Job 30:5

KJV

They were driven forth from among [men], (they cried after them as [after] a thief;)

KJV (with Strong's)

They were driven forth {H1644} from among {H1460} men,(they cried {H7321} after them as after a thief {H1590};)

Complete Jewish Bible

They are driven away from society, with men shouting after them as after a thief,

Berean Standard Bible

They were banished from among men, shouted down like thieves,

American Standard Version

They are driven forth from the midst of men; They cry after them as after a thief;

Commentary

### SUMMARY
Job 30:5 powerfully depicts the profound social degradation and utter ostracization of a specific group of outcasts, describing them as individuals forcibly expelled from settled communities and publicly denounced as common criminals. This verse serves to intensify Job's lament by starkly highlighting the profound reversal of his fortunes, as he, once a revered patriarch and pillar of his community, is now subjected to scorn and mockery by those considered the lowest and most despised members of society, thereby underscoring the agonizing depth of his humiliation and suffering.

### CONTEXT
* **Literary Context:** Job 30:5 is situated within Job's third and most emotionally charged cycle of speeches, specifically within a deeply poignant lament where he starkly contrasts his former prosperity and honor with his current state of abject suffering and humiliation. [Job 29](/job/29 "Job 29 - Job's Former Glory and Esteem") recounts Job's past life, portraying him as a respected judge, a benefactor of the poor, and a counselor to the elders, enjoying universal esteem and blessing. Chapter 30 then plunges into the depths of his present misery, describing not only his physical ailments but, crucially, his social degradation. The verses immediately preceding Job 30:5 ([Job 30:1-4](/job/30-1-4 "Job 30:1-4 - Job's Contempt for his Tormentors")) introduce these "men younger than I" whom Job now despises, describing them as utterly destitute, living in the wilderness, gnawing on roots, and generally considered worthless and without a name. Verse 5 then further elaborates on their extreme outcast status, setting the stage for Job's bitter complaint that these very individuals, the dregs of society, are now his tormentors and mockers.
* **Historical & Cultural Context:** In the ancient Near East, social standing, honor, and community inclusion were paramount. To be "driven forth from among men" was a severe punishment, often tantamount to a social death sentence, as it meant losing access to vital resources, protection, and identity within a structured, communal society. Such outcasts would typically inhabit the fringes of civilization, surviving on what little they could scavenge from the wilderness, as vividly described in [Job 30:3-4](/job/30-3-4 "Job 30:3-4 - The Desperation of the Outcasts"). The accusation "cried after them as a thief" indicates a public denunciation, a common and highly effective practice for identifying, shaming, and ostracizing criminals. Thieves, in particular, were viewed with extreme contempt, as they violated communal trust and property rights, thereby threatening the very fabric of society. This public outcry would mark them as irredeemable pariahs, reinforcing their absolute exclusion. Job's society, like many ancient cultures, had a clear social hierarchy, and for a man of Job's former stature to be mocked and scorned by such individuals was the ultimate social disgrace, far beyond mere physical suffering.
* **Key Themes:** This verse powerfully contributes to several overarching themes in the Book of Job. Firstly, it exemplifies the theme of **inversion of fortune**, where Job's status plummets from the pinnacle of respect and honor to the abyss of contempt, mocked by those he once would have considered utterly beneath him. Secondly, it highlights the **multifaceted nature of suffering**, demonstrating that affliction encompasses not only physical pain or material loss but also profound social and psychological humiliation. Job's anguish is intensely magnified by the indignity of his tormentors, underscoring the idea that suffering can originate from unexpected and deeply offensive sources. Thirdly, it touches upon the **problem of evil and divine justice**, as Job grapples with the inexplicable reality of why a righteous man like himself is subjected to such unjust and degrading treatment, particularly at the hands of the wicked and despised. This question remains central to the entire narrative of [the Book of Job](/job/1 "The Book of Job - A Study of Suffering and Faith"). The verse also implicitly raises the theme of **social responsibility** and the treatment of the marginalized, even as Job expresses his profound disdain for these specific individuals.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **driven forth (Hebrew, _gârash_):** This primitive root carries a strong connotation of forceful expulsion, banishment, or being cast out. It implies an involuntary and often violent removal from a place, possession, or community, emphasizing a complete lack of belonging, security, and acceptance. It is not merely a departure but an active, decisive act of rejection, highlighting the extreme marginalization and forced displacement of these individuals.
* **cried (Hebrew, _rûwaʻ_):** This primitive root signifies a loud, public clamor, often associated with alarm, distress, or accusation. It describes a sound that splits the ears, indicating a shout (for alarm or joy). In this context, it denotes a public outcry or denunciation, suggesting a collective, vocal condemnation that marks these individuals as dangerous or undesirable.
* **thief (Hebrew, _gannâb_):** Derived from the verb "to steal," this noun refers to a stealer or a thief. In ancient societies, a thief was viewed with extreme contempt, as their actions undermined communal trust and property rights. The comparison "as a thief" indicates that these individuals were not just suspected but publicly branded and pursued like common criminals, signifying deep societal contempt, moral condemnation, and a complete loss of reputation.

#### Verse Breakdown
* **"They were driven forth from among [men]":** This initial clause establishes the extreme social exclusion of the individuals Job is describing. It signifies that they were not merely shunned, disliked, or voluntarily departed, but actively and forcibly expelled from the settled communities and normal human interaction. This forced banishment implies a profound loss of identity, security, and any semblance of social standing, relegating them to the absolute fringes of society, likely the desolate wilderness areas where survival was precarious.
* **"(they cried after them as [after] a thief;)":** This parenthetical clause further elaborates on the nature of their expulsion and the public perception of these outcasts. It reveals that their banishment was accompanied by a loud, public denunciation, akin to the alarm raised when a thief is caught or identified. This public outcry signifies that they were not only physically removed but also morally condemned, branded as untrustworthy, dangerous, and utterly without honor, cementing their status as societal pariahs and reinforcing their complete isolation.

#### Literary Devices
Job 30:5 employs several powerful literary devices to convey the depth of Job's humiliation and the extreme degradation of his tormentors. **Irony** is central to Job's lament, as he, once the most respected and honored man in the land, is now being mocked and tormented by those who are themselves the most despised and outcast members of society. This stark reversal of roles underscores the cruel absurdity of his suffering and the complete collapse of his former world. The phrase "cried after them as a thief" functions as a potent **simile**, directly comparing the public's treatment of these outcasts to the pursuit and denunciation of a common criminal. This vivid comparison powerfully illustrates their utter disgrace, lack of social standing, and the moral condemnation they faced. Furthermore, there is an element of **hyperbole** in Job's description of these individuals and their actions, which serves to amplify his personal anguish and the extreme nature of his social degradation. By associating himself with, and being tormented by, such individuals, Job emphasizes the absolute nadir of his existence and the profound injustice he perceives.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 30:5, while detailing the plight of the marginalized and Job's bitter experience of being mocked by them, subtly connects to broader theological themes of human dignity, social justice, and the nature of suffering. It forces the reader to confront the harsh realities of social exclusion and the profound pain it inflicts, even as Job expresses his profound disdain for his tormentors. The verse highlights how suffering can strip away not only material possessions but also social standing and personal dignity, reducing an individual to a state of utter contempt. Theologically, it prompts reflection on how God views the outcast and the vulnerable, even those who are themselves morally compromised, and how a righteous person might respond to such indignity. Ultimately, it underscores the mystery of suffering, particularly when it involves unjust humiliation at the hands of those considered least significant, inviting a deeper consideration of the divine perspective on the marginalized.

* [Psalm 69:7-9](/psalms/69-7-9 "Psalm 69:7-9 - The Suffering of the Righteous for God's Sake")
* [Lamentations 3:45-46](/lamentations/3-45-46 "Lamentations 3:45-46 - Despised and Rejected")
* [Matthew 25:41-43](/matthew/25-41-43 "Matthew 25:41-43 - The Judgment of the Nations and the Outcast")

### REFLECTION AND APPLICATION
Job 30:5 serves as a stark reminder of the profound human capacity for both cruelty and resilience in the face of extreme social degradation. For Job, the ultimate humiliation was not just his physical suffering, but the complete reversal of his social standing, being mocked by those considered the absolute lowest in society. This challenges us to consider the often-overlooked dimension of suffering: the profound loss of dignity, respect, and social belonging that accompanies physical or material affliction. It prompts us to reflect on how we perceive and treat the marginalized in our own societies—those "driven forth" by poverty, addiction, mental illness, social stigma, or systemic injustice. Do we, consciously or unconsciously, "cry after them as a thief," reinforcing their exclusion and perpetuating their shame, or do we seek to understand their desperation and extend genuine compassion and practical aid? Job's lament, though filled with his own bitterness and self-pity, inadvertently shines a light on the plight of the truly desperate and the self-perpetuating cycle of contempt that can arise from extreme deprivation. It calls us to cultivate empathy and humility, recognizing that true compassion extends even to those we might deem "unworthy" or "undeserving," and to remember that our own social standing, comfort, and acceptance are gifts, not inherent rights.

#### Questions for Reflection
* **How does Job's experience of social humiliation challenge my understanding of suffering beyond mere physical pain or material loss?**
* **In what ways might I, consciously or unconsciously, contribute to the "driving forth" or "crying after" of marginalized individuals in my own community or society?**
* **What does this verse reveal about the fundamental human need for dignity and belonging, and how can I better uphold these for others, especially the vulnerable?**
* **How does the dramatic reversal of Job's fortunes encourage me to re-evaluate my own reliance on social status, external validation, or worldly achievements for my sense of worth?**

### FAQ

**Who are "they" in Job 30:5, and why are they mocking Job?**

Answer: The "they" in Job 30:5 refers to a group of individuals whom Job describes as the absolute lowest stratum of society. In the preceding verses ([Job 30:1-4](/job/30-1-4 "Job 30:1-4 - Job's Contempt for his Tormentors")), Job elaborates that these are "men younger than I," whose fathers he would have disdained to put with his sheepdogs. They are depicted as utterly destitute, living in the desolate wilderness, gnawing on roots, and generally considered worthless and without a name or place in society. They are mocking Job primarily because of his dramatic and shocking fall from grace. Once a revered and powerful patriarch, Job is now afflicted, stripped of his wealth, health, and family, and covered in painful sores. His former exalted status makes his present humiliation all the more shocking and, to these outcasts, perhaps a source of perverse satisfaction or a means to momentarily elevate themselves by deriding someone who was once so high and mighty. Their mockery underscores the depth of Job's despair and the complete, agonizing reversal of his fortunes.

### CHRIST-CENTERED FULFILLMENT
Job 30:5, with its vivid depiction of the righteous man Job being scorned, mocked, and driven forth by the lowest strata of society, finds profound Christ-centered fulfillment in the life and suffering of Jesus. While Job’s suffering was a mystery he struggled to comprehend, Christ’s humiliation was a deliberate, redemptive act of divine love. Jesus, the perfectly righteous Son of God, willingly emptied himself of divine prerogatives and took on the very form of a servant, becoming obedient even to death on a cross ([Philippians 2:7-8](/philippians/2-7-8 "Philippians 2:7-8 - Christ's Humiliation and Exaltation")). He was not merely "driven forth from among men" but was prophetically described as "despised and rejected of men; a man of sorrows, and acquainted with grief" ([Isaiah 53:3](/isaiah/53-3 "Isaiah 53:3 - The Suffering Servant")). Like the outcasts "cried after... as a thief," Jesus, though utterly innocent, was publicly denounced, falsely accused, and ultimately crucified between two common criminals, treated as the vilest of offenders ([Matthew 27:38](/matthew/27-38 "Matthew 27:38 - Jesus Crucified Between Two Thieves")). His ultimate humiliation on the cross, where he bore the sin of the world, was a profound act of identification with the marginalized, the condemned, and the outcast. Through his voluntary descent into the very depths of human suffering and social degradation, Christ transformed the meaning of humiliation, demonstrating that God’s greatest power is revealed in apparent weakness and that His deepest love is expressed by embracing the very rejection that Job so bitterly lamented. In Christ, the ultimate outcast became the ultimate redeemer, offering true belonging, dignity, and acceptance to all who were once "far off" and without hope ([Ephesians 2:13-19](/ephesians/2-13-19 "Ephesians 2:13-19 - Made Nigh by the Blood of Christ and Fellow Citizens with the Saints")).

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

Daniel 4:25

That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.

Psalms 109:10

Let his children be continually vagabonds, and beg: let them seek [their bread] also out of their desolate places.

Genesis 4:12

When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.

Genesis 4:14

Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, [that] every one that findeth me shall slay me.

Daniel 4:32

And they shall drive thee from men, and thy dwelling [shall be] with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.

Daniel 4:33

The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles' [feathers], and his nails like birds' [claws].