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Job Chapter
Eighteen
Job 18
Chapter Contents
Bildad reproves Job. (1-4) Ruin attends the wicked.
(5-10) The ruin of the wicked. (11-21)
Commentary on Job 18:1-4
(Read Job 18:1-4)
Bildad had before given Job good advice and
encouragement; here he used nothing but rebukes, and declared his ruin. And he
concluded that Job shut out the providence of God from the management of human
affairs, because he would not admit himself to be wicked.
Commentary on Job 18:5-10
(Read Job 18:5-10)
Bildad describes the miserable condition of a wicked man;
in which there is much certain truth, if we consider that a sinful condition is
a sad condition, and that sin will be men's ruin, if they do not repent. Though
Bildad thought the application of it to Job was easy, yet it was not safe nor
just. It is common for angry disputants to rank their opponents among God's
enemies, and to draw wrong conclusions from important truths. The destruction
of the wicked is foretold. That destruction is represented under the similitude
of a beast or bird caught in a snare, or a malefactor taken into custody.
Satan, as he was a murderer, so he was a robber, from the beginning. He, the
tempter, lays snares for sinners wherever they go. If he makes them sinful like
himself, he will make them miserable like himself. Satan hunts for the precious
life. In the transgression of an evil man there is a snare for himself, and God
is preparing for his destruction. See here how the sinner runs himself into the
snare.
Commentary on Job 18:11-21
(Read Job 18:11-21)
Bildad describes the destruction wicked people are kept
for, in the other world, and which in some degree, often seizes them in this
world. The way of sin is the way of fear, and leads to everlasting confusion,
of which the present terrors of an impure conscience are earnests, as in Cain
and Judas. Miserable indeed is a wicked man's death, how secure soever his life
was. See him dying; all that he trusts to for his support shall be taken from
him. How happy are the saints, and how indebted to the lord Jesus, by whom
death is so far done away and changed, that this king of terrors is become a
friend and a servant! See the wicked man's family sunk and cut off. His
children shall perish, either with him or after him. Those who consult the true
honour of their family, and its welfare, will be afraid of withering all by
sin. The judgments of God follow the wicked man after death in this world, as a
proof of the misery his soul is in after death, and as an earnest of that
everlasting shame and contempt to which he shall rise in the great day. The
memory of the just is blessed, but the name of the wicked shall rot, Proverbs 10:7. It would be well if this report
of wicked men would cause any to flee from the wrath to come, from which their
power, policy, and riches cannot deliver them. But Jesus ever liveth to deliver
all who trust in him. Bear up then, suffering believers. Ye shall for a little
time have sorrow, but your Beloved, your Saviour, will see you again; your
hearts shall rejoice, and your joy no man taketh away.
── Matthew Henry《Concise Commentary on Job》
Job 18
Verse 2
[2] How
long will it be ere ye make an end of words? mark, and afterwards we will
speak.
Ye — Thou, O Job; of whom
he speaks here, as also verse 3, in the plural number, as was a common
idiotism of the Eastern language, to speak thus of one person, especially where
he was one of eminency.
Mark —
Consider the matter better.
Verse 3
[3] Wherefore are we counted as beasts, and reputed vile in your sight?
Beasts —
Ignorant, and stupid men, chap. 17:4,10.
Verse 4
[4] He
teareth himself in his anger: shall the earth be forsaken for thee? and shall
the rock be removed out of his place?
He — Job. Thou art thy own
tormentor.
Forsaken —
Shall God give over the government of the earth for thy sake, to prevent thy
complaints and clamours? Shall the counsels of God, which are more immoveable
than rocks, and the whole course of his providence be altered to comply with
thy humours?
Verse 7
[7] The
steps of his strength shall be straitened, and his own counsel shall cast him
down.
Steps —
His strong steps, by a vulgar Hebraism: his attempts and actions; such of them
as seem to be contrived with greatest strength of understanding, and carried on
with greatest resolution.
Straitened —
Shall be hindered and entangled. He shall be cast into difficulties and
perplexities, so that he shall not be able to proceed, and to accomplish his enterprizes.
Verse 8
[8] For he is cast into a net by his own feet, and he walketh upon a snare.
Feet — By
his own designs and actions.
Verse 13
[13] It
shall devour the strength of his skin: even the firstborn of death shall devour
his strength.
First-born — A
terrible kind of death. The first-born was the chief of his brethren, and
therefore this title is given to things eminent in their kind.
Verse 14
[14] His
confidence shall be rooted out of his tabernacle, and it shall bring him to the
king of terrors.
Confidence —
All the matter of his confidence, his riches, and children.
Terrors — To
death, which even Aristotle called, The most terrible of all terribles. And
this it will do, either because it will expose him to his enemies, who will
kill him; or because the sense of his disappointments, and losses, and dangers,
will break his heart.
Verse 15
[15] It
shall dwell in his tabernacle, because it is none of his: brimstone shall be
scattered upon his habitation.
It — Destruction,
expressed verse 12, shall fix its abode with him.
Because —
Because it is none of his own, being got from others by deceit or violence.
Brimstone — It
shall be utterly destroyed, as it were, by fire and brimstone. He seems to
allude both to the destruction of Sodom, which happened not long before these
times, and to the judgment which befel Job, chap. 1:16.
Verse 18
[18] He
shall be driven from light into darkness, and chased out of the world.
Darkness —
From a prosperous life to disgrace and misery, and to the grave, the land of
darkness.
Verse 20
[20] They
that come after him shall be astonied at his day, as they that went before were
affrighted.
Astonied — At
the day of his destruction. They shall be amazed at the suddenness, and
dreadfulness of it.
Before —
Before the persons last mentioned. Those who lived in the time and place where
this judgment was inflicted.
Verse 21
[21]
Surely such are the dwellings of the wicked, and this is the place of him that
knoweth not God.
The place —
The condition.
── John Wesley《Explanatory Notes on Job》
18 Chapter 18
Verses 1-21
Then answered Bildad the Shuhite.
The danger of denouncing wickedness
How wonderfully well the three comforters painted the portrait of
wickedness! Nothing can be added to their delineation of sin. Every touch is
the touch of a master. If you would see what wickedness is, read the speeches
which are delivered in the Book of Job. Nothing can be added to their grim
truthfulness. But there is a great danger about this; there is a danger that
men may make a trade of denouncing wickedness. There is also a danger that men
may fall into a mere habit of making prayers. This is the difficulty of all
organised and official spiritual life. It is a danger which we cannot set
aside; it is, indeed, a peril we can hardly modify; but there is a horrible
danger in having to read the Bible at an appointed hour, to offer a prayer at a
given stroke of the clock, and to assemble for worship upon a public holiday,
But all this seems to be unavoidable; the very spirit of order requires it;
there must be some law of consent and fellowship, otherwise public worship
would be impossible; but consider the tremendous effect upon the man who has to
conduct that worship! It is a terrible thing to have to denounce sin every
Sunday twice at least; it is enough to ruin the soul to be called upon to utter
holy words at mechanical periods. (Joseph Parker, D. D.)
The second discourse of Bildad
We may look at the words of Bildad in this chapter in two aspects:
as representing the reprehensible in conduct, and the retributive in destiny.
I. The
reprehensible in conduct. There are four things implied in the second, third,
and fourth verses, which must be regarded as elements of evil.
1. There is wordiness. “How long will it be ere ye make an end of
words?” Job had spoken much. Wordiness implies superficiality. Copiousness of
speech is seldom retold in connection with profundity of thought. But it promotes,
as well as implies, infertility of thought. The man of fluent utterance gets on
so well without thinking, that he loses the habit of reflection. Nor is it less
an evil to the hearer. The wordy man wastes their precious time, exhausts their
patience, and often irritates his auditors.
2. There is unthoughtfulness. “Mark, and afterwards we will speak.”
He insinuates that Job had spoken without thought or intelligence, and calls
upon him to deliberate before he speaks. Unthoughtfulness is an evil of no
small magnitude.
3. There is contemptuousness. “Wherefore are we counted as beasts,
and reputed vile in your sight?” Job had said in the preceding chapter, “Thou
hast hid their heart from understanding: therefore shalt thou not exalt them.”
Bildad perhaps refers to this, and insinuates that Job had treated him and
those who were on his side as the beasts of the field--“senseless and
polluted.” Contempt for men is an evil: it is a moral wrong.
4. There is rage. “He teareth himself in his anger.” Bildad means to
indicate that Job was in a paroxysm of fury, that he had thrown aside the reins
of reason, and that he was borne on the whirlwind of exasperated passion. Hence
he administers reproof: “Shall the earth be forsaken for thee?” As if he had
said, Thou speakest as if everything and everybody must give way to thee; as if
the interests of all others must yield to thee; and that thou must have the
whole world to thyself, and all of us must clear off. “Shall the rock be
removed out of his place?” As if he had said, It would seem from thy reckless
speech that thou wouldest have the most immutable things in nature to suit thy
comfort and convenience. Rage is bad. When man gives way to temper he
dishonours his nature, he imperils his well-being, he wars with God and the
order of the universe. Now we are far enough from justifying Bildad in charging
these evils upon Job; albeit he was right in treating them as evils.
II. The retributive
is destiny. What are the retributive calamities that pursue and overtake the
sinner?
1. Desolation. “The light of the wicked shall be put out.” Light, by
the Orientals, was ever used as the emblem of prosperity. The extinction of the
light therefore is an image of utter desolation. Sin evermore makes desolate.
2. Embarrassment. “The steps of his strength shall be straitened, and
his own council shall cast him down,” etc. In every step of the sinner’s path
it may be said “the snare is laid for him in the ground, and a trap for him by
the way.” Truly the wicked is snared by the work of his own hands.
3. Alarms. “Terrors shall make him afraid on every side, and shall
drive him to his feet,” etc. (verses 11-14). Fear is at once the offspring and
avenger of sin. The guilty conscience peoples the whole sphere of life with the
grim emissaries of retribution. Fear is one of hell’s most tormenting fiends.
4. Destruction. “It shall dwell in his tabernacle because it is none
of his,” etc. (verses 15-21). His home will be gone; his tabernacle will be
“none of his” any longer. His memory will be gone. “His remembrance shall
perish from the earth.” Once his name was heard in the street, pronounced
perhaps often in the day by merchant, manufacturer, clerk, etc., but it has
passed away from all tongues. His presence will be gone. “He shall be driven from
light into darkness, and chased out of the world.” His progeny will be gone. He
shall neither have son nor nephew among his people. His nearest relations will
soon follow him to the grave, and none will appear to make mention of his name.
Suffering must follow sin, as certain as season follows season. Hell is bound
by chains stronger than those that bind the planets to the sun. (Homilist.)
Then answered Bildad the Shuhite.
The danger of denouncing wickedness
How wonderfully well the three comforters painted the portrait of
wickedness! Nothing can be added to their delineation of sin. Every touch is
the touch of a master. If you would see what wickedness is, read the speeches
which are delivered in the Book of Job. Nothing can be added to their grim
truthfulness. But there is a great danger about this; there is a danger that
men may make a trade of denouncing wickedness. There is also a danger that men
may fall into a mere habit of making prayers. This is the difficulty of all
organised and official spiritual life. It is a danger which we cannot set
aside; it is, indeed, a peril we can hardly modify; but there is a horrible
danger in having to read the Bible at an appointed hour, to offer a prayer at a
given stroke of the clock, and to assemble for worship upon a public holiday,
But all this seems to be unavoidable; the very spirit of order requires it;
there must be some law of consent and fellowship, otherwise public worship
would be impossible; but consider the tremendous effect upon the man who has to
conduct that worship! It is a terrible thing to have to denounce sin every
Sunday twice at least; it is enough to ruin the soul to be called upon to utter
holy words at mechanical periods. (Joseph Parker, D. D.)
The second discourse of Bildad
We may look at the words of Bildad in this chapter in two aspects:
as representing the reprehensible in conduct, and the retributive in destiny.
I. The reprehensible in conduct.
There are four things implied in the second, third, and fourth verses, which
must be regarded as elements of evil.
1. There is wordiness. “How
long will it be ere ye make an end of words?” Job had spoken much. Wordiness
implies superficiality. Copiousness of speech is seldom retold in connection
with profundity of thought. But it promotes, as well as implies, infertility of
thought. The man of fluent utterance gets on so well without thinking, that he
loses the habit of reflection. Nor is it less an evil to the hearer. The wordy
man wastes their precious time, exhausts their patience, and often irritates
his auditors.
2. There is unthoughtfulness.
“Mark, and afterwards we will speak.” He insinuates that Job had spoken without
thought or intelligence, and calls upon him to deliberate before he speaks.
Unthoughtfulness is an evil of no small magnitude.
3. There is contemptuousness.
“Wherefore are we counted as beasts, and reputed vile in your sight?” Job had
said in the preceding chapter, “Thou hast hid their heart from understanding:
therefore shalt thou not exalt them.” Bildad perhaps refers to this, and
insinuates that Job had treated him and those who were on his side as the
beasts of the field--“senseless and polluted.” Contempt for men is an evil: it
is a moral wrong.
4. There is rage. “He teareth
himself in his anger.” Bildad means to indicate that Job was in a paroxysm of
fury, that he had thrown aside the reins of reason, and that he was borne on
the whirlwind of exasperated passion. Hence he administers reproof: “Shall the
earth be forsaken for thee?” As if he had said, Thou speakest as if everything
and everybody must give way to thee; as if the interests of all others must
yield to thee; and that thou must have the whole world to thyself, and all of
us must clear off. “Shall the rock be removed out of his place?” As if he had
said, It would seem from thy reckless speech that thou wouldest have the most
immutable things in nature to suit thy comfort and convenience. Rage is bad.
When man gives way to temper he dishonours his nature, he imperils his
well-being, he wars with God and the order of the universe. Now we are far
enough from justifying Bildad in charging these evils upon Job; albeit he was
right in treating them as evils.
II. The retributive is
destiny. What are the retributive calamities that pursue and overtake the
sinner?
1. Desolation. “The light of
the wicked shall be put out.” Light, by the Orientals, was ever used as the
emblem of prosperity. The extinction of the light therefore is an image of
utter desolation. Sin evermore makes desolate.
2. Embarrassment. “The steps
of his strength shall be straitened, and his own council shall cast him down,”
etc. In every step of the sinner’s path it may be said “the snare is laid for
him in the ground, and a trap for him by the way.” Truly the wicked is snared
by the work of his own hands.
3. Alarms. “Terrors shall
make him afraid on every side, and shall drive him to his feet,” etc. (verses
11-14). Fear is at once the offspring and avenger of sin. The guilty conscience
peoples the whole sphere of life with the grim emissaries of retribution. Fear
is one of hell’s most tormenting fiends.
4. Destruction. “It shall
dwell in his tabernacle because it is none of his,” etc. (verses 15-21). His
home will be gone; his tabernacle will be “none of his” any longer. His memory
will be gone. “His remembrance shall perish from the earth.” Once his name was
heard in the street, pronounced perhaps often in the day by merchant,
manufacturer, clerk, etc., but it has passed away from all tongues. His
presence will be gone. “He shall be driven from light into darkness, and chased
out of the world.” His progeny will be gone. He shall neither have son nor
nephew among his people. His nearest relations will soon follow him to the
grave, and none will appear to make mention of his name. Suffering must follow
sin, as certain as season follows season. Hell is bound by chains stronger than
those that bind the planets to the sun. (Homilist.)
Verse 4
Shall
the earth be forsaken for thee?
The folly of
discontent
Some
of Job’s friends said to him, “Shall the earth be forsaken for thee, and shall
the rock be removed out of its place?” So I may say to every discontented,
impatient heart, “What! shall the providence of God change its course for thee?
Dost thou think it such a weak thing that, because it does not please thee, it
must alter its course? Be thou content, or not content, the providence of God
will go on.” When you are in a ship at sea that has all her sails spread with a
full gale of wind, and swiftly sailing, can you make it still by running up and
down in the ship? No more can you make the providence of God change its course
with your fretting; it will go on with power, do what thou canst. (J.
Burroughs.)
Verse
5-6
The light of the wicked shall be put out.
--The reference is to a lamp that was suspended from the ceiling. The Arabians
are fond of this image. Thus they say, “Bad fortune has extinguished my lamp.”
Of a man whose hopes are remarkably blasted, they say, “He is like a lamp which
is immediately extinguished if you let it sink in the oil” (see Schultens). The
putting out of the lamp is to the Orientals an image of utter desolation. It is
the universal custom to have a light burning in their houses at night. “The
houses of Egypt in modern times are never without lights; they burn lamps all
the night long, and in every occupied apartment. So requisite to the comfort of
a family is this custom reckoned, and so imperious is the power which it
exercises, that the poorest people would rather retrench part of their food
than neglect it.”--Paxton. It is not improbable that this custom prevailed in
former times in Arabia, as it now does in Egypt; and this consideration will
give increased beauty and force to the passage. (Albert Barnes.)
Three sorts of light
Moral, spiritual, civil.
1. Moral light is the light of wisdom, prudence, and understanding.
In this sense some Rabbins understand the text; as if he had said, the wicked
man shall be made a very fool, destitute of wit, reason, understanding, and
ability to judge or know what evil is upon him, or what is good for him. The
spirit of counsel shall be taken from him. That is a sore judgment.
2. There is spiritual light, and that is double. The light of the
knowledge of God, and the light of comfort from God. The knowledge we receive
from God is light; and the joy we receive from God is light. Some interpret the
peace of this spiritual light. Though a wicked man, an hypocrite, hath a great
measure of this light, yet his light shall be put out, as Christ threatens (Matthew 13:12).
3. A civil light: that is, the light of outward prosperity. And so
these words are a gradation, teaching us that, not only whatsoever a carnal man
reckons his greatest splendour, but what he calls his smallest ray of temporal
blessedness, shall be wrapt in darkness and obscurity. Outward prosperity may
be called “light” upon a threefold consideration.
3. Light makes us conspicuous: we are seen what we are in the light.
Thus outward prosperity makes men appear. Poverty joins with obscurity. (Joseph
Caryl.)
The light shall be dark in
his tabernacle.
A plea for the idiot
The text is part of Bildad’s description of a wicked man. The
description might, however, be adapted to represent weakness and deficiency, as
well as wickedness. Those who are of radically weak understanding may be spoken
of thus: “The light shall be dark in his tabernacle.” There is a four-fold
light in our nature, placed there by our Creator, the Father of our
spirits--the light of the understanding, the light of the judgment, the light
of the conscience (including the whole moral sense), and the light of the
religious sensibility, This light may be diminished, nay, even extinguished, by
wickedness. Sin reduces the natural light within us, and continuous sinning
involves constant decrease in that light. Sins in the body and sins against the
body lessen the light of the understanding, and reduce the power of mental
conception, and the power of thought. All sin perverts the judgment, sears the
conscience, and blunts the moral sense. By continuing in sin there is a
hardening process carried on, so that sin is at length committed without fear,
or remorse, or regret. All sin tends to destroy faith in God, and to stop
intercourse with God. The whole tendency of sin is to reduce the light within
him. But there is a Deliverer from this position; there is a Saviour from this
condition There is, in some cases, a natural deficiency of the light of which
we have been speaking--a natural defect in conscience, understanding, judgment,
and religious sensibility--a deep and radical defect. This is idiocy. “The
light is dark in the tabernacle.” What can be done in such cases? Five things.
1. Whatever latent capacity is possessed may be developed--power of
observation, and of speech, power of attention and acquisition, power of
thought and feeling, power of skill and labour, moral and religious power. The
idiot is not a broken vessel, but an unfilled vessel; not a broken candlestick,
but a candlestick with a feeble lamp.
2. The external condition may be made comfortable and pleasant, and
favourable to the idiot’s improvement. The dwelling may be made wholesome and
attractive, and may present objects to the eye which shall call out the
imagination, and evoke healthy sentiment and feeling.
3. All the energy of the body and of the spirit which is manifested
may be directed into the channels of usefulness.
4. The almost insupportable burden of providing for an idiot child in
the family whose means are scanty and insufficient may be shared or entirely
borne by Christian benevolence.
5. A refuge from observation, and mockery, and injudicious treatment,
and from ill-treatment, may be provided for idiots who are not poor. On all
grounds it is most undesirable for those who are distinctly idiotic to live
with those whose condition is sound. Consider the claims of idiots upon us
Christians. The birth of idiots is a great mystery. It is one of the mysteries
that would crush us if we did not look up. Way does God permit and inflict
idiocy? It cannot come from malevolence in God. All we can say is, God willeth,
and it must be right. Children smitten through their parents have a strong
claim--the strongest possible claim--upon Christian benevolence. We may not be
kept back from providing for the idiot by the fact that the affliction is
sometimes directly traceable to sin in the parents and other ancestors. (Samuel
Martin, M. A.)
Verse 12
His strength shall be hunger-bitten.
The hunger-biter
I. A curse which
will be fulfilled upon the ungodly. It is not said that they are hunger-bitten,
but that their strength is so; and if their strength is hunger-bitten, what
must their weakness be? When a man’s strength is bitten with hunger, what a
hunger must be raging throughout the whole of his nature! A large proportion of
men make their gold to be their strength, their castle, and high tower. But
every ungodly man ought to know that riches are not forever, and often they take
to themselves wings and flee away. If this hunger does not come upon the
ungodly man during the former part of his life, it will come to him at the
close of it.
II. The kind of
discipline through which God puts the self-righteous when He means to save them.
Many people are very religious, but are not saved. When God means to save a
man, the hunger of the heart comes in and devours all his boasted excellence.
Some are very satisfied because, in addition to a commendable life they have
performed certain ceremonies to which they impute great sanctity. May your
strength be hunger-bitten if you are resting in anything which is external and
unspiritual.
III. There are many
of God’s servants whose strength is lamentably hunger-bitten. They may be
hunger-bitten through not feeding upon the Word of God. (C. H. Spurgeon.)
Verse 14
His confidence shall be rooted out of his tabernacle, and it shall
bring him to the king of terrors.
The confidence of the wicked
The world understands by the word “wicked” one who offends against
the law of conscience,--one who breaks the second table of the law, the only
table which it thinks important. Scripture means by it one who violates his
relationship to God,--who transgresses the first table of the law. The term
“wicked” has much more reference to the state of their hearts towards God than
their state before man. Bildad shows the effects of wickedness.
I. On the wicked
man himself (Job 18:7-8). The great point in these
verses is the certainty with which he brings misery upon himself. His very sins
are made his chastisement.
II. On his family (Job 18:6). “The light shall be darkened
in his tabernacle.” In some Eastern countries a lamp is suspended from the
ceiling of each room, and kept burning all the night, so that the house is full
of light. And so, in the dwellings of the godly, there is light--the light of
God’s presence. But in the dwellings of the ungodly there is no such light, and
no blessing. And with the absence of this there is also, very often, the
absence of family union and love. Very different is the Christian’s confidence.
It rests upon a faithful and unchanging Saviour. Its roots strike deep into the
everlasting hills. (George Wagner.)
It shall bring him to the
king of terrors.
Death is terrible
Under a threefold consideration.
1. If we consider the antecedents, the forerunners or harbingers of
death, which are pains, sicknesses, and diseases.
2. If we consider the nature of death. What is death? Death is a
disunion; all disunions are troublesome, and some are terrible. Those are most
terrible which rend that from us which is nearest to us. Death is also a
privation, and a total privation. Death is such a privation, as from which
there can be no return to nature.
3. In regard of the consequents. Rottenness and corruption consume
the dead, and darkness covers them in the grave. We may ranks a threefold
gradation of the terribleness of death.
A believer moves on these principles.
1. That death cannot break the bond of the covenant between God and
us.
2. Death may break the union between the soul and the body, but it
cannot break the union between the soul and Christ. This outlives death.
3. The apostle asserts that the sting of death is out.
4. Scripture calls death a sleep or rest.
5. Death puts a period to our earthly sorrows, and we have no reason
to be sorry for that.
6. It is called a “going to God,” in whom we shall have an eternal
enjoyment.
7. It is a dying to live, as well as a dying from life. (Joseph
Caryl.)
──《The Biblical Illustrator》