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Commentary on Job 30 verses 1–14
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.
20. That is wont to be ‘gnawed,’ which cannot be eaten. Now heretics because they apply themselves to make out Scripture by their own power, assuredly never can comprehend it, which same whilst they do not make out, they, as it were, do not eat. And because, not being aided by grace from on high, they are unable to eat it, they as it were ‘gnaw’ it with certain efforts. Since they handle it outwardly, when indeed they endeavour but do not attain to the interior parts of it. Which same because they are separated from the society of the Church Universal, are mentioned as gnawing not any where, but ‘in solitude.’ To which same ‘solitude’ that the false teachers draw their followers, Truth long before forewarned, saying, If they shall say unto you, Behold, he is in the desert, go not forth. [Matt. 24, 26] And these are rightly recorded as ‘scurvy with affliction and misery,’ because they are despicable at once by the destructiveness of their practices, and the badness of their perceptions. Who do also ‘eat herbs and the barks of trees,’ because being kept off by the bar of self-exaltation, they are unable to perceive in sacred Revelation what is great and interior, but with difficulty discover therein a few things that are tender and exterior. Since by ‘herbs’ the plainer statements, and by ‘the barks of trees’ the exterior declarations of the Fathers are betokened. Those then who seek to know those things, by which they may not at all be learned, but seem to be, whilst in the sacred volumes they do not from the heart’s core search out the force of charity towards God and our neighbour, are as it were ‘fed by the herb and the bark,’ because they are either the lowest or the outer things which nourish the souls of those who carry themselves proudly. Or surely to ‘eat herbs’ is touching Holy Scripture to observe the least precepts, and to disregard the greater ones. Whom Truth rightly rebukes, saying, Woe unto you, Scribes and Pharisees, hypocrites; for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the Law. [Matt. 23, 23] Who do also ‘eat the barks of trees,’ because there are some who in the sacred volumes respect the outside of the letter only, nor keep in safety any thing belonging to the spiritual meaning, whereas they imagine that there is nothing more in the words of God, but that which they may hear on the outside. Which persons nevertheless the passion of vain glory possesses in all their errors, and the thirst after honour holds them captives, and generally by the very things that they speak they seek after nothing else but earthly profits. Concerning whom it is said by Paul, For they that are such serve not our Lord Jesus Christ, but their own belly. [Rom. 16, 18]
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SUMMARY
Job 30:3 starkly depicts the extreme destitution and social ostracism of the individuals who now mock Job, providing a powerful contrast to his former esteemed position. It describes those driven by severe hunger and deprivation into the desolate wilderness, highlighting their utter isolation and the barrenness of their existence. This verse underscores the profound depths of human suffering and marginalization, serving as a vivid illustration of the reversal of fortune Job experiences and the contempt he now endures from the lowest strata of society.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 30:3 employs several powerful literary devices to convey the depths of suffering and social degradation. Imagery is central, painting a vivid picture of "want and famine," "solitary" figures "fleeing into the wilderness," and a landscape that is "desolate and waste." These sensory details evoke a strong emotional response, allowing the reader to almost feel the hunger and isolation. The use of hyperbole might also be present, as Job exaggerates the wretchedness of his mockers to underscore the extent of his own fall; if these are the people who scorn him, how low has he truly sunk? Furthermore, the verse uses juxtaposition by implicitly contrasting the extreme destitution described with Job's former prosperity detailed in Job 29, amplifying the tragedy of his current state. The pairing of "desolate and waste" serves as a powerful hendiadys, using two words to express a single, intensified concept of utter ruin and barrenness, both of the land and of the lives of its inhabitants, emphasizing the comprehensive nature of their misery.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 30:3 serves as a stark reminder of the profound suffering and marginalization that can afflict humanity, prompting theological reflection on the nature of poverty, social responsibility, and the often-unseen struggles of the outcast. It challenges the simplistic retribution theology prevalent among Job's friends, which posits that suffering is always a direct result of sin. Here, Job highlights suffering that seems arbitrary and extreme, endured by those at the very fringes of society, and now, shockingly, by himself. The verse underscores the fragility of human existence and the potential for a complete reversal of fortune, compelling us to consider the depths of human vulnerability and the mystery of suffering in a fallen world. It calls believers to a deeper understanding of compassion and justice beyond conventional wisdom.
REFLECTION AND APPLICATION
Job's poignant description of the outcasts in Job 30:3, and his subsequent lament that he is now scorned by them, offers a powerful lens through which to examine our own attitudes towards the marginalized and the nature of human dignity. It compels us to cultivate a deep empathy for those experiencing extreme poverty, homelessness, and social isolation, recognizing that their suffering is not merely an abstract concept but a lived reality. This verse challenges us to look beyond superficial judgments and to see the inherent worth in every individual, regardless of their societal standing or circumstances. Furthermore, Job's dramatic fall from grace reminds us of the precariousness of our own security and prosperity, fostering humility and a greater reliance on divine grace rather than earthly achievements. It calls us to consider our collective responsibility to address systemic issues that perpetuate such destitution and to extend practical compassion to "the least of these" in our communities, remembering that true faith is demonstrated through love and action towards those in need.
Questions for Reflection
FAQ
Why does Job focus on these particular outcasts in his lament?
Answer: Job focuses on these outcasts primarily to highlight the profound depth of his own humiliation and the complete reversal of his fortune. In Job 29, he describes how he was revered by elders and nobles, and how even children respected him. Now, in Job 30, he is mocked by individuals whose fathers he would have considered unfit to guard his flocks. By describing their extreme destitution—driven by "want and famine" into the "desolate and waste" wilderness—Job underscores the shocking nature of his fall. It is not just suffering, but suffering compounded by the contempt of those at the very bottom of society, which adds an unbearable layer of indignity to his plight. This serves to emphasize the perceived injustice of his situation and the incomprehensible nature of God's dealings with him.
Does this verse imply that these outcasts are inherently bad people, or is Job merely using them as a point of contrast?
Answer: The verse itself, Job 30:3, primarily describes their desperate circumstances rather than their moral character. Job's earlier remarks in Job 30:1-2 do suggest a disdain for their fathers, implying a lack of strength or usefulness. However, the focus here is on their extreme marginalization ("solitary; fleeing into the wilderness") and the harshness of their existence ("want and famine...desolate and waste"). Job is using them as a point of contrast to emphasize his own humiliation. The theological message is less about their inherent badness and more about the arbitrary nature of suffering in Job's eyes, where he, a righteous man, is brought lower than those who live in such abject misery. The text does not explicitly condemn these outcasts as morally inferior but rather portrays them as the epitome of human wretchedness, making their mockery of Job all the more galling to him.
How does the "wilderness" in this verse relate to other biblical uses of the term?
Answer: The "wilderness" (Hebrew: מִדְבָּר, midbar) in Job 30:3 aligns with its common biblical portrayal as a place of desolation, hardship, and testing, but also sometimes refuge. In the Old Testament, the wilderness is often where God's people wander (e.g., Exodus 16), where prophets encounter God (e.g., 1 Kings 19:4-8), or where outcasts and fugitives seek shelter (e.g., David fleeing Saul in 1 Samuel 23:14). Here, it is primarily a place of extreme deprivation and isolation, a "desolate and waste" environment that mirrors the ruined lives of those forced to inhabit it due to "want and famine." Unlike the wilderness as a place of divine provision or revelation, in Job 30:3, it emphasizes the ultimate abandonment and struggle for survival outside the bounds of human society, highlighting the depths of human misery without the redemptive overtones found elsewhere.
CHRIST-CENTERED FULFILLMENT
While Job 30:3 powerfully depicts the depths of human suffering and marginalization, its Christ-centered fulfillment is found in Jesus Christ, who uniquely identified with the outcast and ultimately became the ultimate "solitary" one for the sake of humanity. Jesus, though God incarnate, "had nowhere to lay his head" (Matthew 8:20), choosing a life of voluntary poverty and reliance on divine provision. He consistently ministered to the "want and famine" of both body and soul, feeding the hungry (Matthew 14:13-21) and offering spiritual nourishment to those who thirsted for righteousness (John 7:37-38). Most profoundly, Jesus became the ultimate outcast, "despised and rejected by mankind, a man of suffering, and familiar with pain" (Isaiah 53:3), enduring the ultimate isolation on the cross when he cried out, "My God, my God, why have you forsaken me?" (Matthew 27:46). His journey into the "wilderness" of human sin and suffering, culminating in his death and resurrection, transforms the meaning of destitution and isolation, offering hope and redemption to all who are "solitary" and "desolate" in their brokenness, inviting them into the community of God's grace and eternal life.