7 "Are you the first man who was born? Or were you brought forth before the hills?
Before the mountains were brought forth, Or ever you had formed the earth and the world, Even from everlasting to everlasting, you are God.
"Where were you when I laid the foundations of the earth? Declare, if you have understanding. Who determined the measures of it, if you know? Or who stretched the line on it? Whereupon were the foundations of it fastened? Or who laid its cornerstone, When the morning stars sang together, And all the sons of God shouted for joy? "Or who shut up the sea with doors, When it broke forth from the womb, When I made clouds the garment of it, Thick darkness a swaddling-band for it, Marked out for it my bound, Set bars and doors, And said, 'Here you may come, but no further; Here shall your proud waves be stayed?' "Have you commanded the morning in your days, And caused the dawn to know its place; That it might take hold of the ends of the earth, And shake the wicked out of it? It is changed as clay under the seal, And stands forth as a garment. From the wicked, their light is withheld, The high arm is broken. "Have you entered into the springs of the sea? Or have you walked in the recesses of the deep? Have the gates of death been revealed to you? Or have you seen the gates of the shadow of death? Have you comprehended the earth in its breadth? Declare, if you know it all. "What is the way to the dwelling of light? As for darkness, where is the place of it, That you should take it to the bound of it, That you should discern the paths to the house of it? Surely you know, for you were born then, And the number of your days is great! Have you entered the treasuries of the snow, Or have you seen the treasures of the hail, Which I have reserved against the time of trouble, Against the day of battle and war? By what way is the lightning distributed, Or the east wind scattered on the earth? Who has cut a channel for the flood water, Or the path for the thunderstorm; To cause it to rain on a land where no man is; On the wilderness, in which there is no man; To satisfy the waste and desolate ground, To cause the tender grass to spring forth? Does the rain have a father? Or who fathers the drops of dew? Out of whose womb came the ice? The gray frost of the sky, who has given birth to it? The waters become hard like stone, When the surface of the deep is frozen. "Can you bind the cluster of the Pleiades, Or loosen the cords of Orion? Can you lead forth the constellations in their season? Or can you guide the Bear with her cubs? Do you know the laws of the heavens? Can you establish the dominion of it over the earth? "Can you lift up your voice to the clouds, That abundance of waters may cover you? Can you send forth lightnings, that they may go? Do they report to you, 'Here we are?' Who has put wisdom in the inward parts? Or who has given understanding to the mind? Who can number the clouds by wisdom? Or who can pour out the bottles of the sky, When the dust runs into a mass, And the clods of earth stick together? "Can you hunt the prey for the lioness, Or satisfy the appetite of the young lions, When they crouch in their dens, And lie in wait in the thicket? Who provides for the raven his prey, When his young ones cry to God, And wander for lack of food?
"Yahweh possessed me in the beginning of his work, Before his deeds of old. I was set up from everlasting, from the beginning, Before the earth existed. When there were no depths, I was brought forth, When there were no springs abounding with water. Before the mountains were settled in place, Before the hills, I was brought forth;
The man knew Eve his wife. She conceived, and gave birth to Cain, and said, "I have gotten a man with Yahweh's help."
With aged men is wisdom, In length of days understanding.
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.