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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 24:18–25. His two-level outline is real structure in the source text, so it is rendered as structure.
Job here, in the conclusion of his discourse,
I.Gives some further instances of the wickedness of these cruel bloody men.
1.Some are pirates and robbers at sea. To this many learned interpreters apply those difficult expressions (Job 24:18), He is swift upon the waters. Privateers choose those ships that are the best sailors. In these swift ships they cruise from one channel to another, to pick up prizes; and this brings them in so much wealth that their portion is cursed in the earth, and they behold not the way of the vineyards, that is (as bishop Patrick explains it), they despise the employment of those who till the ground and plant vineyards as poor and unprofitable. But others make this a further description of the conduct of those sinners that are afraid of the light: if they be discovered, they get away as fast as they can, and choose to lurk, not in the vineyards, for fear of being discovered, but in some cursed portion, a lonely and desolate place, which nobody looks after.
2.Some are abusive to those that are in trouble, and add affliction to the afflicted. Barrenness was looked upon as a great reproach, and those that fall under that affliction they upbraid with it, as Peninnah did Hannah, on purpose to vex them and make them to fret, which is a barbarous thing. This is evil entreating the barren that beareth not (Job 24:21), or those that are childless, and so want the arrows others have in their quiver, which enable them to deal with their enemy in the gate, Psa 127:5. They take that advantage against and are oppressive to them. As the fatherless, so the childless, are in some degree helpless. For the same reason it is a cruel thing to hurt the widow, to whom we ought to do good; and not doing good, when it is in our power, is doing hurt.
3.There are those who, by inuring themselves to cruelty, come at last to be so exceedingly boisterous that they are the terror of the mighty in the land of the living (Job 24:22): "He draws the mighty into a snare with his power; even the greatest are not able to stand before him when he is in his mad fits: he rises up in his passion, and lays about him with so much fury that no man is sure of his life; nor can he at the same time be sure of his own, for his hand is against every man and every man's hand against him," Gen 16:12. One would wonder how any man can take pleasure in making all about him afraid of him, yet there are those that do.
II.He shows that these daring sinners prosper, and are at ease for a while, nay, and often end their days in peace, as Ishmael, who, though he was a man of such a character as is here given, yet both lived and died in the presence of all his brethren, as we are told, Gen 16:12; Gen 25:18 : Of these sinners here it is said,
1.That it is given them to be in safety, Job 24:23. They seem to be under the special protection of the divine Providence; and one would wonder how they escape with life through so many dangers as they run themselves into.
2.That they rest upon this, that is, they rely upon this as sufficient to warrant all their violences. Because sentence against their evil works is not executed speedily they think that there is no great evil in them, and that God is not displeased with them, nor will ever call them to an account. Their prosperity is their security.
3.That they are exalted for a while. They seem to be the favourites of heaven, and value themselves as making the best figure on earth. They are set up in honour, set up (as they think) out of the reach of danger, and lifted up in the pride of their own spirits.
4.That, at length, they are carried out of the world very silently and gently, and without any remarkable disgrace or terror. "They go down to the grave as easily as snow-water sinks into the dry ground when it is melted by the sun;" so bishop Patrick explains Job 24:19. To the same purport he paraphrases Job 24:20, The womb shall forget him, etc. "God sets no such mark of his displeasure upon him but that his mother may soon forget him. The hand of justice does not hang him on a gibbet for the birds to feed on; but he is carried to his grave like other men, to be the sweet food of worms. There he lies quietly, and neither he nor his wickedness is any more remembered than a tree which is broken to shivers." And Job 24:24, They are taken out of the way as all others, that is, "they are shut up in their graves like all other men; nay, they die as easily (without those tedious pains which some endure) as an ear of corn is cropped with your hand." Compare this with Solomon's observation (Ecc 8:10), I saw the wicked buried, who had come and gone from the place of the holy, and they were forgotten.
III.He foresees their fall however, and that their death, though they die in ease and honour, will be their ruin.
God's eyes are upon their ways, Job 24:23. Though he keep silence, and seem to connive at them, yet he takes notice, and keeps account of all their wickedness, and will make it to appear shortly that their most secret sins, which they thought no eye should see (Job 24:15), were under his eye and will be called over again. Here is no mention of the punishment of these sinners in the other world, but it is intimated in the particular notice taken of the consequences of their death.
1.The consumption of the body in the grave, though common to all, yet to them is in the nature of a punishment for their sin. The grave shall consume those that have sinned; that land of darkness will be the lot of those that love darkness rather than light. The bodies they pampered shall be a feast for worms, which shall feed as sweetly on them as ever they fed on the pleasures and gains of their sins.
2.Though they thought to make themselves a great name by their wealth, and power, and mighty achievements, yet their memorial perished with them, Psa 9:6. He that made himself so much talked of shall, when he is dead, be no more remembered with honour; his name shall rot, Pro 10:7. Those that durst not give him his due character while he lived shall not spare him when he is dead; so that the womb that bore him, his own mother, shall forget him, that is, shall avoid making mention of him, and shall think that the greatest kindness she can do him, since no good can be said of him. That honour which is got by sin will soon turn into shame.
3.The wickedness they thought to establish in their families shall be broken as a tree; all their wicked projects shall be blasted, and all their wicked hopes dashed and buried with them.
4.Their pride shall be brought down and laid in the dust (Job 24:24); and, in mercy to the world, they shall be taken out of the way, and all their power and prosperity shall be cut off. You may seek them, and they shall not be found. Job owns that wicked people will be miserable at last, miserable on the other side death, but utterly denies what his friends asserted, that ordinarily they are miserable in this life.
IV.He concludes with a bold challenge to all that were present to disprove what he had said if they could (Job 24:25):
"If it be not so now, as I have declared, and if it do not thence follow that I am unjustly condemned and censured, let those that can undertake to prove that my discourse is either,
1.False in itself, and then they prove me a liar; or,
2.Foreign, and nothing to the purpose, and then they prove my speech frivolous and nothing worth." That indeed which is false is nothing worth; where there is not truth, how can there be goodness? But those that speak the words of truth and soberness need not fear having what they say brought to the test, but can cheerfully submit it to a fair examination, as Job does here.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
“He has not treated the barren woman well,” that is, the woman who is without help because of her lack of children. And notice again how ill treatment is considered an act of impiety. “Keep away from evil,” the divine psalmist says, “and practice good.” “And he had no pity on a feeble woman,” that is, on a woman who needs help because of her feeble nature. “And in wrath he has overthrown the helpless.” In fact he did not overthrow the feeble and the helpless for any rational cause, but because of the impulse of his wild soul, while being inflamed with his wrath; and he reduced them to extreme poverty.
4. Who is it in this place that is denominated ‘barren’ saving the flesh, which while it goes after things present alone is not able to engender good thoughts? and who is styled ‘a widow’ but the soul, which same because the Maker was minded to unite to Himself, He came to the marriage chamber of the carnal womb, as the Psalmist testifies, who saith, Which is as a bridegroom coming out of his chamber? [Ps. 19, 5] And she is rightly called ‘a widow,’ in that her Husband underwent death in her behalf, and now in the retreats of heaven hidden from her eyes as in the tract of another region He lives. Thus the wicked man ‘feeds the barren’ and scorns to ‘do good to the widow,’ because in obeying the desires of the flesh, he makes little of the care of the soul and its life. For with the whole bent and with every effort he considers how without necessities of any kind the flesh which is to die may be made to hold on, and he is indifferent to concern himself for the life of the soul, which either in death or in bliss most surely lives for evermore. Now it is rightly done that when it is said, He fed the barren, it is directly added, and her that beareth not. For certain women we know from sacred history were found ‘barren,’ but yet in the end of their days brought forth. But the flesh is not only called barren, but also she that beareth not, in that of her own wit not even at the last is she capable of begetting good thoughts. For from her own vigour she is now already going off, and yet things transitory she still ceases not to long for, and being now spent of original force, is well nigh thrown off by that very world which she loves, yet by mischievous endeavour still strives to acquire what is temporal. She now no longer has the ability to do wicked things, yet does not a whit cease to mind in thought even the things which she does not in act. Rightly therefore is she called not only ‘barren,’ but also ‘one that beareth not,’ in that of her own wit, as we said, for the offspring of good thought, not even when she has become powerless does she conceive.
5. Which same may likewise be understood of heretical persons preaching. For every single preacher of error, while he teaches a people set without the pale of the Church’s unity, is surely ‘feeding the barren, and her that cannot bear,’ seeing that he is bestowing the serviceableness of his labour upon her, who never makes any return of spiritual fruits. ‘Neither does he do good to the widow,’ forasmuch as for that Holy Church Universal, whose Husband suffered the adverse treatment of death, he scorns to live to and to serve. For to ‘do good to the widow’ is to take much pains in the consoling of her, who by the love of her dead Husband is crushed to the ground. And hence by the voice of the Psalmist this same widow, i.e. Holy Church, makes complaint, saying, I looked for comforters, but I found none. Since then only does she ‘find a comforter,’ when from that death which her husband underwent, she beholds many within herself arise to life. Now very often the preacher of error is allied with the rich of this world, who for this reason, that they strain over earthly employments, are too blind to detect the crafty tricks of the things delivered, and whereas they go about to be powerful without, they are taken without labour by the noose of froward preaching.
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Summary
Job 24:21 captures Job's profound distress over the unpunished wickedness he observes in the world, specifically highlighting the cruel exploitation of society's most vulnerable members. This verse serves as a stark example of the pervasive injustice that fuels Job's theological struggle, as he laments how malicious individuals actively mistreat barren women, who faced significant social stigma and economic insecurity, and widows, who lacked essential protection and legal standing. It powerfully illustrates the moral depravity of those who prey on the defenseless, directly challenging the simplistic retribution theology espoused by Job's friends.
Context
Literary Context
Job 24 is nestled within Job's final, extensive monologue (chapters 23-31), delivered after the arguments with his three friends have reached an impasse. Having passionately defended his own integrity and grappled with the silence of God, Job now shifts his focus to the broader societal landscape. In this chapter, he presents a detailed and sobering indictment of the widespread injustice perpetrated by the wicked, who often appear to escape immediate earthly consequences. Job 24:21, therefore, is not an isolated complaint but a concrete and emotionally charged illustration of the systemic oppression that underpins Job's profound questions about divine governance. It stands as a direct counterpoint to the conventional wisdom of Eliphaz, Bildad, and Zophar, who insisted that suffering was a direct result of sin and that the wicked would always face swift retribution.
Historical & Cultural Context
In the ancient Near East, the social and economic standing of women was largely dependent on their relationship to a male protector—father, husband, or son. Consequently, both barren women and widows occupied exceptionally precarious positions. Barrenness was not merely a biological condition but often carried immense social stigma, sometimes perceived as a divine curse, and critically, it meant a lack of male heirs to provide for one in old age or inherit property. This made barren women economically vulnerable and socially marginalized. Widows, having lost their primary male provider and protector, were typically left without legal standing, property rights, or a reliable means of support, rendering them highly susceptible to exploitation, theft, and abuse. Old Testament law, as seen in passages like Deuteronomy 24:17-22 and Exodus 22:22-24, frequently commanded special protection and care for these groups, underscoring their inherent vulnerability and God's particular concern for their welfare. Job's observation highlights a profound failure of both societal ethics and religious adherence in his day.
Key Themes
Job 24:21 powerfully contributes to several overarching themes central to the book of Job and the broader biblical narrative. Firstly, it intensifies the Problem of Evil and Theodicy, as Job grapples with the perplexing reality of why a just and sovereign God permits such flagrant injustice to persist unpunished in the present world. Secondly, it serves as a vivid illustration of Social Injustice and Oppression, showcasing the heartless exploitation of the weak by the powerful. This resonates deeply with broader biblical calls for justice for the marginalized, echoing the prophetic denunciations found in Isaiah 1:17 and Amos 5:24. Finally, the verse underscores the Vulnerability of the Marginalized, portraying "the barren" and "the widow" as archetypes of those least able to defend themselves, a theme consistently woven throughout the Old Testament's legal and prophetic literature concerning the poor, orphans, and sojourners, emphasizing God's special advocacy for them, as seen in Psalm 68:5.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to tend a flock," but extending to "devour," "eat up," or "evil entreat." In this context, it signifies active, malicious harm and severe mistreatment. It implies a deliberate, aggressive act of abuse, going beyond mere neglect to inflict suffering upon the vulnerable. The KJV's translation effectively captures this sense of intentional wrongdoing and exploitation.
Meaning "sterile (as if extirpated in the generative organs)." Beyond the biological inability to conceive, this term carried immense social and economic weight in ancient Israel. A barren woman often faced profound social stigma, potential divorce, and, crucially, lacked male children who would provide for her in old age or inherit property. This condition rendered her economically precarious and socially marginalized, making her a prime target for exploitation, especially if her husband died.
Meaning "a widow" or "a desolate place." In a patriarchal society, a woman whose husband had died was left without her primary male protector and provider. Widows were frequently destitute, lacking legal standing, property rights, or a reliable means of support, making them highly susceptible to exploitation and injustice. Their vulnerability was a recurring and significant concern in Israelite law and prophetic literature, often grouped with orphans and sojourners as those most in need of protection.
Verse Breakdown
"He evil entreateth the barren [that] beareth not"
This initial clause vividly describes the wicked person's active, malicious abuse of a barren woman. The appended phrase "that beareth not" emphasizes her double vulnerability: her inability to bear children not only carries social stigma but also deprives her of future support, making her an easy target for those who would exploit her lack of social standing and security. The "evil entreating" suggests a deliberate infliction of harm, which could range from denying her rights, seizing her property, or subjecting her to verbal or physical abuse, all designed to cause suffering.
"and doeth not good to the widow"
This second clause highlights a sin of omission, which is equally devastating in its impact. While the first clause speaks of 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 inherently dependent on the charity, compassion, and justice of others, withholding aid, failing to uphold their legal rights, or neglecting their basic needs was a profound act of cruelty. This demonstrates a complete lack of compassion and a blatant disregard for divine commands concerning the care of the vulnerable, leading to destitution and exacerbated suffering.
Literary Devices
Job 24:21 employs several potent literary devices to convey its powerful message of injustice. Parallelism is prominently featured in the two clauses, "He evil entreateth the barren [that] beareth not" and "and doeth not good to the widow." While the actions described are distinct (active harm vs. passive neglect), they function as a form of synthetic parallelism, where the second line expands upon or completes the thought of the first, illustrating the comprehensive nature of the wicked's malice. This dual presentation underscores both overt cruelty and callous indifference. Furthermore, "the barren" and "the widow" serve as powerful examples of synecdoche, where these specific, highly vulnerable groups stand in for all marginalized and defenseless individuals in society. By focusing on these archetypes, the verse evokes strong pathos, appealing directly to the reader's emotions and highlighting the profound injustice and suffering inflicted upon those least able to protect themselves.
Theological and Thematic Connections
Job's lament in 24:21, while articulating his profound struggle with the apparent delay of divine justice, simultaneously affirms a foundational biblical truth: God's deep and unwavering concern for the vulnerable and His absolute condemnation of those who oppress them. Even as Job questions God's timing of intervention, the very act of highlighting these injustices implies a universal standard of righteousness—a standard rooted in God's own character and His revealed law—that the wicked flagrantly violate. The Bible consistently portrays God as the ultimate defender of the defenseless, and the mistreatment of the barren and the widow is presented as a direct affront to His nature and His covenantal commands. This verse, therefore, serves as a sobering reminder that true righteousness, in both ancient Israel and today, involves active compassion, advocacy, and protection for those who cannot defend themselves.
Reflection and Application
Job 24:21 transcends its ancient setting to offer a timeless and piercing challenge to our contemporary conscience. The "barren" and "widows" of Job's era represent archetypal figures of vulnerability, individuals whose circumstances rendered them acutely susceptible to exploitation and neglect. In our modern world, these archetypes manifest in diverse forms: the economically disadvantaged, the socially marginalized, refugees and displaced persons, victims of human trafficking, the elderly without support, or those facing systemic discrimination based on race, gender, or disability. This verse compels us to move beyond passive observation of injustice and to actively identify where "evil entreating" or "doing not good" is occurring in our own communities and globally. It calls us to a profound self-examination: Are we, through our actions or inactions, complicit in systems that harm the vulnerable, or are we actively working to protect, uplift, and advocate for them? True faith, as the New Testament affirms, is not merely intellectual assent but is demonstrably expressed through compassionate action for those in need, advocating for justice, and extending practical help where it is most urgently required.
Questions for Reflection
FAQ
Why does Job focus on the "barren" and "widow" specifically?
Job focuses on these specific groups because they represented the epitome of vulnerability and helplessness in ancient Near Eastern society, making them prime targets for exploitation. A barren woman (H6135, ʻâqâr') faced profound social stigma, often perceived as cursed, and critically, lacked male heirs who would provide for her in old age or inherit property, rendering her economically precarious. A widow (H490, ʼalmânâh'), having lost her primary male protector, was typically left without legal standing, property rights, or reliable means of sustenance. 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 and a stark indictment of the wicked's character.
Does this verse imply God is absent or uncaring?
No, Job's lament in Job 24:21 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, righteous, and a defender of the oppressed, as seen in Psalm 68:5) 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 and the timing of His intervention are often beyond human comprehension. The Bible consistently portrays God as the ultimate defender of the oppressed, even if His intervention is not always immediate or visibly manifest 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 profound resolution in the person and redemptive work of Jesus Christ. While Job wrestled with the apparent delay of divine justice, Jesus' earthly ministry was a direct and powerful embodiment of God's heart for the marginalized and the suffering. He consistently identified with the poor, the sick, the outcast, and the socially stigmatized, 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). Jesus not only condemned the "evil entreating" and "doing not good" that Job observed in His parables, such as the parable of the Rich Man and Lazarus (Luke 16:19-31), but actively demonstrated compassion, healing, and restorative justice to those who were vulnerable in His society. Ultimately, Christ's sacrificial death on the cross addresses the foundational root cause of all injustice—human sin—and His victorious resurrection inaugurates a new creation where perfect justice will prevail. 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). In Christ, the cries of the "barren" and "widows" are heard and answered, 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).