Back in chapter four, Eliphaz was kind in his first speech, but here his tone definitely changes. It appears as though he’s been offended by Job’s words. He more or less calls Job a bag of wind, Job 15:1-2. In other words, Job’s arguments hold as much substance as the wind does. Every word which comes from Job’s mouth is useless, Job 15:3.
Earlier, Eliphaz claimed to have received some revelation from God, Job 4:12-17, and now he asks the question, how can we think about spiritual things when we are sitting in the presence of someone who is so irreverent to God? Job 15:4.
Remember Job accused his friends of this too, Job 13:7-12, and now they accuse him of the same thing, Job 42:8 / Romans 3:23. Earlier, Job asked for proof of his sin and now Eliphaz claims his very words are proof enough that Job has a serious sin problem, Job 15:5-6, and so, they don’t need any more evidence to convict Job.
Eliphaz now asks Job a series of questions. Is he the first man ever born? Was he brought forth before the hills? Job 15:7. Does he listen in on God’s council? Does he have a monopoly on wisdom? Job 15:8.
What does he know that they do not know? What insights does he have that they do not have? Job 15:9. He now appeals to the voice of experience, that is, what people in the past have learned, Job 15:10, and says Job needs to learn from them. Eliphaz is convinced that Job is stubborn in his refusal to respect their advice and repent, Job 15:11-13.
Clarke, in his commentary, says the following concerning Job 15:13.
‘The ideas here seem to be taken from an archer, who turns his eye and his spirit-his desire-against the object which he wishes to hit; and then lets loose his arrow that it may attain the mark.’
Once again, Eliphaz asks Job a question: What are mortals, that they could be pure, or those born of woman, that they could be righteous? Job 15:14. He says if God places no trust in his holy ones, if even the heavens are not pure in his eyes, how much less mortals, who are vile and corrupt, who drink up evil like water! Job 15:15-16.
Coffman, in his commentary, says the following concerning Job 15:7-16.
‘Eliphaz claimed that all of the aged men approved of their judgment and condemnation of Job as a gross sinner, implying that the whole population of the area concurred in their evil appraisal of the situation, and he was very probably correct in that allegation.’
Here, Eliphaz goes into a lot of detail to describe how God portrays Himself to the wicked. Some commentators believe this is a quotation from the fathers which has been handed down through time.
Clarke, in his commentary, says the following.
‘Eliphaz is now about to quote a whole collection of wise sayings from the ancients, all good enough in themselves, but sinfully misapplied to the case of Job.’
He asks Job to listen to him, and he will explain to him what he has seen, Job 15:17. He wants to tell Job what the wise have declared, hiding nothing received from their ancestors to whom alone the land was given when no foreigners moved among them, Job 15:18-19.
Dummelow, in his commentary, says the following concerning Job 15:18-19.
‘Eliphaz refers to a time when his ancestors had not mingled with other people, who would corrupt the purity of their wise sayings. His countrymen, the Edomites, who were descended from Abraham, would have the same pride of race as their Hebrew cousins.’
He says, all his days the wicked man suffers torment, the ruthless man through all the years stored up for him, Job 15:20. Eliphaz says that although the righteous are prosperous, the marauder will steal all their goods, Job 15:20.
Because Job is in such great distress and anguish because of his pain and since the marauders have come upon him, Job 15:21. Eliphaz is probably saying that Job is a wicked man.
Darkness and destruction will overtake them, Job 15:22-31, and they will die before their time, Job 15:32. Eliphaz compared Job with the wicked man whose end is before its time.
Coffman, in his commentary, says the following.
‘The discerning reader will not overlook Eliphaz’s strategy in this evil speech. In effect, he preached Job’s funeral, mentioning all the things he could think of that would tie his description of the wicked to what had already happened to Job. The implied prophecies were that Job would never be rich, Job 15:20, that he would soon die, Job 15:30-32. etc. These prophecies, of course, were never fulfilled. Note particularly Job 15:21 in which Eliphaz explained that God’s judgment would fall upon the wicked in the time of his ‘prosperity’, exactly as it had happened to Job. A dozen other such brutal insinuations may be detected in this shameful tirade against Job.’
Eliphaz says the wicked will be like a vine stripped of its unripe grapes, like an olive tree shedding its blossoms, Job 15:33. For the company of the godless will be barren, and fire will consume the tents of those who love bribes, Job 15:34.
Clarke, in his commentary, says the following.
‘Job is here classed with hypocrites, or rather, the impious of all kinds. The congregation, or adath, society, of such, shall be desolate, or a barren rock, Job 3:7.’
They conceive trouble and give birth to evil, and their womb fashions deceit, Job 15:35 / James 1:15. It’s very true that Eliphaz spoke many truths in his speech; unfortunately, he didn’t deal with Job’s main question: why do the wicked prosper and the righteous suffer?