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繁體中文
英文原文
In this chapter Bildad makes a second assault upon Job. In his first discourse (Job 8:1-22) he had given him encouragement to hope that all should yet be well with him. But here there is not a word of that; he has grown more peevish, and is so far from being convinced by Job's reasonings that he is but more exasperated. I. He sharply reproves Job as haughty and passionate, and obstinate in his opinion, Job 18:1-4. II. He enlarges upon the doctrine he had before maintained, concerning the miser of wicked people and the ruin that attends them, Job 18:5-21. In this he seems, all along, to have an eye to Job's complaints of the miserable condition he was in, that he was in the dark, bewildered, ensnared, terrified, and hastening out of the world. "This," says Bildad, "is the condition of a wicked man; and therefore thou art one."
1-4
Second Address of Eliphaz (1520 BC)
繁體中文
以利法第二次發言（主前1520年）
¹ 書亞人比勒遝回答說：
² 你們尋索言語要到幾時？然後我們才可以說話。
³ 我們為何被算為畜生，在你眼中看為粗鄙呢？
⁴ 你在怒氣中撕裂自己；難道大地為你被廢棄嗎？磐石從原處被挪開嗎？
比勒遝在此向可憐的約伯射箭，發出苦毒之言，全然想不到自己雖是智慧和良善的人，在這件事上卻是在為撒但的計謀效力，加增了約伯的痛苦。
I. 他指控他說空洞無盡的話，正如以利法先前所做的（Job 15:2,3）：你們尋索言語要到幾時？（Job 18:2）。他在此不僅影射約伯本人，也影射會議的所有主持者（也許他認為以利法和瑣法沒有盡可能切中要害地說話），或是在場的某些人——他們也許站在約伯一邊，不時為他插上一句話，雖然沒有被記錄下來。比勒遝厭倦了聽別人說話，不耐煩地等到輪到自己，這不能算是任何人的長處，因為我們應當 快快地聽，慢慢地說。爭論者通常壟斷智慧的聲譽，然後堅持自己有權作發號施令者。這種行為在別人身上是多麼不相稱，每個人都看得見；但有此毛病的人卻少有能從自己身上看見的。曾經有一度，約伯在一切辯論中都有最後的發言權（Job 29:22）：他們說了就不再回答。 那時他有權有勢、昌盛富足；但如今他貧窮衰微，連說話都不太被容許，他所說的一切都像從前一樣被高抬的那樣被大大貶低了。因此（按世情而言）智慧和產業並好（傳 7:11）；因為 貧窮人的智慧被人藐視，他的話也無人聽從——因為他貧窮（傳 9:16）。
II. 不理會別人對他所說的話——這從 你們要思想，然後我們才可以說話 中可以看出。若聽的人不肯留心注意，即使所說的話再中肯，也是徒然的。讓 耳開如受教者 聽聞，然後 受教者的舌頭 才能發揮作用（賽 50:4），否則不能。對那些講論神之事的人而言，看見聽眾專心致志是一種鼓勵。
III. 帶著驕傲的輕蔑和鄙夷看待朋友們和他們所獻的意見（Job 18:3）：我們為何被算為畜生？ 這是不公正的。約伯確曾稱他們為 嘲笑者，曾描繪他們既不智慧也不仁慈，缺乏人的理性和溫柔，但他沒有稱他們為畜生；然而比勒遝卻如此描繪這事：1. 因為他高傲的心把他所聽見的話當作所能想像的最大的冒犯。驕傲的人容易覺得自己被輕視，超過實際的程度。2. 因為他急躁的心樂意找藉口來苛待約伯。傾向於嚴厲待人的人，總要使人以為別人先如此待了他們。
IV. 帶著猖獗的激情：你在怒氣中撕裂自己（Job 18:4）。在此他似乎影射約伯先前所說的話（Job 13:14）：我為何要用自己的牙咬住自己的肉呢？「這是你自取的，」比勒遝說。或者他影射約伯在 Job 16:9 所說的話，在那裏他似乎把這歸咎於神，或（有人認為）歸咎於以利法：他發怒撕裂我。「不，」比勒遝說；只有你獨自擔當。你在怒氣中撕裂自己。 注意，發怒是自討苦吃的罪。暴躁易怒的人撕裂並折磨自己。他撕裂自己的靈魂（原文如此）；每一項罪都傷害靈魂，撕裂靈魂，虧負靈魂（箴 8:36）——尤其是不受約束的激情。
V. 帶著驕傲和狂妄的期望，甚至想要向護理本身發號施令：難道大地為你被廢棄嗎？ 當然不會；這沒有道理，為了遷就一個人的脾氣而改變自然法則和違背既定的治理規律。約伯，你以為世界沒有你就站不住了嗎？以為你若傾覆了，全世界也與你一同傾覆被棄嗎？有人把這理解為對約伯自義的責備，虛假地暗示：要麼約伯是惡人，要麼我們就必須否定護理，假設神已經離棄了大地，萬古的磐石被挪開了。這更恰當地是對他激憤之抱怨的公正責備。當我們與護理的事件爭論時，我們忘記了：無論我們遭遇甚麼，這是 1. 照著神永遠的旨意和計謀。2. 照著所寫的道。經上如此記著：我們在世上必有苦難；我們既每日犯罪，就當預備為之受苦。3. 照著尋常的軌跡和慣例——護理的軌跡——不過是人之常情；期望神的旨意改變、他的方法更易、他的話語落空來迎合我們，與期望 大地為我們被廢棄、磐石從原處被挪開 一樣荒謬和不合理。
英文原文
Second Address of Eliphaz (1520 BC)
¹ Then answered Bildad the Shuhite, and said,
² How long will it be ere ye make an end of words? mark, and afterwards we will speak.
³ Wherefore are we counted as beasts, and reputed vile in your sight?
⁴ He teareth himself in his anger: shall the earth be forsaken for thee? and shall the rock be removed out of his place?
Bildad here shoots his arrows, even bitter words, against poor Job, little thinking that, though he was a wise and good man, in this instance he was serving Satan's design in adding to Job's affliction.
I. He charges him with idle endless talk, as Eliphaz had done (Job 15:2,3): How long will it be ere you make an end of words? Job 18:2. Here he reflects, not only upon Job himself, but either upon all the managers of the conference (thinking perhaps that Eliphaz and Zophar did not speak so closely to the purpose as they might have done) or upon some that were present, who possibly took part with Job, and put in a word now and then in his favour, though it be not recorded. Bildad was weary of hearing others speak, and impatient till it came to his turn, which cannot be observed to any man's praise, for we ought to be swift to hear and slow to speak. It is common for contenders to monopolize the reputation of wisdom, and then to insist upon it as their privilege to be dictators. How unbecoming this conduct is in others every one can see; but few that are guilty of it can see it in themselves. Time was when Job had the last word in all debates (Job 29:22): After my words they spoke not again. Then he was in power and prosperity; but now that he was impoverished and brought low he could scarcely be allowed to speak at all, and every thing he said was as much vilified as formerly it had been magnified. Wisdom therefore (as the world goes) is good with an inheritance (Ec 7:11); for the poor man's wisdom is despised, and, because he is poor, his words are not heard, Ec 9:16.
II. With a regardlessness of what was said to him, intimated in that, Mark, and afterwards we will speak. And it is to no purpose to speak, though what is said be ever so much to the purpose, if those to whom it is addressed will not mark and observe it. Let the ear be opened to hear as the learned, and then the tongues of the learned will do good service (Isa 50:4) and not otherwise. It is an encouragement to those that speak of the things of God to see the hearers attentive.
III. With a haughty contempt and disdain of his friends and of that which they offered (Job 18:3): Wherefore are we counted as beasts? This was invidious. Job had indeed called them mockers, had represented them both as unwise and as unkind, wanting both in the reason and tenderness of men, but he did not count them beasts; yet Bildad so represents the matter, 1. Because his high spirit resented what Job had said as if it had been the greatest affront imaginable. Proud men are apt to think themselves slighted more than really they are. 2. Because his hot spirit was willing to find a pretence to be hard upon Job. Those that incline to be severe upon others will have it thought that others have first been so upon them.
IV. With outrageous passion: He teareth himself in his anger, Job 18:4. Herein he seems to reflect upon what Job had said (Job 13:14): Wherefore did I take my flesh in my teeth? "It is thy own fault," says Bildad. Or he reflected upon what he said Job 16:9, where he seemed to charge it upon God, or, as some think, upon Eliphaz: He teareth me in his wrath. "No," says Bildad; "thou alone shalt bear it." He teareth himself in his anger. Note, Anger is a sin that is its own punishment. Fretful passionate people tear and torment themselves. He teareth his soul (so the word is); every sin wounds the soul, tears that, wrongs that (Pr 8:36), unbridled passion particularly.
V. With a proud and arrogant expectation to give law even to Providence itself: "Shall the earth be forsaken for thee? Surely not; there is no reason for that, that the course of nature should be changed and the settled rules of government violated to gratify the humour of one man. Job, dost thou think the world cannot stand without thee; but that, if thou art ruined, all the world is ruined and forsaken with thee?" Some make it a reproof of Job's justification of himself, falsely insinuating that either Job was a wicked man or we must deny a Providence and suppose that God has forsaken the earth and the rock of ages is removed. It is rather a just reproof of his passionate complaints. When we quarrel with the events of Providence we forget that, whatever befals us, it is, 1. According to the eternal purpose and counsel of God. 2. According to the written word. Thus it is written that in the world we must have tribulation, that, since we sin daily, we must expect to smart for it; and, 3. According to the usual way and custom, the track of Providence, nothing but what is common to men; and to expect that God's counsels should change, his method alter, and his word fail, to please us, is as absurd and unreasonable as to think the earth should be forsaken for us and the rock removed out of its place.
5-21
Miserable Condition of the Wicked (1520 BC)
繁體中文
惡人的悲慘景況（主前1520年）
⁵ 惡人的亮光必要熄滅，他火焰的火星必不發亮。
⁶ 他帳棚裏的亮光要變為黑暗，他的燈也必與他一同熄滅。
⁷ 他力量的腳步必被狹窄限制，他自己的計謀必將他傾覆。
⁸ 他必被自己的腳陷入網中，他必走在陷阱之上。
⁹ 圈套必抓住他的腳跟，強盜必勝過他。
¹⁰ 地上為他設了網羅，路上為他設了陷阱。
比勒遝講論的其餘部分，完全用於對惡人悲慘景況的優雅描述。其中有許多確定的真理，若加以適當思考必大有裨益——罪惡的狀態是悲慘的狀態，罪孽若不悔改必成為人的敗亡。但說一切惡人都在今世可見地、公開地如此悲慘，卻是不真的；說一切在今世陷入極大困苦和患難的人 因此 就當被視為和判定為惡人——在沒有別的證據對他們不利之時——也是不真的；因此，雖然比勒遝認為把它應用到約伯身上很容易，卻並不安全也不公正。在這些經文中，我們有：
I. 惡人的敗亡被預見和預告，以黑暗為喻（Job 18:5,6）：惡人的亮光必要熄滅。 連他的 亮光——他最好和最明亮的部分——也要熄滅；連他所喜樂的也要令他失望。或者 是的 可以指約伯對自己所處的大大困境和他不久就要在其中鋪床的黑暗的抱怨。是的， 比勒遝說，確實如此；你被雲遮蔽、被限制、成為悲慘的，再沒有別的可以期望了；因為惡人的亮光必要熄滅，因此你的也要熄滅。 請在此觀察：1. 惡人也許一時有一些光——一些快樂、一些喜樂、一些內在的盼望，以及外在的財富、尊榮和權勢。但他的光不過是火星（Job 18:5）——微小的東西，很快熄滅。它不過是燈火（Job 18:6）——逐漸消耗、燒盡、容易被吹滅。它不是耶和華的光（那是日光），而是 他自己點燃的火光和火星（賽 50:11）。2. 他的光終必熄滅，徹底熄滅，以致最小的火星也不留，不能用以點燃另一團火。即使他在帳棚中——在身體裏，這身體是靈魂的帳棚（林後 5:1）——之時，亮光也要變為黑暗；他沒有真實堅實的安慰，沒有滿足的喜樂，沒有支持的盼望。連 在他裏面的光也是黑暗；那黑暗是何等大呢！ 但當他從這帳棚中被挪去——被死亡挪去——之時，他的燈也必與他一同熄滅。 他生命的終結將是他一切希望的最終終結，將使他一切的希望變為無盡的絕望。惡人一死，他的指望就必滅沒（箴 11:7）。他必躺在悲哀之中。
II. 那敗亡的預備，以野獸或飛鳥陷入陷阱、或罪犯被捕拘留以待刑罰為喻（Job 18:7-10）。1. 撒但在為他的敗亡作預備。他就是 那要勝過他的強盜（Job 18:9）；因為他從起初不僅是殺人的，也是強盜。他作為試探者，在罪人所到之處的路上設下網羅，而且他必得勝。他若使他們像自己一樣有罪，就必使他們像自己一樣悲慘。他 獵取寶貴的性命。2. 他自己在為自己的敗亡作預備——繼續犯罪，如此 為自己積蓄忿怒，以致忿怒之日。神把他交給他自己的計謀——如他所應得和所願的——然後 他自己的計謀將他傾覆（Job 18:7）。他罪惡的圖謀和追求把他帶入禍患。他 被自己的腳陷入網中（Job 18:8），奔向自己的敗亡，被自己手所做的纏住（詩 9:16）；他自己的舌頭要落在自己身上（詩 64:8）。奸惡人的過犯中自有網羅。 3. 神在為他的敗亡作預備。罪人藉著自己的罪預備了燃料，然後神藉著他的憤怒預備了火。請在此看：（1）罪人是何等被弄瞎了心眼，以至於自投網羅；神所要毀滅的人，他先使他被弄瞎。（2）他是何等被纏住：他力量的腳步——他偉大的設計和努力——必被狹窄限制，以致不能達成他所打算的；而且他越努力掙脫，就越被纏住。惡人 必越久越惡。（3）他是何等被防備，不能逃脫追逐他的神的審判。圈套必抓住他的腳跟。 他不能逃脫追趕他的屬天憤怒，如同被如此抓住的人不能逃脫追趕者。神 知道如何將不義的人留在刑罰之下，等候審判的日子（彼後 2:9）。
¹¹ 四面的驚嚇必使他害怕，並把他趕到他的腳跟前。
¹² 他的力量必受飢餓之咬，毀滅必在他身旁預備妥當。
¹³ 它必吞滅他皮膚的力量：死亡的頭生子必吞滅他的力量。
¹⁴ 他所信靠的必從他的帳棚中被拔出，它必把他帶到驚嚇之王面前。
¹⁵ 它必住在他的帳棚中，因為那已不是他的了；硫磺必散布在他的住所之上。
¹⁶ 他的根在下面必枯乾，上面的枝子必被剪除。
¹⁷ 他的紀念必從地上滅沒，他在街上必無名。
¹⁸ 他必從光中被趕到黑暗裏，被趕出世界。
¹⁹ 他在本民中必無子無孫，在他的住所中也無剩下的人。
²⁰ 在他以後來的必因他的日子而驚奇，正如在他以前去的人也驚惶。
²¹ 不誠然這樣是惡人的住處，這就是不認識神之人的地方。
比勒遝在此描述惡人在來世所保留的敗亡本身——這敗亡在某種程度上也常常在今世抓住他們。來看吧，看看罪人傾覆之日處在何等悲慘的景況中。
I. 看他被因自己罪惡的確知和神憤怒的畏懼而來的持續恐懼所沮喪和削弱（Job 18:11,12）：四面的驚嚇必使他害怕。 他自己良心的恐懼必追趕他，以致他永不平安。無論他往哪裏去，這些都要跟隨他；無論他往哪邊看，這些都要在他眼前凝視。看見全受造之物都與他爭戰，看見天向他皺眉、地獄為他張口、地上厭棄他，必使他戰慄。把自己控告者和折磨者一直揣在懷中的人，不能不四面恐懼。這必使他跳起來逃命——如同那自覺有罪的罪犯，無人追趕也逃跑（箴 28:1）。但他的腳對他無用；它們陷在網羅之中（Job 18:9）。罪人要勝過屬天的無所不能，如同要逃脫屬天的無所不知（摩 9:2,3）。罪人被恐懼所挫敗和攪亂不足為奇，因為：1. 他看見自己的敗亡臨近：毀滅必在他身旁預備妥當——等候公義一聲令下就抓住他——以致他 頃刻之間被除滅（詩 73:19）。2. 他感到自己完全無力與之抗衡——無論是逃避它還是在它之下支撐。他所倚靠的 他的力量（他的財富、權勢、排場、朋友、以及他自己心靈的剛硬）必在需要的時候令他失望，受飢餓之咬——即它對他的用處，不比一個因飢餓而日漸消瘦的人在工作和戰爭中的用處更大。他既是如此，就不足為奇他是自己的恐懼。注意，罪的道路是恐懼的道路，通向永遠的混亂——不潔和未得平安的良心在今世所有的恐懼，正是那混亂的定金，如同該隱和猶大所有的。
II. 看他被悲慘的死亡吞滅和吞噬；惡人的死無論他一生如何安穩和歡樂，實在是悲慘的。1. 看他臨終之時，被 死亡的頭生子——某種疾病或某種打擊，其中含有超乎尋常的死亡本身的意味——所逮捕，如同所謂的 極大的死亡（林後 1:10），一個含有超乎尋常力量和恐怖的死亡使者；被死亡的前驅所削弱，那些前驅 吞滅他皮膚的力量——即它必使朽爛進入他的骨頭、消耗它們。那時他所信靠的必從他的帳棚中被拔出（Job 18:14）——即他所用以為支持的一切都要從他那裏被取去，他沒有甚麼可倚靠的了，連他自己的帳棚也不能。他自己的靈魂是他的信靠，但那也要從身體的帳棚中被拔出，如同那白佔地土的樹。你的靈魂必要被取去。 2. 看他死了之後，以信心的眼目看他的景況。（1）他那時被帶到 驚嚇之王 面前。他活著之時四面被恐懼環繞（Job 18:11），而死亡是這一切恐懼之王；它們以死亡的名義與罪人爭戰，因為正是因著死亡，罪人 一生因怕死而為奴僕（來 2:15），終必被帶到他們所長久恐懼的那位面前——如同俘虜被帶到征服者面前。死亡對天然人是可怕的；我們的救主自己也曾禱告：父啊，救我脫離這時候。 但對惡人，死亡在特殊意義上是 驚嚇之王——既因為它終結了他們以其中安置幸福的那一生，也因為它是通往他們在其中要找到無盡悲慘的那一生的通道。那麼聖徒是何等有福，又是何等虧欠主耶穌——藉著他死亡已被如此廢去、其性質已被改變，以致這驚嚇之王成了朋友和僕人！（2）他那時 從光中被趕到黑暗裏（Job 18:18）——從這世界的光和他其中昌盛的景況中被趕到黑暗中，墳墓的黑暗、地獄的黑暗、全然的黑暗中，永不見光（詩 49:19），連最小的微光也沒有，對光的盼望也沒有。（3）他那時 被趕出世界——被死亡的使者匆忙和拖走，十分違背他的意願，如同亞當被趕出樂園——因為這世界是他的樂園。這暗示他情願留在這裏；他不願離去，但他必須去；全世界都厭倦了他，因此把他趕出去——巴不得擺脫他。這對惡人就是死。
III. 看他的家族沉淪和被剪除（Job 18:15）。神的憤怒和咒詛不僅臨到他的頭和心，也臨到他的家，要把它連 木頭和石頭 一起消滅（亞 5:4）。死亡本身要住在他的帳棚中，既把他趕走，就要佔據他的房屋——這對他所留下的一切是恐懼和毀滅。連那住處也要因其主人的緣故被毀：硫磺必散布在他的住所之上——如同降在所多瑪之上，這似乎是指著所多瑪的毀滅而言。有人認為他在此以神火焚燒約伯的羊和僕人來譏刺約伯。他的帳棚如此被定為毀滅的理由在此被給出：因為那已不是他的了——即那是以不義手段從正當主人那裏得來和據為己有的，因此不要指望享受它或長久擁有它。他的兒女必滅亡——或與他同時、或在他之後（Job 18:16）。如此，他的根——在他自己的人身上——在下面必枯乾，上面的枝子（他家族的每個兒女）必被剪除。 耶羅波安、巴沙和亞哈的家就是如此被剪除；他們後裔中沒有一個存活的。在地上扎根的人可以預料它必如此枯乾；但我們若在基督裏扎根，連我們的葉子也不枯乾，更不用說我們的枝子被剪除了。那些顧到家族的真正尊榮和其枝子的福祉的人，必怕因罪使之枯萎。罪人家族的被連根拔起又被提及（Job 18:19）：他必無子無孫——沒有兒女或孫子來享受他的產業、支持他的名號——在他的住所中也無剩下的人與他有親屬關係。罪把咒詛遺傳給後裔，祖先的罪孽常常報應在兒女身上。在這一點上，比勒遝很可能也在影射約伯兒女和僕人的死，作為他是惡人的進一步證據；然而所有被記為無子的人並不因此被記為無恩；有一個名號 比兒女的名更好。
IV. 看他的記憶與他一同被埋葬，或被弄成可憎；他要麼被遺忘，要麼被人以恥辱談論（Job 18:17）：他的紀念必從地上滅沒。 若從地上滅沒，就完全滅沒了，因為它從未寫在天上——如同聖徒的名寫在那裏（路 10:20）。他一切的尊榮都要被放置和喪失在塵土中，或被永遠的恥辱所玷污，以致 他在街上必無名——無人捨不得他離去。如此，神的審判在死後於今世跟隨他，作為他死後靈魂所處悲慘的指示，也是他在大日所要復活的永遠羞恥和被藐視的定金。義人的紀念被稱讚，惡人的名字必朽爛（箴 10:7）。
V. 看他傾覆之時的普遍驚奇（Job 18:20）。看見的人都驚惶——這改變如此突然，這刑罰如此可怕，對周圍的一切如此威脅：而在他之後來的、聽見這消息的人也為之驚奇；他們的耳朵發癢，他們的心戰慄，他們喊著說：主啊，你在你的審判中何等可畏！ 一個完全被毀的地方或人，被說成 成了驚奇（申 28:37；代下 7:21；耶 25:9,18）。可怖的罪帶來奇特的刑罰。
VI. 看這一切被斷言為族長時代的共同見解——根據他們對神的認識和他們對他護理之許多觀察（Job 18:21）：不誠然這樣是惡人的住處，這就是不認識神之人的地方！ 請看這邪惡世界中邪惡的起點和終點是甚麼。1. 它的起點是不認識神——這是故意的不認識，因為關於他有足夠可以被知道的，足以使他們永遠無可推諉。他們不認識神，然後就行各樣的不義。法老不認識耶和華，因此不肯聽從他的話。2. 它的終點是徹底的毀滅。這樣——如此悲慘——是惡人的住處。 報應必臨到那些 不認識神的人（帖後 1:8）。因為他從他們得不到尊榮，就必在他們身上為自己得榮耀。因此讓我們敬畏，不可犯罪，因為它終久必是苦楚。
英文原文
Miserable Condition of the Wicked (1520 BC)
⁵ Yea, the light of the wicked shall be put out, and the spark of his fire shall not shine.
⁶ The light shall be dark in his tabernacle, and his candle shall be put out with him.
⁷ The steps of his strength shall be straitened, and his own counsel shall cast him down.
⁸ For he is cast into a net by his own feet, and he walketh upon a snare.
⁹ The gin shall take him by the heel, and the robber shall prevail against him.
¹⁰ The snare is laid for him in the ground, and a trap for him in the way.
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 18:5,6): 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 (2Co 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, Pr 11:7. He shall lie down in sorrow.
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 (Ps 9:16); his own tongue falls upon him, Ps 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, 2Pe 2:9.
¹¹ Terrors shall make him afraid on every side, and shall drive him to his feet.
¹² His strength shall be hungerbitten, and destruction shall be ready at his side.
¹³ It shall devour the strength of his skin: even the firstborn of death shall devour his strength.
¹⁴ His confidence shall be rooted out of his tabernacle, and it shall bring him to the king of terrors.
¹⁵ It shall dwell in his tabernacle, because it is none of his: brimstone shall be scattered upon his habitation.
¹⁶ His roots shall be dried up beneath, and above shall his branch be cut off.
¹⁷ His remembrance shall perish from the earth, and he shall have no name in the street.
¹⁸ He shall be driven from light into darkness, and chased out of the world.
¹⁹ He shall neither have son nor nephew among his people, nor any remaining in his dwellings.
²⁰ They that come after him shall be astonied at his day, as they that went before were affrighted.
²¹ Surely such are the dwellings of the wicked, and this is the place of him that knoweth not God.
Bildad here describes the destruction itself which wicked people are reserved for in the other world, and which, in some degree, often seizes them in this world. Come, and see what a miserable condition the sinner is in when his day comes to fall.
I. See him disheartened and weakened by continual terrors arising from the sense of his own guilt and the dread of God's wrath (Job 18:11,12): Terror shall make him afraid on every side. The terrors of his own conscience shall haunt him, so that he shall never be easy. Wherever he goes, these shall follow him; which way soever he looks, these shall stare him in the face. It will make him tremble to see himself fought against by the whole creation, to see Heaven frowning on him, hell gaping for him, and earth sick of him. He that carries his own accuser, and his own tormentor, always in his bosom, cannot but be afraid on every side. This will drive him to his feet, like the malefactor, who, being conscious of his own guilt, takes to his heels and flees when none pursues, Pr 28:1. But his feet will do him no service; they are fast in the snare, Job 18:9. The sinner may as soon overpower the divine omnipotence as flee from the divine omniscience, Am 9:2,3. No marvel that the sinner is dispirited and distracted with fear, for, 1. He sees his ruin approaching: Destruction shall be ready at his side, to seize him whenever justice gives the word, so that he is brought into desolation in a moment, Ps 73:19. 2. He feels himself utterly unable to grapple with it, either to escape it or to bear up under it. That which he relied upon as his strength (his wealth, power, pomp, friends, and the hardiness of his own spirit) shall fail him in the time of need, and be hunger-bitten, that is, it shall do him no more service than a famished man, pining away for hunger, would do in work or war. The case being thus with him, no marvel that he is a terror to himself. Note, The way of sin is a way of fear, and leads to everlasting confusion, of which the present terrors of an impure and unpacified conscience are earnests, as they were to Cain and Judas.
II. See him devoured and swallowed up by a miserable death; and miserable indeed a wicked man's death is, how secure and jovial soever his life was. 1. See him dying, arrested by the first-born of death (some disease, or some stroke that has in it a more than ordinary resemblance of death itself; so great a death, as it is called, 2Co 1:10, a messenger of death that has in it an uncommon strength and terror), weakened by the harbingers of death, which devour the strength of his skin, that is, it shall bring rottenness into his bones and consume them. His confidence shall then be rooted out of his tabernacle (Job 18:14), that is, all that he trusted to for his support shall be taken from him, and he shall have nothing to rely upon, no, not his own tabernacle. His own soul was his confidence, but that shall be rooted out of the tabernacle of the body, as a tree that cumbered the ground. "Thy soul shall be required of thee." 2. See him dead, and see his case then with an eye of faith. (1.) He is then brought to the king of terrors. He was surrounded with terrors while he lived (Job 18:11), and death was the king of all those terrors; they fought against the sinner in death's name, for it is by reason of death that sinners are all their lifetime subject to bondage (Heb 2:15), and at length they will be brought to that which they so long feared, as a captive to the conqueror. Death is terrible to nature; our Saviour himself prayed, Father, save me from this hour. But to the wicked it is in a special manner the king of terrors, both as it is a period to that life in which they placed their happiness and a passage to that life where they will find their endless misery. How happy then are the saints, and how much indebted to the Lord Jesus, by whom death is so far abolished, and the property of it altered, that this king of terrors becomes a friend and servant! (2.) He is then driven from the light into darkness (Job 18:18), from the light of this world, and his prosperous condition in it, into darkness, the darkness of the grave, the darkness of hell, into utter darkness, never to see light (Ps 49:19), not the least gleam, nor any hopes of it. (3.) He is then chased out of the world, hurried and dragged away by the messengers of death, sorely against his will, chased as Adam out of paradise, for the world is his paradise. It intimates that he would fain stay here; he is loth to depart, but go he must; all the world is weary of him, and therefore chases him out, as glad to get rid of him. This is death to a wicked man.
III. See his family sunk and cut off, Job 18:15. The wrath and curse of God light and lie, not only upon his head and heart, but upon his house too, to consume it with the timber and stones thereof, Zec 5:4. Death itself shall dwell in his tabernacle, and, having expelled him, shall take possession of his house, to the terror and destruction of all that he leaves behind. Even the dwelling shall be ruined for the sake of its owner: Brimstone shall be scattered upon his habitation, rained upon it as upon Sodom, to the destruction of which this seems to have reference. Some think he here upbraids Job with the burning of his sheep and servants with fire from heaven. The reason is here given why his tabernacle is thus marked for ruin: Because it is none of his; that is, it was unjustly got, and kept, from the rightful owner, and therefore let him not expect either the comfort or the continuance of it. His children shall perish, either with him or after him, Job 18:16. So that, his roots being in his own person dried up beneath, above his branch (every child of his family) shall be cut off. Thus the houses of Jeroboam, Baasha, and Ahab, were cut off; none that descended from them were left alive. Those who take root in the earth may expect it will thus be dried up; but, if we be rooted in Christ, even our leaf shall not wither, much less shall our branch be cut off. Those who consult the true honour of their family, and the welfare of its branches, will be afraid of withering it by sin. The extirpation of the sinner's family is mentioned again (Job 18:19): He shall neither have son nor nephew, child nor grandchild, to enjoy his estate and bear up his name, nor shall there be any remaining in his dwelling akin to him. Sin entails a curse upon posterity, and the iniquity of the fathers is often visited upon the children. Herein, also, it is probable that Bildad reflects upon the death of Job's children and servants, as a further proof of his being a wicked man; whereas all that are written childless are not thereby written graceless; there is a name better than that of sons and daughters.
IV. See his memory buried with him, or made odious; he shall either be forgotten or spoken of with dishonour (Job 18:17): His remembrance shall perish from the earth; and, if it perish thence, it perishes wholly, for it was never written in heaven, as the names of the saints are, Lu 10:20. All his honour shall be laid and lost in the dust, or stained with perpetual infamy, so that he shall have no name in the street, departing without being desired. Thus the judgments of God follow him, after death, in this world, as an indication of the misery his soul is in after death, and 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, Pr 10:7.
V. See a universal amazement at his fall, Job 18:20. Those that see it are affrighted, so sudden is the change, so dreadful the execution, so threatening to all about him: and those that come after, and hear the report of it, are astonished at it; their ears are made to tingle, and their hearts to tremble, and they cry out, Lord, how terrible art thou in thy judgments! A place or person utterly ruined is said to be made an astonishment, De 28:37, 2Ch 7:21, Jer 25:9,18. Horrible sins bring strange punishments.
VI. See all this averred as the unanimous sense of the patriarchal age, grounded upon their knowledge of God and their many observations of his providence (Job 18:21): Surely such are the dwellings of the wicked, and this is the place (this the condition) of him that knows not God! See here what is the beginning, and what is the end, of the wickedness of this wicked world. 1. The beginning of it is ignorance of God, and it is a wilful ignorance, for there is that to be known of him which is sufficient to leave them for ever inexcusable. They know not God, and then they commit all iniquity. Pharaoh knows not the Lord, and therefore will not obey his voice. 2. The end of it, and that is utter destruction. Such, so miserable, are the dwellings of the wicked. Vengeance will be taken of those that know not God, 2Th 1:8. For those whom he has not honour from he will get himself honour upon. Let us therefore stand in awe and not sin, for it will certainly be bitterness in the latter end.
在本章中比勒達對約伯發起第二輪攻勢。他在第一篇講論中（Job 8:1-22）曾鼓勵他盼望一切都會好轉。但這裏卻沒有半句這樣的話；他變得更加暴躁，非但沒有被約伯的論證說服，反而更加惱怒。I. 他嚴厲責備約伯驕傲、激憤、固執己見（Job 18:1-4）。II. 他進一步闡述他先前所堅持的教義，論到惡人的悲慘與隨之而來的毀滅（Job 18:5-21）。在這一切中，他似乎一直留心約伯對自己所處悲慘境況的抱怨——他身處黑暗、迷惘、被困、驚恐、正倉促離世。比勒達說：「這就是惡人的光景；所以你就是其中之一。」