In order for Eliphaz’s argument to make sense, we need to put flesh upon its skeleton, so that the picture could become clearer. During the days of Jesus’ ministry, we can identify two kinds of criminals. First, there was the criminal or robber who was crucified alongside Jesus. He probably acted alone for many of his wicked deeds, but no doubt there were times when he acted with a group in order to realize common goals. Secondly, there were the Jewish authorities who opposed Jesus at every opportunity. While Rome punished the robber, it cooperated with the corrupt local authorities[1] in return for a kind of orderly occupation of Jewish lands.
The robber was what Eliphaz had in mind in Job 15:23-24. He neither labored in the field nor did he provide a necessary service for the community. Therefore, his wicked occupation required him to wander about to supply his needs, wondering how he could fulfill them by murdering and/or robbing others (Job 15:23). His day of darkness or punishment, which included death, was always near at hand. Any sign of trouble made him afraid, even thoughts of past wicked deeds distressed him, when authorities were nearby and ready to seize him, if his identity and behavior (present or past) became known (Job 15:24).
Nevertheless, this kind of fear or torment wasn’t the lot of the group (representing an organized syndicate), which would be similar to the corrupt Jewish authorities of Jesus’ day, with whom Rome cooperated. They didn’t live in fear of punishment, so Eliphaz’ wisdom falls short here.
Still, all folks who live wickedly, whether one speaks of the individual criminal or the group, in reality array themselves in battle against the Lord. So not only do they lift up their hand against God (Job 15:25), but they stubbornly and defiantly run against him, as though he were their enemy (Job 15:26), living a gluttonous life (Job 15:27), as though he were the fatted calf prepared for the slaughter (cp. Amos 6:3-4).
As a rule, and according to Eliphaz, the wicked man lives in the run-down parts of the city and in houses or apartments, which are unfit to be inhabited (Job 15:28). He’ll never be rich, because his wealth has no means of increasing (Job 15:29), as does the lot of the laborer in the field or the lot of those who provide a necessary service to the community. The wealth of the wicked is stolen, and is soon depleted through his gluttonous lifestyle and needs to be replenished all too soon. The threat of the unknown misfortune will never depart from him (cp. Job 15:22), and the fires of God’s wrath will devour him before his time (Job 15:30).
Concluding, Eliphaz probably has Job in mind, advising him not to trust in vanity, for those who do so only deceive themselves, and the reward of their wickedness will be their just dues (Job 15:31). They will be paid in full before they have lived out their allotted time (Job 15:32), just as the vine or the olive tree sheds its unripe fruit before the time of harvest (Job 15:33). The judgment of God finally comes upon them, and his wrath suddenly consumes the wicked, for they are sterile. They haven’t yielded any fruit to the Lord, because they had consumed everything for their own satisfaction, without regard for man or God (Job 15:34-35).
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[1] The corrupt local authorities of Jesus’ day represent organized crime today or corrupt politicians who oppress the people for their own gain. That is a kind of syndicated evil, which doesn’t necessarily answer to Eliphaz’s argument about the wicked in Job 15:23-24. They don’t need to search to supply their need. Their needs are provided for through their corrupt power over the people. Nevertheless, they knowingly have defied God, and they understand they cannot expect God to help them, if and when trouble, great enough to destroy them, arises (Job 15:20-22). Such a thing occurred in 70AD for the corrupt Jewish authorities. Although they didn’t want for the necessities or even luxuries of life, they were judged by God suddenly and all at once. They were able to see their end coming, and they were helpless to alter the outcome.
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