in themselves that they are righteous, and may appear outwardly so before men, yet by the deeds of the law no flesh can be justified or accounted righteous in the sight of God, and much less be more just than he, as in Job 4:17; nor can any of the sons of men be made or reckoned righteous but by the obedience of Christ, or by that justifying righteousness that is in him: what Eliphaz here says concerning the impurity, imperfection, and unrighteousness of men, are very great truths; but if he aims at Job, as he seems to do he misses his mark, and mistakes the man, and it is in vain with respect to him, or as a refutation of any notions of his; for Job asserts the corruption and depravity of human nature as strongly as it is expressed here, Job 14:4; nor does he ever claim, but disclaims, sinless perfection, Job 9:20; nor did he expect to be personally justified before God by any righteousness of his own, the imperfection of which he was sensible of, but by the righteousness of his living Redeemer, Job 9:30; but what he pleaded for was the integrity and uprightness of his heart in opposition to hypocrisy he was charged with; and the holiness and righteousness of his life and conversation, in opposition to a course of living in sin, or to his being guilty of some notorious sin or sins for which he was afflicted, as was insinuated. Eliphaz here recurs to his oracle, Job 4:17; and expresses it much to the same sense.

Gill: Job 15:15

Behold, he putteth no trust in his saints,.... In holy men, set apart for himself by his grace, whose sins are expiated by the blood of his Son, and whose hearts are sanctified by his Spirit, and who live holy lives and conversations, as Abraham, Isaac, and Jacob; these, though he trusts many of them with much, as the prophets of old with the messages of his grace and will, and the ministers of the word with treasure, in their earthen vessels, the sacred "depositum" of the glorious Gospel, with gifts of grace, fitting them for their work, and with the care of the souls of men; yet he trusts none of them with themselves, with the redemption and salvation of their souls, with the regeneration and sanctification of their hearts, and with their preservation to eternal glory; he has put those into the hands of his Son and Spirit, and keeps them by his power through faith unto salvation: the Targum renders it, in his saints above, in the saints in heaven, in glorified men; he is there their all in all; as their happiness, so their safety and protection; see an instance of his care and preservation of them after the resurrection, when in a perfect state, Rev 20:8; or this may be understood of the angels, who sometimes are called saints, Deu 33:2; who though they have been trusted with many things to impart to the sons of men, yet not with the salvation of men, nor even with the secret of it; they were not of God's privy council when the affair was debated and settled; nor with other secrets, as the day and hour of the last judgment, the coming of the Son of Man: or the sense may be, "he putteth no perfection or stability" ^d in them, that is, perfection in comparison of his; for if theirs were equal to his, they would be gods, which it is impossible to be, or for God to make them such; and likewise such stability as to have been able to have stood of themselves, which it appears they had not, since many of them fell, and the rest needed confirming grace, which they have by Christ, the Head of all principalities and powers:

yea, the heavens are not clean in his sight; heaven born men, partakers of the heavenly calling, whose hearts and affections are set on heavenly things, and have their conversation in heaven; yet these, in the sight of a pure and holy God, and in comparison of him, are impure and unholy; or they of heaven, as Mr. Broughton renders it, the inhabitants of heaven; the angels on high, as the Targum paraphrases it; these are charged by him with folly, and they, conscious of their imperfection with respect to him, cover their faces with their wings, while they celebrate the perfection of his holiness, who is so glorious in it; though the natural heavens may be intended, at least not excluded, and the luminous bodies in them, as Bildad seems to explain it, Job 25:5; the stars are reckoned the more dense and thick part of the heavens, the moon has its spots, and by later discoveries it seems the sun is not without them, and the heavens are often covered with clouds and darkness, and the present ones will be purified with fire at the general conflagration, which supposes them unclean, and they shall pass away, and new ones succeed, which implies imperfection in the former, or there would be no need of others; this is the proof Eliphaz gives of what he had suggested in Job 15:14.

Gill: Job 15:16

How much more abominable and filthy is man,.... In his natural, corrupt, and unregenerate estate; man, as a creature, was not abominable, but becoming sinful he is; he is so in himself, cast out to the loathing of his person, being full of wounds, bruises, and putrefying sores, yea, like a dead corrupted carcass, for he is dead in trespasses and sins, Eph 2:1; and he appears to be corrupt by the abominable works done by him, as all the works of the flesh are; yea, he is abominable to himself, when made sensible of his state and case; he then abhors himself, and repents of his sins, he loathes his sins, and himself for them; and must be much more so in the sight of God, who is of purer eyes than to behold iniquity, as man is nothing else than a mass of sin, and therefore must be "filthy"; for sin is of a defiling nature, it defiles the body and all its members, and the soul with all its powers and faculties: man is naturally and originally filthy, being conceived in sin, and shapen in iniquity; nor can a clean thing be brought out of an unclean; he is internally and universally unclean, his heart is a sink of sin, desperately wicked, and wickedness itself; his mind and conscience are defiled, and there is no place clean; and this appears outwardly in his actions, in his life and conversation, which is filthy also: for if the ploughing of the wicked is sin, and the righteousnesses of men are filthy rags, how impure must the immoral actions of wicked men be? man is so impure, that nothing but the blood of Christ can purify his heart, and purge his conscience from dead works, and make white his outward conversation garment:

which drinketh iniquity like water; it is as natural to him to commit iniquity as it is for a man to drink water when he is thirsty, and he does it with equal gust, delight, and pleasure; as cold water is delightful to a thirsty soul, so is sin to a sinner, a sweet morsel he holds in his mouth; various lusts are various pleasures, though these pleasures are but for a season: sin, like water, is easy to be come at, it is near at hand, it easily besets men, and is all around them, and they easily give into it; everyone turns to his wicked course as readily as the horse rushes into the battle; and the phrase may be expressive of the abundance of sin committed, like large draughts of water greedily taken down by a man athirst, and repeated again and again; moreover, as water drank enters into men, and is taken down as an harmless thing, yet often proves very hurtful and pernicious to them when drank while they are hot, and occasions disorders, which issue in death; so sin, though it may seem harmless, and be pleasing and refreshing, going down like water, yet it works like poison, and is the gall of asps within a man, and ends in eternal death, if grace prevents not. This is the conclusion and application of the whole to man, arguing from the greater to the lesser, and so proving the impurity and imperfection of man, and that he cannot be clean and righteous before God of himself.

Gill: Job 15:17

I will show thee, hear me,.... Here Eliphaz proceeds to illustrate and make plain, to clear and defend, his former sentiment and proposition, and into which the rest of his friends came; that only wicked, and not righteous men, are afflicted of God, especially in such a manner as Job was; and he proposes to show things worthy of his regard, and not such vain and unprofitable things which Job had uttered; and, in order to stir up and engage his attention, he says what follows:

and that which I have seen I will declare; what he had been an eyewitness of himself; the same he had observed, Job 4:8; and such testimonies are most regarded, and reckoned most authentic and creditable, especially when they come from men of character; see Luk 1:1.

Gill: Job 15:18

Which wise men have told from their fathers,.... Men wise in the best sense, not to do evil, but to do good; not worldly wise men, but such who have wisdom, sound wisdom in the inward parts; who are wise to salvation, and who are partakers of divine and spiritual wisdom; and such men, as they would never tell an untruth, so they would never report a false or a foolish thing they had heard, nor any thing but upon a good testimony, what they have received from their fathers, who were also wise and good men; and therefore such a testimony, though not ocular, but by tradition, deserves regard:

and have not hid it; their fathers did not hide it from them, and what they have received from their fathers they did not hide it from their children; and so it came to be handed down from one to another with great truth, exactness, and certainty, and to be depended upon, see Psa 44:1.

Gill: Job 15:19

Unto whom alone the earth was given,.... Who were intrusted with the government of whole kingdoms and nations; and therefore not mean men, but persons of great consequence, and to be credited; being such as were appointed by God, and by him put into such an high office, for which they were qualified by him; and being observed to be such by men, were made choice of by them to take the government of them: this is not to be restrained to the land of Canaan, and to Abraham, Isaac, and Jacob, to whom it was given, and to their posterity; and who it is very probable at this time did not yet enjoy it; but it respects more and larger tracts of land, and the rulers of them, and at a greater distance of time, and very likely Noah and his sons, to whom the whole earth was given, and by whom it was replenished, and among whom it was divided; this seems opposed to what Job had said, Job 9:24;

and no stranger passed among them; either there was no wicked man among them, a stranger to God and godliness; or an enemy that invaded them, passed through them, disturbed and dispossessed them of their power and substance; which shows how wise and good men are regarded by the Lord, and not distressed and afflicted as wicked men be; as well as serves to strengthen the credit of their character, and the report received and derived from them by tradition, and tacitly glances at Job's distress and disturbance by the Chaldeans and Sabeans; next follows the account of the things either seen by Eliphaz, or handed down from such credible persons now described.

Gill: Job 15:20

The wicked man travaileth with pain all his days,.... Either to commit iniquity, which he is at great pains to do, and even to weariness; and, agreeably to the metaphor used, he conceives it in his heart, he travails with it in his mind, and he brings forth falsehood and a lie, what disappoints him, and which issues in death, eternal death, see Psa 7:14; or to get wealth and riches, in obtaining of which he pierces himself through with many sorrows; and these being like thorns, in using them he gets many a scratch, and has a good deal of trouble, pain, and uneasiness in keeping them, insomuch that he cannot sleep comfortably through fear of losing them; wherefore he does not enjoy that peace, comfort, and happiness, it may be thought he does; and, besides all this, he has many an inward pain and gripe of conscience for his many sins and transgressions, which lie at the door of conscience, and when it is opened rush in, and make sad work, and put him to great pain and distress; for otherwise this cannot be said of every wicked man, that they are in outward pain and distress, or in uncomfortable circumstances, at least in appearance; for of some it is said, "they are not in trouble as other men, neither are they plagued like other men", Psa 73:5; they live wholly at ease, and are quiet, and die so, at least seemingly: some restrain this to some particular person whom Eliphaz might have in view; the Targum paraphrases it of wicked Esau, who it was expected would repent, but did not; others think that he had in his eye some notorious oppressor, that had lived formerly, or in his time, as Nimrod, the mighty hunter and tyrant, or Chedorlaomer, who held for some years several kings in subjection to him; but it is much if he does not design Job himself; however, he forms the description of the wicked man in such a manner, that it might as near as possible suit his case, and in many things he plainly refers to it: and this is a sad case indeed, for a wicked man to travail in pain all his days in this life, and in the world to come to suffer the pains of hell fire to all eternity; the pains of a woman, to which the allusion is, are but short at most, but those of the wicked man are for life, yea, for ever; and among the rest of his pains of mind, especially in this world, what follows is one, and which gives much uneasiness: and the number of years is hidden to the oppressor; Mr. Broughton renders it, soon numbered years; that is, few, as the years of man's life at most are but few, and those of the oppressor fewer still, since bloody and deceitful men do not live out half the days of the years of man's life, but are oftentimes cut off in the midst of their days; and be they more or fewer, they are all numbered and fixed, and the number of them is with God, and him only; they are fixed and settled by the decree of God, and laid up in his purposes, and reserved for the oppressor; but they are a secret to him, he does not know how long he shall live, or how soon he may die, and then there will be an end of his oppression and tyranny, and of his enjoyment of his wealth and riches unjustly got; and this frets him, and gives him pain, and makes him uneasy; whereas a good man is easy about it, he is willing to wait his appointed time, till his change comes; he is not so much concerned to know the time of his death as to be in a readiness for it. The Targum paraphrases this of Ishmael the mighty: the oppressor is the same with the wicked man in the preceding clause.

Gill: Job 15:21

A dreadful sound is in his ears,.... Or "a voice", or "sound of fears" ^t, of what causes fears; and which are either imaginary; sometimes wicked men, fear when there is no cause or occasion for it; they fancy an enemy at their heels, and flee, when none pursues them; they are a "Magormissabib", or "terror on every side", a fear to themselves and all about them, Jer 20:3; like Cain, who fancied and feared that every man that met him would slay him Gen 4:13; such is the effect of a guilty conscience: or real; and these either extraordinary sounds, such as were made in the ears of the Syrian host, which caused them to flee, and leave their tents, and all their substance in them, 2Ki 7:6; or ordinary, as the sound of the trumpet, the alarm of war, wars and rumours which are very terrible, especially to some persons; or sounds of fears, reports of one calamity after another, which cause fears; and so may respect Job's troubles, and the dreadful sound of them in his ears, brought by one messenger of bad tidings after another: but there is a more dreadful sound than either of these, which is sometimes in the ears of wicked men; the terrors of the law of God broken by them, the menaces and curses of it, and a sound of hell and damnation, which continually rings in their ears, and fills the with horror and black despair; and so the Targum,

"the voice or sound of the fears in hell is in his ears;''

and among the rest of his fears what follows is one, and so some connect the words, that ^u.

in prosperity the destroyer shall come upon him; either God the lawgiver, whose law he has transgressed, and who is able, as to save his people, so to destroy the wicked, soul and body, in hell; and destruction from the Almighty, Job himself says, was a terror to him, Job 31:23; or a destroying angel, such an one as went through the land of Egypt, and destroyed the firstborn, and into the camp of Israel, when they committed sin, and were destroyed of the destroyer; or some enemy, plunderer, and robber, such as the Sabeans and Chaldeans were, and to whom respect may be had; or even the devil himself, Apollyon, the destroyer of the souls of men, and who sometimes wicked men fear will come and carry them away, soul and body, to hell; or it may be death is meant, which kills and destroys all men; and wicked men are afraid that in the midst of all their peace and prosperity sudden destruction by death should come upon them, like a thief in the night, and remove them from all their enjoyments; and whether they are or no under any fearful apprehensions of this, it certainly will be their case.

Gill: Job 15:22

He believeth not that he shall return out of darkness,.... When he lies down at night he despairs of ever seeing the light of the morning, through fear of an enemy, a robber, a murderer, or of one disaster or another, Deu 28:66; or when he is in any affliction and calamity, which is often signified by darkness, he cannot persuade himself that he shall ever be delivered out of it, and restored to his former condition again: and here Eliphaz seems to glance at Job, who had no hope of his being brought into such a state of prosperity he had been in; whereas good men, when in darkness, believe they shall be brought again to the light, as the church in Mic 7:8; or the infidel, who knows he must be laid in the dark and silent grave; the Heathen man, such as were many of the neighbours of Eliphaz, the Idumeans, among whom he dwelt, who were without the hope of a glorious resurrection; and which is an article of pure revelation, and which the idolatrous Heathen were strangers to, and so believed it not, or any deliverance from the grave; or this may respect the blackness of darkness, the outer darkness, the darkness of hell, which when once a wicked man is cast into, and enveloped with, he despairs, as he well may, of ever being delivered out of it:

and he is waited for of the sword; or by them that kill with the sword, as the Targum, who lie in wait for him, to rob him, and kill him; or in his own apprehension he seems to have nothing but drawn swords about him, or a sword hanging over his head, or the judgments of God ready to fall upon him for his sins; for he, having killed others with the sword, must expect to be killed with it himself.

Gill: Job 15:23

He wandereth abroad for bread,.... Either as a plunderer and robber, he roves about to increase his worldly power and substance; or rather, being reduced to poverty, wanders about from place to place, from door to door, to beg his bread; which is a curse imprecated on the posterity of wicked men, Psa 109:10;

saying, where is it? where is bread to be had? where shall I go for it? where lives a liberal man that will give it freely and generously? by this question it seems as if it was difficult for such a man to get his bread by begging; he having been cruel and oppressive to others, unkind and ungenerous in his time of prosperity, now finds but few that care to relieve him; and indeed a man that has not shown mercy to the indigent, when in his power to have relieved them, cannot expect mercy will be shown to him; this he does, wanders about, seeking food, "wheresoever he is" ^w:

he knoweth that the day of darkness is ready at his hand; either that a day of affliction and adversity is coming upon him, perceiving his affairs to grow worse and worse, or to be immediately and already on him, which obliges him to wander about for bread; or that the day of death is at hand, which he is made sensible of by one symptom or another; or rather it may be the day of everlasting darkness in hell, the wrath of God to the uttermost he has deserved; he finds the day of judgment is at hand, and the Judge at the door, and in a short time he must receive the reward of eternal vengeance for the wicked deeds he has done; for so the words may be rendered, "that the day of darkness is prepared by his hand" ^x; by the evil works his hand has wrought, and so has treasured up to himself wrath against the day of wrath, and righteous judgment of God.

Gill: Job 15:24

Trouble and anguish shall make him afraid,.... Either his present troubles shall frighten him, they being so very dismal, terrible, and distressing, and make him fear that others were coming on, more dreadful and formidable; or those troubles he fears will be his portion hereafter, these terrify him beyond measure, even that indignation and wrath, tribulation and anguish, that shall come upon every soul of man that doeth evil, Rom 2:8;

they shall prevail against him as a king ready to the battle; that is, trouble and anguish shall prevail against him; he will be no more able to resist them than a very inferior force, or even a single man, is able to resist a warlike king, attended with a numerous army, and these set in battle array; such a man's troubles will come upon him as an armed man, against which he cannot stand; the Targum is,

"they shall surround him as a king prepared for a footstool;''

who being taken by the enemy shall be used as a footstool to mount on horseback; and as the word has the signification of a globe or ball, see Isa 22:18; some think it has respect to the manner of kings, when taken captive, put into an iron cage, as Bajazet was by Tamerlane; or into an iron hoop, bound hand and foot, and hung up in chains; or, as Ben Gersom thinks, to the manner of drowning persons, who used to be tied hand and foot, as if rolled up in the form of a globe, and so cast into the water; but rather the reference is to an army, besieging a place all around in the form of a ball or globe, so that there is no escaping them; or rather it may be to a king drawing up his army in such a form, ready to engage in battle; or putting it in such a position when encamped or entrenched, waiting the motion of the enemy; see 1Sa 26:5; and such are the troubles that surround and prevail against a wicked man, see Isa 29:3; the reasons of the wicked man being brought into such a woeful condition follow.

Gill: Job 15:25

For he stretched out his hand against God,.... Being an hater of him, an enemy to him, yea, enmity itself against him; an enemy in his mind, which appears by his wicked works, which are so many acts of hostility against God; all sins are against God, his nature, his will, his law, and all his remonstrances, exhortations, cautions, and instructions; but some are more daring and impudent than others, or are committed in a more open, bold, and audacious manner, as were those committed by the inhabitants of Sodom, and those who are similar to them; especially such as strike at the being of God and his perfections, his providence and government of the world; and such as deny these may most truly be said to stretch out their hands against God, and strike at him: and this may regard not only sins committed against the light of nature and the law of God, but against the evangelic revelation, the doctrines of the Gospel, and the ordinances of it; for such who deny the one, and reject the other, openly oppose themselves to God, and expose themselves to his wrath and vengeance; for of how much sorer punishment shall such be thought worthy, who trample Christ and his blood under foot, despise and disobey his Gospel:

and strengtheneth himself against the Almighty; by hardening his heart against him as Pharaoh did; by putting on a bold and brazen countenance, by setting his mouth against God in heaven, and suffering, his tongue to walk through the earth, fearing neither God nor man; by entering into a friendship with the world, and making alliances with the enemies of God, even by making a covenant with death, and an agreement with hell; all which is egregious folly and madness: for a sinful man to oppose himself to God is to set briers and thorns to a consuming fire; for a weak feeble creature to set himself against the Almighty, who can crush him in a moment, and send him down to hell, is the height of folly; let the potsherds strive with the potsherds of the earth, but not man with his Maker; who ever strengthened or hardened himself against him, and prospered?

Gill: Job 15:26

He runneth upon him, even on his neck,.... As a fierce and furious enemy runs upon another with great wrath and fury; as the he goat in Daniel's vision ran upon the ram, in the fury of his power, that is, Alexander upon Darius; which instance Bar Tzemach refers to; and as an adversary, who throws down his weapons, and goes in to closer quarters, and takes his antagonist by the throat, or round the neck, in order to throw him down to the ground; in such a bold and insolent manner does the wicked man encounter with God; he makes up to him, and flies in his face, and most audaciously attacks him: or he runs upon him "with his neck" ^y; with a stretched out neck, in the most haughty manner, with a neck like an iron sinew, and with a brow like brass:

upon the thick bosses of his bucklers; alluding to shields, embossed in the middle, where they are thicker than in the other parts, and used to have a spike of iron set in the middle; so that it was daring and dangerous to run upon them: these may design the perfections of God, denied by the wicked man; or his providential dispensations, despised by him; or his purposes and decrees ridiculed, replied unto, and disputed; or the flaming sword of justice, and the curses of a righteous law, in defiance of which wicked men go on in sin: or "with the bosses of his bucklers" ^z; with all his family, as Schmidt; or employing all his wealth and riches, his power and authority, against God, and the interest of religion in the world. Some understand this of God, meeting the wicked man, stretching out his hand, and strengthening himself against him, as if he, God, ran upon the wicked man, and upon his neck, and took him by it, and shook him; as in Job 16:12; and upon the thick bosses of his buckler, his bones and nerves, as Mr. Broughton; or on his power and wealth, which are not able to secure him from the vengeance of the Almighty; but the former sense seems best.

Gill: Job 15:27

Because he covereth his face with his fatness,.... He has no fear of God, nor shame for his sin; he blushes not to rise up against God in the manner he does, because his eyes stand out with fatness; or rather his face is covered with it, that is, he abounds in riches, he enjoys great prosperity, a large affluence of all good things; and this makes him haughty and imperious, neither to fear God, nor regard man like Jeshurun, who, when he "waxed fat, was grown thick, and covered with fatness, kicked" against God, and his providences, sinned and rebelled against him; "forsook God which made him, and lightly esteemed the Rock of his salvation", Deu 32:15; and to the same purpose is the following clause:

and maketh collops of fat in his flanks; a description of a very fat man, and one that pampers the flesh, and indulges himself in eating and drinking; and, figuratively, of one that abounds in the good things of this world, and which make him vain and proud, and lead him on to commit sin in a bold and daring way, promising himself impunity in it, but without any just ground for it, as the following verses show; perhaps some respect may be had to Job's children feasting with one another in their prosperity, which led on to sin, and issued in their ruin, as Eliphaz would suggest.

Gill: Job 15:28

And he dwelleth in desolate cities,.... This is either a continuation of the account of the wicked man's prosperity, which makes him haughty; such is his might and power, that he destroys cities and palaces, built and enjoyed by others, and then out of the ruins of them builds greater cities and more noble palaces, to perpetuate his name to posterity; which sense agrees with Job 3:14; and with the Targum,

"and he makes tabernacles in desert cities, that he may dwelt in houses which were not inhabited;''

and so Ben Gersom: and hence because of his success among men, and the grandeur he lives in, his heart is lifted up, and his hand is stretched out against God; or else this may express the sinful course of life such a man lives, who chooses to dwell in desolate places, and deserts, to do harm to others, to seize upon travellers as they pass by, and rob and plunder them of their substance, sitting and waiting for them in such places, as the Arabians in the wilderness, Jer 3:2; which is the sense of some, as Aben Ezra observes; or rather this points at the punishment of the wicked man, who though for the present may be in great prosperity, possessed of large cities and stately palaces, "yet" or "but" ^a, for so the particle may be rendered, "he dwelleth in desolate cities"; in such as shall become desolate, being destroyed by a superior enemy, that shall come upon him; or through his subjects forsaking him, not being able to bear his tyranny and cruelty; or he shall be driven from his dominions by them, and be obliged to fly, and dwell in desert places; or he shall choose to dwell there, through the horrors of a guilty conscience; or, best of all, he shall be reduced to such distress and poverty, that he shall not have a house fit to dwell in; but "shall inhabit the parched places in the wilderness, in a salt land, and not inhabited", Jer 17:6; as follows:

and in houses which no man inhabiteth, which are ready to become heaps; such as have been deserted by their former inhabitants, because come to decay, and ready to fall down upon them, and become heaps of stones and rubbish.

Gill: Job 15:29

He shall not be rich,.... Though his heart is set upon it, he is determined at any rate to be rich; he labours for it with all his might and main, and yet shall not attain what he is so desirous of; many, who take a great deal of pains to be rich, and even in a lawful way, and are men of understanding in trade and business, and yet riches are not their portion; and some who got a great deal, yet do not grow rich; what they get, they put into a bag of holes, and it drops through as fast as they put in; what they get in one sinful way they consume in another, and so are always poor; and others, though they have amassed together a vast substance, yet still are but poor men, not using what they have either for their own good, or the good of others; and not being content with what they have, but always craving more, and so are even poor in their own account, not having what they would have: however, such a man is not rich towards God; for in godly and spiritual things he is destitute of the true riches of grace, and has no title to the riches of glory; and as for his earthly riches, these shall not endure; though he may be rich for the present, he will not be always so; And this sense the next clause confirms:

neither shall his substance continue; or "his strength" ^b his power and might, a rich man's wealth being his strong city, in which he places his trust and confidence; riches are called "substance", though their are but a shadow, yea, mere nonentities, things that are not, in comparison of heavenly things; see Pro 23:5; at least they are not an enduring substance; they are uncertain things, here today, and gone tomorrow; that make themselves wings, and fly away from the owners of them; or they are taken away front them, and are not like the riches of grace, which are durable riches; or like those of glory; but by one means or another are taken out of the hands of the possessors of them, and they are reduced to poverty: and this "their substance shall not rise"; or rather, "not rise again" ^c, as the word may be rendered; notwithstanding all the pains they may take, their substance shall not rise, grow, and increase; or not rise up to the former heights it did, but being fallen into poverty there they lie:

neither shall he prolong the perfection of it upon the earth; though, indeed, there is no perfection in the creature, nor in creature enjoyments, nor in outward riches and substance; such as have had the largest share of them, as David and Solomon, have declared they have seen an end of all perfection, and that all things, the highest enjoyments, are vanity and vexation of spirit; yet when men are got to the summit, and height, and perfection of outward happiness, as they or others may think, this is not prolonged, or continued long in the earth, or they continued in it; but often are suddenly cast down from the pinnacle of honour, wealth, and riches; hence some render the words, "and their prosperity shall not be fixed into the earth" ^d; shall not take root, though it may seem to do, Jer 12:2; and so shall not spread itself as a tree well rooted does; and as does the spiritual prosperity, perfection, and fullness of good men, which they have in and by Christ; being rooted in the love of God, in the grace of Christ, and having the root of the matter in them, they cast forth their roots as Lebanon, and their branches spread, and they are full of the fruits and blessings of grace, Hos 14:5.

Gill: Job 15:30

He shall not depart out of darkness,.... Out of the darkness of poverty, calamity, and distress he comes into, and, indeed, he despairs of it himself, as in Job 15:22; and in a spiritual sense he departs not out of the darkness of sin, out of the dark state of unregeneracy; nor will he depart out of the blackness and darkness reserved for him hereafter, when he is once come into it:

the flame shall dry up his branches; alluding either to a violent drought and heat, which dries up pastures, herbs, and trees, and the branches of them; or to a wind, as the Septuagint, a burning wind, in the eastern countries, which consumed all green things; or to a flash of lightning, which shatters, strips, and destroys branches of trees: here it may signify the wrath of God, like a flame of fire consuming the wealth and substance, and families, of wicked men; whose children particularly may be compared to branches, and so respect may be had to Job's children, who were suddenly destroyed by a violent wind, which threw down the house in which they were:

and by the breath of his mouth shall he go away; out of the world, a phrase expressive of death; either because of the breath of his own mouth, as some in Jarchi, because of his blasphemies against God and his people, because of his cursing and swearing his mouth is full of, and the many vain, foolish, and idle words which come out of it, and for which he will be condemned; or rather

"by the breath of the mouth of God,''

as the Targum; either according to his purpose and decree, and by his order, and the word that goes out of his mouth; the wicked man shall be obliged to depart out of the world at once, being struck dead by him, as Ananias and Sapphira were; or by his powerful wrath and vengeance, whose breath is as a stream of brimstone, and with which he will slay the wicked of the earth, and particularly will consume the wicked one, antichrist, even with the spirit of his mouth, and with the brightness of his coming, Isa 11:4.

Gill: Job 15:31

Let not him that is deceived trust in vanity,.... Every wicked man is deceived, either by Satan, who deceives the whole world, deceived our first parents, and deceives all their posterity, not only profane sinners, but many professors of religion also; or by their own hearts, which are deceitful and desperately wicked; or through the deceitfulness of sin, which promises profit, pleasure, and liberty, and issues in ruin, pain, and bondage; and through the deceitfulness of riches, which promise that satisfaction they do not give: and such as are deceived in this manner are prone to trust in vanity; in men, who in every state, high or low, are altogether vanity; and in creature enjoyments, in outward riches and wealth, which are all vanity and vexation of spirit; and in their own hearts, and the vanity of their minds, which to do is extreme folly; and in their righteousness and external privileges, which will be of no service to them, as to their acceptance with God, and eternal happiness; and therefore trust in whatsoever is vain and empty, and affords no solid satisfaction, real pleasure, and advantage, is here dehorted from; unless the words will be allowed to be justly rendered, as I think they may, "trust not in him that is deceived by vanity" ^e; by any of the above vain things, since he must himself be a vain man, and therefore not to be confided in; to which sense the Targum inclines;

"he will not (or should not) believe in a son of man (or in a man), who errs through falsehood;''

the reason dissuading from it follows:

for vanity shall be his recompence; all that a man gets by trusting in vanity, or by trusting in a man deceived, is nothing but emptiness and vanity; he gets nothing solid and substantial, that will be of any advantage to him here or hereafter; and yet this he will not easily believe; and so Beza reads the words, "he that is deceived by vanity will not believe that vanity shall be his recompence".

Gill: Job 15:32

It shall be accomplished before his time, Either the recompence or reward of his trusting vanity, in vain persons or things, the punishment of such a trust, the sorrows and troubles following upon it; these shall come upon the wicked man "before his day" ^f, as it may be rendered; before the day of his death, even before his old age; before the evil days come in a course of nature, and those years in which he has no pleasure: or his life, and the days of his life, "shall be filled up" ^g; or be at an end before his time; not before the time fixed in the decree and purpose of God, Job 14:5; but before his own time, that he and his friends thought he might have lived, and as his healthful constitution promised; or before the then common term of human life; and so the phrase is expressive or an immature death:

and his branch shall not be green; but dried up and wither away; his wealth and riches, his children and family, be utterly extinct; instead of being like a branch, green and flourishing, shall be like a dry stick, useless and unprofitable, only fit for burning; see Job 15:30.

Gill: Job 15:33

He shall shake off his unripe grape as the vine,.... Either the wicked man himself shall shake off or lose his substance; or God shall shake off from him all that was dear and valuable to him; or he shall be shaken by one providence or another, just as a vine is shaken by a violent wind and tempest, and its unripe grapes are battered off by an hailstorm, or plucked off by the hand, or drop off through rottenness; so it is signified by this metaphor, that a wicked man should be stripped of his wealth and riches in a sudden manner; or his children should be snatched from him in their youth, before they were well grown up to maturity, and so like the unripe grape; perhaps respect is had to Job's case, both with regard to his substance and his family:

and shall cast off his flower, as the olive: which tree, when shaken in a violent manner, drops its flower, and so brings forth no fruit; it is observed by naturalists ^h, that these two trees, the vine and the olive, flourish much about the same time, and suffer much by storms and tempests, which destroy their fruits, and especially when rain falls in the time of their flowering; the some thing is intended in this clause as in the former.

Gill: Job 15:34

For the congregation of hypocrites shall be desolate,.... Hypocrites are such who seem to and would be thought to be, what they are not; they are outwardly righteous before men, but inwardly very wicked; have a form of godliness, but are destitute the power of it, 2Ti 3:5; pretend to much religion, and to be worshippers of God, when it is only in outward appearances, and not in reality and sincerity: and such as these have been in the congregations of the righteous, in all ages; but here Eliphaz speaks of a congregation of them, a society, a family of them; and very probably has his eye upon Job's, and would represent hereby that he, the head of his family, and his children, when living, and his servants and associates, were all hypocrites, and now become desolate, reduced to want and poverty, and in distressed circumstances: or were "solitary" ⁱ and alone, as the word is rendered in Job 3:7; destitute of friends, and of the comforts of life; and perhaps reference may be had to the future state of such, when they shall aloud be bid to depart from God, have no society with angels and saints, but shall have their portion with those of the same character with them, hypocrites, in the highest degree of torment and misery, Mat 24:51;

and fire shall consume the tabernacles of bribery; either such tents, or houses, as were built with money taken as bribes; see Hab 2:12; or where such who received bribes dwelt; unjust judges, who took a gift that blinds the eyes, to pervert justice. Job is afterwards by Eliphaz represented as if he was an oppressor, a wicked magistrate, and guilty of such like crimes as here pointed at, Job 22:6; and the "fire" said to consume the dwelling places of such may be understood either of material fire, such as came down from heaven, and destroyed Job's sheep, Job 1:16; or figuratively, the wrath of God often compared to fire, which would appear in one way or another, to the utter ruin of such persons, their habitations, and those that dwelt in them.

Gill: Job 15:35

They conceive mischief,.... That is, such wicked persons as before described; they meditate sin in their minds, and contrive how to commit it, and form schemes within themselves to do mischief to others:

forth vanity; or sin; for lust when it is conceived bringeth forth sin, and that is vanity, an empty thing, and neither yields profit nor pleasure in the issue, but that which is useless and unserviceable, yea, harmful and ruinous; for sin, when it is finished, bringeth forth death, even death eternal, Jam 1:14;

and their belly prepareth deceit; their inward part frames and devises that which is designed to deceive others, and in the end proves deceitful to themselves: the allusion is to a pregnant woman, or rather to one who seems to be so, and whose conception proves abortive, and so deceives and disappoints herself and others; see Psa 7:14.

Commentary -- Verse Notes / Footnotes

NET Notes: Job 15:13

¹ tn The Hebrew is רוּחֶךָ (rukhekha, “your spirit” or “your breath”). But the fact that this is turned “against God,” means that it must be given a derived meaning, or a meaning that is metonymical. It is used in the Bible in the sense of anger – what the spirit vents (see Judg 8:3; Prov 16:32; and Job 4:9 with “blast”).

² tn The verb is a Hiphil perfect of yasa’, “to go out, proceed, issue forth.”

NET Notes: Job 15:15

¹ tn Eliphaz here reiterates the point made in Job 4:18.

² sn The question here is whether the reference is to material “heavens” (as in Exod 24:10 and Job 25:5), or to heavenly beings. The latter seems preferable in this context.

NET Notes: Job 15:16

¹ tn The two descriptions here used are “abominable,” meaning “disgusting” (a Niphal participle with the value of a Latin participle [see GKC 356-57 §116.e]), and “corrupt” (a Niphal participle which occurs only in Pss 14:3 and 53:4), always in a moral sense. On the significance of the first description, see P. Humbert, “Le substantif toáe„ba„ et le verbe táb dans l’Ancien Testament,” ZAW 72 [1960]: 217ff.). On the second word, G. R. Driver suggests from Arabic, “debauched with luxury, corrupt” (“Some Hebrew Words,” JTS 29 [1927/28]: 390-96).

² sn Man commits evil with the same ease and facility as he drinks in water – freely and in large quantities.

NET Notes: Job 15:17

¹ tn The demonstrative pronoun is used here as a nominative, to introduce an independent relative clause (see GKC 447 §138.h).

² tn Here the vav (ו) apodosis follows with the cohortative (see GKC 458 §143.d).

NET Notes: Job 15:18

¹ tn The word “tradition” is not in the Hebrew text, but has been supplied in the translation.

² tn Heb “their fathers.” Some commentators change one letter and follow the reading of the LXX: “and their fathers have not hidden.” Pope tries to get the same reading by classifying the מ (mem) as an enclitic mem. The MT on first glance would read “and did not hide from their fathers.” Some take the clause “and they did not hide” as adverbial and belonging to the first part of the verse: “what wise men declare, hiding nothing, according to the tradition of their fathers.”

NET Notes: Job 15:19

¹ sn Eliphaz probably thinks that Edom was the proverbial home of wisdom, and so the reference here would be to his own people. If, as many interpret, the biblical writer is using these accounts to put Yahwistic ideas into the discussion, then the reference would be to Canaan at the time of the fathers. At any rate, the tradition of wisdom to Eliphaz has not been polluted by foreigners, but has retained its pure and moral nature from antiquity.

NET Notes: Job 15:20

¹ tn Heb “all the days of the wicked, he suffers.” The word “all” is an adverbial accusative of time, stating along with its genitives (“of the days of a wicked man”) how long the individual suffers. When the subject is composed of a noun in construct followed by a genitive, the predicate sometimes agrees with the genitive (see GKC 467 §146.a).

² tn The Hebrew term מִתְחוֹלֵל (mitkholel) is a Hitpolel participle from חִיל (khil, “to tremble”). It carries the idea of “torment oneself,” or “be tormented.” Some have changed the letter ח (khet) for a letter ה (he), and obtained the meaning “shows himself mad.” Theodotion has “is mad.” Syriac (“behave arrogantly,” apparently confusing Hebrew חול with חלל; Heidi M. Szpek, Translation Technique in the Peshitta to Job [SBLDS], 277), Symmachus, and Vulgate have “boasts himself.” But the reading of the MT is preferable.

³ tn It is necessary, with Rashi, to understand the relative pronoun before the verb “they are stored up/reserved.”

⁴ tn This has been translated with the idea of “oppressor” in Job 6:23; 27:13.

NET Notes: Job 15:21

¹ tn The word “fill” is not in the Hebrew text, but has been supplied in the translation.

² tn The word שׁוֹדֵד (shoded) means “a robber; a plunderer” (see Job 12:6). With the verb bo’ the sentence means that the robber pounces on or comes against him (see GKC 373 §118.f). H. H. Rowley observes that the text does not say that he is under attack, but that the sound of fears is in his ears, i.e., that he is terrified by thoughts of this.

NET Notes: Job 15:22

¹ tn This is the meaning of the Hiphil imperfect negated: “he does not believe” or “he has no confidence.” It is followed by the infinitive construct functioning as the direct object – he does not expect to return (to escape) from darkness.

sn The meaning of this line is somewhat in question. H. H. Rowley (Job [NCBC], 111) thinks it could mean that he is afraid he will not wake up from the night, or he dreads misfortune, thinking it will be final for him.

² sn In the context of these arguments, “darkness” probably refers to calamity, and so the wicked can expect a calamity that is final.

³ tn Heb “he is watched [or waited for] by the sword.” G. R. Driver reads it, “he is marked down for the sword” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 78). Ewald suggested “laid up for the sword.” Ball has “looks for the sword.” The MT has a passive participle from צָפָה (tsafah, “to observe, watch”) which can be retained in the text; the meaning of the form can then be understood as the result of the inspection (E. Dhorme, Job, 217).

NET Notes: Job 15:23

¹ tn The MT has “he wanders about for food – where is it?” The LXX has “he has been appointed for food for vultures,” reading אַיָּה (’ayyah, “vulture”) for אַיֵּה (’ayyeh, “where is it?”). This would carry on the thought of the passage – he sees himself destined for the sword and food for vultures. Many commentators follow this reading while making a number of smaller changes in נֹדֵד (noded, “wandering”) such as נִתַּן (nittan, “is given”), נוֹעַד (no’ad, “is appointed”), נוֹדַע (noda’, “is known”), or something similar. The latter involves no major change in consonants. While the MT “wandering” may not be as elegant as some of the other suggestions, it is not impossible. But there is no reading of this verse that does not involve some change. The LXX has “and he has been appointed for food for vultures.”

² tn This line is fraught with difficulties (perceived or real), which prompt numerous suggestions. The reading of the MT is “he knows that a day of darkness is fixed in his hand,” i.e., is certain. Many commentators move “day of darkness” to the next verse, following the LXX. Then, suggestions have been offered for נָכוֹן (nakhon, “ready”), such as נֵכֶר (nekher, “disaster”); and for בְּיָדוֹ (bÿyado, “in his hand”) a number of ideas – לְאֵיד (lÿ’ed, “calamity”) or פִּידוֹ (pido, “his disaster”). Wright takes this last view and renders it “he knows that misfortune is imminent,” leaving the “day of darkness” to the next verse.

NET Notes: Job 15:24

¹ tn If “day and darkness” are added to this line, then this verse is made into a tri-colon – the main reason for transferring it away from the last verse. But the newly proposed reading follows the LXX structure precisely, as if that were the approved construction. The Hebrew of MT has “distress and anguish terrify him.”

² tn This last colon is deleted by some, moved to v. 26 by others, and the NEB puts it in brackets. The last word (translated here as “launch an attack”) occurs only here. HALOT 472 s.v. כִּידוֹר links it to an Arabic root kadara, “to rush down,” as with a bird of prey. J. Reider defines it as “perturbation” from the same root (“Etymological Studies in Biblical Hebrew,” VT 2 [1952]: 127).

NET Notes: Job 15:25

¹ sn The symbol of the outstretched hand is the picture of attempting to strike someone, or shaking a fist at someone; it is a symbol of a challenge or threat (see Isa 5:25; 9:21; 10:4).

² tn The Hitpael of גָּבַר (gavar) means “to act with might” or “to behave like a hero.” The idea is that the wicked boldly vaunts himself before the Lord.

NET Notes: Job 15:26

¹ tn Heb “he runs against [or upon] him with the neck.” The RSV takes this to mean “with a stiff neck.” Several commentators, influenced by the LXX’s “insolently,” have attempted to harmonize with some idiom for neck (“outstretched neck,” for example). Others have made more extensive changes. Pope and Anderson follow Tur-Sinai in accepting “with full battle armor.” But the main idea seems to be that of a headlong assault on God.

² tn Heb “with the thickness of the bosses of his shield.” The bosses are the convex sides of the bucklers, turned against the foe. This is a defiant attack on God.

NET Notes: Job 15:27

¹ sn This verse tells us that he is not in any condition to fight, because he is bloated and fat from luxurious living.

² tn D. W. Thomas defends a meaning “cover” for the verb עָשָׂה (’asah). See “Translating Hebrew `asah,” BT 17 [1966]: 190-93.

³ tn The term פִּימָה (pimah), a hapax legomenon, is explained by the Arabic fa’ima, “to be fat.” Pope renders this “blubber.” Cf. KJV “and maketh collops of fat on his flanks.”

NET Notes: Job 15:28

¹ sn K&D 11:266 rightly explains that these are not cities that he, the wicked, has destroyed, but that were destroyed by a judgment on wickedness. Accordingly, Eliphaz is saying that the wicked man is willing to risk such a curse in his confidence in his prosperity (see further H. H. Rowley, Job [NCBC], 113).

² tn The verbal idea serves here to modify “houses” as a relative clause; so a relative pronoun is added.

³ tn The Hebrew has simply “they are made ready for heaps.” The LXX translates it, “what they have prepared, let others carry away.” This would involve a complete change of the last word.

NET Notes: Job 15:29

¹ tn This word מִנְלָם (minlam) also is a hapax legomenon, although almost always interpreted to mean “possession” (with Arabic manal) and repointed as מְנֹלָם (mÿnolam). M. Dahood further changes “earth” to the netherworld, and interprets it to mean “his possessions will not go down to the netherworld (“Value of Ugaritic for Textual Criticism,” Bib 40 [1959]: 164-66). Others suggest it means “ear of grain,” either from the common word for “ears of grain” or a hapax legomenon in Deuteronomy 23:26 [25].

NET Notes: Job 15:30

¹ tn Some editions and commentators delete the first line of this verse, arguing that it is simply a paraphrase of v. 22a, and that it interrupts the comparison with a tree that falls (although that comparison only starts next).

² tn This last line in the verse is the difficult one. The MT has “he shall depart by the breath of his mouth.” If this reading stands, then it must be understood that it is the breath of God’s mouth that is intended. In place of “his mouth” the LXX has “flower” (reading פִּרהוֹ [pirho, properly, “his fruit”] instead of פִּיו piv), and “fall” instead of “depart.” Modern commentators and a number of English versions (e.g., RSV, NRSV, TEV) alter יָסוּר (yasur, “depart”) to something like יְסֹעַר (yÿso’ar, from סָעַר [sa’ar, “to drive away”]), or the like, to get “will be swept away.” The result is a reading: “and his blossom will be swept away by the wind.” The LXX may have read the Hebrew exactly, but harmonized it with v. 33 (see H. Heater, A Septuagint Translation Technique in the Book of Job [CBQMS]: 61-62).

NET Notes: Job 15:31

¹ tn The word, although difficult in its form, is “vanity,” i.e., that which is worthless. E. Dhorme (Job, 224) thinks that the form שָׁוְא (shav’) conceals the word שִׁיאוֹ (shi’o, “his stature”). But Dhorme reworks most of the verse. He changes נִתְעָה (nit’ah, “deceived”) to נֵדַע (neda’, “we know”) to arrive at “we know that it is vanity.” The last two words of the verse are then moved to the next. The LXX has “let him not think that he shall endure, for his end shall be vanity.”

² tn This word is found in Job 20:18 with the sense of “trading.” It can mean the exchange of goods or the profit from them. Some commentators change תְמוּרָתוֹ (tÿmurato, “his reward”) because they wish to put it with the next verse as the LXX seems to have done (although the LXX does not represent this). Suggestions include תִּמֹרָתוֹ (timorato, “his palm tree”) and זְמֹרָתוֹ (zÿmorato, “his vine shoot”). A number of writers simply delete all of v. 31. H. H. Rowley (Job [NCBC], 115) suggests the best reading (assuming one were going to make changes) would be, “Let him not trust in his stature, deceiving himself, for it is vanity.” And then put “his palm tree” with the next verse, he thinks that achieves the proper balance.

NET Notes: Job 15:32

¹ tn Heb “before his day.”

² tn Those who put the last colon of v. 31 with v. 32 also have to change the verb תִּמָּלֵא (timmale’, “will be fulfilled”). E. Dhorme (Job, 225) says, “a mere glance at the use of yimmal…abundantly proves that the original text had timmal (G, Syr., Vulg), which became timmale’ through the accidental transposition of the ‘alep of bÿsi’o…in verse 31….” This, of course, is possible, if all the other changes up to now are granted. But the meaning of a word elsewhere in no way assures it should be the word here. The LXX has “his harvest shall perish before the time,” which could translate any number of words that might have been in the underlying Hebrew text. A commercial metaphor is not out of place here, since parallelism does not demand that the same metaphor appear in both lines.

³ tn Now, in the second half of the verse, the metaphor of a tree with branches begins.

NET Notes: Job 15:33

¹ tn The verb means “to treat violently” or “to wrong.” It indicates that the vine did not nourish the grapes well enough for them to grow, and so they dry up and drop off.

² sn The point is that like the tree the wicked man shows signs of life but produces nothing valuable. The olive tree will have blossoms in the years that it produces no olives, and so eventually drops the blossoms.

NET Notes: Job 15:34

¹ tn The LXX renders this line: “for death is the witness of an ungodly man. “Death” represents “barren/sterile,” and “witness” represents “assembly.”

² sn This may refer to the fire that struck Job (cf. 1:16).

³ tn Heb “the tents of bribery.” The word “bribery” can mean a “gift,” but most often in the sense of a bribe in court. It indicates that the wealth and the possessions that the wicked man has gained may have been gained unjustly.

NET Notes: Job 15:35

¹ tn Infinitives absolute are used in this verse in the place of finite verbs. They lend a greater vividness to the description, stressing the basic meaning of the words.

² tn At the start of the speech Eliphaz said Job’s belly was filled with the wind; now it is there that he prepares deception. This inclusio frames the speech.

Geneva Bible: Job 15:14

What [is] man, that he should be clean? and [he which is] born of a woman, that he should ^{( i )} be righteous?

^{( i )} His purpose is to prove that Job, as an unjust man and a hypocrite, is punished for his sins, as he did before, (Job 4:8).

Geneva Bible: Job 15:16

How much more abominable and filthy [is] man, which ^{( k )} drinketh iniquity like water?

^{( k )} Who has a desire to sin, as he who is thirsty to drink.

Geneva Bible: Job 15:19

Unto whom alone the earth was ^{( l )} given, and no stranger passed among them.

^{( l )} Who by their wisdom so governed, that no stranger invaded them, and so the land seemed to be given to them alone.

Geneva Bible: Job 15:20

The wicked man travaileth with pain all [his] days, and the number ^{( m )} of years is hidden to the oppressor.

^{( m )} The cruel man is always in danger of death, and is never quiet in conscience.

Geneva Bible: Job 15:22

He believeth not that he shall return out of ^{( n )} darkness, and he is waited for of the sword.

^{( n )} Out of that misery to which he once fell.

Geneva Bible: Job 15:23

He wandereth ^{( o )} abroad for bread, [saying], Where [is it]? he knoweth that the day of darkness is ready at his hand.

^{( o )} God not only impoverishes the wicked often, but even in their prosperity he punishes them with a greediness to gain even more: which is as a beggary.

Geneva Bible: Job 15:24

Trouble and ^{( p )} anguish shall make him afraid; they shall prevail against him, as a king ready to the battle.

^{( p )} He shows the weapons God uses against the wicked, who lift up themselves against him, that is, terror of conscience and outward afflictions.

Geneva Bible: Job 15:27

Because he covereth his face with ^{( q )} his fatness, and maketh collops of fat on [his] flanks.

^{( q )} That is, he was so puffed up with prosperity and abundance for all things, that he forgave God: noting that Job in his happiness did not have the true fear of God.

Geneva Bible: Job 15:28

And he dwelleth ^{( r )} in desolate cities, [and] in houses which no man inhabiteth, which are ready to become heaps.

^{( r )} Though he build and repair ruinous places to gain fame, yet God will bring all to nothing, and turn his great prosperity into extreme misery.

Geneva Bible: Job 15:29

He shall not be rich, neither shall his substance continue, neither shall he prolong the ^{( s )} perfection thereof upon the earth.

^{( s )} Meaning, that his sumptuous buildings would never come to perfection.

Geneva Bible: Job 15:31

Let not him that is ^{( t )} deceived trust in vanity: for vanity shall be his recompence.

^{( t )} He stands in his own conceit, that he will give no place to good counsel, therefore his own pride will bring him to destruction.

Geneva Bible: Job 15:33

He shall shake off his unripe ^{( u )} grape as the vine, and shall cast off his flower as the olive.

^{( u )} As one who gathers grapes before they are ripe.

Geneva Bible: Job 15:34

For the congregation of hypocrites [shall be] desolate, and fire shall consume the tabernacles of ^{( x )} bribery.

^{( x )} Who were built or maintained by bribery.

Geneva Bible: Job 15:35

They ^{( y )} conceive mischief, and bring forth vanity, and their belly prepareth deceit.

^{( y )} Therefore all their vain devises will turn to their own destruction.

Commentary -- Verse Range Notes

TSK Synopsis: Job 15:1-35

1 Eliphaz reproves Job for impiety in justifying himself.

17 He proves by tradition the unquietness of wicked men.

MHCC: Job 15:1-16

Eliphaz begins a second attack upon Job, instead of being softened by his complaints. He unjustly charges Job with casting off the fear of God, and all regard to him, and restraining prayer. See in what religion is summed up, fearing God, and praying to him; the former the most needful principle, the latter the most needful practice. Eliphaz charges Job with self-conceit. He charges him with contempt of the counsels and comforts given him by his friends. We are apt to think that which we ourselves say is important, when others, with reason, think little of it. He charges him with opposition to God. Eliphaz ought not to have put harsh constructions upon the words of one well known for piety, and now in temptation. It is plain that these disputants were deeply convinced of the doctrine of original sin, and the total depravity of human nature. Shall we not admire the patience of God in bearing with us? and still more his love to us in the redemption of Christ Jesus his beloved Son?

MHCC: Job 15:17-35

Eliphaz maintains that the wicked are certainly miserable: whence he would infer, that the miserable are certainly wicked, and therefore Job was so. But because many of God's people have prospered in this world, it does not therefore follow that those who are crossed and made poor, as Job, are not God's people. Eliphaz shows also that wicked people, particularly oppressors, are subject to continual terror, live very uncomfortably, and perish very miserably. Will the prosperity of presumptuous sinners end miserably as here described? Then let the mischiefs which befall others, be our warnings. Though no chastening for the present seemeth to be joyous, but grievous, nevertheless, afterward it yieldeth the peaceable fruits of righteousness to them that are exercised thereby. No calamity, no trouble, however heavy, however severe, can rob a follower of the Lord of his favour. What shall separate him from the love of Christ?

Matthew Henry: Job 15:1-16

Eliphaz here falls very foul upon Job, because he contradicted what he and his colleagues had said, and did not acquiesce in it and applaud it, as they expected. Proud people are apt thus to take it very much amiss if they may not have leave to dictate and give law to all about them, and to censure those as ignorant and obstinate, and all that is naught, who cannot in every thing say as they say. Several great crimes Eliphaz here charges Job with, only because he would not own himself a hypocrite.

I. He charges him with folly and absurdity (Job 15:2, Job 15:3), that, whereas he had been reputed a wise man, he had now quite forfeited his reputation; any one would say that his wisdom had departed from him, he talked so extravagantly and so little to the purpose. Bildad began thus (Job 8:2), and Zophar, Job 11:2, Job 11:3. It is common for angry disputants thus to represent one another's reasonings as impertinent and ridiculous more than there is cause, forgetting the doom of him that calls his brother Raca, and Thou fool. It is true, 1. That there is in the world a great deal of vain knowledge, science falsely so called, that is useless, and therefore worthless. 2. That this is the knowledge that puffs up, with which men swell in a fond conceit of their own accomplishments. 3. That, whatever vain knowledge a man may have in his head, if he would be thought a wise man he must not utter it, but let it die with himself as it deserves. 4. Unprofitable talk is evil talk. We must give an account in the great day not only for wicked words, but for idle words. Speeches therefore which do no good, which do no service either to God or our neighbour, or no justice to ourselves, which are no way to the use of edifying, were better unspoken. Those words which are as wind, light and empty, especially which are as the east wind, hurtful and pernicious, it will be pernicious to fill either ourselves or others with, for they will pass very ill in the account. 5. Vain knowledge or unprofitable talk ought to be reproved and checked, especially in a wise man, whom it worst becomes and who does most hurt by the bad example of it.

II. He charges him with impiety and irreligion (Job 15:4): " Thou castest off fear, "that is, "the fear of God, and that regard to him which thou shouldst have; and then thou restrainest prayer. "See what religion is summed up in, fearing God and praying to him, the former the most needful principle, the latter the most needful practice. Where no fear of God is no good is to be expected; and those who live without prayer certainly live without God in the world. Those who restrain prayer do thereby give evidence that they cast off fear. Surely those have no reverence of God's majesty, no dread of his wrath, and are in no care about their souls and eternity, who make no applications to God for his grace. Those who are prayerless are fearless and graceless. When the fear of God is cast off all sin is let in and a door opened to all manner of profaneness. It is especially bad with those who have had some fear of God, but have now cast it off - have been frequent in prayer, but now restrain it. How have they fallen! How is their first love lost! It denotes a kind of force put upon themselves. The fear of God would cleave to them, but they throw it off; prayer would be uttered, but they restrain it; and, in both, they baffle their convictions. Those who either omit prayer or straiten and abridge themselves in it, quenching the spirit of adoption and denying themselves the liberty they might take in the duty, restrain prayer. This is bad enough, but it is worse to restrain others from prayer, to prohibit and discourage prayer, as Darius, Dan 6:7. Now,

1. Eliphaz charges this upon Job, either, (1.) As that which was his own practice. He thought that Job talked of God with such liberty as if he had been his equal, and that he charged him so vehemently with hard usage of him, and challenged him so often to a fair trial, that he had quite thrown off all religious regard to him. This charge was utterly false, and yet wanted not some colour. We ought not only to take care that we keep up prayer and the fear of God, but that we never drop any unwary expressions which may give occasion to those who seek occasion to question our sincerity and constancy in religion. Or, (2.) As that which others would infer from the doctrine he maintained. "If this be true"(thinks Eliphaz) "which Job says, that a man may be thus sorely afflicted and yet be a good man, then farewell all religion, farewell prayer and the fear of God. If all things come alike to all, and the best men may have the worst treatment in this world, every one will be ready to say, It is vain to serve God; and what profit is it to keep his ordinances? Mal 3:14. Verily I have cleansed my hands in vain, Psa 73:13, Psa 73:14. Who will be honest if the tabernacles of robbers prosper? Job 12:6. If there be no forgiveness with God (Job 7:21), who will fear him? Psa 130:4. If he laugh at the trial of the innocent (Job 9:23), if he be so difficult of access (Job 9:32), who will pray to him?"Note, It is a piece of injustice which even wise and good men are too often guilty of, in the heat of disputation, to charge upon their adversaries those consequences of their opinions which are not fairly drawn from them and which really they abhor. This is not doing as we would be done by.

2. Upon this strained innuendo Eliphaz grounds that high charge of impiety (Job 15:5): Thy mouth utters thy iniquity - teaches it, so the word is. "Thou teachest others to have the same hard thoughts of God and religion that thou thyself hast."It is bad to break even the least of the commandments, but worse to teach men so, Mat 5:19. If we ever thought evil, let us lay our hand upon our mouth to suppress the evil thought (Pro 30:32), and let us by no means utter it; that is putting an imprimatur to it, publishing it with allowance, to the dishonour of God and the damage of others. Observe, When men have cast off fear and prayer their mouths utter iniquity. Those that cease to do good soon learn to do evil. What can we expect but all manner of iniquity from those that arm not themselves with the grace of God against it? But thou choosest the tongue of the crafty, that is, "Thou utterest thy iniquity with some show and pretence of piety, mixing some good words with the bad, as tradesmen do with their wares to help them off."The mouth of iniquity could not do so much mischief as it does without the tongue of the crafty. The serpent beguiled Eve through his subtlety. See Rom 16:18. The tongue of the crafty speaks with design and deliberation; and therefore those that use it may be said to choose it, as that which will serve their purpose better than the tongue of the upright: but it will be found, at last, that honesty is the best policy. Eliphaz, in his first discourse, had proceeded against Job upon mere surmise (Job 4:6, Job 4:7), but now he has got proof against him from his own discourses (Job 15:6): Thy own mouth condemns thee, and not I. But he should have considered that he and his fellows had provoked him to say that which now they took advantage of; and that was not fair. Those are most effectually condemned that are condemned by themselves, Tit 3:11; Luk 19:22. Many a man needs no more to sink him than for his own tongue to fall upon him.

III. He charges him with intolerable arrogancy and self-conceitedness. It was a just, and reasonable, and modest demand that Job had made (Job 12:3), Allow that I have understanding as well as you; but see how they seek occasion against him: that is misconstrued, as if he pretended to be wiser than any man. Because he will not grant to them the monopoly of wisdom, they will have it thought that he claims it to himself, Job 15:7-9. As if he thought he had the advantage of all mankind, 1. In length of acquaintance with the world, which furnishes men with so much the more experience: " Art thou the first man that was born; and, consequently, senior to us, and better able to give the sense of antiquity and the judgment of the first and earliest, the wisest and purest, ages? Art thou prior to Adam?"So it may be read. "Did not he suffer for sin; and yet wilt not thou, who art so great a sufferer, own thyself a sinner? Wast thou made before the hills, as Wisdom herself was? Pro 8:23, etc. Must God's counsels, which are as the great mountains (Psa 36:6), and immovable as the everlasting hills, be subject to thy notions and bow to them? Dost thou know more of the world than any of us do? No, thou art but of yesterday even as we are,"Job 8:9. Or, 2. In intimacy of acquaintance with God (Job 15:8): " Hast thou heard the secret of God? Dost thou pretend to be of the cabinet-council of heaven, that thou canst give better reasons than others can for God's proceedings?"There are secret things of God, which belong not to us, and which therefore we must not pretend to account for. Those are daringly presumptuous who do. He also represents him, (1.) As assuming to himself such knowledge as none else had: " Dost thou restrain wisdom to thyself, as if none were wise besides?"Job had said (Job 13:2), What you know, the same do I know also; and now they return upon him, according to the usage of eager disputants, who think they have a privilege to commend themselves: What knowest thou that we know not? How natural are such replies as these in the heat of argument! But how simple do they look afterwards, upon the review! (2.) As opposing the stream of antiquity, a venerable name, under the shade of which all contending parties strive to shelter themselves: " With us are the gray-headed and very aged men, Job 15:10. We have the fathers on our side; all the ancient doctors of the church are of our opinion."A thing soon said, but not so soon proved; and, when proved, truth is not so soon discovered and proved by it as most people imagine. David preferred right scripture-knowledge before that of antiquity (Psa 119:100): I understand more than the ancients, because I keep thy precepts. Or perhaps one or more, if not all three, of these friends of Job, were older than he (Job 32:6), and therefore they thought he was bound to acknowledge them to be in the right. This also serves contenders to make a noise with to very little purpose. If they are older than their adversaries, and can say they knew such a thing before their opponents were born, this will not serve to justify them in being arrogant and overbearing; for the oldest are not always the wisest, Job 32:9.

IV. He charges him with a contempt of the counsels and comforts that were given him by his friends (Job 15:11): Are the consolations of God small with thee? 1. Eliphaz takes it ill that Job did not value the comforts which he and his friends administered to him more than it seems he did, and did not welcome every word they said as true and important. It is true they had said some very good things, but, in their application to Job, they were miserable comforters. Note, We are apt to think that great and considerable which we ourselves say, when others perhaps with good reason think it small and trifling. Paul found that those who seemed to be somewhat, yet, in conference, added nothing to him, Gal 2:6. 2. He represents this as a slight put upon divine consolations in general, as if they were of small account with him, whereas really they were not. If he had not highly valued them, he could not have borne up as he did under his sufferings. Note, (1.) The consolations of God are not in themselves small. Divine comforts are great things, that is, the comfort which is from God, especially the comfort which is in God. (2.) The consolations of God not being small in themselves, it is very lamentable if they be small with us. It is a great affront to God, and an evidence of a degenerate depraved mind, to disesteem and undervalue spiritual delights and despise the pleasant land. "What!"(says Eliphaz) " is there any secret thing with thee? Hast thou some cordial to support thyself with, that is a proprium, an arcanum, that nobody else can pretend to, or knows any thing of?"Or, "Is there some secret sin harboured and indulged in thy bosom, which hinders the operation of divine comforts?"None disesteem divine comforts but those that secretly affect the world and the flesh.

V. He charges him with opposition to God himself and to religion (Job 15:12, Job 15:13): " Why doth thy heart carry thee away into such indecent irreligious expressions?"Note, Every man is tempted when he is drawn away of his own lust, Jam 1:14. if we fly off from God and our duty, or fly out into anything amiss, it is our own heart that carries us away. If thou scornest, thou alone shalt bear it. There is a violence, an ungovernable impetus, in the turnings of the soul; the corrupt heart carries men away, as it were, by force, against their convictions. "What is it that thy eyes wink at? Why so careless and mindless of what is said to thee, hearing it as if thou wert half asleep? Why so scornful, disdaining what we say, as if it were below thee to take notice of it? What have we said that deserves to be thus slighted - nay, that thou turnest thy spirit against God? "It was bad that his heart was carried away from God, but much worse that it was turned against God. But those that forsake God will soon break out in open enmity to him. But how did this appear? Why, "Thou lettest such words go out of thy mouth, reflecting on God, and his justice and goodness."It is the character of the wicked that they set their mouth against the heavens (Psa 73:9), which is a certain indication that the spirit is turned against God. He thought Job's spirit was soured against God, and so turned from what it had been, and exasperated at his dealings with him. Eliphaz wanted candour and charity, else he would not have put such a harsh construction upon the speeches of one that had such a settled reputation for piety and was now in temptation. This was, in effect, to give the cause on Satan's side, and to own that Job had done as Satan said he would, had cursed God to his face.

VI. He charges him with justifying himself to such a degree as even to deny his share in the common corruption and pollution of the human nature (Job 15:14): What is man, that he should be clean? that is, that he should pretend to be so, or that any should expect to find him so. What is he that is born of a woman, a sinful woman, that he should be righteous? Note, 1. Righteousness is cleanness; it makes us acceptable to God and easy to ourselves, Psa 18:24. 2. Man, in his fallen state, cannot pretend to be clean and righteous before God, either to acquit himself to God's justice or recommend himself to his favour. 3. He is to be adjudged unclean and unrighteous because born of a woman, from whom he derives a corrupt nature, which is both his guilt and his pollution. With these plain truths Eliphaz thinks to convince Job, whereas he had just now said the same (Job 14:4): Who can bring a clean thing out of an unclean? But does it therefore follow that Job is a hypocrite, and a wicked man, which is all that he denied? By no means. Though man, as born of a woman, is not clean, yet, as born again of the Spirit, he is clean. 4. Further to evince this he here shows, (1.) That the brightest creatures are imperfect and impure before God, Job 15:15. God places no confidence in saints and angels; he employs both, but trusts neither with his service, without giving them fresh supplies of strength and wisdom for it, as knowing they are not sufficient of themselves, neither more nor better than his grace makes them. He takes no complacency in the heavens themselves. How pure soever they seem to us, in his eye they have many a speck and many a flaw: The heavens are not clean in his sight. If the stars (says Mr. Caryl) have no light in the sight of the sun, what light has the sun in the sight of God! See Isa 24:23. (2.) That man is much more so (Job 15:16): How much more abominable and filthy is man! If saints are not to be trusted, much less sinners. If the heavens are not pure, which are as God made them, much less man, who is degenerated. Nay, he is abominable and filthy in the sight of God, and if ever he repent he is so in his own sight, and therefore he abhors himself. Sin is an odious thing, it makes men hateful. The body of sin is so, and is therefore called a dead body, a loathsome thing. Is it not a filthy thing, and enough to make any one sick, to see a man eating swine's food or drinking some nauseous and offensive stuff? Such is the filthiness of man that he drinks iniquity (that abominable thing which the Lord hates) as greedily, and with as much pleasure, as a man drinks water when he is thirsty. It is his constant drink; it is natural to sinners to commit iniquity. It gratifies, but does not satisfy, the appetites of the old man. It is like water to a man in a dropsy. The more men sin the more they would sin.

Matthew Henry: Job 15:17-35

Eliphaz, having reproved Job for his answers, here comes to maintain his own thesis, upon which he built his censure of Job. His opinion is that those who are wicked are certainly miserable, whence he would infer that those who are miserable are certainly wicked, and that therefore Job was so. Observe,

I. His solemn preface to this discourse, in which he bespeaks Job's attention, which he had little reason to expect, he having given so little heed to and put so little value upon what Job had said (Job 15:17): " I will show thee that which is worth hearing, and not reason, as thou dost, with unprofitable talk."Thus apt are men, when they condemn the reasonings of others, to commend their own. He promises to teach him, 1. From his own experience and observation: " That which I have myself seen, in divers instances, I will declare. "It is of good use to take notice of the providences of God concerning the children of men, from which many a good lesson may be learned. What good observations we have made, and have found benefit by ourselves, we should be ready to communicate for the benefit of others; and we may speak boldly when we declare what we have seen. 2. From the wisdom of the ancients (Job 15:18): Which wise men have told from their fathers. Note, The wisdom and learning of the moderns are very much derived from those of the ancients. Good children will learn a good deal from their good parents; and what we have learned from our ancestors we must transmit to our posterity and not hide from the generations to come. See Psa 78:3-6. If the thread of the knowledge of many ages be cut off by the carelessness of one, and nothing be done to preserve it pure and entire, all that succeed fare the worse. The authorities Eliphaz vouched were authorities indeed, men of rank and figure (Job 15:19), unto whom alone the earth was given, and therefore you may suppose them favourites of Heaven and best capable of making observations concerning the affairs of this earth. The dictates of wisdom come with advantage from those who are in places of dignity and power, as Solomon; yet there is a wisdom which none of the princes of this world knew, 1Co 2:7, 1Co 2:8.

II. The discourse itself. He here aims to show,

1. That those who are wise and good do ordinarily prosper in this world. This he only hints at (Job 15:19), that those of whose mind he was were such as had the earth given to them, and to them only; they enjoyed it entirely and peaceably, and no stranger passed among them, either to share with them or give disturbance to them. Job had said, The earth is given into the hand of the wicked, Job 9:24. "No,"says Eliphaz, "it is given into the hands of the saints, and runs along with the faith committed unto them; and they are not robbed and plundered by strangers and enemies making inroads upon them, as thou art by the Sabeans and Chaldeans."But because many of God's people have remarkably prospered in this world, as Abraham, Isaac, and Jacob, it does not therefore follow that those who are crossed and impoverished, as Job, are not God's people.

2. That wicked people, and particularly oppressors and tyrannizing rulers, are subject to continual terrors, live very uncomfortably, and perish very miserably. On this head he enlarges, showing that even those who impiously dare God's judgments yet cannot but dread them and will feel them at last. He speaks in the singular number - the wicked man, meaning (as some think) Nimrod; or perhaps Chedorlaomer, or some such mighty hunter before the Lord. I fear he meant Job himself, whom he expressly charges both with the tyranny and with the timorousness here described, Job 22:9, Job 22:10. Here he thinks the application easy, and that Job might, in this description, as in a glass, see his own face. Now,

(1.) Let us see how he describes the sinner who lives thus miserably. He does not begin with that, but brings it in as a reason of his doom, Job 15:25-28. It is no ordinary sinner, but one of the first rate, an oppressor (Job 15:20), a blasphemer, and a persecutor, one that neither fears God nor regards man. [1.] He bids defiance to God, and to his authority and power, Job 15:25. Tell him of the divine law, and its obligations; he breaks those bonds asunder, and will not have, no, not him that made him, to restrain him or rule over him. Tell him of the divine wrath, and its terrors; he bids the Almighty do his worst, he will have his will, he will have his way, in spite of him, and will not be controlled by law, or conscience, or the notices of a judgment to come. He stretches out his hand against God, in defiance of him and of the power of his wrath. God is indeed out of his reach, but he stretches out his hand against him, to show that, if it were in his power, he would ungod him. This applies to the audacious impiety of some sinners who are really haters of God (Rom 1:30), and whose carnal mind is not only an enemy to him, but enmity itself, Rom 8:7. But, alas! the sinner's malice is as impotent as it is impudent; what can he do? He strengthens himself ( he would be valiant, so some read it) against the Almighty. He thinks with his exorbitant despotic power to change times and laws (Dan 7:25), and, in spite of Providence, to carry the day for rapine and wrong, clear of the check of conscience. Note, It is the prodigious madness of presumptuous sinners that they enter the lists with Omnipotence. Woe unto him that strives with his Maker. That is generally taken for a further description of the sinner's daring presumption (Job 15:26): He runs upon him, upon God himself, in a direct opposition to him, to his precepts and providences, even upon his neck, as a desperate combatant, when he finds himself an unequal match for his adversary, flies in his face, though, at the same time, he falls on his sword's point, or the sharp spike of his buckler. Sinners, in general, run from God; but the presumptuous sinner, who sins with a high hand, runs upon him, fights against him, and bids defiance to him; and it is easy to foretel what will be the issue. [2.] He wraps himself up in security and sensuality (Job 15:27): He covers his face with his fatness. This signifies both the pampering of his flesh with daily delicious fare and the hardening of his heart thereby against the judgments of God. Note, The gratifying of the appetites of the body, feeding and feasting that to the full, often turns to the damage of the soul and its interests. Why is God forgotten and slighted, but because the belly is made a god of and happiness placed in the delights of sense? Those that fill themselves with wine and strong drink abandon all that is serious and flatter themselves with hopes that tomorrow shall be as this day, Isa 56:12. Woe to those that are thus at ease in Zion, Amo 6:1, Amo 6:3, Amo 6:4; Luk 12:19. The fat that covers his face makes him look bold and haughty, and that which covers his flanks makes him lie easy and soft, and feel little; but this will prove poor shelter against the darts of God's wrath. [3.] He enriches himself with the spoils of all about him, Job 15:28. He dwells in cities which he himself has made desolate by expelling the inhabitants out of them, that he might be placed alone in them, Isa 5:8 Proud and cruel men take a strange pleasure in ruins, when they are of their own making, in destroying cities (Psa 9:6) and triumphing in the destruction, since they cannot make them their own but by making them ready to become heaps, and frightening the inhabitants out of them. Note, Those that aim to engross the world to themselves, and grasp at all, lose the comfort of all, and make themselves miserable in the midst of all. How does this tyrant gain his point, and make himself master of cities that have all the marks of antiquity upon them? We are told (Job 15:35) that he does it by malice and falsehood, the two chief ingredients of his wickedness who was a liar and a murderer from the beginning, They conceive mischief, and then they effect it by preparing deceit, pretending to protect those whom they design to subdue, and making leagues of peace the more effectually to carry on the operations of war. From such wicked men God deliver all good men.

(2.) Let us see now what is the miserable condition of this wicked man, both in spiritual and temporal judgments.

[1.] His inward peace is continually disturbed. He seems to those about him to be easy, and they therefore envy him and wish themselves in his condition; but he who knows what is in men tells us that a wicked man has so little comfort and satisfaction in his own breast that he is rather to be pitied than envied. First, His own conscience accuses him, and with the pangs and throes of that he travaileth in pain all his days, Job 15:20. He is continually uneasy at the thought of the cruelties he as been guilty of and the blood in which he has imbrued his hands. His sins stare him in the face at every turn. Diri conscia facti mens habet attonitos - Conscious guilt astonishes and confounds. Secondly, He is vexed at the uncertainty of the continuance of his wealth and power: The number of years is hidden to the oppressor. He knows, whatever he pretends, that they will not last always, and has reason to fear that they will not last long and this he frets at. Thirdly, He is under a certain fearful expectation of judgment and fiery indignation (Heb 10:27), which puts him into, and keeps him in, a continual terror and consternation, so that he dwells with Cain in the land of Nod, or commotion (Gen 4:16), and is made like, Pashur, Magor -missabib - a terror round about, Jer 20:3, Jer 20:4. A dreadful sound is in his ears, Job 15:21. He knows that both heaven and earth are incensed against him, that God is angry with him and that all the world hates him; he has done nothing to make his peace with either, and therefore he thinks that every one who meets him will slay him, Gen 4:14. Or he is like a man absconding for debt, who thinks every man a bailiff. Fear came in, at first, with sin (Gen 3:10) and still attends it. Even in prosperity he is apprehensive that the destroyer will come upon him, either some destroying angel sent of God to avenge his quarrel or some of his injured subjects who will be their own avengers. Those who are the terror of the mighty in the land of the living usually go down slain to the pit (Eze 32:25), the expectation of which makes them a terror to themselves. This is further set forth (Job 15:22): He is, in his own apprehension, waited for of the sword; for he knows that he who killeth with the sword must be killed with the sword, Rev 13:10. A guilty conscience represents to the sinner a flaming sword turning every way (Gen 3:24) and himself inevitably running on it. Again (Job 15:23): He knows that the day of darkness (or the night of darkness rather) is ready at his hand, that it is appointed to him and cannot be put by, that it is hastening on apace and cannot be put off. This day of darkness is something beyond death; it is that day of the Lord which to all wicked people will be darkness and not light and in which they will be doomed to utter, endless, darkness. Note, Some wicked people, though they seem secure, have already received the sentence of death, eternal death, within themselves, and plainly see hell gaping for them. No marvel that it follows (Job 15:24), Trouble and anguish (that inward tribulation and anguish of soul spoken of Rom 2:8, Rom 2:9, which are the effect of God's indignation and wrath fastening upon the conscience) shall make him afraid of worse to come. What is the hell before him if this be the hell within him? And though he would fain shake off his fears, drink them away, and jest them away, it will not do; they shall prevail against him, and overpower him, as a king ready to the battle, with forces too strong to be resisted. He that would keep his peace, let him keep a good conscience. Fourthly, If at any time he be in trouble, he despairs of getting out (Job 15:22): He believeth not that he shall return out of darkness, but he gives himself up for gone and lost in an endless night. Good men expect light at evening time, light out of darkness; but what reason have those to expect that they shall return out of the darkness of trouble who would not return from the darkness of sin, but went on in it? Psa 82:5. It is the misery of damned sinners that they know they shall never return out of that utter darkness, nor pass the gulf there fixed. Fifthly, He perplexes himself with continual care, especially if Providence ever so little frown upon him, Job 15:23. Such a dread he has of poverty, and such a waste does he discern upon his estate, that he is already, in his own imagination, wandering abroad for bread, going a begging for a meal's meat, and saying, Where is it? The rich man, in his abundance, cried out, What shall I do? Luk 12:17. Perhaps he pretends fear of wanting, as an excuse of his covetous practices; and justly may he be brought to this extremity at last. We read of those who were full, but have hired out themselves for bread (1Sa 2:5), which this sinner will not do. He cannot dig; he is too fat (Job 15:27): but to beg he may well be ashamed. See Psa 109:10. David never saw the righteous so far forsaken as to beg their bread; for, verily, they shall be fed by the charitable unasked, Psa 37:3, Psa 37:25. But the wicked want it, and cannot expect it should be readily given them. How should those find mercy who never showed mercy?

[2.] His outward prosperity will soon come to an end, and all his confidence and all his comfort will come to an end with it. How can he prosper when God runs upon him? so some understand that, Job 15:26. Whom God runs upon he will certainly run down; for when he judges he will overcome. See how the judgments of God cross this worldly wicked man in all his cares, desires, and projects, and so complete his misery. First, He is in care to get, but he shall not be rich, Job 15:29. His own covetous mind keeps him from being truly rich. He is not rich that has not enough, and he has not enough that does not think he has. It is contentment only that is great gain. Providence remarkably keeps some from being rich, defeating their enterprises, breaking their measures, and keeping them always behind-hand. Many that get much by fraud and injustice, yet do not grow rich: it goes as it comes; it is got by one sin and spent upon another. Secondly, He is in care to keep what he has got, but in vain: His substance shall not continue; it will dwindle and come to nothing. God blasts it, and what came up in a night perishes in a night. Wealth gotten by vanity will certainly be diminished. Some have themselves lived to see the ruin of those estates which have been raised by oppression; but, where this is not the case, that which is left goes with a curse to those who succeed. De male quaesitis vix gaudet tertius haeres - Ill-gotten property will scarcely be enjoyed by the third generation. He purchases estates to him and his heirs for ever; but to what purpose? He shall not prolong the perfection thereof upon the earth; neither the credit nor the comfort of his riches shall be prolonged; and, when those are gone, where is the perfection of them? How indeed can we expect the perfection of any thing to be prolonged upon the earth, where every thing is transitory, and we soon see the end of all perfection? Thirdly, He is in care to leave what he has got and kept to his children after him. But in this he is crossed; the branches of his family shall perish, in whom he hoped to live and flourish and to have the reputation of making them all great men. They shall not be green, Job 15:32. The flame shall dry them up, Job 15:30. he shall shake them off as blossoms that never knit, or as the unripe grape, Job 15:33. They shall die in the beginning of their days and never come to maturity. Many a man's family is ruined by his iniquity. Fourthly, He is in care to enjoy it a great while himself; but in that also he is crossed. 1. He may perhaps be taken from it (Job 15:30): By the breath of God's mouth shall he go away, and leave his wealth to others; that is, by God's wrath, which, like a stream of brimstone, kindles the fire that devours him (Isa 30:33), or by his word; he speaks, and it is done immediately. This night thy soul shall be required of thee; and so the wicked is driven away in his wickedness, the worldling in his worldliness. 2. It may perhaps be taken from him, and fly away like an eagle towards heaven: It shall be accomplished (or cut off) before his time (Job 15:32); that is, he shall survive his prosperity, and see himself stripped of it. Fifthly, He is in care, when he is in trouble, how to get out of it (not how to get good by it); but in this also he is crossed (Job 15:30): He shall not depart out of darkness. When he begins to fall, like Haman, all men say, "Down with him."It was said of him (Job 15:22), He believeth not that he shall return out of darkness. He frightened himself with the perpetuity of his calamity, and God also shall choose his delusions and bring his fears upon him (Isa 66:4), as he did upon Israel, Num 14:28. God says Amen to his distrust and despair. Sixthly, He is in care to secure his partners, and hopes to secure himself by his partnership with them; but that is in vain too, Job 15:34, Job 15:35. The congregation of them, the whole confederacy, they and all their tabernacles, shall be desolate and consumed with fire. Hypocrisy and bribery are here charged upon them; that is, deceitful dealing both with God and man - God affronted under colour of religion, man wronged under colour of justice. It is impossible that these should end well. Though hand join in hand for the support of these perfidious practices, yet shall not the wicked go unpunished. (3.) The use and application of all this. Will the prosperity of presumptuous sinners end thus miserably? Then (Job 15:31) let not him that is deceived trust in vanity. Let the mischiefs which befal others be our warnings, and let not us rest on that broken reed which always failed those who leaned on it. [1.] Those who trust to their sinful ways of getting wealth trust in vanity, and vanity will be their recompence, for they shall not get what they expected. Their arts will deceive them and perhaps ruin them in this world. [2.] Those who trust to their wealth when they have gotten it, especially to the wealth they have gotten dishonestly, trust in vanity; for it will yield them no satisfaction. The guilt that cleaves to it will ruin the joy of it. They sow the wind, and will reap the whirlwind, and will own at length, with the utmost confusion, that a deceived heart turned them aside, and that they cheated themselves with a lie in their right hand.

Keil-Delitzsch: Job 15:11-13

11 Are the consolations of God too small for thee,

And a word thus tenderly spoken with thee?

12 What overpowers thy hearts?

And why do thine eyes wink,

13 That thou turnest thy snorting against God,

And sendest forth such words from thy mouth?

By the consolations of God, Eliphaz means the promises in accordance with the majesty and will of God, by which he and the other friends have sought to cheer him, of course presupposing a humble resignation to the just hand of God. By "a word (spoken) in gentleness to him,"he means the gentle tone which they have maintained, while he has passionately opposed them. לאט , elsewhere לאט (e.g., Isa 8:6, of the softly murmuring and gently flowing Siloah), from אט (declined, אטּי ), with the neutral, adverbial ל (as לבטה ), signifies: with a soft step, gently, The word has no connection with לוּט , לאט , to cover over, and is not third praet . (as it is regarded by Raschi, after Chajug): which he has gently said to you, or that which has gently befallen you; in which, as in Fürst's Handwörterbuch , the notions secrete (Jdg 4:21, Targ. בּרז , in secret) and leniter are referred to one root. Are these divine consolations, and these so gentle addresses, too small for thee ( מעט ממך , opp . 1Ki 19:7), i.e., beneath thy dignity, and unworthy of they notice? What takes away ( לקה , auferre, abripere , as frequently) thy heart (here of wounded pride), and why do thine eyes gleam, that thou turnest ( השׁיב , not revertere , but vertere , as freq.) thy ill-humour towards God, and utterest מלּין (so here, not מלּים ) words, which, because they are without meaning and intelligence, are nothing but words? רזם , ἅπ. γεγρ. , is transposed from רמז , to wink, i.e., to make known by gestures and grimaces, - a word which does not occur in biblical, but is very common in post-biblical, Hebrew (e.g., חרשׁ רומז ונרמז , a deaf and dumb person expresses himself and is answered by a language of signs). Modern expositors arbitrarily understand a rolling of the eyes; it is more natural to think of the vibration of the eye-lashes or eye-brows. רוּח , Job 15:13, is as in Jdg 8:3; Isa 25:4, comp. Job 13:11, and freq. used of passionate excitement, which is thus expressed because it manifests itself in πνέειν (Act 9:1), and has its rise in the πνεῦμα (Ecc 7:9). Job ought to control this angry spirit, θυμός ( Psychol . S. 198); but he allows it to burst forth, and makes even God the object on which he vents his anger in impetuous language. How much better it would be for him, if he would search within himself (Lam 3:39) for the reason of those sufferings which so deprive him of his self-control!

Keil-Delitzsch: Job 15:14-16

14 What is mortal man that he should be pure,

And that he who is born of woman should be righteous?

15 He trusteth not His holy ones,

And the heavens are not pure in His eyes:

16 How much less the abominable and corrupt,

Man, who drinketh iniquity as water!

The exclamation in Job 15:14 is like the utterance: mortal man and man born flesh of flesh cannot be entirely sinless. Even "the holy ones"and "the heavens"are not. The former are, as in Job 5:1, according to Job 4:18, the angels as beings of light (whether קדשׁ signifies to be light from the very first, spotlessly pure, or, vid., Psalter , i. 588f., to be separated, distinct, and hence exalted above what is common); the latter is not another expression for the אנגּלי מרומא (Targ.), the "angels of the heights,"but שׁמים is the word used for the highest spheres in which they dwell (comp. Job 25:5); for the angels are certainly not corporeal, but, like all created things, in space, and the Scriptures everywhere speak of angels and the starry heavens together. Hence the angels are called the morning stars in Job 38:7, and hence both stars and angels are called צבא השׁמים and צבאות (vid., Genesis . S. 128). Even the angels and the heavens are finite, and consequently are not of a nature absolutely raised above the possibility of sin and contamination.

Eliphaz repeats here what he has already said, Job 4:18.; but he does it intentionally, since he wishes still more terribly to describe human uncleanness to Job (Oetinger). In that passage אף was merely the sign of an anti-climax, here כּי אף is quanto minus. Eliphaz refers to the hereditary infirmity and sin of human nature in Job 15:14, here (Job 15:16) to man's own free choice of that which works his destruction. He uses the strongest imaginable words to describe one actualiter and originaliter corrupted. נתעב denotes one who is become an abomination, or the abominated = abominable (Ges. §134, 1); נאלח , one thoroughly corrupted (Arabic alacha , in the medial VIII conjugation: to become sour, which reminds one of ζύμη , Rabb. שׂאר שׁבּעסּה , as an image of evil, and especially of evil desire). It is further said of him (an expression which Elihu adopts, Job 34:7), that he drinks up evil like water. The figure is like Pro 26:6, comp. on Psa 73:10, and implies that he lusts after sin, and that it is become a necessity of his nature, and is to his nature what water is to the thirsty. Even Job does not deny this corruption of man (Job 14:4), but the inferences which the friends draw in reference to him he cannot acknowledge. The continuation of Eliphaz' speech shows how they render this acknowledgment impossible to him.

Keil-Delitzsch: Job 15:17-19

17 I will inform thee, hear me!

And what I have myself seen that I will declare,

18 Things which wise men declare

Without concealment from their fathers -

19 To them alone was the land given over,

And no stranger had passed in their midst - :

Eliphaz, as in his first speech, introduces the dogma with which he confronts Job with a solemn preface: in the former case it had its rise in a revelation, here it is supported by his own experience and reliable tradition; for חזיתי is not intended as meaning ecstatic vision (Schlottm.). The poet uses חזה also of sensuous vision, Job 8:17; and of observation and knowledge by means of the senses, not only the more exalted, as Job 19:26., but of any kind (Job 23:9; Job 24:1; Job 27:12, comp. Job 36:25; Job 34:32), in the widest sense. זה is used as neuter, Gen 6:15; Exo 13:8; Exo 30:13; Lev 11:4, and freq.

(Note: So also Psa 56:10, where I now prefer to translate "This I know," זה neuter, like Pro 24:12, and referring forward as above, Job 15:17.)

(comp. the neuter הוּא , Job 13:16, and often), and זה־חזיתי is a relative clause (Ges. §122, 2): quod conspexi , as Job 19:19 quos amo , and Psa 74:2 in quo habitas , comp. Psa 104:8, Psa 104:26; Pro 23:22, where the punctuation throughout proceeds from the correct knowledge of the syntax. The waw of ואספרה is the waw apodosis, which is customary (Nägelsbach, §111, 1, b ) after relative clauses (e.g., Num 23:3), or what is the same thing, participles (e.g., Pro 23:24): et narrabo = ea narrabo . In Job 15:18 ולא כחדו is, logically at least, subordinate to יגידו , as in Isa 3:9,

(Note: Heidenheim refers to Hos 8:2 for the position of the words, but there Israel may also be an apposition: we know thee, we Israel.)

as the Targum of the Antwerp Polyglott well translates: "what wise men declare, without concealing ( ולא מכדבין ), from the tradition of their fathers;"whereas all the other old translations, including Luther's, have missed the right meaning. These fathers to whom this doctrine respecting the fate of evil-doers is referred, lived, as Eliphaz says in Job 15:19, in the land of their birth, and did not mingle themselves with strangers, consequently their manner of viewing things, and their opinions, have in their favour the advantage of independence, of being derived from their own experience, and also of a healthy development undisturbed by any foreign influences, and their teaching may be accounted pure and unalloyed.

Eliphaz thus indirectly says, that the present is not free from such influences, and Ewald is consequently of opinion that the individuality of the Israelitish poet peeps out here, and a state of things is indicated like that which came about after the fall of Samaria in the reign of Manasseh. Hirzel also infers from Eliphaz' words, that at the time when the book was written the poet's fatherland was desecrated by some foreign rule, and considers it an indication for determining the time at which the book was composed. But how groundless and deceptive this is! The way in which Eliphaz commends ancient traditional lore is so genuinely Arabian, that there is but the faintest semblance of a reason for supposing the poet to have thrown his own history and national peculiarity so vividly into the working up of the rôle of another. Purity of race was, from the earliest times, considered by "the sons of the East"as a sign of highest nobility, and hence Eliphaz traces back his teaching to a time when his race could boast of the greatest freedom from intermixture with any other. Schlottmann prefers to interpret Job 15:19 as referring to the "nobler primeval races of man"(without, however, referring to Job 8:8), but הארץ does not signify the earth here, but: country, as in Job 30:8; Job 22:8, and elsewhere, and Job 15:19 seems to refer to nations: זר = barbarus (perhaps Semitic: בּרבּר , ὁ ἔξω ). Nevertheless it is unnecessary to suppose that Eliphaz' time was one of foreign domination, as the Assyrian-Chaldean time was for Israel: it is sufficient to imagine it as a time when the tribes of the desert were becoming intermixed, from migration, commerce, and feud.

Now follows the doctrine of the wise men, which springs from a venerable primitive age, an age as yet undisturbed by any strange way of thinking (modern enlightenment and free thinking, as we should say), and is supported by Eliphaz' own experience.

(Note: Communication from Consul Wetzstein: If this verse affirms that the freer a people is from intermixture with other races, the purer is its tradition, it gives expression to a principle derived from experience, which needs no proof. Even European races, especially the Scandinavians, furnish proof of this in their customs, language, and traditions, although in this case certain elements of their indigenous character have vanished with the introduction of Christianity. A more complete parallel is furnished by the wandering tribes of the ' Aneze and Sharârât of the Syrian deserts, people who have indeed had their struggles, and have even been weakened by emigration, but have certainly never lost their political and religious autonomy, and have preserved valuable traditions which may be traced to the earliest antiquity. It is unnecessary to prove this by special instance, when the whole outer and inner life of these peoples can be regarded as the best commentary on the biblical accounts of the patriarchal age. It is, however, not so much the fact that the evil-doer receives his punishment, in favour of which Eliphaz appeals to the teaching handed down from the fathers, as rather the belief in it , consequently in a certain degree the dogma of a moral order in the world. This dogma is an essential element of the ancient Abrahamic religion of the desert tribes - that primitive religion which formed the basis of the Mosaic, and side by side with it was continued among the nomads of the desert; which, shortly before the appearance of Christianity in the country east of Jordan, gave birth to mild doctrines, doctrines which tended to prepare the way for the teaching of the gospel; which at that very time, according to historical testimony, also prevailed in the towns of the Higâz , and was first displaced again by the Jemanic idolatry, and limited to the desert, in the second century after Christ, during the repeated migrations of the southern Arabs; which gave the most powerful impulse to the rise of Islam, and furnished its best elements; which, towards the end of the last century, brought about the reform of Islamism in the province of Negd , and produced the Wahabee doctrine; and which, finally, is continued even to the present day by the name of Dîn Ibrâhîm , "Religion of Abraham,"as a faithful tradition of the fathers, among the vast Ishmaelitish tribes of the Syrian desert, "to whom alone the land is given over, and into whose midst no stranger has penetrated."Had this cultus spread among settled races with a higher education, it might have been taught also in writings: if, however, portions of writings in reference to it, which have been handed down to us by the Arabic, are to be regarded as unauthentic, it may also in ' Irâk have been mixed with the Sabian worship of the stars; but among the nomads it will have always been only oral, taught by the poets in song, and contained in the fine traditions handed down uncorrupted from father to son, and practised in life.

It is a dogma of this religion (of which I shall speak more fully in the introduction to my Anthologie von Poesien der Wanderstâmme ), that the pious will be rewarded by God in his life and in his descendants, the wicked punished in his life and in his descendants; and it may also, in Job 15:19, be indirectly said that the land of Eliphaz has preserved this faith, in accordance with tradition, purer than Job's land. If Eliphaz was from the Petraean town of Têmân (which we merely suggest as possible here), he might indeed rightly assert that no strange race had become naturalized there; for that hot, sterile land, poorly supplied with water, had nothing inviting to the emigrant or marauder, and its natives remain there only by virtue of the proverb: lôlâ hhibb el -wattan quat .tâl ,lakân dâr eṡsû' charâb , "Did not the love of one's country slay (him who is separated from it), the barren country would be uninhabited."Job certainly could not affirm the same of his native country, if this is, with the Syrian tradition, to be regarded as the Nukra (on this point, vid., the Appendix). As the richest province of Syria, it has, from the earliest time to the present, always been an apple of contention, and has not only frequently changed its rulers, but even its inhabitants.)

Keil-Delitzsch: Job 15:20-24

20 So long as the ungodly liveth he suffereth,

And numbered years are reserved for the tyrant.

21 Terrors sound in his ears;

In time of peace the destroyer cometh upon him.

22 He believeth not in a return from darkness,

And he is selected for the sword.

23 He roameth about after bread: "Ah! where is it?"

He knoweth that a dark day is near at hand for him.

24 Trouble and anguish terrify him;

They seize him as a king ready to the battle.

All the days of the ungodly he (the ungodly) is sensible of pain. רשׁע stands, like Elohim in Gen 9:6, by the closer definition; here however so, that this defining ends after the manner of a premiss, and is begun by הוּא after the manner of a conclusion. מתחולל , he writhes, i.e., suffers inward anxiety and distress in the midst of all outward appearance of happiness. Most expositors translate the next line: and throughout the number of the years, which are reserved to the tyrant. But (1) this parallel definition of time appended by waw makes the sense drawling; (2) the change of עריץ (oppressor, tyrant) for רשׁע leads one to expect a fresh affirmation, hence it is translated by the lxx: ἔτη δὲ ἀριθμητὰ δεδομένα δυνάστῃ . The predicate is, then, like Job 32:7, comp. Job 29:10; Job 2:4 (Ges. §148), per attractionem in the plur . instead of in the sing., and especially with מספּר followed by gen. plur.; this attraction is adopted by our author, Job 21:21; Job 38:21. The meaning is not, that numbered, i.e., few, years are secretly appointed to the tyrant, which must have been sh'nôth mispâr , a reversed position of the words, as Job 16:22; Num 9:20 (vid., Gesenius' Thes. ); but a (limited, appointed) number of years is reserved to the tyrant ( צפן as Job 24:1; Job 21:19, comp. טמן , Job 20:26; Mercerus: occulto decreto definiti ), after the expiration of which his punishment begins. The thought expressed by the Targ., Syr., and Jerome would be suitable: and the number of the years (that he has to live unpunished) is hidden from the tyrant; but if this were the poet's meaning, he would have written שׁניו , and must have written מן־העריץ .

With regard to the following Job 15:21-24, it is doubtful whether only the evil-doer's anxiety of spirit is described in amplification of הוא מתחולל , or also how the terrible images from which he suffers in his conscience are realized, and how he at length helplessly succumbs to the destruction which his imagination had long foreboded. A satisfactory and decisive answer to this question is hardly possible; but considering that the real crisis is brought on by Eliphaz later, and fully described, it seems more probable that what has an objective tone in Job 15:21-24 is controlled by what has been affirmed respecting the evil conscience of the ungodly, and is to be understood accordingly. The sound of terrible things (startling dangers) rings in his ears; the devastator comes upon him ( בוא seq. acc. as Job 20:22; Pro 28:22; comp. Isa 28:15) in the midst of his prosperity. He anticipates it ere it happens. From the darkness by which he feels himself menaced, he believes not ( האמין seq. infin. as Psa 27:13, לראות , of confident hope) to return; i.e., overwhelmed with a consciousness of his guilt, he cannot, in the presence of this darkness which threatens him, raise to the hope of rescue from it, and he is really - as his consciousness tells him - צפוּ (like עשׂוּ , Job 41:25; Ges. §75, rem. 5; Keri צפוי , which is omitted in our printed copies, contrary to the testimony of the Masora and the authority of correct MSS), spied out for, appointed to the sword, i.e., of God (Job 19:29; Isa 31:8), or decreed by God. In the midst of abundance he is harassed by the thought of becoming poor; he wanders about in search of bread, anxiously looking out and asking where? (abrupt, like הנה , Job 9:19), i.e., where is any to be found, whence can I obtain it? The lxx translates contrary to the connection, and with a strange misunderstanding of the passage: κατατέτακται δὲ δἰς σῖτα γυψίν ( איּה לחם , food for the vulture). He sees himself in the mirror of the future thus reduced to beggary; he knows that a day of darkness stands in readiness ( נכון , like Job 18:12), is at his hand, i.e., close upon him ( בּידו , elsewhere in this sense ליד , Psa 140:6; 1Sa 19:3, and על־ידי , Job 1:14).

In accordance with the previous exposition, we shall now interpret וּמצוּקה צר , Job 15:24, not of need and distress, but subjectively of fear and oppression. They come upon him suddenly and irresistibly; it seizes or overpowers him ( תּתקפהוּ with neutral subject; an unknown something, a dismal power) as a king עתיד לכּידור . lxx ὥσπερ στρατηγὸς πρωτοστάτης πίπτων , like a leader falling in the first line of the battle, which is an imaginary interpretation of the text. The translation of the Targum also, sicut regem qui paratus est ad scabellum (to serve the conqueror as a footstool), furnishes no explanation. Another Targum translation (in Nachmani and elsewhere) is: sicut rex qui paratus est circumdare se legionibus . According to this, כידור comes from כּדר , to surround, be round (comp. כּתר , whence כּתר , Assyr. cudar , κίδαρις , perhaps also הזר , Syr. חדר , whence ch^e dor , a circle, round about); and it is assumed, that as כּדּוּר signifies a ball (not only in Talmudic, but also in Isa 22:18, which is to be translated: rolling he rolleth thee into a ball, a ball in a spacious land), so כּידור , a round encampment, an army encamped in a circle, synon. of מעגּל . In the first signification the word certainly furnishes no suitable sense in connection with עתיד ; but one may, with Kimchi, suppose that כידור , like the Italian torniamento , denotes the circle as well as the tournament, or the round of conflict, i.e., the conflict which moves round about, like tumult of battle, which last is a suitable meaning here. The same appropriate meaning is attained, however, if the root is taken, like the Arabic kdr , in the signification turbidum esse (comp. קדר , Job 6:16), which is adopted of misfortunes as troubled experiences of life (according to which Schultens translates: destinatus est ad turbulentissimas fortunas , beginning a new thought with עתיד , which is not possible, since כמלך by itself is no complete figure), and may perhaps also be referred to the tumult of battle, tumultus bellici conturbatio (Rosenm.); or of, with Fleischer, one starts from another turn of the idea of the root, viz., to be compressed, solid, thick, which is a more certain way gives the meaning of a dense crowd.

(Note: The Arab. verb kdr belongs to the root kd , to smite, thrust, quatere, percutere, tundere, trudere; a root that has many branches. It is I. transitive cadara (fut. jacduru , inf. cadr ) - by the non-adoption of which from the original lexicons our lexicographers have deprived the whole etymological development of its groundwork - in the signification to pour, hurl down, pour out, e.g., cadara-l-mâa, he has spilt, poured out, thrown down the water; hence in the medial VII. form incadara intransitive, to fall, fall down, chiefly of water and other fluids, as of the rain which pours down from heaven, of a cascade, and the like; then improperly of a bird of prey which shoots down from the air upon its prey (e.g., in the poetry in Beidhâwi on Sur . 81, 2: "The hawk saw some bustards on the plain f'ancadara , and rushed down"); of a hostile host which rushes upon the enemy first possible signification for כידור ]; of a man, horse, etc., which runs very swiftly, effuse currit, effuso curru ruit; of the stars that shall fall from heaven at the last day (Sur. 81, 2). Then also II. intransitive cadara (fut. jacdiru ) with the secondary form cadira (fut. jacdaru ) and cadura (fut. jacduru ), prop. to be shaken and jolted; then also of fluid things, mixed and mingled, made turgid, unclean, i.e., by shaking, jolting, stirring, etc., with the dregs (the cudâre or cudâde ); then gen. turbidum , non limpidum ( opp . Arab. ṣf' ), with a similar transition of meaning to that in turbare (comp. deturbare ) and the German trüben (comp. traben or trappen , treiben , treffen ). The primary meaning of the root takes another III. turn in the derived adjectives cudur , cudurr , cundur , cunâdir , compressed , solid , thick ; the last word with us (Germans) forms a transition from cadir , cadr , cadîr , dull, slimy, yeasty, etc., inasmuch as we speak of dickes Bier (thick beer), etc., cerevisia spissa , de la bière épaisse . Here the point of contact of the word כידור , tumult of battle, κλόνος ἀνδρῶν , seems indicated: a dense crowd and tumult, where one is close upon another; as also נלחם , מלחמה , signify not reciprocal destruction, slaughter, but to press firmly and closely upon one another, a dense crowd. - Fl.)

Since, therefore, a suitable meaning is obtained in two ways, the natural conjecture, which is commended by Pro 6:11, עתיד לכּידון , paratus ad hastam = peritus hastae (Hupf.), according to Job 3:8) where ערר = לערר ), may be abandoned. The signification circuitus has the most support, according to which Saadia and Parchon also explain, and we have preferred to translate round of battle rather than tumult of conflict; Jerome's translation, qui praeparatur ad praelium , seems also to be gained in the same manner.

Keil-Delitzsch: Job 15:25-30

25 Because he stretched out his hand against God,

And was insolent towards the Almighty;

26 He assailed Him with a stiff neck,

With the thick bosses of his shield;

27 Because he covered his face with his fatness,

And addeth fat to his loins,

28 And inhabited desolated cities,

Houses which should not be inhabited,

Which were appointed to be ruins.

29 He shall not be rich, and his substance shall not continue

And their substance boweth not to the ground.

30 He escapeth not darkness;

The flame withereth his shoots;

And he perisheth in the breath of His mouth.

This strophe has periodic members: Job 15:25-28 an antecedent clause with a double beginning ( כּי־נטה because he has stretched out, כּי־כסּה because he has covered; whereas ירוּץ may be taken as more independent, but under the government of the כי that stands at the commencement of the sentence); Job 15:29, Job 15:30, is the conclusion. Two chief sins are mentioned as the cause of the final destiny that comes upon the evil-doer: (1) his arrogant opposition to God, and (2) his contentment on the ruins of another's prosperity. The first of these sins is described Job 15:25-27. The fut. consec. is once used instead of the perf., and the simple fut. is twice used with the signification of an imperf. (as Job 4:3 and freq.). The Hithpa. התגּבּר signifies here to maintain a heroic bearing, to play the hero; התעשּׁר to make one's self rich, to play the part of a rich man, Pro 13:7. And 婢±צוּאר expresses the special prominence of the neck in his assailing God אל רוּץ , as Dan 8:6, comp. על , Job 16:14); it is equivalent to erecto collo (Vulg.), and in meaning equivalent to ὕβρει (lxx). Also in Psa 75:6, בצואר (with Munach , which there represents a distinctive)

(Note: Vid., Dachselt's Biblia Accentuata , p. 816.))

is absolute, in the sense of stiff-necked or hard-headed; for the parallels, as Psa 31:19; Psa 94:4, and especially the primary passage, 1Sa 2:3, show that עתק is to be taken as an accusative of the object. The proud defiance with which he challengingly assails God, and renders himself insensible to the dispensations of God, which might bring him to a right way of thinking, is symbolized by the additional clause: with the thickness ( עבי cognate form to עבי ) of the bosses of his shields. גּב is the back (Arab. dhr ) or boss ( umbo ) of the shield; the plurality of shields has reference to the diversified means by which he hardens himself. Job 15:27, similarly to Psa 73:4-7, pictures this impregnable carnal security against all unrest and pain, to which, on account of his own sinfulness and the distress of others, the nobler-minded man is so sensitive: he has covered his face with his fat, so that by the accumulation of fat, for which he anxiously labours, it becomes a gross material lump of flesh, devoid of mind and soul, and made fat, i.e., added fat, caused it to accumulate, upon his loins ( כּסל for כּסליו ); עשׂה (which has nothing to do with Arab. gšâ , to cover) is used as in Job 14:9, and in the phrase corpus facere (in Justin), in the sense of producing outwardly something from within. פּימה reminds one of πιμ-ελή (as Aquila and Symmachus translate here), o-pim-us, and of the Sanscrit piai , to be fat (whence adj. pı̂van , pı̂vara , πιαρός , part. pı̂na , subst. according to Roth pı̂vas ); the Arabic renders it probable that it is a contraction of פּאימה (Olsh. §171, b ). The Jewish expositors explain it according to the misunderstood פּים , 1Sa 13:21, of the furrows or wrinkles which are formed in flabby flesh, as if the ah were paragogic.

Job 15:28 describes the second capital sin of the evil-doer. The desolated cities that he dwells in are not cities that he himself has laid waste; Job 15:28 distinctly refers to a divinely appointed punishment, for התעתּדוּ does not signify: which they (evil-doers) have made ruins (Hahn), which is neither probable from the change of number, nor accords with the meaning of the verb, which signifies "to appoint to something in the future."Hirzel, by referring to the law, Deu 13:13-18 (comp. 1Ki 16:34), which forbids the rebuilding of such cities as are laid under the curse, explains it to a certain extent more correctly. But such a play upon the requirements of the Mosaic law is in itself not probable in the book of Job, and here, as Löwenthal rightly remarks, is the less indicated, since it is not the dwelling in such cities that is forbidden, but only the rebuilding of them, so far as they had been destroyed; here, however, the reference is only to dwelling, not to rebuilding. The expression must therefore be understood more generally thus, that the powerful man settles down carelessly and indolently, without any fear of the judgments of God or respect for the manifestations of His judicial authority, in places in which the marks of a just divine retribution are still visible, and which are appointed to be perpetual monuments of the execution of divine judgments.

(Note: For the elucidation of this interpretation of the passage, Consul Wetzstein has contributed the following: "As one who yields to inordinate passion is without sympathy cast from human society because he is called muqâtal rabbuh , 'one who is beaten in the conflict against his God' (since he has sinned against the holy command of chastity), and as no one ventures to pronounce the name of Satan because God has cursed him (Gen 3:14), without adding 'alêh el-la'ne , 'God's curse upon him!' so a man may not presume to inhabit places which God has appointed to desolation. Such villages and cities, which, according to tradition, have perished and been frequently overthrown ( maqlûbe, muqêlîbe, munqualibe ) by the visitation of divine judgment, are not uncommon on the borders of the desert. They are places, it is said, where the primary commandments of the religion of Abraham ( Dîn Ibrâhim ) have been impiously transgressed. Thus the city of Babylon will never be colonized by a Semitic tribe, because they hold the belief that it has been destroyed on account of Nimrod's apostasy from God, and his hostility to His favoured one, Abraham . The tradition which has even been transferred by the tribes of Arabia Petraea into Islamism of the desolation of the city of Higr (or Medâin Sâlih ) on account of disobedience to God, prevents any one from dwelling in that remarkable city, which consists of thousands of dwellings cut in the rock, some of which are richly ornamented; without looking round, and muttering prayers, the desert ranger hurries through, even as does the great procession of pilgrims to Mekka , from fear of incurring the punishment of God by the slightest delay in the accursed city. The destruction of Sodom , brought about by the violation of the right of hospitality (Gen 19:5, comp. Job 31:32), is to be mentioned here, for this legend certainly belongs originally to the 'Din Ibrâhîm' rather than to the Mosaic. At the source of the Rakkâd (the largest river of the Golan region) there are a number of erect and remarkably perforated jasper formations, which are called 'the bridal procession' ( el-fârida ). This bridal procession was turned to stone, because a woman of the party cleaned her child that had made itself dirty with a bread-cake ( qurss ). Near it is its village ( Ufûne ), which in spite of repeated attempts is no more to be inhabited. It remains forsaken, as an eternal witness that ingratitude ( kufrân en-ni'ma ), especially towards God, does not remain unpunished.)

Only by this rendering is the form of expression of the elliptical clause לא־ישׁבוּ למו explained. Hirz. refers למו to בּתּים : in which they do not dwell; but ל ישׁב does not signify: to dwell in a place, but: to settle down in a place; Schlottm. refers למו to the inhabitants: therein they dwell not themselves, i.e., where no one dwelt; but the אשׁר which would be required in this case as acc. localis could not be omitted. One might more readily, with Hahn, explain: those to whom they belong do not inhabit them; but it is linguistically impossible for למו to stand alone as the expression of this subject (the possessors). The most natural, and also an admissible explanation, is, that yshbw refers to the houses, and that למו , which can be used not only of persons, but also of things, is dat. ethicus. The meaning, however, is not: which are uninhabited, which would not be expressed as future, but rather by אין בהם יושׁב or similarly, but: which shall not inhabit, i.e., shall not be inhabited to them ( ישׁב to dwell = to have inhabitants, as Isa 13:10; Jer 50:13, Jer 50:39, and freq.), or, as we should express it, which ought to remain uninhabited.

Job 15:29 begins the conclusion: (because he has acted thus) he shall not be rich (with a personal subject as Hos 12:9, and יעשּׁר to be written with a sharpened שׁ , like יעצר above, Job 12:15), and his substance shall not endure ( קוּם , to take place, Isa 7:7; to endure, 1Sa 13:14; and hold fast, Job 41:18), and מנלם shall not incline itself to the earth. The interpretation of the older expositors, non extendet se in terra , is impossible - that must be בּארץ eb tsum taht - elbi ינּטה ; whereas Kal is commonly used in the intransitive sense to bow down, bend one's self or incline (Ges. §53, 2). But what is the meaning of the subject מנלם ? We may put out of consideration those interpretations that condemn themselves: לם מן , ex iis (Targ.), or לם מן , quod iis , what belongs to them (Saad.), or מלּם , their word (Syr. and Gecatilia), and such substitutions as σκιάν ( צלם or צללם ) of the lxx, and radicem of Jerome (which seems only to be a guess). Certainly that which throws most light on the signification of the word is כּנּלתך (for כּהנלתך with Dag. dirimens , as Job 17:2), which occurs in Isa 33:1. The oldest Jewish lexicographers take this הנלה (parall. התם .ll ) as a synonym of כּלּה in the signification, to bring to an end; on the other hand, Ges., Knobel, and others, consider כּכלּתך to be the original reading, because the meaning perficere is not furnished for נלה from the Arab. nâl , and because נל , standing thus together, is in Arabic an incompatible root combination (Olsh. §9, 4). This union of consonants certainly does not occur in any Semitic root, but the Arab. nâla (the long a of which can in the inflection become a short changeable bowel) furnishes sufficient protection for this one exception; and the meaning consequi , which belongs to the Arab. nâla , fut. janı̂lu , is perfectly suited to Isa 33:1 : if thou hast fully attained ( Hiph. as intensive of the transitive Kal , like הזעיק , הקנה ) to plundering. If, however, the verb נלה is established, there is no need for any conjecture in the passage before us, especially since the improvement nearest at hand, מכלם (Hupf. מגּלה ), produces a sentence ( non figet in terra caulam ) which could not be flatter and tamer; whereas the thought that is gained by Olshausen's more sensible conjecture, מגּלם (their sickle does not sink to the earth, is not pressed down by the richness of the produce of the field), goes to the other extreme.

(Note: Carey proposes to take מנלם = נמלם , their cutting, layer for planting; but the verb-group מלל , מול , נמל (vid., supra, p. 224) is not favourable to the supposition of a substantive נמל in this signification, according to the usual application of the language.)

Juda b. Karisch (Kureisch) has explained the word correctly by Arab. mnâlhm : that which they have offered (from nâla ,janûlu ) or attained ( nâla , janı̂lu ), i.e., their possession

(Note: Freytag has erroneously placed the infinitives nail and manâl under Arab. nâl med. Wau , instead of under Arab. nâl me. Je , where he only repeats nail , and erroneously gives manâl the signification donum , citing in support of it a passage from Fâkihat al-chulafâ , where 'azîz al-manâl (a figure borrowed from places difficult of access, and rendered strong and impregnable by nature or art) signifies "one who was hard to get at"(i.e., whose position of power is made secure). The true connection is this: Arab. nâl med . Wau signifies originally to extend , reach , to hand anything to any one with outstretched arm or hand, the correlatum Arab. nâl med. Je: to attain, i.e., first to touch or reach anything with outstretched arm or hand, and then really to grasp and take it, gen. adipisci, consequi, assequi, impetrare , with the ordinary infinitives nail and manâl . Therefore manâl (from Arab. nâl med. Je ) signifies primarily as abstract, attainment; it may then, however, like nail and the infinitives generally, pass over to the concrete signification: what one attains to, or what one has attained, gotten, although I can give no special example in support of it. - Fl.)

(not: their perfection, as it is chiefly explained by the Jewish expositors, according to נלה = כלה ). When the poet says, "their prosperity inclines not to the ground,"he denies to it the likeness to a field of corn, which from the weight of the ears bows itself towards the ground, or to a tree, whose richly laden branches bend to the ground. We may be satisfied with this explanation (Hirz., Ew., Stickel, and most others): מנלם from מנלה (with which Kimchi compares מכרם , Num 20:19, which however is derived not from מכרה , but from מכר ), similar in meaning to the post-biblical ממון , μαμωνᾶς ; the suff., according to the same change of number as in Job 15:35; Job 20:23, and freq., refers to רשׁעים .

In Job 15:30, also, a figure taken from a plant is interwoven with what is said of the person of the ungodly: the flame withers up his tender branch without its bearing fruit, and he himself does not escape darkness, but rather perishes by the breath of His mouth, i.e., God's mouth (Job 4:9, not of his own, after Isa 33:11). The repetition of יסוּר ("he escapes not,"as Pro 13:14; "he must yield to,"as 1Ki 15:14, and freq.) is an impressive play upon words.

Keil-Delitzsch: Job 15:31-35

31 Let him not trust in evil-he is deceived,

For evil shall be his possession.

32 His day is not yet, then it is accomplished,

And his palm-branch loseth its freshness.

33 He teareth off as a vine his young grapes,

And He casteth down as an olive-tree his flower.

34 The company of the hypocrite is rigid,

And fire consumeth the tents of bribery.

35 They conceive sorrow and bring forth iniquity,

And their inward part worketh self-deceit.

אל does not merely introduce a declaration respecting the future (Luther: he will not continue, which moreover must have been expressed by the Niph.), but is admonitory: may he only not trust in vanity ( Munach here instead of Dechî , according to the rule of transformation, Psalter , ii. 504, §4) - he falls, so far as he does it, into error, or brings himself into error ( נתעה , 3 praet., not part., and Niph. like Isa 19:14, where it signifies to be thrust backwards and forwards, or to reel about helplessly), - a thought one might expect after the admonition (Olsh. conjectures נתעב , one who is detestable): this trusting in evil is self-delusion, for evil becomes his exchange ( תּמוּרה not compensatio , but permutatio, acquisitio ). We have translated שׁוא by "evil"( Unheil ), by which we have sought elsewhere to render און , in order that we might preserve the same word in both members of the verse. In Job 15:31 , שׁוא (in form = שׁוא from שׁוא , in the Chethib שוּ , the Aleph being cast away, like the Arabic sû' , wickedness, form the v. cavum hamzatum sâ-'a = sawu'a ) is waste and empty in mind, in Job 15:31 (comp. Hos 12:12) waste and empty in fortune; or, to go further from the primary root, in the former case apparent goodness, in the latter apparent prosperity - delusion, and being undeceived "evil"in the sense of wickedness, and of calamity. תּמּלא , which follows, refers to the exchange, or neutrally to the evil that is exchanged: the one or the other fulfils itself, i.e., either: is realized (passive of מלּא , 1Ki 8:15), or: becomes complete, which means the measure of the punishment of his immorality becomes full, before his natural day, i.e., the day of death, is come (comp. for expression, Job 22:16; Ecc 7:17). The translation: then it is over with him (Ges., Schlottm., and others), is contrary to the usage of the language; and that given by the Jewish expositors, תּמּלא = תּמּלל ( abscinditur or conteritur ), is a needlessly bold suggestion. - Job 15:32 . It is to be observed that רעננה is Milel , and consequently 3 praet., not as in Son 1:16 Milra, and consequently adj. כּפּה is not the branches generally (Luzzatto, with Raschi: branchage ), but, as the proverbial expression for the high and low, Isa 9:13; Isa 19:15 (vid., Dietrich, Abhandlung zur hebr. Gramm. S. 209), shows, the palm-branch bent downwards (comp. Targ. Est 1:5, where כּפּין signifies seats and walks covered with foliage). "His palm-branch does not become green, or does not remain green"(which Symm. well renders: οὐκ εὐθαλήσει ), means that as he himself, the palm-trunk, so also his family, withers away. In Job 15:33 it is represented as בּסר (= בּסר ), wild grapes, or even unripe grapes of a vine, and as נצּה , flowers of an olive.

(Note: In order to appreciate the point of the comparison, it is needful to know that the Syrian olive-tree bears fruit plentifully the first, third, and fifth years, but rests during the second, fourth, and sixth. It blossoms in these years also, but the blossoms fall off almost entirely without any berries being formed. The harvest of the olive is therefore in such years very scanty. With respect to the vine, every year an enormous quantity of grapes are used up before they are ripe. When the berries are only about the size of a pea, the acid from them is used in housekeeping, to prepare almost every kind of food. The people are exceedingly fond of things sour, a taste which is caused by the heat of the climate. During the months of June, July, and August, above six hundred horses and asses laden with unripe grapes come daily to the market in Damascus alone, and during this season no one uses vinegar; hence the word בסרא signifies in Syriac the acid (vinegar) κατ ̓ ἐξοχήν . In Arabic the unripe grapes are exclusively called hhossrum (Arab. htsrm), or, with a dialectic distinction, hissrim . - Wetzst.)

In Job 15:32 the godless man himself might be the subject: he casts down, like an olive-tree, his flowers, but in Job 15:32 this is inadmissible; if we interpret: "he shakes off (Targ. יתּר , excutiet ), like a vine-stock, his young grapes,"this (apart from the far-fetched meaning in יחמס ) is a figure that is untrue to nature, since the grapes sit firmer the more unripe they are; and if one takes the first meaning of ח֡žס , "he acts unjustly, as a vine, to his omphax "(e.g., Hupf.), whether it means that he does not let it ripen, or that he does not share with it any of the sweet sap, one has not only an indistinct figure, but also (since what God ordains for the godless is described as in operation) an awkward comparison. The subject of both verbs is therefore other than the vine and olive themselves. But why only an impersonal "one"? In Job 15:30 רוח פיו was referred to God, who is not expressly mentioned. God is also the subject here, and יחמס , which signifies to act with violence to one's self, is modified here to the sense of tearing away, as Lam 2:6 (which Aben-Ezra has compared), of tearing out; כגפן , כזית , prop. as a vine-stock, as an olive-tree, is equivalent to even as such an one.

Job 15:34 declares the lot of the family of the ungodly, which has been thus figuratively described, without figure: the congregation (i.e., here: family-circle) of the ungodly ( חנף according to its etymon inclinans, propensus ad malum , vid., on Job 13:16) is (as it is expressed from the standpoint of the judgment that is executed) גּלמוּד , a hard, lifeless, stony mass (in the substantival sense of the Arabic galmûd instead of the adject. גלמודה , Isa 49:21), i.e., stark dead (lxx θάνατος ; Aq., Symm., Theod., ἄκαρπος ), and fire has devoured the tents of bribery (after Ralbag: those built by bribery; or even after the lxx: οἴκους δωροδεκτῶν ). The ejaculatory conclusion, Job 15:35, gives the briefest expression to that which has been already described. The figurative language, Job 15:35 , is like Psa 7:15; Isa 59:4 (comp. supra , p. 257); in the latter passage similar vividly descriptive infinitives are found (Ges. §131, 4, b ). They hatch the burdens or sorrow of others, and what comes from it is evil for themselves. What therefore their בּטן , i.e., their inward part, with the intermingled feelings, thoughts, and strugglings (Olympiodorus: κοιλίαν ὅλον τὸ ἐντὸς χωρίον φησὶ καὶ αὐτὴν τῆν ψυχήν ), prepares or accomplishes ( יכין similar to Job 27:17; Job 38:41), that on which it works, is מרמה , deceit, with which they deceive others, and before all, themselves (New Test. ἀπάτη ).

With the speech of Eliphaz, the eldest among the friends, who gives a tone to their speeches, the controversy enters upon a second stage. In his last speech Job has turned from the friends and called upon them to be silent; he turned to God, and therein a sure confidence, but at the same time a challenging tone of irreverent defiance, is manifested. God does not enter into the controversy which Job desires; and the consequence is, that that flickering confidence is again extinguished, and the tone of defiance is changed into despair and complaint. Instead of listening to the voice of God, Job is obliged to content himself again with that of the friends, for they believe the continuance of the contest to be just as binding upon them as upon Job. They cannot consider themselves overcome, for their dogma has grown up in such inseparable connection with their idea of God, and therefore is so much raised above human contradiction, that nothing but a divine fact can break through it. And they are too closely connected with Job by their friendship to leave him to himself as a heretic; they regard Job as one who is self-deluded, and have really the good intention of converting their friend.

Eliphaz' speech, however, also shows that they become still more and more incapable of producing a salutary impression on Job. For, on the one hand, in this second stage of the controversy also they turn about everywhere only in the circle of their old syllogism: suffering is the punishment of sin, Job suffers, therefore he is a sinner who has to make atonement for his sin; on the other hand, instead of being disconcerted by an unconditioned acceptation of this maxim, they are strengthened in it. For while at the beginning the conclusio was urged upon them only by premises raised above any proof, so that they take for granted sins of Job which were not otherwise known to them; now, as they think, Job has himself furnished them with proof that he is a sinner who has merited such severe suffering. For whoever can speak so thoughtlessly and passionately, so vexatiously and irreverently, as Job has done, is, in their opinion, his own accuser and judge. It remains unperceived by them that Job's mind has lost its balance by reason of the fierceness of his temptation, and that in it nature and grace have fallen into a wild, confused conflict. In those speeches they see the true state of Job's spirit revealed. What, before his affliction, was the determining principle of his inner life, seems to them now to be brought to light in the words of the sufferer. Job is a godless one; and if he does affirm his innocence so solemnly and strongly, and challenges the decision of God, this assurance is only hypocritical, and put on against his better knowledge and conscience, in order to disconcert his accusers, and to evade their admonitions to repentance. It is לשׁון ערומים , a mere stratagem, like that of one who is guilty, who thinks he can overthrow the accusations brought against him by assuming the bold bearing of the accuser. Seb. Schmid counts up quinque vitia , with which Eliphaz in the introduction to his speech (Job 15:1-13) reproaches Job: vexatious impious words, a crafty perversion of the matter, blind assumption of wisdom, contempt of the divine word, and defiance against God. Of these reproaches the first and last are well-grounded; Job does really sin in his language and attitude towards God. With respect to the reproach of assumed wisdom, Eliphaz pays Job in the same coin; and when he reproaches Job with despising the divine consolations and gentle admonitions they have addressed to him, we must not blame the friends, since their intention is good. If, however, Eliphaz reproaches Job with calculating craftiness, and thus regards his affirmation of his innocence as a mere artifice, the charge cannot be more unjust, and must certainly produce the extremest alienation between them. It is indeed hard that Eliphaz regards the testimony of Job's conscience as self-delusion; he goes still further, and pronounces it a fine-spun lie, and denies not only its objective but also its subjective truth. Thus the breach between Job and the friends widens, the entanglement of the controversy becomes more complicated, and the poet allows the solution of the enigma to ripen, by its becoming increasingly enigmatical and entangled.

In this second round of the friends' speeches we meet with no new thoughts whatever; only "in the second circle of the dispute everything is more fiery than in the first"(Oetinger): the only new thing is the harsher and more decided tone of their maintenance of the doctrine of punishment, with which they confront Job. They cannot go beyond the narrow limits of their dogma of retribution, and confine themselves now to even the half of that narrowness; for since Job contemns the consolations of God with which they have hitherto closed their speeches, they now exclusively bring forward the terrible and gloomy phase of their dogma in opposition to him. After Eliphaz has again given prominence to the universal sinfulness of mankind, which Job does not at all deny, he sketches from his own experience and the tradition of his ancestors, which demands respect by reason of their freedom from all foreign influence, with brilliant lines, a picture of the evil-doer, who, being tortured by the horrors of an evil conscience, is overwhelmed by the wrath of God in the midst of his prosperity; and his possessions, children, and whole household are involved in his ruin. The picture is so drawn, that in it, as in a mirror, Job shall behold himself and his fate, both what he has already endured and what yet awaits him. מרמה is the final word of the admonitory conclusion of his speech: Job is to know that that which satisfies his inward nature is a fearful lie.

But what Job affirms of himself as the righteous one, is not מרמה . He knows that he is טמא מטמא (Job 14:4), but he also knows that he is as צדיק תמים (Job 12:4). He is conscious of the righteousness of his endeavour, which rests on the groundwork of a mind turned to the God of salvation, therefore a believing mind, - a righteousness which is also accepted of God. The friends know nothing whatever of this righteousness which is available before God. Fateor quidem , says Calvin in his Institutiones , iii. 12, in libro Iob mentionem fieri justitiae, quae excelsior est observatione legis; et hanc distinctionem tenere operae pretium est, quia etiamsi quis legi satisfaceret, ne sic quidem staret ad examen illius justitiae, quae sensus omnes exsuperat. Mercier rightly observes: Eliphas perstringit hominis naturam, quae tamen per fidem pura redditur. In man Eliphaz sees only the life of nature and not the life of grace, which, because it is the word of God, makes man irreproachable before God. He sees in Job only the rough shell, and not the kernel; only the hard shell, and not the pearl. We know, however, from the prologue, that Jehovah acknowledged Job as His servant when he decreed suffering for him; and this sufferer, whom the friends regard as one smitten of God, is and remains, as this truly evangelical book will show to us, the servant of Jehovah.

Constable: Job 15:1--21:34

C. The Second Cycle of Speeches between Job and His Three Friends chs. 15-21

In the second cycle of speeches Job's companions did not change their minds about why Job was suffering and the larger issue of the basis of the divine human relationship. They continued to hold the dogma of retribution. Their spirit did change, however, to one of greater hostility. They seem to have abandoned hope that direct appeals to Job would move him to repent because they no longer called on him to repent. Instead they stressed the fate of the wicked and indirectly urged him to repent. In their first speeches their approach was more intellectual; they challenged Job to think logically. In their second speeches their approach was more emotional; they sought to convict Job's conscience.

"In the first [cycle of speeches] Eliphaz had emphasised [sic] the moral perfection of God, Bildad his unwavering justice, and Zophar his omniscience. Job in reply had dwelt on his own unmerited sufferings and declared his willingness to meet God face to face to argue his case. Having failed to stir his conscience, the friends see in him a menace to all true religion, and in the second cycle their rebukes are sharper than in the first, though their characters are still carefully preserved."⁷²

Constable: Job 15:1-35

1. Eliphaz's second speech ch. 15

Job's responses so far had evidently convinced Eliphaz that Job was a hardened sinner in defiant rebellion against God.⁷³

Constable: Job 15:1-16

Job's attitude rebuked 15:1-16

Specifically Eliphaz accused Job of speaking irreverently (vv. 1-6) and of pretending to be wiser and purer than he was (vv. 7-16). For a second time one of his friends said Job was full of hot air (vv. 2-3; cf. 8:2). The east wind (v. 2) was the dreaded sirocco that blew destruction in from the Arabian desert. Eliphaz judged that Job's iniquity (better than "guilt," v. 5) caused him to speak as he did.

Eliphaz felt insulted that Job, a younger man, had rejected the wisdom of his older friends. This was an act of disrespect on Job's part, and Eliphaz interpreted it as a claim to superior wisdom. Job had made no such claim, however; he only said he had equal intelligence (12:3; 13:2). He did not claim to know why he was suffering as he was, only that his friends' explanation was wrong. Eliphaz interpreted Job's prayers of frustration to God as rebellion against God (vv. 12-13), which they were not. We need to be careful to avoid this error in our ministries too. Eliphaz was correct in judging all people corrupt sinners (v. 14), but he was wrong to conclude that Job was suffering because he was rebelling against God.

Constable: Job 15:17-35

The fate of the wicked 15:17-35

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

Several troubles come on the wicked person because of his sin (vv. 20-35). He writhes in pain--the same Hebrew word describes labor pains--all his life (v. 20a; cf. 14:22). He dies earlier than the godly do (v. 20b; cf. 14:5). He has irrational fears (v. 21a). He suffers destruction while at peace (v. 21b; cf. 1:13-19; 12:6). He experiences torment by a guilty conscience (v. 22a). He feels he is a hunted person (v. 22b). He is anxious about his basic needs (v. 23). Furthermore he feels distressed and in anguish (v. 24; cf. 7:14; 9:34; 13:21; 14:20). Job had confessed every one of these troubles. Eliphaz implied that Job had all the marks of a wicked man. He stressed the inner turmoil of the wicked in this list. He reminded Job that God will destroy the wicked (v. 20).

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

A Judgments of the wicked 15:20-24

B Reasons for the judgments 15:25-26

B' Reasons for the judgments 15:27-28

A' Judgments of the wicked 15:29-35

The reasons for the judgments were essentially two: rebellion against God (vv. 25-26) and self-indulgence (vv. 27-28). Verse 28 may mean, "He proudly lived in ruined cities and rebuilt houses previously unoccupied, thus defying the curse on ruined sites (15:28; cf. Josh. 6:26; 1 Kings 16:34)."⁷⁴

Seven more judgments follow in verses 29-35. The wicked person will not prosper (v. 29) but will die (v. 30a). His works will fail (v. 30b-c) and he will suffer prematurely (v. 31-32a; cf. 4:8). His wealth will fail (v. 32b-33), he will experience barrenness (v. 34; cf. 3:7; 4:21; 8:22), and he deceives himself (v. 31). Note that Eliphaz began this section with a reference to childbirth (v. 20) and ended it with another reference to the same thing (v. 35). Not all these judgments are completely distinct from one another. Poetic parallelism often uses a slight restatement to make a more forceful impression rather than to express a different idea.

"It is a subtlety of our author that Eliphaz, who began by calling Job a wind-bag (verse 2), ends his own speech with a pile of verbiage. With tedious repetition, assertion not argument, he presents the doctrine you reap what you sow' in several forms."⁷⁵

Introduction / Outline

JFB: Job (Book Introduction)

JOB A REAL PERSON.--It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of many of its statements. Thus the sacred numbers, three and seven, often occur. He had seven thousand sheep, seven sons, both before and after his trials; his three friends sit down with him seven days and seven nights; both before and after his trials he had three daughters. So also the number and form of the speeches of the several speakers seem to be artificial. The name of Job, too, is derived from an Arabic word signifying repentance.

But Eze 14:14 (compare Eze 14:16, Eze 14:20) speaks of "Job" in conjunction with "Noah and Daniel," real persons. St. James (Jam 5:11) also refers to Job as an example of "patience," which he would not have been likely to do had Job been only a fictitious person. Also the names of persons and places are specified with a particularity not to be looked for in an allegory. As to the exact doubling of his possessions after his restoration, no doubt the round number is given for the exact number, as the latter approached near the former; this is often done in undoubtedly historical books. As to the studied number and form of the speeches, it seems likely that the arguments were substantially those which appear in the book, but that the studied and poetic form was given by Job himself, guided by the Holy Spirit. He lived one hundred and forty years after his trials, and nothing would be more natural than that he should, at his leisure, mould into a perfect form the arguments used in the momentous debate, for the instruction of the Church in all ages. Probably, too, the debate itself occupied several sittings; and the number of speeches assigned to each was arranged by preconcerted agreement, and each was allowed the interval of a day or more to prepare carefully his speech and replies; this will account for the speakers bringing forward their arguments in regular series, no one speaking out of his turn. As to the name Job--repentance (supposing the derivation correct)--it was common in old times to give a name from circumstances which occurred at an advanced period of life, and this is no argument against the reality of the person.

WHERE JOB LIVED.--"Uz," according to GESENIUS, means a light, sandy soil, and was in the north of Arabia-Deserta, between Palestine and the Euphrates, called by PTOLEMY (Geography, 19) Ausitai or Aisitai. In Gen 10:23; Gen 22:21; Gen 36:28; and 1Ch 1:17, 1Ch 1:42, it is the name of a man. In Jer 25:20; Lam 4:21; and Job 1:1, it is a country. Uz, in Gen 22:21, is said to be the son of Nahor, brother of Abraham--a different person from the one mentioned (Gen 10:23), a grandson of Shem. The probability is that the country took its name from the latter of the two; for this one was the son of Aram, from whom the Arameans take their name, and these dwelt in Mesopotamia, between the rivers Euphrates and Tigris. Compare as to the dwelling of the sons of Shem in Gen 10:30, "a mount of the East," answering to "men of the East" (Job 1:3). RAWLINSON, in his deciphering of the Assyrian inscriptions, states that "Uz is the prevailing name of the country at the mouth of the Euphrates." It is probable that Eliphaz the Temanite and the Sabeans dwelt in that quarter; and we know that the Chaldeans resided there, and not near Idumea, which some identify with Uz. The tornado from "the wilderness" (Job 1:19) agrees with the view of it being Arabia-Deserta. Job (Job 1:3) is called "the greatest of the men of the East"; but Idumea was not east, but south of Palestine: therefore in Scripture language, the phrase cannot apply to that country, but probably refers to the north of Arabia-Deserta, between Palestine, Idumea, and the Euphrates. So the Arabs still show in the Houran a place called Uz as the residence of Job.

THE AGE WHEN JOB LIVED.--EUSEBIUS fixes it two ages before Moses, that is, about the time of Isaac: eighteen hundred years before Christ, and six hundred after the Deluge. Agreeing with this are the following considerations: 1. Job's length of life is patriarchal, two hundred years. 2. He alludes only to the earliest form of idolatry, namely, the worship of the sun, moon, and heavenly hosts (called Saba, whence arises the title "Lord of Sabaoth," as opposed to Sabeanism) (Job 31:26-28). 3. The number of oxen and rams sacrificed, seven, as in the case of Balaam. God would not have sanctioned this after the giving of the Mosaic law, though He might graciously accommodate Himself to existing customs before the law. 4. The language of Job is Hebrew, interspersed occasionally with Syriac and Arabic expressions, implying a time when all the Shemitic tribes spoke one common tongue and had not branched into different dialects, Hebrew, Syriac, and Arabic. 5. He speaks of the most ancient kind of writing, namely, sculpture. Riches also are reckoned by cattle. The Hebrew word, translated "a piece of money," ought rather be rendered "a lamb." 6. There is no allusion to the exodus from Egypt and to the miracles that accompanied it; nor to the destruction of Sodom and Gomorrah (PATRICK, however, thinks there is); though there is to the Flood (Job 22:17); and these events, happening in Job's vicinity, would have been striking illustrations of the argument for God's interposition in destroying the wicked and vindicating the righteous, had Job and his friends known of them. Nor is there any undoubted reference to the Jewish law, ritual, and priesthood. 7. The religion of Job is that which prevailed among the patriarchs previous to the law; sacrifices performed by the head of the family; no officiating priesthood, temple, or consecrated altar.

THE WRITER.--All the foregoing facts accord with Job himself having been the author. The style of thought, imagery, and manners, are such as we should look for in the work of an Arabian emir. There is precisely that degree of knowledge of primitive tradition (see Job 31:33, as to Adam) which was universally spread abroad in the days of Noah and Abraham, and which was subsequently embodied in the early chapters of Genesis. Job, in his speeches, shows that he was much more competent to compose the work than Elihu, to whom LIGHTFOOT attributes it. The style forbids its being attributed to Moses, to whom its composition is by some attributed, "whilst he was among the Midianites, about 1520 B.C." But the fact, that it, though not a Jewish book, appears among the Hebrew sacred writings, makes it likely that it came to the knowledge of Moses during the forty years which he passed in parts of Arabia, chiefly near Horeb; and that he, by divine guidance, introduced it as a sacred writing to the Israelites, to whom, in their affliction, the patience and restoration of Job were calculated to be a lesson of especial utility. That it is inspired appears from the fact that Paul (1Co 3:19) quotes it (Job 5:13) with the formula, "It is written." Our Savior, too Mat 24:28), plainly refers to Job 29:30. Compare also Jam 4:10 and 1Pe 5:6 with Job 22:29; Rom 11:34-35 with Job 15:8. It is probably the oldest book in the world. It stands among the Hagiographa in the threefold division of Scripture into the Law, the Prophets, and the Hagiographa ("Psalms," Luk 24:44).

DESIGN OF THE BOOK.--It is a public debate in poetic form on an important question concerning the divine government; moreover the prologue and epilogue, which are in prose, shed the interest of a living history over the debate, which would otherwise be but a contest of abstract reasonings. To each speaker of the three friends three speeches are assigned. Job having no one to stand by him is allowed to reply to each speech of each of the three. Eliphaz, as the oldest, leads the way. Zophar, at his third turn, failed to speak, thus virtually owning himself overcome (Job 27:1-23). Therefore Job continued his reply, which forms three speeches (Job 26:1-14; Job 27:1-23; Job 28:1-28; Job 29:1-31:40). Elihu (Job 32:1-37:24) is allowed four speeches. Jehovah makes three addresses (Job 38:1-41:34). Thus, throughout there is a tripartite division. The whole is divided into three parts--the prologue, poem proper, and epilogue. The poem, into three--(1) The dispute of Job and his three friends; (2) The address of Elihu; (3) The address of God. There are three series in the controversy, and in the same order. The epilogue (Job 42:1-17) also is threefold; Job's justification, reconciliation with his friends, restoration. The speakers also in their successive speeches regularly advance from less to greater vehemence. With all this artificial composition, everything seems easy and natural.

The question to be solved, as exemplified in the case of Job, is, Why are the righteous afflicted consistently with God's justice? The doctrine of retribution after death, no doubt, is the great solution of the difficulty. And to it Job plainly refers in Job 14:14, and Job 19:25. The objection to this, that the explicitness of the language on the resurrection in Job is inconsistent with the obscurity on the subject in the early books of the Old Testament, is answered by the fact that Job enjoyed the divine vision (Job 38:1; Job 42:5), and therefore, by inspiration, foretold these truths. Next, the revelations made outside of Israel being few needed to be the more explicit; thus Balaam's prophecy (Num 24:17) was clear enough to lead the wise men of the East by the star (Mat 2:2); and in the age before the written law, it was the more needful for God not to leave Himself without witness of the truth. Still Job evidently did not fully realize the significance designed by the Spirit in his own words (compare 1Pe 1:11-12). The doctrine, though existing, was not plainly revealed or at least understood. Hence he does not mainly refer to this solution. Yes, and even now, we need something in addition to this solution. David, who firmly believed in a future retribution (Psa 16:10; Psa 17:15), still felt the difficulty not entirely solved thereby (Psa. 83:1-18). The solution is not in Job's or in his three friends' speeches. It must, therefore, be in Elihu's. God will hold a final judgment, no doubt, to clear up all that seems dark in His present dealings; but He also now providentially and morally governs the world and all the events of human life. Even the comparatively righteous are not without sin which needs to be corrected. The justice and love of God administer the altogether deserved and merciful correction. Affliction to the godly is thus mercy and justice in disguise. The afflicted believer on repentance sees this. "Via crucis, via salutis" ["The way of the cross, the way of deliverance"]. Though afflicted, the godly are happier even now than the ungodly, and when affliction has attained its end, it is removed by the Lord. In the Old Testament the consolations are more temporal and outward; in the New Testament, more spiritual; but in neither to the entire exclusion of the other. "Prosperity," says BACON, "is the blessing of the Old Testament; adversity that of the New Testament, which is the mark of God's more especial favor. Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost has labored more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes." This solution of Elihu is seconded by the addresses of God, in which it is shown God must be just (because He is God), as Elihu had shown how God can be just, and yet the righteous be afflicted. It is also acquiesced in by Job, who makes no reply. God reprimands the "three" friends, but not Elihu. Job's general course is approved; he is directed to intercede for his friends, and is restored to double his former prosperity.

POETRY.--In all countries poetry is the earliest form of composition as being best retained in the memory. In the East especially it was customary for sentiments to be preserved in a terse, proverbial, and poetic form (called maschal). Hebrew poetry is not constituted by the rhythm or meter, but in a form peculiar to itself: 1. In an alphabetical arrangement somewhat like our acrostic. For instance, Lam. 1:1-22. 2. The same verse repeated at intervals; as in Psa 42:1-11; Psa. 107:1-43. 3. Rhythm of gradation. Psalms of degrees, Psa. 120:1-134:3, in which the expression of the previous verse is resumed and carried forward in the next (Psa 121:1-8). 4. The chief characteristic of Hebrew poetry is parallelism, or the correspondence of the same ideas in the parallel clauses. The earliest instance is Enoch's prophecy (Jud 1:14), and Lamech's parody of it (Gen 4:23). Three kinds occur: (1) The synonymous parallelism, in which the second is a repetition of the first, with or without increase of force (Psa 22:27; Isa 15:1); sometimes with double parallelism (Isa 1:15). (2) The antithetic, in which the idea of the second clause is the converse of that in the first (Pro 10:1). (3) The synthetic, where there is a correspondence between different propositions, noun answering to noun, verb to verb, member to member, the sentiment, moreover, being not merely echoed, or put in contrast, but enforced by accessory ideas (Job 3:3-9). Also alternate (Isa 51:19). "Desolation and destruction, famine and sword," that is, desolation by famine, and destruction by the sword. Introverted; where the fourth answers to the first, and the third to the second (Mat 7:6). Parallelism thus often affords a key to the interpretation. For fuller information, see LOWTH (Introduction to Isaiah, and Lecture on Hebrew Poetry) and HERDER (Spirit of Hebrew Poetry, translated by Marsh). The simpler and less artificial forms of parallelism prevail in Job--a mark of its early age.

JFB: Job (Outline)

• THE HOLINESS OF JOB, HIS WEALTH, &c. (Job 1:1-5)
• SATAN, APPEARING BEFORE GOD, FALSELY ACCUSES JOB. (Job 1:6-12)
• SATAN FURTHER TEMPTS JOB. (Job 2:1-8)
• JOB REPROVES HIS WIFE. (Job 2:9-13)
• JOB CURSES THE DAY OF HIS BIRTH AND WISHES FOR DEATH. (Job 3:1-19)
• HE COMPLAINS OF LIFE BECAUSE OF HIS ANGUISH. (Job 3:20-26)
• FIRST SPEECH OF ELIPHAZ. (Job 4:1-21)
• ELIPHAZ' CONCLUSION FROM THE VISION. (Job 5:1-27)
• REPLY OF JOB TO ELIPHAZ. (Job 6:1-30)
• JOB EXCUSES HIS DESIRE FOR DEATH. (Job 7:1-21)
• THE ADDRESS OF BILDAD. (Job 8:1-22)
• REPLY OF JOB TO BILDAD. (Job 9:1-35)
• JOB'S REPLY TO BILDAD CONTINUED. (Job 10:1-22)
• FIRST SPEECH OF ZOPHAR. (Job 11:1-20) Zophar assails Job for his empty words, and indirectly, the two friends, for their weak reply. Taciturnity is highly prized among Orientals (Pro 10:8, Pro 10:19).
• JOB'S REPLY TO ZOPHAR. (Job 12:1-14:22)
• JOB'S REPLY TO ZOPHAR CONTINUED. (Job 13:1-28)
• JOB PASSES FROM HIS OWN TO THE COMMON MISERY OF MANKIND. (Job 14:1-22)
• SECOND SPEECH OF ELIPHAZ. (Job 15:1-35)
• JOB'S REPLY. (Job 16:1-22) (Job 13:4).
• JOB'S ANSWER CONTINUED. (Job 17:1-16)
• REPLY OF BILDAD. (Job 18:1-21)
• JOB'S REPLY TO BILDAD. (Job 19:1-29)
• REPLY OF ZOPHAR. (Job 20:1-29)
• JOB'S ANSWER. (Job 21:1-34)
• AS BEFORE, ELIPHAZ BEGINS. (Job 22:1-30) Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves (Psa 16:2; Luk 17:10; Act 17:25; 1Ch 29:14). So Job's calamities must arise from guilt. Eliphaz, instead of meeting the facts, tries to show that it could not be so.
• JOB'S ANSWER. (Job 23:1-17)
• BILDAD'S REPLY. (Job 25:1-6) Power and terror, that is, terror-inspiring power.
• JOB'S REPLY. (Job 26:1-14)
• JOB'S SPEECH CONTINUED. (Job 28:1-28)
• SPEECH OF ELIHU. (Job 32:1-37:24) Prose (poetry begins with "I am young").
• ADDRESS TO JOB, AS (Job 32:1-22) TO THE FRIENDS. (Job 33:1-33)
• GOD'S SECOND ADDRESS. (Job 40:1-24)
• JOB'S PENITENT REPLY. (Job 42:1-6) In the first clause he owns God to be omnipotent over nature, as contrasted with his own feebleness, which God had proved (Job 40:15; Job 41:34); in the second, that God is supremely just (which, in order to be governor of the world, He must needs be) in all His dealings, as contrasted with his own vileness (Job 42:6), and incompetence to deal with the wicked as a just judge (Job 40:8-14).

TSK: Job (Book Introduction)

A large aquatic animal, perhaps the extinct dinosaur, plesiosaurus, the exact meaning is unknown. Some think this to be a crocodile but from the description in Job 41:1-41:34 this is patently absurd. It appears to be a large fire breathing animal of some sort. Just as the bomardier beetle has an explosion producing mechanism, so the great sea dragon may have an explosive producing mechanism to enable it to be a real fire breathing dragon.

TSK: Job 15 (Chapter Introduction)

Overview

Job 15:1, Eliphaz reproves Job for impiety in justifying himself; v.17, He proves by tradition the unquietness of wicked men.

Poole: Job 15 (Chapter Introduction)

CHAPTER 15

Eliphaz’ s reproof: Job’ s knowledge and talk vain; he feareth not God, nor prayeth to him; but his own mouth uttered his iniquity, and should condemn him, Job 15:1-6 . Job not the wisest of men, Job 15:7,8 ; nor wiser than they, who were elder than he, Job 15:9,10 . He despised the consolations of God, and turned away his spirit against him, Job 15:11-13 . The angels not clean in God’ s sight, much less man, Job 15:14-16 . A description of the ancients; their wisdom, and reports concerning destruction, and terrors on the wicked, and the causes of it, Job 15:17-35 .

MHCC: Job (Book Introduction)

This book is so called from Job, whose prosperity, afflictions, and restoration, are here recorded. He lived soon after Abraham, or perhaps before that patriarch. Most likely it was written by Job himself, and it is the most ancient book in existence. The instructions to be learned from the patience of Job, and from his trials, are as useful now, and as much needed as ever. We live under the same Providence, we have the same chastening Father, and there is the same need for correction unto righteousness. The fortitude and patience of Job, though not small, gave way in his severe troubles; but his faith was fixed upon the coming of his Redeemer, and this gave him stedfastness and constancy, though every other dependence, particularly the pride and boast of a self-righteous spirit, was tried and consumed. Another great doctrine of the faith, particularly set forth in the book of Job, is that of Providence. It is plain, from this history, that the Lord watched over his servant Job with the affection of a wise and loving father.

MHCC: Job 15 (Chapter Introduction)

(v. 1-16) Eliphaz reproves Job.

(v. 17-35) The unquietness of wicked men.

Matthew Henry: Job (Book Introduction)

An Exposition, with Practical Observations, of The Book of Job

This book of Job stands by itself, is not connected with any other, and is therefore to be considered alone. Many copies of the Hebrew Bible place it after the book of Psalms, and some after the Proverbs, which perhaps has given occasion to some learned men to imagine it to have been written by Isaiah or some of the later prophets. But, as the subject appears to have been much more ancient, so we have no reason to think but that the composition of the book was, and that therefore it is most fitly placed first in this collection of divine morals: also, being doctrinal, it is proper to precede and introduce the book of Psalms, which is devotional, and the book of Proverbs, which is practical; for how shall we worship or obey a God whom we know not? As to this book,

I. We are sure that it is given by inspiration of God, though we are not certain who was the penman of it. The Jews, though no friends to Job, because he was a stranger to the commonwealth of Israel, yet, as faithful conservators of the oracles of God committed to them, always retained this book in their sacred canon. The history is referred to by one apostle (Jam 5:11) and one passage (Job 5:13) is quoted by another apostle, with the usual form of quoting scripture, It is written, 1Co 3:19. It is the opinion of many of the ancients that this history was written by Moses himself in Midian, and delivered to his suffering brethren in Egypt, for their support and comfort under their burdens, and the encouragement of their hope that God would in due time deliver and enrich them, as he did this patient sufferer. Some conjecture that it was written originally in Arabic, and afterwards translated into Hebrew, for the use of the Jewish church, by Solomon (so Monsieur Jurieu) or some other inspired writer. It seems most probable to me that Elihu was the penman of it, at least of the discourses, because (Job 32:15, Job 32:16) he mingles the words of a historian with those of a disputant: but Moses perhaps wrote the first two chapters and the last, to give light to the discourses; for in them God is frequently called Jehovah, but not once in all the discourses, except Job 12:9. That name was but little known to the patriarchs before Moses, Exo 6:3. If Job wrote it himself, some of the Jewish writers themselves own him a prophet among the Gentiles; if Elihu, we find he had a spirit of prophecy which filled him with matter and constrained him, Job 32:18.

II. We are sure that it is, for the substance of it, a true history, and not a romance, though the dialogues are poetical. No doubt there was such a man as Job; the prophet Ezekiel names him with Noah and Daniel, Eze 14:14. The narrative we have here of his prosperity and piety, his strange afflictions and exemplary patience, the substance of his conferences with his friends, and God's discourse with him out of the whirlwind, with his return at length to a very prosperous condition, no doubt is exactly true, though the inspired penman is allowed the usual liberty of putting the matter of which Job and his friends discoursed into his own words.

III. We are sure that it is very ancient, though we cannot fix the precise time either when Job lived or when the book was written. So many, so evident, are its hoary hairs, the marks of its antiquity, that we have reason to think it of equal date with the book of Genesis itself, and that holy Job was contemporary with Isaac and Jacob; though not coheir with them of the promise of the earthly Canaan, yet a joint-expectant with them of the better country, that is, the heavenly. Probably he was of the posterity of Nahor, Abraham's brother, whose first-born was Uz (Gen 22:21), and in whose family religion was for some ages kept up, as appears, Gen 31:53, where God is called, not only the God of Abraham, but the God of Nahor. He lived before the age of man was shortened to seventy or eighty, as it was in Moses's time, before sacrifices were confined to one altar, before the general apostasy of the nations from the knowledge and worship of the true God, and while yet there was no other idolatry known than the worship of the sun and moon, and that punished by the Judges, Job 31:26-28. He lived while God was known by the name of God Almighty more than by the name of Jehovah; for he is called Shaddai - the Almighty, above thirty times in this book. He lived while divine knowledge was conveyed, not by writing, but by tradition; for to that appeals are here made, Job 8:8; Job 21:29; Job 15:18; Job 5:1. And we have therefore reason to think that he lived before Moses, because here is no mention at all of the deliverance of Israel out of Egypt, or the giving of the law. There is indeed one passage which might be made to allude to the drowning of Pharaoh (Job 26:12): He divideth the sea with his power, and by his understanding he smiteth through Rahab, which name Egypt is frequently called by in scripture, as Psa 87:4; Psa 89:10; Isa 51:9. But that may as well refer to the proud waves of the sea. We conclude therefore that we are here got back to the patriarchal age, and, besides its authority, we receive this book with veneration for its antiquity.

IV. We are sure that it is of great use to the church, and to every good Christian, though there are many passages in it dark and hard to be understood. We cannot perhaps be confident of the true meaning of every Arabic word and phrase we meet with in it. It is a book that finds a great deal of work for the critics; but enough is plain to make the whole profitable, and it was all written for our learning.

1. This noble poem presents to us, in very clear and lively characters, these five things among others: - (1.) A monument of primitive theology. The first and great principles of the light of nature, on which natural religion is founded, are here, in a warm, and long, and learned dispute, not only taken for granted on all sides and not the least doubt made of them, but by common consent plainly laid down as eternal truths, illustrated and urged as affecting commanding truths. Were ever the being of God, his glorious attributes and perfections, his unsearchable wisdom, his irresistible power, his inconceivable glory, his inflexible justice, and his incontestable sovereignty, discoursed of with more clearness, fulness, reverence, and divine eloquence, than in this book? The creation of the world, and the government of it, are here admirably described, not as matters of nice speculation, but as laying most powerful obligations upon us to fear and serve, to submit to and trust in, our Creator, owner, Lord, and ruler. Moral good and evil, virtue and vice, were never drawn more to the life (the beauty of the one and the deformity of the other) than in this book; nor the inviolable rule of God's judgment more plainly laid down, That happy are the righteous, it shall be well with them; and Woe to the wicked, it shall be ill with them. These are not questions of the schools to keep the learned world in action, nor engines of state to keep the unlearned world in awe; no, it appears by this book that they are sacred truths of undoubted certainty, and which all the wise and sober part of mankind have in every age subscribed and submitted to. (2.) It presents us with a specimen of Gentile piety. This great saint descended probably not from Abraham, but Nahor; or, if from Abraham, not from Isaac, but from one of the sons of the concubines that were sent into the east-country (Gen 25:6); or, if from Isaac, yet not from Jacob, but Esau; so that he was out of the pale of the covenant of peculiarity, no Israelite, no proselyte, and yet none like him for religion, nor such a favourite of heaven upon this earth. It was a truth therefore, before St. Peter perceived it, that in every nation he that fears God and works righteousness is accepted of him, Act 10:35. There were children of God scattered abroad (Joh 11:52) besides the incorporated children of the kingdom, Mat 8:11, Mat 8:12. (3.) It presents us with an exposition of the book of Providence, and a clear and satisfactory solution of many of the difficult and obscure passages of it. The prosperity of the wicked and the afflictions of the righteous have always been reckoned two as hard chapters as any in that book; but they are here expounded, and reconciled with the divine wisdom, purity, and goodness, by the end of these things. (4.) It presents us with a great example of patience and close adherence to God in the midst of the sorest calamities. Sir Richard Blackmore's most ingenious pen, in his excellent preface to his paraphrase on this book, makes Job a hero proper for an epic poem; for, says he, " He appears brave in distress and valiant in affliction, maintains his virtue, and with that his character, under the most exasperating provocations that the malice of hell could invent, and thereby gives a most noble example of passive fortitude, a character no way inferior to that of the active hero," etc. (5.) It presents us with an illustrious type of Christ, the particulars of which we shall endeavour to take notice of as we go along. In general, Job was a great sufferer, was emptied and humbled, but in order to his greater glory. So Christ abased himself, that we might be exalted. The learned bishop Patrick quotes St. Jerome ore than once speaking of Job as a type of Christ, who for the job that was set before him endured the cross, who was persecuted, for a time, by men and devils, and seemed forsaken of God too, but was raised to be an intercessor even for his friends and had added affliction to his misery. When the apostle speaks of the patience of Job he immediately takes notice of the end of the Lord, that is, of the Lord Jesus (as some understand it), typified by Job, Jam 5:11.

2. In this book we have, (1.) The history of Job's sufferings, and his patience under them (ch. 1, Job 2:1-13, not without a mixture of human frailty, ch. 3. (2.) A dispute between him and his friends upon them, in which, [1.] The opponents were Eliphaz, Bildad, and Zophar. [2.] The respondent was Job. [3.] The moderators were, First, Elihu, ch. 32-37. Secondly, God himself, ch. 38-41. (3.) The issue of all in Job's honour and prosperity, ch. 42. Upon the whole, we learn that many are the afflictions of the righteous, but that when the Lord delivers them out of them all the trial of their faith will be found to praise, and honour, and glory.

Matthew Henry: Job 15 (Chapter Introduction)

Perhaps Job was so clear, and so well satisfied, in the goodness of his own cause, that he thought, if he had not convinced, yet he had at least silenced all his three friends; but, it seems he had not: in this chapter they begin a second attack upon him, each of them charging him afresh with as much vehemence as before. It is natural to us to be fond of our own sentiments, and therefore to be firm to them, and with difficulty to be brought to recede from them. Eliphaz here keeps close to the principles upon which he had condemned Job, and, I. He reproves him for justifying himself, and fathers on him many evil things which are unfairly inferred thence (Job 15:2-13). II. He persuades him to humble himself before God and to take shame to himself (Job 15:14-16). III. He reads him a long lecture concerning the woeful estate of wicked people, who harden their hearts against God and the judgments which are prepared for them (v. 17-35). A good use may be made both of his reproofs (for they are plain) and of his doctrine (for it is sound), though both the one and the other are misapplied to Job.

Constable: Job (Book Introduction)

Introduction

Title

This book, like many others in the Old Testament, got its name from the central character in it rather than from its writer. While it is possible that Job may have written it, there is no concrete evidence that he did.

"Job" means "hated" or "the much persecuted." Perhaps "Job" was a nickname his friends gave him during his suffering. Job is the title of the book in the Hebrew, Greek (Septuagint), Latin (Vulgate), and English Bibles.

Date

Concerning the time the events recorded took place there have been many views ranging from the patriarchal age of Abraham, Isaac and Jacob (beginning about 2100 B.C.) to the sixth century B.C.

Internal evidence suggests that Job lived in the patriarchal period. The length of his life (either 140 or about 210 years; 42:16) is similar to that of Terah (205 years), Abraham (175 years), Isaac (180 years), and Jacob (147 years). The writer measured Job's wealth in terms of his livestock. This is how Moses evaluated the wealth of Abraham and Jacob (1:3; 42:12; cf. Gen. 12:16; 13:2; 30:43; 32:5). The Sabeans and Chaldeans (1:15, 17) were nomads during the patriarchal period but not later. Job was the priest of his family (1:5) a condition that became less common when nations in the Near East developed more organization. Names of people and places in the book were also common in the patriarchal age (e.g., Sheba, Tima, Eliphaz, Uz, Job). Genesis, the Mari documents, and the Egyptian Execration texts, all of which refer to life in the Near East at this time, also refer to these names.

"The idea that Job has an Edomite background is as old as the LXX, which equates Job with Jobab, king of Edom (Gn. 36:33)."¹

"Most recent [liberal] writers are agreed that in its original form the book was of post-exilic origin, and the secondary parts of later composition."²

Internal evidence, however, has led many careful students of the book to conclude that it was the work of one person. Perhaps someone else added a few minor touches later under divine inspiration (e.g., 42:16-17). If Job lived in the patriarchal period, as the evidence seems to suggest, what clues are there that someone did not write it then or very soon afterwards? The detailed recounting of the conversations that took place certainly suggests a composition date fairly close to that of the actual events. That has been the position of Jewish and Christian scholars until destructive criticism became popular in the last few centuries. Critics point to the fact that oral tradition was very exact in the ancient world and that people could have transmitted Job's story by mouth for generations and retained its purity. With the Holy Spirit's superintending work it could have been, but there is no evidence that this is what happened. Literacy was widespread in the ancient world at this time.³ Critics further point out that in the process of social evolution composition of a work such as this book was more typical at a date much later than the patriarchal period. Yet again there is no evidence that someone wrote it later. The simpler explanation is that someone wrote it early. Since there is no proof that someone wrote it later, most conservative scholars have continued to prefer the traditional early date of composition theory.

Writer

The book does not identify its writer. Furthermore the ancient Hebrews could not agree on who wrote it. Consequently many different scholars have made guesses as to who the writer was.

From the patriarchal period Job himself is the favored candidate, though some scholars have nominated Elihu. These men seem to be the most likely of the chief characters to have preserved the record of Job's trials. There are many examples of ancient extra-biblical writings in which the author spoke of himself in the third person, so we need not eliminate Job on that ground. The book reads as though an eyewitness of the events recorded wrote it.

Jewish tradition favored Moses as the writer. Moses recorded other events during the patriarchal period in Genesis, he was familiar with desert life, and he had enough ability to write such a book as this one.

Solomon has supporters mainly because he composed other poetic biblical literature (Proverbs, Ecclesiastes, and Song of Solomon). Moreover there are some similarities between Job and Proverbs such as the relationship between fearing God and being wise.

Other scholars have suggested later writers including Hezekiah, Isaiah, and Ezra.

Of course, the writer may have been none of these individuals. No one knows for sure who wrote Job. I tend to prefer a contemporary of Job or Job himself because of the antiquity of this view and the fact that no one has proved it unsatisfactory.

Scope

It is also difficult to determine how much time the events narrated in the book cover.

The first chapter tells about Job's life before his trial, and the last chapter reveals what happened after it until Job's death. The chapters in between deal with a relatively short period in Job's long life. How long was this period?

We have a few clues. Job referred to months when he spoke of his sufferings (7:3; 29:2). In view of Job's physical symptoms his ailments seem to have bothered him for several months at least. He may have suffered for years. However, Job said the same people who had respected him previously had come to reject and avoid him. He implied that his rejection was fairly recent.

The main part of the book contains dialogue that took place between a few individuals. There is no indication in the text that extended periods of time interrupted Job's sojourn at the city dump. It seems to have continued for a few days at the most, though the conversations may have stopped and then restarted. The writer may have telescoped the events to keep the narrative flowing smoothly. It appears that the scope of the main action at the city dump lasted no longer than a few days or possibly weeks.

Genre

Job is primarily a combination of at least three literary types: lawsuit,⁴ lament,⁵ and controversy dialogue.⁶ The larger category is wisdom literature. However there are so many different types of literature in this book that many writers despair of assigning one type as the dominant one.

"The book of Job defies all efforts to establish its literary genre. While it has been viewed as an epic,⁷ a tragedy,⁸ and a parable,⁹ upon close analysis it is none of these even though it exhibits properties belonging to each of them. As Robert Gordis observes, the author of Job has created his own literary genre.¹⁰ The book is didactic in the sense that the author seeks to teach religious truth, a task which he executes primarily by means of lyrical poetry expressive of deep emotions."¹¹

"The book of Job is an astonishing mixture of almost every kind of literature to be found in the Old Testament. Many individual pieces can be isolated and identified as proverbs, riddles, hymns, laments, curses, lyrical nature poems."¹²

"One should think of this aspect of interpretation [i.e., genre] as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God."¹³

Message

What this book is all about has been the subject of considerable debate. Many people think God gave it to us to provide His answer to the age-old problem of suffering. In particular, many believe it is in the Bible to help us understand why good people suffer. This is undoubtedly one of the purposes of the book and one that I want to develop at some length. However, I think another purpose is more foundational than this one.

Other people have focused on the great questions Job voiced in the book. During his suffering, when God allowed Satan to knock all the props that support human earthly existence out from under him, Job got down to the most basic needs that people face. He made many profound observations about life. He articulated the most fundamental needs that human beings have. He voiced the greatest philosophical questions about life. These questions are an extremely important contribution of the book and one that I plan to give some attention. Nevertheless I think God has inspired and preserved the message of the Book of Job primarily for another reason.

I believe He did so because this book proves that the basic relationship that God has established with people does not rest on retribution but on grace. This is the message statement. Let me explain it.

In our study of the Old Testament historical books I have pointed out that God blesses people for two reasons. These are His sovereign choice to bless and people's response of trust and obedience to Him.

Because we cannot control God's sovereign choice to bless some people more than others we tend to forget that. We tend to focus on what we can control to some extent, namely our securing His blessing by trusting and obeying Him. This is understandable and legitimate, but it leads to a potential problem. The problem is that we may conclude that we can control God. Since God blesses those who trust and obey Him and He curses those who do not, we may conclude that if we trust and obey God, He owes us blessing.

This conclusion assumes that the basis of God's relationship with people is retribution. If I am good, God will reward me with blessing in some form, but if I am bad, He will punish me somehow. While this is normally the way God deals with human beings it is not always His method. Consequently there must be a more fundamental principle that governs God's dealings with people. On what basis does God consistently deal with us?

Throughout the Book of Job this is the major question that God is answering. Every major character in the book--Job, Eliphaz, Bildad, Zopher, and Elihu--assumed that God governed humankind on the basis of retribution. They believed there were no exceptions to the rule that God blesses good people and punishes bad people.

Job concluded that God was unjust since he had been good but God was allowing him to suffer. Job's wife agreed with him. Eliphaz, Bildad, and Zopher believed that Job must be a bad man instead of a good man since he was suffering. Elihu felt the solution to this apparent exception to the rule was not God's injustice but Job's ignorance rather than his sin. Elihu took a more agnostic approach to the solution of Job's problem. He suspected Job was a bad man, but he wasn't as sure about that as Job's other three friends were.

The Book of Job reveals that while God usually blesses the godly and punishes the ungodly, He does not always do so. There is a more fundamental basis from which God operates. That basis is His own free choice to bless or not bless whom He will.

We might conclude then that the basis of God's dealings with mankind is His sovereignty. However, that answer goes too far back. God's sovereignty really has nothing to do with how He rules. The attribute of sovereignty only sets forth God's position as supreme ruler. How does God rule sovereignly? If it is not on the basis of retribution, on what basis is it?

Evidence in the Book of Job points to God's grace as the basis of His dealings with people. Instead of always dealing with us in retribution, God always deals with us in grace. What does this mean?

This means that instead of responding to our good actions with blessing or our bad actions with cursing God initiates favor toward us without our deserving it.

What is the evidence in the Book of Job that God always deals with people on this basis?

This comes through in God's responses to Job (chs. 38-41). In replying to Job, God essentially reminded him of how good He had been to Job. He pointed out how much wiser and stronger He was than Job. In all of this, God wanted to impress Job with His favor toward the patriarch. That Job got the point is clear from the fact that when God finished speaking Job simply rested in God (42:6). He returned to his joy in being the recipient of God's unmerited favor even though God had not answered his questions.

How does the conflict in heaven that we learn about in chapters 1 and 2 fit into this view? Satan too believed that retribution was the basis on which God deals with people (1:9-11). God proceeded to show him that he was wrong. God allowed calamities to overtake a good man. Then when Job's trouble was all over, God blessed him even though he did not trust and obey God as he should have during his trials (42:12-17).

Satan has consistently failed to appreciate God's grace. Instead of being grateful for his own blessings, he has been in rebellion to obtain more than God gave him. Moreover he has led people to do the same things (cf. Gen. 3; Matt. 4).

I would also like to comment on a fourth possible message of the book that some have suggested. Some students of Job have said that the whole purpose of the book is to show God's superiority over Satan. Not many people hold this view, but it has appealed to some. The main problem with this interpretation, from my viewpoint, is that the dialogues and monologues that constitute the bulk of the book (in chapters 3-41) contribute nothing to this theme. While they do contain references to God's greatness, they do not deal with the issue of God's superiority over Satan.

Finally let me make some observations about the great revelation of this book, namely that the basis for God's dealings with man is His grace rather than His retribution.

First, the Book of Job appears to have been one of the first books of the Bible that God gave as special revelation if not the first. If it was one of the first, its subject would have been one of the most foundational for human beings to understand as history unfolded. What more basic revelation could God have given than the message of this book? The knowledge that God initiates favor toward His creatures without their earning or deserving it is at the heart of God's plan of salvation and the doctrine of God. When you think of Job, think of grace (cf. Ps. 103:10).

Second, like Satan, we tend to disbelieve that God wants the best for us, and we doubt that He will give it to us. Consequently we try to secure what we want for ourselves. We also become ungrateful for God's grace. Ingratitude is at the root of much sin as well as much unhappiness in life. Rejoice in God's grace. Cultivate a spirit of thankfulness (1 Thess. 5:18).

Third, we tend to elevate a secondary principle of God's dealings with people (retribution) into the primary position because it enables us to feel we have some control over God. In this way we can get God to serve us rather than serving God. If I can obligate God to bless me by being good, then God owes me something. Many people, of course, believe God owes them salvation because they are good people. However, we cannot dictate to God how He should bless us. We can count on His promises to bless in certain ways when we relate to Him in certain ways. Yet if God does not bless us as we wish He would, when we do not have His promise, we can still count on the fact that He will bless us ultimately. He will do so because it is His will and He has promised to bless the righteous. His basis of dealing with us is grace.

What about the unsaved? If God wants to bless everyone, why does He send some to eternal torment? The fact that some people choose not to accept God's grace does not mean He does not reach out to them with grace. The whole Bible is a testimony to the fact that God always has and always will reach out to humankind offering unmerited favor. The basis of God's dealings with humankind is grace. His common grace extends to all (Rom. 1; Eph. 1). God does not give us what we deserve. He gives us much better than we deserve.

Constable: Job (Outline)

Outline

I. Prologue chs. 1-2

A. Job's character 1:1-5

B. Job's calamities 1:6-2:10

1. The first test 1:6-22

2. The second test 2:1-10

C. Job's comforters 2:11-13

II. The dialogue concerning the basis of the divine-human relationship 3:1-42:6

A. Job's personal lament ch. 3

1. The wish that he had not been born 3:1-10

2. The wish that he had died at birth 3:11-19

3. The wish that he could die then 3:20-26

B. The first cycle of speeches between Job and his three friends chs. 4-14

1. Eliphaz's first speech chs. 4-5

2. Job's first reply to Eliphaz chs. 6-7

3. Bildad's first speech ch. 8

4. Job's first reply to Bildad chs. 9-10

5. Zophar's first speech ch. 11

6. Job's first reply to Zophar chs. 12-14

C. The second cycle of speeches between Job and his three friends chs. 15-21

1. Eliphaz's second speech ch. 15

2. Job's second reply to Eliphaz chs. 16-17

3. Bildad's second speech ch. 18

4. Job's second reply to Bildad ch. 19

5. Zophar's second speech ch. 20

6. Job's second reply to Zophar ch. 21

D. The third cycle of speeches between Job and his three friends chs. 22-27

1. Eliphaz's third speech ch. 22

2. Job's third reply to Eliphaz chs. 23-24

3. Bildad's third speech ch. 25

4. Job's third reply to Bildad chs. 26-27

E. Job's concluding soliloquies chs. 28-31

1. Job's discourse on God's wisdom ch. 28

2. Job's defense of his innocence chs. 29-31

F. Elihu's speeches chs. 32-37

1. The introduction of Elihu 32:1-5

2. Elihu's first speech 32:6-33:33

3. Elihu's second speech ch. 34

4. Elihu's third speech ch. 35

5. Elihu's fourth speech chs. 36-37

G. The cycle of speeches between Job and God 38:1-42:6

1. God's first speech 38:1-40:2

2. Job's first reply to God 40:3-5

3. God's second speech 40:6-41:34

4. Job's second reply to God 42:1-6

III. Epilogue 42:7-17

A. Job's friends 42:7-9

B. Job's fortune 42:10-17

A structural outline of Job14
Prologue	Job's opening lament	Dialogue-dispute(3 cycles)	Interlude on Wisdom	Monologues (3 cycles)	Job's closing contribution	Epilogue
Chs. 1-2	Ch. 3	Chs. 4-14 Chs. 15-- 21 Chs. 22-- 27	Ch. 28	Chs. 29-- 31 (Job) Chs. 32-- 37 (Elihu) Chs. 38-- 41 (God)	Chs. 40:3-5; 42:1-6	Ch. 42:7-17

Constable: Job

Job

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_____. "Architectonics, Structured Poems, and Rhetorical Devices in the Book of Job." In A Tribute to Gleason Archer. pp. 87-104. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

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Copyright 2003 by Thomas L. Constable

Haydock: Job (Book Introduction)

THE BOOK OF JOB.

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned [in] Genesis xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. (Challoner) --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to chap. xv., the second to chap. xxii., the third to chap. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (Calmet) and set the most noble pattern of virtue, and particularly of patience, Tobias ii. 12., Ezechiel xiv. 14., and James v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. (Haydock) --- The time when Job lived is not clearly ascertained. Some have supposed (Calmet) that he was a contemporary with Esther; (Du Hamel; Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (Haydock) or sojourned in the wilderness, Numbers xiv. 9. The Syrians place the book at the head of the Scriptures. (Calmet) --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. (Haydock) --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts, chap. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, chap. xlii. 8) and reprimands Elihu, (chap. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. (Houbigant) --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. (St. Gregory; St. Augustine, &c.) (Tirinus) --- Job refutes them by sound logic. (St. Jerome) --- We may discover in this book the sum of Christian morality, (Worthington) for which purpose it has been chiefly explained by St. Gregory. The style is very poetical, (Haydock) though at the same time simple, like that of Moses. (Du Hamel) --- It is interspersed with many Arabic and Chaldaic idioms; (St. Jerome) whence some have concluded, that it was written originally by Job and his friends (Haydock) in Arabic, and translated into Hebrew by Moses, for the consolation of his brethren. (Worthington) --- The Hebrew text is in many places incorrect; (Houbigant) and the Septuagint seem to have omitted several verses. (Origen) --- St. Jerome says almost eight hundred, (Calmet) each consisting of about six words. (Haydock) --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. (Haydock) --- Those who desire farther information, may consult Pineda, (Worthington) whose voluminous work, in two folios, will nearly (Haydock) give all necessary information. (Calmet)

Gill: Job (Book Introduction)

INTRODUCTION TO JOB

This book, in the Hebrew copies, generally goes by this name, from Job, who is however the subject, if not the writer of it. In the Vulgate Latin version it is called "the Book of Job"; in the Syriac version, the Writing of Job; and in the Arabic, the Writing or Book of Job the Just. In some Hebrew Bibles it stands between the Book of Proverbs and the Song of Solomon; but, according to the Talmudists ^a, it should stand between the Psalms of David and the Proverbs of Solomon. Some have made a question of it, whether there ever was such a man as Job, and suppose this book not to be a real history, or to contain matters of fact, but to be written under fictitious names, and to be parabolical, and that it is designed to set forth an example of patience in suffering affliction; and some of the Jewish writers ^b affirm, that Job never was in being, and that this book is a parable, apologue, or fable; and to this Maimonides ^c himself inclines; but this opinion is justly rejected by Aben Ezra, Peritsol, and others; for that there was such a man is as certain as that there were such men as Noah and Daniel, with whom he is mentioned by the Prophet Ezekiel, Eze 14:14 and the testimony of the Apostle James is full to this purpose, who speaks of him as a person well known, and not to be doubted of; of whom, and of whose patience, the Jews he writes to had heard much, Jam 5:11 besides, the names of the countries where he and his friends lived, the account given of his family, and of his substance, both before and after his afflictions, show it to be a real history. Learned men are not agreed about the signification of his name; according to Jerom ^d, it signifies a magician, taking it to be the same with אוב, "ob": and some Jewish writers ^e place him with Balaam and Jethro, as the counsellors of Pharaoh against the Israelites, for which he was afflicted: the same ancient fathers render the word grieving and howling; others, as Spanheim ^f, derive it from יאב, to "love" or "desire", and so it signifies desire or delight, and is the same with Desiderius or Erasmus; hence Job is called by Suidas ^g τριποθητος, exceeding desirable; but Hillerus ^h, deriving it from the same root, makes it to signify just the reverse, "without desire"; or not desirable; and supposes it to be a compound of יאוב, "desire", and איב, "not"; but the generality of writers derive it from איב, "to be at enmity", and so it signifies one that is exposed to the hatred and enmity of men, or one that is a hater and enemy of wicked men; or, as Schmidtt ⁱ interprets it, a man zealous for God, and showing hatred to wickedness and wicked men on his account. Who Job was, it is not easy to say; not the same with Jobab, of the race of Esau, as some, Gen 36:33. Aristeas ^k says he was a son of Esau himself, by his wife Bessare, and was first called Jobam; nor the same with Job a son of Issachar, Gen 46:13, nor was he a descendant of Abraham by Keturah; but rather sprung from Uz, the firstborn of Nahor, brother of Abraham, Gen 22:21, who gave name to the country where Job lived, as Buz his brother did to that of which Elihu was, and as Chesed, another brother of Uz, did to the Chasdim or Chaldeans, who were both near to Job. It is also not agreed in what time Job lived; Maimonides ^l says, of their writers some place him in the times of the patriarchs, some in the times of Moses, others in the times of David, and others say that he was of the wise men of Babylon; and some add, that he was of them that came out of the captivity there, and had a school at Tiberias, as say the Talmudists ^m who give very different accounts of him: some say he was in the times of the judges; others in the times of the queen of Sheba; and others in the times of Ahasuerus; but the more general opinion is, and indeed the more probable, that he was born when the Israelites went down into Egypt, and that he was dead when they came from thence ⁿ: in short, they place him almost in all the ages from Abraham to the Babylonish captivity, and after it; and even Luther ^o was of opinion that he lived in the times of Solomon, for which there is no more reason than for the rest: it seems most probable that he lived before Moses ^p, at least before the giving of the law to him, since no mention is made of it in this book, nor any reference to it; whereas there is to things more ancient, as the general deluge, the burning of Sodom, &c. the law concerning sacrifices only to be offered by priests was not as yet given; for Job offered sacrifices as being the head of his family, and so did his three friends, Job 1:5. The length of his life best agrees with the times before Moses, for in his time the age of man was reduced to seventy years; whereas Job must live two hundred years or more, since he lived one hundred and forty after his restoration: add to this, that this book seems to have been written before any idolatry was in the world but the worship of the sun and moon, Job 31:25 and before there were any writings divinely inspired, since there is no appeal to any in the whole controversy between Job and his friends; but the appeal is made to men of years and wisdom, and to traditions of former times, Job 5:1. According to Dr. Owen ^q Job lived three hundred and fifty years after the dispersion at Babel, about A. M. 2100. It is also greatly controverted who was the writer of this book; some ascribe the writing of it to Isaiah the prophet; others to Solomon, as Luther ^r; others to one of the prophets who was an Idumaean; but most to Moses, so the Jews ^s say, that he wrote his own book, the section of Balaam, and Job. Some think that he wrote it when in Midian, for the comfort and encouragement of the Hebrews afflicted in Egypt at that time, and who might hope to be delivered out of their afflictions, as this good man was delivered out of his; and this, it is supposed, accounts for the use of many Arabic words in it; Midian being in Arabia, where Moses, having lived some years, had mixed their language with his own. Some are of opinion that he met with this book when in those parts, which he found either in the Arabic or Syriac language, and translated it into Hebrew ^t for the use of the Israelites; and others think it was written by Job's friends, and particularly by Elihu, which is concluded from Job 32:15, but it is most probable that it was written by Job himself, or at least compiled from his diary or "adversaria" kept by him, or from those of his friends, or from both, and that it was written in the language it is now in: but be it written by whom it may, there is no doubt to be made of the divine authority of it; as appears from the sublimity of the style, the subject matter of it, its agreement with other parts of the sacred writings, and particularly from a quotation of a passage out of Job 5:13 by the Apostle Paul, 1Co 3:19 see also Job 5:17, compared with Heb 12:5. The design of it is not only in general to assert and explain the doctrine of Providence, as Maimonides observes; but in particular to show, that, though good men are afflicted, yet sooner or later they are delivered out of their afflictions; and that it becomes them to bear them patiently, and not murmur at them; nor complain of God on account of them, whose ways and works are unsearchable, and who gives no account of his matters to men, but is sovereign, wise, and just, in all he does; and whatsoever is done by him issues in the good of his people, as well as in his own glory, as the event shows. This book may be considered either as an history of the life of Job, in which an account is given of him in his prosperity; of his afflictions, and how they came upon him; of a visit paid him by his friends, and of the discourses that pass between him and them, and of his restoration to greater affluence than he enjoyed before: or as a drama or dialogue consisting of divers parts, and in which various speakers are introduced, as God, Satan, Job, his wife, and friends; or as a dispute, in which Job's three friends are the opponents, himself the respondent, Elihu the moderator, and God the umpire, who settled and determined the point in question. It contains many useful things in it concerning the Divine Being, and the perfections of his nature, his wisdom, power, justice, goodness, and sovereignty; concerning the works of creation and providence; concerning original sin, and the corruption of mankind; concerning redemption by Christ, and good works to be done by men; and concerning the resurrection of the dead, and eternal life. Some think Job was a type of Christ in his afflictions and sufferings; in his patience under them, and deliverance out of them; in his exaltation to an high pitch of happiness and prosperity; and in his intercession for his friends. He is in many things worthy of imitation, though in others to be blamed, and not followed; and, on the whole, this book of his may be read with great pleasure and profit.

Gill: Job 15 (Chapter Introduction)

INTRODUCTION TO JOB 15

Job's three friends having in their turns attacked him, and he having given answer respectively to them, Eliphaz, who began the attack, first enters the debate with him again, and proceeds upon the same plan as before, and endeavours to defend his former sentiments, falling upon Job with greater vehemence and severity; he charges him with vanity, imprudence, and unprofitableness in his talk, and acting a part unbecoming his character as a wise man; yea, with impiety and a neglect of religion, or at least as a discourager of it by his words and doctrines, of which his mouth and lips were witnesses against him, Job 15:1; he charges him with arrogance and a high conceit of himself, as if he was the first man that was made, nay, as if he was the eternal wisdom of God, and had been in his council; and, to check his vanity, retorts his own words upon him, or however the sense of them, Job 15:7; and also with slighting the consolations of God; upon which he warmly expostulates with him, Job 15:11; and in order to convince him of his self-righteousness, which he thought he was full of, he argues from the angels, the heavens, and the general case of man, Job 15:14; and then he declares from his own knowledge, and from the relation of wise and ancient men in former times, who made it their observation, that wicked men are afflicted all their days, attended with terror and despair, and liable to various calamities, Job 15:17; the reasons of which are their insolence to God, and hostilities committed against him, which they are encouraged in by their prosperous circumstances, Job 15:25; notwithstanding all, their estates, riches, and wealth, will come to nothing, Job 15:28; and the chapter is closed with an exhortation to such, not to feed themselves up with vain hopes, or trust in uncertain riches, since their destruction would be sure, sudden, and terrible, Job 15:31.