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87 lines
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<title>Blue Letter Bible: Text Commentaries</title>
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PriorBook = 'Esther';
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Title = 'The Book of Job';
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SubTitle1 = 'Commentary by A. R. FAUSSET';
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SubTitle3 = 'CHAPTER 15';
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<p id="Chapter15" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 15
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<p id="Job15_1">SECOND SERIES.
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<p><a onclick="return mV('Job',15,'1-35');">Job 15:1-35</a>. SECOND SPEECH OF ELIPHAZ.
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<p id="Job15_2"><b>2. a wise man</b>—which Job claims to be.
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<br><br><b>vain knowledge</b>—<i>Hebrew,</i> "windy knowledge"; literally, "of wind" (<a onclick="return mV('Job',8,2);">Job 8:2</a>). In <a onclick="return mV('Ecc',1,14);">Ecc 1:14</a> , <i>Hebrew,</i> "to catch wind," expresses to strive for what is vain.
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<br><br><b>east wind</b>—stronger than the previous "wind," for in that region the east wind is the most destructive of winds (<a onclick="return mV('Isa',27,8);">Isa 27:8</a>). Thus here,—empty violence.
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<br><br><b>belly</b>—the inward parts, the breast (<a onclick="return mV('Pro',18,8);">Pro 18:8</a>).
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<p id="Job15_4"><b>4. fear</b>—reverence for God (<a onclick="return mV('Job',4,6);">Job 4:6</a>; <a onclick="return mV('Psa',2,11);">Psa 2:11</a>).
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<br><br><b>prayer</b>—meditation, in <a onclick="return mV('Psa',104,34);">Psa 104:34</a>; so <i>devotion.</i> 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.
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<p id="Job15_5"><b>5.</b> The sophistry of thine own speeches proves thy guilt.
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<p id="Job15_6"><b>6.</b> No <i>pious</i> man would utter such sentiments.
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<p id="Job15_7"><b>7.</b> That is, Art thou wisdom personified? Wisdom existed before the hills; that is, the eternal Son of God (<a onclick="return mV('Pro',8,25);">Pro 8:25</a>; <a onclick="return mV('Psa',90,2);">Psa 90:2</a>). Wast thou in existence before Adam? The farther back one existed, the nearer he was to the Eternal Wisdom.
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<p id="Job15_8"><b>8. secret</b>—rather, "Wast thou a listener <i>in the secret council</i> of God?" The <i>Hebrew</i> means properly the <i>cushions</i> of a divan on which counsellors in the East usually sit. God's servants are admitted to God's secrets (<a onclick="return mV('Psa',25,14);">Psa 25:14</a>; <a onclick="return mV('Gen',18,17);">Gen 18:17</a>; <a onclick="return mV('Jhn',15,15);">Jhn 15:15</a>).
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<br><br><b>restrain</b>—Rather, didst thou take away, or <i>borrow,</i> thence (namely, from the divine secret council) thy wisdom? Eliphaz in this (<a onclick="return mV('Job',15,8);">Job 15:8</a>, <a onclick="return mV('Job',15,9);">9</a>) retorts Job's words upon himself (<a onclick="return mV('Job',12,2,3);">Job 12:2-3</a>; <a onclick="return mV('Job',13,2);">13:2</a>).
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<p id="Job15_9"><b>9. in us</b>—or, "with us," Hebraism for "we are aware of."
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<p id="Job15_10"><b>10.</b> On our side, thinking with us are the aged. Job had admitted that wisdom is with them (<a onclick="return mV('Job',12,12);">Job 12:12</a>). Eliphaz seems to have been himself older than Job; perhaps the other two were also (<a onclick="return mV('Job',32,6);">Job 32:6</a>). Job, in <a onclick="return mV('Job',30,1);">Job 30:1</a>, does not refer to his three friends; it therefore forms no objection. The Arabs are proud of fulness of years.
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<p id="Job15_11"><b>11. consolations</b>—namely, the revelation which Eliphaz had stated as a consolatory reproof to Job, and which he repeats in <a onclick="return mV('Job',15,14);">Job 15:14</a>.
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<br><br><b>secret</b>—Hast thou some <i>secret</i> wisdom and source of consolation, which makes thee disregard those suggested by me? (<a onclick="return mV('Job',15,8);">Job 15:8</a>). Rather, from a different <i>Hebrew</i> root, Is the word of <i>kindness</i> or <i>gentleness</i> addressed by me treated by thee as valueless? [UMBREIT].
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<p id="Job15_12"><b>12. wink</b>—that is, why do thy eyes <i>evince pride?</i> (<a onclick="return mV('Pro',6,13);">Pro 6:13</a>; <a onclick="return mV('Psa',35,19);">Psa 35:19</a>).
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<p id="Job15_13"><b>13.</b> That is, frettest against God and lettest fall rash words.
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<p id="Job15_14"><b>14.</b> Eliphaz repeats the revelation (<a onclick="return mV('Job',4,17);">Job 4:17</a>) in substance, but using Job's own words (see on JFB for <a href="./Comm/jfb/Job/Job014.html#Job14_1">Job 14:1</a>, on "born of a woman") to strike him with his own weapons.
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<p id="Job15_15"><b>15.</b> Repeated from <a onclick="return mV('Job',4,18);">Job 4:18</a>; "servants" there are "saints" here; namely, holy angels.
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<br><br><b>heavens</b>—literally, or else answering to "angels" (see on JFB for <a href="./Comm/jfb/Job/Job004.html#Job4_18">Job 4:18</a>, and JFB for <a href="./Comm/jfb/Job/Job025.html#Job25_5">Job 25:5</a>).
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<p id="Job15_16"><b>16. filthy</b>—in <i>Arabic</i> "sour" (<a onclick="return mV('Psa',14,3);">Psa 14:3</a>; <a onclick="return mV('Psa',53,3);">53:3</a>), corrupted from his original purity.
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<br><br><b>drinketh</b>— (<a onclick="return mV('Pro',19,28);">Pro 19:28</a>).
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<p id="Job15_17"><b>17.</b> In direct contradiction of Job's position (<a onclick="return mV('Job',12,6);">Job 12:6</a>, etc.), 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.
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<p id="Job15_18"><b>18.</b> Rather, "and which as handed down from their fathers, they have not concealed."
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<p id="Job15_19"><b>19.</b> 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 (<a onclick="return mV('Job',9,24);">Job 9:24</a>); "the earth" in their case was <i>not</i> "given into the hand of the wicked." He refers to the division of the earth by divine appointment (<a onclick="return mV('Gen',10,5);">Gen 10:5</a>; <a onclick="return mV('Gen',25,32);">25:32</a>). Also he may insinuate that Job's sentiments had been corrupted from original purity by his vicinity to the Sabeans and Chaldeans [ROSENMULLER].
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<p id="Job15_20"><b>20. travaileth</b>—rather, "trembleth of himself," though there is no real danger [UMBREIT].
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<br><br><b>and the number of <i>his</i> years,</b> etc.—This gives the reason why the wicked man trembles continually; namely, because he knows not the moment when his life must end.
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<p id="Job15_21"><b>21.</b> An evil conscience conceives alarm at every sudden sound, though it be in a time of peace ("prosperity"), when there is no real danger (<a onclick="return mV('Lev',26,36);">Lev 26:36</a>; <a onclick="return mV('Pro',28,1);">Pro 28:1</a>; <a onclick="return mV('2Ki',7,6);">2Ki 7:6</a>).
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<p id="Job15_22"><b>22. darkness</b>—namely, danger or calamity. Glancing at Job, who despaired of restoration: in contrast to good men when in darkness (<a onclick="return mV('Mic',7,8,9);">Mic 7:8-9</a>).
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<br><br><b>waited for of</b>—that is, He is destined for the sword [GESENIUS]. Rather (in the night of danger), "he <i>looks anxiously towards</i> the sword," as if every sword was drawn against him [UMBREIT].
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<p id="Job15_23"><b>23.</b> Wandereth <i>in anxious search</i> for bread. Famine in Old Testament depicts sore need (<a onclick="return mV('Isa',5,13);">Isa 5:13</a>). Contrast the pious man's lot (<a onclick="return mV('Job',5,'20-22');">Job 5:20-22</a>).
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<br><br><b>knoweth</b>—has the firm conviction. Contrast the same word applied to the pious (<a onclick="return mV('Job',5,24,25);">Job 5:24-25</a>).
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<br><br><b>ready at his hand</b>—an <i>Arabic</i> phrase to denote a thing's <i>complete readiness and full presence,</i> as if in the hand.
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<p id="Job15_24"><b>24. prevail</b>—break upon him suddenly and terribly, as a king, etc. (<a onclick="return mV('Pro',6,11);">Pro 6:11</a>).
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<p id="Job15_25"><b>25. stretcheth...hand</b>—wielding the spear, as a bold rebel against God (<a onclick="return mV('Job',9,4);">Job 9:4</a>; <a onclick="return mV('Isa',27,4);">Isa 27:4</a>).
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<p id="Job15_26"><b>26. on his neck</b>—rather, "with outstretched neck," namely, that of the rebel [UMBREIT] (<a onclick="return mV('Psa',75,5);">Psa 75:5</a>).
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<br><br><b>upon...bucklers</b>—rather, "<i>with</i>—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].
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<p id="Job15_27"><b>27.</b> The well-nourished body of the rebel is the sign of his prosperity.
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<br><br><b>collops</b>—masses of fat. He pampers and fattens himself with sensual indulgences; hence his rebellion against God (<a onclick="return mV('Deu',32,15);">Deu 32:15</a>; <a onclick="return mV('1Sa',2,29);">1Sa 2:29</a>).
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<p id="Job15_28"><b>28.</b> The class of wicked here described is that of robbers who plunder "cities," and seize on the houses of the banished citizens (<a onclick="return mV('Isa',13,20);">Isa 13:20</a>). Eliphaz chooses this class because Job had chosen the same (<a onclick="return mV('Job',12,6);">Job 12:6</a>).
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<br><br><b>heaps</b>—of ruins.
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<p id="Job15_29"><b>29.</b> Rather, he shall not <i>increase</i> his riches; he has reached his highest point; his prosperity shall not continue.
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<br><br><b>perfection</b>—rather, "His <i>acquired</i> wealth—what he possesses—shall not <i>be extended,</i>" etc.
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<p id="Job15_30"><b>30. depart</b>—that is, escape (<a onclick="return mV('Job',15,22-23);">Job 15:22-23</a>).
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<br><br><b>branches</b>—namely, his offspring (<a onclick="return mV('Job',1,18,19);">Job 1:18-19</a>; <a onclick="return mV('Psa',37,35);">Psa 37:35</a>).
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<br><br><b>dry up</b>—The "flame" is the sultry wind in the East by which plants most full of sap are suddenly shrivelled.
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<br><br><b>his mouth</b>—that is, God's wrath (<a onclick="return mV('Isa',11,4);">Isa 11:4</a>).
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<p id="Job15_31"><b>31.</b> Rather, "let him not trust in vanity or he will be deceived," etc.
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<br><br><b>vanity</b>—that which is unsubstantial. Sin is its own punishment (<a onclick="return mV('Pro',1,31);">Pro 1:31</a>; <a onclick="return mV('Jer',2,19);">Jer 2:19</a>).
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<p id="Job15_32"><b>32.</b> Literally, "it (<i>the tree</i> to which he is compared, <a onclick="return mV('Job',15,30);">Job 15:30</a>, or else <i>his life</i>) shall not be filled up in its time"; that is, "he shall be ended before his time."
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<br><br><b>shall not be green</b>—image from a withered tree; the childless extinction of the wicked.
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<p id="Job15_33"><b>33.</b> 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 (<a onclick="return mV('Isa',3,11);">Isa 3:11</a>; <a onclick="return mV('Jer',6,19);">Jer 6:19</a>).
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<p id="Job15_34"><b>34.</b> Rather, The binding together of the hypocrites (wicked) shall be <i>fruitless</i> [UMBREIT].
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<br><br><b>tabernacles of bribery</b>—namely, dwellings of unjust judges, often reprobated in the Old Testament (<a onclick="return mV('Isa',1,23);">Isa 1:23</a>). The "fire of God" that consumed Job's possessions (<a onclick="return mV('Job',1,16);">Job 1:16</a>) Eliphaz insinuates may have been on account of Job's bribery as an Arab sheik or emir.
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<p id="Job15_35"><b>35.</b> Bitter irony, illustrating the "unfruitfulness" (<a onclick="return mV('Job',15,34);">Job 15:34</a>) of the wicked. Their conceptions and birthgivings consist solely in mischief, etc. (<a onclick="return mV('Isa',33,11);">Isa 33:11</a>).
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<br><br><b>prepareth</b>—hatcheth.
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