1Elifaz Temanský mu na to řekl: 2„Má mudrc hlásat jalové názory, v nitru se nadouvat větrem východním? 3Má se hádat slovy bez smyslu a řečmi bez užitku? 4Ty ale ohrožuješ zbožnost a bráníš rozjímání před Bohem! 5Tvá ústa totiž vede špatnost a rozhodl ses mluvit prohnaně. 6Tvá ústa – ne já – tě odsoudí, usvědčují tě vlastní rty! 7Copak ses narodil jako první člověk? Přišel jsi na svět před horami? 8To jsi naslouchal Boží tajné radě? Veškerá moudrost patří ti? 9Copak víš něco, co my nevíme? Čemu rozumíš, a my ne? 10Na naší straně jsou kmeti šediví, i tvého otce předčí věkem svým. 11To ti nestačí ta Boží útěcha, nelíbí se ti slova laskavá? 12Čím ses tak nechal unést v srdci, co ti tak zatemnilo oči, 13že proti Bohu obracíš svůj hněv a z úst vypouštíš takovouto řeč? 14Co je člověk? Může snad být čistý? Může být v právu, kdo je z ženy zrozený? 15Ani na své anděly se Bůh nespoléhá, ani nebe není ryzí před jeho očima. 16Co potom člověk zlý a zkažený, jenž hřeší, jako by vodu pil! 17Něco ti povím, poslouchej, to, co jsem viděl, ti budu vyprávět, 18to, co hlásají mudrci, když netají, co od svých předků přijali 19(země byla dána jenom jim, nikdo cizí k nim tenkrát nepatřil): 20Darebák trpí bolestí po všechny své dny, roky tyrana jsou spočteny. 21Děsí se toho, co mu v uších zní, když má klid, napadá ho útočník. 22Nevěří, že by unikl temnotě, neustále nad ním visí meč. 23Bloudí tu jako potrava pro supy, ví, že ho očekává den temnoty. 24Úzkost ho svírá, tíseň děsí ho, je jako král, jenž čeká na útok. 25To proto, že proti Bohu vztáhl ruku, proti Všemohoucímu se postavil, 26tvrdošíjně se vrhl proti němu obrněn svým štítem mohutným. 27Svou tvář sice nechal zarůst tukem, sádlem si pokryl slabiny, 28bude však bydlet ve zbořených městech, v domech, v kterých se nebydlí, které se rozpadají v sutiny. 29Bohatý nezůstane, jeho moc neobstojí, jeho vliv nebude se šířit po zemi. 30Takový neunikne temnotě, jeho výhonek plamen sežehne, dech Božích úst ho odvane. 31Ať nikdo marně nespoléhá na marnost – prázdnota bude jeho odplatou! 32Uschne, než přijde jeho čas, jeho větve se nebudou zelenat. 33Bude jak réva, jež ztrácí hrozny nezralé, jako oliva, jež setřásá svůj květ. 34Spolek bezbožných je neplodný, stany úplatkářů pohltí plameny. 35Počnou trápení a zlo porodí, v jejich nitru se líhnou lsti!“
Jamieson Fausset Brown Bible Commentary 2 SECOND SPEECH OF ELIPHAZ. (Job 15:1-35)
a wise man--which Job claims to be.
vain knowledge--Hebrew, "windy knowledge"; literally, "of wind" (
Job 8:2). In
Eccl 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 (
Pro 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 (
Pro 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;
Gen 18:17;
John 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-
Job 15:9) retorts Job's words upon himself (
Job 12:2-
Job 12:3;
Job 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? (
Pro 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;
Ps 53:3), corrupted from his original purity.
drinketh-- (
Pro 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 (
Gen 10:5;
Gen 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 (
Lev 26:36;
Pro 28:1;
2Kgs 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-
Mic 7:9).
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-
Job 5:22).
knoweth--has the firm conviction. Contrast the same word applied to the pious (
Job 5:24-
Job 5:25).
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. (
Pro 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 (
Deut 32:15;
1Sam 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-
Job 15:23).
branches--namely, his offspring (
Job 1:18-
Job 1:19;
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 (
Pro 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.