25 Because he hath stretched out his hand against God, And behaveth himself proudly against the Almighty;
And they say, How doth God know? And is there knowledge in the Most High?
And immediately an angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost.
And he said, Who art thou, Lord? And he `said', I am Jesus whom thou persecutest:
Your words have been stout against me, saith Jehovah. Yet ye say, What have we spoken against thee?
but hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou and thy lords, thy wives and thy concubines, have drunk wine from them; and thou hast praised the gods of silver and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know; and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified.
Who hath wrought and done it, calling the generations from the beginning? I, Jehovah, the first, and with the last, I am he. The isles have seen, and fear; the ends of the earth tremble; they draw near, and come. They help every one his neighbor; and `every one' saith to his brother, Be of good courage. So the carpenter encourageth the goldsmith, `and' he that smootheth with the hammer him that smiteth the anvil, saying of the soldering, It is good; and he fasteneth it with nails, that is should not be moved.
Wrath is not in me: would that the briers and thorns were against me in battle! I would march upon them, I would burn them together.
Wherefore it shall come to pass, that, when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. For he hath said, By the strength of my hand I have done it, and by my wisdom; for I have understanding: and I have removed the bounds of the peoples, and have robbed their treasures, and like a valiant man I have brought down them that sit `on thrones': and my hand hath found as a nest the riches of the peoples; and as one gathereth eggs that are forsaken, have I gathered all the earth: and there was none that moved the wing, or that opened the mouth, or chirped.
Make an uproar, O ye peoples, and be broken in pieces; and give ear, all ye of far countries: gird yourselves, and be broken in pieces; gird yourselves, and be broken in pieces. Take counsel together, and it shall be brought to nought; speak the word, and it shall not stand: for God is with us.
And Pharaoh said, Who is Jehovah, that I should hearken unto his voice to let Israel go? I know not Jehovah, and moreover I will not let Israel go. And they said, The God of the Hebrews hath met with us: let us go, we pray thee, three days' journey into the wilderness, and sacrifice unto Jehovah our God, lest he fall upon us with pestilence, or with the sword.
Lo, this is the man that made not God his strength, But trusted in the abundance of his riches, And strengthened himself in his wickedness.
Or hast thou an arm like God? And canst thou thunder with a voice like him? Deck thyself now with excellency and dignity; And array thyself with honor and majesty. Pour forth the overflowings of thine anger; And look upon every one that is proud, and abase him.
`He is' wise in heart, and mighty in strength: Who hath hardened himself against him, and prospered?-
Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts? When he had wrought wonderfully among them, did they not let the people go, and they departed?
And the Philistines were afraid, for they said, God is come into the camp. And they said, Woe unto us! for there hath not been such a thing heretofore. Woe unto us! who shall deliver us out of the hand of these mighty gods? these are the gods that smote the Egyptians with all manner of plagues in the wilderness. Be strong, and quit yourselves like men, O ye Philistines, that ye be not servants unto the Hebrews, as they have been to you: quit yourselves like men, and fight.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Job 15
Commentary on Job 15 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 15
SECOND SERIES.
Job 15:1-35. Second Speech of Eliphaz.
2. a wise man—which Job claims to be.
vain knowledge—Hebrew, "windy knowledge"; literally, "of wind" (Job 8:2). In Ec 1:14, Hebrew, "to catch wind," expresses to strive for what is vain.
east wind—stronger than the previous "wind," for in that region the east wind is the most destructive of winds (Isa 27:8). Thus here,—empty violence.
belly—the inward parts, the breast (Pr 18:8).
4. fear—reverence for God (Job 4:6; Ps 2:11).
prayer—meditation, in Ps 104:34; so devotion. If thy views were right, reasons Eliphaz, that God disregards the afflictions of the righteous and makes the wicked to prosper, all devotion would be at an end.
5. The sophistry of thine own speeches proves thy guilt.
6. No pious man would utter such sentiments.
7. That is, Art thou wisdom personified? Wisdom existed before the hills; that is, the eternal Son of God (Pr 8:25; Ps 90:2). Wast thou in existence before Adam? The farther back one existed, the nearer he was to the Eternal Wisdom.
8. secret—rather, "Wast thou a listener in the secret council of God?" The Hebrew means properly the cushions of a divan on which counsellors in the East usually sit. God's servants are admitted to God's secrets (Ps 25:14; Ge 18:17; Joh 15:15).
restrain—Rather, didst thou take away, or borrow, thence (namely, from the divine secret council) thy wisdom? Eliphaz in this (Job 15:8, 9) retorts Job's words upon himself (Job 12:2, 3; 13:2).
9. in us—or, "with us," Hebraism for "we are aware of."
10. On our side, thinking with us are the aged. Job had admitted that wisdom is with them (Job 12:12). Eliphaz seems to have been himself older than Job; perhaps the other two were also (Job 32:6). Job, in Job 30:1, does not refer to his three friends; it therefore forms no objection. The Arabs are proud of fulness of years.
11. consolations—namely, the revelation which Eliphaz had stated as a consolatory reproof to Job, and which he repeats in Job 15:14.
secret—Hast thou some secret wisdom and source of consolation, which makes thee disregard those suggested by me? (Job 15:8). Rather, from a different Hebrew root, Is the word of kindness or gentleness addressed by me treated by thee as valueless? [Umbreit].
12. wink—that is, why do thy eyes evince pride? (Pr 6:13; Ps 35:19).
13. That is, frettest against God and lettest fall rash words.
14. Eliphaz repeats the revelation (Job 4:17) in substance, but using Job's own words (see on Job 14:1, on "born of a woman") to strike him with his own weapons.
15. Repeated from Job 4:18; "servants" there are "saints" here; namely, holy angels.
heavens—literally, or else answering to "angels" (see on Job 4:18, and Job 25:5).
16. filthy—in Arabic "sour" (Ps 14:3; 53:3), corrupted from his original purity.
drinketh—(Pr 19:28).
17. In direct contradiction of Job's position (Job 12:6, &c.), that the lot of the wicked was the most prosperous here, Eliphaz appeals (1) to his own experience, (2) to the wisdom of the ancients.
18. Rather, "and which as handed down from their fathers, they have not concealed."
19. Eliphaz speaks like a genuine Arab when he boasts that his ancestors had ever possessed the land unmixed with foreigners [Umbreit]. His words are intended to oppose Job's (Job 9:24); "the earth" in their case was not "given into the hand of the wicked." He refers to the division of the earth by divine appointment (Ge 10:5; 25:32). Also he may insinuate that Job's sentiments had been corrupted from original purity by his vicinity to the Sabeans and Chaldeans [Rosenmuller].
20. travaileth—rather, "trembleth of himself," though there is no real danger [Umbreit].
and the number of his years, &c.—This gives the reason why the wicked man trembles continually; namely, because he knows not the moment when his life must end.
21. An evil conscience conceives alarm at every sudden sound, though it be in a time of peace ("prosperity"), when there is no real danger (Le 26:36; Pr 28:1; 2Ki 7:6).
22. darkness—namely, danger or calamity. Glancing at Job, who despaired of restoration: in contrast to good men when in darkness (Mic 7:8, 9).
waited for of—that is, He is destined for the sword [Gesenius]. Rather (in the night of danger), "he looks anxiously towards the sword," as if every sword was drawn against him [Umbreit].
23. Wandereth in anxious search for bread. Famine in Old Testament depicts sore need (Isa 5:13). Contrast the pious man's lot (Job 5:20-22).
knoweth—has the firm conviction. Contrast the same word applied to the pious (Job 5:24, 25).
ready at his hand—an Arabic phrase to denote a thing's complete readiness and full presence, as if in the hand.
24. prevail—break upon him suddenly and terribly, as a king, &c. (Pr 6:11).
25. stretcheth … hand—wielding the spear, as a bold rebel against God (Job 9:4; Isa 27:4).
26. on his neck—rather, "with outstretched neck," namely, that of the rebel [Umbreit] (Ps 75:5).
upon … bucklers—rather, "with—his (the rebel's, not God's) bucklers." The rebel and his fellows are depicted as joining shields together, to form a compact covering over their heads against the weapons hurled on them from a fortress [Umbreit and Gesenius].
27. The well-nourished body of the rebel is the sign of his prosperity.
collops—masses of fat. He pampers and fattens himself with sensual indulgences; hence his rebellion against God (De 32:15; 1Sa 2:29).
28. The class of wicked here described is that of robbers who plunder "cities," and seize on the houses of the banished citizens (Isa 13:20). Eliphaz chooses this class because Job had chosen the same (Job 12:6).
heaps—of ruins.
29. Rather, he shall not increase his riches; he has reached his highest point; his prosperity shall not continue.
perfection—rather, "His acquired wealth—what he possesses—shall not be extended," &c.
30. depart—that is, escape (Job 15:22, 23).
branches—namely, his offspring (Job 1:18, 19; Ps 37:35).
dry up—The "flame" is the sultry wind in the East by which plants most full of sap are suddenly shrivelled.
his mouth—that is, God's wrath (Isa 11:4).
31. Rather, "let him not trust in vanity or he will be deceived," &c.
vanity—that which is unsubstantial. Sin is its own punishment (Pr 1:31; Jer 2:19).
32. Literally, "it (the tree to which he is compared, Job 15:30, or else his life) shall not be filled up in its time"; that is, "he shall be ended before his time."
shall not be green—image from a withered tree; the childless extinction of the wicked.
33. Images of incompleteness. The loss of the unripe grapes is poetically made the vine tree's own act, in order to express more pointedly that the sinner's ruin is the fruit of his own conduct (Isa 3:11; Jer 6:19).
34. Rather, The binding together of the hypocrites (wicked) shall be fruitless [Umbreit].
tabernacles of bribery—namely, dwellings of unjust judges, often reprobated in the Old Testament (Isa 1:23). The "fire of God" that consumed Job's possessions (Job 1:16) Eliphaz insinuates may have been on account of Job's bribery as an Arab sheik or emir.
35. Bitter irony, illustrating the "unfruitfulness" (Job 15:34) of the wicked. Their conceptions and birthgivings consist solely in mischief, &c. (Isa 33:11).
prepareth—hatcheth.