Job 15:2

KJV

Should a wise man utter vain knowledge, and fill his belly with the east wind?

KJV (with Strong's)

Should a wise man {H2450} utter {H6030} vain {H7307} knowledge {H1847}, and fill {H4390} his belly {H990} with the east wind {H6921}?

Complete Jewish Bible

"Should a wise man answer with hot-air arguments? Should he fill up his belly with the hot east wind?

Berean Standard Bible

“Does a wise man answer with empty counsel or fill his belly with the hot east wind?

American Standard Version

Should a wise man make answer with vain knowledge, And fill himself with the east wind?

Commentary

### SUMMARY
In Job 15:2, Eliphaz the Temanite initiates his second, more confrontational speech against Job, employing a pointed rhetorical question to challenge Job's claims of wisdom and integrity. He implies that Job's eloquent yet despairing words are not only devoid of genuine insight but are also as futile and destructive as an "east wind," bringing no nourishment or truth. Through this sharp accusation, Eliphaz condemns Job for uttering "vain knowledge" that he deems utterly unbecoming of a truly wise individual.

### CONTEXT
* **Literary Context:** This verse serves as the abrupt and accusatory opening to Eliphaz's second discourse (Job 15:1-35), marking a significant escalation in the friends' condemnation of Job. It immediately follows Job's profound and desperate lament in [Job 13-14](/job/13 "Job 13-14 - Job's Lament and Plea"), where he expresses his fervent desire to present his case directly before God and reflects on the brevity and suffering inherent in human life. Eliphaz's initial response in [Job 4-5](/job/4 "Job 4-5 - Eliphaz's First Speech") was comparatively more restrained, but here, his patience has clearly dissipated. He interprets Job's persistent declarations of innocence and his questioning of divine justice as arrogant and foolish, directly contradicting the traditional wisdom and theological framework that Eliphaz and his companions staunchly uphold. The piercing rhetorical question posed in [Job 15:2](/job/15-2 "Job 15:2 - Eliphaz's Condemnation of Job's Words") establishes the harsh and judgmental tone that pervades Eliphaz's entire speech, which is characterized by unyielding adherence to the retribution principle (the belief that suffering is always a direct consequence of sin) and a profound lack of empathy for Job's unique and inexplicable plight.
* **Historical & Cultural Context:** In the ancient Near East, wisdom was a highly revered quality, often associated with advanced age, extensive experience, and strict adherence to established moral and religious traditions. A "wise man" (חָכָם, *chakham*) was expected to articulate words of profound counsel, insightful understanding, and unvarnished truth, all grounded in a deep comprehension of the divine order and cosmic justice. Severe suffering, such as that endured by Job, was almost universally interpreted as an unmistakable sign of divine judgment, a direct punishment for unconfessed wrongdoing. Consequently, the concept of "vain knowledge" or empty words would have been perceived as a grave failing for anyone claiming the mantle of wisdom, as it implied a fundamental absence of substance, truth, or spiritual insight. The "east wind" (רוּחַ קָדִים, *ruach qadim*) was a notorious meteorological phenomenon in the region, widely recognized for its hot, dry, and destructive nature, frequently bringing drought, crop blight, or devastating locust infestations. This potent imagery would have immediately evoked a powerful sense of desolation, futility, and harm to an ancient audience, underscoring the barrenness of Job's supposed wisdom.
* **Key Themes:** [Job 15:2](/job/15-2 "Job 15:2 - Eliphaz's Condemnation of Job's Words") contributes significantly to several overarching themes woven throughout the Book of Job. Firstly, it starkly highlights the **misguided nature of human wisdom** when it presumptuously attempts to fully comprehend or dictate the intricacies of divine justice. Eliphaz, despite his self-proclaimed wisdom, demonstrably fails to grasp the profound complexities of Job's suffering, clinging instead to a simplistic and rigid theological framework. Secondly, the verse powerfully underscores the **immense power and solemn responsibility of speech**. Eliphaz accuses Job of uttering words that are not merely empty but actively harmful, reflecting the ancient understanding that words possess significant weight and can either construct or demolish. This stands in sharp contrast to Job's own desperate longing for words of comfort and genuine understanding from his friends, as poignantly expressed in [Job 6:14](/job/6-14 "Job 6:14 - Job's Plea for Compassion"). Thirdly, it directly engages with the pervasive **theme of suffering and its interpretation**. While Job grapples with the inexplicable nature of his profound pain, his friends, epitomized by Eliphaz, stubbornly insist on a direct, unyielding cause-and-effect relationship between sin and suffering, a simplistic view that the broader narrative of the book ultimately and decisively challenges. Finally, the verse subtly introduces the **bitter irony of the friends' "comfort,"** which proves to be more accusatory and destructive than genuinely helpful, much like the very "east wind" they accuse Job of consuming.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **wise man (Hebrew, _châkâm'_):** (H2450) In biblical thought, a "wise man" (חָכָם) is not merely someone intellectually astute but one who possesses practical skill, moral discernment, and, crucially, a right relationship with God. True wisdom is often intrinsically linked to the fear of the Lord, as profoundly articulated in [Proverbs 9:10](/proverbs/9-10 "Proverbs 9:10 - The Fear of the Lord is the Beginning of Wisdom"). Eliphaz employs this term to implicitly contrast Job's perceived behavior with his presumed status, thereby suggesting that Job's words are antithetical to genuine wisdom.
* **vain (Hebrew, _rûwach'_):** (H7307) The term "vain" (רוּחַ, _rûwach_, here meaning "unsubstantiality" or "emptiness") signifies futility, falsehood, or worthlessness. While _rûwach_ most commonly means "wind" or "spirit," its usage here, in conjunction with "knowledge," conveys a sense of emptiness or lack of substance. It is akin to the concept of "nothingness" or "emptiness," implying that the knowledge Job utters is devoid of truth, beneficial content, or divine insight.
* **east wind (Hebrew, _qâdîym'_):** (H6921) The "east wind" (קָדִים, _qâdîym_, often combined with רוּחַ, _rûwach_, for "wind") in the ancient Near East was consistently associated with destructive forces. It was a hot, dry wind originating from the desert that withered crops ([Genesis 41:6](/genesis/41-6 "Genesis 41:6 - Pharaoh's Dream of the East Wind")), brought devastating locusts ([Exodus 10:13](/exodus/10-13 "Exodus 10:13 - The East Wind Brings Locusts")), or caused shipwrecks ([Psalm 48:7](/psalms/48-7 "Psalm 48:7 - The East Wind Shatters Ships")). To "fill one's belly" with it is a powerful and visceral metaphor for consuming something utterly worthless, unsatisfying, and ultimately harmful or destructive, highlighting the barren and detrimental nature of Job's words in Eliphaz's view.

#### Verse Breakdown
* **"Should a wise man utter vain knowledge,"**: This opening clause is a forceful rhetorical question, designed not to elicit an answer but to make a strong, condemning assertion. Eliphaz implies that it is utterly unthinkable and contradictory for someone who claims or is perceived as wise to speak words that are empty, futile, or false. He directly challenges Job's integrity and the very substance of his arguments, viewing Job's laments and self-defenses as lacking any genuine insight, truth, or spiritual foundation.
* **"and fill his belly with the east wind?"**: This second clause extends the rhetorical question with strikingly vivid and destructive imagery. "Filling his belly" suggests internalizing, consuming, or being sustained by something, making it an intrinsic part of oneself. By equating Job's words with the "east wind," Eliphaz accuses Job of not only speaking empty words but also of internalizing and being sustained by something that is inherently barren, destructive, and brings no profit or nourishment. It powerfully suggests that Job's speech is not merely useless but actively detrimental to himself and others, offering no life or substance.

#### Literary Devices
[Job 15:2](/job/15-2 "Job 15:2 - Eliphaz's Condemnation of Job's Words") is replete with literary devices that significantly amplify the force of Eliphaz's condemnation. The primary device employed is a **Rhetorical Question**, "Should a wise man utter vain knowledge, and fill his belly with the east wind?" This is not a genuine inquiry seeking information, but rather a potent and forceful assertion of Eliphaz's unwavering conviction that Job's words are utterly foolish and inappropriate for someone who presumes to possess wisdom. The verse also utilizes a powerful **Metaphor** and vivid **Imagery** by directly likening Job's words to the "east wind." This evocative imagery immediately conjures associations of desolation, destruction, and utter futility, effectively conveying Eliphaz's deep-seated belief that Job's speech is barren, harmful, and devoid of any life-giving truth. Furthermore, there is a subtle yet profound **Irony** at play within the broader narrative, as Eliphaz, in his zealous attempt to correct Job's perceived "vain knowledge," himself speaks words that ultimately prove to be unhelpful, judgmental, and, in the grand scheme of God's later vindication of Job, not truly wise.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Eliphaz's accusation in [Job 15:2](/job/15-2 "Job 15:2 - Eliphaz's Condemnation of Job's Words"), while ultimately misdirected against Job, nevertheless raises profound theological questions concerning the authentic nature of true wisdom, the weighty responsibility inherent in human speech, and the inherent limitations of human understanding when confronted with divine mystery. It starkly highlights the significant danger of a rigid, simplistic theology that proves incapable of accounting for suffering outside of a direct sin-punishment framework, thereby leading to harsh judgment rather than compassionate understanding. The "vain knowledge" Eliphaz so vehemently decries can be seen as any human philosophy or theological system that presumptuously purports to fully explain God's intricate ways without humility, or that offers empty comfort devoid of genuine empathy. The passage implicitly calls believers to earnestly seek a wisdom that is not merely intellectual assent to doctrines but is profoundly spiritual, deeply grounded in God's revealed truth, and consistently characterized by humility, grace, and discerning speech that builds up rather than tears down.

* [Proverbs 1:7](/proverbs/1-7 "Proverbs 1:7 - The Fear of the Lord is the Beginning of Knowledge")
* [James 3:1-12](/james/3-1-12 "James 3:1-12 - The Power of the Tongue")
* [1 Corinthians 1:20](/1_corinthians/1-20 "1 Corinthians 1:20 - The Foolishness of the World's Wisdom")

### REFLECTION AND APPLICATION
[Job 15:2](/job/15-2 "Job 15:2 - Eliphaz's Condemnation of Job's Words"), despite being an accusation stemming from a flawed human perspective, serves as a poignant and timely reminder for us to critically examine the intrinsic nature of our own words and the ultimate source from which we derive our wisdom. Do we, perhaps unconsciously, sometimes echo Eliphaz, speaking from a place of rigid certainty, quick to judge and condemn, offering "vain knowledge" that is utterly empty of compassion or true spiritual insight? Or do our words genuinely reflect true wisdom, which is profoundly characterized by humility, grace, and a humble willingness to sit patiently with mystery and suffering, rather than rushing to simplistic answers? This verse challenges us to deeply consider whether our speech consistently brings life, genuine comfort, and profound truth, or if it is, regrettably, akin to the "east wind"—hot, dry, unproductive, and leaving desolation in its wake. It calls us to diligently cultivate a heart and mind that speaks words which are truly nourishing and edifying, especially to those who are suffering, questioning, or grappling with the inexplicable complexities of life.

#### Questions for Reflection
* **In what specific ways might my own speech sometimes resemble "vain knowledge" or "the east wind," lacking substance, empathy, or truth?**
* **How does my personal understanding of wisdom align with or diverge from Eliphaz's perspective, and what does true biblical wisdom entail for my words and actions in daily life?**
* **Am I prone to judging others' suffering through a simplistic theological lens, or do I approach it with humility, profound compassion, and a genuine willingness to acknowledge divine mystery?**
* **How can I actively cultivate a heart and mind that consistently speaks words that are life-giving, truly wise, and spiritually nourishing, rather than empty, destructive, or judgmental?**

### FAQ
**Was Eliphaz's assessment of Job accurate?**

Answer: No, the Book of Job ultimately demonstrates that Eliphaz's assessment of Job was profoundly inaccurate and based on a flawed, incomplete understanding of divine justice. While Eliphaz spoke from a position of traditional wisdom, firmly believing that suffering was always a direct consequence of sin, the overarching narrative reveals that Job's suffering was not due to any specific transgression but was, in fact, part of a divine test of his blamelessness and unwavering integrity. God Himself later explicitly rebukes Eliphaz and his friends for not speaking what was right about Him, unlike Job ([Job 42:7](/job/42-7 "Job 42:7 - God Rebukes Job's Friends")). This pivotal moment highlights the inherent limitations of human wisdom and the grave danger of making definitive pronouncements about God's intricate ways based solely on observable circumstances or rigid theological frameworks.

**What is the significance of "filling his belly with the east wind"?**

Answer: This vivid and powerful metaphor emphasizes the utter futility, barrenness, and destructive nature of the words Job is accused of speaking. The "east wind" (רוּחַ קָדִים, *ruach qadim*) in the ancient Near East was consistently associated with desolation, drought, and destruction, bringing no good but only harm to crops, land, and people. To "fill one's belly" with it implies consuming, internalizing, or being sustained by something utterly worthless, unsatisfying, and ultimately detrimental. Eliphaz employs this potent imagery to suggest that Job's words are not only empty of truth or comfort but are actively harmful, bringing no spiritual nourishment or benefit, much like attempting to sustain oneself on a hot, dry, and destructive wind that offers no sustenance.

### CHRIST-CENTERED FULFILLMENT
Eliphaz's accusation in [Job 15:2](/job/15-2 "Job 15:2 - Eliphaz's Condemnation of Job's Words"), though misdirected and rooted in human limitation, profoundly foreshadows the ultimate contrast between human, finite wisdom and the divine, perfect wisdom embodied in Jesus Christ. Eliphaz condemns "vain knowledge" and words likened to the "east wind," which are characterized by emptiness and destruction. In stark and glorious contrast, Jesus is revealed as the very **Wisdom of God incarnate** ([1 Corinthians 1:24](/1_corinthians/1-24 "1 Corinthians 1:24 - Christ the Power and Wisdom of God")), whose words are never "vain knowledge" but are intrinsically **spirit and life** ([John 6:63](/john/6-63 "John 6:63 - Words of Spirit and Life")). While Eliphaz offers harsh judgment and empty accusations to a suffering man, Jesus consistently offers **words of profound healing, comfort, and liberating truth** ([Matthew 11:28-30](/matthew/11-28-30 "Matthew 11:28-30 - Come to Me, All Who Labor")). He is the singular, true source of ultimate nourishment, unlike the barren "east wind," offering **living water** that quenches eternal thirst ([John 4:10](/john/4-10 "John 4:10 - Jesus Offers Living Water")) and declaring Himself the **bread of life** ([John 6:35](/john/6-35 "John 6:35 - Jesus the Bread of Life")), which truly satisfies the deepest longings of the soul. Where Eliphaz's human wisdom utterly fails to comprehend suffering and tragically resorts to condemnation, Christ, in His own redemptive suffering on the cross, demonstrates a divine wisdom that miraculously redeems and profoundly transforms, offering **grace and truth** ([John 1:17](/john/1-17 "John 1:17 - Grace and Truth Came Through Jesus Christ")) that infinitely surpasses any human understanding or theological construct.

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 6:26

Do ye imagine to reprove words, and the speeches of one that is desperate, [which are] as wind?

Hosea 12:1

¶ Ephraim feedeth on wind, and followeth after the east wind: he daily increaseth lies and desolation; and they do make a covenant with the Assyrians, and oil is carried into Egypt.

Job 8:2

How long wilt thou speak these [things]? and [how long shall] the words of thy mouth [be like] a strong wind?

Job 13:2

What ye know, [the same] do I know also: I [am] not inferior unto you.

James 3:13

¶ Who [is] a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.

Job 11:2

Should not the multitude of words be answered? and should a man full of talk be justified?

Job 11:3

Should thy lies make men hold their peace? and when thou mockest, shall no man make thee ashamed?