Albert Barnes Commentary Job 18

How long will it be ere ye make an end of words? - It has been questioned to whom this is addressed. It is in the plural, and it is not typical in Hebrew to use the plural form when addressing an individual. Some have supposed that it is addressed to Job and Eliphaz, as being both “long-winded” and tedious in their remarks. Others have supposed that it refers to Job and the members of his family, who possibly interposed remarks and joined Job in his complaints. Still others suppose that it refers to Eliphaz and Zophar for being silent during Job’s speech and not stopping his remarks as they should have.

Rosenmuller supposes that it refers to Job and those similar to him, who were mere pretenders to piety, and that Bildad means to ask how long it would be before they would be effectively silenced and their complaints hushed. I see no great difficulty in supposing that the reference is to Job. The entire tone of the discourse evidently implies it; and there is no evidence that any member of Job’s family had spoken, nor does it seem at all probable that Bildad would rebuke his own friends either for the length of their speeches or for not interrupting another. The custom in the East is to allow a person to say all that they have to say without interruption.

Mark - In Hebrew: understand, or be intelligent - תבינו tābı̂ynû; that is, either speak distinctly, clearly, intelligently; or consider and weigh our arguments. The former is the interpretation of Schultens and seems to me to be the true one. The idea is this: “You, Job, have been altering mere words. They are words of complaint, without argument. Speak now in a different manner; show that you understand the case; advance arguments that are worthy of attention, and then we will reply.”

Wherefore are we counted as beasts? - “ Why are we treated in your remarks as if we had no sense, and were unworthy of sound argument in reply to what we say?” It is possible that there may be reference here to what Job said (Job 12:7) - that even the beasts could give them information about God. But the general idea is, that Job had not treated their views with the attention which they deserved, but had regarded them as unworthy of notice.

And reputed vile - The word used here (טמה ṭâmâh) means to be unclean, or polluted; and the idea is, that Job regarded them as worthless or impious.

He tears himself - More correctly, “you that tear yourself in anger!” It is not an affirmation about Job, but it is a direct address to him. The meaning is, that he was in the paroxysms of a violent rage; he acted like a madman.

Shall the earth be forsaken for you? - A reproof of his pride and arrogance. “Shall everything be made to give way for you? Are you the only person in the world and of so much importance, that the earth is to be made vacant for you to dwell in? Are the interests of all others to be sacrificed for you, and is everything else to make way for you? Are all the laws of God’s government to be made to yield rather than that you should be punished?” Similar modes of expression to denote the insignificance of anyone who is proud and arrogant are still used among the Arabs. “Since Muhammed died, the Imams govern.” “The world will not suffer loss on your account.” “The world is not dependent on any one person.” T. Hunt, in Lowth’s Lectures on Hebrew Poetry. Rosenmuller’s Morgenland, in lec.

And shall the rock be removed out of its place? - “Shall the most firm and immutable things give way for your special accommodation? Shall the most important and settled principles of the divine administration be made to bend on your account?” These were not the principles and feelings of Job, and great injustice was done to him by this supposition. He was disposed to be submissive, for the most part, to the divine arrangement.

But this will describe the feelings of many a proud person, who supposes that divine arrangements should be made to bend for their special accommodation, and that the great, eternal principles of justice and right should give way, rather than they be dealt with as common sinners are or be cast into hell. Such people wish a special place of salvation for themselves.

They are too proud to be saved as others are. They complain in their hearts that they are made to suffer, to lose their property, to be sick, to die—as others do. They would wish to be treated with special mercy, and to have special enactments in their favor, and would have the eternal laws of right made to bend for their special accommodation. Such is the pride of the human heart!

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.

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. The fire that might invite the traveler, or 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.

And his candle - The marginal note indicates 'lamp.' 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 utterly destroyed, 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 a lamp is, for people in Eastern cultures, an image of utter desolation. It is the universal custom to keep 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 essential is this custom considered for a family's comfort, and so compelling is the power it exercises, that the poorest people would rather reduce their food supply than neglect it.” (Paxton). It is probable that this custom prevailed in former times in Arabia, just as it does now in Egypt; and this understanding will give increased beauty and force to this passage.