“Yes, the light of the wicked will be put out. The spark of his fire won’t shine.
The light will be dark in his tent. His lamp above him will be put out.
The steps of his strength will be shortened. His own counsel will cast him down.
For he is cast into a net by his own feet, and he wanders into its mesh.
A snare will take him by the heel. A trap will catch him.
A noose is hidden for him in the ground, a trap for him on the path.
Terrors will make him afraid on every side, and will chase him at his heels.
His strength will be famished. Calamity will be ready at his side.
The members of his body will be devoured. The firstborn of death will devour his members.
He will be rooted out of the security of his tent. He will be brought to the king of terrors.
There will dwell in his tent that which is none of his. Sulfur will be scattered on his habitation.
His roots will be dried up beneath. His branch will be cut off above.
His memory will perish from the earth. He will have no name in the street.
He will be driven from light into darkness, and chased out of the world.
He will have neither son nor grandson among his people, nor any remaining where he lived.
Those who come after will be astonished at his day, as those who went before were frightened.
Surely such are the dwellings of the unrighteous. This is the place of him who doesn’t know God.”
Geneva Bible translators 1599 · Public Domain On vv5, 8, 12, 13, 14, 15, 18, 20 When the wicked is in his prosperity, then God…
When the wicked is in his prosperity, then God changeth his state: and this is his ordinary working for their sins.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv5–21 Job 18:5 Yea, the light of the wicked shall…
Job 18:5 Yea, the light of the wicked shall be put out, and the spark of his fire shall not shine.
Ver. 5. Yea, the light of the wicked shall be put out] The ensuing description of a wicked man’s unhappiness in like, at death, and after death, is very true, and daintily set forth, but falsely and wrongfully wrested against Job. Yea, or of a surety, the light of the wicked shall be put out, though thou wilt not hear of it; but the truth shall be spoken, however it be taken, and thou shalt hereby see thyself to be a wicked man, because thy light is extinct, that is, thy outward prosperity, fitly compared to light, because, 1. It cheereth our minds; 2. Directeth our hands to every business; 3. Lesseneth our frights; 4. Rendereth us conspicuous. The light of the wicked shall put out itself (so some render it); he is commonly the cause of his own ruin (Merlin).
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And the spark of his fire shall not shine] He is quenched as the fire of the thorns, Psa 118:12. Whereof, after a while, neither spark nor spunk remaineth.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv5–21 Yea; the thing is true and certain, notwithstanding thy…
Yea; the thing is true and certain, notwithstanding thy dissatisfaction and opposition against it.
The light of the wicked shall be put out; all their glory and felicity shall perish.
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The spark of his fire, i.e. their highest and brightest glory, which he calleth the spark, &c., because, like a spark, it shines briskly for a moment, but is quickly extinct.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv5, 11 The rest of Bildad's discourse is entirely taken up…
The rest of Bildad's discourse is entirely taken up in an elegant description of the miserable condition of a wicked man, in which there is a great deal of certain truth, and which will be of excellent use if duly considered - that a sinful condition is a sad condition, and that iniquity will be men's ruin if they do not repent of it. But it is not true that all wicked people are visibly and openly made thus miserable in this world; nor is it true that all who are brought into great distress and trouble in this world are therefore to be deemed and adjudged wicked men, when no other proof appears against them; and therefore, though Bildad thought the application of it to Job was easy, yet it was not safe nor just. In these verses we have,
I. The destruction of the wicked foreseen and foretold, under the similitude of darkness (Job 18:5, Job 18:6): Yea, the light of the wicked shall be put out. Even his light, the best and brightest part of him, shall be put out; even that which he rejoiced in shall fail him. Or the yea may refer to Job's complaints of the great distress he was in and the darkness he should shortly make his bed in. "Yea," says Bildad, "So it is; thou art clouded, and straitened, and made miserable, and no better could be expected; for the light of the wicked shall be put out, and therefore thine shall." Observe here, 1. The wicked may have some light for a while, some pleasure, some joy, some hope within, as well as wealth, and honour, and power without. But his light is but a spark (Job 18:5), a little thing and soon extinguished. It is but a candle (Job 18:6), wasting, and burning down, and easily blown out. It is not the light of the Lord (that is sun-light), but the light of his own fire and sparks of his own kindling, Isa 50:11. 2. His light will certainly be put out at length, quite put out, so that not the least spark of it shall remain with which to kindle another fire. Even while he is in his tabernacle, while he is in the body, which is the tabernacle of the soul (Co2 5:1), the light shall be dark; he shall have no true solid comfort, no joy that is satisfying, no hope that is supporting. Even the light that is in him is darkness; and how great is that darkness! But, when he is put out of this tabernacle by death, his candle shall be put out with him. The period of his life will be the final period of all his days and will turn all his hopes into endless despair. When a wicked man dies his expectation shall perish, Pro 11:7. He shall lie down in sorrow.
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II. The preparatives for that destruction represented under the similitude of a beast or bird caught in a snare, or a malefactor arrested and taken into custody in order to his punishment, Job 18:7-10. 1. Satan is preparing for his destruction. He is the robber that shall prevail against him (Job 18:9); for, as he was a murderer, so he was a robber, from the beginning. He, as the tempter, lays snares for sinners in the way, wherever they go, and he shall prevail. If he make them sinful like himself, he will make them miserable like himself. He hunts for the precious life. 2. He is himself preparing for his own destruction by going on in sin, and so treasuring up wrath against the day of wrath. God gives him up, as he deserves and desires, to his own counsels, and then his own counsels cast him down, Job 18:7. His sinful projects and pursuits bring him into mischief. He is cast into a net by his own feet (Job 18:8), runs upon his own destruction, is snared in the work of his own hands (Psa 9:16); his own tongue falls upon him, Psa 64:8. In the transgression of an evil man there is a snare. 3. God is preparing for his destruction. The sinner by his sin is preparing the fuel and then God by his wrath is preparing the fire. See here, (1.) How the sinner is infatuated, to run himself into the snare; and whom God will destroy he infatuates. (2.) How he is embarrassed: The steps of his strength, his mighty designs and efforts, shall be straitened, so that he shall not compass what he intended; and the more he strives to extricate himself the more will he be entangled. Evil men wax worse and worse. (3.) How he is secured and kept from escaping the judgments of God that are in pursuit of him. The gin shall take him by the heel. He can no more escape the divine wrath that is in pursuit of him than a man, so held, can flee from the pursuer. God knows how to reserve the wicked for the day of judgment, Pe2 2:9.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv5–20 The light shall the dark in his tabernacle,.... Not…
The light shall the dark in his tabernacle,.... Not the light of the eye, in the tabernacle of his body, rather the light of nature and reason in him; and when that "light that is in a man becomes darkness", as our Lord says, "how great is that darkness!" Mat 6:23; but best of all it designs the light of prosperity in his house and family, which should be quite obscured:
and his candle shall be put out with him; which sometimes signifies the spirit of man, his rational soul, called "the candle of the Lord", Pro 20:27; which, though it dies not when man dies, yet its light is extinct with respect to the things of this life, and all its thoughts and reasonings are no more about civil matters, and the affairs of this world; in that sense this light is put out, and those thoughts perish with him, Psa 146:4; but more frequently it is used for outward prosperity, which if it continues with a man as long as he lives, as it often does, yet, when he dies, it ceases and is no more; it does not descend with him into the grave, and he cannot carry it into another world, but it is put out in "obscure darkness"; see Job 21:17.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv7, 8, 13, 14, 15, 18, 20, 21 Steps - His strong steps, by a vulgar Hebraism:…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv5, 6, 7, 8, 9, 13, 14, 15, 16, 17, 18, 19, 20, 21 Verse 5. The light of the wicked shall be…
Verse 5. The light of the wicked shall be put out] Some think it would be better to translate the original, "Let the light of the wicked be extinguished!" Thou art a bad man, and thou hast perverted the understanding which God hath given thee. Let that understanding, that abused gift, be taken away. From this verse to the end of the chapter is a continual invective against Job.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv5, 8, 9, 11, 13, 14, 15, 16, 20 Job 18:5-7. Yea — Depend upon it, the thing…
Job 18:5-7. Yea — Depend upon it, the thing is true and certain, notwithstanding thy dissatisfaction and opposition to it; the light of the wicked shall be put out — All their glory and felicity shall perish: and the spark of his fire shall not shine — His light is but a spark, which shines briskly for a moment, and is soon extinguished. The light shall be dark in his tabernacle — That is, in his family. Instead of his former splendour, both he and his children shall fall into extreme contempt and misery. And his candle shall be put out with him — His glory shall not descend to his posterity, as he designed and hoped it should, but die with him. The steps of his strength — His strong steps, by a vulgar Hebraism: his attempts and actions; such of them as seem to be contrived with the greatest strength of understanding, and carried on with the greatest resolution; shall be 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 enterprises. And his own counsel shall cast him down — He shall be undone by his own contrivances; either because God will give him up to dangerous and destructive mistakes, or because he will oppose him and turn his own devices against him.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv5–21 Yea - Truly; or, behold. Bildad here commences his…
Yea - Truly; or, behold. Bildad here commences his remarks on the certain destiny of the wicked, and strings together a number of apparently proverbial sayings, showing that calamity in various forms would certainly overtake the wicked. There is nothing particularly new in his argument, though the use of the various images which he employs shows how deep was the conviction of this doctrine at that time, and how extensively it prevailed.
The light of the wicked shall be put out - Light here is an emblem of prosperity.
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The spark of his fire - Hebrew the flame of his fire. There may be an allusion here to the customs of Arabian hospitality. This was, and is, their national glory, and it is their boast that no one is ever refused it. The emblem of fire or flame here may refer to the custom of kindling a fire on an eminence, near a dwelling, to attract the stranger to share the hospitality of the owner of it; or it may refer to the fire in his tent, which the stranger was always at liberty to share. In the collection of the Arabian poems, called the Hamasa, this idea occurs almost in the words of Bildad. The extract was furnished me by the Rev. Eli Smith. It is a boast of Salamiel, a prince of Tema. In extolling the virtues of his tribe, he says, “No fire of ours was ever extinguished at night without a guest; and of our guests never did one disparage us.” The idea here is, that the wicked would attempt to show hospitality, but the means would be taken away. He would not be permitted to enjoy the coveted reputation of showing it to the stranger, and the fire which might invite the traveler, or which might confer comfort on him, would be put out in his dwelling. The inability to extend the offer of a liberal hospitality would be equivalent to the deepest poverty or the most trying affliction.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv6, 7, 8, 9, 11, 13, 14, 15, 16, 20 Light; prosperity, (Menochius) offspring, &c. (Calmet)
Light; prosperity, (Menochius) offspring, &c. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv5, 6, 7, 8, 9, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21 That (Job 18:4) cannot be. The decree of God…
That (Job 18:4) cannot be. The decree of God is unalterable, the light (prosperity) of the wicked shall at length be put out.
his fire--alluding to Arabian hospitality, which prided itself on welcoming the stranger to the fire in the tent, and even lit fires to direct him to it. The ungodly shall be deprived of the means to show hospitality. His dwelling shall be dark and desolate!
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv5–21 THE DIVINE ORDER OF THE WORLD IS DISPLAYED IN…
THE DIVINE ORDER OF THE WORLD IS DISPLAYED IN THE INEVITABLE PUNISHMENT OF INCORRIGIBLE SINNERS. Job_18:5-21.
Hengstenberg divides the section into a Heptade, Job_18:5-11; and a Decade, Job_18:12-21.
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All things — nets, pitfalls, gins, nooses, snares, and traps — conspire to carry into effect the law of retribution established by God, Job_18:5-11.
5. The spark, etc. — The flame of his fire. There may be an allusion to the fires of hospitality which the wealthy Arabs were wont to light upon the tops of hills, to direct travellers to their houses for entertainment. An Arabian poet, cited by Scott, thus expresses the permanent prosperity of his family: “Neither is our fire, lighted for the benefit of the night stranger, extinguished.” The flame of fire is a common Oriental figure for splendid fortune. The extinction of the one implied that of the other.
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Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv5, 6, 7, 8, 9, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20 5–21. The disastrous end of the wicked, in the…
5–21. The disastrous end of the wicked, in the moral order of the world, is certain
The last verse naturally led over to this idea, which is the theme of the speech. The idea is set out in a great variety of graphic figures, and the speech is studded with sententious and proverbial sayings in the manner of the speaker’s first discourse (ch. 8). The history of the wicked man’s downfall is followed through all its stages:—
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Job_18:5-7.
The principle—the sinner’s light goes out.
Job_18:8-11.
The progress of his downfall.
Job_18:12-14.
The final scenes.
Job_18:15-17.
The extinction of his race and name.
Job_18:18-21.
Men’s horror of his fate and memory.
5–7. The principle—the sinner’s light goes out. The word yea means “notwithstanding”—in spite of Job’s struggling against the law, the law remains and verifies itself universally. The bright beacon light on the sinner’s tent goes out, and the cheerful flame on his hearth shines no more. His home is desolate. The word “light” lends itself in all languages for such general use, as the Arab proverb says, Fate has put out my light—extinguished my prosperity. The picture here however is scarcely to be so generalized.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv7, 8, 11, 12, 13, 14, 15, 16, 17, 19, 20, 21 (7) The steps of his strength.—i.e., his giant strides.…
(7) The steps of his strength.—i.e., his giant strides. He shall be the victim of his own devices, and when they seem to hold out the hope of prosperity shall lead him to destruction. (Comp. Ps. 141:11.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv5–21 Vers. 5-21. Bildad, from this point, turns wholly to…
Vers. 5-21. Bildad, from this point, turns wholly to denunciation. He strings together a long series of menaces probably ancient saws, drawn from "the wisdom of the Beni Kedem", (1Ki_4:30) and descriptive of the wretched fate of the wicked man, with whom he identifies Job. Yes, the light of the wicked shall be put out. Whatever the wicked man may at any time have acquired of splendour, glory, honour, wealth, or prosperity, shall be taken from him, and as it were extinguished. And the spark of his fire shall not shine. Not a single trace of his splendour, not a spark, not a glimmer, shall remain.
HOMILIES BY R. GREEN Vers. 5-14. The fruits of impiety.
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Again Bildad speaks. He is not the sufferer, hut the judge. Be who came as a comforter utters but miserable words in the ears of the afflicted one. His words are true in themselves, but wrongly applied. Justly he describes the fruits of impiety.
I To THE IMPIOUS THE LIGHT OF PROSPERITY IS EXCHANGED FOR THE DARKNESS OF MISFORTUNE. His "lamp is put out.
Sorrowfulness, sooner or later, overtakes him. For a time he is in great prosperity; but his sin finds him out. The ill-gotten gain of ungodliness has no blessing upon it, but a withering curse. Sooner or later the heyday of wicked rejoicing is exchanged for the blackness of dark night. Universal experience affirms this. It is a just punishment of wrong, and a warning to the tempted; while it admonishes the obedient, and declares "there is a God that judgeth in the earth.
II THE EVILLY FORMED PURPOSE OF IMPIETY FAILS. His "steps are straitened," how strong soever they may seem to be. Even his very counsel itself shall be a stumbling-block to cast the wicked down. The hope cherished without God must be disappointed; the selfish design is itself a trap for the feet of the ungodly.
III IMPIETY ENTANGLES IN DIFFICULTIES. "The snare is laid for him in the ground." The whole kingdom of right and truth is against him. Judgment waits on his steps. Sooner or later his feet will be in "the trap" that is laid "for him in the way." His course is not a plain, direct, clear course. His motives are confused. He hedges himself with difficulties. One wrong exposes him to another. At last "the gin takes him by the heel
IV IMPIETY EXCITES TO FEAR AND DREAD. "Terrors make him afraid on every side." The awakened conscience makes a coward of him. He fears the rustling of the leaf. Judgment is passed in the secret chambers of his soul. He cannot escape.
V IMPIETY WASTES THE STRENGTH AND BRINGS THE LIFE DOWN TO DESTRUCTION. Sin is the transgression of law. Laws of life cannot be broken without the health failing. An impious spirit, unruled and uncontrolled by righteous principle, will pursue evil and dangerous courses, will yield to evil habits, and the strength of the life will be undermined. Then "the firstborn of death shall devour his strength." He becomes the prey of. destruction. He is brought "to the king of terrors." Thus the course of impiety ends in ignominy, shame, and destruction. "This is the portion of their cup." Darkness, difficulty, fear, wasted purpose and wasted strength finally issuing in death, are the inevitable fruits of impiety. R.G.
Vers. 5, 6. The light extinguished.
This is a favourite idea of Bildad"s, that occurs more than once in his harangue (e.g. ver. 18). As usual, we may here follow the imagery of the Shuhite without applying it to Job. Wickedness extinguishes light.
I THE LIGHT OF KNOWLEDGE. Bad men may be learned and good men may be ignorant in regard to the knowledge of the schools and the world. But there is a deeper knowledge from which sin excludes, a light to which wickedness simply blinds the eye.
1. The knowledge of God. Spiritual knowledge depends on sympathy. But God is holy. Therefore the unholy, being out of sympathy with him, cannot understand his thoughts or his ways.
2. The knowledge of goodness. The wicked life is spent in a state of ignorance concerning the very nature of the Christian life. No one knows what that better life is till he has tried to live it.
3. The knowledge of the largest truth. Sin degrades and narrows the soul. It shuts off that wide, comprehensive vision which is only possible when passion and lust and all dark experiences are removed.
II THE LIGHT OF LOVE. All sin is selfishness. The wicked man degrades the very name of love. Its true meaning is quite unknown to him; or if it dawn upon him in his better moments, as when he takes his little child upon his knee and looks into its innocent eyes, it is like a light from a far-off world, which only makes the foul darkness of the regions his soul inhabits the more visible to his startled apprehension.
III THE LIGHT OF JOY. There is a mad pleasure in sin, and for a while it seems to fulfil its deceitful promises. But it is not long before its dupe discovers his folly, and finds that his so-called pleasure is a mockery. Of real unalloyed gladness he has none. There are bitter dregs at the bottom of the cup of self-indulgent pleasure which he drinks so greedily. All that he delights in is superficial, transient, unreal. When he has made the most of it, it leaves the deeper hunger of his soul unsatisfied.
IV. THE LIGHT OF LIFE. Light vitalizes; darkness is akin to death. The sinful soul is on the road to the gates of darkness, through which the road loads to the dreadful death which is its rightful wages. Already much of the light of life has faded away, and dim shadows as from the tomb hover about the career of wickedness. He who has chosen sin for his inheritance has chosen a sunless territory overshadowed by the dark wings of death.
V THE LIGHT OF GOD"S FAVOUR. When God lifts up his countenance upon any one, his light shines forth; for God is Light. (1Jn_1:5) But the wickedness that offends the Law of God necessarily removes the light of his favour. A certain temporary prosperity may remain, so that the foolish sinner may think himself a favourite of fortune. But there is no grace of God in it; and even in the glaring brightness of its immediate presence it is possible to see the meretricious tinsel, which is very different from the true glory of God"s goodness. W.F.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv5, 12, 14 The light of the wicked shall be put out.
Job_18:5-6
The light of the wicked shall be put out.
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--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 (Mat_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.
(1) Because as light refresheth and cheereth the spirits, so doth outward prosperity and the presence of worldly accommodations.
(2) Light helps us on in our work; no man can work until he have either the natural light of the sun and fire, or some artificial light. Prosperity and peace carry us on in our worldly affairs.
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 Bildads 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 idiots 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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v5 Bildad Reckons Job with the Hardened Sinners
Bildad Reckons Job with the Hardened Sinners
v. 5. Yea, that is, in spite of all Job’s ranting, the light of the wicked shall be put out, his prosperity utterly destroyed, and the spark of his fire shall not shine, the flames of his snug and safe hearth-fire would be extinguished.
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v. 6. The light shall be dark in his tabernacle, and his candle, the lamp suspended from the crosspiece above his head, shall be put out with him, this being a picture of utter desolation to the Oriental mind.
v. 7. The steps of his strength, the firm and mighty steps which he took in his self-conscious pride, shall be straitened, his movements hampered, his power shut in, and his own counsel shall cast him down, he is felled by his own wicked designs.
v. 8. For he is cast into a net by his own feet, driven by his own foolishness, he rushes to his ruin, and he walketh upon a snare, over pitfalls. He foolishly thinks that he is walking upon solid ground, whereas it is a network through which he is destined to plunge into a bottomless pit, to his everlasting destruction.
v. 9. The gin shall take him by the heel, literally, "shall take hold of his heel the trapnet," and the robber shall prevail against him, the snare shall fasten upon him, the noose holding him a prisoner.
v. 10. The snare is laid for him in the ground, the cord of the fowler, and a trap for him in the way, into which he steps unawares. Note the heaping of the expressions emphasizing the fate of the godless person.
v. 11. Terrors shall make him afraid on every side, fearful thoughts, as sent upon the wicked by God, to disturb him, and shall drive him to his feet, pursuing and searing him with every step that he takes, like specters of horror.
v. 12. His strength shall be hunger-bitten, or, "his calamity presents itself hungry," it seems hungry, greedy to devour him, and destruction shall be ready at his side, waiting for his fall, ready to pounce upon him.
v. 13. It shall devour the strength of his skin, literally, "the branches of his skin," the members of his body; even the first-born of death shall devour his strength, a picture emphasizing its destructive power and pointing out the terrible doom of death.
v. 14. His confidence shall be rooted out of his tabernacle, he is torn from his tent, his dwelling, in which he trusted, away from everything that made him happy, so that he is deprived of all hopes of the future, and it shall bring him to the king of terrors, making him march down to his execution at the hand of death.
v. 15. It shall dwell in his tabernacle, because it is none of his, literally, "There lives in his tent what is none of his," strange beings making their dwelling there, wild beasts or specters of horror; brimstone shall be scattered upon his habitation, being thrown down from heaven like the fire of God, 1:16, in order to make his dwelling a solitude, the monument of all everlasting curse.
v. 16. His roots shall be dried up beneath, as in a tree which is dead, and above shall his branch be cut off, withering and decaying with the trunk, both the wicked person and his children being struck by God’s punishment.
v. 17. His remembrance shall perish from the earth, and he shall have no name in the street, both in the inhabited part of the land and out on the plains, on the open steppes, the memory of his name would be forgotten.
v. 18. He shall be driven from light into darkness, out of the happiness of life into the misery of death, and chased out of the world, excluded forever from the habitations of men.
v. 19. He shall neither have son nor nephew, literally, "no sprout, no shoot," neither descendants nor progeny, among his people, nor any remaining in his dwellings, not a single one of his relationship escaping the terrible doom of extermination.
v. 20. They that come after him, the people of the West, shall be astonied at his day, horrified at the doom of destruction which came upon him, as they that went before, the people of the East, were affrighted, seized with terror, the neighbors on both sides feeling the horror which takes hold on men beholding such a judgment of extermination.
v. 21. Surely such are the dwellings of the wicked, thus it happens to the habitations of the unrighteous, and this is the place of him that knoweth not God, does not recognize and honor Him in the proper manner. The point of Bildad’s speech and comparison is, of course, this, that the misfortunes which had befallen Job showed that he belonged to this class of enemies of God.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv5, 7, 9, 12, 14, 16, 18, 21 General Information:
General Information:
Bildad continues speaking to Job.
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Indeed, the light of the wicked person will be put out; the spark of his fire will not shine
Bildad speaks of a wicked person dying as if his lamp were being blown out. AT: "What will happen is that the lives of wicked people like you end as quickly as we can put out a light or extinguish the flame of a fire" (See: Metaphor)
will be put out
This can be stated in active form. AT: "will go out" (See: Active or Passive)
The light will be dark in his tent; his lamp above him will be put out
Bildad continues to speak of the wicked person dying. He speaks of the wicked man's life as if it were the light in his tent. AT: It will be like the light in his tent has turned to darkness, like the lamp above him has gone out" (See: Metaphor)
translationWords
light
evil
fire
darkness
tent
lamp
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv5, 7, 8, 11, 13, 15, 17, 19, 20, 21 18:5 The light of the wicked will be snuffed…
18:5 The light of the wicked will be snuffed out could be a metaphor for a life of confused darkness (Prov 4:19); more likely, it indicates an early death (Prov 13:9; 24:20).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.