Iyov 15

1 5 Then answered Eliphaz the Temani, and said,
2 Should a chacham (wise man) utter vain knowledge, and fill his inner being with the east wind?
3 Should he reason with unprofitable davar (talk)? Or with speeches wherewith no good is done?
4 Yea, thou makest void yireh [Elohim], and doth diminish si’akh (meditation) before El.
5 For thy mouth uttereth thine avon, and thou choosest the leshon arumim (tongue of the crafty).
6 Thine own mouth condemneth thee, and loh Ani (not I); yea, thine own lips testify against thee.
7 Art thou harishon adam (the first man) that was born? Or wast thou made before the hills?
8 Hast thou attended to the sod Eloah (counsel of G-d)? And dost thou limit chochmah to thyself?
9 Of what dost thou have da’as, that we know not? What understandest thou, which is not in us?
10 Both the grayheaded and very aged men are among us, much elder than avicha.
11 Are the tanechumot El (consolations of G-d) not enough for thee? Or the davar that deals gently with thee?
12 Why doth thine lev carry thee away? And why do thy eyes flash,
13 That thou ventest thy ruach against El (G-d), and lettest such words pour out of thy mouth?
14 What is enosh, that he should be pure [in the sight of Hashem]? And he which is born of an isha, that yitzdak (he should be in the right)?
15 If He trusteth not His Kadoshim; yea, Shomayim is not pure in His eyes.
16 How much more vile and corrupt is ish, which drinketh iniquity like mayim?
17 I will show thee, shema to me; and that which I have seen I will declare;
18 Things which chachamim declare from their avot without concealment;
19 Unto whom alone ha’aretz was given, and no zar passed among them.
20 The reshah travaileth with pain all his yamim, and numbered shanim are reserved for the oppressor.
21 A dreadful sound is in his oznayim; during shalom the shoded (destroyer) shall come upon him.
22 He believeth not in a return from choshech, and he is marked for the cherev.
23 He wandereth about after lechem, saying, Where is it? He has da’as the Yom Choshech is near at hand for him.
24 Distress and anguish shall make him afraid; they shall seize him as a melech poised for battle.
25 For he stretcheth out his yad against El (G-d), and with insolence vaunts himself against Shaddai.
26 He charges against Him, with a stiff neck, with the thick bosses of his mogen (shield);
27 Though he covereth his panim with his fatness, and addeth fat on his flanks;
28 And he dwelleth in desolate towns, and in batim (houses) which no man inhabiteth, which are ready to crumble to rubble.
29 He shall not be osher, neither shall his substance continue; neither shall their possessions spread over ha’aretz.
30 He shall not escape from choshech; the flame shall wither his branches, and in the ruach of his mouth shall he perish.
31 Let not him that is deceived trust in shav (vanity); for shav shall be his recompense.
32 His Yom is not yet; then it is accomplished, and his branch shall not flourish.
33 He shall shake off his unripe grape like the gefen, and shall cast off his blossom like the zayit (olive tree).
34 For the Adat Chanef (congregation of hypocrites) shall be barren, and eish shall consume the ohalim of bribery.
35 They conceive amal (trouble), and give birth to evil, and their belly worketh mirmar (deceit).

Iyov 15 Commentary

Chapter 15

Eliphaz reproves Job. (1-16) The unquietness of wicked men. (17-35)

Verses 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?

Verses 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 befal 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?

Chapter Summary


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 15:1-6; 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 15:7-10; and also with slighting the consolations of God; upon which he warmly expostulates with him, Job 15:11-13; 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 15:14-16; 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 15:17-24; the reasons of which are their insolence to God, and hostilities committed against him, which they are encouraged in by their prosperous circumstances, Job 15:25-27; notwithstanding all, their estates, riches, and wealth, will come to nothing, Job 15:28-30; 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 15:31-35.

Iyov 15 Commentaries

The Orthodox Jewish Bible fourth edition, OJB. Copyright 2002,2003,2008,2010, 2011 by Artists for Israel International. All rights reserved.