Chapters 12—20
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Scripture Reading: Job 14; Job 15
In this message we will continue to consider Job's arguments with God (13:3, 20—14:22) and then go on to Eliphaz's rebuke and warning (ch. 15).
In 13:3, 20-28 Job contended with God for his case. In 14:1-22 Job went on to complain concerning God's severe strictness in dealing with him, and then Job made his request of God to look away from him that he might rest.
As he argued with God Job said, "Man, born of woman,/Is of few days and full of trouble./He comes forth like a blossom and is cut down,/He also flees like a shadow and does not remain./And do You open Your eyes upon such a one/And bring me into judgment with You?" (vv. 1-3). Job's word about God bringing him into judgment implies the notion that there would be litigation involving Job and God in court, with Job as the plaintiff and God as the defendant. Job was wondering whether God would bring him to court so that he could be judged there. Job was expecting this.
After saying that no one could bring a clean thing from an unclean, Job continued, "Since his days are determined,/And the number of his months is with You;/Since You have appointed his bounds, and he cannot go beyond" (v. 5). Here Job was saying that God had appointed limits that Job could not go beyond. He was altogether under God's control. He wanted God to look away from him so that he could rest. He felt that he was a "hired hand," an employee hired by God and subject to the limits set by God.
Whereas there was hope that a tree which had been cut down would sprout again, there was no hope for a man who had been laid low. "A man lies down and does not rise up;/Until the heavens are no more, he will not awake,/Nor will he be roused from his sleep" (v. 12). Job said that once a man dies, he is finished. Then he told God, "Oh that You would hide me in Sheol,/That You would conceal me until Your anger has passed,/That You would set me an appointed time and remember me!" (v. 13).
Job then asked, "If a man dies, will he live again?/All the days of my service I would wait,/Until a change for me should come" (v. 14). The Hebrew word translated "service" also means "warfare" or "distress." To Job's feeling, his life was a war, and his days were days of fighting.
In verses 15 through 17 Job continued, "You would call, and I would answer You;/You would long after the work of Your hands./For now You number my steps./Do You not watch over my sin?/My transgression has been sealed up in a bag,/And You have fastened up my iniquity." Job thought that God was doing this to him. It seems that Job was too sensitive and that he was deeply troubled psychologically as a result of being in the realm of good and evil.
Finally, Job claimed that God destroyed the hope of man, prevailing forever against him, changing his countenance, and sending him away. "Only the pain of his own flesh does he feel,/And his own soul mourns for him" (v. 22). All this was part of Job's argument with God.
In chapter fifteen we have Eliphaz's rebuke and warning.
In verses 1 through 16 Eliphaz rebuked Job concerning his pride and self-righteousness.
Eliphaz said that Job's knowledge was as vain as wind, without the fear of God and restraining godly meditation before God. According to Eliphaz, Job's iniquity instructed his mouth, and Job chose the tongue of the crafty. Thus, Job's mouth condemned him and his lips testified against him (vv. 1-6).
Eliphaz continued by rebuking Job for being proud of his superiority (vv. 7-13). Eliphaz asked him, "Are you the first man born?/Or were you brought forth before the hills?/Did you listen in on the secret council of God?/And do you limit wisdom to yourself?/What do you know that we do not know? /What do you understand that is not with us?" (vv. 7-9). Then Eliphaz went on to tell Job that God's gentle words of consolation were too small for Job, that he let his heart take him away, and that he turned his spirit against God.
Finally, Eliphaz rebuked Job for being self-righteous. Eliphaz remarked that a man born of woman cannot be clean or righteous, that God puts no trust in His holy ones, and that even the heavens are not clean in His sight, much less a man who is abominable and corrupt and who drinks wrong like water (vv. 14-16).
After rebuking Job, Eliphaz warned him with the miserable end of a wicked man (vv. 17-35). This warning was based on the principle of good and evil. In keeping with this principle, Eliphaz said that the wicked, whose heart prepares deceit, would be terrified by distress and straights, that they would not be rich and their wealth would not endure, that they would not go away from darkness, and that vanity would be their recompense. Eliphaz's concept was altogether according to good and evil. In his view, the good people would prosper and the wicked would suffer.
After reading chapters twelve through fifteen, we can see the situation of both Job and Eliphaz. Job, a person of very strong character, had a superiority complex, and Eliphaz was a typical fool who tried to teach Job by rebuking and warning him according to the principle of good and evil.
