Комментарий к Ийова 15:1

Towards the end of his oration, Job had raised the second question on the agenda, namely, that concerning the prosperity of the wicked. Since this subject had not been addressed by his companions in their replies to the question of the suffering of the wicked, the debaters return for a second round in which each presents his opinion regarding this new question.

Eliphaz is of the opinion that the prosperity of the wicked is illusory: it is not true prosperity. Though, at first sight, the wicked person may appear successful, acquiring wealth, strength and possessions, his heart is ever full of fear. He feels at all times as if pursued by the sword (Leviticus 26:37), as though hard times were coming; as if destitution and poverty (Psalms 82:3) were about to overtaken him. So much so, that despite his wealth he has no pleasure from it nor has any peace of mind. And this is one of God’s punishments for doing wrong in His eyes and provoking Him to anger (Deuteronomy 4:25). He [God] confuses the wicked person's mind, his thoughts and his imagination with fear and trembling. For the essence of prosperity is peace of mind, an unworried spirit and a joyful heart; better a dry crust and tranquility with it (Proverbs 17:1).

Now this is exactly what had happened to Job, for he had admitted: I had a terrifying premonition and it has come to be. (Job 3:25) Moreover, this continuous fear, which haunts [the wicked person], is a portent of his own doom. For ultimately, he, his descendants and all that he has will be wiped out, as had happened to Job. This is the thrust of Eliphaz’s opinion.

However, at the opening of his speech he chides Job once again for denying that the soul is recompensed in the world to come. Though he may deny physical resurrection, he surely cannot deny the survival of the eternal soul upon which real happiness and lasting prosperity depend (Ch.15:11-13).

Likewise regarding Job’s denial of free-will and his assertion that man is compelled to act as he does. Though Eliphaz had already challenged him on this matter in his first speech, he confronts him again, He points out that all reflective thinkers (Exodus 28:3) feel in themselves that they have free-will and that there is no external force compelling them to act as they do (Ch.15:18-19). And furthermore, since individuals have freedom of action they are held accountable, and it is inconceivable that such an individual has not committed some sin for which he deserves punishment. So God chastises him with some temporary punishment, with suffering in this world, in order to save his eternal soul.

All of this is just a repetition of his first speech, with the exception that he had not previously spelled out the idea that the punishment is intended to save the person from the severing of the soul, and that the suffering befalls him only temporarily so that he not perish forever as a result of the death of his body before its time. Job had disputed this notion at the time and had shown that it makes no difference whether one dies now (for the period of suffering is considered like a death) or whether one dies later, as he explained at length in Chapter 7. But now Eliphaz explains to him that souls are recompensed and that the life of the souls is eternal life; suffering and even temporary death are better than eternal perdition (Ch.15:14-17).

Besides, whereas Eliphaz had at first attributed to Job the minor sin of not worshipping God out of love, he now regards him to be a totally wicked person, seeing how he had opened his mouth (Isaiah 5:14) to deny all the corner-stones of faith. It was evident from his words that he had not spoken out of his suffering for a person should not be held responsible for his anguish (Baba Batra 16b). However, from the way his statements were formulated and the fact that he put forward his thesis in such learned language, it was clear that he had been contemplating and working out these things over a long time, a time when he had still been at ease (Ch.15:2,7).

Apart from this, he derides Job's arrogance and stupidity for complaining that man was ever created, as though he was the first person ever created. Countless generations have already passed, that saw life and rejoiced in their toil, all of whom have given thanks to the Lord for His lovingkindness (Psalms 107: 8,15,21,31). Would he gainsay the whole world? Will the clay ask the potter what he is making; or his handiwork say 'You are unskilled'? (Isaiah 45:9) (Chapter 15:7-11).