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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.
23. We give the name of ‘torrents’ to the brooks, that are gathered by the winter rains, which likewise at certain seasons are dried up. Thus with justice the framers of wrong doctrines are called ‘torrents’; because being cold to the warmth of charity, they grow to a height in the deadness of the winter season; because they do not flow out with perpetual fulness, but by the pleadings of Catholics, as by summer suns, are dried up. And indeed the fabricators of wrong doctrines springing up against Holy Church, are already made an end of by the heat of truth, yet notwithstanding the things which they taught their disciples do not cease to maintain and to defend. Thus then they that follow the errors of those persons ‘dwell in the desert places of torrents,’ i.e. put their trust in the preaching of those, whose effusions are already by the answering and reasoning of Catholics dried up. Now what else do we take ‘the caves of the earth’ for, but the hidden preachings of heretics? For heretics meet together in secret conclaves in such sort, that the reverence, which they cannot invest their erring belief with by reason, they may by concealment, and that to weak souls the speech of pervertedness may appear more to be treated with awe in proportion as it is secret. Hence in Solomon the woman as a type of heresy persuades, saying, Stolen waters are sweet, and bread eaten in secret is pleasant. [Prov. 9, 17] Which self-same secret preachings ‘Truth’ abhors, saying, Then if any man shall say unto you, Lo, here is Christ, or there, believe it not. And again; Wherefore if they shall say unto you, Behold, he is in the desert, go not forth; Behold, he is in the secret chambers, believe it not. For as the lightning cometh out of the East, and shineth even unto the West: so shall also the coming of the Son of Man be. [Matt. 24, 23. 26. 27.] So then that is ‘in the secret chambers’ there, which here is phrased in ‘caves.’ Thus heretics ‘dwell in caves,’ because they generally conceal their error by preachings in secret; that in the degree that they forbear to show themselves to the more learned and wiser sort, they may the more irresistibly draw to them the uninstructed. Whence also the words are rightly brought in next; Or upon the gravel. For we call by the name of ‘gravel’ those very little stones which the water of the river draws along. Accordingly, the teachers of perverted doctrines ‘dwell upon the gravel,’ because they draw after them those minds of men which are not established with any stedfastness of gravity, which the streams of errors are as it were ever carrying from place to place. And hence the great preacher, whereas he desired that his hearers should not be led by the chances of time, but that they might be established by firm gravity, charged them, saying, That we henceforth be no more like children, tossed to and fro, and carried about by every wind of doctrine. [Eph. 4, 14] Thus Holy Church, being borne down by her adversaries for a space, when she sees the bold minds of those in error insulting over her, recalls to remembrance what the behaviour of those was, saying, They shall dwell in the desert places of torrents, and in the caves of the earth, or upon the gravel. For because their wrong preaching, the fire of charity being gone, gained power by coldness of feeling, surely it ‘dwelt in the desert places of torrents.’ And because it was not open and at large, it ‘lay hid’ in caves. And because it held the people not fixed but lightly moved, it remained not upon the rock but ‘upon the gravel.’
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 30:6 powerfully illustrates the extreme destitution and social ostracism of the individuals now mocking Job, describing their dwelling places as the most desolate and uninhabitable natural formations. This verse profoundly underscores the dramatic reversal of Job's fortune and the depth of his humiliation, as he, once a revered patriarch, is now scorned by those whose ancestors were so marginalized they were forced to live like wild animals on the fringes of society.
Context
Literary Context
Job 30:6 is situated within Job's third and most poignant lament, immediately following the cessation of dialogue with his three friends. In Job 29, Job eloquently reminisces about his past glory, the widespread respect he commanded, and his benevolent influence within the community. He was a pillar of society, sought for wisdom and counsel, and a steadfast defender of the vulnerable. Chapter 30, in stark and agonizing contrast, details his present state of utter degradation. Job describes how he has become the object of scorn and derision, not from his social equals, but from individuals he considers the absolute lowest rung of society—those whose parents were so despised they were deemed unfit to live among men. Verse 6 specifically paints a vivid picture of these mockers' ancestral dwelling places, emphasizing their extreme poverty and wild, uncivilized existence, thereby magnifying Job's profound sense of insult and humiliation.
Historical & Cultural Context
In the ancient Near East, settled communities and agricultural life were the societal norm. Living outside these established areas, particularly in desolate natural shelters, was a clear indicator of extreme poverty, social rejection, or a nomadic, often lawless, existence. "Clifts of the valleys," "caves," and "rocks" were not chosen residences but places of last resort for the most marginalized: fugitives, vagrants, the truly destitute, or those considered uncivilized and dangerous. These individuals lacked land, social standing, and protection, often subsisting on wild roots and foraging. Job's indignant description of being mocked by such people highlights the profound social disgrace he feels, as his former status was diametrically opposed to the wild, outcast existence implied by these dwelling places. It was a cultural insult of the highest order to be scorned by those deemed less than human. This societal structure is also reflected in other biblical accounts, such as 1 Samuel 22:1-2, where David gathers a company of distressed and indebted men in a cave, illustrating a place of refuge for the marginalized.
Key Themes
This verse contributes significantly to several central themes in the Book of Job. Primarily, it emphasizes extreme destitution and social marginalization, painting a harrowing picture of life at its most basic and desperate, devoid of all comforts and community. It powerfully highlights the theme of reversal of fortune, as Job, who once provided for the poor and outcast (as seen in Job 29:12-17), is now scorned by those from such backgrounds. Furthermore, it underscores the theme of humiliation and undeserved suffering, as Job perceives his suffering not merely as physical affliction but as a profound assault on his dignity and social standing. The very people he once helped or considered beneath him now mock him, intensifying his sense of injustice and isolation. This contributes to the broader narrative of the perplexing nature of suffering and the challenge to traditional retribution theology, where suffering was often seen as a direct consequence of sin, a notion Job vehemently refuses throughout his discourse, particularly in Job 27.
Exposition and Analysis
Key Word Analysis
This term, derived from a root meaning "to fear" or "to be dreaded," refers to a horrible place or chasm, specifically "cliffs." It evokes a sense of wild, untamed, and often dangerous natural environments, distinct from settled human habitation. Living in such places implies a primitive existence, far removed from the security and comfort of a home, constantly exposed to the elements and lacking basic provisions, suggesting a life of perpetual fear and insecurity.
This word denotes a cavity, socket, or den, specifically "a cave" or "hole." It suggests a dwelling that is not constructed by human hands but found, a mere hollow in the earth. This reinforces the idea of a life devoid of human ingenuity in building shelter, reducing human existence to that of an animal seeking refuge in the ground, highlighting a profound lack of civilization and societal integration.
This term refers to a hollow rock, or simply "rock," often implying a crag or rocky outcrop. It further emphasizes the harsh, barren, and inaccessible nature of these dwelling places. To live "in the rocks" implies a precarious, exposed existence, often in elevated or remote areas, reinforcing the image of individuals living on the absolute fringes of society, barely surviving in the most inhospitable terrains.
Verse Breakdown
"To dwell in the clifts of the valleys"
This opening phrase immediately establishes the extreme nature of the dwelling. "Clifts of the valleys" points to deep, often desolate ravines, wadis (dry riverbeds), or gorges, places typically uninhabited due to their harshness, lack of resources, and isolation. It suggests a life of foraging, exposure to the elements, and constant vulnerability, far removed from any settled community or human comfort.
"[in] caves of the earth"
This expands on the previous image, specifying natural hollows or subterranean shelters. Living in caves signifies a primitive, almost animalistic existence, lacking even the most basic architectural effort. It underscores a complete absence of proper housing or societal integration, portraying a life of mere survival in the most rudimentary of conditions.
"and [in] the rocks"
This final clause reiterates and intensifies the imagery of desolation and marginalization. "The rocks" refers to craggy, barren, and often inaccessible rocky terrains. Dwelling here implies a life of extreme hardship, where sustenance is scarce, and protection from the elements is minimal, further highlighting the utter destitution and profound social exclusion of these individuals.
Literary Devices
Job 30:6 is profoundly rich in Imagery, painting a vivid and desolate picture of extreme deprivation and social abandonment. The repeated references to "clifts of the valleys," "caves of the earth," and "rocks" create a powerful visual of a life stripped bare of all comforts, community, and human dignity. This imagery serves as a form of Hyperbole, as Job exaggerates the lowliness of his mockers' origins to underscore the depth of his own humiliation. While these individuals were indeed marginalized, Job's description amplifies their wretchedness to highlight the perceived injustice of their scorn towards him. The verse also employs stark Contrast, setting the abject conditions of these dwelling places against Job's former life of honor, prosperity, and societal prominence described in Job 29, thereby magnifying the tragic reversal of his fortunes and the profound insult he endures.
Theological and Thematic Connections
Job 30:6, by portraying the lowest depths of human existence, implicitly raises profound questions about human dignity, the nature of poverty, and societal responsibility. While Job uses this imagery primarily to express his personal humiliation and perceived insult, the verse also serves as a stark and enduring reminder of the harsh reality of extreme marginalization. The broader biblical narrative consistently calls for compassion and justice for the poor, the outcast, and the vulnerable, even those living in the most desperate circumstances. Job's lament, though deeply personal, indirectly highlights the plight of those without shelter or community, a theme that resonates throughout scripture, urging believers to care for the least of these.
Reflection and Application
Job 30:6, though spoken from a place of deep personal anguish and perceived insult, invites us to reflect profoundly on the nature of human vulnerability and our societal responsibility towards the marginalized. It serves as a stark reminder that extreme poverty and social ostracism are not just historical relics but enduring realities for countless individuals in our world today. Job's reaction, while understandable given the immense suffering and humiliation he endures, also subtly challenges us to examine our own attitudes towards those on the fringes of society. Do we view them with contempt, indifference, or genuine compassion? The verse compels us to consider the inherent dignity of every human being, regardless of their social standing, material possessions, or perceived worth. It also underscores the transient nature of earthly status and wealth, echoing the broader biblical theme that true security, worth, and lasting identity are found not in outward circumstances but in one's relationship with God. Our response to the "clifts of the valleys" in our own world—the homeless, the forgotten, the socially excluded—reflects our understanding of God's heart for justice, mercy, and radical love for all humanity.
Questions for Reflection
FAQ
Who are the people Job is referring to as dwelling in such desolate places, and why is their mockery so significant to him?
Job is referring to the most destitute, marginalized, and often lawless members of society in his time. These were not merely the poor, but those considered utterly contemptible, perhaps even subhuman, living outside settled communities in the wilderness, subsisting on wild roots and seen as a threat or a nuisance. Their ancestors were so despised they were driven from society, as Job describes in Job 30:1-5. Their mockery is profoundly significant to Job because it represents the ultimate reversal of his status. He, who was once revered, a wise judge, and a generous benefactor to the poor and needy (as meticulously detailed in Job 29:7-17), is now scorned by those whose very existence he considered beneath human dignity. This profound insult amplifies his suffering, making his humiliation complete and utterly devastating, challenging his understanding of divine justice and human worth.
Christ-Centered Fulfillment
While Job 30:6 describes the desperate conditions of those who mocked Job, it inadvertently points to a profound truth about the Christ. Jesus, the Son of God, willingly embraced a life of profound humility and marginalization, identifying deeply with the very outcasts and despised of society. He himself declared, "Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head" (Matthew 8:20), echoing the very destitution described in Job. The prophet Isaiah foreshadowed Christ as one who was "despised and rejected by mankind, a man of suffering, and familiar with pain" (Isaiah 53:3), a stark contrast to Job's former glory. Unlike Job, who lamented being scorned by the lowest, Jesus deliberately sought out and ministered to the poor, the sick, the demon-possessed, and the social pariahs, becoming "poor, so that you through His poverty might become rich" (2 Corinthians 8:9). His ultimate act of love was to be "numbered with the transgressors" (Isaiah 53:12), enduring the ultimate humiliation and suffering outside the city gates, identifying with the utterly rejected to bring salvation to all, including those living in the "clifts of the valleys" of human existence, offering them a true and eternal dwelling place in God's kingdom, as promised in John 14:2-3.