Job 24:10

KJV

They cause [him] to go naked without clothing, and they take away the sheaf [from] the hungry;

KJV (with Strong's)

They cause him to go {H1980} naked {H6174} without clothing {H3830}, and they take away {H5375} the sheaf {H6016} from the hungry {H7457};

Complete Jewish Bible

so that they go about stripped, unclothed; they go hungry, as they carry sheaves [of grain];

Berean Standard Bible

Without clothing, they wander about naked. They carry the sheaves, but still go hungry.

American Standard Version

So thatthey go about naked without clothing, And being hungry they carry the sheaves.

Commentary

### SUMMARY
Job 24:10 starkly depicts the profound injustice and human suffering prevalent in the world, serving as a poignant lament within Job's impassioned discourse. This verse specifically highlights the ruthless actions of oppressors who strip the vulnerable of their most fundamental human necessities—clothing and sustenance—underscoring a systemic disregard for dignity and life itself. It encapsulates Job's deep bewilderment and anguish over the apparent impunity of the wicked and the perplexing delay of divine justice in the face of such egregious moral depravity.

### CONTEXT
* **Literary Context:** Job 24:10 is embedded within Job's extended and often agonizing discourse (chapters 21-27), where he directly challenges the conventional wisdom of his friends, particularly their rigid adherence to the retribution principle—the belief that suffering is always a direct consequence of sin. In chapter 24, Job shifts from defending his own innocence to observing the broader world, presenting a detailed and disturbing catalog of injustices committed by the wicked who appear to prosper unpunished. He meticulously describes various acts of oppression, theft, and violence, such as moving boundary stones, stealing flocks, and exploiting the poor, all of which seem to occur openly and without immediate divine intervention. This verse, therefore, is not merely a description of suffering but a crucial piece of Job's argument that God's justice is not always immediately or visibly dispensed in the present world, leading to profound theological questions about divine governance and human accountability.
* **Historical & Cultural Context:** The imagery in Job 24:10 resonates deeply with the socio-economic realities of the ancient Near East. In this agrarian society, the "sheaf" (harvested grain) represented the very means of survival for the poor, who often relied on gleaning or meager wages. To take it from the hungry was an act of extreme cruelty, denying them their most basic sustenance. Similarly, "clothing" was more than mere attire; for the poor, a cloak often served as a blanket at night and could even be used as collateral for a loan, with Mosaic Law explicitly requiring its return by nightfall to ensure the borrower's warmth and dignity (e.g., [Exodus 22:26-27](/exodus/22-26 "Exodus 22:26-27 - Laws on Pledges") and [Deuteronomy 24:12-13](/deuteronomy/24-12 "Deuteronomy 24:12-13 - Laws on Pledges for the Poor")). The actions described in Job 24:10 thus represent a profound violation of both human decency and the ethical standards upheld by the Law, highlighting the utter vulnerability of the marginalized in a society where justice was often administered by the powerful.
* **Key Themes:** This verse powerfully contributes to several overarching themes within the book of Job and biblical theology. Firstly, it underscores the pervasive theme of **Injustice and Oppression**, starkly illustrating the ruthless exploitation of the poor and defenseless. The oppressors' actions—stripping the naked and robbing the hungry—signify a complete disregard for human dignity and basic provision, revealing a profound moral depravity. Secondly, the verse highlights the extreme **Poverty and Vulnerability** of the victims. They are depicted as "naked" and "hungry," representing the most destitute segments of society who are utterly defenseless against their tormentors, echoing the plight of the marginalized throughout scripture (e.g., [Proverbs 14:31](/proverbs/14-31 "Proverbs 14:31 - Oppressing the Poor")). Finally, Job's observation of these acts occurring without immediate divine retribution raises the critical theme of **Divine Justice and Theodicy**, prompting questions about God's governance of the world and the timing of His judgment, a central theological tension explored throughout the book of Job (e.g., [Job 21:7](/job/21-7 "Job 21:7 - Why Do the Wicked Prosper?")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Naked (Hebrew, _‘êrōm_):** This term conveys more than just a lack of clothing; it signifies utter destitution, vulnerability, and a complete stripping away of dignity and protection. In biblical thought, nakedness can represent shame, exposure, and helplessness, emphasizing the extreme state of the victim who is left utterly exposed to the elements and the cruelty of others.
* **Sheaf (Hebrew, _‘āmîr_):** Referring to a bundle of harvested grain, the "sheaf" symbolizes the most basic form of food and sustenance derived from agricultural labor. Taking this away from the hungry is an act of extreme cruelty, directly denying them their very means of survival and highlighting the oppressors' complete disregard for human life and welfare.
* **Hungry (Hebrew, _rā‘ēb_):** This word emphasizes the desperate physical state of the victims. They are not merely poor, but actively starving, making the act of depriving them of food even more heinous. It underscores the immediate, life-threatening nature of the injustice described.

#### Verse Breakdown
* **"They cause [him] to go naked without clothing":** This clause vividly portrays the active role of the oppressors in systematically depriving the vulnerable. The phrase "cause him to go naked" implies not just neglect, but a deliberate act of stripping away, leaving the victim utterly exposed and humiliated. This speaks to a profound dehumanization, as basic covering is essential for both physical protection and social dignity. The repetition "naked without clothing" serves to intensify the image of complete destitution and vulnerability, emphasizing that no provision whatsoever is left for the victim.
* **"and they take away the sheaf [from] the hungry;":** This second clause parallels the first in its depiction of active deprivation, focusing on the most fundamental need for sustenance. "Taking away the sheaf" from someone who is already "hungry" is an act of extreme cruelty, signifying the denial of the most basic means of survival. This action highlights the oppressors' callous indifference to the suffering and even death of the marginalized, demonstrating a complete lack of compassion and an ultimate disregard for life.

#### Literary Devices
Job 24:10 employs several powerful **Literary Devices** to convey its message of profound injustice. **Imagery** is central, with the vivid pictures of "naked without clothing" and "taking away the sheaf from the hungry" creating a visceral sense of the victims' destitution and the oppressors' cruelty. These images are not abstract but concrete, evoking empathy and outrage. The verse also utilizes **Parallelism**, specifically synonymous parallelism, where the second clause ("and they take away the sheaf from the hungry") reinforces and intensifies the meaning of the first ("They cause [him] to go naked without clothing"). Both clauses describe acts of deprivation of fundamental necessities, amplifying the theme of ruthless exploitation. Furthermore, the stark contrast between the oppressors' actions and the victims' extreme vulnerability creates a powerful sense of **Pathos**, designed to elicit a strong emotional response and underscore the moral outrage inherent in Job's lament.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 24:10 stands as a stark biblical testament to the reality of human depravity and the pervasive nature of injustice in a fallen world. It challenges simplistic notions of divine retribution, forcing a deeper theological reflection on why God permits such suffering and evil to persist, at least for a time. While Job grapples with the apparent delay of divine judgment, the verse implicitly affirms God's ultimate awareness of these injustices, even if His intervention is not immediate. It highlights the biblical emphasis on caring for the poor and vulnerable, contrasting the oppressors' actions with God's own character as a defender of the defenseless. Theologically, it points to the tension between God's sovereignty and human free will, and the mystery of suffering that permeates the human experience, a mystery that the book of Job explores without offering easy answers, but always pointing to God's ultimate wisdom and justice.

* [Amos 2:6-7](/amos/2-6 "Amos 2:6-7 - God's Judgment on Injustice")
* [Proverbs 22:22-23](/proverbs/22-22 "Proverbs 22:22-23 - Do Not Exploit the Poor")
* [Ecclesiastes 12:14](/ecclesiastes/12-14 "Ecclesiastes 12:14 - God Will Judge Every Deed")

### REFLECTION AND APPLICATION
Job 24:10 serves as a timeless mirror reflecting the enduring realities of injustice and human suffering in our world. It compels us, as believers, to move beyond passive observation and engage actively with the plight of the vulnerable. This verse challenges us to recognize that true faith is not merely intellectual assent but a compassionate response to the needs of others, particularly those stripped of dignity and basic necessities. It calls us to advocate for systemic change, to speak out against exploitation, and to actively practice generosity and mercy, remembering that our actions toward the "least of these" are seen by God. While Job wrestled with the timing of divine justice, we are reminded that God sees every act of oppression and will ultimately bring all deeds to light. Our call is to embody God's heart for justice and compassion in the present, trusting in His ultimate sovereignty and the promise of a future where righteousness will prevail.

#### Questions for Reflection
* **How does Job 24:10 challenge my understanding of God's justice in the face of persistent evil in the world today?**
* **In what practical ways can I, or my community, actively advocate for and support those who are "naked" or "hungry" in our society?**
* **What systems or attitudes in my context might contribute to the exploitation of the vulnerable, and how can I work towards dismantling them?**

### FAQ
**Why does Job focus so much on the prosperity of the wicked if God is sovereign?**

Answer: Job's focus on the prosperity of the wicked, as seen in Job 24:10 and throughout his discourse, is central to his theological struggle. He is directly challenging the conventional wisdom of his friends, who rigidly adhere to the retribution principle—the idea that God always immediately rewards the righteous and punishes the wicked. Job observes that, in reality, the wicked often flourish while the righteous suffer, which deeply contradicts his friends' theology and his own understanding of a just God. His lament is not a denial of God's sovereignty but a profound wrestling with the *manner* and *timing* of divine justice. He seeks to understand why a sovereign God permits such blatant injustice to persist, even to the point of questioning God's immediate involvement in the world's moral order. This struggle ultimately leads to a deeper, more nuanced understanding of God's wisdom and sovereignty, which transcends human comprehension, as revealed in God's speeches from the whirlwind in [Job 38](/job/38 "Job 38 - God Answers Job from the Whirlwind").

**What is the significance of "nakedness" and "sheaf" in this verse?**

Answer: The "nakedness" and the "sheaf" are powerful symbols of ultimate deprivation and vulnerability in the ancient Near Eastern context. "Nakedness" (Hebrew: _‘êrōm_) signifies not just a lack of clothing but a complete stripping away of dignity, protection, and social standing. In a society where clothing provided warmth, modesty, and often indicated social status, being left naked was a profound humiliation and exposed one to the elements and further harm. The "sheaf" (Hebrew: _‘āmîr_), a bundle of harvested grain, represents the most basic form of sustenance and the fruit of agricultural labor. For the "hungry" to have their sheaf taken away means they are deprived of their very means of survival, facing starvation. Together, these images illustrate the extreme cruelty and callousness of the oppressors, who deny the most fundamental human needs, leaving their victims utterly destitute and at the brink of death. These specific deprivations underscore the severity of the injustice Job observes, making the oppressors' actions particularly heinous in a culture that valued hospitality and care for the poor (e.g., [Leviticus 19:9-10](/leviticus/19-9 "Leviticus 19:9-10 - Laws on Gleaning")).

### CHRIST-CENTERED FULFILLMENT
Job 24:10, with its agonizing depiction of the oppressed stripped of their most basic necessities, finds profound Christ-centered fulfillment in the person and work of Jesus. While Job grappled with the seeming absence of immediate divine justice, Jesus perfectly embodies God's heart for the poor and marginalized, not only identifying with their suffering but actively entering into it. He is the ultimate "sheaf" of life, the "bread of life" (as declared in [John 6:35](/john/6-35 "John 6:35 - Jesus, the Bread of Life")), who freely gives Himself to satisfy the spiritual hunger of humanity. Furthermore, Jesus Himself was "stripped naked" on the cross ([Matthew 27:28](/matthew/27-28 "Matthew 27:28 - Jesus Stripped and Mocked")), enduring ultimate humiliation and exposure, not as a victim of human oppression in the same way, but as the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), thereby addressing the root cause of all injustice and human depravity. His kingdom, inaugurated by His first coming and consummated at His second, promises true justice and provision for all, where the hungry will be filled and the naked clothed ([Luke 1:53](/luke/1-53 "Luke 1:53 - The Magnificat's Prophecy of Justice")). Ultimately, Christ's work on the cross and His future reign assure us that the injustices lamented by Job will be fully rectified, and a new heavens and new earth will emerge where righteousness dwells and the vulnerable are forever protected ([2 Peter 3:13](/2_peter/3-13 "2 Peter 3:13 - New Heavens and New Earth")).

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

Amos 2:7

That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father will go in unto the [same] maid, to profane my holy name:

Amos 2:8

And they lay [themselves] down upon clothes laid to pledge by every altar, and they drink the wine of the condemned [in] the house of their god.

Deuteronomy 24:19

When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow: that the LORD thy God may bless thee in all the work of thine hands.

Amos 5:11

Forasmuch therefore as your treading [is] upon the poor, and ye take from him burdens of wheat: ye have built houses of hewn stone, but ye shall not dwell in them; ye have planted pleasant vineyards, but ye shall not drink wine of them.

Amos 5:12

For I know your manifold transgressions and your mighty sins: they afflict the just, they take a bribe, and they turn aside the poor in the gate [from their right].