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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
Historical Reception
One surviving comment on this verse from the historical church.
17. ‘Power in the hand’ is greatness in practising. But ‘the power of the hands’ of Heretics is reckoned ‘as nothing to’ Holy Church, because she sees that, the true faith being lost, whatsoever they do it is of no merit. For the charity of God and our neighbour they forsake, who both imagine what is false concerning God, and by wrangling are separated from their neighbours. But ‘the strength of the hands’ without charity the great preacher bears witness is of no avail, in that he says, And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. [1 Cor. 13, 3] But sometimes Heretics perform signs and miracles as well, but in order that they may here receive back the rewards of their chastening and abstinence, i.e. the praises, which they go after. And hence it is said by the voice of the Redeemer, Many will say to Me in that day, Lord, Lord, have we not prophesied in Thy Name, and in Thy Name have cast out devils, and in Thy Name done many wonderful works? And then will I profess unto them, I never knew you, depart from Me, ye that work iniquity. [Matt. 7, 22] By which same sentence what is there given to be understood, but that in man it is the humbleness of charity and not the signs of miraculous virtues that ought to be revered? Whence Holy Church now, even if there be any miracles of heretics performed, sets it at nought, because she sees that these are no proof of holiness. Since the way to prove holiness is not to perform miracles, but to love every man as one’s self; and concerning God to think what is true, and of his fellow-creature to think better things than of himself. For that true power lies in love, and not in the manifesting of a miracle, ‘Truth’ shows, Who says, By this shall all men know that ye are My disciples, if ye have love one to another. [John 13, 35] For He Who says not, ‘in this shall it be known that ye are My disciples, if ye shall perform miraculous signs,’ but Who saith, ‘if ye have love one to another,’ plainly proves that it is not miracles but charity alone that proves the true servants of God. So the witness to the heavenly discipleship is the gift of brotherly charity. Which same love, because all heretics refuse to have, whilst they are divided from the Unity of the Church Universal, it is justly said concerning them; the strength of whose hands was nothing to me. And because to these same signs, that they set forth, they do not accord themselves by any humility, it is rightly added, And of life itself they were accounted unworthy. Or indeed, all heretics Holy Church declares unworthy of life itself, for this reason, because under the Name of Christ, they fight against the Name of Christ. Of whom it is yet further added;
Barren by want and hunger.
18. All heretics, whilst in sacred Revelation they make it their aim to dive into secrets of God beyond what they are capable of, by their hunger become barren. For they do not seek those things, whereby they may train themselves to humility, may order their ways in tranquillity, keep patience, show forth long suffering, but those alone which may prove them learned and talkers; they aim to know those things, by which they may seem to be in a special manner instructed. For they very often treat with boldness of the nature of the Divine Being, whilst, wretched as they are, they know not their own selves. And so they become ‘barren by want and hunger,’ because they desire to dive into those things, by which they should not bring forth the buddings of a good life. For the things which they dive into are beyond themselves. And whilst they make for that which they are unable to comprehend, they neglect to acquaint themselves with those things, by which they might have been instructed. Which same boldness of theirs the great Preacher rightly checks, saying, not to think of himself more highly than he ought to think, but to think soberly. [Rom. 12, 3] Hence Solomon says, Set bounds to thine own wisdom. [Prov. 23, 4] Hence again he says, Hast thou found honey? eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it. [Prov. 25, 16] For the sweetness of spiritual meaning he who seeks to eat beyond what he contains, even what he had eaten he ‘vomiteth’; because whilst he seeks to make out things above, beyond his powers, even the things that he had made out aright, he forfeits. Hence he says again; As for one to eat much honey is not good, so he that would search out Majesty shall be crushed with, glory. [v. 27] For the glory of the Invisible Creator, which when searched into with moderation lifts us up, being dived into beyond our powers bears us down. Therefore heretics, because in proportion as they aim to be more completely filled by sublime perception, so much the more entirely they become empty, have it rightly said concerning them, barren by want and hunger. Since by unbounded attempts the more they go after the knowledge of heavenly acquaintanceship, the more they lose it.
19. But, on the other hand, they that in Holy Church are truly humble, and truly instructed, are taught touching heavenly mysteries, both some things when viewed to understand, and some things not understood to reverence, that so what they understand they may hold with reverence, and what they do not as yet understand they may look forward to with humility. Whence it is said to us by Moses, that in eating the lamb, that which remaineth of it we should burn, with fire; [Ex. 12, 10] for we ‘eat the lamb,’ when in understanding many particulars of the Lord’s human Nature, we deposit them in the belly of the mind. Wherefrom there are some things left to us, which cannot be eaten; because many particulars still remain concerning Him, which can by no means be understood. Which same nevertheless are to be ‘consumed with fire,’ because the things which we are unable to understand concerning Him, we reserve with humility for the Holy Spirit. Which same humility very often reveals even those things to the perceptions of the Elect, which appeared to be things impossible to be understood. For the froward minds of heretics, whilst they proudly attribute understanding to themselves, as it were presume to deliver fixed decisions even touching what is unknown. Whence it comes to pass, that the self-elation itself which lifts them up in themselves within, should without drive them off from the truth, and that in the declarations of God they should hardly even comprehend the outward things, who thought that they had in an especial manner gone to the bottom of spiritual secrets.
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Summary
Job 30:2 encapsulates the profound depths of Job's humiliation and despair as he laments the drastic reversal of his fortunes. He expresses bitter contempt for the low-status individuals who now mock him, rhetorically questioning the value or benefit of their physical "strength" or productive potential. He highlights their own decrepitude and perceived uselessness, asserting that their "old age" has "perished," making their audacity to scorn a once-revered man like himself an intolerable and deeply painful indignity. This verse powerfully underscores Job's precipitous fall from a position of immense honor and influence to being despised even by those he considers utterly worthless.
Context
Literary Context
This verse is situated within Job's final and most extended monologue (chapters 29-31), a poignant and powerful lament that starkly contrasts his glorious past with his present abject misery. Chapter 29 meticulously details Job's former prosperity, the immense societal respect he commanded, and his unwavering moral uprightness. He was revered by all, from the young to the aged, sought out for his wisdom and justice, acting as a compassionate father to the needy and a staunch defender of the oppressed. However, the transition to Job 30 marks a dramatic and devastating shift. Here, Job describes how he is now scorned, ridiculed, and tormented by those he considers the absolute lowest strata of society—outcasts, vagrants, and the destitute. Verse 2 specifically targets their perceived physical weakness or lack of productive capacity, making their audacity to mock him an unbearable indignity. This immediate context amplifies the depth of Job's suffering, as his tormentors are not his peers or superiors, but those he would have previously helped or ignored, intensifying his sense of degradation.
Historical & Cultural Context
In ancient Near Eastern societies, honor and shame were foundational to social standing and personal identity. A person's status was inextricably linked to their wealth, wisdom, lineage, and social influence. Old age, in particular, was revered and associated with wisdom, respect, and authority, as evidenced in texts like Proverbs 16:31 and Leviticus 19:32. To be mocked by the young, the poor, or the marginalized was a profound insult and a public declaration of one's utter loss of status. The individuals Job describes in Job 30:1-8 are likely the truly desperate—those without land, lineage, or livelihood, often living on the fringes of society as scavengers or those afflicted with physical deformities or illnesses that rendered them unproductive. Job's disdain reflects the rigid societal hierarchy where such individuals occupied the very bottom, making their scorn of a once-great man like Job an unprecedented and deeply humiliating reversal of roles.
Key Themes
Job 30:2 contributes significantly to several overarching themes in the book of Job. It powerfully illustrates the theme of Profound Humiliation, as Job's suffering is intensified not only by physical pain but by the social degradation of being scorned by those he deems utterly worthless and unproductive. This highlights the Loss of Esteem and Status, a central motif in Job's lament, contrasting sharply with his former glory described in Job 29. Furthermore, the verse touches upon The Nature of Human Weakness and Vulnerability, albeit from Job's bitter perspective. His harsh assessment of his tormentors' decrepitude and lack of "strength of their hands" ironically underscores the fragility of all human standing and the potential for anyone, even the most revered, to be stripped bare of all dignity, as Job himself has been. This also subtly introduces the theme of Misplaced Judgment, as Job, in his agony, judges others based on their perceived social and physical utility, demonstrating how suffering can distort one's perspective on the inherent value of others.
Exposition and Analysis
Key Word Analysis
This term (H3581) refers to vigor, force, or capacity. In this context, Job uses it to dismiss the very physical ability or productive potential that these individuals might possess. It's a rhetorical question implying they have no useful strength whatsoever, making their mockery of him even more galling. It speaks to their perceived inability to contribute anything of value.
This word (H3624) signifies maturity or full (old) age. However, in this phrase, it's not merely about chronological age but about the vigor, wisdom, and respect typically associated with a dignified old age. Job implies that even this natural progression to respected maturity has "perished" or been utterly wasted in their lives, underscoring their destitution and lack of any valuable contribution or societal standing.
This crucial verb (H6) means "to wander away, i.e., lose oneself; by implication to perish (causative, destroy)." When applied to "old age," it does not simply mean they died in old age, but rather that their strength, vigor, or productive capacity—the very essence of what a respected old age should embody—had been utterly "wasted," ruined, or was non-existent. It suggests a state of premature decrepitude, physical uselessness, or that their lives had been so hard and unproductive that they never achieved the respect or wisdom typically associated with a dignified old age. It speaks to their utter destitution and lack of any valuable contribution.
Verse Breakdown
"Yea, whereto [might] the strength of their hands [profit] me"
Job opens with a rhetorical question, expressing profound contempt and dismissiveness. He is asking, "What possible benefit or advantage could their physical strength or productive capacity ever offer me?" The implied answer is "none whatsoever." This highlights Job's perception of his tormentors as utterly useless, incapable of providing any aid, relief, or even meaningful opposition. Their perceived physical weakness and lack of utility make their current position of mocking him an unbearable insult, amplifying his sense of degradation.
"in whom old age was perished?"
This clause provides the bitter rationale for their perceived uselessness and worthlessness. It describes the wretched condition of these individuals: their "old age"—representing not just chronological years but the vigor, wisdom, and respect typically associated with it—has "perished" or been wasted. This suggests they are either prematurely decrepit, or their lives have been so impoverished and hard that they never developed any productive capacity or gained the dignity and wisdom of age. They are seen by Job as utterly spent, devoid of any valuable contribution, making their scorn of him profoundly humiliating. The question implicitly states that these individuals are so utterly devoid of value, even in their "old age," that their very existence is a testament to wasted potential, further deepening Job's indignation at being mocked by such people.
Literary Devices
Job 30:2 is rich with literary techniques that amplify Job's despair and indignation. The primary device is a Rhetorical Question, "Yea, whereto [might] the strength of their hands [profit] me, in whom old age was perished?" Job uses this not to seek information but to express his profound contempt and the absolute worthlessness of his tormentors. This question underscores the deep Irony of his situation: those who are themselves utterly useless and decrepit, lacking any societal standing or productive capacity, are now the ones strong enough to mock him. There is an element of Hyperbole in Job's description of their "perished" old age, exaggerating their destitution to emphasize the unparalleled indignity of being scorned by such individuals. The verse also functions as part of a larger Contrast that dominates Job 30, setting Job's former honor and influence (detailed in Job 29) against his present degradation, intensified by the low status of his mockers. This contrast highlights the radical reversal of his fortunes and the depth of his suffering.
Theological and Thematic Connections
Job 30:2 powerfully illustrates the theological theme of radical reversals of fortune and the profound indignity that can accompany suffering. It challenges simplistic notions of divine justice that often link prosperity directly to righteousness and suffering to sin. Job, a man of unquestionable righteousness, finds himself not only afflicted physically but also socially disgraced, mocked by those at the very bottom of society. This raises profound questions about the nature of human dignity, the source of true worth, and God's mysterious ways in allowing such reversals for His righteous servants. The verse also subtly questions human judgment, as Job himself, in his pain, judges others based on their perceived social and physical utility, demonstrating how suffering can distort one's perspective on the inherent value of others and the potential for even the afflicted to perpetuate cycles of scorn.
Reflection and Application
Job's bitter words in Job 30:2 offer a stark, albeit painful, insight into the depths of human suffering and the indignities that can accompany it. His experience reminds us that extreme hardship can strip away not only physical comfort but also social standing and personal dignity, leaving one feeling utterly exposed and worthless. For contemporary reflection, this verse prompts us to confront our own biases and the ways we might inadvertently contribute to the humiliation of others. It challenges us to cultivate a profound empathy for those who suffer, recognizing that their pain is often multifaceted, extending beyond physical ailments to deep social and emotional distress, particularly when they are marginalized or scorned by society. Moreover, while Job's words reflect his immense pain and understandable indignation, they also serve as a subtle caution against judging or dismissing others based on their perceived social status, physical strength, or "worth" in a utilitarian sense. Every person, regardless of their societal standing, physical condition, or perceived productivity, holds intrinsic value and dignity in the eyes of God, a truth that Job, in his agony, momentarily loses sight of. Our call is to see others through the lens of God's love, extending compassion where Job, in his brokenness, could only express contempt.
Questions for Reflection
FAQ
What does "old age was perished" truly mean in this context?
The phrase "old age was perished" (KJV) is a somewhat archaic translation of the Hebrew 'avad (אָבַד), which means "to be lost, ruined, destroyed, or wasted." In this context, it doesn't mean that the individuals simply died in old age. Rather, it signifies that their strength, vigor, or productive capacity—often associated with the wisdom and respect of age—had been utterly wasted or was non-existent. It implies a state of premature decrepitude, physical uselessness, or that their lives had been so hard and unproductive that they never achieved the dignity, wisdom, or contribution typically associated with a respected old age. Job sees them as utterly spent and without any valuable contribution, making their mockery of him all the more humiliating. It speaks to a life that has been so utterly consumed by hardship and futility that even the natural progression to respected maturity has been "lost" or "destroyed."
Christ-Centered Fulfillment
Job 30:2, with its raw portrayal of a righteous man scorned by the lowest of society, finds profound resonance and ultimate fulfillment in the person and work of Jesus Christ. While Job bitterly lamented being mocked by those whose "strength of their hands" had "perished," Jesus, the perfect and righteous Son of God, willingly embraced humiliation and scorn, not from the decrepit, but from the powerful and the common alike. He was "despised and rejected by men, a man of sorrows and familiar with suffering," as prophesied in Isaiah 53:3. On the cross, Jesus' physical strength indeed "perished," as he cried out, "My God, my God, why have you forsaken me?" (Matthew 27:46). Yet, it was precisely in this ultimate weakness and public humiliation that the true strength of God was revealed, crushing the power of sin and death. Unlike Job, who recoiled from his tormentors and judged them for their perceived worthlessness, Jesus welcomed the outcasts, dined with sinners, and embraced those whom society deemed worthless, demonstrating that true value is not found in social standing or physical prowess, but in God's unconditional love and redemptive purpose, ultimately fulfilled in His self-sacrificial love on the cross (Romans 5:8). Jesus transforms the shame of the cross into the glory of salvation, offering dignity and worth to all who are "perishing" in their sin and brokenness.