Job 24:9

KJV

They pluck the fatherless from the breast, and take a pledge of the poor.

KJV (with Strong's)

They pluck {H1497} the fatherless {H3490} from the breast {H7699}, and take a pledge {H2254} of the poor {H6041}.

Complete Jewish Bible

"There are those who pluck orphans from the breast and [those who] take [the clothes of] the poor in pledge,

Berean Standard Bible

The fatherless infant is snatched from the breast; the nursing child of the poor is seized for a debt.

American Standard Version

There are that pluck the fatherless from the breast, And take a pledge of the poor;

Commentary

### SUMMARY
Job 24:9 starkly portrays the ruthless exploitation of the most vulnerable in society, depicting oppressors who violently separate nursing infants from their mothers and seize essential collateral from the desperately poor. This verse serves as a powerful indictment of human cruelty and economic injustice, forming part of Job's broader argument that the wicked often prosper unchecked in this life, challenging the simplistic retributive theology espoused by his friends. It highlights the profound suffering of the defenseless and raises profound questions about the immediate manifestation of divine justice on earth.

### CONTEXT
* **Literary Context:** Job 24:9 is embedded within Job's third and final discourse (chapters 21-24), where he continues to vehemently challenge the rigid theological framework of his friends, Eliphaz, Bildad, and Zophar. Their central premise is that suffering is a direct consequence of sin, implying Job's immense anguish must stem from hidden iniquity. Job, however, presents a counter-argument based on his observations of the world: the wicked often flourish, commit egregious acts, and seemingly evade immediate divine retribution. Chapter 24 specifically functions as a catalog of such injustices, detailing the atrocities perpetrated by the powerful and ruthless against the weak. This verse, with its graphic depiction of child and economic exploitation, serves as a particularly poignant example of the societal brokenness Job observes, directly undermining his friends' assertion that God’s justice is always visibly and immediately dispensed. It sets the stage for Job's lament over the apparent impunity of the wicked, further deepening the theological tension of the book.
* **Historical & Cultural Context:** In the ancient Near East, society was often stratified, with significant power disparities between the wealthy landowners and the marginalized, including the landless poor, widows, and orphans. The "fatherless" (orphans) and "poor" were consistently identified in ancient Israelite law and wisdom literature as the most vulnerable segments of society, requiring special protection. The Mosaic Law, for instance, contained numerous provisions safeguarding these groups, such as specific regulations regarding gleaning (e.g., [Deuteronomy 24:19-22](/deuteronomy/24-19 "Deuteronomy 24:19-22 - Laws Concerning Gleaning")) and the treatment of pledges. The act of "taking a pledge" (collateral for a loan) was a common practice, but laws like those found in [Exodus 22:26-27](/exodus/22-26 "Exodus 22:26-27 - Laws Concerning Pledges") and [Deuteronomy 24:6](/deuteronomy/24-6 "Deuteronomy 24:6 - Prohibition Against Taking Millstones as Pledges") and [Deuteronomy 24:10-13](/deuteronomy/24-10 "Deuteronomy 24:10-13 - Laws Concerning Pledges") prohibited taking essential items (like a millstone or a cloak needed for warmth) or keeping them overnight, precisely to prevent the exploitation of the poor. Job's complaint highlights not just the violation of these specific laws, but the utter disregard for the spirit of justice and compassion that was supposed to govern the community, demonstrating a profound moral decay where the most basic human rights of the defenseless were trampled.
* **Key Themes:** Job 24:9 powerfully contributes to several overarching themes in the book of Job and broader biblical theology. Firstly, it underscores the theme of **Extreme Injustice and Oppression**, painting a vivid picture of human depravity that targets the most innocent and defenseless. The "plucking" of a nursing infant and the seizing of a "pledge" from the poor represent the apex of cruelty and economic exploitation, highlighting the depths to which human wickedness can sink. Secondly, the verse directly addresses the **Exploitation of the Vulnerable**, a recurring concern throughout Scripture. The "fatherless" and "poor" are consistently presented as objects of God's special concern and recipients of divine protection (e.g., [Psalm 68:5](/psalms/68-5 "Psalm 68:5 - God, Father of the Fatherless") and [Proverbs 23:10-11](/proverbs/23-10 "Proverbs 23:10-11 - Do Not Oppress the Fatherless")). Job's observation of their suffering without apparent divine intervention forms a core component of his **Challenge to Retributive Theology**. This verse, along with others in [Job 24](/job/24 "Job 24 - The Wicked Go Unpunished"), directly contradicts the friends' simplistic belief that God always punishes the wicked and blesses the righteous in a clear, immediate, and visible manner in this life. Job points to the thriving oppressors as undeniable evidence that life's realities are far more complex than their tidy theological framework allows, forcing a deeper reflection on the nature of divine justice and human suffering.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Pluck (Hebrew, _nashal'_ - נָשַׁל):** This verb signifies "to pull off," "to draw out," or "to strip away." In this context, it conveys a violent, forceful, and deliberate act of removal. It's not a gentle separation but a harsh tearing away, emphasizing the brutality and lack of compassion involved in separating a nursing infant from its primary source of sustenance and comfort.
* **Breast (Hebrew, _shad'_ - שַׁד):** This term specifically refers to the female breast, particularly in the context of nursing. Its inclusion highlights the extreme vulnerability of the infant, who is still dependent on its mother for survival. The image evokes a profound sense of pathos, emphasizing the tender age and utter helplessness of the child being victimized, making the act of "plucking" all the more heinous.
* **Pledge (Hebrew, _ḥabal'_ - חָבַל):** This word, often used as a verb, means "to take a pledge," "to bind," or "to destroy." In the context of taking a pledge, it refers to seizing collateral for a debt. When applied to the poor, as here, it often implies an oppressive act that violates the spirit, if not the letter, of the Mosaic Law, which sought to protect the destitute from having essential items taken as security (e.g., a millstone or a cloak needed for warmth). It signifies economic exploitation that strips away the last vestiges of dignity and means of survival from those already on the brink.

#### Verse Breakdown
* **"They pluck the fatherless from the breast":** This clause paints a horrifying picture of extreme cruelty. "They" refers to the wicked oppressors Job has been describing. The "fatherless" (orphans) represent the epitome of defenselessness and vulnerability in ancient society. The act of "plucking from the breast" signifies a violent, unnatural separation of a nursing infant from its mother. This is not merely neglect but an active, brutal intervention that deprives the child of its most basic need for nourishment, comfort, and maternal care. It suggests an act of abduction, enslavement, or forced labor, even for infants, or perhaps the seizure of the mother, leaving the infant abandoned. It underscores the utter disregard for human life and dignity by the oppressors, who are willing to inflict unimaginable suffering for their own gain.
* **"and take a pledge of the poor":** This second clause describes another form of exploitation, focusing on economic oppression. The "poor" are those without resources, often living hand-to-mouth. To "take a pledge" means to seize collateral for a debt. While taking pledges was a legitimate practice, the Mosaic Law placed strict limitations on what could be taken from the poor and for how long, precisely to prevent their destitution (e.g., [Deuteronomy 24:6](/deuteronomy/24-6 "Deuteronomy 24:6 - Prohibition Against Taking Millstones as Pledges")). The oppressors here are depicted as violating these protective laws, taking essential items from those who have nothing, thereby stripping them of their last means of survival or dignity. This act highlights the ruthless nature of those who prey on the most economically disadvantaged, pushing them further into desperation and bondage.

#### Literary Devices
Job 24:9 employs several powerful literary devices to convey its message of profound injustice. **Imagery** is central, particularly in the phrase "pluck the fatherless from the breast," which creates a visceral, disturbing mental picture of a helpless infant being violently torn from its most basic source of sustenance and comfort. This image is not merely descriptive; it functions as **Symbolism**, representing the ultimate violation of innocence and vulnerability. The "fatherless" and "poor" are symbolic of all who are defenseless and exploited. The extreme nature of the acts described also borders on **Hyperbole**, serving to emphasize the shocking degree of moral depravity and the depth of the oppressors' cruelty, perhaps suggesting that their actions are so heinous they defy normal human comprehension. Finally, the verse evokes strong **Pathos**, appealing directly to the reader's emotions by presenting such egregious acts against the most vulnerable, thereby eliciting sympathy for the victims and outrage against the perpetrators.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 24:9 profoundly challenges the conventional understanding of divine justice, forcing a confrontation with the reality of unpunished evil in the world. It underscores the biblical truth that God is inherently just and has a special concern for the oppressed, yet it simultaneously grapples with the perplexing observation that the wicked often prosper. This tension is central to the book of Job, which ultimately asserts God's sovereignty and wisdom beyond human comprehension, even when His ways seem inscrutable. The verse also highlights the pervasive theme of human depravity and the need for divine intervention to rectify the deep-seated injustices of the world. It serves as a timeless reminder that true righteousness involves not only personal piety but also active compassion and advocacy for the vulnerable, reflecting God's own character.

* [Deuteronomy 24:17](/deuteronomy/24-17 "Deuteronomy 24:17 - Justice for the Sojourner, Fatherless, and Widow")
* [Psalm 82:3-4](/psalms/82-3 "Psalm 82:3-4 - Defend the Poor and Fatherless")
* [Isaiah 1:17](/isaiah/1-17 "Isaiah 1:17 - Learn to Do Good; Seek Justice")

### REFLECTION AND APPLICATION
Job 24:9 serves as a stark mirror reflecting the enduring reality of injustice in our world, compelling us to confront the uncomfortable truth that the vulnerable are often exploited, and oppressors frequently escape immediate accountability. This verse challenges any simplistic theology that promises immediate divine retribution for all wrongdoing, inviting us instead into a deeper, more nuanced understanding of God's justice that often unfolds over time and culminates in eternity. For us today, it is a clarion call to open our eyes to the suffering around us, particularly among those who are marginalized, voiceless, and defenseless. It demands that we move beyond passive observation to active identification with the oppressed, advocating for their rights, providing for their needs, and working tirelessly to dismantle systems of injustice. While we may not always see immediate divine intervention, this verse reminds us that God sees every tear and every act of cruelty, and His ultimate justice is assured, motivating us to be instruments of His compassion and righteousness in a broken world.

#### Questions for Reflection
* **How does Job 24:9 challenge your understanding of divine justice and its manifestation in the world today?**
* **In what ways do we, as individuals or communities, inadvertently or directly contribute to the exploitation of the vulnerable, even in subtle forms?**
* **What practical steps can you take to advocate for or support the "fatherless" and "poor" in your own sphere of influence?**
* **How can we maintain faith in God's ultimate justice when faced with pervasive and seemingly unpunished evil?**

### FAQ
**Why does Job focus on such extreme examples of injustice, like plucking infants from the breast?**

Answer: Job's focus on such extreme and visceral examples of injustice, like the plucking of infants from the breast and the taking of pledges from the poor, serves a critical rhetorical and theological purpose within his discourse. He is not merely cataloging general societal ills; he is presenting the most egregious and undeniable acts of cruelty to directly contradict the simplistic retributive theology of his friends. His friends argue that God always punishes the wicked in this life, and that suffering is a direct result of sin. By pointing to oppressors who commit acts of unimaginable depravity against the most defenseless—acts that violate the most basic human instincts and even specific Mosaic laws (e.g., [Deuteronomy 24:6](/deuteronomy/24-6 "Deuteronomy 24:6 - Prohibition Against Taking Millstones as Pledges") regarding pledges)—and yet seemingly prosper, Job provides irrefutable evidence against their tidy theological framework. These examples are designed to shock, to highlight the depth of moral decay, and to underscore the perplexing reality that divine justice is not always immediately or visibly dispensed on earth, thus deepening the central theological dilemma of the book of [Job](/job/1 "The Book of Job").

### CHRIST-CENTERED FULFILLMENT
Job 24:9, with its raw depiction of the exploitation of the fatherless and the poor, finds its ultimate fulfillment and answer in the person and work of Jesus Christ. While Job grapples with the perplexing reality of unpunished evil, the New Testament reveals God's perfect justice and compassion fully embodied in His Son. Jesus Himself identified with the poor and the marginalized, declaring His mission to bring good news to the poor and to proclaim release to the captives ([Luke 4:18](/luke/4-18 "Luke 4:18 - Jesus's Mission Statement")). He consistently championed the cause of the vulnerable, condemning those who oppressed them (e.g., [Matthew 23:14](/matthew/23-14 "Matthew 23:14 - Woes to the Scribes and Pharisees")). Furthermore, Jesus's sacrifice on the cross is the ultimate act of divine justice and redemption, where He bore the weight of all sin, including the sin of oppression and injustice, offering a path to reconciliation and transformation. The resurrection of Christ assures us that death and injustice do not have the final word. Ultimately, Christ will return as the righteous Judge, establishing His kingdom where every wrong will be righted, and true justice will prevail ([Revelation 20:11-15](/revelation/20-11 "Revelation 20:11-15 - The Great White Throne Judgment")). Thus, the lament of Job 24:9, though profoundly unsettling, points forward to the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")) and who will one day wipe away every tear and usher in an era of perfect justice and peace ([Revelation 21:4](/revelation/21-4 "Revelation 21:4 - No More Death or Mourning")).

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

Nehemiah 5:5

Yet now our flesh [is] as the flesh of our brethren, our children as their children: and, lo, we bring into bondage our sons and our daughters to be servants, and [some] of our daughters are brought unto bondage [already]: neither [is it] in our power [to redeem them]; for other men have our lands and vineyards.

2 Kings 4:1

¶ Now there cried a certain woman of the wives of the sons of the prophets unto Elisha, saying, Thy servant my husband is dead; and thou knowest that thy servant did fear the LORD: and the creditor is come to take unto him my two sons to be bondmen.