New International Reader s Version - NIrV - 1996
Job 15
2
"Job, if you were wise, would you answer us with a lot of meaningless talk? Would you fill your stomach with the hot east wind?
Reference
3
Would you argue with useless words? Would you give worthless speeches?
4
But you even cause others to lose their respect for God. You make it hard for them to be faithful to him.
Reference
References God
Romans 3:31
7
"Are you the first man who was ever born? Were you created before the hills?
Reference
Parallel theme
Psalm 90:2
8
Do you listen in when God speaks with his angels? Do you think you are the only wise person?
Reference
10
People who are old and gray are on our side. And they are even older than your parents!
11
Aren't God's words of comfort enough for you? He speaks them to you gently.
12
Why have you let your wild ideas carry you away? Why do your eyes flash with anger?
14
"Can human beings really be pure? Can mere men really be right with God?
Reference
Parallel theme
Job 14:4
Proverbs 20:9
Romans 7:18
Psalm 14:3
1 Kings 8:46
Righteousness
Ecclesiastes 7:20
16
So he'll certainly find fault with human beings. After all, they are evil and sinful. They drink up evil as if it were water.
Reference
17
"Listen to me. I'll explain things to you. Let me tell you what I've seen.
18
I'll tell you what those who are wise have said. They don't hide anything they've received from their people of long ago.
Reference
Parallel theme
Job 8:8
19
The land was given only to those people. Their wisdom didn't come from outsiders. And here's what those who are wise have said.
Reference
Parallel theme
Joel 3:17
21
Terrifying sounds fill their ears. When everything seems to be going well, robbers attack them.
Reference
22
They lose all hope of escaping the darkness of death. They will certainly be killed with swords.
23
They wander around. They are like food for vultures. They know that the day they will die is near.
Reference
24
Suffering and pain terrify them. Their troubles overpower them, like a king ready to attack his enemies.
25
They shake their fists at God. They brag about themselves and oppose the Mighty One.
Reference
Parallel theme
Psalm 73:9
Job 9:4
Job 36:9
Malachi 3:13
1 Samuel 6:6
References God
Psalm 52:7
Daniel 5:23
26
They boldly charge against him with their thick, strong shields.
28
They'll live in towns that have been destroyed. They'll live in houses where no one else lives. The houses will crumble to pieces.
Reference
Parallel theme
Job 3:14
29
They won't be rich anymore. Their wealth won't last. Their property will no longer spread out over the land.
30
They won't escape the darkness of death. A flame will dry up everything they have. The breath of God will blow them away.
Reference
31
Don't let them fool themselves by trusting in what is worthless. They won't get anything out of it.
Reference
Faith
Isaiah 59:4
Psalm 62:10
Parallel theme
Isaiah 44:20
Job 4:8
Job 12:16
Proverbs 22:8
Ephesians 5:6
Jonah 2:8
Galatians 6:3
Hosea 8:7
32
Even before they die, they'll be paid back in full. No matter what they do, it won't succeed.
Reference
33
They'll be like vines that are stripped of their unripe grapes. They'll be like olive trees that drop their flowers.
34
People who are ungodly won't have any children. Fire will burn up the tents of people who accept money from those who want special favors.
Reference
Parallel theme
Job 8:13
Summary of Job 15
Job Chapter 15 marks a significant change in the tone of the dialogue because Eliphaz, who previously spoke with some sympathy toward Job, now responds much more aggressively to Job's continued insistence on his innocence. Eliphaz believes that Job's words have become evidence of pride and rebellion, and instead of reconsidering his earlier assumptions, he becomes increasingly certain that Job's suffering must be connected to moral failure.
Eliphaz begins by questioning the value of Job's reasoning and suggests that Job is producing empty arguments rather than genuine wisdom. He accuses Job of weakening reverence for God and allowing his emotions to carry him toward conclusions that are spiritually dangerous. In Eliphaz's view, Job's refusal to accept the traditional explanation for his suffering is itself evidence that something is wrong with his heart.
A major part of Eliphaz's argument concerns human imperfection. He emphasizes that no human being can claim absolute purity before God and even argues that heavenly beings are not completely pure when compared with God's perfect holiness. This principle is reasonable in itself, but Eliphaz uses it to support his assumption that Job must therefore be guilty of wrongdoing. He does not distinguish between humanity's general imperfection and the specific accusations he is making against Job.
Eliphaz then appeals to the wisdom of previous generations. He believes that older people and established traditions confirm his understanding of how God governs the world. His confidence rests heavily on the idea that generations of wise people have already established the correct relationship between righteousness, wickedness, prosperity, and suffering.
The second half of the chapter presents a long description of the life of the wicked. According to Eliphaz, the wicked live with fear, uncertainty, distress, and the expectation of destruction. Even when they appear prosperous, their security is temporary because they are ultimately opposing God. Their wealth disappears, their homes become ruins, their families lose prosperity, and their plans fail.
Eliphaz repeatedly uses images from agriculture and warfare to communicate this point. The wicked are like plants whose fruit falls before maturity, like branches that fail to remain green, or like people surrounded by a powerful enemy. Their apparent success cannot last because their moral foundation is corrupt.
The final argument is that evil begins internally and eventually produces its own consequences. Eliphaz sees corruption, deception, bribery, pride, and rebellion as forces that inevitably lead to destruction.
The historical imagery reflects the world of the ancient Near East, where family reputation, agricultural prosperity, land, livestock, political power, warfare, and inherited wisdom were closely connected. A green branch, productive vineyard, thriving olive tree, secure household, and prosperous land were all familiar symbols of blessing, while ruined cities, barren fields, and darkness represented loss and judgment.
The deeper problem in Eliphaz's speech is not his belief that God is just. His difficulty is that he assumes he can read God's justice directly from Job's circumstances. Because Job is suffering, Eliphaz concludes that Job must belong among the wicked. The possibility that a righteous person could suffer for reasons beyond human understanding is not seriously considered.
Chapter 15 therefore illustrates the growing distance between Job and his friends. Job is asking difficult questions because his experience does not fit their traditional explanation, while Eliphaz responds by strengthening that explanation rather than examining Job's actual situation.
The chapter is ultimately less about discovering why Job suffers and more about the danger of using a rigid understanding of divine justice to judge another person's circumstances. Eliphaz is convinced that he is defending God's wisdom, but his certainty prevents him from recognizing that human beings may not always know why suffering occurs.
Eliphaz begins by questioning the value of Job's reasoning and suggests that Job is producing empty arguments rather than genuine wisdom. He accuses Job of weakening reverence for God and allowing his emotions to carry him toward conclusions that are spiritually dangerous. In Eliphaz's view, Job's refusal to accept the traditional explanation for his suffering is itself evidence that something is wrong with his heart.
A major part of Eliphaz's argument concerns human imperfection. He emphasizes that no human being can claim absolute purity before God and even argues that heavenly beings are not completely pure when compared with God's perfect holiness. This principle is reasonable in itself, but Eliphaz uses it to support his assumption that Job must therefore be guilty of wrongdoing. He does not distinguish between humanity's general imperfection and the specific accusations he is making against Job.
Eliphaz then appeals to the wisdom of previous generations. He believes that older people and established traditions confirm his understanding of how God governs the world. His confidence rests heavily on the idea that generations of wise people have already established the correct relationship between righteousness, wickedness, prosperity, and suffering.
The second half of the chapter presents a long description of the life of the wicked. According to Eliphaz, the wicked live with fear, uncertainty, distress, and the expectation of destruction. Even when they appear prosperous, their security is temporary because they are ultimately opposing God. Their wealth disappears, their homes become ruins, their families lose prosperity, and their plans fail.
Eliphaz repeatedly uses images from agriculture and warfare to communicate this point. The wicked are like plants whose fruit falls before maturity, like branches that fail to remain green, or like people surrounded by a powerful enemy. Their apparent success cannot last because their moral foundation is corrupt.
The final argument is that evil begins internally and eventually produces its own consequences. Eliphaz sees corruption, deception, bribery, pride, and rebellion as forces that inevitably lead to destruction.
The historical imagery reflects the world of the ancient Near East, where family reputation, agricultural prosperity, land, livestock, political power, warfare, and inherited wisdom were closely connected. A green branch, productive vineyard, thriving olive tree, secure household, and prosperous land were all familiar symbols of blessing, while ruined cities, barren fields, and darkness represented loss and judgment.
The deeper problem in Eliphaz's speech is not his belief that God is just. His difficulty is that he assumes he can read God's justice directly from Job's circumstances. Because Job is suffering, Eliphaz concludes that Job must belong among the wicked. The possibility that a righteous person could suffer for reasons beyond human understanding is not seriously considered.
Chapter 15 therefore illustrates the growing distance between Job and his friends. Job is asking difficult questions because his experience does not fit their traditional explanation, while Eliphaz responds by strengthening that explanation rather than examining Job's actual situation.
The chapter is ultimately less about discovering why Job suffers and more about the danger of using a rigid understanding of divine justice to judge another person's circumstances. Eliphaz is convinced that he is defending God's wisdom, but his certainty prevents him from recognizing that human beings may not always know why suffering occurs.