Job 30:3

KJV

For want and famine [they were] solitary; fleeing into the wilderness in former time desolate and waste.

KJV (with Strong's)

For want {H2639} and famine {H3720} they were solitary {H1565}; fleeing {H6207} into the wilderness {H6723} in former time {H570} desolate {H7722} and waste {H4875}.

Complete Jewish Bible

Worn out by want and hunger, they gnaw the dry ground in the gloom of waste and desolation.

Berean Standard Bible

Gaunt from poverty and hunger, they gnawed the dry land, and the desolate wasteland by night.

American Standard Version

They are gaunt with want and famine; They gnaw the dry ground, in the gloom of wasteness and desolation.

Commentary

### SUMMARY
Job 30:3 vividly portrays the extreme destitution and social ostracism of those who now mock Job, contrasting sharply with his former esteemed position. It describes individuals 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 powerful illustration of the reversal of fortune Job experiences and the contempt he now endures from the lowest strata of society.

### CONTEXT
* **Literary Context:** Job 30 marks a dramatic shift from Job's reflection on his past glory in [Job 29](/job/29 "Job 29 - Job's Former Glory") to his present humiliation. Having detailed his former status as a respected and influential leader, Job now laments his current state, where he is not only afflicted by God but also scorned by those he once considered beneath him. The preceding verses of [Job 30](/job/30 "Job 30 - Job's Lament of Humiliation") introduce these mockers, describing them as young men whose fathers Job would have disdained to place with his sheepdogs. Verse 3 deepens this description, painting a picture of their extreme poverty and desperate existence, thereby intensifying the insult and pain Job feels at being reviled by such individuals. This vivid portrayal of their misery serves to amplify the perceived injustice of Job's own fall from grace.
* **Historical & Cultural Context:** The ancient Near East, including the land of Uz where Job likely resided, was characterized by stark social hierarchies and often harsh living conditions. The "wilderness" (מִדְבָּר, *midbar*) was not merely an unpopulated area but a desolate, often dangerous region, typically devoid of water and fertile land, inhabited by wild animals and outcasts. Fleeing to such a place, as described in [Job 30:3](/job/30-3 "Job 30:3 - Solitary in the Wilderness"), indicated the absolute lowest rung of society, a complete lack of communal support, and a desperate struggle for survival outside the protection and resources of settled communities. These individuals were likely refugees, nomads, or those expelled from society due to various reasons, including disease, crime, or extreme poverty, making their existence precarious and their social standing virtually non-existent.
* **Key Themes:** This verse contributes significantly to several key themes within the Book of Job. It powerfully illustrates the theme of **reversal of fortune**, as Job, once a paragon of prosperity and respect, is now mocked by those living in abject misery, a stark contrast to his past described in [Job 29](/job/29 "Job 29 - Job's Former Prosperity"). It also highlights the theme of **human suffering and marginalization**, portraying the depths of destitution and social exclusion that existed in ancient society. Furthermore, it subtly touches upon the theme of **justice and injustice**, as Job grapples with why he, a righteous man, is suffering while those seemingly deserving of such a fate are the ones mocking him. The description of the outcasts' desperate state underscores the arbitrary nature of suffering in Job's eyes, intensifying his theological dilemma.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Want (חֶסֶר, _cheser'_):** This Hebrew term signifies a profound deficiency, a complete lack, or an absence of something essential. In the context of "want and famine," it points to a state of utter deprivation, not just of food but of all basic necessities for survival and well-being. It conveys a sense of being utterly stripped bare, highlighting the extreme poverty that has driven these individuals to the brink.
* **Solitary (עֲרִירִי, _ariri'_):** While often translated as "childless" in other contexts (e.g., [Genesis 15:2](/genesis/15-2 "Genesis 15:2 - Abram's Lament of Childlessness")), here, in conjunction with "fleeing into the wilderness," *ariri* conveys a powerful sense of utter desolation, isolation, and being stripped of all support. It implies not just physical aloneness but a complete lack of social, familial, or communal ties, rendering them vulnerable and without recourse. Their solitude is not chosen but imposed by their extreme circumstances.
* **Desolate and waste (שׁוֹאָה וּמְשׁוֹאָה, _sho'ah u'mesho'ah'_):** These two words are a powerful pair, emphasizing utter ruin and devastation. *Sho'ah* (which later became a term for the Holocaust) denotes a catastrophe, a ruin, or a desolation. *U'mesho'ah* is a reduplication, intensifying the meaning to "utter desolation" or "complete destruction." Applied to the wilderness, it describes a land that is barren, unproductive, and utterly ruined, incapable of sustaining life. When applied to the people themselves, it reflects the ruined, wasted state of their lives, mirroring the barrenness of their environment.

#### Verse Breakdown
* **"For want and famine [they were] solitary":** This clause establishes the primary cause and immediate condition of these individuals. Their existence is defined by extreme deprivation ("want") and starvation ("famine"). These conditions have rendered them "solitary," meaning they are isolated, stripped of communal ties, and utterly alone in their struggle for survival. Their destitution has driven them out of settled society, leaving them without support or connection.
* **"fleeing into the wilderness":** This phrase describes their desperate action and location. Driven by the unbearable conditions of want and famine, they have been forced to abandon populated areas and seek refuge in the wilderness. This is not a voluntary migration but a desperate flight, indicating that the wilderness, despite its harshness, is their only remaining option, a place where they might find some meager sustenance or escape the judgment of society.
* **"in former time desolate and waste":** This final clause further emphasizes the nature of the wilderness they inhabit and, by extension, the state of their lives. The wilderness is portrayed as inherently "desolate and waste," meaning it is barren, unproductive, and ruined. The phrase "in former time" might suggest that this condition has long characterized their existence or the specific regions they inhabit, reinforcing the idea of a perpetual, unchanging state of utter ruin and barrenness, both for the land and for the lives of those forced to dwell within it.

#### 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](/job/29 "Job 29 - Job's Former Glory"), amplifying the tragedy of his current state. The pairing of "desolate and waste" serves as a powerful **merism** or **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.

### 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.

* [Psalm 107:4-5](/psalms/107-4 "Psalm 107:4-5 - Wanderers in the Wilderness")
* [Proverbs 14:31](/proverbs/14-31 "Proverbs 14:31 - Oppressing the Poor")
* [Matthew 25:35-36](/matthew/25-35 "Matthew 25:35-36 - Caring for the Least of These")

### 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.

#### Questions for Reflection
* **How does Job's description of the outcasts challenge my preconceived notions about poverty and social status?**
* **In what ways might I be prone to judging or dismissing those who are marginalized or suffering?**
* **What practical steps can I take to cultivate greater empathy and offer tangible support to those experiencing "want and famine" or social isolation in my own context?**

### 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](/job/29 "Job 29 - Job's Former Esteem"), he describes how he was revered by elders and nobles, and how even children respected him. Now, in [Job 30](/job/30 "Job 30 - Job's Current Humiliation"), 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](/job/30-3 "Job 30:3 - The Desperate Outcasts"), primarily describes their desperate circumstances rather than their moral character. Job's earlier remarks in [Job 30:1-2](/job/30-1 "Job 30:1-2 - Job's Mockers") 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" (מִדְבָּר, *midbar*) in [Job 30:3](/job/30-3 "Job 30:3 - Solitary in the Wilderness") 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 16:1-35](/exodus/16 "Exodus 16 - Manna in the Wilderness")), where prophets encounter God (e.g., [1 Kings 19:4-8](/1_kings/19-4 "1 Kings 19:4-8 - Elijah in the Wilderness")), or where outcasts and fugitives seek shelter (e.g., [David fleeing Saul in 1 Samuel 23:14](/1_samuel/23-14 "1 Samuel 23:14 - David in the Wilderness")). 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.

### 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](/matthew/8-20 "Matthew 8:20 - The Son of Man Has Nowhere to Lay His Head")), 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](/matthew/14-13 "Matthew 14:13-21 - Feeding the Five Thousand")) and offering spiritual nourishment to those who thirsted for righteousness ([John 7:37-38](/john/7-37 "John 7:37-37 - Rivers of Living Water")). Most profoundly, Jesus became the ultimate outcast, "despised and rejected by mankind, a man of suffering, and familiar with pain" ([Isaiah 53:3](/isaiah/53-3 "Isaiah 53:3 - The Suffering Servant")), enduring the ultimate isolation on the cross when he cried out, "My God, my God, why have you forsaken me?" ([Matthew 27:46](/matthew/27-46 "Matthew 27:46 - Jesus' Cry of Dereliction")). 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.

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 24:5

Behold, [as] wild asses in the desert, go they forth to their work; rising betimes for a prey: the wilderness [yieldeth] food for them [and] for [their] children.

Hebrews 11:38

(Of whom the world was not worthy:) they wandered in deserts, and [in] mountains, and [in] dens and caves of the earth.

Job 24:13

¶ They are of those that rebel against the light; they know not the ways thereof, nor abide in the paths thereof.

Job 24:16

In the dark they dig through houses, [which] they had marked for themselves in the daytime: they know not the light.