Job 15:1

KJV

¶ Then answered Eliphaz the Temanite, and said,

KJV (with Strong's)

Then answered {H6030} Eliphaz {H464} the Temanite {H8489}, and said {H559},

Complete Jewish Bible

Then Elifaz the Teimani spoke:

Berean Standard Bible

Then Eliphaz the Temanite replied:

American Standard Version

Then answered Eliphaz the Temanite, and said,

Commentary

### SUMMARY
Job 15:1 serves as a crucial narrative pivot, initiating the second cycle of dialogue between Job and his three friends. This concise verse announces the second intervention of Eliphaz the Temanite, signaling a deepening of the theological conflict and a further entrenchment of the friends' retributive theology against Job's desperate pleas for vindication and understanding. It sets the stage for a more intense and often confrontational exchange, highlighting the friends' unwavering conviction in their flawed wisdom despite Job's profound and inexplicable suffering.

### CONTEXT
* **Literary Context:** Job 15:1 immediately follows Job's deeply emotional and theologically challenging laments in [Job 13](/job/13 "Job 13 - Job's Bold Plea to God") and [Job 14](/job/14 "Job 14 - Job's Meditation on Mortality and Hope"). In these chapters, Job has directly addressed God, expressing his despair, his desire for a direct encounter, and his profound sense of injustice, even questioning the brevity and futility of human life. This verse marks the precise beginning of the second cycle of speeches, a meticulously structured progression where each friend (Eliphaz, then Bildad, then Zophar) speaks, followed by Job's individual response. Eliphaz, having initiated the entire debate in [Job 4:1](/job/4-1 "Job 4:1 - Eliphaz's First Speech"), now steps forward again. His return indicates that the friends remain unmoved by Job's latest arguments and are prepared to reiterate, and often intensify, their accusations. The repetitive nature of these introductory verses throughout the book underscores the cyclical and often unproductive nature of their protracted debate, highlighting a fundamental failure of communication and empathy.
* **Historical & Cultural Context:** The Book of Job is set in the ancient Near East, a patriarchal society where wisdom was highly esteemed and often associated with age, experience, and divine revelation. Eliphaz, identified as "the Temanite," hails from Teman, a city in Edom renowned for its wise men, as attested in other biblical texts (e.g., [Jeremiah 49:7](/jeremiah/49-7 "Jeremiah 49:7 - God's Judgment on Edom and Teman")). This geographical and cultural background positions Eliphaz as a representative of traditional, conventional wisdom, embodying the prevailing understanding of divine justice in the ancient world—namely, that suffering is a direct consequence of sin, and prosperity a sign of righteousness. The cultural expectation was that God would bless the righteous and punish the wicked. Job's inexplicable suffering, therefore, presented a profound theological dilemma for his friends, who could only reconcile it with their worldview by concluding that Job must have sinned grievously, despite his outward piety and God's own testimony to Job's blamelessness in [Job 1:8](/job/1-8 "Job 1:8 - God's Praise of Job").
* **Key Themes:** This brief verse, though seemingly a mere narrative transition, contributes significantly to several overarching themes in the Book of Job. Firstly, it highlights the **limitations of human wisdom** when confronted with divine mystery and inexplicable suffering. Eliphaz's readiness to "answer" without truly listening to the depth of Job's pain and his theological questions exemplifies the friends' dogmatic adherence to a retributive theology that proves utterly insufficient to account for Job's unique situation. Secondly, it underscores the **escalating nature of the theological debate**. As the cycles progress, the friends' arguments become increasingly harsh, less empathetic, and more accusatory, transforming from initial attempts at comfort into direct condemnations. Finally, it reinforces the pervasive theme of **misguided counsel and the absence of true empathy**. The friends' primary concern is to correct Job's theology and compel his confession, rather than to genuinely comfort him in his distress, demonstrating a profound failure to minister effectively to someone in deep anguish.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **answered (Hebrew, _ʻânâh'_):** From the primitive root H6030, meaning properly "to eye or (generally) to heed, i.e., pay attention; by implication, to respond; by extension to begin to speak." While grammatically denoting a simple reply, in the context of the Book of Job, this verb carries significant nuance. It suggests a readiness to counter and rebut, rather than to genuinely listen, understand, or empathize. The friends are not engaging in a shared lament or a compassionate dialogue, but are poised to deliver their pre-conceived theological judgments, often without truly processing Job's profound anguish.
* **Eliphaz (Hebrew, _ʼĔlîyphaz'_):** From H464, derived from `אֵל` (God) and `פָּז` (gold), meaning "God of gold." Eliphaz is the name of one of Job's three friends and a son of Esau. In the Book of Job, he is consistently the first to speak in the cycles of debate, establishing him as the primary voice representing traditional wisdom. His name, potentially hinting at a divine connection or a perceived golden wisdom, ironically contrasts with the ultimately flawed and unhelpful nature of his counsel.
* **Temanite (Hebrew, _Têymânîy'_):** From H8489, a patronymic from `תֵּימָן`, denoting a descendant of Teman. Teman was a region in Edom renowned for its wisdom (cf. [Jeremiah 49:7](/jeremiah/49-7 "Jeremiah 49:7 - Wisdom of Teman")). This designation is crucial as it immediately establishes Eliphaz as a figure embodying conventional, ancient Near Eastern wisdom. The book of Job ultimately critiques this very wisdom as insufficient and flawed when applied rigidly to the complexities of human suffering and divine sovereignty.

#### Verse Breakdown
* **"¶ Then answered Eliphaz the Temanite,":** This opening clause serves as a clear narrative marker, signaling the commencement of a new speech within the structured dialogue. The "¶" (pilcrow) in the KJV often indicates a new paragraph or section, emphasizing the shift in speaker and the beginning of a distinct discourse. It immediately re-introduces Eliphaz, who was the first to speak in the preceding cycle (Job 4-5), highlighting his prominent role as the primary interlocutor and the one who consistently sets the tone for the friends' arguments. His re-entry into the conversation underscores the cyclical nature of the debate and the friends' persistence in their established theological framework, despite Job's recent, deeply personal laments.
* **"and said,":** This simple conjunction and verb phrase introduces the direct discourse that is to follow, signifying the content of Eliphaz's impending speech. It is a standard formula for introducing direct quotations in biblical narrative. While grammatically straightforward, in this specific context, it carries the weight of the lengthy, often accusatory, and ultimately unhelpful counsel that is about to unfold. It marks the transition from the narrative introduction to the direct words of the speaker, preparing the reader for the unfolding of Eliphaz's second, and arguably harsher, theological discourse.

#### Literary Devices
Job 15:1, despite its brevity, employs several subtle but effective literary devices. It functions as a **Framing Device**, repetitively introducing each speaker's turn in the ongoing dialogue. This consistent structural element emphasizes the cyclical and often circular nature of the debate between Job and his friends, underscoring the lack of resolution and the friends' inability to move beyond their initial premises. The verse also utilizes **Foreshadowing**; the simple act of Eliphaz "answering" immediately after Job's profound and desperate laments subtly hints at the content and tone of his impending speech—a continuation of the previous arguments, likely with increased severity and less empathy, rather than a compassionate or understanding response. Finally, there is an element of **Juxtaposition** in the stark brevity of this introductory verse against the lengthy, complex, and often harsh speeches it introduces. This contrast highlights the disproportion between the simple act of "answering" and the profound, often misguided, theological pronouncements that follow, emphasizing the friends' readiness to speak rather than to truly listen.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 15:1, by marking Eliphaz's second intervention, highlights a critical theological tension within the book: the conflict between traditional, retributive theology and the lived experience of inexplicable suffering. The friends, represented here by Eliphaz, operate from a rigid understanding of divine justice where suffering is always a direct consequence of sin. This verse thus introduces another round of arguments that fail to grasp the mystery of God's ways and the possibility of non-retributive suffering. It underscores the danger of applying theological doctrines without humility, empathy, or a deep understanding of individual circumstances, ultimately revealing the inadequacy of human wisdom to fully comprehend divine sovereignty. This failure to truly hear and respond to Job's anguish stands as a profound theological warning against dogmatism and the perils of offering simplistic answers to complex human pain.

* [Job 4:1](/job/4-1 "Job 4:1 - Eliphaz's First Speech")
* [Proverbs 18:13](/proverbs/18-13 "Proverbs 18:13 - He who answers before listening—that is his folly and his shame.")
* [Romans 11:33](/romans/11-33 "Romans 11:33 - The Depth of God's Riches and Wisdom")

### REFLECTION AND APPLICATION
Job 15:1, though seemingly mundane, offers profound lessons for contemporary believers regarding communication, empathy, and theological humility. It serves as a stark reminder that our first impulse when confronted with another's suffering should not be to "answer" with ready-made solutions or theological pronouncements, but to listen deeply, offer compassionate presence, and acknowledge the complexity of their pain. Eliphaz's immediate response, without truly internalizing Job's recent laments, exemplifies the human tendency to prioritize correcting perceived theological errors over providing genuine comfort and understanding. In our own lives, whether ministering to a grieving friend, engaging in difficult conversations, or even forming our own theological convictions, this verse calls us to cultivate a posture of humility, recognizing the limits of our own understanding and the vastness of God's ways. It challenges us to resist the urge to offer simplistic explanations for complex suffering and instead to sit with others in their pain, even when we don't have all the answers, trusting that God's wisdom transcends our finite comprehension.

#### Questions for Reflection
* **How often do we "answer" others' pain with our own preconceived notions or theological frameworks, rather than truly listening?**
* **What are the dangers of offering quick, dogmatic solutions to complex human suffering, and how can we avoid them?**
* **How can we cultivate a posture of empathy and humility when engaging with those who are experiencing deep distress or questioning their faith, even when we feel compelled to "correct" them?**

### FAQ
**Why is Eliphaz the first to speak again in this second cycle?**

Answer: Eliphaz was the first of Job's friends to speak in the initial cycle, beginning in [Job 4:1](/job/4-1 "Job 4:1 - Eliphaz's First Speech"), suggesting he was considered the most senior or perhaps the wisest among them. His consistent position as the first to respond in both cycles establishes him as the primary voice representing the traditional wisdom perspective. His continued role as the initial speaker emphasizes the structured nature of the debate and highlights his unwavering commitment to his theological framework, even in the face of Job's increasingly desperate appeals and profound suffering.

**Does this verse suggest anything about the friends' character or approach to Job's suffering?**

Answer: Yes, the simplicity of "Then answered Eliphaz" following Job's profound and heart-wrenching laments in [Job 13](/job/13 "Job 13 - Job's Plea to God") and [Job 14](/job/14 "Job 14 - Job's Reflection on Mortality") subtly reveals their character and approach. It indicates their readiness to continue the theological debate rather than to offer genuine, empathetic comfort. Their focus remains on correcting Job's perceived sin and defending their theological system, demonstrating a lack of true listening and an inability to move beyond their rigid understanding of divine retribution. This verse sets the tone for their continued, and increasingly harsh, attempts to force Job into their theological mold, highlighting their failure to provide true pastoral care.

### CHRIST-CENTERED FULFILLMENT
Job 15:1, with Eliphaz's immediate and unyielding response, highlights the profound inadequacy of human wisdom and self-righteous judgment in the face of suffering. The friends, operating from a flawed understanding of God's justice, offered only condemnation and a call to repentance for a sin Job had not committed. In stark contrast, the New Testament reveals Jesus Christ as the ultimate "answer" to human suffering and the embodiment of true divine wisdom. Unlike Eliphaz, who spoke from a distance of theological theory, Christ entered into human suffering, becoming fully human and experiencing pain, temptation, and loss ([Hebrews 4:15](/hebrews/4-15 "Hebrews 4:15 - Jesus, Our Sympathetic High Priest")). He did not offer abstract theological debates or rigid pronouncements but wept with those who wept ([John 11:35](/john/11-35 "John 11:35 - Jesus Weeps at Lazarus's Tomb")) and bore the ultimate suffering on the cross, taking upon Himself the sin of the world ([Isaiah 53:4-5](/isaiah/53-4-5 "Isaiah 53:4-5 - Christ's Suffering for Our Sins")). While Eliphaz's wisdom proved foolish in its application ([1 Corinthians 1:20](/1_corinthians/1-20 "1 Corinthians 1:20 - The Foolishness of the World's Wisdom")), Christ is revealed as "the power of God and the wisdom of God" ([1 Corinthians 1:24](/1_corinthians/1-24 "1 Corinthians 1:24 - Christ the Power and Wisdom of God")), offering not condemnation but redemption, not flawed human counsel but perfect divine grace. He is the sympathetic High Priest who truly understands our pain and intercedes for us, fulfilling the longing for a mediator that Job himself expressed in [Job 9:33](/job/9-33 "Job 9:33 - Job's Desire for a Mediator").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Job 42:7

¶ And it was [so], that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me [the thing that is] right, as my servant Job [hath].

Job 2:11

¶ Now when Job's three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him.

Job 22:1

¶ Then Eliphaz the Temanite answered and said,

Job 4:1

¶ Then Eliphaz the Temanite answered and said,

Job 42:9

So Eliphaz the Temanite and Bildad the Shuhite [and] Zophar the Naamathite went, and did according as the LORD commanded them: the LORD also accepted Job.