Job 9:24

KJV

The earth is given into the hand of the wicked: he covereth the faces of the judges thereof; if not, where, [and] who [is] he?

KJV (with Strong's)

The earth {H776} is given {H5414} into the hand {H3027} of the wicked {H7563}: he covereth {H3680} the faces {H6440} of the judges {H8199} thereof; if not, where {H645}, and who is he?

Complete Jewish Bible

The earth has been given to the power of the wicked; he covers the faces of its judges -if it isn't he, then who is it?

Berean Standard Bible

The earth is given into the hand of the wicked; He blindfolds its judges. If it is not He, then who is it?

American Standard Version

The earth is given into the hand of the wicked; He covereth the faces of the judges thereof: Ifit benothe, who then is it?

Commentary

### SUMMARY
Job 9:24 is a poignant lament from Job, expressing his profound bewilderment and anguish over the apparent triumph of injustice in the world. He observes that the wicked seem to wield control and authority over the earth's affairs, while the very institutions designed to uphold justice are corrupted or rendered ineffective. This observation culminates in a desperate rhetorical question, challenging the prevailing theological assumptions of his day and implicitly questioning the divine oversight of such a chaotic and unjust reality. The verse encapsulates Job's intense struggle to reconcile his faith in a just and omnipotent God with the overwhelming evidence of unpunished evil and suffering in the world around him.

### CONTEXT
* **Literary Context:** Job 9:24 is situated within Job's first response to Bildad (Job 9-10), a pivotal moment in the dialogue where Job grapples with God's immense power and inscrutability. Following his friends' insistence that his suffering is a direct consequence of sin, Job acknowledges God's absolute sovereignty and unchallengeable might (Job 9:4-13). However, he immediately pivots to the perplexing reality that this very power seems to be exercised in ways that permit widespread injustice and suffering, making God appear distant or indifferent. Job feels utterly helpless before God, lamenting the absence of a mediator (Job 9:32-33) and the futility of arguing his case. This verse, therefore, is not a direct accusation of divine injustice but rather a cry of profound perplexity, born from a desperate search for understanding in a world where the expected divine order seems to have collapsed, setting the stage for his continued wrestling with the problem of evil and God's governance throughout the book.
* **Historical & Cultural Context:** In the ancient Near East, a dominant theological framework, often termed "retribution theology," posited a direct and immediate correlation between an individual's righteousness and their prosperity, and conversely, between wickedness and suffering. This belief system was deeply ingrained and formed the foundation of the arguments presented by Job's friends. Job's statement in Job 9:24 directly confronts and challenges this conventional wisdom. The "judges" (שֹׁפְטֶיהָ, _shopheteha_) were vital figures in ancient society, entrusted with upholding justice, arbitrating disputes, and maintaining social order, often seen as God's representatives on earth. The notion that their "faces are covered" suggests a deliberate act of obscuring truth, perverting judgment, or rendering them powerless and shamed. This reflects a profound breakdown of both social and divine order, which would have been deeply disturbing in a culture that, like ancient Israel, valued justice and equity, as evidenced by the Mosaic Law's strong emphasis on impartial judgment and care for the vulnerable (e.g., [Deuteronomy 16:18-20](/deuteronomy/16-18-20 "Deuteronomy 16:18-20 - Appointment and Duties of Judges")).
* **Key Themes:** This verse powerfully contributes to several overarching themes central to the book of Job. Firstly, it grapples with the enduring **Problem of Evil and Injustice**, questioning why the righteous suffer while the wicked appear to prosper, a universal human dilemma. Job's observation that "the earth is given into the hand of the wicked" directly contradicts the simplistic retribution theology advocated by his friends, forcing a more profound theological inquiry into the complexities of God's governance. Secondly, it highlights the **Corruption of Justice**, as the vivid imagery of "covering the faces of the judges" portrays the perversion or incapacitation of the judicial system. This suggests that those in authority are either complicit in or rendered impotent by the prevailing wickedness, indicating a world where moral order is undermined and fairness is elusive. Lastly, Job's concluding rhetorical question, "if not, where, [and] who [is] he?", underscores his profound **Questioning of Divine Sovereignty and Inscrutability**. While not an outright accusation, it implies a desperate wrestling with God's apparent non-intervention and the mysterious ways in which He permits suffering and injustice to persist, a theme central to the entire narrative of Job and powerfully echoed in the prophetic lament of [Habakkuk 1:2-4](/habakkuk/1-2-4 "Habakkuk 1:2-4 - Habakkuk's Complaint to God").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Given (Hebrew, _nâthan'_):** This verb (H5414) is a primitive root meaning "to give," but with a vast latitude of application, including to put, make, grant, or allow. In the context of Job 9:24, "the earth is given" implies a state of affairs that is either divinely ordained, permitted, or passively surrendered. It highlights Job's perception that the wicked's dominion is not accidental but has been, in some mysterious way, "granted" or "allowed" to them, leading to his profound theological struggle.
* **Wicked (Hebrew, _râshâʻ'_):** This term (H7563) refers to someone who is morally wrong, ungodly, or actively bad. It describes individuals who are not merely mistaken but are in active rebellion against divine law and moral order. Job's use of this term emphasizes his observation that those who are fundamentally unrighteous are the ones flourishing and holding sway, directly contradicting the conventional understanding of divine justice where the wicked should be punished.
* **Covereth (Hebrew, _kâçâh'_):** This primitive root (H3680) means "to plump, i.e., fill up hollows," and by implication, "to cover" for clothing or secrecy, to conceal, or overwhelm. When applied to "the faces of the judges," it powerfully conveys the idea of obscuring, blinding, or shaming them. This action suggests a deliberate act of perverting justice, either by rendering the judges unable to see the truth, by forcing them to hide their identities, or by overwhelming them with corruption, making fair judgment impossible.

#### Verse Breakdown
* **"The earth is given into the hand of the wicked:"** This opening clause sets the stage for Job's lament, presenting his bleak and startling observation. The phrase "into the hand of" signifies control, power, and dominion. Job perceives that the wicked are not merely present but are actively in charge, wielding authority over the world's affairs. This "giving" suggests a divine allowance or passive surrender, which deeply troubles Job as it contradicts his understanding of a just God's active governance. It highlights the apparent paradox of evil flourishing under the dominion of an omnipotent and righteous deity.
* **"he covereth the faces of the judges thereof;"** This clause elaborates on the nature of the wicked's perceived dominion. The pronoun "he" is ambiguous, potentially referring to the wicked one (singular), God Himself (implicitly allowing or orchestrating), or even an impersonal force. Regardless of the agent, the action of "covering the faces of the judges" is a potent metaphor for the perversion or suppression of justice. It implies that the very arbiters of truth and fairness are either corrupted, intimidated, or rendered incapable of fulfilling their role, leading to a world where injustice reigns unchecked and accountability is absent.
* **"if not, where, [and] who [is] he?"** This concluding phrase is a powerful rhetorical question, revealing the depth of Job's perplexity and desperation. It serves as a challenge to anyone who would deny his observation of pervasive injustice. Job is essentially asking: If the wicked are not in control, and if justice is not perverted, then who *is* responsible for this apparent state of affairs? If God is not permitting or orchestrating this, then who else could possibly wield such power over the earth and its justice system? This question underscores Job's profound wrestling with God's sovereignty, His apparent silence, and His mysterious ways in the face of rampant evil.

#### Literary Devices
Job 9:24 masterfully employs several potent **Literary Devices** to articulate Job's profound anguish and intellectual struggle. The opening statement, "The earth is given into the hand of the wicked," functions as a powerful **Hyperbole**, expressing Job's extreme perception of widespread injustice rather than a literal, absolute dominion. This exaggeration serves to emphasize the depth of his despair and the pervasive nature of the evil he observes. The subsequent clause, "he covereth the faces of the judges thereof," utilizes vivid **Metaphor** and striking **Imagery**. The act of "covering faces" is not to be taken literally but symbolizes the blinding, shaming, or incapacitation of justice, rendering it inaccessible or thoroughly perverted. It evokes a sense of deliberate obfuscation and moral darkness. Finally, the concluding "if not, where, [and] who [is] he?" is a quintessential **Rhetorical Question**. Job does not expect a direct answer from his companions; rather, it serves to underscore the apparent contradiction between God's presumed justice and the harsh reality Job experiences. This question powerfully challenges the simplistic theological explanations offered by his friends and highlights the inscrutability of divine action in the face of human suffering.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 9:24 is a raw and honest expression of the theological problem of evil and suffering, particularly the perplexing reality of unpunished wickedness and righteous affliction. Job's lament challenges the simplistic, mechanistic view of divine retribution that was prevalent in his time, forcing a deeper consideration of God's ways, which often transcend human comprehension. It highlights the inherent tension between God's omnipotence and His apparent non-intervention in the face of pervasive injustice. This verse compels us to acknowledge that the world, in its fallen state, often operates contrary to God's perfect will, yet it simultaneously invites us to trust in a divine wisdom that extends beyond our immediate understanding, even when justice seems delayed or denied. It underscores humanity's persistent struggle to reconcile faith with the harsh realities of a broken world, reminding us that God's ultimate justice is not always immediately apparent in the temporal realm.

* [Psalm 73:3-12](/psalm/73-3-12 "Psalm 73:3-12 - Asaph's Struggle with the Prosperity of the Wicked")
* [Jeremiah 12:1](/jeremiah/12-1 "Jeremiah 12:1 - Jeremiah's Complaint About the Wicked's Prosperity")
* [Ecclesiastes 8:14](/ecclesiastes/8-14 "Ecclesiastes 8:14 - The Injustice of Life Under the Sun")

### REFLECTION AND APPLICATION
Job 9:24 offers a profound validation of the human experience of wrestling with deep questions about suffering, injustice, and God's apparent silence. It reminds us that it is permissible, even necessary, to voice our perplexity and anguish to God when the world contradicts our understanding of His character. Job's honest lament demonstrates that faith is not the absence of doubt or struggle, but the courageous pursuit of God even within them. This verse calls us to cultivate a robust theology that can withstand the harsh realities of a fallen world, acknowledging that God's ways are often higher than ours, yet His ultimate justice and sovereignty remain unwavering. While we may not always understand *why* injustice persists, we are called to lean into God's character, trusting that He sees, He knows, and He will ultimately set all things right. This should motivate us not to despair, but to be agents of justice and truth in a world that desperately needs them, even when the odds seem stacked against us. Our role is to reflect God's justice and compassion, actively working against the very injustices Job lamented, even as we await the full manifestation of His righteous kingdom.

#### Questions for Reflection
* **How do I react when I observe injustice or the prosperity of the wicked in the world today?**
* **What assumptions do I hold about God's immediate intervention in human affairs, and how might Job's experience challenge them?**
* **In what ways can I, as a believer, actively work towards justice and truth, even when the systems around me seem corrupted or indifferent?**
* **How does this verse encourage me to be honest with God about my doubts and struggles, rather than suppressing them?**

### FAQ
**Does Job accuse God of injustice in this verse?**

Answer: While Job's language is deeply challenging and expresses profound perplexity, it's more accurate to say he is wrestling with God's apparent non-intervention and the inscrutability of His ways, rather than making a direct accusation of injustice. Job's rhetorical question, "if not, where, [and] who [is] he?", expresses his desperate search for an explanation for the pervasive injustice he observes. He is not denying God's power or existence, but rather questioning the *manner* in which that power is being exercised or withheld in the face of evil. Throughout the book, Job maintains his integrity and desire to meet God, even as he laments his suffering and the world's disorder, as seen in his declaration, "[Though he slay me, yet will I trust in him](/job/13-15 "Job 13:15 - Though He Slay Me, Yet Will I Trust Him")". His struggle is born of faith, not a rejection of it.

### CHRIST-CENTERED FULFILLMENT
Job 9:24, with its lament over the earth given "into the hand of the wicked" and the perversion of justice, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. Job's anguished cry foreshadows the ultimate injustice suffered by the righteous one: Jesus, the sinless [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), was indeed "given into the hand of the wicked" (cf. [Matthew 27:2](/matthew/27-2 "Matthew 27:2 - Jesus Delivered to Pilate")). The judges of His day, from the Jewish Sanhedrin to the Roman governor Pontius Pilate, had their "faces covered" by political expediency, fear, and spiritual blindness, leading to the most egregious miscarriage of justice in human history (cf. [John 19:10-11](/john/19-10-11 "John 19:10-11 - Pilate's Authority Over Jesus")). Yet, it was through this very act of profound injustice, permitted by God's sovereign plan, that God's greatest act of justice and redemption was accomplished. The cross, while appearing to be the triumph of evil, was actually the means by which Christ disarmed the powers of darkness (cf. [Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Triumph Over Principalities and Powers")) and secured definitive victory over sin and death. Job's desperate question, "where, and who is he?" is answered in Christ: He is the one who entered into the full experience of human suffering and injustice, not to explain it away, but to conquer it. Through His resurrection, He inaugurated a new creation where justice will ultimately prevail, and He will return to establish a new heavens and new earth where "righteousness dwells" (cf. [2 Peter 3:13](/2_peter/3-13 "2 Peter 3:13 - New Heavens and New Earth")). Thus, Job's lament, though rooted in despair, ultimately points to the redemptive work of the One who endured injustice to bring about ultimate justice and eternal hope for all who believe.

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 10:3

[Is it] good unto thee that thou shouldest oppress, that thou shouldest despise the work of thine hands, and shine upon the counsel of the wicked?

Psalms 73:3

For I was envious at the foolish, [when] I saw the prosperity of the wicked.

Psalms 73:7

Their eyes stand out with fatness: they have more than heart could wish.

Habakkuk 1:14

And makest men as the fishes of the sea, as the creeping things, [that have] no ruler over them?

Habakkuk 1:17

Shall they therefore empty their net, and not spare continually to slay the nations?

Jeremiah 12:1

¶ Righteous [art] thou, O LORD, when I plead with thee: yet let me talk with thee of [thy] judgments: Wherefore doth the way of the wicked prosper? [wherefore] are all they happy that deal very treacherously?

Jeremiah 12:2

Thou hast planted them, yea, they have taken root: they grow, yea, they bring forth fruit: thou [art] near in their mouth, and far from their reins.