Old Testament · Wisdom

Job 15

Eliphaz Again

Round two. Eliphaz drops the gentleness and accuses Job of undermining the fear of God. The friendship is fraying.

Berean Standard Bible BSB KJV

1Then Eliphaz the Temanite replied:

2“Does a wise man answer with empty counsel or fill his belly with the hot east wind?

3Should he argue with useless words or speeches that serve no purpose?

4But you even undermine the fear of God and hinder meditation before Him.

5For your iniquity instructs your mouth, and you choose the language of the crafty.

6Your own mouth, not mine, condemns you; your own lips testify against you.

7Were you the first man ever born? Were you brought forth before the hills?

8Do you listen in on the council of God or limit wisdom to yourself?

9What do you know that we do not? What do you understand that is not clear to us?

10Both the gray-haired and the aged are on our side— men much older than your father.

11Are the consolations of God not enough for you, even words spoken gently to you?

12Why has your heart carried you away, and why do your eyes flash,

13so that you turn your spirit against God and pour such words from your mouth?

14What is man, that he should be pure, or one born of woman, that he should be righteous?

15If God puts no trust in His holy ones, if even the heavens are not pure in His eyes,

16how much less man, who is vile and corrupt, who drinks injustice like water?

17Listen to me and I will inform you. I will describe what I have seen,

18what was declared by wise men and was not concealed from their fathers,

19to whom alone the land was given when no foreigner passed among them.

20A wicked man writhes in pain all his days; only a few years are reserved for the ruthless.

21Sounds of terror fill his ears; in his prosperity the destroyer attacks him.

22He despairs of his return from darkness; he is marked for the sword.

23He wanders about as food for vultures; he knows the day of darkness is at hand.

24Distress and anguish terrify him, overwhelming him like a king poised to attack.

25For he has stretched out his hand against God and has vaunted himself against the Almighty,

26rushing headlong at Him with a thick, studded shield.

27Though his face is covered with fat and his waistline bulges with flesh,

28he will dwell in ruined cities, in abandoned houses destined to become rubble.

29He will no longer be rich; his wealth will not endure. His possessions will not overspread the land.

30He will not escape from the darkness; the flame will wither his shoots, and the breath of God’s mouth will carry him away.

31Let him not deceive himself with trust in emptiness, for emptiness will be his reward.

32It will be paid in full before his time, and his branch will not flourish.

33He will be like a vine stripped of its unripe grapes, like an olive tree that sheds its blossoms.

34For the company of the godless will be barren, and fire will consume the tents of bribery.

35They conceive trouble and give birth to evil; their womb is pregnant with deceit.”

Understand This

Job 15, explained

What Job 15 is saying

Eliphaz opens the second cycle of speeches with escalated hostility, abandoning his initial gentleness. He accuses Job of undermining piety with windy talk, asks whether Job claims to be the firstborn of wisdom, and questions what special knowledge Job possesses that they lack. He then delivers a lengthy description of the wicked man's tormented existence, implicitly applying it to Job.

The background behind it

Eliphaz's question about being 'the first man born' (v. 7) may allude to primeval man traditions found in Ezekiel 28 and Proverbs 8—a mythological 'first human' who possessed cosmic wisdom. His portrait of the wicked man (vv. 20-35) draws on traditional wisdom depictions of retributive suffering.

Themes running underneath

The dialogue's escalation reflects the deterioration of the friendship under theological pressure. Eliphaz's earlier empathy has curdled into accusation. His portrait of the wicked man functions as a thinly veiled indictment of Job, demonstrating how retribution theology inevitably demonizes the sufferer.

Why it still matters

The second cycle reveals how theological arguments about suffering tend to escalate and dehumanize. Eliphaz's shift from compassion to condemnation warns that even well-intentioned theology can become weaponized.

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Scripture text: Berean Standard Bible — used by permission, Bible Hub.