Job 24:10
Without clothing, they wander about naked. They carry the sheaves, but still go hungry.
Without clothing
The phrase "without clothing" in this context highlights the extreme poverty and destitution faced by the oppressed. In the ancient Near Eastern culture, clothing was not only a necessity for protection against the elements but also a symbol of dignity and social status. The Hebrew word used here, "ערום" (arum), can mean both "naked" and "unprotected," emphasizing vulnerability. This imagery serves as a powerful indictment against those who exploit the poor, stripping them of their basic human rights and dignity. It calls to mind the biblical mandate to care for the needy, as seen in passages like Isaiah 58:7, which urges believers to "clothe the naked."

they wander about naked
The phrase "they wander about naked" further underscores the plight of the impoverished. The act of wandering suggests a lack of stability and security, a life of constant movement without a place to call home. In biblical times, being naked was often associated with shame and exposure, as seen in Genesis 3:7 when Adam and Eve realized their nakedness. This imagery is a stark reminder of the consequences of societal injustice, where the vulnerable are left to fend for themselves without support or protection. It challenges the reader to reflect on their responsibility to provide for those in need, as instructed in James 2:15-16.

They carry the sheaves
"Sheaves" refers to bundles of grain stalks that have been harvested and tied together. In an agrarian society, carrying sheaves was a common task for laborers during the harvest season. The Hebrew word "עמיר" (amir) signifies the hard work and toil involved in gathering the harvest. However, the irony in this phrase is palpable: despite their labor, these individuals do not benefit from the fruits of their work. This reflects a broader biblical theme of injustice, where the laborer is denied their rightful reward, as echoed in James 5:4, which condemns withholding wages from workers.

but still go hungry
The phrase "but still go hungry" highlights the cruel irony and injustice faced by the laborers. Despite their hard work in the fields, they are deprived of the very sustenance they help produce. This situation is a direct violation of the biblical principle that "the worker deserves his wages" (Luke 10:7). The Hebrew word "רעב" (raeb) for "hungry" conveys a deep, gnawing need, emphasizing the severity of their plight. This verse serves as a poignant reminder of the importance of justice and compassion in society, urging believers to ensure that all people have access to the basic necessities of life, as advocated in Proverbs 31:8-9, which calls for speaking up for those who cannot speak for themselves.

Persons / Places / Events
1. Job
The central figure in the Book of Job, a man of great faith and patience who endures immense suffering and questions the justice of God.

2. The Oppressed
The verse refers to those who are suffering and oppressed, highlighting their lack of basic necessities like clothing and food.

3. The Oppressors
Implicit in the text are those who exploit the labor of the oppressed, allowing them to work but not providing for their basic needs.

4. The Sheaves
Symbolic of the harvest and the fruits of labor, representing the work done by the oppressed.

5. The Wilderness
While not directly mentioned in this verse, the broader context of Job often refers to desolate places, symbolizing the isolation and hardship faced by the oppressed.
Teaching Points
Compassion for the Oppressed
As Christians, we are called to have compassion for those who are suffering and to take action to alleviate their burdens.

Justice in Labor
The verse challenges us to consider how we treat those who work for us or with us, ensuring that we are fair and just in our dealings.

Awareness of Injustice
Job 24:10 serves as a reminder to be aware of the injustices around us and to advocate for those who cannot speak for themselves.

Stewardship of Resources
We are reminded of the importance of using our resources to help those in need, reflecting God's love and provision.

Trust in God's Justice
Even when we see injustice, we are encouraged to trust in God's ultimate justice and timing, knowing that He sees and will act.
Bible Study Questions
1. How does Job 24:10 challenge our understanding of justice and fairness in today's world?

2. In what ways can we, as individuals or as a church, provide for those who are "without clothing" or "go hungry" in our communities?

3. How does the treatment of the oppressed in Job 24:10 compare to the biblical commands for justice and mercy found in other scriptures?

4. What practical steps can we take to ensure that we are not complicit in systems of oppression or exploitation?

5. How can we maintain hope and trust in God's justice when we witness or experience injustice in our own lives?
Connections to Other Scriptures
Deuteronomy 24:14-15
This passage commands fair treatment of workers, emphasizing the importance of paying laborers promptly and justly, contrasting with the exploitation seen in Job 24:10.

Isaiah 58:6-7
These verses call for true fasting, which includes sharing food with the hungry and providing clothing for the naked, aligning with the needs highlighted in Job 24:10.

James 5:4
This New Testament passage warns against withholding wages from workers, echoing the injustice faced by the laborers in Job 24:10.
Examples of God's Incomprehensible DealingsE. Johnson Job 24:1-12
Apparent Anomalies in the Divine JudgmentR. Green Job 24:1-22
Consideration for OthersJ. Ruskin.Job 24:1-25
Great Crimes not Always Followed by Great Punishment in This LifeHomilistJob 24:1-25
People
Job
Places
Uz
Topics
Bear, Carry, Cause, Clothes, Clothing, Fields, Grain, Hungry, Naked, Poor, Sheaf, Sheaves, Though
Dictionary of Bible Themes
Job 24:1-12

     5339   home
     5554   status

Job 24:2-11

     8715   dishonesty, and God

Job 24:2-12

     5972   unkindness

Job 24:4-10

     5169   nakedness

Job 24:5-11

     5569   suffering, hardship

Job 24:10-11

     5522   servants, work conditions

Library
Whether the Husband Can on his Own Judgment Put Away his Wife on Account of Fornication?
Objection 1: It would seem that the husband can on his own judgment put away his wife on account of fornication. For when sentence has been pronounced by the judge, it is lawful to carry it out without any further judgment. But God, the just Judge, has pronounced this judgment, that a husband may put his wife away on account of fornication. Therefore no further judgment is required for this. Objection 2: Further, it is stated (Mat. 1:19) that Joseph . . . being a just man . . . "was minded to put"
Saint Thomas Aquinas—Summa Theologica

Whether to be Eternal Belongs to God Alone?
Objection 1: It seems that it does not belong to God alone to be eternal. For it is written that "those who instruct many to justice," shall be "as stars unto perpetual eternities [*Douay: 'for all eternity']" (Dan. 12:3). Now if God alone were eternal, there could not be many eternities. Therefore God alone is not the only eternal. Objection 2: Further, it is written "Depart, ye cursed into eternal [Douay: 'everlasting'] fire" (Mat. 25:41). Therefore God is not the only eternal. Objection 3: Further,
Saint Thomas Aquinas—Summa Theologica

Whether in Hell the Damned are Tormented by the Sole Punishment of Fire?
Objection 1: It would seem that in hell the damned are tormented by the sole punishment of fire; because Mat. 25:41, where their condemnation is declared, mention is made of fire only, in the words: "Depart from Me, you cursed, into everlasting fire." Objection 2: Further, even as the punishment of purgatory is due to venial sin, so is the punishment of hell due to mortal sin. Now no other punishment but that of fire is stated to be in purgatory, as appears from the words of 1 Cor. 3:13: "The fire
Saint Thomas Aquinas—Summa Theologica

Whether the Old Law Set Forth Suitable Precepts About the Members of the Household?
Objection 1: It would seem that the Old Law set forth unsuitable precepts about the members of the household. For a slave "is in every respect his master's property," as the Philosopher states (Polit. i, 2). But that which is a man's property should be his always. Therefore it was unfitting for the Law to command (Ex. 21:2) that slaves should "go out free" in the seventh year. Objection 2: Further, a slave is his master's property, just as an animal, e.g. an ass or an ox. But it is commanded (Dt.
Saint Thomas Aquinas—Summa Theologica

Degrees of Sin
Are all transgressions of the law equally heinous? Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. He that delivered me unto thee, has the greater sin.' John 19: 11. The Stoic philosophers held that all sins were equal; but this Scripture clearly holds forth that there is a gradual difference in sin; some are greater than others; some are mighty sins,' and crying sins.' Amos 5: 12; Gen 18: 21. Every sin has a voice to speak, but some
Thomas Watson—The Ten Commandments

The Desire of the Righteous Granted;
OR, A DISCOURSE OF THE RIGHTEOUS MAN'S DESIRES. ADVERTISEMENT BY THE EDITOR As the tree is known by its fruit, so is the state of a man's heart known by his desires. The desires of the righteous are the touchstone or standard of Christian sincerity--the evidence of the new birth--the spiritual barometer of faith and grace--and the springs of obedience. Christ and him crucified is the ground of all our hopes--the foundation upon which all our desires after God and holiness are built--and the root
John Bunyan—The Works of John Bunyan Volumes 1-3

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be
John Edgar McFadyen—Introduction to the Old Testament

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