Job 18

"David," is a significant part of the title (and not a mere epithet of David), denoting the inspired character of the song, as the production of one entrusted with the execution of God's will. He was not favored by God because he served Him, but served Him because selected and appointed by God in His sovereign mercy. After a general expression of praise and confidence in God for the future, David gives a sublimely poetical description of God's deliverance, which he characterizes as an illustration of God's justice to the innocent and His righteous government. His own prowess and success are celebrated as the results of divine aid, and, confident of its continuance, he closes in terms of triumphant praise. 2Sa 22:1-51 is a copy of this Psalm, with a few unimportant variations recorded there as a part of the history, and repeated here as part of a collection designed for permanent use.

I will love thee--with most tender affection.

ye--the other two friends of Job, whom Bildad charges with having spoken mere "words," that is, empty speeches; opposed to "mark," that is, come to reason, consider the question intelligently; and then let us speak.

The various terms used describe God as an object of the most implicit and reliable trust. rock--literally, "a cleft rock," for concealment. strength--a firm, immovable rock. horn of my salvation--The horn, as the means of attack or defense of some of the strongest animals, is a frequent emblem of power or strength efficiently exercised (compare De 33:17; Lu 1:69). tower--literally, "high place," beyond reach of danger.

beasts--alluding to what Job said (Job 12:7; so Isa 1:3). vile--rather from a Hebrew root, "to stop up." "Stubborn," answering to the stupidity implied in the parallel first clause [Umbreit]. Why should we give occasion by your empty speeches for our being mutually reputed, in the sight of Job and one another, as unintelligent? (Job 17:4, 10).

to be praised--for past favors, and worthy of confidence.

Rather, turning to Job, "thou that tearest thyself in anger" (Job 5:2). be forsaken?--become desolate. He alludes here to Job's words as to the "rock," crumbling away (Job 14:18, 19); but in a different application. He says bitterly "for thee." Wert thou not punished as thou art, and as thou art unwilling to bear, the eternal order of the universe would be disturbed and the earth become desolate through unavenged wickedness [Umbreit]. Bildad takes it for granted Job is a great sinner (Job 8:3-6; Isa 24:5, 6). "Shall that which stands fast as a rock be removed for your special accommodation?"

sorrows--literally, "bands as of a net" (Ps 116:3). floods--denotes "multitude."

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!

death--and hell (compare Ps 16:10) are personified as man's great enemies (compare Re 20:13, 14). prevented--encountered me, crossed my path, and endangered my safety. He does not mean he was in their power.

candle--the lamp which in the East is usually fastened to the ceiling. Oil abounds in those regions, and the lamp was kept burning all night, as now in Egypt, where the poorest would rather dispense with food than the night lamp (Ps 18:28). To put out the lamp was an image of utter desolation.

He relates his methods to procure relief when distressed, and his success. temple--(Compare Ps 11:4).

steps of his strength--Hebrew, for "His strong steps." A firm step marks health. To be straitened in steps is to be no longer able to move about at will (Pr 4:12). his own counsel--Plans shall be the means of his fall (Job 5:13).

God's coming described in figures drawn from His appearance on Sinai (compare De 32:22).

he walketh upon--rather, "he lets himself go into the net" [Umbreit]. If the English Version be retained, then understand "snare" to be the pitfall, covered over with branches and earth, which when walked upon give way (Ps 9:15; 35:8).

smoke out ... his nostrils--bitter in His wrath (compare Ps 74:1). by it--that is, the fire (Ex 19:18).

robber--rather answering to "gin" in the parallel clause, "the noose shall hold him fast" [Umbreit].

darkness--or, a dense cloud (Ex 19:16; De 5:22).

cherub--angelic agents (compare Ge 3:24), the figures of which were placed over the ark (1Sa 4:4), representing God's dwelling; used here to enhance the majesty of the divine advent. Angels and winds may represent all rational and irrational agencies of God's providence (compare Ps 104:3, 4). did fly--Rapidity of motion adds to the grandeur of the scene.

Terrors--often mentioned in this book (Job 18:14; 24:17; &c.). The terrors excited through an evil conscience are here personified. "Magor-missabib" (Jer 20:3). drive ... to his feet--rather, "shall pursue" (literally, "scatter," Hab 3:14) him close "at his heels" (literally, "immediately after his feet," Hab 3:5; 1Sa 25:42; Hebrew). The image is that of a pursuing conqueror who scatters the enemy [Umbreit].

dark waters--or, clouds heavy with vapor.

The Hebrew is brief and bold, "his strength is hungry." destruction--that is, a great calamity (Pr 1:27). ready at his side--close at hand to destroy him (Pr 19:29).

Out of this obscurity, which impresses the beholder with awe and dread, He reveals Himself by sudden light and the means of His terrible wrath (Jos 10:11; Ps 78:47).

Umbreit has "he" for "it," that is, "in the rage of hunger he shall devour his own body"; or, "his own children" (La 4:10). Rather, "destruction" from Job 18:12 is nominative to "devour." strength--rather, "members" (literally, the "branches" of a tree). the first-born of death--a personification full of poetical horror. The first-born son held the chief place (Ge 49:3); so here the chiefest (most deadly) disease that death has ever engendered (Isa 14:30; "first-born of the poor"--the poorest). The Arabs call fever, "daughter of death."

The storm breaks forth--thunder follows lightning, and hail with repeated lightning, as often seen, like balls or coals of fire, succeed (Ex 9:23).

confidence--all that the father trusted in for domestic happiness, children, fortune, &c., referring to Job's losses. rooted out--suddenly torn away, it shall bring--that is, he shall be brought; or, as Umbreit better has, "Thou (God) shalt bring him slowly." The Hebrew expresses, "to stride slowly and solemnly." The godless has a fearful death for long before his eyes, and is at last taken by it. Alluding to Job's case. The King of terrors, not like the heathen Pluto, the tabled ruler of the dead, but Death, with all its terrors to the ungodly, personified.

The fiery brightness of lightning, in shape like burning arrows rapidly shot through the air, well represents the most terrible part of an awful storm. Before the terrors of such a scene the enemies are confounded and overthrown in dismay.

It--"Terror" shall haunt, &c., and not as Umbreit, "another," which the last clause of the verse disproves. none of his--It is his no longer. brimstone--probably comparing the calamity of Job by the "fire of God" (Job 1:16) to the destruction of guilty Sodom by fire and brimstone (Ge 19:24).

The tempest of the air is attended by appropriate results on earth. The language, though not expressive of any special physical changes, represents the utter subversion of the order of nature. Before such a God none can stand. 16-19. from above--As seated on a throne, directing these terrible scenes, God-- sent--His hand (Ps 144:7), reached down to His humble worshipper, and delivered him. many waters--calamities (Job 30:14; Ps 124:4, 5).

Roots--himself. branch--his children (Job 8:12; 15:30; Mal 4:1).

street--Men shall not speak of him in meeting in the highways; rather, "in the field" or "meadow"; the shepherds shall no more mention his name--a picture from nomadic life [Umbreit].

light ... darkness--existence--nonexistence.

prevented--(Ps 18:3).

nephew--(so Isa 14:22). But it is translated "grandson" (Ge 21:23); translate "kinsman."

a large place--denotes safety or relief, as contrasted with the straits of distress (Ps 4:1). All his deliverance is ascribed to God, and this sublime poetical representation is given to inspire the pious with confidence and the wicked with dread. 20-24. The statements of innocence, righteousness, &c., refer, doubtless, to his personal and official conduct and his purposes, during all the trials to which he was subjected in Saul's persecutions and Absalom's rebellions, as well as the various wars in which he had been engaged as the head and defender of God's Church and people.

after ... before--rather, "those in the West--those in the East"; that is, all people; literally, "those behind--those before"; for Orientals in geography turn with their faces to the east (not to the north as we), and back to the west; so that before--east; behind--north (so Zec 14:8). day--of ruin (Ob 12). affrighted--seized with terror (Job 21:6; Isa 13:8).

(Job 8:22, Margin).

upright before him--In my relation to God I have been perfect as to all parts of His law. The perfection does not relate to degree. mine iniquity--perhaps the thought of his heart to kill Saul (1Sa 24:6). That David does not allude to all his conduct, in all relations, is evident from Ps 51:1, &c. 25-27. God renders to men according to their deeds in a penal, not vindictive, sense (Le 26:23, 24). merciful--or, "kind" (Ps 4:3).

froward--contrary to.

the afflicted people--that is, the humbly pious. high looks--pride (Ps 101:5; 131:1).

To give one light is to make prosperous (Job 18:5, 6; 21:17). thou--is emphatic, as if to say, I can fully confide in Thee for help.

And this on past experience in his military life, set forth by these figures. 30-32. God's perfection is the source of his own, which has resulted from his trust on the one hand, and God's promised help on the other. tried--"as metals are tried by fire and proved genuine" (Ps 12:6). Shield (Ps 3:3). Girding was essential to free motion on account of the looseness of Oriental dresses; hence it is an expressive figure for describing the gift of strength. 33-36. God's help farther described. He gives swiftness to pursue or elude his enemies (Hab 3:19), strength, protection, and a firm footing.

thy gentleness--as applied to God--condescension--or that which He gives, in the sense of humility (compare Pr 22:4).

enlarged my steps--made ample room (compare Pr 4:12). 37-41. In actual conflict, with God's aid, the defeat of his enemies is certain. A present and continued success is expressed.

that rose up against me--literally, "insurgents" (Ps 3:1; 44:5).

given me the necks--literally, "backs of the necks"; made them retreat (Ex 23:27; Jos 7:8).

This conquest was complete. 43-45. Not only does He conquer civil foes, but foreigners, who are driven from their places of refuge.

submit, &c.--(compare Margin)--that is, show a forced subjection.

The Lord liveth--contrasts Him with idols (1Co 8:4).

avengeth me--His cause is espoused by God as His own.

liftest me up--to safety and honors.

Paul (Ro 15:9) quotes from this doxology to show that under the Old Testament economy, others than the Jews were regarded as subjects of that spiritual government of which David was head, and in which character his deliverances and victories were typical of the more illustrious triumphs of David's greater Son. The language of Ps 18:50 justifies this view in its distinct allusion to the great promise (compare 2Sa 7:12). In all David's successes he saw the pledges of a fulfilment of that promise, and he mourned in all his adversities, not only in view of his personal suffering, but because he saw in them evidences of danger to the great interests which were committed to his keeping. It is in these aspects of his character that we are led properly to appreciate the importance attached to his sorrows and sufferings, his joys and successes. PSALM 19

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.

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.

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, Pr 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.