Job 15
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“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
Job 15
Eliphaz Speaks Again
1Then answered Eliphaz the Temanite, and said,
2Should a wise man utter vain knowledge, and fill his belly with the east wind?
Jamieson-Fausset-Brown
CHAPTER 15
SECOND SERIES.
Job 15:1-35. Second Speech of Eliphaz.
2. a wise man--which Job claims to be.
vain knowledge--Hebrew, "windy knowledge"; literally, "of wind" (Job 8:2). In Ec 1:14, Hebrew, "to catch wind," expresses to strive for what is vain.
east wind--stronger than the previous "wind," for in that region the east wind is the most destructive of winds (Is 27:8). Thus here,--empty violence.
belly--the inward parts, the breast (Pr 18:8).
CHAPTER 15
SECOND SERIES.
Job 15:1-35. Second Speech of Eliphaz.
2. a wise man--which Job claims to be.
vain knowledge--Hebrew, "windy knowledge"; literally, "of wind" (Job 8:2). In Ec 1:14, Hebrew, "to catch wind," expresses to strive for what is vain.
east wind--stronger than the previous "wind," for in that region the east wind is the most destructive of winds (Is 27:8). Thus here,--empty violence.
belly--the inward parts, the breast (Pr 18:8).
3Should he reason with unprofitable talk? or with speeches wherewith he can do no good?
The Pulpit Commentary
Should he reason with unprofitable talk! Such, Eliphaz implies, had been Job's talk, altogether idle and unprofitable. A wise man should have abstained from such profitless arguments. They were speeches wherewith he could do no good.
Should he reason with unprofitable talk! Such, Eliphaz implies, had been Job's talk, altogether idle and unprofitable. A wise man should have abstained from such profitless arguments. They were speeches wherewith he could do no good.
4Yea, thou castest off fear, and restrainest prayer before God.
Jamieson-Fausset-Brown
4. fear--reverence for God (Job 4:6; Psa 2:11).
prayer--meditation, in Psa 104:34; so devotion. If thy views were right, reasons Eliphaz, that God disregards the afflictions of the righteous and makes the wicked to prosper, all devotion would be at an end.
4. fear--reverence for God (Job 4:6; Psa 2:11).
prayer--meditation, in Psa 104:34; so devotion. If thy views were right, reasons Eliphaz, that God disregards the afflictions of the righteous and makes the wicked to prosper, all devotion would be at an end.
The Pulpit Commentary
Yea, thou castest off fear. To Eliphaz, Job's words—his bold expostulations (Job_13:3, Job_13:15, Job_13:22, etc.), his declarations that he knows he will be justified (Job_13:8), and that God will be his Salvation (Job_13:16)—seem to imply that he has cast off altogether the fear of God, and is entirely devoid of reverence. Some of his expressions certainly seem over-bold; but, on the other hand, his sense of God's purity, perfectness, and transcendent power is continually manifest, and should have saved him from the rude reproach here launched against him (comp. Job_9:1-13; Job_12:24 25; Job_13:11, Job_13:21, etc.). And restrainest prayer before God; rather, and hinderest devout meditation before God. Eliphaz means that Job expresses himself in a way so of. fensive to devout souls, that he disturbs their minds and prevents them from indulging in those pious meditations on the Divine goodness which would otherwise occupy them (comp. Psa_119:97). Thus, according to Eliphaz, Job is not only irreligious himself, but the cause of irreligion in others.
Yea, thou castest off fear. To Eliphaz, Job's words—his bold expostulations (Job_13:3, Job_13:15, Job_13:22, etc.), his declarations that he knows he will be justified (Job_13:8), and that God will be his Salvation (Job_13:16)—seem to imply that he has cast off altogether the fear of God, and is entirely devoid of reverence. Some of his expressions certainly seem over-bold; but, on the other hand, his sense of God's purity, perfectness, and transcendent power is continually manifest, and should have saved him from the rude reproach here launched against him (comp. Job_9:1-13; Job_12:24 25; Job_13:11, Job_13:21, etc.). And restrainest prayer before God; rather, and hinderest devout meditation before God. Eliphaz means that Job expresses himself in a way so of. fensive to devout souls, that he disturbs their minds and prevents them from indulging in those pious meditations on the Divine goodness which would otherwise occupy them (comp. Psa_119:97). Thus, according to Eliphaz, Job is not only irreligious himself, but the cause of irreligion in others.
5For thy mouth uttereth thine iniquity, and thou choosest the tongue of the crafty.
Jamieson-Fausset-Brown
5. The sophistry of thine own speeches proves thy guilt.
5. The sophistry of thine own speeches proves thy guilt.
The Pulpit Commentary
For thy mouth uttereth thine iniquity. Some render, "Thine iniquity teacheth thy mouth," causing it to utter such profane speeches (Vulgate, Dillmann, Canon Cook, Revised Version); but the translation of the Authorized Version is defensible on grammatical grounds, and yields a good sense, so that no alteration is necessary. And thou choosest the tongue of the crafty; or, the tongue of the subtle (comp. Gen_3:1, where the epithet assigned to the serpent is the same). Eliphaz probably means to tax Job with cloaking his real impiety under a pretence of religiousness.
For thy mouth uttereth thine iniquity. Some render, "Thine iniquity teacheth thy mouth," causing it to utter such profane speeches (Vulgate, Dillmann, Canon Cook, Revised Version); but the translation of the Authorized Version is defensible on grammatical grounds, and yields a good sense, so that no alteration is necessary. And thou choosest the tongue of the crafty; or, the tongue of the subtle (comp. Gen_3:1, where the epithet assigned to the serpent is the same). Eliphaz probably means to tax Job with cloaking his real impiety under a pretence of religiousness.
6Thine own mouth condemneth thee, and not I: yea, thine own lips testify against thee.
Jamieson-Fausset-Brown
6. No pious man would utter such sentiments.
6. No pious man would utter such sentiments.
The Pulpit Commentary
Thine own mouth condemneth thee. So of a greater than Job it was said, "He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy. What think ye? They answered and said, He is guilty of death" (Mat_26:65, Mat_26:66). Malevolence delights in misunderstanding and misinterpreting the utterances of the righteous. And not I. A weak disclaimer! As if Job's supposed guilt did not depend on the construction put upon his words. Yea, thine own lips testify against thee. Therefore, "what further need of witnesses?"
Thine own mouth condemneth thee. So of a greater than Job it was said, "He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy. What think ye? They answered and said, He is guilty of death" (Mat_26:65, Mat_26:66). Malevolence delights in misunderstanding and misinterpreting the utterances of the righteous. And not I. A weak disclaimer! As if Job's supposed guilt did not depend on the construction put upon his words. Yea, thine own lips testify against thee. Therefore, "what further need of witnesses?"
Art Thou the First Man That Was Born?
7Art thou the first man that was born? or wast thou made before the hills?
Jamieson-Fausset-Brown
7. That is, Art thou wisdom personified? Wisdom existed before the hills; that is, the eternal Son of God (Pr 8:25; Psa 90:2). Wast thou in existence before Adam? The farther back one existed, the nearer he was to the Eternal Wisdom.
7. That is, Art thou wisdom personified? Wisdom existed before the hills; that is, the eternal Son of God (Pr 8:25; Psa 90:2). Wast thou in existence before Adam? The farther back one existed, the nearer he was to the Eternal Wisdom.
The Pulpit Commentary
Art thou the first man that was born? That is, "Dost thou claim to have the wisdom of that first human intelligence, which, proceeding direct from God (Gen_1:27), was without fault or flaw—a perfect intelligence, which judged all things aright?" It is not clear that Eliphaz had ever heard of Adam; but he evidently believed in a "first man," from whom all others were descended, and he attributed to this first man a mind and intellect surpassing those of all other men. His question is, of course, rather a scoff than an inquiry. He knows that Job makes no such foolish pretence; but he throws it in his teeth that, from what he has said, men might suppose he took some such view of himself. Or wast thou made before the hills? This is a taunt of the same kind as the previous one, but intensified. Wisdom is the result of experience. Art thou older than all the rest of us—older than the earth itself, than "the everlasting hills"? There were Greeks who claimed to be ethnically προσέληνοι, "older than the moon," but no inhabitant of earth was ever so foolish as to imagine himself individually more ancient than the earth on which he lived.
Art thou the first man that was born? That is, "Dost thou claim to have the wisdom of that first human intelligence, which, proceeding direct from God (Gen_1:27), was without fault or flaw—a perfect intelligence, which judged all things aright?" It is not clear that Eliphaz had ever heard of Adam; but he evidently believed in a "first man," from whom all others were descended, and he attributed to this first man a mind and intellect surpassing those of all other men. His question is, of course, rather a scoff than an inquiry. He knows that Job makes no such foolish pretence; but he throws it in his teeth that, from what he has said, men might suppose he took some such view of himself. Or wast thou made before the hills? This is a taunt of the same kind as the previous one, but intensified. Wisdom is the result of experience. Art thou older than all the rest of us—older than the earth itself, than "the everlasting hills"? There were Greeks who claimed to be ethnically προσέληνοι, "older than the moon," but no inhabitant of earth was ever so foolish as to imagine himself individually more ancient than the earth on which he lived.
8Hast thou heard the secret of God? and dost thou restrain wisdom to thyself?
Jamieson-Fausset-Brown
8. secret--rather, "Wast thou a listener in the secret council of God?" The Hebrew means properly the cushions of a divan on which counsellors in the East usually sit. God's servants are admitted to God's secrets (Psa 25:14; Ge 18:17; Joh 15:15).
restrain--Rather, didst thou take away, or borrow, thence (namely, from the divine secret council) thy wisdom? Eliphaz in this (Job 15:8, 9) retorts Job's words upon himself (Job 12:2, 3; 13:2).
8. secret--rather, "Wast thou a listener in the secret council of God?" The Hebrew means properly the cushions of a divan on which counsellors in the East usually sit. God's servants are admitted to God's secrets (Psa 25:14; Ge 18:17; Joh 15:15).
restrain--Rather, didst thou take away, or borrow, thence (namely, from the divine secret council) thy wisdom? Eliphaz in this (Job 15:8, 9) retorts Job's words upon himself (Job 12:2, 3; 13:2).
The Pulpit Commentary
Hast thou heard the secret of God? or, Hast thou been a hearer in the secret counsel of God?. No mortal man was ever admitted to the secret counsel of the Most Highest (comp. Rom_11:34). And dost thou restrain wisdom to thyself? or, Dost thou confine (appropriate) wisdom to thyself? i.e. Dost thou suppose that thou art the only wise man in all the world? (comp. Job_12:2, where Job had brought the same charge against his three friends).
Hast thou heard the secret of God? or, Hast thou been a hearer in the secret counsel of God?. No mortal man was ever admitted to the secret counsel of the Most Highest (comp. Rom_11:34). And dost thou restrain wisdom to thyself? or, Dost thou confine (appropriate) wisdom to thyself? i.e. Dost thou suppose that thou art the only wise man in all the world? (comp. Job_12:2, where Job had brought the same charge against his three friends).
9What knowest thou, that we know not? what understandest thou, which is not in us?
Jamieson-Fausset-Brown
9. in us--or, "with us," Hebraism for "we are aware of."
9. in us--or, "with us," Hebraism for "we are aware of."
The Pulpit Commentary
What knowest thou, that we know not? So far as worldly wisdom went, this was probably quite true. Job was not more advanced in knowledge than Eliphaz, Bildad, and Zophar. But he had a keener spiritual insight. He was wiser in the "wisdom which is from above." Perplexed and confused as were his thoughts concerning the Divine government of the universe, they were nearer the truth, more worthy of the Divine nature, than those of his adversaries. In his reply, without claiming any special wisdom, he pours contempt on their pretensions to spiritual understanding (Job_17:4, Job_17:10). What understandest thou, which is not in us? A mere repetition of the first member of the verse in different words.
What knowest thou, that we know not? So far as worldly wisdom went, this was probably quite true. Job was not more advanced in knowledge than Eliphaz, Bildad, and Zophar. But he had a keener spiritual insight. He was wiser in the "wisdom which is from above." Perplexed and confused as were his thoughts concerning the Divine government of the universe, they were nearer the truth, more worthy of the Divine nature, than those of his adversaries. In his reply, without claiming any special wisdom, he pours contempt on their pretensions to spiritual understanding (Job_17:4, Job_17:10). What understandest thou, which is not in us? A mere repetition of the first member of the verse in different words.
10With us are both the grayheaded and very aged men, much elder than thy father.
Jamieson-Fausset-Brown
10. On our side, thinking with us are the aged. Job had admitted that wisdom is with them (Job 12:12). Eliphaz seems to have been himself older than Job; perhaps the other two were also (Job 32:6). Job, in Job 30:1, does not refer to his three friends; it therefore forms no objection. The Arabs are proud of fulness of years.
10. On our side, thinking with us are the aged. Job had admitted that wisdom is with them (Job 12:12). Eliphaz seems to have been himself older than Job; perhaps the other two were also (Job 32:6). Job, in Job 30:1, does not refer to his three friends; it therefore forms no objection. The Arabs are proud of fulness of years.
The Pulpit Commentary
With us are both the greyheaded and very aged men. "With us" seems to mean "of our party," or "on our side." Eliphaz claims that all the greybeards of the time, as well as all the ancient men of past times (comp. Job_8:8, and below, Job_8:18), are on his side. and think as he does. Much elder than thy father. Men, i.e.' not merely of the preceding, but of much more distant generations His Latin to be supported by the voice of antiquity was, no doubt, in strict accordance with fact.
With us are both the greyheaded and very aged men. "With us" seems to mean "of our party," or "on our side." Eliphaz claims that all the greybeards of the time, as well as all the ancient men of past times (comp. Job_8:8, and below, Job_8:18), are on his side. and think as he does. Much elder than thy father. Men, i.e.' not merely of the preceding, but of much more distant generations His Latin to be supported by the voice of antiquity was, no doubt, in strict accordance with fact.
11Are the consolations of God small with thee? is there any secret thing with thee?
Jamieson-Fausset-Brown
11. consolations--namely, the revelation which Eliphaz had stated as a consolatory reproof to Job, and which he repeats in Job 15:14.
secret--Hast thou some secret wisdom and source of consolation, which makes thee disregard those suggested by me? (Job 15:8). Rather, from a different Hebrew root, Is the word of kindness or gentleness addressed by me treated by thee as valueless? [Umbreit].
11. consolations--namely, the revelation which Eliphaz had stated as a consolatory reproof to Job, and which he repeats in Job 15:14.
secret--Hast thou some secret wisdom and source of consolation, which makes thee disregard those suggested by me? (Job 15:8). Rather, from a different Hebrew root, Is the word of kindness or gentleness addressed by me treated by thee as valueless? [Umbreit].
The Pulpit Commentary
Are the consolations of God small with thee? By "the consolations of God" Eliphaz probably means the hopes which he and his friends had held out, speaking in God's Name, that if Job would humble himself, and confess his guilt, and sue to God for pardon, he would be restored to favour, recover his prosperity, and live to a good old age in tranquil happiness (see Job_5:18-27; Job_8:20-22; Job_11:13-19). He wishes to know if Job thinks lightly of all this, regards it as of small account, will make no effort to obtain the blessings held out to him. This is all reasonable enough from his standpoint, that Job is conscious of secret heinous guilt; but it can make no impression on Job, who is conscious of the reverse. Is there any secret thing with thee? rather, And is the word [of small account that dealeth] gently with thee? Eliphaz considers that his own words and those of his two companions have been soft words, dealing "gently" with Job's refractoriness, and that Job ought to have been impressed by them.
Are the consolations of God small with thee? By "the consolations of God" Eliphaz probably means the hopes which he and his friends had held out, speaking in God's Name, that if Job would humble himself, and confess his guilt, and sue to God for pardon, he would be restored to favour, recover his prosperity, and live to a good old age in tranquil happiness (see Job_5:18-27; Job_8:20-22; Job_11:13-19). He wishes to know if Job thinks lightly of all this, regards it as of small account, will make no effort to obtain the blessings held out to him. This is all reasonable enough from his standpoint, that Job is conscious of secret heinous guilt; but it can make no impression on Job, who is conscious of the reverse. Is there any secret thing with thee? rather, And is the word [of small account that dealeth] gently with thee? Eliphaz considers that his own words and those of his two companions have been soft words, dealing "gently" with Job's refractoriness, and that Job ought to have been impressed by them.
12Why doth thine heart carry thee away? and what do thy eyes wink at,
Jamieson-Fausset-Brown
12. wink--that is, why do thy eyes evince pride? (Pr 6:13; Psa 35:19).
12. wink--that is, why do thy eyes evince pride? (Pr 6:13; Psa 35:19).
The Pulpit Commentary
Why doth thine heart carry thee away? or, Whither doth thine heart carry thee away? i.e. to what a pitch of presumption and audacity do thy proud thoughts carry thee? And what do thy eyes wink at? or, Wherefore do thy eyes roll? The verb used occurs only in this place. Its meaning is very doubtful.
Why doth thine heart carry thee away? or, Whither doth thine heart carry thee away? i.e. to what a pitch of presumption and audacity do thy proud thoughts carry thee? And what do thy eyes wink at? or, Wherefore do thy eyes roll? The verb used occurs only in this place. Its meaning is very doubtful.
13That thou turnest thy spirit against God, and lettest such words go out of thy mouth?
Jamieson-Fausset-Brown
13. That is, frettest against God and lettest fall rash words.
13. That is, frettest against God and lettest fall rash words.
The Pulpit Commentary
That thou turnest thy spirit against God. To Eliphaz and his companions, the wild remonstrances of Job, Iris vehement expostulations and despairing outcries, are, one and all, nothing better than indications of a proud and rebellious spirit, that sets itself up against the Almighty, and openly contends with him. They view Job, after the speeches that he has made, as a declared rebel, and no longer regard it as incumbent upon them to use any "gentleness" in their reprimands. And lettest such words go out of thy mouth? It is remarkable that neither Eliphaz nor either of his friends ever points out what particular words of Job they object to and regard as impious, so as to give him the opportunity of defending, explaining, or retracting them. They take refuge in vague generalities, with which it is impossible to grapple. But this vagueness and want of logical accuracy is characteristic of the Oriental nations, who scarcely ever reason cogently or bring matters to a point.
That thou turnest thy spirit against God. To Eliphaz and his companions, the wild remonstrances of Job, Iris vehement expostulations and despairing outcries, are, one and all, nothing better than indications of a proud and rebellious spirit, that sets itself up against the Almighty, and openly contends with him. They view Job, after the speeches that he has made, as a declared rebel, and no longer regard it as incumbent upon them to use any "gentleness" in their reprimands. And lettest such words go out of thy mouth? It is remarkable that neither Eliphaz nor either of his friends ever points out what particular words of Job they object to and regard as impious, so as to give him the opportunity of defending, explaining, or retracting them. They take refuge in vague generalities, with which it is impossible to grapple. But this vagueness and want of logical accuracy is characteristic of the Oriental nations, who scarcely ever reason cogently or bring matters to a point.
14What is man, that he should be clean? and he which is born of a woman, that he should be righteous?
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
What is man, that he should be clean? A vain "beating of the air." Eliphaz had asserted the same truth in his first speech, when he said, "Shall mortal man be more just than God? shall a man be more pure than his Maker? Behold, he put no trust in his servants; and his angels he taxeth with folly: how much less in them that dwell in houses of clay' whose foundation is in the dust, which are crushed before the moth?" (Job_4:17-19); and Job had given his full assent to it, when he exclaimed, "I know it is so of a truth: but how should man be just with God? If he will contend with him, he cannot answer him one of a thousand" (Job_9:2, Job_9:3). The true question was not whether Job or any other man was" clean," i.e. wholly sinless' but whether Job had sinned so deeply and grievously that his sufferings were the natural and just punishment for his sins. And a mere repetition of the statement that all men were sinful and unclean was off the point—nihil ad rem-altogether futile and superfluous. And he that is born of a woman, that he should be righteous? (setup. Job_25:4). The clause is a mere variant of the preceding one.
What is man, that he should be clean? A vain "beating of the air." Eliphaz had asserted the same truth in his first speech, when he said, "Shall mortal man be more just than God? shall a man be more pure than his Maker? Behold, he put no trust in his servants; and his angels he taxeth with folly: how much less in them that dwell in houses of clay' whose foundation is in the dust, which are crushed before the moth?" (Job_4:17-19); and Job had given his full assent to it, when he exclaimed, "I know it is so of a truth: but how should man be just with God? If he will contend with him, he cannot answer him one of a thousand" (Job_9:2, Job_9:3). The true question was not whether Job or any other man was" clean," i.e. wholly sinless' but whether Job had sinned so deeply and grievously that his sufferings were the natural and just punishment for his sins. And a mere repetition of the statement that all men were sinful and unclean was off the point—nihil ad rem-altogether futile and superfluous. And he that is born of a woman, that he should be righteous? (setup. Job_25:4). The clause is a mere variant of the preceding one.
15Behold, he putteth no trust in his saints; yea, the heavens are not clean in his sight.
Jamieson-Fausset-Brown
15. Repeated from Job 4:18; "servants" there are "saints" here; namely, holy angels.
heavens--literally, or else answering to "angels" (see on Job 4:18, and Job 25:5).
15. Repeated from Job 4:18; "servants" there are "saints" here; namely, holy angels.
heavens--literally, or else answering to "angels" (see on Job 4:18, and Job 25:5).
The Pulpit Commentary
Behold, he putteth no trust in his saints; rather, in his holy ones (see the Revised Version). The word "saint" has in course of time come to be so exclusively attached to holy men, that it can no longer be applied, without danger of being misunderstood, to angels. Eliphaz here, as in Job_5:1, speaks not of holy men, but of the holy angels. Without taxing them with sin, he is strongly convinced of their imperfection—their defective wisdom (Job_5:18), weakness, and untrustworthiness. His views are decidedly peculiar, and not borne out by the rest of Scripture. Yea, the heavens are not clean in his sight. The material heavens are probably intended. That limpid liquid blue in which the human eye sees no stain or speck, to the Divine eye is tinged with uncleanness The idea is that neither animate nor inanimate nature contains any form of being that is absolutely without spot or blemish. In God alone is there perfect purity.
Behold, he putteth no trust in his saints; rather, in his holy ones (see the Revised Version). The word "saint" has in course of time come to be so exclusively attached to holy men, that it can no longer be applied, without danger of being misunderstood, to angels. Eliphaz here, as in Job_5:1, speaks not of holy men, but of the holy angels. Without taxing them with sin, he is strongly convinced of their imperfection—their defective wisdom (Job_5:18), weakness, and untrustworthiness. His views are decidedly peculiar, and not borne out by the rest of Scripture. Yea, the heavens are not clean in his sight. The material heavens are probably intended. That limpid liquid blue in which the human eye sees no stain or speck, to the Divine eye is tinged with uncleanness The idea is that neither animate nor inanimate nature contains any form of being that is absolutely without spot or blemish. In God alone is there perfect purity.
16How much more abominable and filthy is man, which drinketh iniquity like water?
Jamieson-Fausset-Brown
16. filthy--in Arabic "sour" (Psa 14:3; 53:3), corrupted from his original purity.
drinketh--(Pr 19:28).
16. filthy--in Arabic "sour" (Psa 14:3; 53:3), corrupted from his original purity.
drinketh--(Pr 19:28).
The Pulpit Commentary
How much more abominable and filthy is man, which drinketh iniquity like water? rather, How much less one that is abominable and impure, a man that drinketh in iniquity, etc.? It cannot be doubted that Job is individually pointed at. Not mankind generally, but a particular man, is intended; and the particular man can be none other than Job. Thus we see how the progress of the controversy has tended to exasperate the disputants, and change the "comforters" from smooth-tongued friends into open enemies and accusers.
How much more abominable and filthy is man, which drinketh iniquity like water? rather, How much less one that is abominable and impure, a man that drinketh in iniquity, etc.? It cannot be doubted that Job is individually pointed at. Not mankind generally, but a particular man, is intended; and the particular man can be none other than Job. Thus we see how the progress of the controversy has tended to exasperate the disputants, and change the "comforters" from smooth-tongued friends into open enemies and accusers.
The Wicked Man's Portion
17I will shew thee, hear me; and that which I have seen I will declare;
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
I will show thee, hear me; and that which I have seen I will declare. Eliphaz here introduces, with an elaborate preface (Job_15:17-19) what is either a citation from a book, as Professor Lee thinks, or a studied description by himself of the proceedings and consequent sufferings of the wicked. This description extends from Job_15:20 to the end of the chapter, and is plainly levelled at Job, though it may originally have been intended to apply to some other person or persons.
I will show thee, hear me; and that which I have seen I will declare. Eliphaz here introduces, with an elaborate preface (Job_15:17-19) what is either a citation from a book, as Professor Lee thinks, or a studied description by himself of the proceedings and consequent sufferings of the wicked. This description extends from Job_15:20 to the end of the chapter, and is plainly levelled at Job, though it may originally have been intended to apply to some other person or persons.
18Which wise men have told from their fathers, and have not hid it:
Jamieson-Fausset-Brown
18. Rather, "and which as handed down from their fathers, they have not concealed."
18. Rather, "and which as handed down from their fathers, they have not concealed."
The Pulpit Commentary
Which wise men have told from their fathers, and have not hid it (comp. Job_8:8-10). Whether the words are his own or not, the sentiments, at any rate, Eliphaz declares to have come down to him from remote times. The "wise men" to whom he refers may have been men of the Beni Kedem (Job_1:3). who were noted for their wisdom (1Ki_4:30), or possibly Egyptians or Babylonians. Books containing moral aphorisms and instructions were certainly composed both in Egypt and in Babyhmia at a very ancient date.
Which wise men have told from their fathers, and have not hid it (comp. Job_8:8-10). Whether the words are his own or not, the sentiments, at any rate, Eliphaz declares to have come down to him from remote times. The "wise men" to whom he refers may have been men of the Beni Kedem (Job_1:3). who were noted for their wisdom (1Ki_4:30), or possibly Egyptians or Babylonians. Books containing moral aphorisms and instructions were certainly composed both in Egypt and in Babyhmia at a very ancient date.
19Unto whom alone the earth was given, and no stranger passed among them.
Jamieson-Fausset-Brown
19. Eliphaz speaks like a genuine Arab when he boasts that his ancestors had ever possessed the land unmixed with foreigners [Umbreit]. His words are intended to oppose Job's (Job 9:24); "the earth" in their case was not "given into the hand of the wicked." He refers to the division of the earth by divine appointment (Ge 10:5; 25:32). Also he may insinuate that Job's sentiments had been corrupted from original purity by his vicinity to the Sabeans and Chaldeans [Rosenmuller].
19. Eliphaz speaks like a genuine Arab when he boasts that his ancestors had ever possessed the land unmixed with foreigners [Umbreit]. His words are intended to oppose Job's (Job 9:24); "the earth" in their case was not "given into the hand of the wicked." He refers to the division of the earth by divine appointment (Ge 10:5; 25:32). Also he may insinuate that Job's sentiments had been corrupted from original purity by his vicinity to the Sabeans and Chaldeans [Rosenmuller].
The Pulpit Commentary
Unto whom alone the earth was given. The reference is clearly to a very remote time, when men were comparatively few, and lived in quiet possession of their own lands, undisturbed by invasions, wars, or struggles for territory. Professor Lee thinks that the times immediately after, and even those before, the Flood are glanced at; while Schultens regards Eliphaz as alluding to the first settlements of the Joktanidae in Arabia. In either case, the passage tells in favour or, and not against, the antiquity of the Book of Job, since it marks the composer as "living at a time when the memory of an age of patriarchal simplicity was yet fresh in men's minds" (Canon Cook). And no stranger passed among them. Races were not mixed up one with another, and so the purity of primitive doctrine remained undisturbed.
Unto whom alone the earth was given. The reference is clearly to a very remote time, when men were comparatively few, and lived in quiet possession of their own lands, undisturbed by invasions, wars, or struggles for territory. Professor Lee thinks that the times immediately after, and even those before, the Flood are glanced at; while Schultens regards Eliphaz as alluding to the first settlements of the Joktanidae in Arabia. In either case, the passage tells in favour or, and not against, the antiquity of the Book of Job, since it marks the composer as "living at a time when the memory of an age of patriarchal simplicity was yet fresh in men's minds" (Canon Cook). And no stranger passed among them. Races were not mixed up one with another, and so the purity of primitive doctrine remained undisturbed.
20The wicked man travaileth with pain all his days, and the number of years is hidden to the oppressor.
Jamieson-Fausset-Brown
20. travaileth--rather, "trembleth of himself," though there is no real danger [Umbreit].
and the number of his years, &c.--This gives the reason why the wicked man trembles continually; namely, because he knows not the moment when his life must end.
20. travaileth--rather, "trembleth of himself," though there is no real danger [Umbreit].
and the number of his years, &c.--This gives the reason why the wicked man trembles continually; namely, because he knows not the moment when his life must end.
The Pulpit Commentary
Schultens calls this "a magnificently elaborate oration, crowded with illustrations and metaphors, in which it is shown that the wicked cannot possibly escape being miserable, but that the punishment which they have so richly deserved assuredly awaits them, and is to be inflicted on them, as an example and terror to others, by a holy and just God, because, just as he loves virtue, so he pursues vice with a fierce and deadly hatred".
The wicked man travaileth with pain all his days. Certainly an over-statement of the truth. With a much nearer approach to the facts of the case, the Psalmist remarked, "I was grieved at the wicked: I do also see the ungodly in such prosperity. For they are in no peril of death, but are lusty and strong. They come in no misfortune like other folk; neither are they plagued like other men" (Psa_73:3-5). And the number of years is hidden to the oppressor; rather, even the number of years that is laid up for the oppressor. So Merx and the Revised Version. Another possible meaning is, "And a [small] number of years is laid up," etc. If we take the former view, we must regard the clause as exegetical of "all his days."
Schultens calls this "a magnificently elaborate oration, crowded with illustrations and metaphors, in which it is shown that the wicked cannot possibly escape being miserable, but that the punishment which they have so richly deserved assuredly awaits them, and is to be inflicted on them, as an example and terror to others, by a holy and just God, because, just as he loves virtue, so he pursues vice with a fierce and deadly hatred".
The wicked man travaileth with pain all his days. Certainly an over-statement of the truth. With a much nearer approach to the facts of the case, the Psalmist remarked, "I was grieved at the wicked: I do also see the ungodly in such prosperity. For they are in no peril of death, but are lusty and strong. They come in no misfortune like other folk; neither are they plagued like other men" (Psa_73:3-5). And the number of years is hidden to the oppressor; rather, even the number of years that is laid up for the oppressor. So Merx and the Revised Version. Another possible meaning is, "And a [small] number of years is laid up," etc. If we take the former view, we must regard the clause as exegetical of "all his days."
21A dreadful sound is in his ears: in prosperity the destroyer shall come upon him.
Jamieson-Fausset-Brown
21. An evil conscience conceives alarm at every sudden sound, though it be in a time of peace ("prosperity"), when there is no real danger (Le 26:36; Pr 28:1; 2Ki 7:6).
21. An evil conscience conceives alarm at every sudden sound, though it be in a time of peace ("prosperity"), when there is no real danger (Le 26:36; Pr 28:1; 2Ki 7:6).
The Pulpit Commentary
A dreadful sound is in his ears; literally, a sound of terrors. Fears of all kinds beset him, lest he should lose his prosperity. Sometimes they seem actually to sound in his ears. Prosper as he may, he feels that in prosperity the destroyer shall one day come upon him. "The destroyer" may be either the destroying angel, or the avenger of blood, or a robber-chief at the head of a band of marauders.
A dreadful sound is in his ears; literally, a sound of terrors. Fears of all kinds beset him, lest he should lose his prosperity. Sometimes they seem actually to sound in his ears. Prosper as he may, he feels that in prosperity the destroyer shall one day come upon him. "The destroyer" may be either the destroying angel, or the avenger of blood, or a robber-chief at the head of a band of marauders.
22He believeth not that he shall return out of darkness, and he is waited for of the sword.
Jamieson-Fausset-Brown
22. darkness--namely, danger or calamity. Glancing at Job, who despaired of restoration: in contrast to good men when in darkness (Mi 7:8, 9).
waited for of--that is, He is destined for the sword [Gesenius]. Rather (in the night of danger), "he looks anxiously towards the sword," as if every sword was drawn against him [Umbreit].
22. darkness--namely, danger or calamity. Glancing at Job, who despaired of restoration: in contrast to good men when in darkness (Mi 7:8, 9).
waited for of--that is, He is destined for the sword [Gesenius]. Rather (in the night of danger), "he looks anxiously towards the sword," as if every sword was drawn against him [Umbreit].
The Pulpit Commentary
He believeth not that he shall return out of darkness. He has no hope of recovering his prosperity, when calamity has once stricken him down, since he knows that his calamity is deserved, and feels that it is God's judgment upon him for his sins. And he is waited for of the sword. He feels as if an enemy was lying in wait for him at every turn, with his sword drawn, ready to slay him. Professor Lee compares the words of Cain, "It shall come to pass, that every one that findeth me shall slay me" (Gen_4:14).
He believeth not that he shall return out of darkness. He has no hope of recovering his prosperity, when calamity has once stricken him down, since he knows that his calamity is deserved, and feels that it is God's judgment upon him for his sins. And he is waited for of the sword. He feels as if an enemy was lying in wait for him at every turn, with his sword drawn, ready to slay him. Professor Lee compares the words of Cain, "It shall come to pass, that every one that findeth me shall slay me" (Gen_4:14).
23He wandereth abroad for bread, saying, Where is it? he knoweth that the day of darkness is ready at his hand.
Jamieson-Fausset-Brown
23. Wandereth in anxious search for bread. Famine in Old Testament depicts sore need (Is 5:13). Contrast the pious man's lot (Job 5:20-22).
knoweth--has the firm conviction. Contrast the same word applied to the pious (Job 5:24, 25).
ready at his hand--an Arabic phrase to denote a thing's complete readiness and full presence, as if in the hand.
23. Wandereth in anxious search for bread. Famine in Old Testament depicts sore need (Is 5:13). Contrast the pious man's lot (Job 5:20-22).
knoweth--has the firm conviction. Contrast the same word applied to the pious (Job 5:24, 25).
ready at his hand--an Arabic phrase to denote a thing's complete readiness and full presence, as if in the hand.
The Pulpit Commentary
He wandereth abroad for bread, saying, Where is it? This, again, might appropriately have been said of Cain, who was "a fugitive and a vagabond in the earth" (Gen_4:14), and may at times have had difficulty in procuring his daily bread. At any rate, it is the frequent experience of the wicked who lose their ill-gotten gains, and are brought down to abject poverty, and actual want of the necessaries of life. "He wanders abroad to be the food of vultures" is a translation of the passage suggested by some moderns (as Merx), and has the support of the Septuagint, κατατέτακται εῖς σῖτα ψυψίν. But it requires a slight change in the pointing. He knoweth that the day of darkness is nigh at hand. "The day of darkness" is probably the day of his decease: this he "knows," or at any rate, surmises, to be near.
He wandereth abroad for bread, saying, Where is it? This, again, might appropriately have been said of Cain, who was "a fugitive and a vagabond in the earth" (Gen_4:14), and may at times have had difficulty in procuring his daily bread. At any rate, it is the frequent experience of the wicked who lose their ill-gotten gains, and are brought down to abject poverty, and actual want of the necessaries of life. "He wanders abroad to be the food of vultures" is a translation of the passage suggested by some moderns (as Merx), and has the support of the Septuagint, κατατέτακται εῖς σῖτα ψυψίν. But it requires a slight change in the pointing. He knoweth that the day of darkness is nigh at hand. "The day of darkness" is probably the day of his decease: this he "knows," or at any rate, surmises, to be near.
24Trouble and anguish shall make him afraid; they shall prevail against him, as a king ready to the battle.
Jamieson-Fausset-Brown
24. prevail--break upon him suddenly and terribly, as a king, &c. (Pr 6:11).
24. prevail--break upon him suddenly and terribly, as a king, &c. (Pr 6:11).
The Pulpit Commentary
Trouble and anguish shall make him afraid; they shall prevail against him, as a king ready to the battle. Eliphaz seems covertly to allude to Job's misfortunes, which came against him with such force, and crushed him as a mighty king crushes his foes in battle.
Trouble and anguish shall make him afraid; they shall prevail against him, as a king ready to the battle. Eliphaz seems covertly to allude to Job's misfortunes, which came against him with such force, and crushed him as a mighty king crushes his foes in battle.
25For he stretcheth out his hand against God, and strengtheneth himself against the Almighty.
Jamieson-Fausset-Brown
25. stretcheth ... hand--wielding the spear, as a bold rebel against God (Job 9:4; Is 27:4).
25. stretcheth ... hand--wielding the spear, as a bold rebel against God (Job 9:4; Is 27:4).
The Pulpit Commentary
For he stretcheth out his hand against God. The wicked man ventures even to threaten the Almighty. So in Eastern legend Nimrod was supposed to have done, and in Greek legend the giants. And strengtheneth himself against the Almighty; rather, behaveth himself proudly. See the Revised Version, and compare Schultens, who renders the Hebrew יתגבּר, by "ferocius et insolentius se gessit."
For he stretcheth out his hand against God. The wicked man ventures even to threaten the Almighty. So in Eastern legend Nimrod was supposed to have done, and in Greek legend the giants. And strengtheneth himself against the Almighty; rather, behaveth himself proudly. See the Revised Version, and compare Schultens, who renders the Hebrew יתגבּר, by "ferocius et insolentius se gessit."
26He runneth upon him, even on his neck, upon the thick bosses of his bucklers:
Jamieson-Fausset-Brown
26. on his neck--rather, "with outstretched neck," namely, that of the rebel [Umbreit] (Psa 75:5).
upon ... bucklers--rather, "with--his (the rebel's, not God's) bucklers." The rebel and his fellows are depicted as joining shields together, to form a compact covering over their heads against the weapons hurled on them from a fortress [Umbreit and Gesenius].
26. on his neck--rather, "with outstretched neck," namely, that of the rebel [Umbreit] (Psa 75:5).
upon ... bucklers--rather, "with--his (the rebel's, not God's) bucklers." The rebel and his fellows are depicted as joining shields together, to form a compact covering over their heads against the weapons hurled on them from a fortress [Umbreit and Gesenius].
The Pulpit Commentary
He runneth upon him, even on his neck; rather, with his neck. It is not God who runneth upon the wicked man, as our translators seem to have supposed, but the wicked man who rushes furiously against God. Like an infuriated bull, he makes his charge with his neck, i.e. with head lowered and neck stiffened, thinking to carry all before him. Upon the thick bosses of his bucklers; rather, with the thick bosses of his shield' The metaphor of the bull is dropped, and God's enemy represented as charging him like a warrior, with the shield-arm outstretched, and the heavy bosses of the shield pressing him down.
He runneth upon him, even on his neck; rather, with his neck. It is not God who runneth upon the wicked man, as our translators seem to have supposed, but the wicked man who rushes furiously against God. Like an infuriated bull, he makes his charge with his neck, i.e. with head lowered and neck stiffened, thinking to carry all before him. Upon the thick bosses of his bucklers; rather, with the thick bosses of his shield' The metaphor of the bull is dropped, and God's enemy represented as charging him like a warrior, with the shield-arm outstretched, and the heavy bosses of the shield pressing him down.
27Because he covereth his face with his fatness, and maketh collops of fat on his flanks.
Jamieson-Fausset-Brown
27. The well-nourished body of the rebel is the sign of his prosperity.
collops--masses of fat. He pampers and fattens himself with sensual indulgences; hence his rebellion against God (De 32:15; 1Sa 2:29).
27. The well-nourished body of the rebel is the sign of his prosperity.
collops--masses of fat. He pampers and fattens himself with sensual indulgences; hence his rebellion against God (De 32:15; 1Sa 2:29).
The Pulpit Commentary
Because he covereth his face with his fatness. The ground and origin of the wicked man's audacity is his luxurious and intemperate living. In the days of his prosperity he pampered his body, freely indulged all his carnal appetites, and gave himself up to gluttony and gourmandism. This depraved his moral nature, separated between him and God, and finally produced in him the insolence and presumption described in Job_15:25, Job_15:26 And maketh collops of fat on his flanks. The same idea, only very slightly varied, as so often in the second member of a verse.
Because he covereth his face with his fatness. The ground and origin of the wicked man's audacity is his luxurious and intemperate living. In the days of his prosperity he pampered his body, freely indulged all his carnal appetites, and gave himself up to gluttony and gourmandism. This depraved his moral nature, separated between him and God, and finally produced in him the insolence and presumption described in Job_15:25, Job_15:26 And maketh collops of fat on his flanks. The same idea, only very slightly varied, as so often in the second member of a verse.
28And he dwelleth in desolate cities, and in houses which no man inhabiteth, which are ready to become heaps.
Jamieson-Fausset-Brown
28. The class of wicked here described is that of robbers who plunder "cities," and seize on the houses of the banished citizens (Is 13:20). Eliphaz chooses this class because Job had chosen the same (Job 12:6).
heaps--of ruins.
28. The class of wicked here described is that of robbers who plunder "cities," and seize on the houses of the banished citizens (Is 13:20). Eliphaz chooses this class because Job had chosen the same (Job 12:6).
heaps--of ruins.
The Pulpit Commentary
And he dwelleth in desolate cities. Blot only was he sensual and gluttenous, but he was covetous and rapacious also. He dwelt in cities which his hand had desolated—in houses which no man inhabiteth—since he had driven their owners from them—and which were ready to become heaps, i.e. were in a ruinous condition.
And he dwelleth in desolate cities. Blot only was he sensual and gluttenous, but he was covetous and rapacious also. He dwelt in cities which his hand had desolated—in houses which no man inhabiteth—since he had driven their owners from them—and which were ready to become heaps, i.e. were in a ruinous condition.
29He shall not be rich, neither shall his substance continue, neither shall he prolong the perfection thereof upon the earth.
Jamieson-Fausset-Brown
29. Rather, he shall not increase his riches; he has reached his highest point; his prosperity shall not continue.
perfection--rather, "His acquired wealth--what he possesses--shall not be extended," &c.
29. Rather, he shall not increase his riches; he has reached his highest point; his prosperity shall not continue.
perfection--rather, "His acquired wealth--what he possesses--shall not be extended," &c.
The Pulpit Commentary
He shall not be rich; i.e. he shall not increase, or maintain, his riches. Neither shall his substance continue, His riches shall make themselves wings, and take their departure. Neither shall he prolong the perfection thereof upon the earth; rather, neither shall their possessions be extended upon the earth. (So Rosenmuller, Professor Lee, and Renan.) The transition from the singular to the plural is not unusual, when it is a class, and not an individual, that is really spoken of.
He shall not be rich; i.e. he shall not increase, or maintain, his riches. Neither shall his substance continue, His riches shall make themselves wings, and take their departure. Neither shall he prolong the perfection thereof upon the earth; rather, neither shall their possessions be extended upon the earth. (So Rosenmuller, Professor Lee, and Renan.) The transition from the singular to the plural is not unusual, when it is a class, and not an individual, that is really spoken of.
30He shall not depart out of darkness; the flame shall dry up his branches, and by the breath of his mouth shall he go away.
Jamieson-Fausset-Brown
30. depart--that is, escape (Job 15:22, 23).
branches--namely, his offspring (Job 1:18, 19; Psa 37:35).
dry up--The "flame" is the sultry wind in the East by which plants most full of sap are suddenly shrivelled.
his mouth--that is, God's wrath (Is 11:4).
30. depart--that is, escape (Job 15:22, 23).
branches--namely, his offspring (Job 1:18, 19; Psa 37:35).
dry up--The "flame" is the sultry wind in the East by which plants most full of sap are suddenly shrivelled.
his mouth--that is, God's wrath (Is 11:4).
The Pulpit Commentary
He shall not depart out of darkness (comp. Job_15:23, where the wicked man is threatened with "a day of darkness"). When the darkness once falls, it shall continue; there shall be no escaping out of it The flame shall dry up his branches; rather, a flame. The "flame" intended seems to be the wrath of God. ' And by the breath of his mouth; i.e. "of God's mouth" (comp. Job_4:9). Shall he go away; or, pass away; i.e. disappear, be consumed, perish.
He shall not depart out of darkness (comp. Job_15:23, where the wicked man is threatened with "a day of darkness"). When the darkness once falls, it shall continue; there shall be no escaping out of it The flame shall dry up his branches; rather, a flame. The "flame" intended seems to be the wrath of God. ' And by the breath of his mouth; i.e. "of God's mouth" (comp. Job_4:9). Shall he go away; or, pass away; i.e. disappear, be consumed, perish.
31Let not him that is deceived trust in vanity: for vanity shall be his recompence.
Jamieson-Fausset-Brown
31. Rather, "let him not trust in vanity or he will be deceived," &c.
vanity--that which is unsubstantial. Sin is its own punishment (Pr 1:31; Jr 2:19).
31. Rather, "let him not trust in vanity or he will be deceived," &c.
vanity--that which is unsubstantial. Sin is its own punishment (Pr 1:31; Jr 2:19).
The Pulpit Commentary
Let not him that is deceived trust in vanity; rather, let him not trust in vanity (or, in falsehood)' deceiving himself (see the Revised Version). All the supports and stays of the wicked are vanity—unsubstantial, futile, utterly vain and useless. It is only a man who "deceives himself" that can trust in them. For vanity shall be his recompense. Such as do so trust gain nothing by it; they sow vanity and reap vanity.
Let not him that is deceived trust in vanity; rather, let him not trust in vanity (or, in falsehood)' deceiving himself (see the Revised Version). All the supports and stays of the wicked are vanity—unsubstantial, futile, utterly vain and useless. It is only a man who "deceives himself" that can trust in them. For vanity shall be his recompense. Such as do so trust gain nothing by it; they sow vanity and reap vanity.
32It shall be accomplished before his time, and his branch shall not be green.
Jamieson-Fausset-Brown
32. Literally, "it (the tree to which he is compared, Job 15:30, or else his life) shall not be filled up in its time"; that is, "he shall be ended before his time."
shall not be green--image from a withered tree; the childless extinction of the wicked.
32. Literally, "it (the tree to which he is compared, Job 15:30, or else his life) shall not be filled up in its time"; that is, "he shall be ended before his time."
shall not be green--image from a withered tree; the childless extinction of the wicked.
The Pulpit Commentary
It shall be accomplished before his time. "It [i.e. the recompense] shall be accomplished [or, 'paid in full '] before its time [i.e. before payment is due]." A vague threat, probably intended to signify that death will come upon the wicked man prematurely, before he has lived out halt the days of his natural life. And his branch shall not be green; i.e. he shall wither and fade, like a tree not planted by the waterside (Psa_1:3).
It shall be accomplished before his time. "It [i.e. the recompense] shall be accomplished [or, 'paid in full '] before its time [i.e. before payment is due]." A vague threat, probably intended to signify that death will come upon the wicked man prematurely, before he has lived out halt the days of his natural life. And his branch shall not be green; i.e. he shall wither and fade, like a tree not planted by the waterside (Psa_1:3).
33He shall shake off his unripe grape as the vine, and shall cast off his flower as the olive.
Jamieson-Fausset-Brown
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 (Is 3:11; Jr 6:19).
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 (Is 3:11; Jr 6:19).
The Pulpit Commentary
He shall shake off his unripe grape as the vine. Blight and untimely cold cause the vine to drop its grapes before they are mature. So the wicked man will be deprived, one by one, of his possessions. And shall cast off his flower as the olive. The olive often sheds its blossoms in vast numbers. "In spring," says Canon Tristram, "one may see the bloom, on the slightest breath of wind, shed like snowflakes, and perishing by millions". According to some commentators, this happens regularly in alternate years.
He shall shake off his unripe grape as the vine. Blight and untimely cold cause the vine to drop its grapes before they are mature. So the wicked man will be deprived, one by one, of his possessions. And shall cast off his flower as the olive. The olive often sheds its blossoms in vast numbers. "In spring," says Canon Tristram, "one may see the bloom, on the slightest breath of wind, shed like snowflakes, and perishing by millions". According to some commentators, this happens regularly in alternate years.
34For the congregation of hypocrites shall be desolate, and fire shall consume the tabernacles of bribery.
Jamieson-Fausset-Brown
34. Rather, The binding together of the hypocrites (wicked) shall be fruitless [Umbreit].
tabernacles of bribery--namely, dwellings of unjust judges, often reprobated in the Old Testament (Is 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.
34. Rather, The binding together of the hypocrites (wicked) shall be fruitless [Umbreit].
tabernacles of bribery--namely, dwellings of unjust judges, often reprobated in the Old Testament (Is 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.
The Pulpit Commentary
For the congregation of hypocrites shall be desolate; or, shall be sterile' or barren' like the vine and olive of the preceding verse. The entire company of the wicked shall suffer this punishment. And fire shall consume the tabernacles of bribery. God's lightning shall fall from heaven, and burn up the tents (i.e. the habitations) of those who take bribes to pervert justice. It is suggested that Eliphaz intends to accuse Job of the two secret sins of hypocrisy and corruption.
For the congregation of hypocrites shall be desolate; or, shall be sterile' or barren' like the vine and olive of the preceding verse. The entire company of the wicked shall suffer this punishment. And fire shall consume the tabernacles of bribery. God's lightning shall fall from heaven, and burn up the tents (i.e. the habitations) of those who take bribes to pervert justice. It is suggested that Eliphaz intends to accuse Job of the two secret sins of hypocrisy and corruption.
35They conceive mischief, and bring forth vanity, and their belly prepareth deceit.
Jamieson-Fausset-Brown
35. Bitter irony, illustrating the "unfruitfulness" (Job 15:34) of the wicked. Their conceptions and birthgivings consist solely in mischief, &c. (Is 33:11).
prepareth--hatcheth.
35. Bitter irony, illustrating the "unfruitfulness" (Job 15:34) of the wicked. Their conceptions and birthgivings consist solely in mischief, &c. (Is 33:11).
prepareth--hatcheth.
The Pulpit Commentary
They conceive mischief, and bring forth vanity; rather, as in the margin, iniquity. And their belly prepareth deceit. Internally, i.e. in their inner nature—in their heart, as we should any—they make ready deceits. "The viscera," as Professor Lee observes, "are often made by the Hebrews the seat of thought."
They conceive mischief, and bring forth vanity; rather, as in the margin, iniquity. And their belly prepareth deceit. Internally, i.e. in their inner nature—in their heart, as we should any—they make ready deceits. "The viscera," as Professor Lee observes, "are often made by the Hebrews the seat of thought."
THE HOLY BIBLE
Job
Chapter 15
Translated out of the original tongues, and with the former translations diligently compared and revised.
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