TRV
Translation
American Standard Version
How forcible are words of uprightness! But your reproof, what doth it reprove?
World English Bible Messianic
How forcible are words of uprightness! But your reproof, what does it reprove?
Geneva Bible (1599)
Howe stedfast are the wordes of righteousnes? and what can any of you iustly reproue?
Young's Literal Translation
How powerful have been upright sayings, And what doth reproof from you reprove?
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In the KJVVerse 13,004 of 31,102
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Commentary on Job 6 verses 22–30
22 ¶ Did I say, Bring unto me? or, Give a reward for me of your substance?
23 Or, Deliver me from the enemy's hand? or, Redeem me from the hand of the mighty?
24 Teach me, and I will hold my tongue: and cause me to understand wherein I have erred.
25 How forcible are right words! but what doth your arguing reprove?
26 Do ye imagine to reprove words, and the speeches of one that is desperate, which are as wind?
27 Yea, ye overwhelm the fatherless, and ye dig a pit for your friend.
28 Now therefore be content, look upon me; for it is evident unto you if I lie.
29 Return, I pray you, let it not be iniquity; yea, return again, my righteousness is in it.
30 Is there iniquity in my tongue? cannot my taste discern perverse things?
Poor Job goes on here to upbraid his friends with their unkindness and the hard usage they gave him. He here appeals to themselves concerning several things which tended both to justify him and to condemn them. If they would but think impartially, and speak as they thought, they could not but own,
I. That, though he was necessitous, yet he was not craving, nor burdensome to his friends. Those that are so, whose troubles serve them to beg by, are commonly less pitied than the silent poor. Job would be glad to see his friends, but he did not say, Bring unto me (Job 6:22), or, Deliver me, Job 6:23. He did not desire to put them to any expense, did not urge his friends either, 1. To make a collection for him, to set him up again in the world. Though he could plead that his losses came upon him by the hand of God and not by any fault or folly of his own, - that he was utterly ruined and impoverished, - that he had lived in good condition, and that when he had wherewithal he was charitable and ready to help those that were in distress, - that his friends were rich, and able to help him, yet he did not say, Give me of your substance. Note, A good man, when troubled himself, is afraid of being troublesome to his friends. Or, 2. To raise the country for him, to help him to recover his cattle out of the hands of the Sabeans and Chaldeans, or to make reprisals upon them: "Did I send for you to deliver me out of the hand of the mighty? No, I never expected you should either expose yourselves to any danger or put yourselves to any charge upon my account. I will rather sit down content under my affliction, and make the best of it, than sponge upon my friends." St. Paul worked with his hands, that he might not be burdensome to any. Job's not asking their help did not excuse them from offering it when he needed it and it was in the power of their hands to give it; but it much aggravated their unkindness when he desired no more from them than a good look, and a good word, and yet could not obtain them. It often happens that from man, even when we expect little, we have less, but from God, even when we expect much, we have more, Eph 3:20.
II. That, though he differed in opinion from them, yet he was not obstinate, but ready to yield to conviction, and to strike sail to truth as soon as ever it was made to appear to him that he was in an error (Job 6:24, Job 6:25): "If, instead of invidious reflections and uncharitable insinuations, you will give me plain instructions and solid arguments, which shall carry their own evidence along with them, I am ready to acknowledge my error and own myself in a fault: Teach me, and I will hold my tongue; for I have often found, with pleasure and wonder, how forcible right words are. But the method you take will never make proselytes: What doth your arguing reprove? Your hypothesis is false, your surmises are groundless, your management is weak, and your application peevish and uncharitable." Note, 1. Fair reasoning has a commanding power, and it is a wonder if men are not conquered by it; but railing and foul language are impotent and foolish, and it is no wonder if men are exasperated and hardened by them. 2. It is the undoubted character of every honest man that he is truly desirous to have his mistakes rectified, and to be made to understand wherein he has erred; and he will acknowledge that right words, when they appear to him to be so, though contrary to his former sentiments, are both forcible and acceptable.
III. That, though he had been indeed in a fault, yet they ought not to have given him such hard usage (Job 6:26, Job 6:27): "Do you imagine, or contrive with a great deal of art" (for so the word signifies), "to reprove words, some passionate expressions of mine in this desperate condition, as if they were certain indications of reigning impiety and atheism? A little candour and charity would have served to excuse them, and to put a better construction upon them. Shall a man's spiritual state be judged of by some rash and hasty words, which a surprising trouble extorts from him? Is it fair, is it kind, is it just, to criticize in such a case? Would you yourselves be served thus?" Two things aggravated their unkind treatment of him: - 1. That they took advantage of his weakness and the helpless condition he was in: You overwhelm the fatherless, a proverbial expression, denoting that which is most barbarous and inhuman. "The fatherless cannot secure themselves from insults, which emboldens men of base and sordid spirits to insult them and trample upon them; and you do so by me." Job, being a childless father, thought himself as much exposed to injury as a fatherless child (Psa 127:5) and had reason to be offended with those who therefore triumphed over him. Let those who overwhelm and overpower such as upon any account may be looked upon as fatherless know that therein they not only put off the compassions of man, but fight against the compassions of God, who is, and will be, a Father of the fatherless and a helper of the helpless. 2. That they made a pretence of kindness: "You dig a pit for your friend; not only you are unkind to me, who am your friend, but, under colour of friendship, you ensnare me." When they came to see and sit with him he thought he might speak his mind freely to them, and that the more bitter his complaints to them were the more they would endeavour to comfort him. This made him take a greater liberty than otherwise he would have done. David, though he smothered his resentments when the wicked were before him, would probably have given vent to them if none had been by but friends, Psa 39:1. But this freedom of speech, which their professions of concern for him made him use, had exposed him to their censures, and so they might be said to dig a pit for him. Thus, when our hearts are hot within us, what is ill done we are apt to misrepresent as if done designedly.
IV. That, though he had let fall some passionate expressions, yet in the main he was in the right, and that his afflictions, though very extraordinary, did not prove him to be a hypocrite or a wicked man. His righteousness he holds fast, and will not let it go. For the evincing of it he here appeals, 1. To what they saw in him (Job 6:28): "Be content, and look upon me; what do you see in me that bespeaks me either a madman or a wicked man? Nay, look in my face, and you may discern there the indications of a patient and submissive spirit, for all this. Let the show of my countenance witness for me that, though I have cursed my day, I do not curse my God." Or rather, "Look upon my ulcers and sore boils, and by them it will be evident to you that I do not lie," that is, "that I do not complain without cause. Let your own eyes convince you that my condition is very sad, and that I do not quarrel with God by making it worse than it is." 2. To what they heard from him, Job 6:30. "You hear what I have to say: Is there iniquity in my tongue? that iniquity that you charge me with? Have I blasphemed God or renounced him? Are not my present arguings right? Do not you perceive, by what I say, that I can discern perverse things? I can discover your fallacies and mistakes, and, if I were myself in an error, I could perceive it. Whatever you think of me, I know what I say." 3. To their own second and sober thoughts (Job 6:29): "Return, I pray you, consider the thing over again without prejudice and partiality, and let not the result be iniquity, let it not be an unrighteous sentence; and you will find my righteousness is in it," that is, "I am in the right in this matter; and, though I cannot keep my temper as I should, I keep my integrity, and have not said, nor done, nor suffered, any thing which will prove me other than an honest man." A just cause desires nothing more than a just hearing, and if need be a re-hearing.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 22–30. Public domain.
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Olympiodorus of AlexandriaAD 600
COMMENTARY ON JOB 6:24-27
Job’s words mean … “It is likely you have suffered the same in many things.” Truth, however, is always hateful to many. Therefore, you despise my words of truth. “You do not come down to me,” Job says, “nor do you speak about the gifts of grace like people who desire to encourage. On the contrary, you accuse me openly, whereas I have never accused you. I hope, however, that after answering each of you, my words will defeat you.”
Gregory the DialogistAD 604
56. He must himself be pure from evil, who makes it his concern to correct the evil practices of other men, so as not to be taken up with earthly imaginations, not to give way to grovelling desires, in order that he may the more clearly see what things others ought to avoid, in proportion as he himself the more thoroughly eschews them by knowledge and by practice. For the eye which dust weighs upon, never clearly sees the spot upon the limb, and the hands that hold mud can never cleanse away the overcast dirt. And this according to the older of the old Translation [h], the voice of God rightly conveyed in sense to David, busied about external wars, when It says, Thou shalt not build a temple, for thou art a man of blood. [1 Chron. 22, 8; 28, 3.] Now he builds God's Temple, who is devoted to correcting and forming the minds of his neighbours. For we are God's Temple, who are framed to life by His indwelling, as Paul bears witness, saying, For the temple of God is holy, which temple ye are. [1 Cor. 3, 17] But a man of blood is forbidden to build a temple to God, in that he who is still devoted to carnal practices, must needs blush to instruct the minds of his neighbours spiritually. Therefore it is well said, Wherefore have ye detracted from the words of truth, when there is none of you that is able to convict them? As if it were in plain words; ‘With what rashness do ye blame all ye hear, who knowing nothing of the causes of my stroke, still utter words that deserve blame.’
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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SUMMARY
Job 6:25 encapsulates Job's profound anguish and frustration with his friends' misguided attempts at comfort, which have devolved into accusatory arguments. In this pivotal verse, Job articulates a deep longing for communication rooted in truth, integrity, and empathy, contrasting the inherent power and effectiveness of "right words" with the utter futility and reproving emptiness of his friends' judgmental and unhelpful counsel. It is a desperate cry for genuine understanding amidst overwhelming suffering, challenging the superficiality of their wisdom.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 6:25 masterfully employs several literary devices to convey Job's frustration and his yearning for truth. The most prominent is Rhetorical Question, "but what doth your arguing reprove?", which is not meant to elicit an answer but to make a forceful assertion about the futility and emptiness of his friends' words. This question highlights the profound disconnect between the friends' stated intention (to comfort and correct) and the actual impact of their speech (to inflict more pain and misunderstanding). Coupled with this is Juxtaposition or Contrast, as Job sharply places the inherent power and effectiveness of "right words" against the impotence and unhelpfulness of his friends' "arguing." This sharp distinction underscores Job's desire for truthful, empathetic communication against the backdrop of their judgmental and ill-informed counsel. There is also an element of Irony, as those who came to offer comfort ironically become sources of further distress, and their supposed "wisdom" is revealed as baseless and unconvincing, failing to achieve the very "reproof" they claim to offer.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 6:25 stands as a powerful testament to the biblical emphasis on the profound impact of human speech and the divine standard for communication. It highlights that words are not neutral; they carry immense power to build up or tear down, to heal or wound, to reveal truth or perpetuate falsehood. Job's lament underscores that true wisdom is not found in rigid theological frameworks applied without empathy, but in words that are "upright"—aligned with truth, justice, and compassion, reflecting the very character of God. The verse implicitly calls for a theology of communication where truth is spoken in love, and counsel is offered with understanding rather than condemnation, especially in the face of suffering. It challenges us to consider whether our words, even those spoken with good intentions, truly "reprove" in a way that leads to genuine understanding, healing, or righteous conviction, or if they merely add to another's burden and perpetuate misunderstanding.
REFLECTION AND APPLICATION
Job 6:25 offers a timeless challenge for our own communication, particularly in contexts of pain, disagreement, or theological discussion. It compels us to examine the quality and intent of our words: Are they "right words"—truthful, just, empathetic, and constructive—or are they merely "arguing" that fails to genuinely reprove or help? In a world saturated with information and often divisive discourse, Job's cry for upright speech reminds us of the profound responsibility we bear. When engaging with others, especially those in distress, we are called to listen deeply, to speak with integrity, and to prioritize compassion over simplistic answers or judgmental pronouncements. This verse encourages us to cultivate a wisdom that understands the power of a well-placed, truthful, and empathetic word, and to recognize the futility of discourse that only serves to condemn or alienate without offering genuine understanding or a pathway to truth. It calls us to embody the kind of communication that brings healing and clarity, rather than adding to the burdens of others.
Questions for Reflection
FAQ
Why does Job emphasize "right words" so strongly in his suffering?
Answer: Job emphasizes "right words" because he is experiencing not only immense physical and emotional suffering but also the profound injustice of his friends' theological accusations. His friends, particularly Eliphaz, are operating under a rigid "retribution theology" that assumes Job's suffering must be a direct consequence of his sin. Job knows this is not true for him, and he longs for words that reflect reality, truth, and genuine understanding of his situation. He desires communication that is "upright" (just, honest, morally sound) and "forcible" (effective, piercing, capable of bringing clarity or true correction), rather than the baseless, unhelpful, and condemning arguments he receives. His emphasis is a plea for integrity in communication and a lament over the absence of true empathy and wisdom from his comforters, highlighting their failure to offer solace or genuine insight.
How does Job 6:25 relate to modern communication and interpersonal relationships?
Answer: Job 6:25 offers timeless wisdom for modern communication, particularly in an age of instant and often unfiltered discourse. It serves as a powerful reminder of the impact our words have. In personal relationships, professional settings, and online interactions, the verse challenges us to consider if our communication is "right"—truthful, just, empathetic, and constructive—or if it devolves into unproductive "arguing" that fails to achieve genuine understanding or resolution. It underscores the importance of listening before speaking, of seeking to understand another's perspective, and of offering counsel that is rooted in compassion rather than judgment. The verse highlights that even well-intentioned words can be harmful if they lack integrity or empathy, urging us to cultivate speech that truly builds up and brings clarity, rather than adding to confusion or distress. It reminds us that effective communication is not merely about conveying information, but about fostering genuine connection and understanding.
CHRIST-CENTERED FULFILLMENT
Job's yearning for "right words" and his lament over the futility of human counsel find their ultimate fulfillment in Jesus Christ. Jesus is the embodiment of the "right word"—He is the Word made flesh, as declared in John 1:1 and John 1:14. His words were always "forcible" and "upright," spoken with unparalleled authority and truth, as noted in Luke 4:32 and Matthew 7:29. Unlike Job's friends, whose arguments failed to truly "reprove" or bring understanding, Jesus's words possess the divine power to convict of sin, to bring life (John 6:63), and to reveal the Father with perfect clarity. He is the Way, the Truth, and the Life (John 14:6), in whom "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). Furthermore, Jesus's suffering, like Job's, was innocent, yet unlike Job's friends, Jesus perfectly understood human suffering, taking upon himself the ultimate burden of sin (Isaiah 53:4; 1 Peter 2:24). His life, death, and resurrection are the definitive "right words" from God to humanity, powerfully revealing divine justice, boundless love, and the ultimate answer to the problem of suffering and the human condition.