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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 30:1–14. His three-level outline is real structure in the source text, so it is rendered as structure.
Here Job makes a very large and sad complaint of the great disgrace he had fallen into, from the height of honour and reputation, which was exceedingly grievous and cutting to such an ingenuous spirit as Job's was. Two things he insists upon as greatly aggravating his affliction: -
I.The meanness of the persons that affronted him.
As it added much to his honour, in the day of his prosperity, that princes and nobles showed him respect and paid a deference to him, so it added no less to his disgrace in his adversity that he was spurned by the footmen, and trampled upon by those that were not only every way his inferiors, but were the meanest and most contemptible of all mankind. None can be represented as more base than those are here represented who insulted Job, upon all accounts.
1.They were young, younger than he (Job 30:1), the youth (Job 30:12), who ought to have behaved themselves respectfully towards him for his age and gravity. Even the children, in their play, played upon him, as the children of Bethel upon the prophet, Go up, thou bald-head. Children soon learn to be scornful when they see their parents so.
2.They were of a mean extraction. Their fathers were so very despicable that such a man as Job would have disdained to take them into the lowest service about his house, as that of tending the sheep and attending the shepherds with the dogs of his flock, Job 30:1. They were so shabby that they were not fit to be seen among his servants, so silly that they were not fit to be employed, and so false that they were not fit to be trusted in the meanest post. Job here speaks of what he might have done, not of what he did: he was not of such a spirit as to set any of the children of men with the dogs of his flock; he knew the dignity of human nature better than to do so.
3.They and their families were the unprofitable burdens of the earth, and good for nothing. Job himself, with all his prudence and patience, could make nothing of them, Job 30:2. The young were not fit for labour, they were so lazy, and went about their work so awkwardly: Whereto might the strength of their hands profit me? The old were not to be advised with in the smallest matters, for in them was old age indeed, but their old age was perished, they were twice children.
4.They were extremely poor, Job 30:3. They were ready to starve, for they would not dig, and to beg they were ashamed. Had they been brought to necessity by the providence of God, their neighbours would have sought them out as proper objects of charity and would have relieved them; but, being brought into straits by their own slothfulness and wastefulness, nobody was forward to relieve them. Hence they were forced to flee into the deserts both for shelter and sustenance, and were put to sorry shifts indeed, when they cut up mallows by the bushes, and were glad to eat them, for want of food that was fit for them, Job 30:4. See what hunger will bring men to: one half of the world does not know how the other half lives; yet those that have abundance ought to think sometimes of those whose fare is very coarse and who are brought to a short allowance of that too. But we must own the righteousness of God, and not think it strange, if slothfulness clothe men with rags and the idle soul be made to suffer hunger. This beggarly world is full of the devil's poor.
5.They were very scandalous wicked people, not only the burdens, but the plagues, of the places where they lived, arrant scoundrels, the scum of the country: They were driven forth from among men, Job 30:5. They were such lying, thieving, lurking, mischievous people, that the best service the magistrates could do was to rid the country of them, while the very mob cried after them as after a thief. Away with such fellows from the earth; it is not fit they should live. They were lazy and would not work, and therefore they were exclaimed against as thieves, and justly; for those that do not earn their own bread by honest labour do, in effect, steal the bread out of other people's mouths. An idle fellow is a public nuisance; but it is better to drive such into a workhouse than, as here, into a wilderness, which will punish them indeed, but never reform them. They were forced to dwell in caves of the earth, and they brayed like asses among the bushes, Job 30:6, Job 30:7. See what is the lot of those that have the cry of the country, the cry of their own conscience, against them; they cannot but be in a continual terror and confusion. They groan among the trees (so Broughton) and smart among the nettles; they are stung and scratched there, where they hoped to be sheltered and protected. See what miseries wicked people bring themselves to in this world; yet this is nothing to what is in reserve for them in the other world. 8. They had nothing at all in them to recommend them to any man's esteem. They were a vile kind; yea, a kind without fame, people that nobody could give a good word to nor had a good wish for; they were banished from the earth as being viler than the earth. One would not think it possible that ever the human nature should sink so low, and degenerate so far, as it did in these people. When we thank God that we are men we have reason to thank him that we are not such men. But such as these were abusive to Job,
(1.)In revenge, because when he was in prosperity and power, like a good magistrate, he put in execution the laws which were in force against vagabonds, and rogues, and sturdy beggars, which these base people now remembered against him.
(2.)In triumph over him, because they thought he had now become like one of them. Isa 14:10, Isa 14:11. The abjects, men of mean spirits, insult over the miserable, Psa 35:15.
II.The greatness of the affronts that were given him. It cannot be imagined how abusive they were.
1.They made ballads on him, with which they made themselves and their companions merry (Job 30:9): I am their song and their byword. Those have a very base spirit that turn the calamities of their honest neighbours into a jest, and can sport themselves with their griefs.
2.They shunned him as a loathsome spectacle, abhorred him, fled far from him, (Job 30:10), as an ugly monster or as one infected. Those that were themselves driven out from among men would have had him driven out. For,
3.They expressed the greatest scorn and indignation against him. They spat in his face, or were ready to do so; they tripped up his heels, pushed away his feet (Job 30:12), kicked him, either in wrath, because they hated him, or in sport, to make themselves merry with him, as they did with their companions at foot-ball. The best of saints have sometimes received the worst of injuries and indignities from a spiteful, scornful, wicked world, and must not think it strange; our Master himself was thus abused.
4.They were very malicious against him, and not only made a jest of him, but made a prey of him - not only affronted him, but set themselves to do him all the real mischief they could devise: They raise up against me the ways of their destruction; or (as some read it), They cast upon me the cause of their woe; that is, "They lay the blame of their being driven out upon me;" and it is common for criminals to hate the judges and laws by which they are punished. But under this pretence,
(1.)They accused him falsely, and misrepresented his former conversation, which is here called marring his path. They reflected upon him as a tyrant and an oppressor because he had done justice upon them; and perhaps Job's friends grounded their uncharitable censures of him (Job 22:6, etc.) upon the unjust and unreasonable clamours of these sorry people; and it was an instance of their great weakness and inconsideration, for who can be innocent if the accusations of such persons may be heeded?
(2.)They not only triumphed in his calamity, but set it forward, and did all they could to add to his miseries and make them more grievous to him. It is a great sin to forward the calamity of any, especially of good people. In this they have no helper, nobody to set them on or to countenance them in it, nobody to bear them out or to protect them, but they do it of their own accord; they are fools in other things, but wise enough to do mischief, and need no help in inventing that. Some read it thus, They hold my heaviness a profit, though they be never the better. Wicked people, though they get nothing by the calamities of others, yet rejoice in them.
5.Those that did him all this mischief were numerous, unanimous, and violent (Job 30:14): They came upon me as a wide breaking in of waters, when the dam is broken; or, "They came as soldiers into a broad breach which they have made in the wall of a besieged city, pouring in upon me with the utmost fury;" and in this they took a pride and a pleasure: They rolled themselves in the desolation as a man rolls himself in a soft and easy bed, and they rolled themselves upon him with all the weight of their malice.
III.All this contempt put upon him was caused by the troubles he was in (Job 30:11):
"Because he has loosed my cord, has taken away the honour and power with which I was girded (Job 12:18), has scattered what I had got together and untwisted all my affairs - because he has afflicted me, therefore they have let loose the bridle before me," that is, "have given themselves a liberty to say and do what they please against me." Those that by Providence are stripped of their honour may expect to be loaded with contempt by inconsiderate ill-natured people. "Because he hath loosed his cord" (the original has that reading also), that is, "because he has taken off his bridle of restraint from off their malice, they cast away the bridle from me," that is, "they make no account of my authority, nor stand in any awe of me." It is owing to the hold God has of the consciences even of bad men, and the restraints he lays upon them, that we are not continually thus insulted and abused; and, if at any time we meet with such ill treatment, we must acknowledge the hand of God in taking off those restraints, as David did when Shimei cursed him: So let him curse, for the Lord hath bidden him. Now in all this,
1.We may see the uncertainty of worldly honour, and particularly of popular applause, how suddenly a man may fail from the height of dignity into the depth of disgrace. What little cause therefore have men to be ambitious or proud of that which may be so easily lost, and what little confidence is to be put in it! Those that today cry Hosannah may tomorrow cry Crucify. But there is an honour which comes from God, which if we secure, we shall find it not thus changeable and loseable.
2.We may see that it has often been the lot of very wise and good men to be trampled upon and abused. And,
3.That those who look only at the things that are seen despise those whom the world frowns upon, though they are ever so much the favourites of Heaven. Nothing is more grievous in poverty than that it renders men contemptible. Turba Remi sequitur fortunam, ut semper odit damnatos - The Roman populace, faithful to the turns of fortune, still persecute the fallen.
4.We may see in Job a type of Christ, who was thus made a reproach of men and despised of the people (Psa 22:6; Isa 53:3), and who hid not his face from shame and spitting, but bore the indignity better than Job did.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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You see what especially afflicts him is to be mocked by those who reproach him for the evil actions that they commit. Some “thieves,” he says, some wicked, some criminals, some robbers have made us the subject of their proposals and conversations.
50. What are denoted by the Church’s ‘feet,’ but her outermost members? which while they lend themselves to earthly deeds, are able to be the sooner deceived by adversaries in proportion as they do not understand things on high. Therefore these ‘feet adversaries overturn,’ that is to say, when they draw her outermost members to the error of their doctrine. The ‘feet overturned’ cannot keep the way, in that all the weak being either persuaded by the promises of their persecutors, or affrighted by their threats, or broken by their tortures, swerve from the right path. Now ‘the paths’ of adversaries are rightly likened to waves, when it is said, and they oppressed with their footpaths as with waves; in this way, because the life of the evil-minded, mischievous with wayward restlessness, comes down as a tempest for the overwhelming the ship of the heart, so to say. Concerning which same tempest it is said by Solomon, As a tempest passing, the wicked shall not be. [Prov. 10, 25] And when the weak man sees the froward flourishing, that man the wave of wretched imitation plunges into the sea of frowardness.
48. For ‘calamities’ would ‘rise to the left,’ if at the hand of any persons set without the pale of Religion, and openly denying Christ, she met with the adverse dealings of persecution. But when she undergoes from persons seemingly believers the trial of tormentings, it is as if calamities arose to her at the right hand, because they who are enlisted under Christ’s name, assail Christ’s name in her. For by the very usage of speech we speak of having as ‘on the right’ what we account as great, and as on the left that which we look down upon, which Zechariah openly teaches, saying, And he showed me Jesus the high priest standing before the Angel of the Lord, and Satan standing at his right hand to resist him. [Zech. 3, 1. 2.] Who that he might the more plainly show this that he set before, added going on; And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee. Is not this a brand plucked out of the fire? Now Jesus was clothed with filthy garments. ‘Jesus was [al. ‘is spoken of as’] clothed with filthy garments,’ because though He was a stranger to all sin, yet He came into the likeness of the flesh of sin. And to Him on His coming Satan stood on His right hand. For the Lord appeared to hold the Jewish People as great, and the Gentiles as nought. But after that He appeared Incarnate, the Gentile world, which had been held as ‘on the left’ believed, whilst the Jewish People swerved aside to unbelief. Thus ‘Satan stood on the right hand to Him’; because he carried off from Him that People, which had been for a long while beloved. But because that same Jewish people, being now lost, shall in the end one day believe, as the Prophet testifies, who says, The remnant shall be saved; [Is. 10, 21] the Lord removes Satan from His right hand, saying, The Lord rebuke thee, O Satan. And betokening the deliverance of that same people, he adds, because He hath chosen Jerusalem. Which same people because under the guidance of unbelief it let itself run down to the burnings of hell, but whilst it is brought back to faith, is set free from that same burning of everlasting fire, has it directly added there concerning it, Is not this a brand plucked out of the fire?
49. So then as there for ‘the right hand’ the Jewish people is denoted, so in this place by the term of ‘the right hand,’ the faithful people of Holy Church is denoted. And hence the Judge that is to come ‘shall set the goats on His left Hand, and the sheep on His right Hand.’ But when these very persons too fret Holy Church in the time of adversity, who seemed to be of the faithful, surely ‘calamities arise to her on the right hand.’ Now rightly is this same called ‘the right hand of the East’; since it is written of the Head itself of the same, The East is His Name. [Zech. 6, 12 Vul.] For seeing that the light springs from the East, He is rightly called ‘the East,’ by the light of whose righteousness the night of our unrighteousness is enlightened. So ‘calamities arise to the right hand of the East’; because these likewise leap forth to persecution, who were supposed to be Elect Members of our Redeemer. Which same calamities he rightly declares ‘arise on the spot,’ because whereas they who persecute were not persons without her pale, evils are brought about by them suddenly and on the spot. But if ‘the right hand’ is a designation of those who are truly believers, ‘calamities arise to the right of the East,’ because on the crisis of persecution breaking forth, the righteous undergo the cruel assaults of the wicked.
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Summary
Job 30:12 encapsulates Job's profound descent into despair and humiliation, vividly portraying his active assault and undermining by young men. This verse powerfully illustrates his complete loss of social standing and dignity, as those who should show deference instead display aggressive contempt, intensifying his physical and emotional suffering and highlighting the shocking reversal of his once-esteemed position in society.
Context
Literary Context
Job 30:12 is situated within Job's third and final extended discourse, a deeply personal and emotional lament that spans Job 29 through Job 31. Following the relentless and often accusatory speeches of his three friends, Job shifts from defending his righteousness to vividly contrasting his past glory (as detailed in Job 29, where he was a revered and influential patriarch) with his present abject misery. Job 30 specifically details the depth of his physical suffering, his social ostracization, and the profound contempt he now faces, even from those of lower social status. Verse 12 specifically highlights the shocking reversal of social order, where the young, who should show deference, actively disrespect and harm him, amplifying his sense of injustice and isolation within the broader narrative of his undeserved suffering.
Historical & Cultural Context
In the ancient Near East, respect for elders and those in positions of authority was a cornerstone of societal structure. The "right hand" symbolized strength, honor, and a place of prominence, making the youth rising "upon my right hand" a deliberate act of insolent challenge and usurpation of Job's authority. Young men, particularly those described as "youth" (often implying a lower social standing or even vagrants, as suggested by the broader context of Job 30), would typically be expected to show reverence, not aggression, towards a patriarch like Job. Their actions of "pushing away his feet" (destabilizing him) and "raising up against him the ways of their destruction" (plotting his ruin) are not mere pranks but acts of profound disrespect and active malice, underscoring the extent of Job's social degradation and the breakdown of established societal norms.
Key Themes
This verse powerfully illustrates several key themes within the book of Job. Firstly, it underscores the theme of unjust suffering, as Job, a righteous man, experiences not only physical agony but also profound social degradation and humiliation from unexpected sources. Secondly, it highlights the loss of dignity and social standing, showing how calamity can strip away not just wealth and health but also honor and respect, reducing a once-esteemed figure to an object of scorn. Thirdly, it touches upon the reversal of order, where the natural hierarchy of respect for elders is violently overturned, emphasizing the chaotic and bewildering nature of Job's trials. This contributes to Job's central lament concerning the apparent breakdown of divine justice and the inexplicable nature of his affliction, a theme that runs throughout his dialogues, particularly as he grapples with the accusations of his friends who insist on a direct correlation between sin and suffering, as seen in Eliphaz's arguments.
Exposition and Analysis
Key Word Analysis
From the root meaning "to sprout" or "to bloom," this term refers to progeny or a brood, and by extension, youth. In the context of Job 30, it specifically denotes young men, often those of lower social standing, perhaps even vagrants or outcasts, as implied by the surrounding verses. Their aggressive actions against Job are a shocking reversal of the deference expected towards an elder and a respected figure, highlighting the depth of Job's fall from grace and the utter contempt he now faces.
This primitive root encompasses a wide range of meanings related to sending, casting out, or letting go. In this specific context, when applied to "feet," it signifies a forceful act of dislodging, tripping, or causing one to stumble. It represents an active, physical assault on Job's stability and ability to stand firm, both literally and metaphorically, signifying a deliberate attempt to completely dislodge him from any remaining position of strength or dignity.
This word denotes oppression, misfortune, ruin, calamity, or destruction. It suggests more than mere annoyance or disrespect; it implies a deliberate, malicious intent to bring about Job's utter downfall and ruin. The "ways of their destruction" indicates a concerted effort or a planned course of action aimed at his complete undoing, amplifying the malevolence of their actions and the profound suffering Job endures.
Verse Breakdown
"Upon [my] right [hand] rise the youth"
This clause describes an act of aggressive insolence and usurpation. The "right hand" was the place of honor, strength, and authority in ancient Near Eastern culture. For young men, typically of lower status, to "rise upon" Job's right hand signifies a direct, confrontational challenge to his authority, dignity, and very presence. It implies they are not merely present but are actively asserting themselves in a place that is not theirs, demonstrating utter contempt for his former status and current vulnerability.
"they push away my feet"
This phrase depicts a physical assault aimed at destabilizing Job. "Pushing away feet" means causing him to stumble, lose his balance, or even fall. Metaphorically, it represents an attempt to undermine his stability, his foundation, and his very ability to navigate life. It underscores his profound physical and social vulnerability, as even the weakest elements of society can now threaten his equilibrium and standing.
"and they raise up against me the ways of their destruction"
This final clause reveals the malicious intent behind their actions. The Hebrew verb for "raise up" (çâlal) can mean to mound up or to oppose as by a dam. Thus, "ways of their destruction" suggests not just random acts of disrespect but a deliberate, concerted effort or a planned course of action aimed at bringing about Job's ruin or calamity. It implies active plotting and a desire to see him utterly destroyed, highlighting the depth of the animosity and the calculated nature of the humiliation he endures.
Literary Devices
Job 30:12 employs several potent literary devices to convey Job's anguish. Hyperbole is evident in the description of the youth's actions; while actual physical assault might be implied, the language emphasizes the extreme nature of their disrespect and the profound reversal of social order. This exaggeration underscores Job's sense of utter degradation. Metonymy is present in "right hand," which stands for Job's authority, honor, and strength, making the youth's rising "upon" it a direct assault on his very identity and standing. The phrase "push away my feet" functions as a powerful metaphor for undermining Job's stability and foundation, both literally and figuratively. Furthermore, the entire verse is steeped in pathos, evoking deep sympathy for Job's plight as he describes the unjust and humiliating treatment he receives, amplifying the emotional impact of his lament.
Theological and Thematic Connections
Job 30:12 powerfully illustrates the multi-faceted nature of suffering, extending beyond physical pain to encompass profound social and emotional humiliation. It highlights how trials can strip away not only possessions and health but also dignity, respect, and social standing, even from unexpected sources like the "youth." The verse underscores the theme of unjust suffering, as Job, a righteous man, is subjected to contempt and active malice without apparent cause. This degradation contributes to Job's central theological struggle: understanding why a just God would permit such overwhelming and seemingly arbitrary affliction upon a blameless servant, challenging the conventional wisdom of his time that linked suffering directly to sin.
Reflection and Application
Job 30:12 offers a stark and poignant reminder that suffering often extends beyond physical pain to include profound social and emotional humiliation. In a world that often values status, strength, and outward appearances, Job's experience of being actively disrespected and undermined by those of lower standing resonates deeply. This verse challenges us to consider the hidden dimensions of suffering, recognizing that loss of dignity, social ostracization, and the contempt of others can be as debilitating as any physical ailment. It calls us to cultivate empathy for those who feel marginalized, overlooked, or actively targeted, especially when their suffering seems unjust or inexplicable. Furthermore, Job's raw honesty in expressing his pain, even his indignation, provides a model for lament, reminding us that it is permissible to voice our deepest anguish to God without pretense. Ultimately, Job's perseverance through this intense degradation, though marked by profound questioning, serves as a testament to enduring faith in the midst of incomprehensible suffering, encouraging us to hold onto hope even when our world is turned upside down.
Questions for Reflection
FAQ
Why is it significant that "the youth" are the ones attacking Job?
The significance lies in the profound reversal of ancient Near Eastern societal norms. In Job's culture, elders, especially respected patriarchs like Job, were to be honored and deferred to. Leviticus 19:32 explicitly commands reverence for the aged. For "the youth," often implying those of lower social status or even vagrants (as suggested by the broader context of Job 30), to actively assault and plot against Job ("push away my feet," "raise up against me the ways of their destruction") is a shocking demonstration of his complete loss of status, dignity, and social protection. It highlights the depth of his humiliation and the chaotic nature of his suffering, where even the natural order of respect has broken down.
What does "push away my feet" mean metaphorically?
While it can imply a literal physical act of tripping or destabilizing, metaphorically, "push away my feet" signifies an attempt to undermine Job's stability, foundation, and ability to stand firm. It speaks to the active efforts to dislodge him from any position of strength, dignity, or social standing he might still possess. It represents a complete assault on his equilibrium, making him vulnerable and unable to maintain his footing in life, both physically and socially. This action contributes to the overall theme of Job's profound degradation and the stripping away of all that once supported him.
Christ-Centered Fulfillment
Job 30:12, with its raw depiction of unjust humiliation and active contempt from those of lower status, finds profound Christ-centered fulfillment in the suffering of Jesus. Just as Job, a righteous man, was scorned and assaulted by those who should have shown deference, so too was Christ, the perfectly righteous Son of God, subjected to unimaginable indignity and contempt. He was mocked by soldiers (Mark 15:16-20), spat upon (Matthew 27:30), and ultimately crucified between criminals, a death reserved for the lowest of society (Luke 23:32-33). The "youth" rising against Job foreshadows the crowds and even the religious authorities who "pushed away" Jesus's feet, seeking to destabilize His ministry and bring about His "destruction" through false accusations and unjust judgment (John 19:15). Yet, unlike Job, whose suffering was for his own testing and ultimate vindication, Christ's humiliation was a deliberate, redemptive act. He willingly endured the ultimate indignity and social ostracism to bear the sin of the world, becoming the "Lamb of God who takes away the sin of the world" (John 1:29). His suffering, therefore, transforms Job's lament of unjust humiliation into the glorious triumph of divine love and sacrifice, offering hope and redemption to all who are scorned or suffer unjustly, demonstrating that even through the deepest degradation, God's redemptive plan is fulfilled (Philippians 2:8-9).