BIBLE CHAPTER STUDY

Job 15 — Eliphaz's Second Speech: The Wicked Man's Portion

Eliphaz rebukes Job for speaking wind and undermining reverence, asserts that no human being is righteous before God, and then recites a traditional portrait of the wicked man's tormented life and ruined end.

Scripture

1Then answered Eliphaz the Temanite, and said,

2Should a wise man make answer with vain knowledge, And fill himself with the east wind?

3Should he reason with unprofitable talk, Or with speeches wherewith he can do no good?

4Yea, thou doest away with fear, And hinderest devotion before God.

5For thine iniquity teacheth thy mouth, And thou choosest the tongue of the crafty.

6Thine own mouth condemneth thee, and not I; Yea, thine own lips testify against thee.

7Art thou the first man that was born? Or wast thou brought forth before the hills?

8Hast thou heard the secret counsel of God? And dost thou limit wisdom to thyself?

9What knowest thou, that we know not? What understandest thou, which is not in us?

10With us are both the gray-headed and the very aged men, Much elder than thy father.

11Are the consolations of God too small for thee, Even the word that is gentle toward thee?

12Why doth thy heart carry thee away? And why do thine eyes flash,

13That against God thou turnest thy spirit, And lettest words go out of thy mouth?

14What is man, that he should be clean? And he that is born of a woman, that he should be righteous?

15Behold, he putteth no trust in his holy ones; Yea, the heavens are not clean in his sight:

16How much less one that is abominable and corrupt, A man that drinketh iniquity like water!

17I will show thee, hear thou me; And that which I have seen I will declare:

18(Which wise men have told From their fathers, and have not hid it;

19Unto whom alone the land was given, And no stranger passed among them):

20The wicked man travaileth with pain all his days, Even the number of years that are laid up for the oppressor.

21A sound of terrors is in his ears; In prosperity the destroyer shall come upon him.

22He believeth not that he shall return out of darkness, And he is waited for of the sword.

23He wandereth abroad for bread, saying, Where is it? He knoweth that the day of darkness is ready at his hand.

24Distress and anguish make him afraid; They prevail against him, as a king ready to the battle.

25Because he hath stretched out his hand against God, And behaveth himself proudly against the Almighty;

26He runneth upon him with a stiff neck, With the thick bosses of his bucklers;

27Because he hath covered his face with his fatness, And gathered fat upon his loins;

28And he hath dwelt in desolate cities, In houses which no man inhabited, Which were ready to become heaps;

29He shall not be rich, neither shall his substance continue, Neither shall their possessions be extended on the earth.

30He shall not depart out of darkness; The flame shall dry up his branches, And by the breath of God's mouth shall he go away.

31Let him not trust in vanity, deceiving himself; For vanity shall be his recompense.

32It shall be accomplished before his time, And his branch shall not be green.

33He shall shake off his unripe grape as the vine, And shall cast off his flower as the olive-tree.

34For the company of the godless shall be barren, And fire shall consume the tents of bribery.

35They conceive mischief, and bring forth iniquity, And their heart prepareth deceit.

What this passage means

Eliphaz opens by attacking the content of Job's speech rather than its tone: he calls it vain knowledge, windy talk, and unprofitable arguing (vv. 2–3). For him, Job's words not only fail to instruct but actively damage the community by weakening the fear of God and silencing prayer (v. 4). The charge that 'thine iniquity teacheth thy mouth' (v. 5) makes Job's own speech the evidence against him, and v. 6 drives the point home: Job's lips condemn him.

Verses 7–13 press the advantage by questioning Job's standing: was he born before the hills? Has he eavesdropped on God's council? The friends, Eliphaz claims, have gray-haired elders on their side and have already offered gentle consolation, which Job has spurned (vv. 10–11). Eliphaz then reads Job's flash of anger as a turning of spirit against God (vv. 12–13), setting up his theological trump card.

That trump card is the doctrine of universal sin: if even the holy ones and the heavens are not clean before God, how much less a corrupt mortal (vv. 14–16). What follows (vv. 17–35) is a traditional description of the wicked—received from the fathers—covering terror in prosperity, wandering hunger, a king's battle against him, swelling pride against the Almighty, ruin in desolate cities, and finally withered branches and barren offspring consumed by fire. The chapter is structured as accusation, theology, and a detailed destiny.

Context

Job 15 is the second of three speeches by Eliphaz (chs. 4–5; 15; 22). The friends' pattern across the book is consistent: a brief accusation, a theological principle, and an appeal to the sufferer to repent so that restoration can come. Here Eliphaz's principle is sharper than in chapter 4 — he now builds on the universality of sin (v. 15) to argue that Job, far from being uniquely righteous, is one of the 'abominable and corrupt' who 'drinketh iniquity like water' (v. 16). The elaborate fate-of-the-wicked section (vv. 17–35) reads like received wisdom handed down 'from their fathers' (v. 18), which is why Eliphaz insists, 'I will show thee… that which I have seen I will declare' (v. 17).

Key words in the original

  • H2450 חָכָם (ḥāḵām, 'wise'). Eliphaz begins by questioning whether Job is truly wise (v. 2): a wise man, he says, does not answer with vain knowledge or fill himself with the east wind. The word sets up the chapter's central tension — who, after all, possesses true wisdom?
  • H6921 קָדִים (qāḏiym, 'east wind'). In v. 2, Eliphaz likens Job's arguments to the east wind — a scorching, destructive desert wind in the Hebrew imagination. The image implies that Job's words do not nourish but scorch the listener.
  • H7881 שִׂיחָה (śîḥāh, 'meditation / devotion'). In v. 4 Eliphaz accuses Job of 'hindering devotion before God.' The word covers prayerful reflection, so that Job's protest is portrayed as silencing the congregation's prayer life, not merely expressing personal doubt.

Related verses

  • Job 4:18 Eliphaz first argued in Job 4:18 that God charges even His angels with folly. Job 15:15 echoes that line — 'he putteth no trust in his holy ones; yea, the heavens are not clean in his sight' — sharpening it into a general anthropology of sin that now indicts Job himself.
  • Job 14:4 Job himself asked in 14:4, 'Who can bring a clean thing out of an unclean?' Eliphaz picks up that question in 15:14 — 'What is man, that he should be clean?' — but turns the rhetorical agreement into a weapon against Job rather than a confession of shared frailty.
  • Job 18:11 Bildad's later description in 18:11 — 'Terrors shall make him afraid on every side' — closely parallels Eliphaz's portrait in 15:21 of the wicked man hearing 'a sound of terrors' in his ears even in prosperity. The friends share a common stock of traditional descriptions of the fate of the wicked.

Common questions

Why is Eliphaz so much harsher in chapter 15 than in chapter 4?

Job's responses in chapters 9–14 rejected the friends' logic of immediate retribution and questioned the justice of God. Eliphaz interprets that rejection as Job attacking the fear of God itself (v. 4) and speaking with the 'tongue of the crafty' (v. 5), so the second speech sharpens both the accusation and the theological argument against him.

Does Eliphaz actually believe Job is the wicked man he describes in verses 17–35?

The chapter presents the description as a traditional portrait handed down from the fathers (vv. 18–19) and applies it generally. Eliphaz uses it to insist that whatever Job's outward condition, the truth about the impious man is fixed and Job's protest places him in that category. The text does not state that Eliphaz is accusing Job of every specific detail, but of fitting the picture as a whole.

How does Job 15 connect to the larger theme of the book?

The book progressively exposes the limits of the retribution doctrine that all three friends share. Eliphaz's universal sin statement in v. 15 — not even the holy ones or the heavens are clean — is true on its own, but he wields it to condemn rather than to comfort. The book's later speeches and the Lord's own speeches (chs. 38–41) will show that a correct theological premise can still be wrongly applied to a particular sufferer.

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