TRV
Translation
King James Version
They are wet with the showers of the mountains, and embrace the rock for want of a shelter.
Berean Standard Bible
Drenched by mountain rains, they huddle against the rocks for want of shelter.
American Standard Version
They are wet with the showers of the mountains, And embrace the rock for want of a shelter.
World English Bible Messianic
They are wet with the showers of the mountains, and embrace the rock for lack of a shelter.
Geneva Bible (1599)
They are wet with the showres of the moutaines, and they imbrace the rocke for want of a couering.
Young's Literal Translation
From the inundation of hills they are wet, And without a refuge--have embraced a rock.
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In the KJVVerse 13,445 of 31,102
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Commentary on Job 24 verses 1–12
1 ¶ Why, seeing times are not hidden from the Almighty, do they that know him not see his days?
2 Some remove the landmarks; they violently take away flocks, and feed thereof.
3 They drive away the ass of the fatherless, they take the widow's ox for a pledge.
4 They turn the needy out of the way: the poor of the earth hide themselves together.
5 Behold, as wild asses in the desert, go they forth to their work; rising betimes for a prey: the wilderness yieldeth food for them and for their children.
6 They reap every one his corn in the field: and they gather the vintage of the wicked.
7 They cause the naked to lodge without clothing, that they have no covering in the cold.
8 They are wet with the showers of the mountains, and embrace the rock for want of a shelter.
9 They pluck the fatherless from the breast, and take a pledge of the poor.
10 They cause him to go naked without clothing, and they take away the sheaf from the hungry;
11 Which make oil within their walls, and tread their winepresses, and suffer thirst.
12 Men groan from out of the city, and the soul of the wounded crieth out: yet God layeth not folly to them.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–12. Public domain.
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Gregory the DialogistAD 604
64. ‘The showers of the mountains’ are the words of the learned. Of which same ‘mountains’ it is delivered by the voice of Holy Church; I lifted up mine eyes unto the hills: and so those persons, ‘the showers of the mountains wet,’ in that the streams of the holy fathers fill them to the full. But as we have already said before, ‘the garment’ we take for the covering of good practice, with which a man is covered, that in the eyes of Almighty God the filthiness of his depravity should be clothed over. Whence it is written, Blessed are they whose transgression is forgiven, whose sin is covered. [Ps. 32, 1] Whom do we understand by the title of ‘the stones’ but the strong ones within the bounds of Holy Church, to whom it is declared by the first shepherd; Ye also as lively stones are built up a spiritual house. [1 Pet. 2, 5] And so those who on the grounds of their own practice have no reliance, fly to the protection of the holy Martyrs, at their sacred bodies set themselves to tears, and entreat, at their intercessions, to obtain pardon [a]. What then do these do by such self-abasement, but because they lack the covering of good practice ‘embrace the stones?’
Ishodad of MervAD 850
COMMENTARY ON JOB 24:6
“They reap in a field not their own” … as wild asses tread underfoot the fields of others and browse on their grass, so the impious, with their impudent violence, reap in fields that are not theirs and steal them from their owners. “They glean in the vineyard of the wicked.” This means it is not enough for the wicked to steal from the poor, who have worked without a wage in the fields from the beginning to the end, [but also from the rich].
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Job 24:8 offers a searing poetic depiction of the extreme destitution and profound vulnerability of the marginalized, portraying individuals utterly exposed to the harsh elements without the most basic human necessity of shelter. This poignant image serves as a powerful component of Job's extended lament, where he grapples with the perplexing problem of pervasive injustice, observing the unpunished suffering of the innocent and impoverished while the wicked often appear to prosper unchecked. The verse underscores the brutal reality of a life lived at the mercy of unforgiving environmental conditions, symbolizing a deep societal neglect and the absence of fundamental human dignity.
CONTEXT
Literary Context: Job 24 is situated within Job's third cycle of speeches, though its precise placement and textual integrity have been subjects of scholarly debate due to some perceived thematic inconsistencies. In this chapter, Job continues his impassioned argument against the simplistic, retributive theology espoused by his friends, which insists that suffering is always a direct consequence of sin. Here, Job shifts his focus to meticulously detail the widespread and unpunished injustices committed by the wicked against the most vulnerable members of society. He enumerates various forms of oppression, including the moving of boundary stones, the stealing of livestock, the exploitation of orphans and widows, and the forcing of the poor into slave labor, as seen in passages like Job 24:2-4. Verse 8, alongside verses 5-7, graphically illustrates the dire consequences for the victims of such exploitation, depicting their desperate struggle for survival in a world that offers them no protection or recourse. This verse amplifies Job's central theological dilemma: why does God permit such blatant injustice and suffering to persist, especially when the perpetrators seem to escape divine judgment? The chapter culminates in Job's bold challenge to his friends to refute his observations if they can (Job 24:25).
Historical & Cultural Context: In the ancient Near East, particularly within agrarian and pastoral societies like that of Job, adequate shelter was not merely a comfort but a fundamental necessity for survival against the often-harsh elements. The "showers of the mountains" refer to the often sudden, cold, and drenching rains that descend from elevated regions, posing a significant threat to those without proper housing. To be exposed to such conditions meant not only discomfort but also the constant risk of illness, hypothermia, and even death. The "rock" as a desperate form of shelter highlights the complete absence of conventional dwellings. While nomadic or semi-nomadic peoples might have sought temporary refuge in caves or under rock overhangs, this verse describes a forced, permanent state of homelessness, indicating a profound lack of societal provision. Ancient Israelite law and wisdom literature frequently emphasized the responsibility of the community to care for the poor, the widow, the orphan, and the sojourner, reflecting a divine concern for the vulnerable, as commanded in Deuteronomy 14:29. Job's lament in Job 24 thus points to a profound breakdown in societal justice and compassion, where even these basic ethical obligations are neglected, leaving the most vulnerable utterly abandoned.
Key Themes: Job 24:8 encapsulates several critical themes central to the book of Job and broader biblical theology. Firstly, it powerfully illustrates the theme of extreme poverty and destitution, portraying a level of deprivation where even the most basic human need for shelter is unmet. Secondly, it highlights the vulnerability and exposure of the marginalized, not just to environmental harshness but also to the broader societal neglect and oppression that leaves them without protection or recourse. This ties into the pervasive theme of injustice and suffering, which forms the core problem Job wrestles with throughout his discourse. The verse serves as a stark visual indictment of a world where the righteous suffer while the wicked flourish, intensifying Job's theological struggle with the problem of evil (theodicy) and God's apparent silence or inaction in the face of widespread human misery. It underscores the profound existential loneliness and desperation of those abandoned by both human society and, seemingly, by divine intervention, forming a crucial part of Job's argument that the traditional understanding of divine retribution is insufficient to explain the complexities of human experience, as further emphasized in Job 24:12.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 24:8 employs several powerful literary devices to convey its profound message of suffering and injustice. Imagery is paramount, creating a vivid mental picture of extreme destitution: individuals "wet with the showers of the mountains" and "embracing the rock." This rich sensory detail evokes the cold, damp, and hard reality of their existence, allowing the reader to almost feel the chill and desperation. The phrase "embrace the rock" functions as a striking metaphor or symbolism for absolute homelessness and the desperate, futile search for security in an utterly inhospitable environment. The rock, typically a symbol of strength and stability, here paradoxically becomes a symbol of ultimate inadequacy and the cruel irony of seeking comfort from something so unyielding. The verse also utilizes pathos, appealing directly to the reader's emotions by depicting such a pitiable and vulnerable state, thereby eliciting deep sympathy and highlighting the tragic injustice Job observes. The succinctness of the description, coupled with its vividness, also contributes to its poignancy, making the suffering described feel immediate, universal, and deeply affecting.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 24:8 stands as a stark biblical testament to the persistent reality of human suffering, particularly among the most vulnerable, and the perplexing question of divine justice. It forces us to confront the uncomfortable truth that, in this fallen world, the innocent often endure immense hardship while the wicked appear to prosper. Theologically, this verse contributes significantly to the book of Job's profound exploration of theodicy – the attempt to reconcile God's goodness and omnipotence with the existence of evil and suffering. It challenges simplistic retribution theology and underscores God's deep concern for the poor and oppressed, even when His intervention seems delayed or absent from a human perspective. The plight described here resonates with the broader biblical mandate for compassion and justice, urging humanity to act as agents of God's care for the marginalized, reflecting His character in a broken world.
REFLECTION AND APPLICATION
Job 24:8 is a timeless and unsettling mirror reflecting the persistent reality of extreme poverty and homelessness throughout history and in our contemporary world. It compels us to move beyond abstract theological debates and confront the tangible, physical suffering of those who lack basic necessities. This verse challenges us to cultivate a profound empathy for the marginalized, to see past the statistics and recognize the individual human dignity of those exposed to the elements, embracing whatever meager "shelter" they can find. For believers, it serves as a powerful call to action, reminding us of the biblical imperative to care for the "least of these" and to advocate for social justice. While Job wrestled with God's apparent silence, we are called to be God's voice and hands in alleviating suffering, recognizing that our faith is incomplete without tangible expressions of love and compassion for our vulnerable neighbors. It prompts us to examine our own comfort and privilege, asking how we might be instruments of God's mercy and justice in a world still marked by the very destitution Job lamented.
Questions for Reflection
FAQ
Does Job 24:8 imply God is absent or uncaring in the face of suffering?
Answer: Job 24:8, within Job's larger discourse, reflects Job's perception and struggle with God's apparent inaction, not necessarily a definitive theological statement on God's nature. Job is grappling with the problem of evil (theodicy), observing that the wicked often prosper while the righteous suffer, and God seems silent. This verse graphically illustrates the suffering that fuels Job's complaint. The book of Job ultimately reveals that God is indeed sovereign and deeply engaged, though His ways are often beyond human comprehension, as shown in Job 38-41. While Job feels abandoned, the broader biblical narrative consistently affirms God's profound care for the poor and oppressed, even when justice is delayed from a human perspective, as seen in Psalm 9:9.
CHRIST-CENTERED FULFILLMENT
Job 24:8, with its stark portrayal of destitution and exposure, finds profound Christ-centered fulfillment in the person and work of Jesus. While Job lamented the suffering of the poor from a distance, Jesus, the Son of God, fully identified with humanity's suffering, choosing a life of profound humility and even homelessness. He famously stated, "Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head", embodying the very lack of shelter and security described in Job. Christ's incarnation means He embraced the ultimate "rock" of human brokenness and sin, not for want of shelter, but to become our ultimate refuge. He, though rich, "became poor, so that you through His poverty might become rich" (2 Corinthians 8:9), experiencing the depths of human vulnerability, including the ultimate exposure on the cross. His earthly ministry was characterized by radical compassion for the marginalized, and He unequivocally identified Himself with "the least of these" (Matthew 25:40). Thus, in Christ, the cry of Job 24:8 is not merely heard but entered into, and ultimately, overcome, as He promises a future where "God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away" (Revelation 21:4), a new heavens and new earth where no one will ever again be "wet with the showers of the mountains" for want of a shelter.