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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
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
22. They ‘carry them off from the valleys,’ because with a high spirit they gather them from the lowly sayings of the Fathers. Which same whilst they exult to have found making for their cause, they run to them with outcries, because every thing that they have a perception of, by the appetite of praise they strive to cry abroad to the ears of men.
The words “under the rocks and the thorny bushes,” that is, those, who are on the prowl in the mountains and the deserts, live on the fruits of thorny bushes because of their destitution.
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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 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) 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. 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. 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
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.
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.
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.
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
FAQ
Who are "they" in Job 30:5, and why are they mocking Job?
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 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). 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). 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). 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).