Psalms 10

Psalms 10:1

A Comforter of Tried and Tested

Here Job does not return to the discussion with the leaders at the gate of Job 29:7-10, but he describes his attitude toward those he was doing well. All those he benefitted listened to him (Job 29:21). They expected the solution to their need from him. That is what they were waiting for. His counsel would help them. When he had spoken, they were satisfied and did not need to ask any further (Job 29:22). His words were to them like the spring rain on thirsty ground (cf. Deuteronomy 32:2). They waited for him with their mouths open, indicating a longing for what he would say (Job 29:23; cf. Psalms 119:131).

When he smiled at people, it enraptured them (Job 29:24). They could not believe that he was paying attention to them, and that in kindness. No matter how miserable they were, Job didn’t look worried, his face didn’t budge. He continued to smile at them, encouraging them that he would attend to their needs and provide for them. He had the means to do so.

He chose to join them on their path of misery, and to support them on it (Job 29:25). He was as it were their chief, their king. This seems to be a position he had been given by those he had helped as an appreciation for a highly respected life. He behaved royally in everything he did. In that he is an example to us. We are a royal priesthood to proclaim the excellencies of God (1 Peter 2:9). Job has shown that.

Job has involved us in his nostalgia for the time when he was prosperous in all circumstances, when he was doing better. The question is whether this is in accordance with the wisdom he described so beautifully in the previous chapter. The wise Solomon, having become wise through harm and disgrace, says: “Do not say, “Why is it that the former days were better than these? For it is not from wisdom that you ask about this” (Ecclesiastes 7:10).

At the same time, a warning is appropriate here. In judging what Job is saying about himself here, we must always exercise the greatest caution. Job is in unprecedented suffering and in that situation thinks back to the days of old. Who among us never thinks back to a time of untroubled joy in a time of great trial?

It is not wise to take what we have heard Job say in this chapter as haughty. By recalling these memories, he wants to relive that beautiful and pleasant past. Job is not hypocritical when he speaks of his exuberant behavior. He does not boast about it, but speaks out of despair.

It holds up a mirror to us. Doesn’t it happen among us that when someone talks about his good deeds, it comes close to boasting, that it borders on pride? Scripture warns us not to praise ourselves (Proverbs 27:2). Paul is sometimes forced to say something about himself, about what he has suffered for the Lord (2 Corinthians 11:16-33). He had to do so because his apostleship and thereby his Sender Jesus Christ were attacked. He didn’t like to do it, but he had to do it. And how does he do it? Instead of slapping himself on the chest, he says he speaks “as if insane” (2 Corinthians 11:23).

There’s one more lesson we can learn. The hankering for the past because of the sweet memories of it, doesn’t help us overcome the current difficulties. It is also said: ‘Yesterday’s manna is not food for today.’ We can’t prey on past glory. Paul had praised in the past, but had given up all that for Christ (Philippians 3:7-8; 14).

The only thing that helps us is that we regain sight of the fact that through faith in the Lord Jesus we stand in grace and that, as far as the future is concerned, we may exult in hope of the glory of God (Romans 5:1-2). God even wants to teach us to exult in today’s tribulations (Romans 5:3).

Psalms 10:3

Introduction

In the previous chapter Job recalled his past and now lost prosperity. Now he is forced to return to the reality of the present. In this chapter he deals again with his present misery. He starts describing it with “but now” (Job 30:1; cf. Job 30:9), which underlines the contrast with the previous chapter.

The change from prosperity to disaster cannot be described more dramatically than in these two chapters. If we get any sense of it, we can imagine how much the soul of Job has been overwhelmed by this change. He used to be honored by the most significant and important people; now he is despised by the scum of society. He used to be praised; now he has become a mockery. God used to guard him; now God has become cruel to him.

His Horrible Mockers

Job begins in these verses to describe the dimensions of his misfortune by pointing out the kind of people who now besmirch him. It is the scum among the people. In despicable words Job speaks out about the people he used to do well but who now set themselves above him.

As noted above, the words “but now” indicate a change with respect to the preceding chapter (Job 30:1). The word “now” of this chapter is in contrast to “months gone by” from the beginning of the preceding chapter (Job 29:2). Job is now mocked. And by whom? By people younger than him (Job 19:18). Young people used to hide when he went to the gate (Job 29:8), but now they laugh at him, they amuse themselves by making jokes about him.

The fact that young people speak disdainfully about older people or criticize them negatively is unfortunately becoming more and more common in our time. Such an attitude goes against God’s Word. Whoever does this will face God Himself (Leviticus 19:32). Young people are called to be submissive to the elderly (1 Peter 5:5a). Older people may wonder if they behave in such a way that this is not so difficult for young people.

Job says of these mocking young people that they are the offspring of inferior fathers. How can you expect such fathers to teach their children appropriate standards of decency? He wouldn’t even want to give those fathers a place among the (shepherd) dogs – the only time the Bible mentions these dogs. A place among the dogs means great contempt, for in the east dogs were despised animals (2 Samuel 16:9).

Job did not want to use these people, but they were also unfit to be used (Job 30:2). They could not and would not do anything. They had never learned to do anything because they did not want to. When they became old and powerless, there was nothing more to be expected of them. And the descendants of such people have the evil courage to mock Job.

The fathers suffered from want and famine and were therefore “gaunt”, which means that nothing came out of their hands that was of any use to others (Job 30:3). They were not tolerated anywhere either. Therefore they “gnaw the dry ground”. Their gaunt life suited perfectly to a barren place, which also speaks of barrenness. They stayed in dark dens in the midst of devastation and destruction. Their whole environment speaks of death, darkness and desolation.

They lived from mallow they could pick and from leaves of the bushes (Job 30:4). In this way they seemed to lead an animal life. From “the root of broom shrub” was made the best kind of charcoal that could burn for days. In Job’s time, it was a task for the lowest class of people.

The community was better off without them. When they knocked somewhere, they were chased away like tramps, while being called dirty thieves (Job 30:5). They were not pathetic people, with whom you should have pity, but people who in no way wanted a decent existence. They chose this kind of life.

As a dwelling place they chose the dreadful valleys, where no one else wanted to live (Job 30:6). Like rabbits they dug holes in the dust or inhabited the holes which existed in the rocks.

Their mutual communication happened by crying out (Job 30:7). The same word is used for the braying of a donkey (Job 6:5). “Under the nettles” they huddled together for some warmth, but also for the blunting of their sexual lusts. They were totally shameless. Perhaps the unabashed crying out between the bushes should also be seen in connection with that. They lived like animals in every way.

These fathers themselves were [literally] “sons of fools”, i.e. of fathers who lived without God and commandment (Job 30:8). They came from what we today call antisocial backgrounds of the worst kind. They did not have a name, that meaningless they were. There is little that offends a man so much in his dignity than to pretend he doesn’t exist, as if he is air. The people Job speaks of are such people who had no right to exist, because they did not take any responsibility. That is why they were “scourged from the land”.

And it is the descendants of these idlers with no decency and no name who now come to Job to express their contempt for him. The question is whether we are able to understand somewhat what kind of grief this must be for him. In any case, it requires a great deal of empathy on our part. If we sit down in the spirit beside Job, we will feel something of the bitterness of the suffering it inflicts on him.

Psalms 10:4

Introduction

In the previous chapter Job recalled his past and now lost prosperity. Now he is forced to return to the reality of the present. In this chapter he deals again with his present misery. He starts describing it with “but now” (Job 30:1; cf. Job 30:9), which underlines the contrast with the previous chapter.

The change from prosperity to disaster cannot be described more dramatically than in these two chapters. If we get any sense of it, we can imagine how much the soul of Job has been overwhelmed by this change. He used to be honored by the most significant and important people; now he is despised by the scum of society. He used to be praised; now he has become a mockery. God used to guard him; now God has become cruel to him.

His Horrible Mockers

Job begins in these verses to describe the dimensions of his misfortune by pointing out the kind of people who now besmirch him. It is the scum among the people. In despicable words Job speaks out about the people he used to do well but who now set themselves above him.

As noted above, the words “but now” indicate a change with respect to the preceding chapter (Job 30:1). The word “now” of this chapter is in contrast to “months gone by” from the beginning of the preceding chapter (Job 29:2). Job is now mocked. And by whom? By people younger than him (Job 19:18). Young people used to hide when he went to the gate (Job 29:8), but now they laugh at him, they amuse themselves by making jokes about him.

The fact that young people speak disdainfully about older people or criticize them negatively is unfortunately becoming more and more common in our time. Such an attitude goes against God’s Word. Whoever does this will face God Himself (Leviticus 19:32). Young people are called to be submissive to the elderly (1 Peter 5:5a). Older people may wonder if they behave in such a way that this is not so difficult for young people.

Job says of these mocking young people that they are the offspring of inferior fathers. How can you expect such fathers to teach their children appropriate standards of decency? He wouldn’t even want to give those fathers a place among the (shepherd) dogs – the only time the Bible mentions these dogs. A place among the dogs means great contempt, for in the east dogs were despised animals (2 Samuel 16:9).

Job did not want to use these people, but they were also unfit to be used (Job 30:2). They could not and would not do anything. They had never learned to do anything because they did not want to. When they became old and powerless, there was nothing more to be expected of them. And the descendants of such people have the evil courage to mock Job.

The fathers suffered from want and famine and were therefore “gaunt”, which means that nothing came out of their hands that was of any use to others (Job 30:3). They were not tolerated anywhere either. Therefore they “gnaw the dry ground”. Their gaunt life suited perfectly to a barren place, which also speaks of barrenness. They stayed in dark dens in the midst of devastation and destruction. Their whole environment speaks of death, darkness and desolation.

They lived from mallow they could pick and from leaves of the bushes (Job 30:4). In this way they seemed to lead an animal life. From “the root of broom shrub” was made the best kind of charcoal that could burn for days. In Job’s time, it was a task for the lowest class of people.

The community was better off without them. When they knocked somewhere, they were chased away like tramps, while being called dirty thieves (Job 30:5). They were not pathetic people, with whom you should have pity, but people who in no way wanted a decent existence. They chose this kind of life.

As a dwelling place they chose the dreadful valleys, where no one else wanted to live (Job 30:6). Like rabbits they dug holes in the dust or inhabited the holes which existed in the rocks.

Their mutual communication happened by crying out (Job 30:7). The same word is used for the braying of a donkey (Job 6:5). “Under the nettles” they huddled together for some warmth, but also for the blunting of their sexual lusts. They were totally shameless. Perhaps the unabashed crying out between the bushes should also be seen in connection with that. They lived like animals in every way.

These fathers themselves were [literally] “sons of fools”, i.e. of fathers who lived without God and commandment (Job 30:8). They came from what we today call antisocial backgrounds of the worst kind. They did not have a name, that meaningless they were. There is little that offends a man so much in his dignity than to pretend he doesn’t exist, as if he is air. The people Job speaks of are such people who had no right to exist, because they did not take any responsibility. That is why they were “scourged from the land”.

And it is the descendants of these idlers with no decency and no name who now come to Job to express their contempt for him. The question is whether we are able to understand somewhat what kind of grief this must be for him. In any case, it requires a great deal of empathy on our part. If we sit down in the spirit beside Job, we will feel something of the bitterness of the suffering it inflicts on him.

Psalms 10:5

Introduction

In the previous chapter Job recalled his past and now lost prosperity. Now he is forced to return to the reality of the present. In this chapter he deals again with his present misery. He starts describing it with “but now” (Job 30:1; cf. Job 30:9), which underlines the contrast with the previous chapter.

The change from prosperity to disaster cannot be described more dramatically than in these two chapters. If we get any sense of it, we can imagine how much the soul of Job has been overwhelmed by this change. He used to be honored by the most significant and important people; now he is despised by the scum of society. He used to be praised; now he has become a mockery. God used to guard him; now God has become cruel to him.

His Horrible Mockers

Job begins in these verses to describe the dimensions of his misfortune by pointing out the kind of people who now besmirch him. It is the scum among the people. In despicable words Job speaks out about the people he used to do well but who now set themselves above him.

As noted above, the words “but now” indicate a change with respect to the preceding chapter (Job 30:1). The word “now” of this chapter is in contrast to “months gone by” from the beginning of the preceding chapter (Job 29:2). Job is now mocked. And by whom? By people younger than him (Job 19:18). Young people used to hide when he went to the gate (Job 29:8), but now they laugh at him, they amuse themselves by making jokes about him.

The fact that young people speak disdainfully about older people or criticize them negatively is unfortunately becoming more and more common in our time. Such an attitude goes against God’s Word. Whoever does this will face God Himself (Leviticus 19:32). Young people are called to be submissive to the elderly (1 Peter 5:5a). Older people may wonder if they behave in such a way that this is not so difficult for young people.

Job says of these mocking young people that they are the offspring of inferior fathers. How can you expect such fathers to teach their children appropriate standards of decency? He wouldn’t even want to give those fathers a place among the (shepherd) dogs – the only time the Bible mentions these dogs. A place among the dogs means great contempt, for in the east dogs were despised animals (2 Samuel 16:9).

Job did not want to use these people, but they were also unfit to be used (Job 30:2). They could not and would not do anything. They had never learned to do anything because they did not want to. When they became old and powerless, there was nothing more to be expected of them. And the descendants of such people have the evil courage to mock Job.

The fathers suffered from want and famine and were therefore “gaunt”, which means that nothing came out of their hands that was of any use to others (Job 30:3). They were not tolerated anywhere either. Therefore they “gnaw the dry ground”. Their gaunt life suited perfectly to a barren place, which also speaks of barrenness. They stayed in dark dens in the midst of devastation and destruction. Their whole environment speaks of death, darkness and desolation.

They lived from mallow they could pick and from leaves of the bushes (Job 30:4). In this way they seemed to lead an animal life. From “the root of broom shrub” was made the best kind of charcoal that could burn for days. In Job’s time, it was a task for the lowest class of people.

The community was better off without them. When they knocked somewhere, they were chased away like tramps, while being called dirty thieves (Job 30:5). They were not pathetic people, with whom you should have pity, but people who in no way wanted a decent existence. They chose this kind of life.

As a dwelling place they chose the dreadful valleys, where no one else wanted to live (Job 30:6). Like rabbits they dug holes in the dust or inhabited the holes which existed in the rocks.

Their mutual communication happened by crying out (Job 30:7). The same word is used for the braying of a donkey (Job 6:5). “Under the nettles” they huddled together for some warmth, but also for the blunting of their sexual lusts. They were totally shameless. Perhaps the unabashed crying out between the bushes should also be seen in connection with that. They lived like animals in every way.

These fathers themselves were [literally] “sons of fools”, i.e. of fathers who lived without God and commandment (Job 30:8). They came from what we today call antisocial backgrounds of the worst kind. They did not have a name, that meaningless they were. There is little that offends a man so much in his dignity than to pretend he doesn’t exist, as if he is air. The people Job speaks of are such people who had no right to exist, because they did not take any responsibility. That is why they were “scourged from the land”.

And it is the descendants of these idlers with no decency and no name who now come to Job to express their contempt for him. The question is whether we are able to understand somewhat what kind of grief this must be for him. In any case, it requires a great deal of empathy on our part. If we sit down in the spirit beside Job, we will feel something of the bitterness of the suffering it inflicts on him.

Psalms 10:6

Introduction

In the previous chapter Job recalled his past and now lost prosperity. Now he is forced to return to the reality of the present. In this chapter he deals again with his present misery. He starts describing it with “but now” (Job 30:1; cf. Job 30:9), which underlines the contrast with the previous chapter.

The change from prosperity to disaster cannot be described more dramatically than in these two chapters. If we get any sense of it, we can imagine how much the soul of Job has been overwhelmed by this change. He used to be honored by the most significant and important people; now he is despised by the scum of society. He used to be praised; now he has become a mockery. God used to guard him; now God has become cruel to him.

His Horrible Mockers

Job begins in these verses to describe the dimensions of his misfortune by pointing out the kind of people who now besmirch him. It is the scum among the people. In despicable words Job speaks out about the people he used to do well but who now set themselves above him.

As noted above, the words “but now” indicate a change with respect to the preceding chapter (Job 30:1). The word “now” of this chapter is in contrast to “months gone by” from the beginning of the preceding chapter (Job 29:2). Job is now mocked. And by whom? By people younger than him (Job 19:18). Young people used to hide when he went to the gate (Job 29:8), but now they laugh at him, they amuse themselves by making jokes about him.

The fact that young people speak disdainfully about older people or criticize them negatively is unfortunately becoming more and more common in our time. Such an attitude goes against God’s Word. Whoever does this will face God Himself (Leviticus 19:32). Young people are called to be submissive to the elderly (1 Peter 5:5a). Older people may wonder if they behave in such a way that this is not so difficult for young people.

Job says of these mocking young people that they are the offspring of inferior fathers. How can you expect such fathers to teach their children appropriate standards of decency? He wouldn’t even want to give those fathers a place among the (shepherd) dogs – the only time the Bible mentions these dogs. A place among the dogs means great contempt, for in the east dogs were despised animals (2 Samuel 16:9).

Job did not want to use these people, but they were also unfit to be used (Job 30:2). They could not and would not do anything. They had never learned to do anything because they did not want to. When they became old and powerless, there was nothing more to be expected of them. And the descendants of such people have the evil courage to mock Job.

The fathers suffered from want and famine and were therefore “gaunt”, which means that nothing came out of their hands that was of any use to others (Job 30:3). They were not tolerated anywhere either. Therefore they “gnaw the dry ground”. Their gaunt life suited perfectly to a barren place, which also speaks of barrenness. They stayed in dark dens in the midst of devastation and destruction. Their whole environment speaks of death, darkness and desolation.

They lived from mallow they could pick and from leaves of the bushes (Job 30:4). In this way they seemed to lead an animal life. From “the root of broom shrub” was made the best kind of charcoal that could burn for days. In Job’s time, it was a task for the lowest class of people.

The community was better off without them. When they knocked somewhere, they were chased away like tramps, while being called dirty thieves (Job 30:5). They were not pathetic people, with whom you should have pity, but people who in no way wanted a decent existence. They chose this kind of life.

As a dwelling place they chose the dreadful valleys, where no one else wanted to live (Job 30:6). Like rabbits they dug holes in the dust or inhabited the holes which existed in the rocks.

Their mutual communication happened by crying out (Job 30:7). The same word is used for the braying of a donkey (Job 6:5). “Under the nettles” they huddled together for some warmth, but also for the blunting of their sexual lusts. They were totally shameless. Perhaps the unabashed crying out between the bushes should also be seen in connection with that. They lived like animals in every way.

These fathers themselves were [literally] “sons of fools”, i.e. of fathers who lived without God and commandment (Job 30:8). They came from what we today call antisocial backgrounds of the worst kind. They did not have a name, that meaningless they were. There is little that offends a man so much in his dignity than to pretend he doesn’t exist, as if he is air. The people Job speaks of are such people who had no right to exist, because they did not take any responsibility. That is why they were “scourged from the land”.

And it is the descendants of these idlers with no decency and no name who now come to Job to express their contempt for him. The question is whether we are able to understand somewhat what kind of grief this must be for him. In any case, it requires a great deal of empathy on our part. If we sit down in the spirit beside Job, we will feel something of the bitterness of the suffering it inflicts on him.

Psalms 10:7

Introduction

In the previous chapter Job recalled his past and now lost prosperity. Now he is forced to return to the reality of the present. In this chapter he deals again with his present misery. He starts describing it with “but now” (Job 30:1; cf. Job 30:9), which underlines the contrast with the previous chapter.

The change from prosperity to disaster cannot be described more dramatically than in these two chapters. If we get any sense of it, we can imagine how much the soul of Job has been overwhelmed by this change. He used to be honored by the most significant and important people; now he is despised by the scum of society. He used to be praised; now he has become a mockery. God used to guard him; now God has become cruel to him.

His Horrible Mockers

Job begins in these verses to describe the dimensions of his misfortune by pointing out the kind of people who now besmirch him. It is the scum among the people. In despicable words Job speaks out about the people he used to do well but who now set themselves above him.

As noted above, the words “but now” indicate a change with respect to the preceding chapter (Job 30:1). The word “now” of this chapter is in contrast to “months gone by” from the beginning of the preceding chapter (Job 29:2). Job is now mocked. And by whom? By people younger than him (Job 19:18). Young people used to hide when he went to the gate (Job 29:8), but now they laugh at him, they amuse themselves by making jokes about him.

The fact that young people speak disdainfully about older people or criticize them negatively is unfortunately becoming more and more common in our time. Such an attitude goes against God’s Word. Whoever does this will face God Himself (Leviticus 19:32). Young people are called to be submissive to the elderly (1 Peter 5:5a). Older people may wonder if they behave in such a way that this is not so difficult for young people.

Job says of these mocking young people that they are the offspring of inferior fathers. How can you expect such fathers to teach their children appropriate standards of decency? He wouldn’t even want to give those fathers a place among the (shepherd) dogs – the only time the Bible mentions these dogs. A place among the dogs means great contempt, for in the east dogs were despised animals (2 Samuel 16:9).

Job did not want to use these people, but they were also unfit to be used (Job 30:2). They could not and would not do anything. They had never learned to do anything because they did not want to. When they became old and powerless, there was nothing more to be expected of them. And the descendants of such people have the evil courage to mock Job.

The fathers suffered from want and famine and were therefore “gaunt”, which means that nothing came out of their hands that was of any use to others (Job 30:3). They were not tolerated anywhere either. Therefore they “gnaw the dry ground”. Their gaunt life suited perfectly to a barren place, which also speaks of barrenness. They stayed in dark dens in the midst of devastation and destruction. Their whole environment speaks of death, darkness and desolation.

They lived from mallow they could pick and from leaves of the bushes (Job 30:4). In this way they seemed to lead an animal life. From “the root of broom shrub” was made the best kind of charcoal that could burn for days. In Job’s time, it was a task for the lowest class of people.

The community was better off without them. When they knocked somewhere, they were chased away like tramps, while being called dirty thieves (Job 30:5). They were not pathetic people, with whom you should have pity, but people who in no way wanted a decent existence. They chose this kind of life.

As a dwelling place they chose the dreadful valleys, where no one else wanted to live (Job 30:6). Like rabbits they dug holes in the dust or inhabited the holes which existed in the rocks.

Their mutual communication happened by crying out (Job 30:7). The same word is used for the braying of a donkey (Job 6:5). “Under the nettles” they huddled together for some warmth, but also for the blunting of their sexual lusts. They were totally shameless. Perhaps the unabashed crying out between the bushes should also be seen in connection with that. They lived like animals in every way.

These fathers themselves were [literally] “sons of fools”, i.e. of fathers who lived without God and commandment (Job 30:8). They came from what we today call antisocial backgrounds of the worst kind. They did not have a name, that meaningless they were. There is little that offends a man so much in his dignity than to pretend he doesn’t exist, as if he is air. The people Job speaks of are such people who had no right to exist, because they did not take any responsibility. That is why they were “scourged from the land”.

And it is the descendants of these idlers with no decency and no name who now come to Job to express their contempt for him. The question is whether we are able to understand somewhat what kind of grief this must be for him. In any case, it requires a great deal of empathy on our part. If we sit down in the spirit beside Job, we will feel something of the bitterness of the suffering it inflicts on him.

Psalms 10:8

Introduction

In the previous chapter Job recalled his past and now lost prosperity. Now he is forced to return to the reality of the present. In this chapter he deals again with his present misery. He starts describing it with “but now” (Job 30:1; cf. Job 30:9), which underlines the contrast with the previous chapter.

The change from prosperity to disaster cannot be described more dramatically than in these two chapters. If we get any sense of it, we can imagine how much the soul of Job has been overwhelmed by this change. He used to be honored by the most significant and important people; now he is despised by the scum of society. He used to be praised; now he has become a mockery. God used to guard him; now God has become cruel to him.

His Horrible Mockers

Job begins in these verses to describe the dimensions of his misfortune by pointing out the kind of people who now besmirch him. It is the scum among the people. In despicable words Job speaks out about the people he used to do well but who now set themselves above him.

As noted above, the words “but now” indicate a change with respect to the preceding chapter (Job 30:1). The word “now” of this chapter is in contrast to “months gone by” from the beginning of the preceding chapter (Job 29:2). Job is now mocked. And by whom? By people younger than him (Job 19:18). Young people used to hide when he went to the gate (Job 29:8), but now they laugh at him, they amuse themselves by making jokes about him.

The fact that young people speak disdainfully about older people or criticize them negatively is unfortunately becoming more and more common in our time. Such an attitude goes against God’s Word. Whoever does this will face God Himself (Leviticus 19:32). Young people are called to be submissive to the elderly (1 Peter 5:5a). Older people may wonder if they behave in such a way that this is not so difficult for young people.

Job says of these mocking young people that they are the offspring of inferior fathers. How can you expect such fathers to teach their children appropriate standards of decency? He wouldn’t even want to give those fathers a place among the (shepherd) dogs – the only time the Bible mentions these dogs. A place among the dogs means great contempt, for in the east dogs were despised animals (2 Samuel 16:9).

Job did not want to use these people, but they were also unfit to be used (Job 30:2). They could not and would not do anything. They had never learned to do anything because they did not want to. When they became old and powerless, there was nothing more to be expected of them. And the descendants of such people have the evil courage to mock Job.

The fathers suffered from want and famine and were therefore “gaunt”, which means that nothing came out of their hands that was of any use to others (Job 30:3). They were not tolerated anywhere either. Therefore they “gnaw the dry ground”. Their gaunt life suited perfectly to a barren place, which also speaks of barrenness. They stayed in dark dens in the midst of devastation and destruction. Their whole environment speaks of death, darkness and desolation.

They lived from mallow they could pick and from leaves of the bushes (Job 30:4). In this way they seemed to lead an animal life. From “the root of broom shrub” was made the best kind of charcoal that could burn for days. In Job’s time, it was a task for the lowest class of people.

The community was better off without them. When they knocked somewhere, they were chased away like tramps, while being called dirty thieves (Job 30:5). They were not pathetic people, with whom you should have pity, but people who in no way wanted a decent existence. They chose this kind of life.

As a dwelling place they chose the dreadful valleys, where no one else wanted to live (Job 30:6). Like rabbits they dug holes in the dust or inhabited the holes which existed in the rocks.

Their mutual communication happened by crying out (Job 30:7). The same word is used for the braying of a donkey (Job 6:5). “Under the nettles” they huddled together for some warmth, but also for the blunting of their sexual lusts. They were totally shameless. Perhaps the unabashed crying out between the bushes should also be seen in connection with that. They lived like animals in every way.

These fathers themselves were [literally] “sons of fools”, i.e. of fathers who lived without God and commandment (Job 30:8). They came from what we today call antisocial backgrounds of the worst kind. They did not have a name, that meaningless they were. There is little that offends a man so much in his dignity than to pretend he doesn’t exist, as if he is air. The people Job speaks of are such people who had no right to exist, because they did not take any responsibility. That is why they were “scourged from the land”.

And it is the descendants of these idlers with no decency and no name who now come to Job to express their contempt for him. The question is whether we are able to understand somewhat what kind of grief this must be for him. In any case, it requires a great deal of empathy on our part. If we sit down in the spirit beside Job, we will feel something of the bitterness of the suffering it inflicts on him.

Psalms 10:9

Introduction

In the previous chapter Job recalled his past and now lost prosperity. Now he is forced to return to the reality of the present. In this chapter he deals again with his present misery. He starts describing it with “but now” (Job 30:1; cf. Job 30:9), which underlines the contrast with the previous chapter.

The change from prosperity to disaster cannot be described more dramatically than in these two chapters. If we get any sense of it, we can imagine how much the soul of Job has been overwhelmed by this change. He used to be honored by the most significant and important people; now he is despised by the scum of society. He used to be praised; now he has become a mockery. God used to guard him; now God has become cruel to him.

His Horrible Mockers

Job begins in these verses to describe the dimensions of his misfortune by pointing out the kind of people who now besmirch him. It is the scum among the people. In despicable words Job speaks out about the people he used to do well but who now set themselves above him.

As noted above, the words “but now” indicate a change with respect to the preceding chapter (Job 30:1). The word “now” of this chapter is in contrast to “months gone by” from the beginning of the preceding chapter (Job 29:2). Job is now mocked. And by whom? By people younger than him (Job 19:18). Young people used to hide when he went to the gate (Job 29:8), but now they laugh at him, they amuse themselves by making jokes about him.

The fact that young people speak disdainfully about older people or criticize them negatively is unfortunately becoming more and more common in our time. Such an attitude goes against God’s Word. Whoever does this will face God Himself (Leviticus 19:32). Young people are called to be submissive to the elderly (1 Peter 5:5a). Older people may wonder if they behave in such a way that this is not so difficult for young people.

Job says of these mocking young people that they are the offspring of inferior fathers. How can you expect such fathers to teach their children appropriate standards of decency? He wouldn’t even want to give those fathers a place among the (shepherd) dogs – the only time the Bible mentions these dogs. A place among the dogs means great contempt, for in the east dogs were despised animals (2 Samuel 16:9).

Job did not want to use these people, but they were also unfit to be used (Job 30:2). They could not and would not do anything. They had never learned to do anything because they did not want to. When they became old and powerless, there was nothing more to be expected of them. And the descendants of such people have the evil courage to mock Job.

The fathers suffered from want and famine and were therefore “gaunt”, which means that nothing came out of their hands that was of any use to others (Job 30:3). They were not tolerated anywhere either. Therefore they “gnaw the dry ground”. Their gaunt life suited perfectly to a barren place, which also speaks of barrenness. They stayed in dark dens in the midst of devastation and destruction. Their whole environment speaks of death, darkness and desolation.

They lived from mallow they could pick and from leaves of the bushes (Job 30:4). In this way they seemed to lead an animal life. From “the root of broom shrub” was made the best kind of charcoal that could burn for days. In Job’s time, it was a task for the lowest class of people.

The community was better off without them. When they knocked somewhere, they were chased away like tramps, while being called dirty thieves (Job 30:5). They were not pathetic people, with whom you should have pity, but people who in no way wanted a decent existence. They chose this kind of life.

As a dwelling place they chose the dreadful valleys, where no one else wanted to live (Job 30:6). Like rabbits they dug holes in the dust or inhabited the holes which existed in the rocks.

Their mutual communication happened by crying out (Job 30:7). The same word is used for the braying of a donkey (Job 6:5). “Under the nettles” they huddled together for some warmth, but also for the blunting of their sexual lusts. They were totally shameless. Perhaps the unabashed crying out between the bushes should also be seen in connection with that. They lived like animals in every way.

These fathers themselves were [literally] “sons of fools”, i.e. of fathers who lived without God and commandment (Job 30:8). They came from what we today call antisocial backgrounds of the worst kind. They did not have a name, that meaningless they were. There is little that offends a man so much in his dignity than to pretend he doesn’t exist, as if he is air. The people Job speaks of are such people who had no right to exist, because they did not take any responsibility. That is why they were “scourged from the land”.

And it is the descendants of these idlers with no decency and no name who now come to Job to express their contempt for him. The question is whether we are able to understand somewhat what kind of grief this must be for him. In any case, it requires a great deal of empathy on our part. If we sit down in the spirit beside Job, we will feel something of the bitterness of the suffering it inflicts on him.

Psalms 10:10

Introduction

In the previous chapter Job recalled his past and now lost prosperity. Now he is forced to return to the reality of the present. In this chapter he deals again with his present misery. He starts describing it with “but now” (Job 30:1; cf. Job 30:9), which underlines the contrast with the previous chapter.

The change from prosperity to disaster cannot be described more dramatically than in these two chapters. If we get any sense of it, we can imagine how much the soul of Job has been overwhelmed by this change. He used to be honored by the most significant and important people; now he is despised by the scum of society. He used to be praised; now he has become a mockery. God used to guard him; now God has become cruel to him.

His Horrible Mockers

Job begins in these verses to describe the dimensions of his misfortune by pointing out the kind of people who now besmirch him. It is the scum among the people. In despicable words Job speaks out about the people he used to do well but who now set themselves above him.

As noted above, the words “but now” indicate a change with respect to the preceding chapter (Job 30:1). The word “now” of this chapter is in contrast to “months gone by” from the beginning of the preceding chapter (Job 29:2). Job is now mocked. And by whom? By people younger than him (Job 19:18). Young people used to hide when he went to the gate (Job 29:8), but now they laugh at him, they amuse themselves by making jokes about him.

The fact that young people speak disdainfully about older people or criticize them negatively is unfortunately becoming more and more common in our time. Such an attitude goes against God’s Word. Whoever does this will face God Himself (Leviticus 19:32). Young people are called to be submissive to the elderly (1 Peter 5:5a). Older people may wonder if they behave in such a way that this is not so difficult for young people.

Job says of these mocking young people that they are the offspring of inferior fathers. How can you expect such fathers to teach their children appropriate standards of decency? He wouldn’t even want to give those fathers a place among the (shepherd) dogs – the only time the Bible mentions these dogs. A place among the dogs means great contempt, for in the east dogs were despised animals (2 Samuel 16:9).

Job did not want to use these people, but they were also unfit to be used (Job 30:2). They could not and would not do anything. They had never learned to do anything because they did not want to. When they became old and powerless, there was nothing more to be expected of them. And the descendants of such people have the evil courage to mock Job.

The fathers suffered from want and famine and were therefore “gaunt”, which means that nothing came out of their hands that was of any use to others (Job 30:3). They were not tolerated anywhere either. Therefore they “gnaw the dry ground”. Their gaunt life suited perfectly to a barren place, which also speaks of barrenness. They stayed in dark dens in the midst of devastation and destruction. Their whole environment speaks of death, darkness and desolation.

They lived from mallow they could pick and from leaves of the bushes (Job 30:4). In this way they seemed to lead an animal life. From “the root of broom shrub” was made the best kind of charcoal that could burn for days. In Job’s time, it was a task for the lowest class of people.

The community was better off without them. When they knocked somewhere, they were chased away like tramps, while being called dirty thieves (Job 30:5). They were not pathetic people, with whom you should have pity, but people who in no way wanted a decent existence. They chose this kind of life.

As a dwelling place they chose the dreadful valleys, where no one else wanted to live (Job 30:6). Like rabbits they dug holes in the dust or inhabited the holes which existed in the rocks.

Their mutual communication happened by crying out (Job 30:7). The same word is used for the braying of a donkey (Job 6:5). “Under the nettles” they huddled together for some warmth, but also for the blunting of their sexual lusts. They were totally shameless. Perhaps the unabashed crying out between the bushes should also be seen in connection with that. They lived like animals in every way.

These fathers themselves were [literally] “sons of fools”, i.e. of fathers who lived without God and commandment (Job 30:8). They came from what we today call antisocial backgrounds of the worst kind. They did not have a name, that meaningless they were. There is little that offends a man so much in his dignity than to pretend he doesn’t exist, as if he is air. The people Job speaks of are such people who had no right to exist, because they did not take any responsibility. That is why they were “scourged from the land”.

And it is the descendants of these idlers with no decency and no name who now come to Job to express their contempt for him. The question is whether we are able to understand somewhat what kind of grief this must be for him. In any case, it requires a great deal of empathy on our part. If we sit down in the spirit beside Job, we will feel something of the bitterness of the suffering it inflicts on him.

Psalms 10:11

Their Contempt

In the preceding verses Job described the depraved environment from which the scum that despised him came. In Job 30:9-15, Job speaks of the way in which the scum, which he has described in the preceding verses, defames him (Job 30:9-12) and attacks him (Job 30:13-15).

In Job 30:9 Job says for the second time “now” (cf. Job 30:1) as an introduction for a description of the situation in which he finds himself now and which contrasts with his earlier situation. He is now mocked by the foam of society, by people for whom no one has any esteem, but only contempt. They sing mocking songs about him and make fun of him through mocking words. They amuse themselves with him.

Even such people look down on him with an abhorrent resentment (Job 30:10). They stay far away from him. Sometimes they run to him to spit in his face and then run away again. They do not do this out of fear, but because he stinks so much. Spitting on the ground when you see someone is a sign of contempt, but spitting in someone’s face is much worse. How deep his misery must be!

What Job says in Job 30:10-11 is strongly reminiscent of what people have done to the Lord Jesus (Psalms 22; 69; 102). He also felt the deep pain of it, but He suffered and did not threaten. He “kept entrusting [Himself] to Him who judges righteously” (1 Peter 2:23). If anyone can speak of the difference between past glory and present suffering, it is the Lord Jesus during His life on earth. He voluntarily exchanged glory with the Father for the greatest insult and mockery in the world.

In all the misery inflicted upon him by men, Job knows that in the end he was made powerless and humiliated by God (Job 30:11). His “bowstring” or “tent cord” is the thread by which he is bound to life. Peter speaks of his dying as “laying aside of my earthly dwelling [or: my tent]” (2 Peter 1:14). Job thought he had the thread of his life in his hand and controlled everything well. But God pushed him out of his socially strong and honorable position.

Now all respect for him is gone. The scum is exploiting his misery and defenselessness to belittle him even further. Everything that had kept them in check (“bridle”) when he lived in prosperity, they cast off and now they turn their biting mockery on him. They do not restrain their tongues, but give them free rein to ridicule and insult him (cf. Psalms 39:2; Psalms 141:3).

In Job 30:12 Job seems to speak of another group of opponents. They are of the same low rank, for he calls them “brood”. However, they don’t leave it at mockery, but also sue him and storm him. The right side is the place of the accuser (Zechariah 3:1; Psalms 109:6). Possibly by this brood and these prosecutors he means the disasters and ailments that have come over him. They are taken as a reason to accuse him of evil.

The heavy accusations drive him on the run. He compares himself to a besieged city. Against the wall of that city, siege walls are built, to take the city. Job feels the disasters as roads that are being made to lead him to ruin.

As a result, his path, or escape route, is cut off (Job 30:13). There is no escape. They are all striving for his downfall. Everyone and everything is against him. Among those who surround him there is no one to help him, there is no one who restrains them (cf. Job 29:12). All of them are besieging him. He is abandoned by God and people.

After the mockery the signal comes to the attack (Job 30:14). The attackers have made a breach in the wall of his defense. And it is “a wide breach”. In the disasters and accusations comes the destruction. Job is in danger to perish in the sea of suffering.

At the sight of the oncoming flood of suffering, Job feels that the horrors have turned against him (Job 30:15). As if by a gust of wind, his dignity has been taken away from him. All his happiness is gone, wiped away, like a cloud that has passed by and dissolved (cf. Hosea 6:4; Hosea 13:3).

Psalms 10:12

Their Contempt

In the preceding verses Job described the depraved environment from which the scum that despised him came. In Job 30:9-15, Job speaks of the way in which the scum, which he has described in the preceding verses, defames him (Job 30:9-12) and attacks him (Job 30:13-15).

In Job 30:9 Job says for the second time “now” (cf. Job 30:1) as an introduction for a description of the situation in which he finds himself now and which contrasts with his earlier situation. He is now mocked by the foam of society, by people for whom no one has any esteem, but only contempt. They sing mocking songs about him and make fun of him through mocking words. They amuse themselves with him.

Even such people look down on him with an abhorrent resentment (Job 30:10). They stay far away from him. Sometimes they run to him to spit in his face and then run away again. They do not do this out of fear, but because he stinks so much. Spitting on the ground when you see someone is a sign of contempt, but spitting in someone’s face is much worse. How deep his misery must be!

What Job says in Job 30:10-11 is strongly reminiscent of what people have done to the Lord Jesus (Psalms 22; 69; 102). He also felt the deep pain of it, but He suffered and did not threaten. He “kept entrusting [Himself] to Him who judges righteously” (1 Peter 2:23). If anyone can speak of the difference between past glory and present suffering, it is the Lord Jesus during His life on earth. He voluntarily exchanged glory with the Father for the greatest insult and mockery in the world.

In all the misery inflicted upon him by men, Job knows that in the end he was made powerless and humiliated by God (Job 30:11). His “bowstring” or “tent cord” is the thread by which he is bound to life. Peter speaks of his dying as “laying aside of my earthly dwelling [or: my tent]” (2 Peter 1:14). Job thought he had the thread of his life in his hand and controlled everything well. But God pushed him out of his socially strong and honorable position.

Now all respect for him is gone. The scum is exploiting his misery and defenselessness to belittle him even further. Everything that had kept them in check (“bridle”) when he lived in prosperity, they cast off and now they turn their biting mockery on him. They do not restrain their tongues, but give them free rein to ridicule and insult him (cf. Psalms 39:2; Psalms 141:3).

In Job 30:12 Job seems to speak of another group of opponents. They are of the same low rank, for he calls them “brood”. However, they don’t leave it at mockery, but also sue him and storm him. The right side is the place of the accuser (Zechariah 3:1; Psalms 109:6). Possibly by this brood and these prosecutors he means the disasters and ailments that have come over him. They are taken as a reason to accuse him of evil.

The heavy accusations drive him on the run. He compares himself to a besieged city. Against the wall of that city, siege walls are built, to take the city. Job feels the disasters as roads that are being made to lead him to ruin.

As a result, his path, or escape route, is cut off (Job 30:13). There is no escape. They are all striving for his downfall. Everyone and everything is against him. Among those who surround him there is no one to help him, there is no one who restrains them (cf. Job 29:12). All of them are besieging him. He is abandoned by God and people.

After the mockery the signal comes to the attack (Job 30:14). The attackers have made a breach in the wall of his defense. And it is “a wide breach”. In the disasters and accusations comes the destruction. Job is in danger to perish in the sea of suffering.

At the sight of the oncoming flood of suffering, Job feels that the horrors have turned against him (Job 30:15). As if by a gust of wind, his dignity has been taken away from him. All his happiness is gone, wiped away, like a cloud that has passed by and dissolved (cf. Hosea 6:4; Hosea 13:3).

Psalms 10:13

Their Contempt

In the preceding verses Job described the depraved environment from which the scum that despised him came. In Job 30:9-15, Job speaks of the way in which the scum, which he has described in the preceding verses, defames him (Job 30:9-12) and attacks him (Job 30:13-15).

In Job 30:9 Job says for the second time “now” (cf. Job 30:1) as an introduction for a description of the situation in which he finds himself now and which contrasts with his earlier situation. He is now mocked by the foam of society, by people for whom no one has any esteem, but only contempt. They sing mocking songs about him and make fun of him through mocking words. They amuse themselves with him.

Even such people look down on him with an abhorrent resentment (Job 30:10). They stay far away from him. Sometimes they run to him to spit in his face and then run away again. They do not do this out of fear, but because he stinks so much. Spitting on the ground when you see someone is a sign of contempt, but spitting in someone’s face is much worse. How deep his misery must be!

What Job says in Job 30:10-11 is strongly reminiscent of what people have done to the Lord Jesus (Psalms 22; 69; 102). He also felt the deep pain of it, but He suffered and did not threaten. He “kept entrusting [Himself] to Him who judges righteously” (1 Peter 2:23). If anyone can speak of the difference between past glory and present suffering, it is the Lord Jesus during His life on earth. He voluntarily exchanged glory with the Father for the greatest insult and mockery in the world.

In all the misery inflicted upon him by men, Job knows that in the end he was made powerless and humiliated by God (Job 30:11). His “bowstring” or “tent cord” is the thread by which he is bound to life. Peter speaks of his dying as “laying aside of my earthly dwelling [or: my tent]” (2 Peter 1:14). Job thought he had the thread of his life in his hand and controlled everything well. But God pushed him out of his socially strong and honorable position.

Now all respect for him is gone. The scum is exploiting his misery and defenselessness to belittle him even further. Everything that had kept them in check (“bridle”) when he lived in prosperity, they cast off and now they turn their biting mockery on him. They do not restrain their tongues, but give them free rein to ridicule and insult him (cf. Psalms 39:2; Psalms 141:3).

In Job 30:12 Job seems to speak of another group of opponents. They are of the same low rank, for he calls them “brood”. However, they don’t leave it at mockery, but also sue him and storm him. The right side is the place of the accuser (Zechariah 3:1; Psalms 109:6). Possibly by this brood and these prosecutors he means the disasters and ailments that have come over him. They are taken as a reason to accuse him of evil.

The heavy accusations drive him on the run. He compares himself to a besieged city. Against the wall of that city, siege walls are built, to take the city. Job feels the disasters as roads that are being made to lead him to ruin.

As a result, his path, or escape route, is cut off (Job 30:13). There is no escape. They are all striving for his downfall. Everyone and everything is against him. Among those who surround him there is no one to help him, there is no one who restrains them (cf. Job 29:12). All of them are besieging him. He is abandoned by God and people.

After the mockery the signal comes to the attack (Job 30:14). The attackers have made a breach in the wall of his defense. And it is “a wide breach”. In the disasters and accusations comes the destruction. Job is in danger to perish in the sea of suffering.

At the sight of the oncoming flood of suffering, Job feels that the horrors have turned against him (Job 30:15). As if by a gust of wind, his dignity has been taken away from him. All his happiness is gone, wiped away, like a cloud that has passed by and dissolved (cf. Hosea 6:4; Hosea 13:3).

Psalms 10:14

Their Contempt

In the preceding verses Job described the depraved environment from which the scum that despised him came. In Job 30:9-15, Job speaks of the way in which the scum, which he has described in the preceding verses, defames him (Job 30:9-12) and attacks him (Job 30:13-15).

In Job 30:9 Job says for the second time “now” (cf. Job 30:1) as an introduction for a description of the situation in which he finds himself now and which contrasts with his earlier situation. He is now mocked by the foam of society, by people for whom no one has any esteem, but only contempt. They sing mocking songs about him and make fun of him through mocking words. They amuse themselves with him.

Even such people look down on him with an abhorrent resentment (Job 30:10). They stay far away from him. Sometimes they run to him to spit in his face and then run away again. They do not do this out of fear, but because he stinks so much. Spitting on the ground when you see someone is a sign of contempt, but spitting in someone’s face is much worse. How deep his misery must be!

What Job says in Job 30:10-11 is strongly reminiscent of what people have done to the Lord Jesus (Psalms 22; 69; 102). He also felt the deep pain of it, but He suffered and did not threaten. He “kept entrusting [Himself] to Him who judges righteously” (1 Peter 2:23). If anyone can speak of the difference between past glory and present suffering, it is the Lord Jesus during His life on earth. He voluntarily exchanged glory with the Father for the greatest insult and mockery in the world.

In all the misery inflicted upon him by men, Job knows that in the end he was made powerless and humiliated by God (Job 30:11). His “bowstring” or “tent cord” is the thread by which he is bound to life. Peter speaks of his dying as “laying aside of my earthly dwelling [or: my tent]” (2 Peter 1:14). Job thought he had the thread of his life in his hand and controlled everything well. But God pushed him out of his socially strong and honorable position.

Now all respect for him is gone. The scum is exploiting his misery and defenselessness to belittle him even further. Everything that had kept them in check (“bridle”) when he lived in prosperity, they cast off and now they turn their biting mockery on him. They do not restrain their tongues, but give them free rein to ridicule and insult him (cf. Psalms 39:2; Psalms 141:3).

In Job 30:12 Job seems to speak of another group of opponents. They are of the same low rank, for he calls them “brood”. However, they don’t leave it at mockery, but also sue him and storm him. The right side is the place of the accuser (Zechariah 3:1; Psalms 109:6). Possibly by this brood and these prosecutors he means the disasters and ailments that have come over him. They are taken as a reason to accuse him of evil.

The heavy accusations drive him on the run. He compares himself to a besieged city. Against the wall of that city, siege walls are built, to take the city. Job feels the disasters as roads that are being made to lead him to ruin.

As a result, his path, or escape route, is cut off (Job 30:13). There is no escape. They are all striving for his downfall. Everyone and everything is against him. Among those who surround him there is no one to help him, there is no one who restrains them (cf. Job 29:12). All of them are besieging him. He is abandoned by God and people.

After the mockery the signal comes to the attack (Job 30:14). The attackers have made a breach in the wall of his defense. And it is “a wide breach”. In the disasters and accusations comes the destruction. Job is in danger to perish in the sea of suffering.

At the sight of the oncoming flood of suffering, Job feels that the horrors have turned against him (Job 30:15). As if by a gust of wind, his dignity has been taken away from him. All his happiness is gone, wiped away, like a cloud that has passed by and dissolved (cf. Hosea 6:4; Hosea 13:3).

Psalms 10:15

Their Contempt

In the preceding verses Job described the depraved environment from which the scum that despised him came. In Job 30:9-15, Job speaks of the way in which the scum, which he has described in the preceding verses, defames him (Job 30:9-12) and attacks him (Job 30:13-15).

In Job 30:9 Job says for the second time “now” (cf. Job 30:1) as an introduction for a description of the situation in which he finds himself now and which contrasts with his earlier situation. He is now mocked by the foam of society, by people for whom no one has any esteem, but only contempt. They sing mocking songs about him and make fun of him through mocking words. They amuse themselves with him.

Even such people look down on him with an abhorrent resentment (Job 30:10). They stay far away from him. Sometimes they run to him to spit in his face and then run away again. They do not do this out of fear, but because he stinks so much. Spitting on the ground when you see someone is a sign of contempt, but spitting in someone’s face is much worse. How deep his misery must be!

What Job says in Job 30:10-11 is strongly reminiscent of what people have done to the Lord Jesus (Psalms 22; 69; 102). He also felt the deep pain of it, but He suffered and did not threaten. He “kept entrusting [Himself] to Him who judges righteously” (1 Peter 2:23). If anyone can speak of the difference between past glory and present suffering, it is the Lord Jesus during His life on earth. He voluntarily exchanged glory with the Father for the greatest insult and mockery in the world.

In all the misery inflicted upon him by men, Job knows that in the end he was made powerless and humiliated by God (Job 30:11). His “bowstring” or “tent cord” is the thread by which he is bound to life. Peter speaks of his dying as “laying aside of my earthly dwelling [or: my tent]” (2 Peter 1:14). Job thought he had the thread of his life in his hand and controlled everything well. But God pushed him out of his socially strong and honorable position.

Now all respect for him is gone. The scum is exploiting his misery and defenselessness to belittle him even further. Everything that had kept them in check (“bridle”) when he lived in prosperity, they cast off and now they turn their biting mockery on him. They do not restrain their tongues, but give them free rein to ridicule and insult him (cf. Psalms 39:2; Psalms 141:3).

In Job 30:12 Job seems to speak of another group of opponents. They are of the same low rank, for he calls them “brood”. However, they don’t leave it at mockery, but also sue him and storm him. The right side is the place of the accuser (Zechariah 3:1; Psalms 109:6). Possibly by this brood and these prosecutors he means the disasters and ailments that have come over him. They are taken as a reason to accuse him of evil.

The heavy accusations drive him on the run. He compares himself to a besieged city. Against the wall of that city, siege walls are built, to take the city. Job feels the disasters as roads that are being made to lead him to ruin.

As a result, his path, or escape route, is cut off (Job 30:13). There is no escape. They are all striving for his downfall. Everyone and everything is against him. Among those who surround him there is no one to help him, there is no one who restrains them (cf. Job 29:12). All of them are besieging him. He is abandoned by God and people.

After the mockery the signal comes to the attack (Job 30:14). The attackers have made a breach in the wall of his defense. And it is “a wide breach”. In the disasters and accusations comes the destruction. Job is in danger to perish in the sea of suffering.

At the sight of the oncoming flood of suffering, Job feels that the horrors have turned against him (Job 30:15). As if by a gust of wind, his dignity has been taken away from him. All his happiness is gone, wiped away, like a cloud that has passed by and dissolved (cf. Hosea 6:4; Hosea 13:3).

Psalms 10:16

Their Contempt

In the preceding verses Job described the depraved environment from which the scum that despised him came. In Job 30:9-15, Job speaks of the way in which the scum, which he has described in the preceding verses, defames him (Job 30:9-12) and attacks him (Job 30:13-15).

In Job 30:9 Job says for the second time “now” (cf. Job 30:1) as an introduction for a description of the situation in which he finds himself now and which contrasts with his earlier situation. He is now mocked by the foam of society, by people for whom no one has any esteem, but only contempt. They sing mocking songs about him and make fun of him through mocking words. They amuse themselves with him.

Even such people look down on him with an abhorrent resentment (Job 30:10). They stay far away from him. Sometimes they run to him to spit in his face and then run away again. They do not do this out of fear, but because he stinks so much. Spitting on the ground when you see someone is a sign of contempt, but spitting in someone’s face is much worse. How deep his misery must be!

What Job says in Job 30:10-11 is strongly reminiscent of what people have done to the Lord Jesus (Psalms 22; 69; 102). He also felt the deep pain of it, but He suffered and did not threaten. He “kept entrusting [Himself] to Him who judges righteously” (1 Peter 2:23). If anyone can speak of the difference between past glory and present suffering, it is the Lord Jesus during His life on earth. He voluntarily exchanged glory with the Father for the greatest insult and mockery in the world.

In all the misery inflicted upon him by men, Job knows that in the end he was made powerless and humiliated by God (Job 30:11). His “bowstring” or “tent cord” is the thread by which he is bound to life. Peter speaks of his dying as “laying aside of my earthly dwelling [or: my tent]” (2 Peter 1:14). Job thought he had the thread of his life in his hand and controlled everything well. But God pushed him out of his socially strong and honorable position.

Now all respect for him is gone. The scum is exploiting his misery and defenselessness to belittle him even further. Everything that had kept them in check (“bridle”) when he lived in prosperity, they cast off and now they turn their biting mockery on him. They do not restrain their tongues, but give them free rein to ridicule and insult him (cf. Psalms 39:2; Psalms 141:3).

In Job 30:12 Job seems to speak of another group of opponents. They are of the same low rank, for he calls them “brood”. However, they don’t leave it at mockery, but also sue him and storm him. The right side is the place of the accuser (Zechariah 3:1; Psalms 109:6). Possibly by this brood and these prosecutors he means the disasters and ailments that have come over him. They are taken as a reason to accuse him of evil.

The heavy accusations drive him on the run. He compares himself to a besieged city. Against the wall of that city, siege walls are built, to take the city. Job feels the disasters as roads that are being made to lead him to ruin.

As a result, his path, or escape route, is cut off (Job 30:13). There is no escape. They are all striving for his downfall. Everyone and everything is against him. Among those who surround him there is no one to help him, there is no one who restrains them (cf. Job 29:12). All of them are besieging him. He is abandoned by God and people.

After the mockery the signal comes to the attack (Job 30:14). The attackers have made a breach in the wall of his defense. And it is “a wide breach”. In the disasters and accusations comes the destruction. Job is in danger to perish in the sea of suffering.

At the sight of the oncoming flood of suffering, Job feels that the horrors have turned against him (Job 30:15). As if by a gust of wind, his dignity has been taken away from him. All his happiness is gone, wiped away, like a cloud that has passed by and dissolved (cf. Hosea 6:4; Hosea 13:3).

Psalms 10:17

Their Contempt

In the preceding verses Job described the depraved environment from which the scum that despised him came. In Job 30:9-15, Job speaks of the way in which the scum, which he has described in the preceding verses, defames him (Job 30:9-12) and attacks him (Job 30:13-15).

In Job 30:9 Job says for the second time “now” (cf. Job 30:1) as an introduction for a description of the situation in which he finds himself now and which contrasts with his earlier situation. He is now mocked by the foam of society, by people for whom no one has any esteem, but only contempt. They sing mocking songs about him and make fun of him through mocking words. They amuse themselves with him.

Even such people look down on him with an abhorrent resentment (Job 30:10). They stay far away from him. Sometimes they run to him to spit in his face and then run away again. They do not do this out of fear, but because he stinks so much. Spitting on the ground when you see someone is a sign of contempt, but spitting in someone’s face is much worse. How deep his misery must be!

What Job says in Job 30:10-11 is strongly reminiscent of what people have done to the Lord Jesus (Psalms 22; 69; 102). He also felt the deep pain of it, but He suffered and did not threaten. He “kept entrusting [Himself] to Him who judges righteously” (1 Peter 2:23). If anyone can speak of the difference between past glory and present suffering, it is the Lord Jesus during His life on earth. He voluntarily exchanged glory with the Father for the greatest insult and mockery in the world.

In all the misery inflicted upon him by men, Job knows that in the end he was made powerless and humiliated by God (Job 30:11). His “bowstring” or “tent cord” is the thread by which he is bound to life. Peter speaks of his dying as “laying aside of my earthly dwelling [or: my tent]” (2 Peter 1:14). Job thought he had the thread of his life in his hand and controlled everything well. But God pushed him out of his socially strong and honorable position.

Now all respect for him is gone. The scum is exploiting his misery and defenselessness to belittle him even further. Everything that had kept them in check (“bridle”) when he lived in prosperity, they cast off and now they turn their biting mockery on him. They do not restrain their tongues, but give them free rein to ridicule and insult him (cf. Psalms 39:2; Psalms 141:3).

In Job 30:12 Job seems to speak of another group of opponents. They are of the same low rank, for he calls them “brood”. However, they don’t leave it at mockery, but also sue him and storm him. The right side is the place of the accuser (Zechariah 3:1; Psalms 109:6). Possibly by this brood and these prosecutors he means the disasters and ailments that have come over him. They are taken as a reason to accuse him of evil.

The heavy accusations drive him on the run. He compares himself to a besieged city. Against the wall of that city, siege walls are built, to take the city. Job feels the disasters as roads that are being made to lead him to ruin.

As a result, his path, or escape route, is cut off (Job 30:13). There is no escape. They are all striving for his downfall. Everyone and everything is against him. Among those who surround him there is no one to help him, there is no one who restrains them (cf. Job 29:12). All of them are besieging him. He is abandoned by God and people.

After the mockery the signal comes to the attack (Job 30:14). The attackers have made a breach in the wall of his defense. And it is “a wide breach”. In the disasters and accusations comes the destruction. Job is in danger to perish in the sea of suffering.

At the sight of the oncoming flood of suffering, Job feels that the horrors have turned against him (Job 30:15). As if by a gust of wind, his dignity has been taken away from him. All his happiness is gone, wiped away, like a cloud that has passed by and dissolved (cf. Hosea 6:4; Hosea 13:3).

Psalms 10:18

His Suffering

Job’s soul is poured out within him, which means that he surrenders to his misery (Job 30:16). He collapses, as it were. He feels how the last bit of life is flowing out of him. The days of his misery seize him, as if they have hands that grip him powerfully, they overwhelm him. His whole existence and feeling are controlled by it. Every day is full of misery, and the days are string together without any relief presenting itself.

The night is no better than the day (Job 30:17). It seems as if the pain increases at night. The pain shoots through his bones. Pain in the bones is the deepest pain. We sometimes say that we are cold to the bone and by that we mean that we are cold through and through. Thus Job suffered through and through pain in the night, so that he had no rest even at night (cf. Job 33:19). Nor did his gnawing pains take rest at night. He constantly had palpitations, through which he also remained awake.

After Job spoke of the invisible bones and gnawing pains in his body, he spoke of “my garment”, which is his appearance. He became unrecognizable because of the devastating power of his illness and ulcers (Job 30:18). He feels seized by God with “great force” at the throat, in a way that a collar of a coat can be so tight around the neck that you feel as if you are suffocating.

Job then feels himself thrown by God into the mire of calamity and misery (Job 30:19). As a result, he finds himself in a terrible situation and is shunned by everyone. As for him himself, all strength and life have vanished from him, which he expresses by saying that he has become “like dust and ashes” (cf. Genesis 18:27). From the beginning he has been “in the midst of ashes” (Job 2:8) and now he feels as if by God’s action he has become as low and worthless as dust and ashes.