Read the Passage: Job 15-21

Eliphaz’s Speech (15:1–17:16)

In his speech during the first cycle of debates (cf. Job 4–5), Eliphaz was arguably the most kind of Job’s friends. Indeed, Eliphaz began his speech by praising Job’s character (cf. Job 4:1–6) and he ended his speech by assuring Job that God is ready to forgive and to bless him if he would only repent (cf. Job 5:8–27). In Job 4:7–5:7, Eliphaz disclosed his belief that all suffering is the result of sin. Here in Job 15, Eliphaz’s argument remains largely unchanged, and he now speaks with less humility. In short, in Job. 15:1–6 Eliphaz accuses Job of sinfully complaining before God; in Job 15:7–13 he says Job pridefully has rejected common knowledge; in Job 15:14–16 Eliphaz correctly claims that man is not righteous; and in Job 15:17–35 Eliphaz repeats his argument from Job 4–5 as he cites examples to demonstrate a connection between man’s sinfulness and his suffering in life.

As was the general pattern in the first cycle of debates, so here Job replies to Eliphaz, addressing his friends in Job 16, and speaking to God in Job 17. In Job 16:1–5 Job rebukes his friends, as he declares, “Miserable comforters are you all!” (Job 16:1). Next, in Job 16:6–14 Job declared that God has shattered him, even becoming his “adversary” (Job 16:9). Finally, in addressing his friends, Job again declares his innocence and cries out for vindication (cf. Job 16:15–20). Job 17 is best viewed as a prayer from Job to God. In this prayer, Job begins by declaring that he was broken and ready to die (cf. Job 17:1–5). Next, in Job 17:6–9 Job again laments his condition and declares his confidence that he will be exonerated. Finally, in Job 17:10–16 Job concludes his prayer by expressing his desire to be acquitted, but also by recognizing that his own death was approaching.

Bildad’s Speech (18:1–19:29)

During the first cycle of debates, Bildad’s speech in Job 8 was similar to that of Eliphaz, as he urged Job to repent of his sins. Like his two friends, the main idea of Bildad’s first lecture was that mankind suffers because God punishes sin. Bildad supported this idea by appealing to history (cf. Job 8:8–10) and to nature (cf. Job 8:11–18). In his earlier speech Bildad spoke with some empathy, as he mentioned the joy that accompanies repentance (cf. Job 8:19–22). Yet here in Job 18, Bildad’s speech is characterized by anger and even sarcasm. For example, at Job 18:2 Bildad commands Job to keep his mouth shut until he has something intelligent to say. Then, in Job 18:3–4, Bildad speaks contemptuously to Job, as he accuses Job of speaking in anger and treating his friends as stupid beasts. As evidence, in Job 18:5–21 Bildad describes an evil man who is judged by God for his sin.

In Job’s earlier response to Bildad (cf. Job 9–10), Job emphasized God’s sovereignty (cf. Job 9:1–13) and unapproachability (cf. Job 9:14–20), as he expressed his desire for a mediator between God and man (cf. Job 9:33). Yet, here in his second response to Bildad, Job’s faith has been refined, for in Job 19:25–26 Job gives one of the clearest statements in the entire Old Testament about the hope of a future bodily resurrection. Job says, “For I know that my Redeemer lives, and He shall stand at last on the earth; and after my skin is destroyed, this I know, that in my flesh I shall see God.” In this chapter, before stating his belief in a bodily resurrection, Job laments that his friends had reproached him (cf. Job 19:1–5), God had wronged him (cf. Job 19:6–12), and his family had abandoned him (cf. Job 19:13–20). Yet, Job was certain that he would be vindicated (cf. Job 19:21–29).

Zophar’s Speech (20:1–21:34)

Zophar’s second speech is notable, as it is his last lecture recorded in this book. Recall that in his earlier speech (cf. Job 11), Zophar was the most abrasive of the three friends. Indeed, in his first speech, Zophar said Job was guilty of sin (cf. Job 11:1–6), he could not know God (cf. Job 11:7–12), and he would be blessed only if he repented (cf. Job 11:13–20). In his lecture in Job 20 Zophar reiterated his belief that Job’s suffering was the result of unconfessed sin. In his response in Job 21, Job gives a theology of suffering. Here Job explains that sometimes the wicked do prosper, as they experience long lives, flourishing families, and material wealth (cf. Job 21:7–13). Moreover, says Job, “Their prosperity is not in their hands” (Job 21:16), but is from God. In the end, however, the wicked will be held accountable for all their sins (cf. Job 21:30; Ps. 73; Luke 6:24–25).

Application Questions:

1. When is it good to answer a fool in his folly, and when is it better to not answer a fool (cf. Prov. 26:4–5)?
2. Are you ever tempted to live for the opinion of others? What does it mean to have a fear of man (cf. Prov. 29:25)?
3. How can we distinguish between righteous anger (cf. Eph. 4:26) and unrighteous anger (cf. Jas. 1:19–20)?
4. How important is the doctrine of a future, material, bodily resurrection? Can a believer deny the resurrection?
5. In the present world, when we see the wicked prospering and the righteous being persecuted, how can we be encouraged?