Eliphaz now makes his second speech

His words are far less conciliatory than in his first speech of chapter 4. His opening words are derisory - given Yahweh's description of Job in chapter 1

Eliphaz has now become angry with Job.  He had just heard him boldly petition God for an explanation of his condition (Chs. 13,14).   He criticizes Job for his boldness and lack of piety which prevent true devotion (prayer) to God (15:4).  According to Eliphaz, Job had qualified his sin and condemned himself by his words (15:5,6).  Eliphaz defends his knowledge in the face of Job's (vs.9,10).  This practice can be an expression of pride which overshadows greater moral consideration.  Paul expresses it as: Knowledge puffeth up, but charity edifieth (1 Cor 8:1).  Eliphaz enters into a diatribe of the wicked and their punishment, which is really an indictment of Job (vs.20-30).  His judgement is based on the premiss that punishment is the direct result of sin.  The Pharisees used the same argument in justifying themselves over the incident of Jesus' restoring the sight of the man blind from birth: They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out. (John 9:34).

15:10  Eliphaz is speaking again and, like in chapter 4, he again appeals to having some authority. Again his authority is not in the validity of what he is saying but in the age of those making the observations. If a point is true then the question of authority is not really relevant. Here Eliphaz is trying to pull rank to sustain his argument.

15:8 Whilst Eliphaz claimed a ‘special revelation’ – Job 4:12-16 – he disputes that God has ever spoken to Job. What arrogance!

15:4-13 Notice the accusative ‘thou’ ‘thee’ ‘thine’ in these verses. Hardly a way to comfort a brother in trouble!

Eliphaz was starting to take all Job's comments personally (see v7-10). When we go to comfort a friend we have to expect that their words might be hurtful, and try our best to shrug it off. People act like wounded animals sometimes. Have you ever tried being pleasant to a visitor whilst covered from head to toe in itchy boils?

15:6 In saying that Job’s own word condemned him we see the way in which Eliphaz cannot answer Job’s points and so simply does a character assassination on Job. Such an approach will not do nor should we use these tactics even though the politicians of this world do so.

15:5 Eliphaz again accuses Job of dishonesty in the way he speaks.

The burden (responsibility) (1:1) of Habakkuk was to warn of coming events - in this case the demise of the Babylonians.  He acted as a watchman (2:1).  This was for the benefit of his people and not for the Babylonians.  Likewise, as we see the Day of the Lord approaching, we must act as watchmen for our own people.  It is a requirement of the LORD, with consequences, that we educate and warn our brethren of the things which are coming on the earth (Eze 33:1-6).  The latter day Babylonian will be destroyed when the Lord returns.  We must exhort each other to remain separate and maintain the true faith, lest we be destroyed with them (Heb 3:13).  That is our burden.

2:2-20 Is God’s answer to the questions that Habakkuk raised in chapter 1

2:11 In saying ‘the stones shall cry out’ God is highlighting the extent f the wickedness – nothing will stop it’s cry reaching up to God.

2:2      Even though Habakkuk had problems with God’s methods he was challenged to write it down for others to see. We may struggle, at times, with the way in which God works. However we must still present His message.

There is often a duality in Hebrew prophecy.  Here, Habakkuk is first talking about the historical Babylon.  But, he is also talking about the idolatrous system of worship that has been with us for the past two thousand years. Like the historical Babylon, the false system of worship will be destroyed when Jesus returns. For example, compare v.15 with Rev 17:2,5;18:3 or v.17 with Rev 18:2.  By the way, Lebanon in v.17 is a synonym for Jerusalem.  The temple had been made from the cedars of Lebanon (1Kin 5:8,9).

Consider how many references there are from Habakuk 2 (first column) to Belshazzar's feast in Daniel 5 (2nd column):

3:19 - 21 When Jesus preached 'unto the spirits in prison' quoting Isaiah 42:7 there is nothing mystical being presented. The prisoners spoken of are those bound by sin and death. Thus Jesus came to 'proclaim liberty to the captives and the opening of the prison to those that are bound' Isaiah 61:1 quoted in Luke 4:18. Brother Ron Abel deals with this in Wrested Scriptures.

4:8 - 10
4:8 charity ... multitude of sins Proverbs 10:12
In this section Peter is counselling a way of life which is open and generous towards the brethren and sisters. He uses language from Proverbs 10:12 to draw attention to the teaching of the proverbs in this area.
Proverbs 10:11 - 32 provide a series of contrast which all relate to the way in which we should live as opposed to the uncharitable way of life which we have abandoned in favour of our life in Christ.

5:3 being lords Ezekiel 34:4
5:5 God resisteth ... grace to the humble Proverbs 3:34
5:8 roaring lion Proverbs 28:15 Ezekiel 22:13
When Peter says 5:5 'God resisteth the proud but giveth grace to the humble' he is quoting Proverbs 3:34. The 'lowly' in the Proverb in this context is the 'son' 3:1 who does not 'despise the chastening ...' 3:11 The humbling of 1 Peter 5:6 is, then, a willingness to accept the chastening hand of the Father in our lives

3:21 In telling us that baptism is 'not the putting away of the filth of the flesh' Peter gives us great encouragement. We all struggle with the fact that we do not live up to the high ideals of being risen to a new life. Peter is telling us that we should not expect our life to be easier after baptism. This comment by Peter is the reason why Paul (Romans 7) struggled to do avoid doing the things which he hated.

4:12-16 Whilst we do not suffer the persecution that was experienced by our first century brethren from time to tie we are ridiculed for our faith. Peter is telling us that we should not be surprised at that. It is easy to be dismayed and feel persecuted in such situations. When we experience such things we would do well to remember that our earlier brethren - for example those that Peter is writing to - suffered far more than we do. Probably they also spoke of their faith more than we did. 1 Peter 4:12 The fiery trial might echo the fiery furnace Daniel 3:21

5:13 The mention of 'Babylon' might cause wondering in our minds. Babylon was still a city in Peter's day. However it could just as well be a reference to Rome. On the other hand it could be part of a pattern running through this letter which reminded the readers of Daniel's experience when he was in Babylon.

3:7 Whilst some may take 'unto the weaker vessel' to indicate that in some way the woman is inferior to the man - after all it was Eve who listened to the serpent - Peter clearly is not implying inferiority. Notice that husbands and wives are 'heirs together of the grace of life' How can someone who is an heir with the man be inferior?

4:17 The quotation from Jeremiah 25:29 and the warning that Peter gives is based upon the situation when the Babylonians came against Jerusalem. The faithful were those who were willing to accept the captivity as God's judgement. There were those who, going about to establish their own righteousness were not willing to be submissive to this judgement. So we should be willing to accept what God does in our lives rather than thinking that we should be allowed to continue in the way that we would like to go.

5:8 The 'roaring lion' is another echo of Daniel. (Daniel 6)

3:13-14 Peter's counsel matches the response of Daniel's friends ( Dan 3:17) and they suffered no harm (Dan 3:25)

4:16 'Christian' though a commonly used descriptive word today - ;he is a Christian' it was rather a derogatory word in the first century. Hence 'let him not be ashamed'. So today's usage is different from how it was used in the first century - but we tend to be ashamed of our calling!

5:13 Marcus may well have become a close friend of Paul through B arnabas' care for Paul  (Acts  (Acts 9:27) as he was Barnabas' nephew.

3:15  Giving an answer when asked what we believe does not require great education or tremendous Bible knowledge. Surely we know why we were baptized? Let us not fight shy of talking about our faith simply because we feel that we are not educated. Remember those who ask know even less than you do about what you believe!

4:7 In saying ‘watch unto prayer’ Peter is remembering what Jesus said to him in Gethsemane Matt 26:41

5:5  In teaching subjection Peter shows that it is a two way thing. Whilst the ‘younger’ should submit to the ‘elder’ – that is the ecclesial elder who is not necessarily the oldest the elder, who as already (5:3 been shown his is a shepherd not a tyrant, should be willing to submit to the rest of the ecclesia.

 3:22 As we read this verses our thoughts go back to Jesus' direction to Peter (John 21:16) "Feed (tend) My sheep" " Feed (pasture) My lambs". This must be done with both doctrine and disipline. Lead, feed, heed; by prayer, exhortation, and by example. Peter now exhorts the believers, as Paul did to the the elders at Ephesus (Acts 20:28). Always keeping in mind that the flock is Christ's 

LOVE IS THE ANSWER

"Finally, be ye all of one mind, having compassion one of another, love as brethren" v.8

"And above all these things put on charity, which is the bond of perfectness" Col.3:14

"And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins." 1 Peter 4:8

"By this shall all men know that ye are my disciples, if ye have love one to another" John 13:35

"For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself" Gal.5:14

4:1 ‘arm yourselves’ fits well with the concept that a life of service to God is a battle. That is why we ‘put on the whole armour of God’ Eph 6:11

4:15     In speaking of the “fiery trial” peter quotes Dan 4:13 – Peter later (1Pet 5:13) speaks of Babylon further confirming that Daniel and his trials are the basis for some of his comments.

3:1 In saying ‘likewise ...’ the wives are being told to be like their husbands in commitment to So husbands cannot really expect to teach their wives unless they show the correct characteristics in their own lives.

4:11  Speaking ‘as the oracles of God’ means that we should speak Scriptural teaching but not as if we are the authority. It is ‘as’ the oracles not in place of them.