Job 15:17

KJV

¶ I will shew thee, hear me; and that [which] I have seen I will declare;

KJV (with Strong's)

I will shew {H2331} thee, hear {H8085} me; and that which I have seen {H2372} I will declare {H5608};

Complete Jewish Bible

"I will tell you - hear me out! I will recount what I have seen;

Berean Standard Bible

Listen to me and I will inform you. I will describe what I have seen,

American Standard Version

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

Commentary

### SUMMARY
Job 15:17 introduces the second, more accusatory speech of Eliphaz the Temanite, one of Job's three friends. In this verse, Eliphaz asserts his authority and wisdom, positioning himself as a seasoned sage who will instruct Job based on his personal observations and the established traditions he has "seen" and now intends to "declare." This opening sets the stage for Eliphaz's renewed attempt to convince Job that his profound suffering must be a direct consequence of hidden sin, reflecting a rigid, retributive theological framework.

### CONTEXT
* **Literary Context:** Job 15:17 opens Eliphaz's second discourse, following Job's passionate and often despairing defenses in [Job 13](/job/13 "Job 13 - Job's Plea for a Hearing") and [Job 14](/job/14 "Job 14 - Job's Reflection on Life and Death"). His initial speech in [Job 4](/job/4 "Job 4 - Eliphaz's First Speech") and [Job 5](/job/5 "Job 5 - Eliphaz's First Speech Continued") laid the groundwork for the friends' core argument: suffering is a direct consequence of sin. By Job 15, the dialogue has intensified, and Eliphaz's tone shifts from a seemingly sympathetic, albeit flawed, counselor to a more direct and accusatory critic. This verse serves as his authoritative preface to a renewed, and harsher, indictment of Job's supposed wickedness, setting the stage for a deeper theological debate about divine justice and human suffering that will continue throughout the book.
* **Historical & Cultural Context:** The Book of Job is set in the ancient Near East, a region renowned for its rich tradition of wisdom literature. This genre frequently explored profound questions about the nature of God, the problem of suffering, and the principles of justice, often through proverbs, poetic discourses, and philosophical dialogues. Eliphaz, as a Temanite, likely hailed from a region (Teman in Edom) that was particularly celebrated for its wisdom (cf. [Jeremiah 49:7](/jeremiah/49-7 "Jeremiah 49:7 - Wisdom of Teman")). His appeal to "what I have seen" and "what I will declare" reflects the esteemed role of the sage or elder in such cultures, who transmitted established truths and moral principles based on accumulated experience and inherited knowledge. The prevailing theological framework of the time, which the friends represent, often linked prosperity to righteousness and affliction to wickedness, forming a deterministic view of divine retribution.
* **Key Themes:** Job 15:17 introduces several crucial themes that permeate Eliphaz's speech and the book as a whole. Firstly, it highlights the **limitations of human wisdom** when confronted with divine mystery. Eliphaz's claim to authority, while seemingly humble, is rooted in a flawed understanding of God's ways, contrasting sharply with the true wisdom that comes from God alone (as later affirmed in [Job 28](/job/28 "Job 28 - Where Wisdom Is Found")). Secondly, the verse underscores the **nature of human counsel**, demonstrating how even well-intentioned advice can be misinformed and harmful, particularly when it presumes to know God's mind and motives. Thirdly, it sets the stage for the recurring theme of **retributive justice**, which the friends vehemently uphold, believing Job's suffering is irrefutable proof of his sin, a premise the book ultimately challenges and refutes as an oversimplified and often inaccurate view of God's dealings with humanity.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Shew (Hebrew, יָרָה, _yārah'_):** This verb, often translated "to teach," "to instruct," or "to direct," carries a sense of pointing out or guiding. In other biblical contexts, it describes God teaching His ways ([Psalm 25:8](/psalm/25-8 "Psalm 25:8 - God Teaches Sinners")) or a priest instructing the people ([Deuteronomy 33:10](/deuteronomy/33-10 "Deuteronomy 33:10 - Levi's Role in Teaching")). Eliphaz uses it here to convey his intention to impart knowledge to Job, positioning himself as a mentor or guide. However, given the context of his accusations, it implies a didactic, almost condescending, posture where Eliphaz believes he possesses superior insight that Job lacks and desperately needs.
* **Declare (Hebrew, סָפַר, _sāpar'_):** This verb means "to recount," "to tell," "to narrate," or "to make known." It implies a full and detailed exposition of something known or experienced. When Eliphaz states "I will declare," he is not merely suggesting an idea or offering an opinion but asserting a truth that he believes is undeniable and based on his personal observation and inherited wisdom. This reinforces his authoritative stance and the conviction with which he is about to present his arguments, suggesting that his words are not open to debate but are established facts.

#### Verse Breakdown
* **"I will shew thee, hear me;":** Eliphaz begins with a direct, imperative statement, demanding Job's immediate attention and submission to his instruction. The phrase "I will shew thee" (or "I will teach you") immediately establishes his perceived role as the one who possesses superior knowledge and intends to impart it. The subsequent command "hear me" underscores his expectation that Job will listen and accept his forthcoming counsel without argument, reflecting a common ancient Near Eastern pedagogical approach where the elder's word was to be received with deference and not challenged.
* **"and that [which] I have seen I will declare;":** This clause provides the basis for Eliphaz's asserted authority: personal observation and accumulated experience. The phrase "that which I have seen" refers not merely to visual perception but to a deep understanding gained through long life and careful observation of the world and its workings, particularly concerning divine justice and the consequences of human behavior. He claims to have personally witnessed the principles of retribution at play. By stating "I will declare," he promises to articulate these observations as undeniable truths, implying that his wisdom is not mere speculation but established fact, worthy of Job's unquestioning acceptance.

#### Literary Devices
Eliphaz's opening statement in [Job 15:17](/job/15-17 "Job 15:17 - Eliphaz's Claim to Authority") employs several literary devices to establish his authority and set the tone for his second, more confrontational speech. The most prominent is **Didacticism**, as Eliphaz explicitly positions himself as a teacher ("I will shew thee") to Job, whom he views as misguided and in need of correction. This is powerfully reinforced by the **Imperative** "hear me," which is a direct command demanding attention and submission to his instruction. He also utilizes **Ethos**, appealing to his own credibility and experience ("that which I have seen") as the unshakeable foundation for the truths he is about to "declare." This appeal to personal observation and accumulated wisdom is a form of **Argument from Authority**, a common rhetorical strategy in ancient wisdom traditions where the elder's experience was highly valued and often considered irrefutable. The overall effect is one of a sage imparting undeniable truth, though the overarching narrative of Job ultimately critiques the severe limitations and potential harm of such human-centric wisdom when it presumes to fully grasp divine mysteries.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Eliphaz's assertion of authority based on his "seen" wisdom in [Job 15:17](/job/15-17 "Job 15:17 - Eliphaz's Claim to Authority") highlights a fundamental theological tension within the Book of Job: the conflict between human wisdom and divine wisdom. Eliphaz, like his friends, operates under a rigid system of retributive justice, believing that his observations of the world accurately reflect God's absolute and predictable dealings with humanity. This perspective, while seemingly pious, ultimately limits God's sovereignty and complex purposes, failing to account for suffering that is not a direct consequence of sin. The book challenges this simplistic view, suggesting that God's ways are often inscrutable to human understanding and that true wisdom lies not in human observation or tradition, but in reverent fear of the Lord and humble submission to His unsearchable decrees.

* [Proverbs 2:6](/proverbs/2-6 "Proverbs 2:6 - The Source of Wisdom")
* [Isaiah 55:8-9](/isaiah/55-8 "Isaiah 55:8-9 - God's Thoughts and Ways")
* [Romans 11:33](/romans/11-33 "Romans 11:33 - The Unsearchable Riches of God's Wisdom")

### REFLECTION AND APPLICATION
Eliphaz's confident declaration in [Job 15:17](/job/15-17 "Job 15:17 - Eliphaz's Claim to Authority") serves as a powerful reminder of the human tendency to rely on our own limited understanding and experience when confronting life's profound mysteries, especially suffering. While seeking counsel from others is often valuable, this verse cautions us against accepting advice uncritically, particularly when it presumes to fully comprehend God's complex and often hidden purposes. It challenges us to cultivate humility in both giving and receiving counsel, recognizing that even the wisest human perspectives are finite and fallible. Ultimately, true guidance comes from a posture of dependence on God, who alone possesses perfect wisdom and knows the full context of every situation. This passage encourages us to look beyond simplistic explanations for suffering and to trust in God's sovereignty, even when His ways seem inscrutable to our finite minds, remembering that His thoughts are higher than our thoughts.

#### Questions for Reflection
* **How often do I rely on my own "seen" wisdom or traditional understanding when interpreting difficult situations, rather than humbly seeking God's perspective?**
* **In what ways might my advice to others, even if well-intentioned, be limited or flawed by my own experiences or theological assumptions?**
* **How can I cultivate a greater humility in both offering and receiving counsel, recognizing that the ultimate source of true wisdom is God alone?**

### FAQ
**Why does Eliphaz emphasize "what I have seen" in Job 15:17?**

Answer: Eliphaz emphasizes "what I have seen" to establish his authority and credibility as a sage. In ancient Near Eastern wisdom traditions, personal observation and accumulated experience over a long life were highly valued as sources of truth. By appealing to his own "sight" and understanding, Eliphaz positions himself as someone who has witnessed the consistent operation of divine justice in the world. He believes his observations confirm the traditional doctrine that righteousness leads to prosperity and wickedness to suffering, and he intends to use this "seen" wisdom to convince Job of his hidden sin. This reliance on human observation, however, is precisely what the book of Job ultimately critiques as insufficient to grasp God's complex and often mysterious ways.

**How does Eliphaz's approach in Job 15:17 differ from Job's?**

Answer: Eliphaz's approach in [Job 15:17](/job/15-17 "Job 15:17 - Eliphaz's Claim to Authority") is fundamentally didactic and accusatory, rooted in a rigid, traditional understanding of retributive justice. He positions himself as a teacher who will "shew" and "declare" what he believes to be undeniable truths based on his observations. Job, in contrast, is not seeking to teach but to lament, to plead his case before God, and to understand the inexplicable nature of his suffering. While Job defends his innocence, he is grappling with a profound theological crisis, questioning the very framework Eliphaz so confidently asserts. Job's speeches, such as his plea in [Job 13](/job/13 "Job 13 - Job's Plea for a Hearing"), reveal a man deeply perplexed by God's actions, whereas Eliphaz believes he has God's actions neatly categorized and understood.

**Is Eliphaz's wisdom entirely wrong?**

Answer: Eliphaz's wisdom is not entirely wrong in its general principles, as it reflects a common understanding of divine justice (e.g., God does punish sin). However, it is profoundly flawed in its application and its presumption of knowing God's specific reasons for Job's suffering. The book of Job ultimately demonstrates that God's ways are more complex and mysterious than the friends' simplistic formula allows. While Eliphaz's observations about the general consequences of wickedness might hold true in many cases, his error lies in his rigid dogmatism and his inability to account for righteous suffering, thereby misrepresenting God's character and purposes. The book reveals that true wisdom involves humility before God's inscrutable sovereignty, rather than confident pronouncements based on limited human understanding (cf. [Job 42:7-8](/job/42-7 "Job 42:7 - God's Rebuke of the Friends")).

### CHRIST-CENTERED FULFILLMENT
Eliphaz's confident assertion in [Job 15:17](/job/15-17 "Job 15:17 - Eliphaz's Claim to Authority"), "I will shew thee, hear me; and that which I have seen I will declare," stands in stark contrast to the ultimate source of divine wisdom and the perfect revelation of truth found in Jesus Christ. Eliphaz's wisdom was limited, based on human observation and tradition, and ultimately failed to comprehend the mystery of suffering or God's deeper purposes. In Christ, however, we find the perfect embodiment of God's wisdom and the complete revelation of His character. Jesus is not merely one who "has seen" and "declares" truth, but He is the very "Word made flesh" ([John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh")), the one through whom God has spoken His final and most profound message ([Hebrews 1:1-2](/hebrews/1-1 "Hebrews 1:1-2 - God Has Spoken by His Son")). Unlike Eliphaz, who wrongly accused the righteous, Christ, the truly righteous one, suffered unjustly, not for His own sin, but for the sins of the world ([1 Peter 3:18](/1_peter/3-18 "1 Peter 3:18 - Christ Suffered for Sins")). His suffering, death, and resurrection reveal a divine wisdom that transcends human logic and retributive formulas, offering grace, forgiveness, and redemption where human wisdom could only offer condemnation. In Him, the mystery of suffering finds its ultimate meaning, not always as a direct punishment for sin, but as a path to glory and a demonstration of God's perfect love and justice ([Romans 5:8](/romans/5-8 "Romans 5:8 - God's Love Demonstrated")).

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 34:2

Hear my words, O ye wise [men]; and give ear unto me, ye that have knowledge.

Job 5:27

Lo this, we have searched it, so it [is]; hear it, and know thou [it] for thy good.

Job 13:5

O that ye would altogether hold your peace! and it should be your wisdom.

Job 13:6

Hear now my reasoning, and hearken to the pleadings of my lips.

Job 36:2

Suffer me a little, and I will shew thee that [I have] yet to speak on God's behalf.

Job 33:1

¶ Wherefore, Job, I pray thee, hear my speeches, and hearken to all my words.