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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 24:1–12. His two-level outline is real structure in the source text, so it is rendered as structure.
Job's friends had been very positive in it that they should soon see the fall of wicked people, how much soever they might prosper for a while. By no means, says Job; though times are not hidden from the Almighty, yet those that know him do not presently see his day, Job 24:1. 1. He takes it for granted that times are not hidden from the Almighty; past times are not hidden from his judgment (Ecc 3:15), present times are not hidden from his providence (Mat 10:29), future times are not hidden from his prescience, Act 15:18. God governs the world, and therefore we may be sure he takes cognizance of it. Bad times are not hidden from him, though the bad men that make the times bad say one to another, He has forsaken the earth, Psa 94:6, Psa 94:7. Every man's times are in his hand, and under his eye, and therefore it is in his power to make the times of wicked men in this world miserable. He foresees the time of every man's death, and therefore, if wicked men die before they are punished for their wickedness, we cannot say, "They escaped him by surprise;" he foresaw it, nay, he ordered it. Before Job will enquire into the reasons of the prosperity of wicked men he asserts God's omniscience, as one prophet, in a similar case, asserts his righteousness (Jer 12:1), another his holiness (Hab 1:13), another his goodness to his own people, Psa 73:1. General truths must be held fast, though we may find it difficult to reconcile them to particular events. 2. He yet asserts that those who know him (that is, wise and good people who are acquainted with him, and with whom his secret is) do not see his day, - the day of his judging for them; this was the thing he complained of in his own case (Job 23:8), that he could not see God appearing on his behalf to plead his cause, - the day of his judging against open and notorious sinners, that is called his day, Psa 37:13. We believe that day will come, but we do not see it, because it is future, and its presages are secret. 3. Though this is a mystery of Providence, yet there is a reason for it, and we shall shortly know why the judgment is deferred; even the wisest, and those who know God best, do not yet see it. God will exercise their faith and patience, and excite their prayers for the coming of his kingdom, for which they are to cry day and night to him, Luk 18:7.
For the proof of this, that wicked people prosper, Job specifies two sorts of unrighteous ones, whom all the world saw thriving in their iniquity: -
I.Tyrants, and those that do wrong under pretence of law and authority.
It is a melancholy sight which has often been seen under the sun, wickedness in the place of judgment (Ecc 3:16), the unregarded tears of the oppressed, while on the side of the oppressors there was power (Ecc 4:1), the violent perverting of justice and judgment, Ecc 5:8.
1.They disseize their neighbours of their real estates, which came to them by descent from their ancestors. They remove the land-marks, under pretence that they were misplaced (Job 24:2), and so they encroach upon their neighbours' rights and think they effectually secure that to their posterity which they have got wrongfully, by making that to be an evidence for them which should have been an evidence for the rightful owner. This was forbidden by the law of Moses (Deu 19:14), under a curse, Deu 27:17. Forging or destroying deeds is now a crime equivalent to this.
2.They dispossess them of their personal estates, under colour of justice. They violently take away flocks, pretending they are forfeited, and feed thereof; as the rich man took the poor man's ewe lamb, Sa2 12:4. If a poor fatherless child has but an ass of his own to get a little money with, they find some colour or other to take it away, because the owner is not able to contest with them. It is all one if a widow has but an ox for what little husbandry she has; under pretence of distraining for some small debt, or arrears of rent, this ox shall be taken for a pledge, though perhaps it is the widow's all. God has taken it among the titles of his honour to be a Father of the fatherless and a judge of the widows; and therefore those will not be reckoned his friends that do not to their utmost protect and help them; but those he will certainly reckon with as his enemies that vex and oppress them.
3.They take all occasions to offer personal abuses to them, Job 24:4. They will mislead them if they can when they meet them on the high-way, so that the poor and needy are forced to hide themselves from them, having no other way to secure themselves from them. They love in their hearts to banter people, and to make fools of them, and do them a mischief if they can, especially to triumph over poor people, whom they turn out of the way of getting relief, threaten to punish them as vagabonds, and so force them to abscond, and laugh at them when they have done. Some understand those barbarous actions (Job 24:9, Job 24:10) to be done by those oppressors that pretend law for what they do: They pluck the fatherless from the breast; that is, having made poor infants fatherless, they make them motherless too; having taken away the father's life, they break the mother's heart, and so starve the children and leave them to perish. Pharaoh and Herod plucked children from the breast to the sword; and we read of children brought forth to the murderers, Hos 9:13. Those are inhuman murderers indeed that can with so much pleasure suck innocent blood. They take a pledge of the poor, and so they rob the spital; nay, they take the poor themselves for a pledge (as some read it), and probably it was under this pretence that they plucked the fatherless from the breast, distraining them for slaves, as Neh 5:5. Cruelty to the poor is great wickedness and cries aloud for vengeance. Those who show no mercy to such as lie at their mercy shall themselves have judgment without mercy. Another instance of their barbarous treatment of those they have advantage against is that they take from them even their necessary food and raiment; they squeeze them so with their extortion that they cause them to go naked without clothing (Job 24:10) and so catch their death. And if a poor hungry family has gleaned a sheaf of corn, to make a little cake of, that they may eat it and die, even that they take away from them, being well pleased to see them perish for want, while they themselves are fed to the full.
4.They are very oppressive to the labourers they employ in their service. They not only give them no wages, though the labourer is worthy of his hire (and this is a crying sin, Jam 5:4), but they will not so much as give them meat and drink: Those that carry their sheaves are hungry; so some read it (Job 24:10), and it agrees with Job 24:11, that those who make oil within their walls, and with a great deal of toil labour at the wine-presses, yet suffer thirst, which was worse than muzzling the mouth of the ox that treads out the corn. Those masters forget that they have a Master in heaven who will not allow the necessary supports of life to their servants and labourers, not caring whether they can live by their labour or no.
5.It is not only among the poor country people, but in the cities also, that we see the tears of the oppressed (Job 24:12): Men groan from out of the city, where the rich merchants and traders are as cruel with their poor debtors as the landlords in the country are with their poor tenants. In cities such cruel actions as these are more observed than in obscure corners of the country and the wronged have easier access to justice to right themselves; and yet the oppressors there fear neither the restraints of the law nor the just censures of their neighbours, but the oppressed groan and cry out like wounded men, and can no more ease and help themselves, for the oppressors are inexorable and deaf to their groans.
II.He speaks of robbers, and those that do wrong by downright force, as the bands of the Sabeans and Chaldeans, which had lately plundered him.
He does not mention them particularly, lest he should seem partial to his own cause, and to judge of men (as we are apt to do) by what they are to us; but among the Arabians, the children of the east (Job's country), there were those that lived by spoil and rapine, making incursions upon their neighbours, and robbing travellers. See how they are described here, and what mischief they do, Job 24:5-8.
1.Their character is that they are as wild asses in the desert, untamed, untractable, unreasonable, Ishmael's character (Gen 16:12), fierce and furious, and under no restraint of law or government, Jer 2:23, Jer 2:24. They choose the deserts for their dwelling, that they may be lawless and unsociable, and that they may have opportunity of doing the more mischief. The desert is indeed the fittest place for such wild people, Job 39:6. But no desert can set men out of the reach of God's eye and hand.
2.Their trade is to steal, and to make a prey of all about them. They have chosen it as their trade; it is their work, because there is more to be got by it, and it is got more easily, than by an honest calling. They follow it as their trade; they follow it closely; they go forth to it as their work, as man goes forth to his labour, Psa 104:23. They are diligent and take pains at it: They rise betimes for a prey. If a traveller be out early, they will be out as soon to rob him. They live by it as a man lives by his trade: The wilderness (not the grounds there but the roads there) yieldeth food for them and for their children; they maintain themselves and their families by robbing on the high-way, and bless themselves in it without any remorse of compassion or conscience, and with as much security as if it were honestly got; as Ephraim, Hos 12:7, Hos 12:8.
3.See the mischief they do to the country. They not only rob travellers, but they make incursions upon their neighbours, and reap every one his corn in the field (Job 24:6), that is, they enter upon other people's ground, cut their corn, and carry it away as freely as if it were their own. Even the wicked gather the vintage, and it is their wickedness; or, as we read it, They gather the vintage of the wicked, and so one wicked man is made a scourge to another. What the wicked got by extortion (which is their way of stealing) these robbers get from them in their way of stealing; thus oftentimes are the spoilers spoiled, Isa 33:1.
4.The misery of those that fall into their hands (Job 24:7, Job 24:8): They cause the naked, whom they have stripped, not leaving them the clothes to their backs, to lodge, in the cold nights, without clothing, so that they are wet with the showers of the mountains, and, for want of a better shelter, embrace the rock, and are glad of a cave or den in it to preserve them from the injuries of the weather. Eliphaz had charged Job with such inhumanity as this, concluding that Providence would not thus have stripped him if he had not first stripped the naked of their clothing, Job 22:6. Job here tells him there were those that were really guilty of those crimes with which he was unjustly charged and yet prospered and had success in their villanies, the curse they laid themselves under working invisibly; and Job thinks it more just to argue as he did, from an open notorious course of wickedness inferring a secret and future punishment, than to argue as Eliphaz did, who from nothing but present trouble inferred a course of past secret iniquity. The impunity of these oppressors and spoilers is expressed in one word (Job 24:12): Yet God layeth not folly to them, that is, he does not immediately prosecute them with his judgments for these crimes, nor make them examples, and so evince their folly to all the world. He that gets riches, and not by right, at his end shall be a fool, Jer 17:11. But while he prospers he passes for a wise man, and God lays not folly to him until he saith, Thou fool, this night thy soul shall be required of thee, Luk 12:20.
Historical interpretation
Two Centuries of 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.
“And they have departed,” he says, “like asses in the field,” that is, they have scorned everybody and have mocked everyone. However, nobody commits any injustice against them and does not ill-treat them.
60. For the ‘onager’ is a wild ass; and in this place Heretics are rightly likened to ‘wild asses,’ in that being let loose in their pleasures, they are strange to the fetters of faith and reason. Hence it is written; A wild ass used to the wilderness that snuffeth up the wind of his love at his pleasure. For he is a wild ass used to the wilderness, who whilst he does not cultivate the ground of his heart with excellence of discipline, there dwells, where there is no fruit. Since he ‘snuffeth up the wind of his love at his pleasure,’ in that the things that from the desire of knowledge he conceives in his mind, are efficacious to puff up but not to edify. Against whom it is said, Knowledge puffeth up, but charity edifieth. [1 Cor. 8, 1] Hence here too the words are suitably brought in; they go forth to their work. For it is not the work of God, but their own work that they do, whereas they follow not right doctrines, but their own desires. For it is written, He that walketh in a perfect way, he served me. [Ps. 101, 6] So he that does not walk in a perfect way, serves himself more than the Lord. It goes on;
Watching for a prey, they provide bread for their children.
61. They ‘watch for a prey,’ who are always trying to seize the words of the righteous according to their own perception, that by them they may provide the bread of error for evil minded children. Of which some bread it is said in Solomon, in the words of the woman that bears the figure of heretical wickedness, Stolen waters are sweet, and bread eaten in secret is pleasant. [Prov. 9, 17]
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Summary
In Job 24:5, Job continues his impassioned argument, directly challenging the simplistic retribution theology espoused by his friends. He employs vivid, almost jarring imagery to describe the wicked, portraying them not as those immediately afflicted by divine judgment, but as fiercely independent and resourceful individuals who, like wild asses in the desert, diligently secure their livelihood and provide for their families through relentless, often predatory, effort, seemingly unhindered by divine intervention. This observation underscores Job's profound perplexity regarding the apparent injustice and delayed retribution he perceives in the world.
Context
Literary Context
Job 24:5 is situated within Job's extended discourse in chapters 23-24, where he articulates his profound struggle with the problem of divine justice. His friends—Eliphaz, Bildad, and Zophar—have consistently argued that suffering is a direct consequence of sin, implying Job's guilt. Job, however, counters their conventional wisdom by pointing to the widespread prosperity of the wicked and the suffering of the innocent. This verse provides a concrete example of his observation, detailing how the lawless and oppressive thrive by their own efforts, even providing for their children, a stark contrast to the expected immediate divine punishment. This particular verse forms part of a larger indictment of societal injustice, where Job laments the lack of divine intervention against those who exploit the vulnerable, as seen in the preceding verses of Job 24.
Historical & Cultural Context
The imagery of "wild asses in the desert" resonates powerfully within the ancient Near Eastern context, where the wild donkey (Hebrew: pereʼ) was a well-known creature of the desolate wilderness. These animals were renowned for their untamed nature, independence, speed, and remarkable ability to survive and thrive in harsh, unforgiving environments. This cultural understanding would have immediately conveyed a sense of ruthless self-reliance and a predatory instinct necessary for survival. The "wilderness" (מִדְבָּר, midbâr) itself was often a symbol of hardship and struggle, yet for the wicked, it "yieldeth food," implying that even in challenging circumstances, they manage to extract sustenance through their aggressive methods. This observation challenges the common ancient Near Eastern belief in immediate divine retribution for societal wrongs, a belief often tied to covenant blessings and curses, as found in texts like Deuteronomy 28.
Key Themes
This verse powerfully contributes to several overarching themes in the Book of Job. Firstly, it highlights the central theme of the prosperity of the wicked, directly contradicting the friends' simplistic theology that righteousness leads to blessing and wickedness to immediate curse. Job observes that those who commit evil acts often manage to secure their livelihood and provide for their families, seemingly unhindered by divine judgment, which he further illustrates by describing their predatory nature in Job 24:2-4. Secondly, the verse underscores the profound mystery of divine justice. Job is not denying God's ultimate justice, but rather grappling with its delayed and often inscrutable manifestation in the present world. Thirdly, the imagery of "wild asses" emphasizes the ruthless diligence and predatory nature of the wicked. They are proactive, rising "betimes for a prey," illustrating their aggressive and exploitative methods in acquiring sustenance, often at the expense of others, a point Job elaborates on in his description of their actions against the poor in Job 24:9-12.
Exposition and Analysis
Key Word Analysis
This term (פֶּרֶא, H6501) refers specifically to the wild donkey, or onager, an animal known for its fierce independence, untamed spirit, speed, and remarkable ability to survive in desolate, arid regions. Unlike domesticated animals, the pereʼ is self-reliant and cannot be easily controlled. In Job 24:5, this imagery powerfully conveys the wicked's untamed nature, their rejection of societal or divine constraints, and their self-sufficient, aggressive pursuit of their own interests, often at the expense of others. They are not guided by moral codes but by raw instinct for survival and acquisition.
The verb shâchar (שָׁחַר, H7836) literally means "to dawn" or "to be (up) early at any task," often with an implication of earnestness or diligence. In this context, it emphasizes the proactive, relentless, and aggressive nature of the wicked. They are not passive recipients of fortune but actively and diligently pursue their goals, often at dawn, a time associated with hunting and seizing opportunities, highlighting their predatory and exploitative methods. This diligence is directed towards self-serving, often harmful, ends.
This term (טֶרֶף, H2964) refers to something torn, seized, or violently acquired, often the spoils of a predator. It strongly connotes that the wicked's livelihood is not earned through honest labor but obtained through predatory means, through exploitation, violence, or injustice. Their "food" is not a blessing but a "prey," underscoring the morally questionable nature of their gains and their aggressive acquisition methods.
Verse Breakdown
"Behold, [as] wild asses in the desert, go they forth to their work"
This opening clause presents a striking simile, likening the wicked to wild asses. The "desert" (מִדְבָּר, midbâr, H4057) signifies a harsh, untamed environment, emphasizing the wicked's self-reliance and lack of external constraint. Their "work" (פֹּעַל, pôʻal, H6467) is not a virtuous endeavor but their characteristic mode of operation—a relentless, untamed pursuit of their own desires and sustenance, unburdened by moral considerations.
"rising betimes for a prey"
This phrase further elaborates on the nature of their "work." The wicked are depicted as highly proactive and aggressive, waking early (שָׁחַר, shâchar, H7836) to seize opportunities for gain. The word "prey" (טֶרֶף, ṭereph, H2964) immediately clarifies that their gains are not legitimate earnings but something seized or plundered, highlighting their predatory and exploitative methods. This diligence is directed towards self-serving, often harmful, ends.
"the wilderness [yieldeth] food for them [and] for [their] children"
This concluding clause underscores the perplexing reality that Job observes: despite their predatory and unrighteous actions, the wicked are successful. The "wilderness" (עֲרָבָה, ʻărâbâh, H6160), a symbol of scarcity, paradoxically provides "food" (לֶחֶם, lechem, H3899) for them, indicating their resourcefulness and effectiveness in securing sustenance. Crucially, this provision extends to "their children" (נַעַר, naʻar, H5288), implying not just personal survival but generational stability and prosperity, directly challenging the expectation of divine judgment and the eradication of the wicked's lineage.
Literary Devices
Job 24:5 is rich with literary artistry, primarily employing Simile and Imagery. The central Simile compares the wicked to "wild asses in the desert," a powerful and evocative comparison. This simile immediately conjures images of untamed, independent, and aggressive creatures, perfectly illustrating the wicked's self-reliant, unbridled pursuit of their desires. The Imagery of the "desert" and "prey" further enhances this portrayal, painting a picture of a harsh, unforgiving world where survival depends on predatory instincts and ruthless acquisition. The "wilderness" paradoxically "yieldeth food," creating a subtle Irony that highlights Job's central dilemma: the apparent success of the unrighteous in a world supposedly governed by a just God. This stark, realistic portrayal of the wicked's thriving existence serves to amplify Job's profound struggle with the problem of divine justice and the delayed retribution he observes.
Theological and Thematic Connections
Job's observation in Job 24:5 resonates deeply with a perennial theological dilemma: the prosperity of the wicked. This verse stands as a poignant challenge to the simplistic, immediate retribution theology often presented by Job's friends and, at times, implied in other biblical texts. Job's experience forces a more nuanced understanding of divine justice, one that acknowledges God's sovereignty and ultimate righteousness, yet grapples with the reality that divine judgment is not always immediate or visible in the present life. This tension compels believers to trust in God's perfect timing and ultimate plan, rather than relying on a superficial cause-and-effect understanding of suffering and prosperity. It reminds us that worldly success is not necessarily a sign of divine favor, nor is suffering always an indication of divine displeasure.
Reflection and Application
Job 24:5 forces us to confront a difficult truth that often challenges our faith: the wicked do, at times, prosper. In a world that frequently rewards ruthless ambition, exploitation, and moral compromise, it can be deeply unsettling to witness those who disregard ethical boundaries achieve material success, while righteous individuals may face hardship or struggle. This verse serves as a vital reminder that God's justice operates on a timeline and according to principles far grander than our immediate perceptions. It calls us to resist the temptation to equate outward prosperity with divine blessing or to become cynical when justice seems delayed. Instead, it urges us to cultivate a deeper trust in God's ultimate sovereignty and to anchor our hope not in the fleeting successes of this world, but in the eternal values of righteousness, integrity, and faithfulness to God. Our calling is to live justly, love mercy, and walk humbly with our God, regardless of the apparent outcomes in the present, knowing that true blessing is found in relationship with Him, not in worldly gain.
Questions for Reflection
FAQ
Why does Job focus on the wicked prospering, rather than suffering?
Job's primary objective throughout his discourse is to challenge the simplistic retribution theology put forth by his friends, which asserts that suffering is always a direct result of sin and prosperity a sign of righteousness. Job, an innocent sufferer, observes the exact opposite in the world around him. He points to the prosperity of the wicked as undeniable counter-evidence to their theory, demonstrating that God's ways are more complex and inscrutable than his friends' neat theological formulas allow. His focus is on the apparent injustice of the present reality, not a denial of God's ultimate justice.
What is the significance of the "wild asses" imagery?
The "wild asses" (Hebrew: pereʼ) are a powerful symbol. They represent creatures that are untamed, fiercely independent, and self-reliant, thriving in harsh desert environments through their own aggressive efforts. By comparing the wicked to these animals, Job emphasizes their lawless nature, their rejection of divine or human authority, and their relentless, predatory pursuit of their own gain. They are not dependent on God's blessing but on their own ruthless diligence, seizing what they need like wild animals hunting for "prey." This imagery underscores the wicked's self-sufficiency and their ability to extract sustenance even from difficult circumstances.
Does this verse imply that God approves of the wicked's actions?
No, this verse describes Job's observation of reality, not a divine endorsement of the wicked's actions. Job is articulating his perplexity and frustration with the apparent lack of immediate divine intervention against the unrighteous. The Bible consistently condemns wickedness, but it also reveals God's patience and long-suffering, which allows both the righteous and the unrighteous to experience temporary prosperity or hardship in this life. The ultimate judgment and full manifestation of God's justice are reserved for a future time, as seen in passages like Ecclesiastes 8:11.
Christ-Centered Fulfillment
Job's profound struggle with the prosperity of the wicked and the suffering of the righteous finds its ultimate resolution and deepest meaning in the person and work of Jesus Christ. While Job wrestled with a God whose justice seemed delayed or hidden, the New Testament reveals a God who, in Christ, fully enters into human suffering and perfectly embodies righteousness, even unto death. Jesus, the truly righteous sufferer, experienced the ultimate injustice, being crucified by wicked hands, yet His suffering was not for His own sin but for the sins of the world, fulfilling the prophecy of the Lamb of God who takes away the sin of the world. His resurrection is the definitive proof that God's justice will ultimately prevail, and that death and wickedness do not have the final word. Christ's teachings consistently reorient our understanding of true prosperity, emphasizing spiritual riches over worldly gain, as He taught His disciples to store up treasures in heaven rather than on earth. He promises that those who follow Him, even if they experience hardship or persecution in this life, will inherit an eternal kingdom where righteousness dwells. Thus, the apparent triumph of the wicked, as observed by Job, is ultimately a temporary illusion, for in Christ, God has secured a future where all injustice will be rectified, and true, everlasting justice will reign supreme, culminating in a new heaven and a new earth where there will be no more death, sorrow, or crying.