Job 24:3

KJV

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

KJV (with Strong's)

They drive away {H5090} the ass {H2543} of the fatherless {H3490}, they take {H2254} the widow's {H490} ox {H7794} for a pledge {H2254}.

Complete Jewish Bible

they drive away the orphan's donkey; as collateral, they seize the widow's ox.

Berean Standard Bible

They drive away the donkey of the fatherless and take the widow’s ox in pledge.

American Standard Version

They drive away the ass of the fatherless; They take the widow’s ox for a pledge.

Commentary

### SUMMARY
Job 24:3 vividly portrays the severe social injustice prevalent in Job's observation, where the most vulnerable members of society—the fatherless and widows—are systematically exploited. This verse highlights the predatory actions of the wicked who seize essential assets, such as a donkey or an ox, thereby stripping these defenseless individuals of their means of livelihood and survival, a stark contradiction to divine justice and compassionate societal norms.

### CONTEXT
* **Literary Context:** Job 24 is part of Job's third and final discourse (chapters 21-27) where he continues to wrestle with the perplexing problem of evil and the apparent prosperity of the wicked. This chapter, in particular, is a passionate lament describing the pervasive injustice he observes in the world, contrasting sharply with the traditional retribution theology of his friends who insist that suffering is always a direct result of sin. Job presents a litany of specific examples of oppression and exploitation, with verse 3 serving as a poignant illustration of the cruelties inflicted upon the most vulnerable, setting the stage for his subsequent questioning of divine inaction.
* **Historical & Cultural Context:** In ancient Near Eastern societies, the "fatherless" (orphans) and "widows" represented the archetypal vulnerable groups, lacking the traditional male patriarchal protection and economic support. Their well-being was often dependent on the extended family or community charity. Animals like donkeys and oxen were not merely possessions but vital assets for agricultural labor, transport, and economic survival. Seizing an orphan's donkey or a widow's ox as a pledge or through outright theft was an act of extreme cruelty, effectively condemning them to destitution. Such actions directly violated the ethical codes and emerging legal principles (like those found in the Mosaic Law) that sought to protect the marginalized, making these acts particularly egregious in the eyes of a just society.
* **Key Themes:** This verse powerfully contributes to several overarching themes within the book of Job and broader biblical theology. Firstly, it underscores the theme of **Injustice and Oppression**, vividly illustrating how human depravity manifests in the exploitation of the weak, challenging the simplistic notion of immediate divine retribution. Secondly, it highlights the **Vulnerability of the Marginalized**, particularly orphans and widows, who are consistently identified throughout Scripture as objects of God's special care and concern, making their exploitation a grave offense against divine principles (e.g., [Exodus 22:22](/exodus/22-22 "Exodus 22:22 - Do Not Afflict Widows or Orphans")). Thirdly, it touches upon the **Violation of Divine Law and Ethical Conduct**, anticipating later Mosaic injunctions that explicitly protected the poor from having essential items taken as pledges, ensuring their livelihood (e.g., [Deuteronomy 24:6](/deuteronomy/24-6 "Deuteronomy 24:6 - Protection of Livelihood")). Job's lament here serves as a powerful indictment of a world that fails to uphold God's standards of justice and compassion.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Ass (Hebrew, _ḥămôr'_):** Refers to a donkey, a common beast of burden in ancient Israel. For the fatherless, who would lack other means of transport or labor, an ass was often a primary asset for earning a livelihood or simply for basic mobility. Its seizure meant not just loss of property but a profound disruption of their ability to sustain themselves.
* **Ox (Hebrew, _šôr'_):** An ox was a large, powerful draft animal, indispensable for plowing fields and other agricultural tasks. For a widow, whose economic survival often depended on cultivating a small plot of land, the loss of an ox, even as a pledge, effectively crippled her ability to provide for herself and her family, pushing her into extreme poverty and destitution.
* **Pledge (Hebrew, _ḥăḇōl'_):** While taking a pledge for a debt was a legitimate practice, the Mosaic Law later placed strict limitations on what could be taken, especially from the poor, to prevent deprivation of livelihood (e.g., [Deuteronomy 24:6](/deuteronomy/24-6 "Deuteronomy 24:6 - Protection of Livelihood")). In this context, taking an ox from a widow as a pledge signifies an act that, while perhaps technically legal, was morally reprehensible due to its devastating impact on her ability to survive.

#### Verse Breakdown
* **"They drive away the ass of the fatherless":** This clause describes an act of outright theft or forcible seizure. The "fatherless" (orphan) is presented as utterly defenseless, unable to protect his minimal assets. The "ass" (donkey) represents a vital tool for transport, trade, or even simple survival, and its removal signifies the complete disregard for the orphan's well-being and future.
* **"they take the widow's ox for a pledge":** This clause describes a form of economic exploitation. While taking a pledge was a legal custom, seizing a "widow's ox" was an act of extreme cruelty. An ox was essential for farming and thus for the widow's very livelihood. Taking it as a pledge, even if for a legitimate debt, would render her utterly destitute, demonstrating a profound lack of compassion and an abuse of power against the most vulnerable.

#### Literary Devices
Job 24:3 employs several powerful literary devices to convey its message of injustice. **Parallelism** is evident in the two clauses, "They drive away the ass of the fatherless" and "they take the widow's ox for a pledge," which present two similar acts of exploitation against two equally vulnerable groups. This repetition emphasizes the pervasive and systematic nature of the oppression. **Synecdoche** is present in the use of "ass" and "ox" to represent not just animals, but the entire means of livelihood and economic stability for the fatherless and the widow, respectively. The animals stand in for their very survival. Furthermore, the verse uses **Pathos** by evoking a strong emotional response in the reader, highlighting the extreme vulnerability of the victims and the callousness of the perpetrators, thereby intensifying Job's lament over the apparent absence of divine justice.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 24:3 serves as a stark reminder of the pervasive problem of injustice in a fallen world, a theme that resonates throughout Scripture. It underscores God's deep concern for the marginalized and His consistent condemnation of those who exploit the vulnerable. The actions described here are not merely social wrongs but direct affronts to God's character and His desire for a righteous and compassionate society. This verse highlights the tension between human wickedness and divine justice, a central struggle for Job, and implicitly calls believers to align themselves with God's heart for the oppressed.

* [Exodus 22:22-24](/exodus/22-22 "God's Warning Against Afflicting Widows and Orphans")
* [Isaiah 10:1-2](/isaiah/10-1 "Woe to Those Who Oppress the Poor")
* [James 1:27](/james/1-27 "Pure and Undefiled Religion")

### REFLECTION AND APPLICATION
Job 24:3 is a timeless mirror reflecting the enduring reality of social injustice and the exploitation of the weak. It challenges us, both as individuals and as a society, to confront the ways in which power imbalances lead to the oppression of the vulnerable. This verse compels us to move beyond mere sympathy to active empathy and advocacy, recognizing that true faith is demonstrated not only in our worship but also in our commitment to justice and compassion for those who cannot defend themselves. It calls us to examine our economic systems, social structures, and personal choices to ensure they do not inadvertently, or intentionally, contribute to the marginalization of others. Ultimately, it reminds us that reflecting God's heart for the fatherless and widows is a fundamental aspect of living out our faith in a fallen world.

#### Questions for Reflection
* **In what ways do modern societies, or even our own communities, still exhibit forms of exploitation against the vulnerable, akin to the acts described in Job 24:3?**
* **How does this verse challenge my personal understanding of justice and my responsibility towards those who are marginalized or oppressed?**
* **What practical steps can I take to advocate for or support the "fatherless and widows" in my sphere of influence today?**

### FAQ
**Why does Job focus on the "fatherless" and "widows" specifically?**

Answer: Job focuses on the "fatherless" (orphans) and "widows" because, in ancient Near Eastern society, these groups were inherently the most vulnerable and marginalized. Lacking the traditional male head of household for protection, provision, and legal representation, they were often without recourse against exploitation. Throughout the Old Testament, God consistently identifies these groups as recipients of His special care and commands His people to protect them (e.g., [Deuteronomy 10:18](/deuteronomy/10-18 "Deuteronomy 10:18 - God's Love for the Orphan and Widow")). Their exploitation, as depicted in [Job 24:3](/job/24-3 "Job 24:3 - Exploitation of the Vulnerable"), was considered a grave offense against divine justice and human decency, highlighting the depth of the wickedness Job observed.

**Does this verse imply God is absent or uncaring in the face of injustice?**

Answer: Job 24:3, within Job's broader lament, expresses Job's *perception* of God's apparent inaction or silence in the face of widespread injustice. It does not imply God is truly absent or uncaring, but rather reflects Job's struggle to reconcile God's character with the observable reality of the wicked prospering and the righteous suffering. The book of Job, as a whole, explores this profound theological dilemma, ultimately affirming God's sovereignty and wisdom even when His ways are beyond human comprehension. While Job questions why God does not immediately intervene, the very act of condemning these injustices in [Job 24](/job/24 "Job 24 - Job's Lament on Injustice") aligns with God's own revealed character and laws, suggesting that such acts are indeed an affront to Him, even if His timing for justice is not what humans expect.

**How does the "pledge" system relate to the injustice described?**

Answer: In ancient economies, taking a "pledge" was a common practice to secure a loan or debt. However, the Mosaic Law, given later, introduced strict regulations to prevent the exploitation of the poor through pledges. For instance, [Deuteronomy 24:6](/deuteronomy/24-6 "Deuteronomy 24:6 - Protection of Livelihood") prohibited taking a millstone (essential for food preparation) as a pledge, and [Deuteronomy 24:12-13](/deuteronomy/24-12 "Deuteronomy 24:12-13 - Return of a Garment Pledge") required the return of a poor person's cloak by nightfall. The injustice in [Job 24:3](/job/24-3 "Job 24:3 - Exploitation of the Vulnerable") lies in taking an "ox" from a "widow" as a pledge. An ox was her primary means of livelihood for farming; its seizure, even as a pledge, effectively stripped her of her ability to feed herself and her family, making it an act of extreme economic oppression that violated the spirit, if not the letter, of ethical conduct and later divine law.

### CHRIST-CENTERED FULFILLMENT
While Job 24:3 powerfully highlights the pervasive injustice in a fallen world and God's deep concern for the vulnerable, its ultimate fulfillment is found in the person and work of Jesus Christ. The Old Testament's repeated commands to care for the fatherless and widows (e.g., [Deuteronomy 14:29](/deuteronomy/14-29 "Deuteronomy 14:29 - Care for the Levite, Sojourner, Fatherless, and Widow")) find their perfect embodiment in Christ, who consistently demonstrated compassion for the marginalized and oppressed. He healed the sick, fed the hungry, and welcomed the outcasts, embodying the very heart of God for the vulnerable. Furthermore, Jesus's ministry inaugurated the Kingdom of God, a realm where true justice will ultimately prevail, and all exploitation will cease. His sacrificial death on the cross addresses the root cause of all injustice—sin—and His future return promises a new heaven and a new earth where righteousness dwells and there will be no more weeping or sorrow ([Revelation 21:4](/revelation/21-4 "Revelation 21:4 - No More Death, Mourning, Crying, or Pain")). Until then, His followers are called to be His hands and feet, actively pursuing justice and caring for the "least of these" ([Matthew 25:40](/matthew/25-40 "Matthew 25:40 - Whatever You Did for One of the Least of These")), reflecting the compassionate character of the One who came not to be served, but to serve, and to give His life as a ransom for many ([Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve")).

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

Deuteronomy 24:6

No man shall take the nether or the upper millstone to pledge: for he taketh [a man's] life to pledge.

Deuteronomy 24:17

Thou shalt not pervert the judgment of the stranger, [nor] of the fatherless; nor take a widow's raiment to pledge:

Deuteronomy 24:21

When thou gatherest the grapes of thy vineyard, thou shalt not glean [it] afterward: it shall be for the stranger, for the fatherless, and for the widow.

1 Samuel 12:3

Behold, here I [am]: witness against me before the LORD, and before his anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received [any] bribe to blind mine eyes therewith? and I will restore it you.

Job 22:6

For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing.

Job 22:9

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

Deuteronomy 24:10

When thou dost lend thy brother any thing, thou shalt not go into his house to fetch his pledge.