Job 24:21

KJV

He evil entreateth the barren [that] beareth not: and doeth not good to the widow.

KJV (with Strong's)

He evil entreateth {H7462} the barren {H6135} that beareth {H3205} not: and doeth not good {H3190} to the widow {H490}.

Complete Jewish Bible

They devour childless women and give no help to widows.

Berean Standard Bible

They prey on the barren and childless, and show no kindness to the widow.

American Standard Version

He devoureth the barren that beareth not, And doeth not good to the widow.

Commentary

### SUMMARY
Job 24:21 is a poignant lament from Job, articulating his deep perplexity over the apparent prosperity of the wicked and their unpunished cruelty. In this verse, Job observes how malicious individuals actively mistreat the most defenseless members of society—the barren woman, who faced social stigma and economic insecurity, and the widow, who lacked male protection and legal standing. This specific example serves as a stark indictment of the pervasive injustice Job witnesses, directly challenging the conventional theological framework of his friends who insisted on immediate divine retribution for sin.

### CONTEXT
* **Literary Context:** Job 24 is situated within Job's final extended discourse (chapters 23-31) before God's direct intervention. Having exhausted the arguments with his three friends, Job continues to wrestle with the paradox of suffering and divine justice. In this chapter, he shifts from defending his own righteousness to presenting a detailed observation of widespread societal injustice perpetrated by the wicked, who often escape earthly consequences. This verse, therefore, is not merely an isolated observation but a concrete illustration of the systemic oppression that fuels Job's profound theological questions about God's governance of the world. It directly counters the simplistic retribution theology advocated by Eliphaz, Bildad, and Zophar.
* **Historical & Cultural Context:** In the ancient Near East, both barren women and widows occupied extremely vulnerable positions. Barrenness was often seen as a divine curse or a source of profound shame, leading to social ostracization and economic insecurity, especially without male children to provide for or inherit. Widows, having lost their male protector (husband), were typically without legal standing, property rights, or means of support, making them highly susceptible to exploitation, theft, and abuse. Old Testament law, as seen in books like Deuteronomy and Exodus, frequently commanded special protection and care for these groups, highlighting their inherent vulnerability and God's particular concern for them. Job's observation underscores a profound failure of societal ethics and religious adherence.
* **Key Themes:** Job 24:21 powerfully contributes to several overarching themes in the book of Job and the broader biblical narrative. Firstly, it deepens the **Problem of Evil and Theodicy**, as Job grapples with why a just God permits such flagrant injustice to go unpunished in the present. Secondly, it highlights the theme of **Social Injustice and Oppression**, serving as a vivid example of the heartless exploitation of the weak by the powerful. This resonates with broader biblical calls for justice for the marginalized, such as those found in [Isaiah 1:17](/isaiah/1-17 "Isaiah 1:17 - Seek Justice, Correct Oppression"). Finally, the verse underscores the **Vulnerability of the Marginalized**, portraying the "barren" and "widow" as archetypes of those least able to defend themselves, a theme echoed throughout the Old Testament's legal and prophetic literature concerning the poor, orphans, and sojourners, as seen in [Deuteronomy 24:17-22](/deuteronomy/24-17 "Deuteronomy 24:17-22 - Justice for the Sojourner, Fatherless, and Widow").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **רָעַע (_ra'a'_) - evil entreateth:** This Hebrew verb means "to break," "to harm," "to treat badly," or "to afflict." It implies active, deliberate malice and severe mistreatment, not merely neglect. The KJV's "evil entreateth" effectively captures this sense of intentional wrongdoing and abuse directed towards the vulnerable. It suggests a proactive effort to cause suffering.
* **עֲקָרָה (_'aqarah_) - barren:** Beyond the literal inability to conceive, this term carried immense social and economic weight in ancient Israel. A barren woman often faced social stigma, potential divorce, and, critically, lacked male children who would provide for her in old age or inherit property. This made her economically precarious and socially marginalized, especially if her husband died.
* **אַלְמָנָה (_'almanah_) - widow:** A woman whose husband had died, leaving her without the primary male protector and provider in a patriarchal society. Widows were often left destitute, without legal standing or means of support, making them prime targets for exploitation and injustice. Their vulnerability was a recurring concern in Israelite law and prophecy.

#### Verse Breakdown
* **"He evil entreateth the barren [that] beareth not":** This clause describes the wicked person's active, malicious abuse of a barren woman. The phrase "that beareth not" emphasizes her double vulnerability: not only is she without children, but this condition itself makes her a target for those who would exploit her lack of social standing and future support. The "evil entreating" suggests a deliberate infliction of harm, perhaps by denying her rights, seizing her property, or subjecting her to verbal or physical abuse.
* **"and doeth not good to the widow":** This second clause highlights a sin of omission, equally devastating. While "evil entreateth" implies active harm, "doeth not good" signifies a refusal to provide the expected or morally required assistance to a widow. In a society where widows were dependent on the charity and justice of others, withholding aid or failing to uphold their rights was a profound act of cruelty, leading to destitution and further suffering. It demonstrates a complete lack of compassion and disregard for divine commands regarding the vulnerable.

#### Literary Devices
Job 24:21 employs several effective literary devices to convey its powerful message. **Parallelism** is evident in the two clauses, "He evil entreateth the barren [that] beareth not" and "and doeth not good to the widow." While not perfectly synonymous, they function as a form of **antithetical parallelism** or **synthetic parallelism**, presenting two facets of the wicked's cruelty: active harm and passive neglect/refusal of aid. This dual presentation underscores the comprehensive nature of their malice. Furthermore, "the barren" and "the widow" serve as examples of **synecdoche** or **metonymy**, where these specific vulnerable groups stand in for all marginalized and defenseless individuals in society. By focusing on these archetypes, the verse evokes strong **pathos**, appealing to the reader's emotions and highlighting the profound injustice and suffering inflicted upon the most helpless.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job's lament in 24:21, while expressing his struggle with divine justice, simultaneously affirms a core biblical truth: God's profound concern for the vulnerable and His condemnation of those who oppress them. Even as Job questions God's *timing* of justice, the very act of highlighting these injustices implies a standard of righteousness that the wicked fail to meet—a standard rooted in God's character. The Bible consistently portrays God as the defender of the defenseless, and the mistreatment of the barren and widow is a direct affront to His nature and His law. This verse serves as a sober reminder that true righteousness involves active compassion and protection for those who cannot protect themselves.

* [Deuteronomy 10:18](/deuteronomy/10-18 "Deuteronomy 10:18 - God's Care for the Vulnerable")
* [Exodus 22:22-24](/exodus/22-22 "Exodus 22:22-24 - Do Not Afflict the Widow or Orphan")
* [Psalm 68:5](/psalms/68-5 "Psalm 68:5 - God, Defender of Widows and Orphans")

### REFLECTION AND APPLICATION
Job 24:21 transcends its ancient context to offer a timeless challenge to our conscience. The "barren" and "widows" of Job's day represent the archetypal vulnerable, those whose circumstances leave them exposed to exploitation. In our contemporary world, these archetypes manifest in various forms: the economically disadvantaged, the socially marginalized, refugees, victims of human trafficking, the elderly without support, or those facing systemic discrimination. This verse calls us to move beyond passive observation of injustice and to actively identify where "evil entreating" or "doing not good" is occurring. It compels us to examine our own hearts and societies: Are we complicit in systems that harm the vulnerable, or are we actively working to protect and uplift them? True faith, as the New Testament affirms, is demonstrated not just in belief, but in compassionate action for those in need, advocating for justice and extending practical help where it is most needed.

#### Questions for Reflection
* **How does Job 24:21 challenge our assumptions about immediate divine justice in the world?**
* **Who are the "barren" and "widows" in our contemporary society, and how might we, individually or systemically, be "evil entreating" or "doing not good" to them?**
* **What specific actions can we take to advocate for and protect the most vulnerable in our communities, reflecting God's heart for justice?**

### FAQ
**Why does Job focus on the "barren" and "widow" specifically?**

Answer: Job focuses on these specific groups because they represented the epitome of vulnerability and helplessness in ancient Near Eastern society. A barren woman faced social stigma and economic insecurity due to the lack of heirs and support in old age. A widow, having lost her male protector, was often left without legal standing, property rights, or means of sustenance, making her an easy target for exploitation. By highlighting the wicked's cruelty towards these archetypal figures, Job underscores the profound heartlessness of the oppressors and the depth of societal injustice he observes. They serve as powerful examples of those least able to defend themselves, making the injustice particularly egregious.

**Does this verse imply God is absent or uncaring?**

Answer: No, Job's lament does not imply God is absent or uncaring. Instead, it expresses Job's profound struggle with the *mystery* of God's justice and its timing. Job is wrestling with the apparent disconnect between God's known character (as just and righteous) and the observable reality of the wicked prospering while the innocent suffer. His questions are directed *to* God, not a denial of God's existence or power. The entire book of Job ultimately affirms God's sovereignty and justice, even if His ways are beyond human comprehension. The Bible consistently portrays God as the ultimate defender of the oppressed, even if His intervention is not always immediate or visible to human eyes.

### CHRIST-CENTERED FULFILLMENT
Job 24:21, with its stark portrayal of the wicked's oppression of the vulnerable, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. While Job wrestled with the apparent delay of divine justice, Jesus' earthly ministry was a direct embodiment of God's heart for the marginalized. He consistently identified with the poor, the sick, and the outcast, declaring His mission to "preach good news to the poor... to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed" ([Luke 4:18-19](/luke/4-18 "Luke 4:18-19 - Jesus' Mission Statement")). Jesus not only condemned the "evil entreating" and "doing not good" that Job observed but actively demonstrated compassion, healing, and justice. His parables, like that of the Good Samaritan, challenged societal norms that neglected the vulnerable. Ultimately, Christ's sacrifice on the cross addresses the root cause of all injustice—sin—and His future return promises a perfect kingdom where "He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore" ([Revelation 21:4](/revelation/21-4 "Revelation 21:4 - No More Tears or Pain")). In Christ, the cries of the "barren" and "widows" are heard, and ultimate justice will prevail, ensuring that those who "evil entreat" will face the righteous judgment of the Lamb of God ([Matthew 25:31-46](/matthew/25-31 "Matthew 25:31-46 - The Judgment of the Nations")).

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

Job 29:13

The blessing of him that was ready to perish came upon me: and I caused the widow's heart to sing for joy.

1 Samuel 1:6

And her adversary also provoked her sore, for to make her fret, because the LORD had shut up her womb.

1 Samuel 1:7

And [as] he did so year by year, when she went up to the house of the LORD, so she provoked her; therefore she wept, and did not eat.

Job 22:9

Thou hast sent widows away empty, and the arms of the fatherless have been broken.

Job 31:16

¶ If I have withheld the poor from [their] desire, or have caused the eyes of the widow to fail;

Job 31:18

(For from my youth he was brought up with me, as [with] a father, and I have guided her from my mother's womb;)

Job 24:3

They drive away the ass of the fatherless, they take the widow's ox for a pledge.