Job 15:14

KJV

What [is] man, that he should be clean? and [he which is] born of a woman, that he should be righteous?

KJV (with Strong's)

What is man {H582}, that he should be clean {H2135}? and he which is born {H3205} of a woman {H802}, that he should be righteous {H6663}?

Complete Jewish Bible

"What is a human being, that he could be innocent, someone born from a woman, that he could be righteous?

Berean Standard Bible

What is man, that he should be pure, or one born of woman, that he should be righteous?

American Standard Version

What is man, that he should be clean? And he that is born of a woman, that he should be righteous?

Commentary

### SUMMARY
Job 15:14, a rhetorical question posed by Eliphaz the Temanite, profoundly challenges the inherent capacity of humanity to achieve a state of purity or righteousness that meets God's divine standards. It asserts that no individual, by virtue of their birth or human effort, can stand blameless before a holy God, thereby underscoring the universal fallenness and moral inadequacy of mankind. This verse serves as a stark declaration of the vast and unbridgeable chasm between human nature and God's absolute holiness, highlighting humanity's desperate need for an external source of cleansing and justification.

### CONTEXT
* **Literary Context:** This verse is situated within Eliphaz’s second speech to Job (found in [Job 15:1-35](/job/15 "Job 15 - Eliphaz's Second Speech")), following Job’s lament in [Job 14](/job/14 "Job 14 - Job's Lament and Hope"). Eliphaz, increasingly frustrated by Job's refusal to confess sin, intensifies his argument that Job’s suffering must be a direct consequence of his transgressions. He employs a series of rhetorical questions and strong assertions (such as those found in [Job 15:15-16](/job/15-15-16 "Job 15:15-16 - God's view of angels and humans")) to dismantle any implied claims of Job's innocence. Eliphaz’s aim is to humble Job by emphasizing the universal sinfulness of humanity, thereby pressuring Job to confess his supposed transgressions and seek God's forgiveness. This speech is a critical part of the broader dialogue where Job's friends consistently misapply sound theological principles to Job's unique and blameless situation, as later revealed by God.
* **Historical & Cultural Context:** The Book of Job is set in the ancient Near East, likely in the land of Uz, a region known for its wisdom traditions. Debates surrounding divine justice, the nature of suffering, and human righteousness were common intellectual and theological pursuits in this period. The concept of ritual purity and moral blamelessness was central to the religious understanding of many cultures, including ancient Israel, where purity laws governed daily life and worship. The phrase "born of a woman" is a widely recognized idiom in the biblical world, signifying human mortality, frailty, and the universal condition of being part of fallen humanity. It emphasizes a shared, inherent limitation and a common origin that precludes self-achieved perfection.
* **Key Themes:** [Job 15:14](/job/15-14 "Job 15:14 - What is man, that he should be clean?") contributes significantly to several key themes within the book and broader biblical theology. It speaks directly to the theme of **Human Depravity and Impurity**, asserting that humanity, by its very nature and origin, is fundamentally flawed and incapable of achieving true purity or righteousness through its own efforts. This implicitly highlights the immense contrast between **Divine Holiness and Justice** and the inherent imperfection of mankind, underscoring God's infinitely high standard of righteousness. While Eliphaz's overall counsel to Job is deemed flawed by God in [Job 42:7](/job/42-7 "Job 42:7 - God's rebuke of Job's friends"), this specific verse articulates a profound truth about the human condition that resonates with the biblical understanding of inherited sin and the universal need for a divine solution, a theme more fully developed in [the New Testament](/romans/3 "Romans 3 - The Righteousness of God").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **man (Hebrew, _ʼĕnôwsh'_):** This term (H582) from אָנַשׁ, properly refers to a mortal, emphasizing human frailty, weakness, and mortality, in contrast to the more dignified אָדָם (ʼâdâm) or the strong אִישׁ (ʼîysh). Its use here by Eliphaz underscores the inherent limitation and vulnerability of humanity, reinforcing the idea that such a fragile being cannot possibly be clean or righteous before an omnipotent and holy God.
* **clean (Hebrew, _zâkâh'_):** This word (H2135) is a primitive root meaning "to be translucent," and figuratively, "to be innocent." It carries both ceremonial and moral connotations, referring to ritual purity (making one fit for worship) and moral blamelessness or freedom from defilement. Eliphaz uses it to challenge the very possibility of humanity achieving a state of absolute purity that could stand before God's perfect holiness.
* **righteous (Hebrew, _tsâdaq'_):** This term (H6663) is a primitive root meaning "to be (causatively, make) right (in a moral or forensic sense)." It denotes being just, upright, vindicated, or in right standing, describing conformity to a moral or legal standard, particularly God's divine law and character. Eliphaz's question implies that no human being, through their own actions or inherent nature, can meet God's ultimate standard of righteousness.

#### Verse Breakdown
* **"What [is] man, that he should be clean?":** This is a powerful rhetorical question, designed not to elicit an answer but to assert an undeniable truth. It challenges the very notion that a human being, in their natural state, could ever achieve a level of purity or blamelessness that would be acceptable to God's absolute standard. It implies an inherent defilement or imperfection within humanity, rendering self-cleansing impossible.
* **"and [he which is] born of a woman, that he should be righteous?":** This second rhetorical question functions as synonymous parallelism, reinforcing the first clause. The phrase "born of a woman" is a common biblical idiom emphasizing the universal human condition of mortality, frailty, and a shared, inherited nature. It underscores that this state of unrighteousness is not an anomaly but an intrinsic part of being human, passed down through generations, thus making self-righteousness an impossibility.

#### Literary Devices
[Job 15:14](/job/15-14 "Job 15:14 - What is man, that he should be clean?") is rich in literary technique, primarily employing **Rhetorical Questions**. These questions are posed not to receive an answer, but to make a forceful assertion about the inherent impurity and unrighteousness of humanity. The very structure of the questions compels the listener to acknowledge the impossibility of human self-justification before God. The verse also utilizes **Synonymous Parallelism**, where the second clause ("and [he which is] born of a woman, that he should be righteous?") reiterates and intensifies the meaning of the first ("What [is] man, that he should be clean?"). This repetition with varied phrasing deepens the impact of Eliphaz's argument, reinforcing the universal human condition. Furthermore, the phrase "born of a woman" functions as an **Idiom**, a common expression whose meaning is not directly deducible from the individual words. In this context, it powerfully conveys the universal human condition of mortality, frailty, and the inherited fallen nature.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, despite its context within Eliphaz's ultimately flawed counsel to Job, articulates a profound and consistent biblical truth: humanity's inherent sinfulness and its inability to achieve perfect righteousness before a holy God through its own efforts. It resonates deeply with the doctrine of original sin and the universal fallenness of mankind, laying bare the vast chasm between God's absolute holiness and humanity's intrinsic impurity. This theological reality serves as a foundational premise for understanding the necessity of divine grace and the provision of a means for redemption. It underscores that true cleansing and righteousness must come from an external, divine source, as humanity is utterly incapable of producing it from within itself.

* [Psalm 14:3](/psalms/14-3 "Psalm 14:3 - All have turned aside")
* [Romans 3:23](/romans/3-23 "Romans 3:23 - All have sinned and fall short of the glory of God")
* [Ephesians 2:8-9](/ephesians/2-8-9 "Ephesians 2:8-9 - Saved by grace through faith, not by works")

### REFLECTION AND APPLICATION
Job 15:14 serves as a sobering mirror, reflecting our true spiritual condition: we are not inherently clean or righteous in God's eyes. This truth, rather than leading to despair, should cultivate profound humility and a deep appreciation for God's mercy and grace. Recognizing our inability to save ourselves frees us from the futile burden of self-justification and opens our hearts to receive the righteousness that God freely offers. It calls us to abandon self-reliance and embrace a posture of complete dependence on divine grace. Understanding our fallen nature should also foster empathy and compassion for others, recognizing that all humanity shares this common condition, prompting us to extend grace and forgiveness as we ourselves have received it. This verse ultimately points us away from ourselves and towards the only one who can truly make us clean and righteous.

#### Questions for Reflection
* **How does recognizing our inherent impurity impact our understanding of God's absolute holiness and justice?**
* **In what subtle or overt ways might we still attempt to "cleanse" or "righteous" ourselves before God through our own efforts or good deeds?**
* **How does the truth articulated in this verse deepen your appreciation for the grace and redemption offered in Jesus Christ?**

### FAQ
**Was Eliphaz entirely wrong in his theology?**

Answer: While Eliphaz's application of his theology to Job's specific situation was indeed incorrect and ultimately condemned by God (as seen in [Job 42:7](/job/42-7 "Job 42:7 - God's rebuke of Job's friends")), this particular statement in [Job 15:14](/job/15-14 "Job 15:14 - What is man, that he should be clean?") contains a profound theological truth that is consistent with broader biblical teaching. The Bible consistently affirms humanity's inherent sinfulness and its inability to achieve righteousness on its own. Verses like [Romans 3:10-12](/romans/3-10-12 "Romans 3:10-12 - None is righteous, no not one") affirm this universal human condition. Eliphaz's error was not in the truth of human depravity, but in presuming to know the *reason* for Job's suffering and in asserting that Job's suffering *must* be a direct punishment for specific unconfessed sin, thereby misjudging Job's integrity and God's complex ways.

**What does "born of a woman" signify in this context?**

Answer: The phrase "born of a woman" is a common biblical idiom that emphasizes the universal human condition, particularly our mortality, frailty, and shared fallen nature. It points to our earthly origin and our inheritance of a sinful nature from Adam, as described in [Romans 5:12](/romans/5-12 "Romans 5:12 - Sin entered the world through one man"). It highlights that this condition of unrighteousness is not something we can escape by virtue of our birth or human effort; it is an intrinsic part of being human in a fallen world, underscoring our need for a divine intervention to achieve true cleanliness and righteousness.

### CHRIST-CENTERED FULFILLMENT
[Job 15:14](/job/15-14 "Job 15:14 - What is man, that he should be clean?"), though spoken by a flawed human counselor, powerfully sets the stage for the glorious truth of the gospel. It articulates humanity's desperate need for a righteousness not found within itself, a cleansing that no human effort can achieve. This profound human inability finds its perfect and singular answer in Jesus Christ. He is the only one "born of a woman" (as affirmed in [Galatians 4:4](/galatians/4-4 "Galatians 4:4 - God sent His Son, born of a woman")) who was truly clean and perfectly righteous, living a sinless life that no other human could ever achieve (as testified in [Hebrews 4:15](/hebrews/4-15 "Hebrews 4:15 - Jesus was tempted but without sin")). Through His atoning death on the cross, Christ became sin for us, so that in Him, we might become the righteousness of God (see [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ became sin for us")). Thus, the rhetorical questions of [Job 15:14](/job/15-14 "Job 15:14 - What is man, that he should be clean?") are answered not by human effort, but by divine intervention: God, in Christ, provides the cleansing and righteousness that humanity could never attain on its own, imputing His perfect standing to all who believe (see [Romans 4:5](/romans/4-5 "Romans 4:5 - Righteousness credited apart from works")). He is our sanctification and our redemption, making us clean and righteous in God's sight, fulfilling the deepest need exposed by Eliphaz's ancient query.

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

Ecclesiastes 7:20

For [there is] not a just man upon earth, that doeth good, and sinneth not.

Job 14:4

Who can bring a clean [thing] out of an unclean? not one.

Proverbs 20:9

¶ Who can say, I have made my heart clean, I am pure from my sin?

Romans 7:18

For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but [how] to perform that which is good I find not.

Job 25:4

How then can man be justified with God? or how can he be clean [that is] born of a woman?

Job 25:6

How much less man, [that is] a worm? and the son of man, [which is] a worm?

1 Kings 8:46

If they sin against thee, (for [there is] no man that sinneth not,) and thou be angry with them, and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near;