Job 15:3

KJV

Should he reason with unprofitable talk? or with speeches wherewith he can do no good?

KJV (with Strong's)

Should he reason {H3198} with unprofitable {H5532} talk {H1697}? or with speeches {H4405} wherewith he can do no good {H3276}?

Complete Jewish Bible

Should he reason with useless talk or make speeches that do him no good?

Berean Standard Bible

Should he argue with useless words or speeches that serve no purpose?

American Standard Version

Should he reason with unprofitable talk, Or with speeches wherewith he can do no good?

Commentary

### SUMMARY
Job 15:3 captures Eliphaz the Temanite's rhetorical accusation against Job, challenging the value and efficacy of Job's impassioned defenses and lamentations. As part of his second discourse, Eliphaz implies that Job's words are not only devoid of wisdom and substance but are also utterly unproductive and incapable of bringing about any positive change or understanding in his dire situation. This verse encapsulates the friends' judgmental stance, contrasting sharply with Job's desperate search for meaning in his suffering and highlighting the chasm between human conventional wisdom and the mystery of divine providence.

### CONTEXT
* **Literary Context:** Job 15:3 is situated within the second cycle of speeches between Job and his three friends. Following Job's renewed lament and increasingly bold assertions of his innocence in [Job 13](/job/13 "Job 13 - Job's Plea for a Hearing") and [Job 14](/job/14 "Job 14 - Job's Despair and Hope"), Eliphaz initiates his second response in [Job 15](/job/15 "Job 15 - Eliphaz's Second Speech"). His opening words in [Job 15:2](/job/15-2 "Job 15:2 - Eliphaz's accusation of windy knowledge") accuse Job of speaking with "windy knowledge," setting the tone for the subsequent critique. Verse 3 directly follows this accusation, expanding on the idea that Job's words are not merely empty but actively unhelpful and without benefit, serving to condemn Job's entire discourse as futile and misguided. This rhetorical question is designed to undermine Job's credibility and reinforce the friends' rigid theological framework.
* **Historical & Cultural Context:** The Book of Job is set in the land of Uz, a location likely outside of Israel, suggesting a universal scope to its themes. The cultural context reflects ancient Near Eastern wisdom traditions, where suffering was often directly correlated with sin—a concept known as the retribution principle. Friends like Eliphaz operated under this deeply ingrained belief, viewing Job's immense suffering as irrefutable proof of hidden transgression. Their counsel, while perhaps well-intentioned from their perspective, was rooted in a deterministic theology that left no room for innocent suffering. The practice of extended public discourse and debate was also common, where individuals would present their arguments, often employing sophisticated rhetoric and proverbs, to defend their positions or offer counsel. Eliphaz's speech, therefore, is an attempt to apply conventional wisdom to an unconventional situation.
* **Key Themes:** This verse contributes significantly to several overarching themes in the Book of Job. Firstly, it highlights the **misguided nature of human wisdom** when confronted with divine mystery. Eliphaz, confident in his traditional understanding, cannot fathom suffering apart from sin, thus misinterpreting Job's words and experience. Secondly, it underscores the **power and responsibility of speech**. While Eliphaz's application is flawed, the question implicitly raises the importance of words that are constructive, wise, and beneficial, contrasting them with "unprofitable talk" that "can do no good." This theme resonates throughout wisdom literature, as seen in [Proverbs 18:21](/proverbs/18-21 "Proverbs 18:21 - The Power of the Tongue"), which declares that "death and life are in the power of the tongue." Thirdly, the verse exemplifies the **friends' judgmentalism and lack of empathy**. Instead of offering comfort, they use rhetoric to accuse and condemn Job, revealing their inability to truly listen to his anguish and grapple with the complexities of his situation.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Talk (Hebrew, _davar'_):** This common Hebrew word (`דָבָר`) primarily means "word," "speech," "thing," or "matter." In this context, it refers to Job's discourse, his arguments, and his expressions of lament. Eliphaz uses it to categorize the entirety of Job's verbal output as lacking substance or truth from his perspective. The choice of `davar` emphasizes the intellectual and theological content of Job's speech, which Eliphaz deems worthless.
* **Unprofitable (Hebrew, _lo-yo'il'_):** The phrase `לֹא־יוֹעִיל` (`lo-yo'il`) literally translates to "not profitable" or "not beneficial." The root `יעל` (`ya'al`) means "to be profitable," "to avail," or "to benefit." Eliphaz's accusation is that Job's words bring no advantage, no solution, no wisdom, and no positive outcome. They are devoid of any redeeming quality or constructive purpose, serving only to perpetuate his perceived rebellion against God's established order.
* **Do no good (Hebrew, _lo-yutzlach-bam'_):** This phrase `לֹא־יֻצְלַח־בָּם` (`lo-yutzlach-bam`) uses the root `צלח` (`tsalach`), meaning "to prosper," "to succeed," or "to be effective." Coupled with the negative particle, it reinforces the idea of futility and ineffectiveness. Eliphaz is not merely saying Job's words are useless in a passive sense, but that they actively fail to achieve any positive result or to bring Job out of his predicament. They are unproductive and barren, failing to "prosper" in any meaningful way.

#### Verse Breakdown
* **"Should he reason with unprofitable talk?"**: This is a rhetorical question, designed not to elicit an answer but to make a forceful assertion. Eliphaz is implying, "Surely he should *not* reason with unprofitable talk!" He accuses Job of engaging in a discourse that is inherently valueless and unproductive. The word "reason" (`הוֹכֵחַ`, `hokheach`) can also mean "to argue," "to contend," or "to rebuke," suggesting that Job's attempts to justify himself or question God are seen by Eliphaz as a futile and even rebellious argument.
* **"or with speeches wherewith he can do no good?"**: This second clause functions as a parallel intensification of the first. "Speeches" (`מִלִּים`, `millim`) is another term for words or utterances, reinforcing the focus on Job's verbal output. The phrase "wherewith he can do no good" reiterates the absolute futility and lack of positive impact from Job's words. From Eliphaz's perspective, Job's entire verbal defense and lamentation are not only without benefit but are actively counterproductive to his spiritual well-being and reconciliation with God.

#### Literary Devices
Job 15:3 employs several powerful **literary devices** to convey Eliphaz's condemnation of Job. The most prominent is the **rhetorical question**. By posing "Should he reason with unprofitable talk? or with speeches wherewith he can do no good?", Eliphaz is not seeking information but rather asserting a strong negative judgment. The implied answer is a resounding "No," thereby condemning Job's speech as definitively worthless. This device serves to shift the burden of proof onto Job, forcing him to defend his "unprofitable" words. Secondly, **parallelism** is evident in the two clauses of the verse. "Unprofitable talk" in the first clause is echoed and intensified by "speeches wherewith he can do no good" in the second. This synonymous parallelism reinforces the central idea of the futility and ineffectiveness of Job's words from Eliphaz's perspective. Finally, there is a strong element of **irony** at play. While Eliphaz accuses Job of "unprofitable talk," it is arguably Eliphaz's own rigid, unyielding, and ultimately incorrect theology that is truly unprofitable and does "no good" for Job's suffering soul. His words, though framed as wisdom, fail to offer comfort or true insight, making *his* speech ironically the one that "can do no good."

### THEOLOGICAL AND THEMATIC CONNECTIONS
Eliphaz's critique in Job 15:3, though misdirected, raises a profound theological question about the nature and purpose of human speech, particularly in the face of suffering and divine mystery. It implicitly contrasts empty, unproductive discourse with words that carry wisdom, comfort, and truth. While Eliphaz applies this principle incorrectly to Job, the broader biblical narrative consistently affirms the immense power and sacred responsibility associated with our utterances. The Book of Job itself is a testament to the struggle to articulate human pain and divine justice, highlighting how often human words fall short or become instruments of condemnation rather than grace. Ultimately, the verse challenges us to consider whether our words serve to build up, offer genuine insight, or merely contribute to "unprofitable talk" that exacerbates pain or misunderstanding.

* [Proverbs 10:19](/proverbs/10-19 "Proverbs 10:19 - The Danger of Many Words")
* [Ephesians 4:29](/ephesians/4-29 "Ephesians 4:29 - Edifying Speech")
* [James 1:19](/james/1-19 "James 1:19 - Be Quick to Listen, Slow to Speak")

### REFLECTION AND APPLICATION
Eliphaz's rhetorical question, though born of a flawed understanding, serves as a poignant mirror for us to examine the quality and impact of our own communication. In an age saturated with words—both spoken and written—it compels us to ask whether our discourse is truly profitable, constructive, and beneficial, or if it amounts to mere "unprofitable talk" that accomplishes nothing good. This verse challenges us to move beyond superficial exchanges and engage in speech that is imbued with wisdom, empathy, and a genuine desire to edify. It reminds us of the profound responsibility we bear in wielding the power of our words, especially when interacting with those who are suffering or grappling with difficult questions. Our words should aim to bring comfort, clarity, and encouragement, reflecting the heart of God rather than rigid judgment or empty platitudes.

#### Questions for Reflection
* **When I speak, am I primarily seeking to understand, or to impose my own conclusions?**
* **How can I ensure my words are "profitable" and "do good" in conversations, particularly when offering counsel or comfort?**
* **In what ways might my own "unprofitable talk" or "speeches wherewith I can do no good" hinder genuine connection or spiritual growth?**

### FAQ

**What does "unprofitable talk" mean in the context of Job 15:3?**

Answer: In Job 15:3, "unprofitable talk" refers to speech that is considered useless, valueless, or ineffective. Eliphaz, one of Job's friends, uses this phrase to accuse Job of engaging in discourse that brings no benefit, no wisdom, and no positive outcome. From Eliphaz's perspective, Job's words—his laments, his defenses, and his questioning of God—are empty and contribute nothing constructive to his situation or to a proper understanding of divine justice. It suggests words that are devoid of substance, wisdom, or any capacity to lead to a beneficial resolution, echoing the idea of "windy knowledge" from [Job 15:2](/job/15-2 "Job 15:2 - Eliphaz's accusation of windy knowledge").

**Why does Eliphaz accuse Job of speaking unprofitably?**

Answer: Eliphaz accuses Job of speaking unprofitably because he operates under the strict retribution principle, a common belief in that era that suffering is always a direct consequence of sin. From this viewpoint, Job's intense suffering must indicate a hidden sin, and therefore, Job's protests of innocence and his questioning of God's justice are seen as rebellious, foolish, and ultimately unhelpful. Eliphaz believes that Job's words are not leading him to repentance or submission to God's perceived will but are instead prolonging his spiritual rebellion. He sees Job's speech as a futile attempt to justify himself against what Eliphaz believes is clear evidence of divine judgment, thus doing "no good" for Job's spiritual state.

**How does this verse relate to the broader theme of wisdom in the Book of Job?**

Answer: This verse significantly contributes to the Book of Job's overarching theme concerning the nature of true wisdom. Eliphaz, along with the other friends, represents conventional human wisdom, which rigidly applies established theological principles (like the retribution principle) without nuance or empathy. They believe their counsel is wise and profitable, while Job's words are foolish and unprofitable. However, the book ultimately reveals that their "wisdom" is flawed and inadequate to comprehend God's complex ways. God Himself later rebukes the friends for not speaking what is right about Him ([Job 42:7](/job/42-7 "Job 42:7 - God Rebukes Job's Friends")), implying that their "profitable talk" was, in fact, "unprofitable." The verse highlights the tension between human attempts to categorize and explain suffering and the deeper, often mysterious, wisdom of God, which transcends human understanding.

### CHRIST-CENTERED FULFILLMENT
While Job 15:3 originates from a flawed human perspective, it inadvertently points to the profound contrast between empty, unprofitable human speech and the life-giving, eternally profitable words of Jesus Christ. Eliphaz accuses Job of speaking words that "can do no good," yet the New Testament reveals Jesus as the ultimate embodiment of profitable speech and divine wisdom. He is the [Logos, the Word made flesh](/john/1-14 "John 1:14 - The Word Became Flesh"), whose words are "spirit and life" ([John 6:63](/john/6-63 "John 6:63 - Words of Spirit and Life")). Unlike the friends' accusatory and unhelpful discourse, Jesus's words consistently bring healing, truth, and salvation. He speaks with unparalleled authority ([Matthew 7:29](/matthew/7-29 "Matthew 7:29 - Jesus Teaches with Authority")), offering grace and truth ([John 1:17](/john/1-17 "John 1:17 - Grace and Truth Through Jesus Christ")). His teachings are not "unprofitable talk" but are the very foundation for eternal life ([John 5:24](/john/5-24 "John 5:24 - Hearing Jesus' Word and Believing")). Therefore, Job 15:3, by highlighting the futility of human words apart from divine insight, ultimately magnifies the perfect, redemptive, and eternally profitable words of our Savior, Jesus Christ, whose every utterance accomplishes the good for which it is sent ([Isaiah 55:11](/isaiah/55-11 "Isaiah 55:11 - God's Word Will Not Return Empty")).

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

Colossians 4:6

Let your speech [be] alway with grace, seasoned with salt, that ye may know how ye ought to answer every man.

Malachi 3:13

¶ Your words have been stout against me, saith the LORD. Yet ye say, What have we spoken [so much] against thee?

Malachi 3:15

And now we call the proud happy; yea, they that work wickedness are set up; yea, [they that] tempt God are even delivered.

Job 26:1

¶ But Job answered and said,

Job 26:3

How hast thou counselled [him that hath] no wisdom? and [how] hast thou plentifully declared the thing as it is?

Job 13:4

But ye [are] forgers of lies, ye [are] all physicians of no value.

Job 13:5

O that ye would altogether hold your peace! and it should be your wisdom.