Eliphaz began to reveal his understanding of the fate of the wicked, saying they live in pain (of fear) all their days (Job 15:20). Truly, there is an element of truth in this saying, for Eliphaz speaks of a particular man (using the singular: wicked man and oppressor) and undoubtedly refers to a successful wicked man. This man would be a leader of the wicked, and undoubtedly has body guards for his protection. He employs them, because he fears death at the hand of an enemy.
However, that fear, which Eliphaz attributes to him doesn’t control his life, neither does he give it much regard, for as Asaph, one of David’s choir leaders and a composer of some Psalms, wrote:
“For I was envious at the foolish, when I saw the prosperity of the wicked. For there are no bands in their death: but their strength is firm. They are not in trouble as other men; neither are they plagued like other men” (Psalms 73:3-5).
Such a one isn’t so troubled over his own behavior that his life is full of dread, as Eliphaz would have us believe. On the contrary, as the Psalmist put it, the lives of the wicked are almost enviable, and for the undiscerning such a life might be considered a prize!
Whom does Eliphaz have in mind, when he speaks of the wicked man or the oppressor? In his third reply to Job, he accuses him of sending widows away empty and breaking the arms of the fatherless (Job 22:9). Therefore, “snares surround you, and sudden fear terrifies you” (Job 22:10). Does he have Job in mind? Certainly, he has accused Job of being wicked and an oppressor of the weak. He lived in prosperity, but now his sin has found him out! Possibly, he refers to another, perhaps an infamous character of ancient times, or it may be that Eliphaz refers generally to the wicked oppressor who rises to power in nearly every generation.
Continuing, Eliphaz says of the wicked: “Terrifying sounds fill his ears…” (Job 15:21), terrifying to whom? Perhaps, to Eliphaz who would be terrified, if his peace were disturbed. However, such a thing, though real in the sense of self-preservation, doesn’t control the life of the oppressor. Although he might be attacked during his prosperity, it is expected, and he has made provision for such an event. He doesn’t expect to escape from his fate; he believes, since he lives by the sword, he will also die by the sword (Job 15:22), but such a thing doesn’t disturb his way of life. He has defied God and his authority. He has no regard for the demands of the authorities, whom God had put in place, because he has broken all ties, which he may have had with the Lord by living a rebellious life. For all intents and purposes, he hates God, or at least hates the sense of him, and would, if such a thing were possible, dethrone God, himself, in an effort to live out his unrestrained manner of life (cp. Isaiah 14:13-14).
Eliphaz’s wisdom is permeated with half-truths. He paints a picture of a life of torment for the wicked, but this isn’t entirely so. While it is true that the wicked must take certain precautions to continue living unpunished, their fear or torment isn’t so great that it forces them to rethink their chosen course in life. They understand its dangers and its consequences, but they mock at God, and will not alter their lives and submit to him, because of a perceived threat of an undesirable end to their lives. Eliphaz’ wisdom falls short, because he exaggerates his portrait of the wicked on all counts.
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