Job 17:14

Translation
King James Version
I have said to corruption, Thou art my father: to the worm, Thou art my mother, and my sister.
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KJV (with Strong's)
I have said H7121 to corruption H7845, Thou art my father H1: to the worm H7415, Thou art my mother H517, and my sister H269.
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Complete Jewish Bible
if I say to the pit, 'You are my father,'and to worms, 'You are my mother and sister,'
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Berean Standard Bible
and say to corruption, ‘You are my father,’ and to the worm, ‘My mother,’ or ‘My sister,’
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American Standard Version
If I have said to corruption, Thou art my father; To the worm, Thou artmy mother, and my sister;
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World English Bible Messianic
If I have said to corruption, ‘You are my father;’ to the worm, ‘My mother,’ and ‘my sister;’
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Geneva Bible (1599)
I shall say to corruption, Thou art my father, and to the worme, Thou art my mother and my sister.
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Young's Literal Translation
To corruption I have called: --`Thou art my father.' `My mother' and `my sister' --to the worm.
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See also
Psalms 16:10Job 24:20Acts 2:27Acts 2:31Job 30:30Isaiah 14:111 Corinthians 15:42
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In the KJVVerse 13,275 of 31,102

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SUMMARY

Job 17:14 encapsulates Job's profound despair and utter resignation to his imminent death and physical decay. In a stark and poignant declaration, he personifies corruption and the worm as his closest family members—father, mother, and sister—thereby affirming the grave as his only remaining companion and ultimate destination. This verse powerfully conveys the complete collapse of his earthly hopes and his grim acceptance of mortality as the sole reality left to him amidst his overwhelming suffering and perceived abandonment.

CONTEXT

  • Literary Context: This verse is situated within Job's third cycle of speeches, specifically in his response to Bildad and prior to Zophar's final speech. Having already endured immense physical pain, the loss of his children and possessions, and the psychological torment of his friends' accusations, Job has reached a breaking point. In Job 17, Job laments his desolate state, the mockery he faces, and his conviction that God has forsaken him. He sees his life ebbing away, with the grave as his only certain future. His words in verse 14 are a culmination of this despair, a bitter acceptance of the decay that awaits his body, following his earlier cries for death as a release (e.g., Job 3:11-19). He has lost all hope for earthly restoration and now embraces the very agents of decomposition as his kin.

  • Historical & Cultural Context: In ancient Near Eastern cultures, the family unit was the foundational structure of society, providing identity, security, and continuity. To declare corruption and worms as one's "father," "mother," and "sister" would have been an incredibly shocking and culturally subversive statement. It signified a complete severing of ties with the living world and a full embrace of the realm of the dead and decaying. Burial practices often involved placing the deceased directly into the earth or tombs, where natural decomposition was a visible and understood process. The concept of "the worm" (maggots) consuming the body was a stark reality of mortality, not merely a poetic flourish. Job's language underscores the profound isolation he feels, having lost his earthly family and now identifying with the ultimate symbols of dissolution.

  • Key Themes: Job 17:14 powerfully contributes to several overarching themes in the Book of Job. Firstly, it underscores the profound despair and utter resignation that grips Job as he confronts his suffering. His declaration signifies a complete surrender of earthly hope, seeing only the grave as his future. Secondly, the verse highlights the stark reality of human mortality and physical decay. It confronts the universal experience of the body's return to dust, a theme echoed throughout wisdom literature (e.g., Ecclesiastes 3:20). Finally, it speaks to the loss of all earthly relationships and comforts, as Job symbolically replaces his human family with the agents of decomposition. This illustrates his deep sense of alienation, not only from God and his friends but also from life itself, a pervasive theme throughout the book of Job.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Corruption (Hebrew, shachath', H7845): This term (שַׁחַת), derived from H7845, signifies "a pit," "destruction," "grave," and "corruption." In Job 17:14, it refers to the grave or the state of physical decomposition after death. Job's address to "corruption" is a direct confrontation with his impending physical dissolution, embracing the inevitable return of his body to the dust, signifying the complete disintegration of his earthly form.
  • Worm (Hebrew, rimmâh', H7415): The Hebrew word (רִמָּה), from H7415, specifically denotes "a maggot" or grub, creatures that rapidly breed and consume decaying organic matter. This word vividly depicts the most visceral aspect of decomposition. By addressing the "worm," Job directly acknowledges and embraces the biological process of decay, making it an intimate part of his anticipated end and a stark, unvarnished image of mortality.

Verse Breakdown

  • "I have said to corruption, Thou [art] my father": Job makes a deliberate, albeit despairing, declaration. He personifies "corruption" as a paternal figure, indicating that the grave and the process of decay are not merely his inevitable end but his origin and protector in his final state. This signifies a complete abandonment of earthly lineage and a grim embrace of the dust from which he came and to which he will return. It implies a sense of belonging to the realm of decay.
  • "to the worm, [Thou art] my mother, and my sister": Extending the personification, Job addresses the "worm" (maggots) as both his mother and his sister. The "mother" figure suggests a nurturing, life-giving relationship, albeit a morbid one, implying that the worm will be the source of his final "sustenance" or transformation in death. The "sister" figure implies companionship, intimacy, and shared destiny. Together, these familial terms convey an extreme level of resignation and a profound, almost perverse, intimacy with the very agents of his physical destruction, highlighting his utter isolation from human comfort and his complete surrender to mortality.

Literary Devices

Job 17:14 is powerfully constructed using several striking literary devices. The most prominent is Personification, where Job attributes human qualities and familial roles ("father," "mother," "sister") to abstract concepts and biological agents of decay ("corruption," "worm"). This device vividly conveys the depth of Job's despair and his complete identification with death. By addressing these entities as family, Job underscores his profound isolation from living human relationships and his grim acceptance of the grave as his only remaining kin. This personification also employs Metaphor, as corruption and the worm are not literally his family but are presented as such to represent his ultimate fate and the complete collapse of his earthly hopes. The language is also highly Poignant and Ironic, as the very things that signify the end of life are embraced as sources of intimate connection, highlighting the tragic nature of Job's suffering and his desperate search for any form of belonging, even in death.

THEOLOGICAL AND THEMATIC CONNECTIONS

Job's declaration in Job 17:14 is a raw expression of human despair in the face of mortality and suffering, reflecting a worldview where death appears to be the ultimate victor. Theologically, it starkly contrasts with the biblical hope of resurrection and the ultimate triumph over death. While Job sees only decay and the worm as his future, the broader biblical narrative points to a divine plan that transcends the grave, offering a future where physical dissolution is not the final word. This verse serves as a powerful reminder of the human condition's vulnerability and the limitations of earthly hope, setting the stage for the profound theological resolution found later in the book and throughout Scripture.

REFLECTION AND APPLICATION

Job's cry in this verse resonates deeply with the human experience of profound suffering, loss, and the stark reality of our own mortality. It acknowledges the moments when life's burdens become so overwhelming that the grave appears not as an enemy, but as a final, albeit grim, refuge. For us, Job's words serve as a powerful invitation to empathy for those who feel utterly forsaken, who see no light beyond their present darkness, and who grapple with the inevitability of physical decay. While Job's perspective is one of hopelessness, his honest lament reminds us of the profound need for a hope that transcends earthly suffering and the grave. It challenges us to consider where our ultimate hope lies and to extend compassion to those who, like Job, feel intimately acquainted with despair.

Questions for Reflection

  • How do you respond when faced with the stark realities of suffering and mortality in your own life or the lives of others?
  • In what ways might Job's feeling of identifying with "corruption" and "the worm" reflect a sense of profound isolation or abandonment?
  • Where do you find hope when earthly comforts and relationships seem to fail, and the future appears bleak?

FAQ

Why does Job use such extreme language, calling corruption and worms his family?

Answer: Job's use of such extreme and graphic language is a powerful rhetorical device to express the absolute depth of his despair and resignation. By personifying "corruption" (the grave, decay) and "the worm" (maggots) as his "father," "mother," and "sister," Job signifies a complete severing of his ties with the living world and a full, albeit bitter, embrace of death as his only remaining reality. He has lost his actual family, his health, and his possessions, and feels forsaken by God and his friends. This declaration is his way of saying that the grave is his only certain future, and the processes of decay are his only companions. It underscores his profound isolation and the collapse of all earthly hope, making a stark statement about his perceived destiny. It's a testament to the raw, unfiltered anguish that permeates the book of Job.

Does this verse suggest Job has lost his faith in God?

Answer: While Job's words in Job 17:14 certainly reflect a profound crisis of hope and an embrace of mortality, it is crucial to understand this within the broader context of the Book of Job. Job never explicitly renounces God. Instead, he relentlessly grapples with God, questioning His justice and silence, but not denying His existence or ultimate sovereignty. His laments, including this verse, are expressions of intense agony and confusion, not necessarily a complete loss of faith. He is wrestling with God, not abandoning Him. Later in the book, Job famously declares, "I know that my Redeemer lives" (Job 19:25), indicating that even amidst his deepest despair, a flicker of hope in divine intervention or vindication remains. This verse captures a moment of extreme human desolation, but it is part of a larger narrative of enduring, albeit challenged, faith.

CHRIST-CENTERED FULFILLMENT

Job's desolate declaration in Job 17:14, where he embraces corruption and the worm as his family, stands in stark contrast to the hope offered through Jesus Christ. Job's despair highlights the universal human predicament: without divine intervention, the grave and decay are indeed our ultimate earthly destiny. However, the New Testament reveals that Jesus entered into this very realm of death, not to be consumed by it, but to conquer it. He is the one who, through His resurrection, became the "firstfruits of those who are asleep" (1 Corinthians 15:20), utterly defeating the power of the grave and the worm. Where Job saw only an intimate relationship with decay, believers in Christ anticipate a glorious transformation, for "this perishable body must put on the imperishable, and this mortal body must put on immortality" (1 Corinthians 15:53). Jesus is the ultimate "father" and "mother" and "brother" to those who are His, offering not the grim companionship of the tomb but the vibrant, eternal fellowship of the resurrected life, fulfilling the promise that "death is swallowed up in victory" (1 Corinthians 15:54). He is the one who holds "the keys of Death and Hades" (Revelation 1:18), ensuring that for His followers, corruption and the worm are not the final family, but merely a temporary passage to an imperishable inheritance.

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Commentary on Job 17 verses 10–16

I. II. Main points1. 2. Sub-points(1.) (2.) Details

Job's friends had pretended to comfort him with the hopes of his return to a prosperous estate again; now he here shows,

I. That it was their folly to talk so (Job 17:10): "Return, and come now, be convinced that you are in an error, and let me persuade you to be of my mind; for I cannot find one wise man among you, that knows how to explain the difficulties of God's providence or how to apply the consolations of his promises." Those do not go wisely about the work of comforting the afflicted who fetch their comforts from the possibility of their recovery and enlargement in this world; though that is not to be despaired of, it is at the best uncertain; and if it should fail, as perhaps it may, the comfort built upon it will fail too. It is therefore our wisdom to comfort ourselves, and others, in distress, with that which will not fail, the promise of God, his love and grace, and a well-grounded hope of eternal life.

II. That it would he much more his folly to heed them; for,

1.All his measures were already broken and he was full of confusion, Job 17:11, Job 17:12. He owns he had, in his prosperity, often pleased himself both with projects of what he should do and prospects of what he should enjoy; but now he looked upon his days as past, or drawing towards a period; all those purposes were broken off and those expectations dashed. He had had thoughts about enlarging his border, increasing his stock, and settling his children, and many pious thoughts, it is likely, of promoting religion in his country, redressing grievances, reforming the profane, relieving the poor, and raising funds perhaps for charitable uses; but he concluded that all these thoughts of his heart were now at an end, and that he should never have the satisfaction of seeing his designs effected. Note, The period of our days will be the period of all our contrivances and hopes for this world; but, if with full purpose of heart we cleave to the Lord, death will not break off that purpose. Job, being thus put upon new counsels, was under a constant uneasiness (Job 17:12): The thoughts of his heart being broken, they changed the night into day and shortened the light. Some, in their vanity and riot, turn night into day and day into night; but Job did so through trouble and anguish of spirit, which were a hindrance, (1.) To the repose of the night, keeping his eyes waking, so that the night was as wearisome to him as the day, and the tossings of the night tired him as much as the toils of the day. (2.) To the entertainments of the day. "The light of the morning is welcome, but, by reason of this inward darkness, the comfort of it is soon gone, and the day is to me as dismal as the black and dark night," Deu 28:67. See what reason we have to be thankful for the health and ease which enable us to welcome both the shadows of the evening and the light of the morning.

2.All his expectations from this world would very shortly be buried in the grave with him; so that it was a jest for him to think of such mighty things as they had flattered him with the hopes of, Job 5:19; Job 8:21; Job 11:17. "Alas! you do but make a fool of me."

(1.)He saw himself just dropping into the grave. A convenient house, an easy bed, and agreeable relations, are some of those things in which we take satisfaction in this world: Job expected not any of these above ground; all he felt, and all he had in view, was unpleasing and disagreeable, but under ground he expected them. [1.] He counted upon no house but the grave (Job 17:13): "If I wait, if there be any place where I shall ever be easy again, it must be in the grave. I should deceive myself if I should count upon any out-let from my trouble but what death will give me. Nothing is so sure as that." Note, In all our prosperity it is good to keep death in prospect. Whatever we expect, let us be sure to expect that; for that may prevent other things which we expect, but nothing will prevent that. But see how he endeavours not only to reconcile himself to the grave, but to recommend it to himself: "It is my house." The grave is a house; to the wicked it is a prison-house (Job 24:19, Job 24:20); to the godly it is Bethabara, a passage-house in their way home. "It is my house, mine by descent, I am born to it; it is my father's house. It is mine by purchase. I have made myself obnoxious to it." We must everyone of us shortly remove to this house, and it is our wisdom to provide accordingly; let us think of removing, and send before to our long home. [2.] He counted upon no quiet bed but in the darkness: "There," says he, "I have made my bed. It is made, for it is ready, and I am just going to it." The grave is a bed, for we shall rest in it in the evening of our day on earth, and rise from it in the morning of our everlasting day, Isa 57:2. Let this make good people willing to die; it is but going to bed; they are weary and sleepy, and it is time that they were in their beds. Why should they not go willingly, when their father calls? "Nay, I have made my bed, by preparation for it, have endeavoured to make it easy, by keeping conscience pure, by seeing Christ lying in this bed, and so turning it into a bed of spices, and by looking beyond it to the resurrection." [3.] He counted upon no agreeable relations but what he had in the grave (Job 17:14): I have cried to corruption (that is, to the grave, where the body will corrupt), Thou art my father (for our bodies were formed out of the earth), and to the worms there, You are my mother and my sister, to whom I am allied (for man is a worm) and with whom I must be conversant, for the worms shall cover us, Job 21:26. Job complained that his kindred were estranged from him (Job 19:13, Job 19:14); therefore here he claims acquaintance with other relations that would cleave to him when those disowned him. Note, First, We are all of us near akin to corruption and the worms. Secondly, It is therefore good to make ourselves familiar with them, by conversing much with them in our thoughts and meditations, which would very much help us above the inordinate love of life and fear of death.

(2.)He saw all his hopes from this world dropping into the grave with him (Job 17:15, Job 17:16): "Seeing I must shortly leave the world, where is now my hope? How can I expect to prosper who do not expect to live?" He is not hopeless, but his hope is not where they would have it be. If in this life only he had hope, he was of all men most miserable. "No, as for my hope, that hope which I comfort and support myself with, who shall see it? It is something out of sight that I hope for, not things that are seen, that are temporal, but things not seen, that are eternal." What is his hope he will tell us (Job 19:25), Non est mortale quod opto, immortale peto - I seek not for that which perishes, but for that which abides for ever. "But, as for the hopes you would buoy me up with, they shall go down with me to the bars of the pit. You are dying men, and cannot make good your promises. I am a dying man, and cannot enjoy the good you promise. Since, therefore, our rest will be together in the dust, let us all lay aside the thoughts of this world and set our hearts upon another." We must shortly be in the dust, for dust we are, dust and ashes in the pit, under the bars of the pit, held fast there, never to loose the bands of death till the general resurrection. But we shall rest there; we shall rest together there. Job and his friends could not agree now, but they will both be quiet in the grave; the dust of that will shortly stop their mouths and put an end to the controversy. Let the foresight of this cool the heat of all contenders and moderate the disputers of this world.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–16. Public domain.
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Gregory the DialogistAD 604
50. What does this mean, that he said to corruption, Thou art my father; saving that every man descends from an already corrupted origin? and hence it is added, And to the worm, Thou art my mother and my sister; in this way, viz. that we come into this world once from corruption itself, and along with corruption itself. For as regards the matter of corruptible flesh, the worm is our ‘mother and sister,’ in that we both come forth out of corruption, and come with corruption which we carry about us. And if we may understand it in a spiritual sense, nature is not unappropriately called our ‘mother,’ and habit too a ‘sister,’ in that we are from the one, and along with the other; which same ‘mother and sister’ are ‘worms,’ in that in virtue of a corrupt nature and evil habit we are necessitated, as by a kind of ‘worms,’ so by disquieting thoughts to be gnawed in the mind. For the corrupted nature of the flesh, and bad habit, in that they generate numberless cares in the heart of our frailty, are well called ‘worms our mother and sister.’ For cares gnaw the mind, while they disquiet it. For righteous men do not cease either heedfully to take thought and counsel what they are to do, or thoughtfully to look into it, whither they are destined to be led after the present life. And so because the Elect then, before the Coming of the Lord, both saw that they were in the toils of the present life, and still after the present life did not as yet receive the heavenly blessings, they were made to smart [urebantur] with many thoughts of heart. For they waited for the grace of the Redeemer, and yet by living in the flesh could not attain thereto.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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