Paul Kretzmann Commentary - Job 15:1 - 15:13

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Paul Kretzmann Commentary - Job 15:1 - 15:13


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Eliphaz Attempts to Rebuke Job

v. 1. Then answered Eliphaz, the Temanite, feeling constrained to reply to Job the second time, and said,

v. 2. Should a wise man utter vain knowledge and fill his belly,
literally, "his inward parts," his breast, with the east wind? The east Wind was noted for its stormy bluster. His point was that Job's own speeches were empty roarings and disproved his claim of being a wise man.

v. 3. Should he reason with unprofitable talk,
contending with arguments that have no point, or with speeches wherewith he can do no good? It is not only that empty words convince no one, but also that such efforts at self justification are useless, being opposed by the facts.

v. 4. Yea, thou, castest off fear,
bringing to naught, making void, breaking down true piety, and restrainest prayer before God, injuring and removing the proper devotional attitude, both of which are necessary for the observation of proper worship of the Lord.

v. 5. For thy mouth uttereth thine iniquity,
his statements showed that he was wholly influenced, utterly ruled, by his wickedness, and thou choosest the tongue of the crafty, of clever sophists, who are adept in the art of covering their guilt with a show of innocence.

v. 6. Thine own mouth condemneth thee, and not I,
like a judge pronouncing a sentence upon one who has been found to be guilty; yea, thine own lips testify against thee. Cf Mat_12:37. The position of Eliphaz was this, that Job's empty protestations of innocence were in themselves proofs of sinful actions committed by him, on account of which God had laid such sufferings upon him.

v. 7. Art thou the first man that was born?
Did Job believe that he had the deepest insight into the process of creation and all the works of God? Or wast thou made before the hills, brought forth before God created the world, and therefore included in the councils of God from eternity?

v. 8. Hast thou heard the secret of God,
attending the divine councils and getting his information at first hand? And dost thou restrain wisdom to thyself, reserving it, keeping it secret, as a confidant of God who refrains from divulging His counsels?

v. 9. What knowest thou that we know not? What understandest thou which is not in us?
Cf 12:3; 13:2, Eliphaz replying to Job's pertinent questions in this manner.

v. 10. With us are both the gray-headed and very aged men,
or, "Also among us are the gray-haired, the aged," much elder than thy father, these old men of the various tribes which they represented ranking with Job in wisdom, for which reason he should not presume to arrogate all wisdom to himself.

v. 11. Are the consolations of God small with thee?
literally, "Too little for thee are the consolations of God?" Eliphaz, who was not Buffering with overmuch modesty, meant to say that Job surely should have been satisfied with such words of comfort as he and his friends had brought. Is there any secret thing with thee? literally, "a word so gentle with thee?" for Job should realize that his friends were dealing with him in great tenderness.

v. 12. Why doth thine heart carry thee away?
Why should Job's inner excitement, his wounded pride, cause him to meet their efforts with such bitter passion? And what do thy eyes wink at, with an excited, angry snapping and rolling,

v. 13. that thou turnest thy spirit against God,
snorting against Him in anger, and lettest such words go out of thy mouth, letting his anger break forth in vehement speeches? Altogether, Eliphaz insisted that Job's statements disproved his wisdom, injured the proper reverent attitude toward God, and were utterly wrong. The point of his rebuke is that Job should look for the reason for his sufferings solely in himself.