Job 25:6

KJV

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

KJV (with Strong's)

How much less man {H582}, that is a worm {H7415}? and the son {H1121} of man {H120}, which is a worm {H8438}?

Complete Jewish Bible

How much less a human, who is merely a maggot, a mortal, who is only a worm?!"

Berean Standard Bible

how much less man, who is but a maggot, and the son of man, who is but a worm!”

American Standard Version

How much less man, that is a worm! And the son of man, that is a worm!

Commentary

### SUMMARY
Job 25:6, part of Bildad the Shuhite's final and brief discourse, encapsulates the traditional argument of Job's friends by starkly contrasting God's transcendent power and purity with humanity's inherent weakness and insignificance. Through a rhetorical question, it asserts that if even celestial bodies are not pure in God's sight, how much less can frail humanity, likened to a worm, stand righteous before the Almighty. This verse serves to humble Job, reinforcing the friends' conviction that his suffering must stem from sin, as no mere human could justify themselves before a perfectly holy God.

### CONTEXT
* **Literary Context:** Job 25:6 concludes Bildad's third and shortest speech in the book of Job, spanning only six verses (Job 25:1-6). This brevity is notable, especially following Job's powerful and extensive responses in chapters 23 and 24, where he continues to assert his innocence and long for a direct encounter with God. Bildad's speech begins by reiterating God's immense dominion over the heavens and His countless armies ([Job 25:2-3](/job/25-2 "Job 25:2-3 - God's Dominion")). He then poses rhetorical questions about human righteousness and purity before God, using the imagery of the moon and stars not being bright or pure in God's sight ([Job 25:4-5](/job/25-4 "Job 25:4-5 - Human Impurity Before God")). The final verse, Job 25:6, serves as the climactic, crushing blow, aiming to silence Job's appeals for vindication by reducing humanity to its most lowly form. It is a desperate attempt by Bildad to reassert the friends' rigid theological framework: God is just, therefore Job's suffering implies his sin, and he is too insignificant to argue with God.
* **Historical & Cultural Context:** The ancient Near Eastern worldview, particularly within Israelite thought, often emphasized the vast chasm between the divine and the human. God was understood as utterly transcendent, holy, and powerful, while humanity was seen as finite, mortal, and prone to sin. The imagery of a "worm" (Hebrew _rimmah_) was a potent symbol of extreme lowliness, decay, and utter insignificance in this cultural milieu. It evoked vulnerability, perishing nature, and even vileness. This contrasts sharply with the majestic descriptions of God's cosmic rule and heavenly hosts. The "son of man" is a common Hebrew idiom, _ben-'adam_, simply meaning "human being" or "mankind," reinforcing the universal application of the statement to all humanity, not just Job. This linguistic choice underscores the cultural understanding of humanity's place in the grand cosmic order, subject to the whims of nature and the ultimate power of the divine.
* **Key Themes:** This verse powerfully contributes to several overarching themes in the book of Job and broader biblical theology. Firstly, it highlights **Human Insignificance** and frailty in comparison to the Creator, reducing humanity to its most vulnerable and dependent state. Secondly, it implicitly magnifies **God's Transcendent Holiness** and absolute righteousness by contrasting it with humanity's perceived impurity. The argument is that if even the celestial bodies are not pure in God's eyes, then certainly no human can be ([Job 25:5](/job/25-5 "Job 25:5 - Stars Not Pure Before God")). Thirdly, it reinforces the theme of **Inherent Human Impurity** or sinfulness, a concept found throughout Scripture, asserting that no human, by their own merit, can stand pure or righteous before God. This aligns with later biblical teachings on universal human sinfulness, such as those found in [Romans 3:23](/romans/3-23 "Romans 3:23 - All Have Sinned and Fall Short of the Glory of God"). Finally, the verse serves as a stark call to **Humility**, reminding humanity of its proper, lowly place in the grand scheme of creation, discouraging pride and self-righteousness.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Man (Hebrew, _'enosh'_):** This Hebrew word (אֱנוֹשׁ) for "man" often carries the connotation of frailty, mortality, and weakness. Unlike _'adam_ (אָדָם), which can refer to humanity in general or a specific individual, _'enosh_ specifically emphasizes the mortal, perishable nature of human beings. In this context, it underscores the inherent weakness and vulnerability of humanity as a creature, setting the stage for the comparison to a "worm."
* **Worm (Hebrew, _rimmah'_):** The Hebrew word (רִמָּה) translated as "worm" here specifically refers to a maggot or a worm associated with decay, corruption, and putrefaction. It is not a general term for a small creature but one that evokes images of decomposition and vileness. The choice of _rimmah_ intensifies the sense of human lowliness, fragility, and the ultimate return to dust. It implies not just smallness but also a state of utter abjection and worthlessness in comparison to the divine.
* **Son of man (Hebrew, _ben-'adam'_):** This is a common Hebrew idiom (בֶּן־אָדָם) meaning "human being" or "mankind." Its use in parallelism with "man" (_'enosh_) serves to intensify the statement and ensure its universal application to all humanity. It emphasizes that this lowliness and "worm-like" nature is not specific to Job but applies to every single human being, reinforcing the rhetorical force of Bildad's argument.

#### Verse Breakdown
* **"How much less man, [that is] a worm?":** This clause presents a rhetorical question, building upon the preceding verses that describe God's absolute purity and the impurity of the moon and stars in His sight. The phrase "how much less" implies an a fortiori argument: if even celestial bodies are not pure before God, then certainly humanity, which is far inferior, cannot be. The direct equation of "man" with "a worm" is a powerful, shocking metaphor designed to convey extreme insignificance, vulnerability, and inherent impurity. It strips humanity of any perceived dignity or strength before the divine.
* **"and the son of man, [which is] a worm?":** This second clause employs synonymous parallelism, repeating and intensifying the assertion of the first clause. By using the idiom "son of man" (meaning "humanity" or "mankind"), the verse broadens the scope, emphasizing that this "worm-like" state is not unique to Job or any individual but is the universal condition of all humanity. The repetition of the "worm" metaphor underscores the profound abjection and lowliness of humankind in the eyes of an infinitely holy God, leaving no room for human self-righteousness or claims of purity.

#### Literary Devices
Job 25:6 masterfully employs several literary devices to achieve its powerful, humbling effect. The primary device is a **Rhetorical Question**, "How much less man, [that is] a worm? and the son of man, [which is] a worm?" This is not a question seeking an answer but a declarative statement framed as an interrogation to emphasize an obvious truth: humanity is utterly insignificant before God. This rhetorical strategy forces the listener (Job) to concede the point. The verse also utilizes **Parallelism**, specifically **Synonymous Parallelism**, where "man" and "son of man" are paralleled, and both are equated with "a worm." This repetition reinforces the central idea and adds poetic intensity. Most strikingly, the verse uses a vivid **Metaphor** (or simile, depending on interpretation) by directly equating "man" and "son of man" with "a worm." This comparison is not merely descriptive but deeply symbolic, evoking images of decay, insignificance, vulnerability, and vileness. It is an extreme form of **Understatement** regarding God's majesty and **Hyperbole** regarding human lowliness, designed to shock and humble. The cumulative effect of these devices is to create an overwhelmingly powerful image of human abjection in the face of divine transcendence.

### THEOLOGICAL AND THEMATIC CONNECTIONS
While Bildad's overall theological framework in Job is flawed in its application to Job's suffering, his specific declaration in Job 25:6 about humanity's lowliness before God is profoundly true and resonates throughout biblical theology. It underscores the vast, unbridgeable chasm between the Creator and the creature, highlighting God's absolute holiness and transcendence in contrast to humanity's inherent frailty and fallen nature. This verse serves as a crucial reminder of our creaturely status, emphasizing that any standing we have before a perfectly righteous God is not based on our own merit or purity, but solely on His gracious condescension and provision. It prepares the reader for the biblical understanding of humanity's need for divine intervention and salvation, as our own efforts to achieve righteousness are utterly insufficient.

* [Psalm 22:6](/psalms/22-6 "Psalm 22:6 - I am a worm and not a man")
* [Psalm 8:4](/psalms/8-4 "Psalm 8:4 - What is man that You are mindful of him?")
* [Isaiah 40:15-17](/isaiah/40-15 "Isaiah 40:15-17 - Nations as a Drop in a Bucket")

### REFLECTION AND APPLICATION
Job 25:6, despite its origin in a flawed argument, offers timeless truths for our reflection and application today. In a world that often exalts human achievement, self-sufficiency, and pride, this verse provides a sobering and necessary perspective. It calls us to a profound humility, reminding us that our existence, strength, and wisdom are derived from God alone. Understanding ourselves as "worms" before the infinite majesty of God cultivates a proper reverence and awe, shifting our focus from self-reliance to absolute dependence on our Creator. This humility is not self-degradation but a realistic assessment of our place in the cosmos, fostering true worship and gratitude for God's unmerited favor. It also highlights our desperate need for grace; if we are truly this insignificant and impure, then any hope of standing righteous before God must come from outside ourselves, through His merciful provision. This perspective encourages us to embrace God's grace, rather than striving in vain for self-justification, and to live lives marked by gratitude, trust, and humble obedience.

#### Questions for Reflection
* **How does the imagery of humanity as a "worm" challenge my perceptions of self-worth and achievement?**
* **In what ways might a deep understanding of God's transcendent holiness and my own creaturely insignificance lead to greater humility and worship?**
* **If my standing before God is not based on my own purity, how does this truth impact my understanding of grace and my daily walk of faith?**
* **How can I cultivate a greater sense of awe and reverence for God in a world that often minimizes His majesty?**

### FAQ
**Is Bildad's statement in Job 25:6 entirely accurate, even though his overall theology in the book of Job is flawed?**

Answer: Yes, the specific statement in Job 25:6 regarding humanity's insignificance and impurity before God's transcendent holiness is biblically accurate, even though Bildad's application of this truth to Job's suffering (implying Job must be sinful to suffer) is incorrect. The book of Job ultimately challenges the simplistic cause-and-effect theology of the friends. However, the core assertion that God is infinitely pure and powerful, and humanity is frail and inherently impure in comparison, is a foundational biblical truth. Other Scriptures, such as [Psalm 8:4](/psalms/8-4 "Psalm 8:4 - What is man that You are mindful of him?") and [Isaiah 40:15-17](/isaiah/40-15 "Isaiah 40:15-17 - Nations as a Drop in a Bucket"), echo this sentiment of human lowliness before divine majesty. Bildad's error lies not in the truth of God's greatness or human frailty, but in his rigid insistence that suffering is always a direct punishment for sin, and that Job's suffering therefore proved his guilt.

**Why is "worm" used to describe humanity in this verse? What does it imply?**

Answer: The Hebrew word for "worm" here, _rimmah_ (רִמָּה), specifically refers to a maggot or a worm associated with decay and corruption. Its use is highly intentional and carries several powerful implications. Firstly, it emphasizes extreme **insignificance** and **smallness** in comparison to the vastness and power of God. Secondly, it highlights **vulnerability** and **frailty**, suggesting that humanity is easily crushed or perishes. Thirdly, and perhaps most potently, it conveys **impurity**, **vileness**, and a connection to **decay** and death. It's a stark reminder of our mortal, dust-bound nature and our inherent fallenness. The repetition of the imagery for both "man" and "son of man" intensifies this sense of universal abjection, leaving no room for human pride or self-righteousness before a perfectly holy God.

### CHRIST-CENTERED FULFILLMENT
While Job 25:6 profoundly emphasizes humanity's "worm-like" insignificance and impurity before God, it paradoxically sets the stage for the glorious truth of Christ's redemptive work. The ultimate "worm" was not merely frail humanity, but the Son of God Himself, who, though in the form of God, did not consider equality with God a thing to be grasped, but [emptied Himself, by taking the form of a servant, being born in the likeness of men](/philippians/2-6 "Philippians 2:6 - Christ's Humiliation"). He became truly human, embracing our frailty and even identifying with the "worm" of [Psalm 22:6](/psalms/22-6 "Psalm 22:6 - I am a worm and not a man") in His suffering on the cross. The very One who is God's pure and shining image ([Hebrews 1:3](/hebrews/1-3 "Hebrews 1:3 - Christ, the Radiance of God's Glory")) took upon Himself our "worm-like" nature and bore our sins, becoming sin for us ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). Through His perfect sacrifice, He bridged the infinite chasm between a holy God and impure humanity. Now, by faith in Him, we who were "worms" are not merely elevated, but [made children of God](/john/1-12 "John 1:12 - Children of God by Faith"), [clothed in His righteousness](/2_corinthians/5-21 "2 Corinthians 5:21 - Clothed in Christ's Righteousness"), and [given access to the Father](/ephesians/2-18 "Ephesians 2:18 - Access to the Father Through Christ"). The "worm" of humanity, through Christ, becomes a new creation, redeemed and restored to a place of dignity and intimacy with God, not by our own merit, but by His immeasurable grace ([Ephesians 2:8-9](/ephesians/2-8 "Ephesians 2:8-9 - Saved by Grace Through Faith")).

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

Isaiah 41:14

Fear not, thou worm Jacob, [and] ye men of Israel; I will help thee, saith the LORD, and thy redeemer, the Holy One of Israel.

Psalms 22:6

But I [am] a worm, and no man; a reproach of men, and despised of the people.

Job 7:17

¶ What [is] man, that thou shouldest magnify him? and that thou shouldest set thine heart upon him?

Job 4:19

How much less [in] them that dwell in houses of clay, whose foundation [is] in the dust, [which] are crushed before the moth?

Genesis 18:27

And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which [am but] dust and ashes: