Job 15:6

KJV

Thine own mouth condemneth thee, and not I: yea, thine own lips testify against thee.

KJV (with Strong's)

Thine own mouth {H6310} condemneth {H7561} thee, and not I: yea, thine own lips {H8193} testify {H6030} against thee.

Complete Jewish Bible

Your own mouth condemns you, not I; your own lips testify against you.

Berean Standard Bible

Your own mouth, not mine, condemns you; your own lips testify against you.

American Standard Version

Thine own mouth condemneth thee, and not I; Yea, thine own lips testify against thee.

Commentary

### SUMMARY
Eliphaz the Temanite, in his second discourse to Job, vehemently accuses Job of self-incrimination. He asserts that Job's own words—his laments, protests of innocence, and challenges to divine justice—serve as irrefutable evidence of his guilt, thereby negating any need for Eliphaz himself to pronounce judgment. This verse encapsulates the friends' rigid adherence to retribution theology and their profound misunderstanding of Job's profound suffering.

### CONTEXT
* **Literary Context:** Job 15:6 is embedded within Eliphaz's second speech (Job 15:1-35), which directly follows Job's passionate and desperate plea for God to answer him and for his friends to show compassion (Job 13-14). Eliphaz's tone here is markedly harsher and more condemnatory than in his first discourse (Job 4-5). He perceives Job's expressions of anguish and his questioning of divine wisdom as arrogance and further proof of his hidden sin, setting the stage for a cycle of increasingly bitter accusations and defenses among the friends and Job. The verse itself acts as a direct accusation, positioning Job's own words as the primary evidence against him, thus shifting the burden of proof (in Eliphaz's mind) entirely onto Job.
* **Historical & Cultural Context:** The Book of Job is set in the land of Uz, likely in the Edomite region, reflecting a wisdom tradition that was widespread in the ancient Near East. The friends, including Eliphaz the Temanite, represent a prevailing theological framework of their time: retribution theology, which posits a direct, immediate correlation between righteousness and prosperity, and wickedness and suffering. In this worldview, severe suffering like Job's *must* be a consequence of profound sin. This cultural lens prevented them from conceiving of innocent suffering or God's purposes beyond a simple cause-and-effect system. Their arguments, though rooted in what they believed to be divine justice, ultimately reveal the limitations and potential cruelty of such a rigid theological perspective when applied without compassion or a deeper understanding of God's ways.
* **Key Themes:** This verse powerfully contributes to several overarching themes in Job. Firstly, it highlights the **misguided nature of retribution theology**, demonstrating how a simplistic understanding of divine justice can lead to false accusations and a lack of empathy for the suffering. Eliphaz's insistence that Job's words condemn him underscores the friends' inability to move beyond their dogmatic framework. Secondly, it emphasizes the **power and peril of human speech**. While Eliphaz misapplies the principle, the idea that one's words can reveal the heart or even incriminate is a recurring biblical theme, found elsewhere in wisdom literature like [Proverbs 18:21](/proverbs/18-21 "Proverbs 18:21 - The Power of Life and Death in the Tongue"). Thirdly, the verse deepens the theme of **Job's isolation and the failure of human comfort**. Instead of offering solace, his friends become his accusers, compounding his anguish by twisting his legitimate cries of pain and confusion into evidence of guilt. This theological debate is central to the entire [Book of Job](/job/1 "The Book of Job - Suffering and Sovereignty").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Condemneth (Hebrew, _rasha'_):** This verb means "to be or declare guilty," "to condemn," or "to act wickedly." In this context, Eliphaz uses it to assert that Job's own words establish his guilt, effectively rendering him wicked in the eyes of God and man. It's a legal term, implying a verdict.
* **Testify (Hebrew, _ʿanah'_):** Meaning "to answer," "to respond," or "to bear witness," this word reinforces the legalistic tone. Eliphaz portrays Job's words not just as expressions of emotion, but as formal witness against himself, providing the very evidence needed for a conviction.

#### Verse Breakdown
* **"Thine own mouth condemneth thee, and not I":** Eliphaz asserts that Job's spoken words are the primary source of his condemnation. He explicitly denies that *he* is the accuser, framing himself merely as an observer of Job's self-incrimination. This absolves Eliphaz of responsibility for the harsh judgment, placing the entire burden of guilt and its revelation squarely on Job's own speech.
* **"yea, thine own lips testify against thee":** This parallel clause reiterates and intensifies the previous statement. The "lips" are a poetic synonym for the "mouth," emphasizing the spoken word. "Testify against thee" further strengthens the legalistic imagery, portraying Job's words as irrefutable evidence presented in a divine court, leading to his own conviction. The repetition underscores Eliphaz's firm conviction that Job's words are self-condemning.

#### Literary Devices
The verse employs **Parallelism**, a hallmark of Hebrew poetry, by repeating the core idea in two slightly different phrases: "Thine own mouth condemneth thee" and "thine own lips testify against thee." This synonymous parallelism serves to emphasize Eliphaz's central accusation, reinforcing the idea that Job's words are the source of his perceived guilt. The use of **Metonymy** is also present, where "mouth" and "lips" stand in for the words spoken by Job, highlighting the direct connection between his utterances and his supposed condemnation. Furthermore, there's an element of **Irony**, as Eliphaz, in attempting to absolve himself of the role of accuser ("and not I"), unwittingly reveals his own judgmental and accusatory stance, demonstrating the very condemnation he claims not to be uttering.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 15:6 serves as a poignant illustration of the dangers of judgmentalism and the misapplication of theological principles. Eliphaz, operating from a rigid retribution theology, interprets Job's lament and defense as self-incrimination, failing to grasp the complexity of suffering or the mystery of God's ways. This verse highlights the human tendency to quickly assign blame and to use one's own limited understanding of divine justice to condemn others, rather than offering empathy or seeking deeper wisdom. It underscores the biblical truth that while words do carry immense power and can indeed reveal the heart, they must be interpreted with wisdom and compassion, not used as a blunt instrument for condemnation based on flawed assumptions.

* [Proverbs 18:21](/proverbs/18-21 "Proverbs 18:21 - Death and life are in the power of the tongue")
* [Matthew 12:37](/matthew/12-37 "Matthew 12:37 - By your words you will be justified, and by your words you will be condemned")
* [James 3:6](/james/3-6 "James 3:6 - The Tongue as a Fire")

### REFLECTION AND APPLICATION
Eliphaz's accusation in Job 15:6, though misdirected, prompts us to reflect deeply on the power and responsibility of our own words. Our speech is not merely a collection of sounds; it is a profound expression of our inner being, capable of building up or tearing down, of revealing truth or propagating falsehood. This verse challenges us to examine the content and intent of our words, especially when we are under duress or engaging in difficult conversations. Are our words reflective of a humble, compassionate heart, or do they betray pride, judgment, or self-righteousness? Furthermore, Eliphaz's error serves as a cautionary tale against quick condemnation of others, particularly those who are suffering. It calls us to cultivate empathy, to listen with understanding, and to resist the urge to impose our theological frameworks onto complex human experiences. Instead of seeking to "condemn" others with their own words, we are called to bear witness to their pain and to offer grace, remembering that true wisdom begins with humility and a recognition of God's unfathomable sovereignty.

#### Questions for Reflection
* **How do my words, especially in moments of stress or disagreement, reflect the true condition of my heart?**
* **Am I prone to judging others' suffering through a rigid theological lens, or do I approach their pain with compassion and humility?**
* **In what ways can I use my words to build up, encourage, and offer grace, rather than to accuse or condemn?**

### FAQ
**Was Eliphaz's accusation against Job true?**

Answer: No, Eliphaz's accusation was fundamentally untrue regarding Job's guilt. The narrative of the [Book of Job](/job/1 "The Book of Job - Suffering and Sovereignty") explicitly states that Job was "blameless and upright, one who feared God and turned away from evil" ([Job 1:1](/job/1-1 "Job 1:1 - Introduction to Job")). Eliphaz and the other friends operated under a flawed retribution theology, believing that all suffering was a direct consequence of sin. They misinterpreted Job's laments and protests of innocence as evidence of his hidden wickedness, when in reality, Job's suffering was part of a divine test of his faith and integrity, unknown to them.

**What does this verse teach us about judging others?**

Answer: This verse serves as a powerful warning against judgmentalism, especially when interpreting the suffering of others. Eliphaz's error highlights the danger of assuming we know the reasons for someone's distress and then using their own expressions of pain or confusion as "evidence" against them. It teaches us to approach others with humility, empathy, and a recognition that God's ways are often beyond our full comprehension ([Isaiah 55:8-9](/isaiah/55-8 "Isaiah 55:8-9 - God's Thoughts are Higher")). Instead of condemning, we are called to offer comfort and support.

### CHRIST-CENTERED FULFILLMENT
While Eliphaz's words in Job 15:6 were a false accusation against the righteous Job, they ironically foreshadow a profound truth found in Christ. Jesus, the perfectly righteous [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), was indeed condemned by the words of others, but never by His own. His mouth and lips, unlike Job's (who, though righteous, still spoke out of human anguish and confusion), consistently testified to truth, grace, and obedience to the Father. Yet, in a supreme act of substitutionary atonement, Christ allowed the "mouth" of the world and the "lips" of false witnesses to condemn Him, not for His own sin, but for ours. He became the one "who knew no sin" but "became sin for us" ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")), bearing the condemnation that our own sinful words and deeds justly incurred. Thus, the condemnation Eliphaz wrongly leveled at Job finds its ultimate, redemptive fulfillment in Christ, who, though innocent, was condemned so that we, through faith in Him, might be justified and have our own mouths speak of His praise rather than our condemnation ([Romans 8:1](/romans/8-1 "Romans 8:1 - No Condemnation in Christ Jesus")).

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

Luke 19:22

And he saith unto him, Out of thine own mouth will I judge thee, [thou] wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow:

Matthew 12:37

For by thy words thou shalt be justified, and by thy words thou shalt be condemned.

Job 9:20

If I justify myself, mine own mouth shall condemn me: [if I say], I [am] perfect, it shall also prove me perverse.

Job 34:5

For Job hath said, I am righteous: and God hath taken away my judgment.

Job 34:9

For he hath said, It profiteth a man nothing that he should delight himself with God.

Job 33:8

¶ Surely thou hast spoken in mine hearing, and I have heard the voice of [thy] words, [saying],

Job 33:12

Behold, [in] this thou art not just: I will answer thee, that God is greater than man.