Job 15:23

KJV

He wandereth abroad for bread, [saying], Where [is it]? he knoweth that the day of darkness is ready at his hand.

KJV (with Strong's)

He wandereth abroad {H5074} for bread {H3899}, saying, Where is it? he knoweth {H3045} that the day {H3117} of darkness {H2822} is ready {H3559} at his hand {H3027}.

Complete Jewish Bible

He wanders and looks for food, which isn't there. He knows the day of darkness is ready, at hand.

Berean Standard Bible

He wanders about as food for vultures; he knows the day of darkness is at hand.

American Standard Version

He wandereth abroad for bread, saying, Where is it? He knoweth that the day of darkness is ready at his hand.

Commentary

### SUMMARY
Job 15:23 presents Eliphaz the Temanite's stark and judgmental portrayal of the wicked, depicting them as perpetually desperate and facing an inevitable, terrifying doom. This verse encapsulates his conviction that suffering is a direct, inescapable consequence of unrighteousness, a belief he implicitly but firmly applies to Job in his second, more aggressive discourse.

### CONTEXT
* **Literary Context:** This verse is embedded within Eliphaz's second speech to Job, found in [Job 15](/job/15 "Job 15 - Eliphaz's Second Speech"). Following Job's renewed lamentations and assertions of innocence in [Job 14](/job/14 "Job 14 - Job's Lament and Hope"), Eliphaz responds with increased severity and less empathy than in his first address. He aims to refute Job's claims by elaborating on the traditional doctrine of divine retribution, asserting that only the wicked experience such profound and prolonged suffering. Verse 23 is part of a larger section (verses 20-35) where Eliphaz vividly describes the terrors and miseries that plague the ungodly, painting a picture of a life devoid of peace, security, and hope, culminating in a catastrophic end. His words are designed to convince Job that his suffering must be a result of hidden sin, despite Job's protestations.
* **Historical & Cultural Context:** The Book of Job is set in the patriarchal period, likely in the land of Uz, a region outside Israel but within the broader ancient Near East. In this cultural milieu, a common understanding of divine justice prevailed: prosperity and well-being were seen as blessings for the righteous, while suffering and misfortune were interpreted as divine punishment for sin. This "retribution theology" was deeply ingrained, often serving as a framework for understanding the world and God's interaction with humanity. Eliphaz, along with Bildad and Zophar, represents this conventional wisdom. Their arguments, while containing elements of truth about God's justice, fail to account for the complexities of suffering, particularly innocent suffering, and thus misapply their theology to Job's unique situation. Their perspective reflects a societal expectation that outward circumstances directly mirror one's spiritual standing before God.
* **Key Themes:** Job 15:23 powerfully contributes to several key themes within the book. Firstly, it highlights **The Destitution of the Wicked**, emphasizing their perpetual struggle for basic necessities ("He wandereth abroad for bread, [saying], Where [is it]?"). This imagery contrasts sharply with the biblical promise of provision for the righteous, as seen in [Psalm 37:25](/psalms/37-25 "Psalm 37:25 - The Righteous Not Forsaken"). Secondly, the verse underscores **Impending Judgment and Despair**, as the wicked person "knoweth that the day of darkness is ready at his hand." The "day of darkness" is a potent biblical idiom frequently used in prophetic literature to denote a time of severe divine judgment, tribulation, or the onset of death, as exemplified by the "day of the Lord" described in [Amos 5:18](/amos/5-18 "Amos 5:18 - The Day of the Lord as Darkness"). Finally, and most critically for the book's overarching message, this verse serves as a prime example of **Eliphaz's Flawed Theology of Retribution**. While the Bible affirms that sin has consequences, the Book of Job profoundly challenges the simplistic notion that all suffering is a direct, immediate punishment for specific wrongdoing. Job's eventual vindication and restoration in [Job 42:10](/job/42-10 "Job 42:10 - Job's Restoration") powerfully demonstrate the inadequacy of the friends' rigid theological framework.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Wandereth (Hebrew, _nādad'_):** This verb implies a restless, aimless movement, often associated with fleeing, being a fugitive, or experiencing instability and homelessness. In this context, it vividly portrays a life utterly devoid of security, peace, or a settled existence. It suggests a desperate, unceasing search for sustenance that is never truly satisfied, emphasizing the profound insecurity and lack of rootedness that Eliphaz attributes to the wicked.
* **Bread (Hebrew, _leḥem'_):** While literally meaning "bread," this term often functions as a synecdoche for all necessary provisions and sustenance. The phrase "wandereth abroad for bread" thus signifies a desperate search for the very basics of survival, highlighting extreme poverty, hunger, and a complete lack of divine or human provision. It underscores a state of utter destitution and vulnerability.
* **Day of darkness (Hebrew, _yōm ḥōšek'_):** This powerful metaphor is used throughout Scripture to denote a time of severe distress, calamity, judgment, or even death. It evokes a sense of impending doom, an inescapable and terrifying future. The wicked person's "knowing" that this day is "ready at his hand" conveys a profound and constant dread, an acute awareness of an inescapable, dark fate that looms imminently.

#### Verse Breakdown
* **"He wandereth abroad for bread, [saying], Where [is it]?"**: This initial clause paints a vivid picture of the wicked person's desperate condition. The "wandering abroad" (Hebrew _nādad_) suggests a restless, aimless, and insecure existence, a life of constant searching without finding. The object of this search, "bread" (_leḥem_), represents the most basic necessities for survival, indicating extreme poverty and hunger. The parenthetical "[saying], Where [is it]?" further emphasizes the futility and desperation of this search; it is a cry of perpetual need and unfulfilled longing, highlighting a life of unending struggle and lack. Eliphaz uses this imagery to depict the wicked as utterly destitute and abandoned.
* **"he knoweth that the day of darkness is ready at his hand."**: This second clause shifts from physical destitution to psychological torment and impending doom. The wicked person possesses a chilling awareness ("he knoweth") of an inescapable future. The "day of darkness" (_yōm ḥōšek_) is a powerful biblical metaphor for a time of severe judgment, calamity, or even death itself. The phrase "ready at his hand" signifies its imminence and inevitability; it is not a distant threat but a present, looming reality that constantly haunts and terrifies. This clause emphasizes the wicked's lack of peace, their constant dread, and the certainty of their impending destruction, according to Eliphaz's rigid theology.

#### Literary Devices
Eliphaz employs several potent literary devices in Job 15:23 to convey his grim assessment of the wicked. **Imagery** is central, particularly the vivid picture of someone "wandering abroad for bread," which evokes a sense of utter destitution, homelessness, and desperate hunger. This visual is designed to elicit a strong emotional response, associating wickedness with extreme suffering. The phrase "day of darkness" functions as a powerful **Metaphor**, representing not merely a lack of light but a time of severe judgment, calamity, and despair. This metaphorical language adds a layer of theological weight and ominous foreboding to the wicked person's fate. Furthermore, Eliphaz's entire description, especially when applied implicitly to Job, borders on **Hyperbole**. He exaggerates the immediate and relentless suffering of the wicked to bolster his argument, presenting a simplistic and absolute correlation between sin and misfortune that the book itself ultimately challenges. Finally, there is a subtle **Irony** at play, as Eliphaz's confident pronouncements about the wicked's fate are misapplied to Job, whose suffering is not due to sin, thereby exposing the limitations and flaws of the friends' conventional wisdom.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 15:23, while spoken by Eliphaz and ultimately misapplied to Job, touches upon profound theological themes concerning divine justice, suffering, and the human condition. It reflects a widespread ancient Near Eastern belief that God's justice operates through a direct system of retribution, where righteousness leads to prosperity and wickedness to suffering. This verse, therefore, serves as a stark reminder of the consequences of a life lived in opposition to God's ways, echoing the warnings found throughout wisdom literature. However, the very context of the Book of Job challenges the simplistic, rigid application of this principle, demonstrating that suffering is not always a direct punitive measure for specific sin. The verse invites us to grapple with the complexities of God's sovereignty and justice, acknowledging that while sin does have consequences, not all hardship is a result of personal transgression. It prompts a deeper reflection on the nature of true security and peace, which are not found in the absence of hardship, but in a right relationship with God.

* [Job 4:7](/job/4-7 "Job 4:7 - Eliphaz's First Argument on Retribution")
* [Psalm 73:3-12](/psalms/73-3 "Psalm 73:3-12 - The Prosperity of the Wicked")
* [Ecclesiastes 9:2](/ecclesiastes/9-2 "Ecclesiastes 9:2 - All Share a Common Fate")

### REFLECTION AND APPLICATION
Eliphaz's words in Job 15:23, though misdirected at Job, serve as a powerful, albeit flawed, reminder of the potential consequences of a life lived without God's wisdom and guidance. The imagery of wandering for bread and facing a "day of darkness" can prompt us to reflect on the true sources of security and satisfaction. A life detached from God's provision and purpose can indeed feel like a perpetual search for fulfillment that remains elusive, haunted by the specter of despair. However, the primary application for us today lies not in judging others, but in cultivating humility and empathy. The Book of Job powerfully demonstrates that not all suffering is a direct result of personal sin. Therefore, this verse cautions us against simplistic theological frameworks that condemn those in hardship. Instead, it should inspire compassion for those experiencing destitution and despair, prompting us to offer grace and support rather than judgment. It also calls us to examine our own lives, seeking the lasting peace and provision that come from a trusting relationship with God, rather than relying on fleeting worldly comforts or a naive expectation of a problem-free life.

#### Questions for Reflection
* **How does Eliphaz's rigid view of suffering challenge or affirm your own understanding of divine justice?**
* **In what ways might we, like Eliphaz, be tempted to offer simplistic explanations for the suffering of others?**
* **What does the imagery of "wandering abroad for bread" suggest about the human search for fulfillment apart from God?**
* **How can we cultivate greater empathy and humility when encountering those who are experiencing profound hardship or despair?**

### FAQ

**Was Eliphaz entirely wrong in his assessment of the wicked in Job 15:23?**

Answer: While Eliphaz's words contain elements of truth about the consequences of sin, his fundamental error was in applying this rigid retribution theology directly and simplistically to Job's suffering. The Bible does teach that sin can lead to negative outcomes and that a life apart from God's wisdom can be marked by struggle and despair. Proverbs, for instance, frequently contrasts the path of the righteous with that of the wicked, often associating the latter with ruin and lack ([Proverbs 13:25](/proverbs/13-25 "Proverbs 13:25 - The Righteous Satisfied")). However, Eliphaz's mistake, and that of Job's other friends, was to assume a direct, immediate, and universal causal link between specific sin and all suffering, ignoring the possibility of innocent suffering, tests of faith, or suffering for redemptive purposes. The book of Job ultimately refutes this simplistic equation, demonstrating that God's ways are more complex and mysterious than human wisdom can fully grasp. So, while his description of the wicked's fate might hold some general truth, his application of it to Job was profoundly wrong and unhelpful.

**What is the significance of the "day of darkness" mentioned in this verse?**

Answer: The "day of darkness" (Hebrew _yom choshek_) is a potent and recurring biblical metaphor. It signifies a time of severe calamity, tribulation, divine judgment, or even death itself. In prophetic literature, it often refers to the "Day of the Lord," a time when God intervenes decisively in history, bringing judgment upon the wicked and salvation to the righteous. Examples include [Joel 2:2](/joel/2-2 "Joel 2:2 - A Day of Darkness and Gloom") and [Zephaniah 1:15](/zephaniah/1-15 "Zephaniah 1:15 - A Day of Wrath and Darkness"). In Job 15:23, Eliphaz uses this imagery to emphasize the inescapable and terrifying fate awaiting the wicked. It suggests not just a physical absence of light, but a spiritual and existential darkness—a life devoid of hope, peace, and God's favor, culminating in a terrifying end. The wicked person's "knowing" that this day is "ready at his hand" underscores their constant dread and the imminence of their doom, a state of perpetual anxiety and fear.

### CHRIST-CENTERED FULFILLMENT
Job 15:23, with its stark imagery of wandering for bread and facing a "day of darkness," finds profound Christ-centered fulfillment in the person and work of Jesus. The verse describes a life of destitution and impending doom, a picture that perfectly encapsulates the human condition apart from God, lost in sin and facing the ultimate "day of darkness"—the judgment of God. Yet, Jesus enters this very darkness. He is the true "bread of life" (as declared in [John 6:35](/john/6-35 "John 6:35 - Jesus, the Bread of Life")), providing spiritual sustenance for those who wander in hunger and despair. Unlike the wicked who desperately search for bread and find none, Christ offers Himself as the satisfying provision, ensuring that "whoever comes to me will never go hungry, and whoever believes in me will never be thirsty." Furthermore, while the wicked "knoweth that the day of darkness is ready at his hand," Christ willingly entered the ultimate darkness on the cross, bearing the judgment and separation from God that humanity deserved ([Matthew 27:45](/matthew/27-45 "Matthew 27:45 - Darkness at the Crucifixion")). Through His death and resurrection, He conquered the power of darkness and death, offering light and eternal life to all who believe. He transforms the "day of darkness" from an inescapable doom into a pathway to glorious redemption, fulfilling the promise that those who follow Him "will not walk in darkness, but will have the light of life" ([John 8:12](/john/8-12 "John 8:12 - Jesus, the Light of the World")). Thus, Job 15:23, though spoken in a context of flawed human judgment, ultimately points to Christ as the one who delivers us from spiritual destitution and the terror of judgment, offering true sustenance and eternal light.

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

Psalms 109:10

Let his children be continually vagabonds, and beg: let them seek [their bread] also out of their desolate places.

Psalms 59:15

Let them wander up and down for meat, and grudge if they be not satisfied.

Job 18:12

His strength shall be hungerbitten, and destruction [shall be] ready at his side.

Amos 5:20

[Shall] not the day of the LORD [be] darkness, and not light? even very dark, and no brightness in it?

Joel 2:2

A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a great people and a strong; there hath not been ever the like, neither shall be any more after it, [even] to the years of many generations.

Genesis 4:12

When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.

Lamentations 5:6

We have given the hand [to] the Egyptians, [and to] the Assyrians, to be satisfied with bread.