Job 15:7

KJV

[Art] thou the first man [that] was born? or wast thou made before the hills?

KJV (with Strong's)

Art thou the first {H7223}{H7223} man {H120} that was born {H3205}? or wast thou made {H2342} before {H6440} the hills {H1389}?

Complete Jewish Bible

"Were you the firstborn of the human race, brought forth before the hills?

Berean Standard Bible

Were you the first man ever born? Were you brought forth before the hills?

American Standard Version

Art thou the first man that was born? Or wast thou brought forth before the hills?

Commentary

### SUMMARY
Job 15:7 encapsulates a biting rhetorical challenge from Eliphaz the Temanite to Job, designed to humble and diminish Job's perceived arrogance and claims of superior wisdom. As part of his second discourse, Eliphaz employs potent hyperbole, sarcastically questioning whether Job predates the very first human or even the primordial creation of the earth's enduring features. This verse serves as a stark reminder of the immense chasm between finite human understanding and the infinite, ancient wisdom of God, laying bare Eliphaz's conviction that Job's profound suffering is a direct consequence of an overestimation of his own knowledge and innocence, bordering on blasphemous presumption.

### CONTEXT
* **Literary Context:** This verse is deeply embedded within Eliphaz's second, more aggressive response to Job, following Job's impassioned and increasingly bold defenses of his innocence and his lament over God's seemingly unjust actions. In the preceding chapters (Job 12-14), Job had expressed profound bewilderment at God's inscrutable ways, asserting his own integrity while implicitly, and at times explicitly, challenging God to reveal the cause of his suffering. Eliphaz, representing the rigid framework of conventional retribution theology, interprets Job's complaints not as expressions of pain but as outright arrogance and a direct challenge to the established divine order. His series of rhetorical questions in [Job 15:7-9](/job/15-7-9 "Job 15:7-9 - Eliphaz's Scornful Questions") are meticulously crafted to put Job "in his place," contrasting Job's limited human experience with the supposed ancient and superior wisdom that Eliphaz and his friends claim to embody, as further articulated in [Job 15:9-10](/job/15-9-10 "Job 15:9-10 - Eliphaz's Claim to Ancient Wisdom"). The entire dialogue in Job is a dramatic clash between Job's raw, personal experience of inexplicable suffering and his friends' unyielding adherence to a simplistic, cause-and-effect understanding of divine justice.

* **Historical & Cultural Context:** The Book of Job is set in the ancient Near East, likely in the land of Uz, a region renowned for its rich wisdom traditions. The prevailing cultural and theological framework of the time, particularly among Job's interlocutors, was a strict form of retribution theology: unwavering righteousness was believed to guarantee prosperity, while sin inevitably led to suffering. This deeply ingrained belief system struggled immensely to account for the suffering of the righteous, often leading to misinterpretations and harsh judgments. Eliphaz's questions in Job 15:7 reflect a common ancient Near Eastern rhetorical trope used to challenge an individual's authority, knowledge, or claims by questioning their age, origin, or experience, thereby implying that true, authoritative wisdom could only stem from immense age, long experience, or even primordial insight. To claim wisdom that transcended one's years or experience was considered the height of hubris, especially when such claims appeared to challenge or question divine actions or decrees.

* **Key Themes:** Job 15:7 profoundly contributes to several overarching themes that are central to the Book of Job. The most prominent is **Human vs. Divine Wisdom**, highlighting the inherent tension between the finite, limited understanding of humanity and God's infinite, unsearchable knowledge. Eliphaz's rhetorical questions imply that Job is presumptuously claiming a primeval insight that only God could possess, thereby challenging the very source and validity of Job's supposed wisdom. This theme is foundational to the entire book, ultimately culminating in God's powerful, humbling speeches in [Job 38](/job/38 "Job 38 - God's Challenge to Job"). Another critical theme is **Humility and Arrogance**. Eliphaz intends these questions to severely humble Job, suggesting that his persistent complaints, self-justification, and perceived challenges to divine justice stem from an arrogant belief in his own unique understanding or unparalleled innocence. He attempts to re-establish the proper posture of profound humility before the divine, a concept echoed throughout Scripture, such as in [James 4:6](/james/4-6 "James 4:6 - God Opposes the Proud, Gives Grace to the Humble"). Finally, the verse touches upon **The Origin of Knowledge**. By sarcastically asking if Job was "the first man that was born" (a clear allusion to Adam, the first human, as described in [Genesis 2:7](/genesis/2-7 "Genesis 2:7 - Creation of Man")) or "made before the hills" (implying participation in creation, much like wisdom was with God at creation in [Proverbs 8:22-31](/proverbs/8-22 "Proverbs 8:22-31 - Wisdom's Role in Creation")), Eliphaz challenges the very foundation of Job's claims, implying that Job could not possibly possess such foundational, primordial knowledge that predates human experience and even the cosmos itself.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **man (Hebrew, _ʼâdâm'_):** (H120) This term refers to a human being, an individual, or humanity as a species. In this context, Eliphaz's question, "Art thou the first man?", is not a literal inquiry into Job's identity as Adam, but a sarcastic rhetorical device. It challenges Job's perceived claim to a unique, primordial understanding of God's ways and the universe, as if he were present at the very dawn of human existence and privy to foundational truths inaccessible to others. It underscores Job's finite, created nature in contrast to an imagined, arrogant claim of pre-human wisdom.
* **born (Hebrew, _yâlad'_):** (H3205) This primitive root means "to bear young" or "to beget," emphasizing the act of coming into existence through natural, human processes. Eliphaz uses this term to highlight Job's inherent limitations as a creature of time and natural birth. By asking if Job was "the first man that was born," he underscores Job's finite, temporal origin, contrasting it sharply with any notion of pre-existence or participation in the divine creative act, thereby diminishing Job's perceived intellectual authority.
* **hills (Hebrew, _gibʻâh'_):** (H1389) This feminine noun refers to a hillock or small hill. In the ancient Near Eastern worldview, hills and mountains symbolized deep antiquity, enduring stability, and the foundational, primordial elements of creation. By asking if Job was "made before the hills," Eliphaz pushes his rhetorical challenge beyond human origins to the very act of cosmic creation. He implies that for Job to possess the kind of primordial, foundational knowledge he seems to claim, he would have had to predate even the most ancient and stable structures of the cosmos, highlighting the utter impossibility and absurdity of such a claim for a mere mortal.

#### Verse Breakdown
* **"[Art] thou the first man [that] was born?":** This opening rhetorical question is a direct and cutting challenge to Job's perceived presumption. Eliphaz sarcastically inquires if Job possesses the unique insight and foundational knowledge that would only belong to the very first human, Adam. The implication is that Job's complaints, his assertions of innocence, and his questioning of God's justice stem from an arrogant belief that he has a privileged, unparalleled understanding of life, suffering, and divine governance, surpassing even the most ancient human wisdom. It serves as a sharp accusation of intellectual pride and a demand for Job to recognize his place as a finite, created being.
* **"or wast thou made before the hills?":** This second rhetorical question escalates Eliphaz's challenge, pushing the boundaries of Job's supposed wisdom beyond human origins to the very act of cosmic creation. By asking if Job was "made before the hills"—ancient, enduring symbols of the created order—Eliphaz suggests that Job would have had to be present at the genesis of the cosmos, participating in God's primordial work, to possess the kind of divine knowledge and understanding he seems to claim. This powerful hyperbole underscores the vast, unbridgeable gap between Job's fleeting, finite existence and the infinite, uncreated wisdom of God, further emphasizing the absurdity of Job's perceived intellectual arrogance.

#### Literary Devices
Job 15:7 is rich in literary devices, all serving to amplify Eliphaz's accusatory and condescending tone. The verse primarily employs **Rhetorical Question**, where Eliphaz poses questions not to elicit genuine answers from Job but to make a forceful, damning assertion about Job's perceived arrogance and the utter impossibility of his claims to superior knowledge. This technique is designed to publicly humble Job and highlight the absurdity of his position. **Hyperbole** is powerfully evident as Eliphaz exaggerates Job's perceived self-importance by sarcastically suggesting he claims to predate humanity or even the foundational elements of creation itself. This deliberate overstatement serves to ridicule Job's intellectual pride and underscore the vastness of his perceived presumption. The verse also utilizes **Allusion**, specifically to the creation of the first man (Adam) and the primordial formation of the earth's enduring features ("hills"). These allusions evoke foundational biblical narratives and concepts of ultimate origins, implicitly contrasting Job's limited, temporal experience with the boundless, eternal nature of divine knowledge. Finally, there is a strong sense of **Contrast** woven throughout the verse, highlighting the stark difference between Job's finite, human existence and the eternal, pre-existent wisdom attributed only to God and present at the very act of creation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Eliphaz's biting questions in Job 15:7, though misdirected in their application to Job and rooted in a flawed theological framework, inadvertently touch upon profound theological truths regarding human limitations and divine transcendence. The verse powerfully underscores the inherent finitude and inadequacy of human wisdom when confronted with the infinite complexity and inscrutability of God's ways. It serves as a stark reminder that our understanding is irrevocably bound by time, space, and our limited experience, whereas God's knowledge is primordial, eternal, and foundational to all existence. This passage, therefore, functions as a potent caution against intellectual pride and the dangerous presumption that human reason can fully comprehend, judge, or even question the divine will, especially in the face of inexplicable suffering or perceived injustice. True wisdom, it implicitly suggests, lies not in demanding answers or asserting one's own understanding, but in cultivating a posture of profound humility, acknowledging God's absolute sovereignty, and reverently trusting in the unfathomable depths of His counsel.

* [Job 38:4-7](/job/38-4-7 "Job 38:4-7 - God's Questions to Job about Creation"): God's own rhetorical questions to Job later in the book echo Eliphaz's challenge, but with divine authority, truly demonstrating Job's lack of primordial knowledge and his absence from the act of creation.
* [Proverbs 8:22-31](/proverbs/8-22-31 "Proverbs 8:22-31 - Wisdom's Role in Creation"): This passage personifies Wisdom as being present with God at creation, emphasizing its ancient, foundational, and divine origin, directly contrasting with Eliphaz's sarcastic implication about Job's non-participation.
* [Romans 11:33-36](/romans/11-33-36 "Romans 11:33-36 - The Unsearchable Riches of God's Wisdom"): Paul's doxology celebrates the unsearchable riches of God's wisdom and knowledge, reinforcing the idea that His judgments and ways are beyond human comprehension, a truth that Job 15:7, despite its flawed context, powerfully points towards.

### REFLECTION AND APPLICATION
While spoken by a misguided and judgmental friend, Job 15:7 serves as a timeless and poignant reminder of our inherent human limitations and the imperative for profound humility before the divine. In our own lives, we frequently encounter situations where God's actions or purposes seem utterly inscrutable, where suffering appears unjust, or where our carefully laid plans are unexpectedly thwarted. In such moments of confusion or distress, it is profoundly tempting to question God's wisdom, to demand immediate explanations, or even to subtly assume that we possess a superior understanding of how things "should" be. This verse stands as a powerful challenge to that intellectual and spiritual pride, urging us to remember with sober humility that we are not the "first man" with primordial knowledge, nor were we "made before the hills." Our perspective is inherently finite, limited by time, space, and the pervasive effects of our fallen nature. True spiritual maturity involves cultivating a posture of humble trust, acknowledging that God's wisdom is boundless, eternal, and often beyond our immediate grasp. Instead of striving to comprehend every intricate detail of His plan, we are called to rest in His sovereign control, trusting implicitly that His ways, though frequently mysterious to us, are always good, righteous, and ultimately for our eternal good. This profound humility frees us from the burdensome need to understand everything and opens our hearts to a deeper, more profound, and liberating reliance on God alone.

#### Questions for Reflection
* **How do I typically respond when my understanding of God's actions or purposes is challenged by difficult circumstances or personal suffering?**
* **In what specific areas of my life might I be prone to intellectual or spiritual pride, subtly assuming I know better than God or possess superior insight?**
* **How can meditating on God's infinite wisdom and my own finite nature cultivate a deeper, more profound sense of humility and unwavering trust in my daily walk of faith?**

### FAQ
**Is Eliphaz's statement a direct accusation of Job claiming to be God?**

Answer: No, Eliphaz is not literally accusing Job of claiming to be God. Rather, he is employing rhetorical hyperbole to accuse Job of *acting* as if he possesses divine, primordial wisdom and insight that would allow him to judge God's actions or understand the universe's workings better than anyone else. It's an accusation of profound arrogance and presumption, implying that Job is overstepping the bounds of human understanding. Eliphaz believes Job's complaints and self-justifications reveal a prideful heart that challenges God's unique authority and knowledge, as further suggested by his accusation in [Job 15:8](/job/15-8 "Job 15:8 - Eliphaz's Accusation of Job's Wisdom") that Job has "heard the secret counsel of God."

**What is the significance of 'hills' in this context, and why does Eliphaz mention them?**

Answer: In this context, "hills" (Hebrew: _gibʻâh_) symbolize ancient, enduring, and foundational elements of creation. They represent the stability, timelessness, and primordial nature of the created order, predating human existence. By asking if Job was "made before the hills," Eliphaz emphasizes the utter impossibility of Job possessing the kind of primordial, foundational knowledge or wisdom that belongs exclusively to the Creator. It underscores the vast temporal and ontological gap between Job's fleeting human life and the eternal, uncreated wisdom of God. Eliphaz uses this powerful imagery to highlight the absurdity of Job's perceived claims to superior insight, asserting that Job could not possibly have been present at creation to gain such profound understanding.

### CHRIST-CENTERED FULFILLMENT
While Eliphaz's words are spoken in accusation and from a flawed theological premise, they inadvertently set the stage for a profound Christ-centered fulfillment. The very wisdom, pre-existence, and participation in creation that Eliphaz sarcastically denies Job are attributes perfectly and exclusively embodied in the person of Jesus Christ. Jesus is not merely "the first man that was born" in a new creation sense (as the second Adam, establishing a new humanity, as seen in [1 Corinthians 15:45](/1_corinthians/15-45 "1 Corinthians 15:45 - The First and Last Adam")), but He truly "was made before the hills" as the pre-existent, eternal Word of God. [John 1:1-3](/john/1-1-3 "John 1:1-3 - The Word in the Beginning") declares with absolute clarity that "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him was not anything made that was made." This directly contrasts with Job's inherent human limitations and finite origin. Christ is the very Wisdom of God personified, the one who was indeed "beside Him, like a master workman" when God established the heavens and the earth, as vividly described in [Proverbs 8:22-31](/proverbs/8-22-31 "Proverbs 8:22-31 - Wisdom's Role in Creation"). In Him "are hidden all the treasures of wisdom and knowledge" ([Colossians 2:3](/colossians/2-3 "Colossians 2:3 - Christ, in whom are hidden all treasures of wisdom and knowledge")), and He is unequivocally identified 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")). Thus, the rhetorical questions of Job 15:7 find their ultimate, divine answer and profound meaning in the person of Jesus Christ, who alone possesses the primordial wisdom, eternal pre-existence, and creative authority that Eliphaz sarcastically attributes to Job. He is the one through whom we can truly understand God's ways, not by our own limited intellect or arrogant presumption, but by humble faith in Him who is the perfect embodiment of all divine wisdom.

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 90:2

Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou [art] God.

Job 38:4

¶ Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding.

Job 38:41

Who provideth for the raven his food? when his young ones cry unto God, they wander for lack of meat.

Proverbs 8:22

¶ The LORD possessed me in the beginning of his way, before his works of old.

Proverbs 8:25

Before the mountains were settled, before the hills was I brought forth:

Job 12:12

¶ With the ancient [is] wisdom; and in length of days understanding.

Genesis 4:1

¶ And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD.