Job 30:1

KJV

¶ But now [they that are] younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock.

KJV (with Strong's)

But now they that are younger {H6810}{H3117} than I have me in derision {H7832}, whose fathers {H1} I would have disdained {H3988} to have set {H7896} with the dogs {H3611} of my flock {H6629}.

Complete Jewish Bible

"But now those younger than I hold me in derision, men whose fathers I wouldn't even have put with the dogs that guarded my sheep.

Berean Standard Bible

“But now they mock me, men younger than I am, whose fathers I would have refused to entrust with my sheep dogs.

American Standard Version

But now they that are younger than I have me in derision, Whose fathers I disdained to set with the dogs of my flock.

Commentary

### SUMMARY
Job 30:1 marks a devastating turning point in Job's lament, contrasting sharply with his earlier recounting of past glory and widespread respect. Having detailed the pinnacle of his former prosperity, Job now plunges into the abyss of his current humiliation, expressing profound anguish that those significantly younger and of a lineage he once considered utterly contemptible now openly mock and deride him. This verse vividly portrays the catastrophic reversal of his social standing, setting the stage for a deeper exploration of his physical suffering and extreme social isolation.

### CONTEXT
* **Literary Context:** Job 30:1 initiates a stark and painful contrast with the preceding chapter, [Job 29](/job/29 "Job 29 - Job's Former Prosperity and Honor"). In [Job 29](/job/29 "Job 29 - Job's Former Prosperity and Honor"), Job meticulously details his past eminence, describing how he was revered by the community, sought for counsel, and enjoyed divine favor and abundant blessings. He recalls how "the young men saw me and hid themselves, and the aged rose and stood" ([Job 29:8](/job/29-8 "Job 29:8 - Job's Esteem")). This idyllic portrayal of his former life serves as a powerful backdrop against which the present degradation of [Job 30:1](/job/30-1 "Job 30:1 - Job's Present Humiliation") is magnified. The shift from universal respect to universal contempt underscores the depth of his suffering and the complete reversal of his social status, moving from a position of honor to one of utter disgrace.
* **Historical & Cultural Context:** In the ancient Near East, age and social standing were paramount. Elders were typically accorded immense respect, wisdom, and authority, and their words carried significant weight in community affairs. To be an elder like Job, who was once a respected patriarch and judge, and then to be mocked by "younger" individuals, was an unparalleled insult. Furthermore, the comparison of the mockers' fathers to "dogs of my flock" is deeply culturally significant. Unlike modern domesticated dogs, ancient Near Eastern dogs were often wild, scavenging, and considered unclean animals, associated with impurity and contempt. They were not valued working animals like sheepdogs but rather nuisances or scavengers. To disdain setting someone with such animals indicated the lowest possible social standing, highlighting the extreme social chasm that had been inverted in Job's life.
* **Key Themes:** This verse powerfully contributes to several overarching themes within the book of Job. Firstly, it exemplifies the theme of **Reversal of Fortune**, illustrating Job's catastrophic fall from the pinnacle of honor and prosperity to the depths of social degradation. This drastic change is central to understanding the intensity of his lament and the theological questions he grapples with regarding divine justice. Secondly, it highlights the theme of **Profound Humiliation**. Job, a man of immense influence and respect, is now subjected to scorn by those he once considered utterly beneath him, emphasizing the extreme nature of his loss of dignity. This social shaming is as painful, if not more so, than his physical ailments. Lastly, the verse underscores **Social Outcasting**, as Job's former associates and even those of low status now treat him with contempt, reinforcing his isolation. This theme is further developed as Job describes his complete alienation, as seen in passages like [Job 19:13-19](/job/19-13 "Job 19:13-19 - Job's Isolation and Suffering"), where he laments that God has alienated his kinsfolk and made him an outcast.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Younger (Hebrew, _tsâʻîyr'_):** This word, derived from a root meaning "little," denotes someone who is junior in age, often implying a lack of experience, wisdom, or established social standing. In a culture where age conferred authority and respect, being mocked by those "younger" was a profound affront to Job's patriarchal status and a symbol of the complete breakdown of social order around him. It highlights the inversion of natural hierarchy, where the ignoble now deride the once-esteemed.
* **Derision (Hebrew, _sâchaq'_):** This primitive root signifies to laugh, whether in pleasure or detraction, and by implication, to play. In this context, it specifically means to mock, deride, or have in derision. It implies not just mild disrespect but open contempt, insolence, and malicious amusement at another's expense. The use of _sâchaq_ here emphasizes the active and aggressive nature of the contempt Job endures, a scornful laughter intended to strip him of dignity and status.
* **Dogs (Hebrew, _keleb'_):** This term refers to a dog, and by euphemism, can also mean a male prostitute. In the ancient Near East, dogs were generally viewed with disdain. They were often wild, scavenging animals associated with impurity, disease, and the lowest social strata. They were not the revered companions or working animals of modern times. To compare someone's lineage to "dogs of my flock" (referring to wild, scavenging dogs that might follow a flock, not trained sheepdogs) was to express the utmost contempt, deeming them utterly worthless and beneath human dignity.

#### Verse Breakdown
* **"But now they that are younger than I have me in derision":** This clause marks an abrupt and painful transition from Job's glorious past to his humiliating present. The phrase "But now" (וְעַתָּה, _v'attah_) signals a dramatic shift in his circumstances. The core of the insult lies in the identity of his mockers: "they that are younger than I." This signifies a complete inversion of the traditional social order, where elders were revered and youth were expected to show deference. The act of "derision" (from _sâchaq_) implies open, scornful mockery, highlighting the public and humiliating nature of Job's suffering.
* **"whose fathers I would have disdained to have set with the dogs of my flock":** This second clause intensifies the humiliation by revealing the extreme social disparity between Job and his mockers' ancestors. Job states that he would have considered their fathers so utterly contemptible that he wouldn't even allow them the meager, despised role of accompanying his flock as scavengers. This is not a reference to valued sheepdogs, but to the wild, unclean, and worthless dogs that might follow a shepherd's flock for scraps. This hyperbole underscores the profound depth of Job's former contempt for their lineage, making their current position of mocking him an unbearable and ironic reversal of fortune.

#### Literary Devices
Job 30:1 is rich in literary devices that amplify its emotional impact and thematic significance. The most prominent device is **Contrast**, which is central to the entire chapter. The "But now" (וְעַתָּה) explicitly sets up a stark opposition between Job's esteemed past, as detailed in [Job 29](/job/29 "Job 29 - Job's Former Prosperity and Honor"), and his current state of utter degradation. This contrast magnifies the tragedy of his fall. **Hyperbole** is evident in Job's declaration that he would have disdained to set the mockers' fathers with the "dogs of my flock." This exaggerated statement emphasizes the extreme lowliness of their former status in Job's eyes, making their current mockery all the more unbearable. The phrase "dogs of my flock" also functions as powerful **Imagery**, evoking a vivid picture of the lowest possible social standing and the perceived impurity and worthlessness of those associated with such animals in ancient culture. This imagery serves to underscore the profound social reversal and the depth of Job's humiliation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 30:1 serves as a profound theological statement on the transient nature of worldly status and the vulnerability of human dignity in the face of suffering. Job's lament highlights the deep pain of social degradation, a suffering that often accompanies physical affliction but is distinct in its assault on one's identity and worth. The verse implicitly raises questions about divine justice and the apparent abandonment of the righteous, as Job, a man blameless and upright, is subjected to contempt from the lowest echelons of society. It challenges the conventional wisdom of the time, which linked prosperity to righteousness and suffering to sin, by showing an innocent man enduring the most extreme forms of social humiliation. Ultimately, Job's experience forces a re-evaluation of where true value and identity lie, shifting it from external accolades and societal approval to an enduring relationship with God, even when His ways are inscrutable.

* [Job 29:8](/job/29-8 "Job 29:8 - Job's Former Esteem")
* [Job 19:13-19](/job/19-13 "Job 19:13-19 - Job's Isolation and Suffering")
* [Psalm 69:7-12](/psalms/69-7 "Psalm 69:7-12 - The Psalmist's Suffering and Reproach")

### REFLECTION AND APPLICATION
Job 30:1 offers a poignant mirror for contemporary readers, inviting deep empathy for those who experience public shame, loss of standing, or ridicule, especially when it comes from unexpected or seemingly "inferior" sources. It reminds us that external accolades, social status, and the respect of others are fleeting and ultimately unreliable foundations for our identity and worth. Job's profound humiliation challenges us to examine where we place our value—is it in the shifting sands of human opinion or in the unchanging character of God? This verse encourages humility, reminding us that even the most esteemed among us can experience a radical reversal of fortune. It also prompts us to consider how we treat those who have fallen from grace, or those whom society deems "unworthy." Do we perpetuate their shame, or do we extend compassion and dignity? Job's lament calls us to a deeper understanding of suffering that extends beyond physical pain to the profound wound of social ostracism and the loss of honor.

#### Questions for Reflection
* **How do I define my own worth and identity? Is it tied to external validation or internal character?**
* **In what ways might I, consciously or unconsciously, "despise" or look down upon others based on their social standing, background, or perceived failures?**
* **How do I respond when I witness someone experiencing public humiliation or a significant loss of status? Am I quick to judge or to empathize?**
* **What does Job's experience in this verse teach me about the transient nature of worldly respect and the enduring importance of spiritual resilience?**

### FAQ

**Why is it so significant that "younger" people are mocking Job?**

Answer: In ancient Near Eastern culture, age was highly correlated with wisdom, authority, and respect. Elders were revered figures, and it was considered a grave breach of social protocol for younger individuals to disrespect them, let alone openly mock them. For Job, a patriarch who once commanded universal deference (as described in [Job 29](/job/29 "Job 29 - Job's Former Prosperity and Honor")), to be derided by those "younger" than him signifies a complete and humiliating inversion of the social order. It's not just a personal insult but a profound disruption of the established hierarchy, underscoring the depth of his fall and the extremity of his suffering. It suggests that even the most basic societal norms of respect have collapsed around him.

**What is the significance of "dogs of my flock" in this context?**

Answer: The phrase "dogs of my flock" in [Job 30:1](/job/30-1 "Job 30:1 - Job's Present Humiliation") is crucial for understanding the depth of Job's contempt for the lineage of his mockers. In the ancient world, dogs were generally not the beloved pets or valued working animals we often associate with them today. Instead, they were typically wild, scavenging, and considered unclean. They might follow a flock for scraps but were not trained sheepdogs. Therefore, Job's statement that he would have disdained to set their fathers even with these despised, scavenging animals expresses the absolute lowest possible social standing. It's an extreme form of contempt, highlighting that he considered their ancestors utterly worthless and beneath human dignity. The fact that the descendants of such individuals are now mocking him underscores the catastrophic and ironic reversal of his fortunes.

### CHRIST-CENTERED FULFILLMENT
Job 30:1, with its raw portrayal of unjust suffering and profound social humiliation, finds a powerful and ultimate fulfillment in the person of Jesus Christ. Job, a righteous man, is scorned by those he once considered beneath him, experiencing a radical reversal of status. Similarly, Jesus, though "in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant" ([Philippians 2:6-7](/philippians/2-6 "Philippians 2:6-7 - Christ's Humiliation")). He was born into humble circumstances, lived a life of service, and ultimately became "a man of sorrows and acquainted with grief" ([Isaiah 53:3](/isaiah/53-3 "Isaiah 53:3 - The Suffering Servant")). The Son of God, the Creator of all, was mocked and reviled by those He came to save, enduring the "contempt of men" ([Psalm 22:6](/psalms/22-6 "Psalm 22:6 - A Worm and No Man")) and being "despised and rejected by men" ([Isaiah 53:3](/isaiah/53-3 "Isaiah 53:3 - The Suffering Servant")). He was spat upon, beaten, and crucified alongside criminals, a death reserved for the lowest of society ([Matthew 27:27-44](/matthew/27-27-44 "Matthew 27:27-44 - The Mocking and Crucifixion of Jesus")). Just as Job suffered unjustly, Christ suffered innocently, bearing the ultimate shame and curse of sin on the cross ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse")). Yet, through His profound humiliation and death, God highly exalted Him, bestowing upon Him "the name that is above every name" ([Philippians 2:9](/philippians/2-9 "Philippians 2:9 - Christ's Exaltation")), vindicating His righteousness and establishing Him as Lord over all, demonstrating that true glory emerges not from worldly status, but from humble obedience and sacrificial love.

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

Job 12:4

I am [as] one mocked of his neighbour, who calleth upon God, and he answereth him: the just upright [man is] laughed to scorn.

Luke 23:35

And the people stood beholding. And the rulers also with them derided [him], saying, He saved others; let him save himself, if he be Christ, the chosen of God.

Psalms 69:12

They that sit in the gate speak against me; and I [was] the song of the drunkards.

Psalms 35:15

But in mine adversity they rejoiced, and gathered themselves together: [yea], the abjects gathered themselves together against me, and I knew [it] not; they did tear [me], and ceased not:

Psalms 35:16

With hypocritical mockers in feasts, they gnashed upon me with their teeth.

2 Kings 2:23

And he went up from thence unto Bethel: and as he was going up by the way, there came forth little children out of the city, and mocked him, and said unto him, Go up, thou bald head; go up, thou bald head.

Acts 17:5

But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people.