Job 18

1–2

It seems that Bildad ignores Job when he draws his resolutions, or when the logic of his words comes to him or when the power of his words comes to him, and where his will leads him, because the fighter “continues” to fight. The more Job sees his enemies increase, the more he grows strong against them. The more he sees the number of the slanderers grow, the more he renews himself to fight back in favor of truth. It is not only by exhorting but also by becoming firmer that Job makes the truth appear. But Bildad ignores that, and that is why he has said, “How long will you continue?” It is necessary that Job respond, and since he has not said that, we will say it instead of him, “He will continue until his spirit animates you, until he makes sources spring, until he blows wisdom into sincere vases, until you are tortured by his words as by the strikes of a whip. For you do not understand the wisdom of God and do not know his economy with regard to the righteous and the sinners.”

Homilies on Job 21.18.2-3

1–2

Then answered Bildad the Shuhite, and said, Unto what end will ye cast abroad words? understand first, and so let us speak.

ALLEGORICAL INTERPRETATION

We have already said frequently that blessed Job bears a type of the Holy Church universal, and that his friends bear the likeness of heretics, who as it were on the plea of defence of the Lord find occasion of foolish talking, and let loose insulting words against good men; to whom all is displeasing that is thought by the faithful, as though it were uttered to the wind. Whence it is said now, Should a wise man answer as if speaking into the wind? Nor do they account the words of the good as the sayings of reason, but as the stingings of madness. Whence it is added, And shall he fill his belly with burning? in that those things even which they know themselves to say by way of insult, they are ever bent to palliate, as has been said, on the ground of defending the Lord.

All heretics think that in some things that are known to her Holy Church is full of pride, while some things they fancy that she does not even understand. Whence Bildad the Shuhite, as it were, asserts that blessed Job had broken out into pride, when he declares that he 'casts abroad words.' But he gives a token with what pride he was himself swoln, who supposed that blessed Job spoke things that he did not understand; and whereas all heretics complain that they are despised by Holy Church in her estimate of them, it is fitly subjoined.

Morals on the Book of Job, Book XIV

1–2

Since Baldath of Shuah could not understand what blessed Job meant with his intellect, he thought that what he himself did not understand was spoken without basis even by the speaker, and so in the beginning of his answer he says, "To what end will you just toss out words?" Here he blames Job for three things: first, the ineffectual character of his speech, as though the words Job had spoken had no efficacious proof of anything, which is shown in the fact that he says, "To what end." Second, he blames him for the vain multiplication of words, as though these words of Job lacked the weight of serious consideration, which is shown in the fact that he says, "words." Third he criticizes him for the disordered connection of his words, which is shown when he says, "will you just toss out words?" For one is said to toss out words who scatters them inordinately, although one can also interpret this third thing as a display of bragging. These three faults occur in the speech of someone who has a weak intellect; and so a confrontation with one lacking intelligence is useless, and so he continues, "Understand first, and then we will speak," as if to say: From the fact that you speak inefficaciously, lightly and inordinately it is clear that you have weak intelligence, and so I insist first that you apply yourself to understand and afterwards we can converse with each other.

Commentary on Job

“Why are we considered to be as cattle?” After taking away from us the right to speak, you now claim that it is only reserved to you, if you are wise.

Exposition on the Book of Job 18:3

Wherefore are we counted as beasts, and reputed as vile in your sight?

It is natural to the human mind to suppose that the thing that it does is done to itself. Thus they believe themselves to be despised, who are used to despise the ways of the good; and whereas in such things as are capable of being understood by reason, the Church proves against heretics that what they make up is unreasonable, they imagine themselves to be counted as 'beasts' in her view. On which supposition of their being despised, they directly break out in disdain, and are urged to abuse of that Church.

Morals on the Book of Job, Book XIV

Then he blames him for presumption since he had not deemed them to be wise when he had said, "I will find no wise man among you." (17:10) So to answer this he then says, "Why have you taken us to be asses and deprecate us in your presence?" For the man who lacks wisdom seems contemptible and like beasts of burden, because the honor and crown of man consists in wisdom.

Commentary on Job

Bildad speaks these words because Job did not refrain from complaining by saying that he wanted to die. What sort of consolation is this? How could he have disheartened him in another way? He said, in fact, that the “stretches under heaven would be desolate,” or did he mention his death as if it brought a great contribution to this life that is common to us? Actually Bildad says the opposite: a man is nothing and deserves no mention. Why do you say that? Then he also foolishly and haphazardly accuses the impious, in order to support his present argument. They cannot put the blame on [Job] for any evil action. But notice their perversity; by saying that great misfortunes will befall the impious, they mention those afflictions suffered by Job, naming his miseries in their words, as if they wanted to show that they alluded to him. Notice and observe that their remarks about others are addressed to him.

Commentary on Job 18:4B-C

Why dost thou ruin thy soul in thy fury?

Heretics esteem whether a strong feeling for the rule of right, or the spiritual grace of holy preaching, not as good weight of virtue, but as the madness of fury. By which same fury they believe that 'the souls of the faithful are ruined,' in that they imagine that the life of the Church is destroyed by the very same means whereby they see she is made to kindle against themselves. It goes on; Shall the earth be forsaken for thee?

For they think that they themselves worship God every where, that they themselves have occupied the whole world. What is it then to say, Shall the earth be forsaken for thee? but what they often say to the faithful, viz. 'that if this thing which you say be true, all the earth is forsaken by God, which we ourselves already occupy from the multitude of us.' Now the holy Church universal proclaims that God cannot be truly worshipped saving within herself, asserting that all they that are without her shall never be saved. But conversely heretics, who are confident that it is possible for them to be saved even without her pale, maintain that the Divine aid is rendered to them in every place. Whence they say; Shall the earth be forsaken for thee? i.e. 'is it so, that whosoever is out of thee cannot be saved?' Whence it is added further; And shall the rocks be moved out of their place?

Heretics call those persons 'rocks' who in their views by the sublimity of their thoughts stand out in the human race, which same they glory that they have for teachers. But when Holy Church addresses herself to the task of gathering together the different erring preachers within the bosom of the right faith, what else is this but that she 'removes the rocks from their places,' that having a right view of things, they may lie down in humility within her, who aforetime were standing stiff in their own wrong notions? But heretics altogether make against the doing of this, and withstand the 'rocks being moved out of their places' on account of her voice, because they are averse that they, who among themselves, being lifted up in their thoughts, were embued with false doctrine, by coming to her should think what is true in a humble spirit.

Now, it very often happens that heretics, when they see any persons within the bosom of Holy Church travailing whether with want or calamities, lift themselves up directly in the presumption of righteousness, and whatsoever they see to have happened of an adverse kind to the faithful, they suppose it is done for their iniquities, not knowing doubtless that the complexion of the present life does not in the least degree prove the worth of men's conduct. For very often both good things befal the bad, and bad ones befal the good, on the very principle that real goods are reserved for the good, and real ills for the bad, in the season of the eternal recompensing. Thus Bildad bearing a figure of heretics, who lift themselves up on the grounds of this life's good fortune, swells against the strokes of blessed Job, as if with their voice in opposition to the reproach of the righteous, and expressly he is arguing against the ungodly indeed, but how wickedly he speaks in such terms against a good man, he is not aware.

Morals on the Book of Job, Book XIV

Consequently he finds fault him about anger because he had said, "Anger misted over my vision." (17:7) He had taken this in the wrong way believing that it was the sort of anger that had taken away from him the light of wisdom, not listening to what he had said after this, "The just will preserve his course." (17:9) So he then says, "Why do you lose your soul in your anger?" For one loses his soul in anger who because of anger departs from wisdom and justice which are the principle goods of the soul. With these premises in which he had noted weakness of intellect, presumption and fury in the person of Job, he arrives as the consequence at his principal proposition towards which the controversy was directed which is that the adversities of this present life are punishments of sin. Job had said against this, "I have not sinned, and my eye lingers on bitter things." (17:2) Since Baldath could not use arguments for the assertion of his opinion, he wanted to establish his opinion as most firm from common opinion, and so he compared it to the things which cannot be moved, like the earth and cliffs. So he says, "Because of you should the land disappear and would the cliffs be displaced?" implying: This opinion that adversities happen in return for sins is firm as earth and cliffs. Will it be able to be removed because of your arguments to prove your innocence?

Commentary on Job

Shall not the light of the wicked be put out, and the flame of his fire cease to shine?

If he says this in describing the present life, he is mistaken; in that very often both the light of prosperity is seen in the ungodly, and the darkness of ignominy and poverty envelopes the godly. But if his discourse points to this, viz. to shew what the ungodly meet with in their end, it is said with truth, Shall not the light of the wicked be put out, and the flame of his fire cease to shine? Which if it might have been rightly spoken in regard to an ungodly man, ought never to have been delivered against a holy man set fast in the midst of scourges. But let us, considering well the powers of his arm in delivering sentences, reflect how strongly be hurls the darts, and let us cease to look at him whom, while so hurling them, he aims to hit, knowing surely that he strikes a stone with foiled blows. So let him say; Shall not the light of the wicked be put out? For even the ungodly have their 'light,' i.e. the good fortune of the present life. But 'the light of the wicked shall be put out,' in that this present life's good fortune is speedily terminated along with life itself. Whence it is fitly added; and the flame of his fire shall not shine.

MORAL INTERPRETATION

For every ungodly man has a 'flame of his own fire,' which he kindles in his heart from the heat of temporal desires, whilst he burns now with these now with those lusts, and fans his thoughts into a bigger flame by the diverse flatteries of the world. But if a fire has no flame, it does not shine by shedding any light. And so the flame of the fire is his outward beauty or power, which comes from his burning within. For what he anxiously desires to get, he very often wins, to the heaping up of his own ruin; and whether in the power of the loftiest pitch, or in the wealth of multiplied increase, he as it were shines in external glory. But 'the flame of his fire shall not shine,' in that, in the day of his departure hence, all the fair shew without is removed, and he is consumed by his own burning within alone. And 'so the flame' is removed from the 'fire,' when his exterior glory is separated from his interior burning. Even the righteous too have a flame of their fire, but one doubtless to shine bright, in this respect, that their desires give light in good works. But the light of the wicked does not shine in the least, in that hereby, viz. that they aim at what is evil, they are forced to darkness.

Morals on the Book of Job, Book XIV

He then expands his idea more fully, relating one by one the evils which happen to sinners. Among these he places first the end of their prosperous successes which he compares to the light because "He who walks in the light do not stumble." (John 11:9) Thus those seem to walk in the light for whom all their undertakings succeed prosperously as they would like. He speaks about the loss of this light, of prosperity, saying, "Will not the light of evil men go out," will not their prosperity cease? Just as corporeal light comes from the flame of fire, so also the lustre of his prosperity comes from the affection of a man when one attains what he desires, and so he then says, "nor will his fire sparkle?" For fire is commonly used to symbolize the fervor of love, as we read in the Song of Songs, "His lamps are fire and torches." (8:6)

Commentary on Job

The light shall be dark in his tabernacle.

If we very frequently take darkness for sorrow, we ought without unfairness to take light for joy. And so 'the light is dark in his tabernacle,' in that in his conscience, which he inhabits in wickedness, the joy which he had from things temporal is brought to an end. Whence too it is fitly added; And the candle that is over him shall be put out.

For to speak in language grounded on the usage of many, a 'candle' is a light in an earthen vessel, but a light in an earthen vessel, is delight in the flesh. And so 'the candle that is over him is put out,' in that when the recompensing of his wickednesses comes upon the ungodly man, carnal delight is brought to nought in his heart. Now it is well that it is not said of this candle, 'which is by him,' but 'which is over him,' in that earthly enjoyments possess the mind of the bad, and so swallow it up in delight, that they are 'over' it, and not 'by' it. But the righteous even when they have the good fortune of the present life, are taught to force it to bow beneath them, that this, viz. that they are made glad in themselves with good things, they may get above by the counsel of a steadied mind, and surmount by the control of virtue. And so 'the candle' of the wicked man, 'which is over him, is put out,' in that his joy is quickly brought to an end, which possessed him wholly in this life, and the man, who now wickedly lets himself out at large in pleasures, punishment hereafter closely encompasses round about in woe.

Morals on the Book of Job, Book XIV

We should note that the prosperity of man's success comes from two causes. Sometimes it comes from human providence, for example, when a man prudently and carefully orders each and every thing. As to this cause he says of the end of this prosperity, "The light will grow dark in the tent of that man?" because both he and his household will lack prudence in their decisions. Sometimes however, the prosperity of a man's success comes from a higher cause, from divine providence. He describes the caused of the end of this prosperity saying, "the lamp from above him will be extinguished," not that it does not shine on him, but that it throw light on the evil man. He fittingly describes the providence of man a "light" for it is borrowed from another, but the providence of God as a "lamp" because it gives light in itself. He has premised of the light of divine providence that from the fact that a man loses the light of reason, he seems to merit to not be protected by the light of divine providence.

Commentary on Job

7–9

Bildad says these things using the metaphor of the birds or the animals that are captured in the hunt. In fact, as they can no longer escape after falling into snares and nets, so the impious are caught by inevitable calamities that overwhelm them. And what is worse, after all their schemes have been overturned and reversed, their riches are taken away from them not by the powerful but by people of the lowest class.

Commentary on Job 18:7-9

The steps of his strength shalt be straitened.

For now as it were he puts forth 'the steps of his strength,' as often as he executes the violent acts of his power. But 'the steps of his strength shall be straitened,' in that the resources of his wickedness, which he now displays in his own gratification, punishment hereafter binds fast. It goes on; And his own counsel shall cast him down.

Every bad man makes it his counsel now to aim at present things, to abandon the things of eternity, to do what is unjust, to sneer at what is just; but when the Judge of the just and unjust shall come, every ungodly person is 'cast down by his counsel,' in that for this that he chose to go after here with bad intent, he is drowned in the darkness of eternal woe. For that man whom temporal glory uplifts here, punishment without end there sinks down. He who here revels in self-gratification, is there tortured with everlasting vengeance. And it often happens that the very prosperity of this life, which is so eagerly hankered after by the ungodly, so clogs their steps, that even when they have the mind to return to good works, they are scarcely able: in that they have not the power to do what is right, while they fear to displease the lovers of this world. Whence it is brought to pass, that through that glory which the ungodly man derives from sin, his sins are yet further doubled and redoubled.

Morals on the Book of Job, Book XIV

After he has treated prosperity lost he then speaks about adversity, concerning which he first places the impediments to action and effort. Man struggles to attain the effect of his action in two ways: in one way by his own courage, and against this he says, "The steps of his power will be extinguished," because courageous assertion cannot advance further. In another way man tries to attain something by wisdom, and regarding this he says, "and his own counsels will cast him down," when what he thought was useful becomes harmful to him.

Commentary on Job

For he hath put his own foot into the net, and he walketh in the meshes of it.

He, who 'puts his feet into a net,' cannot get them out, when he has a mind; so he that lets himself down, into habits of sin, cannot rise up the moment he wishes it; and he 'that walketh in the meshes of a net,' entangles his steps in walking, and when he tries to extricate himself to walk, he is tied and bound that he cannot. For it very often happens that a man, beguiled by the delightfulness of this world, reaches after the gloriousness of the honour thereof, that he attains to the effecting of his desires, and rejoices to have attained the object which he sought after; but seeing that the good things of this world, when not possessed, are objects of love, and very often, when possessed, grow worthless, he learns by the act of obtaining how worthless that is which he sought after. Whence being brought back to himself, he looks out how without sin to get quit of that which he sees himself to have gotten with sin; but the very same dignity which entangled him, holds him fast, and he cannot without further sins flee from thence, whereunto he came not without sin. And so he has 'put his feet into the net, and walketh in the meshes thereof,' in that when he strives to get quit, he then sees in a true light with what hard knots he is held bound. For we do not even know of our binding in a true sense, save when in striving to get free, we as it were try to lift our feet.

Morals on the Book of Job, Book XIV

He says that the cause of these impediments comes from his sin, "For he put his feet in the snare." For just as one who willingly puts his foot in a snare wants to be captured, so one who willingly occupies himself with sin disposes himself to have his progress impeded as Scripture says, "His own iniquities have ensnared the evil man." (Prov. 5:22) As there are a variety of meshes in a net, so also in sin there are many different sins which entangle a man in various ways. So he then says, "and he walked forward into the mesh," when he goes from one kind of sin to another or from one mode of sinning to another.

Commentary on Job

The gin shall take him by the heel; in that the end shall be made fast in sin. And because the enemy of mankind, when he binds up in sin the life of each individual, eagerly pants after his death, it is rightly added; And thirst shall burn furiously against him.

For our old enemy, when he ensnares the life in sin, thirsts that he may drink the death of the sinner. Which however may also be understood in another sense. For the evil mind when it sees that it has been brought into sin, seeks with a certain superficialness of thought to escape out of the snares of sin; but fearing either the threats or reproaches of men, it chooses rather to die for ever, than to undergo a little of adversity for a season, whence it abandons itself wholly to evil ways, in which it perceives itself to be already once bound. And so he whose life is bound fast in sin even to the end, has his 'heel held by the gin.' But forasmuch as in the same degree that he minds that he is tied and bound with evil habits, he is in despair of his return, by that very despairing he henceforth kindles more fiercely to the lusts of this world, the heat of desire arises within him, and the mind having been ensnared by previous sins, is inflamed to even worse transgressions. And hence it is added; And thirst shall burn furiously against him. For in his mind there is a 'thirst that burns out against him,' in that in proportion as he is used to do wicked things, he is the more vehemently on fire to drink down evil. Since for the ungodly man to 'thirst' is to lust after the good things of this world. And hence our Redeemer cures the man with the dropsy before the Pharisee's house, and when he was arguing against avarice, it is written, And the Pharisees also who were covetous heard all things; and they derided Him. What does it mean then that the man with the dropsy is cured before the house of the Pharisee, but that by the sickness of one man's body the sickness of heart in another is represented? For one sick of a dropsy, the more he drinks, thirsts the more, and every covetous person redoubles his thirst by drinking, in that when he has got the things he desires, he pants the more in desiring others. For he that by getting is made to long for more, has his thirst increased by drinking.

Morals on the Book of Job, Book XIV

Since he willingly put himself in danger and does not stop advancing but always procedes further on, as a result he will sometimes feel himself impeded and so he then says, "The foot of that man will be bound in a snare," that is the forward motion of his will and his act will be blocked by some obstacle. These sorts of evil things arise from three causes for those progressing in sin. First on the part of the sinner himself in whom the desire for sins increase more the more he sins. Regarding this he continues, "and his thirst will burn against him," because sometimes the sinner considers something to be harmful to him from reason, but the burning desire for sin compels him to act against his thinking.

Commentary on Job

His snare is buried in the earth, and his trap upon the way.

His 'snare is buried in the earth,' when sin is hidden under earthly interests. For our enemy in executing his plots shews to the human mind something to long after in earthly gain, and hides the snare of sin, that it may bind his soul tight, so that he should see indeed what he might set his heart on, and yet never see in what a snare of sin he is putting his foot. Now a trap has its name from entrapping. And 'a trap is' then 'placed' by our old enemy 'upon the way,' when in the course of this world's practice, which the mind is bent to follow, the snare of sin is prepared, which same would not so easily entrap, if it were possible to be seen. For a trap is so set, that, while the meat is displayed, it is not itself seen by the passers by. For like to meat in a trap is gain with sin, and the prosperity of this world with wickedness; and so when gain is sought after by one with a covetous view, it is as if the trap which is not seen laid hold of the foot of the mind. Thus there are often set before the mind along with sin, honours, riches, health, and temporal life, which, while the weak mind sees like food, and does not see the trap, by the meat, which on seeing it longs after, it is caught fast in the sin, which is not seen. For there are kinds of tempers which border upon certain bad qualities. Thus harsh tempers are usually found to be united either to cruelty or to pride; but tempers that are soft, and joyous beyond what is becoming, are sometimes allied to lust and dissoluteness. Therefore the enemy of mankind surveys the tempers of each individual, to see what bad quality they are allied to, and he sets those objects before the face, which he sees the mind is most readily inclined to, so that to the soft and joyous tempers he often proposes dissoluteness, and sometimes vainglory, but to harsh dispositions he proposes pride or cruelty, and so there he sets a trap, where he sees the path of the mind to be, in that he there introduces peril by deception, where he has found that there is the 'way' of a kindred turn of thought.

Morals on the Book of Job, Book XIV

Second, the cause of the harm is sometimes from the things themselves in which he sins, as Scripture says, "Riches are amassed to the evil of the one possessing them." (Qoheleth 5:12) Harmful things of this sort come sometimes from things already obtained, and regarding this Baldath says, "A snare is hidden for him in the earth," because in fact some danger lies hidden in earthly things themselves by which the feet of the sinner are caught. But sometimes harmful things of this sort arise when a man is en route to acquiring things, and expressing this he says, "and a trap is set for him on the path," because before the sinner obtains what he seeks the dangers already lie in wait on the way itself.

Commentary on Job

Terrors shall make him afraid on every side.

And, whereas all that the bad man does, he fears to undergo too, and reckons that to be doing by all others toward himself, which he himself prepares for all others, whom he is able, it rightly follows. For he imagines all men to be such toward himself, as he himself strives to be towards all. And what effect these same terrors have in his conduct, is brought in, when it is said; And shall entangle his feet.

For if 'the feet be entangled,' they cannot have free steps, and are not able to accomplish any journey; in that their own entanglements hold them fast. Therefore bad desires force into vilest practice, and vilest practice holds fast in terror; which same terror entangles the feet, that they should have no power to step out into right practice. And it often happens that a person for this reason fears to be good, that he may not himself suffer that at the hands of the wicked, which he remembers himself to have done to the good; and whereas he dreads to undergo that thing which he has himself done, on every side affrighted, on every side full of misgiving, he as it were has his feet entangled, who is ensnared by fear; he is able to do nothing freely; in that he has in a manner lost his going in good practice by the same act, whereby he stepped out of the line into the evil which he set his heart on.

Morals on the Book of Job, Book XIV

Third, harmful things like this are caused on the part of some men whose plots and attacks are feared, and so he then says, "From all sides dread will terrify him," since, as Scripture says, "When the evil man is timid, he has been given for the condemnation of everyone." (Wisdom 17:10) When however man is wary against everyone, it is necessary that his acts should be impeded in many things, and so he then says, "and they will wrap around his feet," so he cannot go forward freely in any direction.

Commentary on Job

These words are appropriate to the impious but not at all to Job, because “pains have not destroyed him” but have made him appear to be a powerful fighter, have made him appear doubly just. Many have come, and “the soles of their feet have been devoured”; therefore, those who have come must complain about themselves and not about the righteous, because Job, thanks to his patience, deserves crowns and happiness.

Homilies on Job 21.18.12

Let his strength be hungerbitten, and starvation invade his ribs.

After the manner of Holy Scripture, he has the appearance of wishing that which he foresees will be, not surely in the spirit of one uttering curses, but of one pronouncing prophesies. Thus every man, in that he consists of soul and flesh, is as it were made up of strength and weakness. For by virtue of that part, by which he was created a reasoning spirit, he is not improperly called 'strong,' but in respect of that, by which he is of a fleshly substance, he is weak. And so 'the strength' of man is the reasoning soul, which is able to resist by reason the tendencies to evil that assail it. And hence it is said again by blessed Job, Thou hast strengthened him for a while, that he might pass through for evermore. Since from a reasoning soul man derives it, that he should live for evermore. And so this wicked man's 'strength is hungerbitten,' in that his soul is not fed by any refreshment of the interior food. Of which same hunger God saith by the Prophet; I will send a famine in the land, not a famine of bread nor a thirst for water, but of hearing the word of the Lord.

And it is well added, And starvation invade his ribs. For the ribs lace in the bowels, that lying out of sight within they should be fortified by their solidity. And so the 'ribs' of every one are the senses of the mind, which fence the hidden thoughts. Therefore 'starvation invades the ribs,' when all spiritual refreshment being removed, the senses of the mind fail, and cannot either rule or guard their thoughts. 'Starvation invades the ribs' of the wicked man, in that the interior hunger debilitates the senses of the mind, that they may not rule their thoughts at all. For when the senses of the mind are dulled, the thoughts issue forth to things without, and, as it were, the ribs being weak, the bowels which might have lain in secret in a sound state, are poured forth without. Hence it comes that when the thoughts are spread abroad without, the mind being deceived goes after the image of exterior glory, and is pleased with nothing save what it beholds beautiful without.

Morals on the Book of Job, Book XIV

In the foregoing Baldath had premised the punishments of sinners found in exterior adversities, but here he begins to pursue the punishments pertaining to the persons. One must note that sins themselves implicate the sinner in exterior adversities, and so he pursued exterior adversities as though predicting them with some certitude. But corporeal punishments do not seem to be directly caused by the sins themselves except perhaps some especially gluttony and lust in which someone sins in his own body, therefore he does not pursue corporeal punishments by denouncing him but more in threatening him. He begins with the corporal punishments which precede death, and because nourishment preserves the life of the body, he first invokes the removal of nourishment from him, by which man first begins to be weakened. Regarding this he says, "His strength will be robbed by hunger." Then when he lacks nourishment, his life is also taken away, and regarding this he says, "and let fasting invade his ribs," by which he means the weakening of the vital operations, the principle one of which is the heart which is contained under the ribs.

Commentary on Job

13–14

He calls the “soles of their feet” the products of their journeys, in order to say that the impious are not prosperous in their travels when they fall into “a violent ruin.” But also their fruits of season, that is, their children, are insatiately consumed by death; and from this entire condition, in which they find themselves, all healing withdraws. That is, their results will always be incorrigible and incurable. It is also possible to interpret the “soles of their feet” as their offspring or descendants.

Commentary on Job 18:12-14

Let it devour the beauty of his skin; and let the firstborn death consume his arms.

'The beauty of his skin' is temporal glory, which whereas it is coveted as an object without us, is retained as a beauty on the skin. But by the title of 'arms' works are not unfitly set forth, in that the work of the body is done by the arms. And what is death but sin, which kills the soul to the interior life? Whence it is written; Blessed and holy is he that hath part in the first resurrection, in that he shall hereafter rise again joyfully in the flesh, who whilst set in this life has risen again from the death of his soul. If then sin is death, 'the firstborn death' may not unsuitably be taken for pride; in that it is written, Pride is the beginning of all sin. And so 'the beauty of his skin and his arms the firstborn death devoureth,' in that the glory or the practice of the bad man is overthrown by Pride. For he might have been glorious even in this life without sin, if be had not been proud. He might in the judgment of His Creator have been commended for some works, if before His eyes pride had not overturned those very works. Thus we often see rich people, which might have had wealth and glory without guilt, if they would have had them with humility. But they are uplifted by possessions, they are flushed with honours, they disdain the rest of the world, and place their life's whole hope and trust in the mere abundance of good things alone. Hence a certain rich man said, Soul, thou hast much good laid up for many years; take thine ease, eat, drink, and be merry. Which thoughts of their hearts when the Judge above beholds, He plucks them away for this very confidence of theirs by itself.

Morals on the Book of Job, Book XIV

The goods of the body which hunger begins to weaken are totally consumed by death. The principal goods of the body are beauty and strength, and so he then says, "may his skin lose its beauty," because beauty regards exterior appearance, and "may the arms of that man," in which strength is especially found, "be consumed by a premature," i.e. early, "death", before the end of the natural span of life.

Commentary on Job

Let his confidence be rooted out of his tabernacle, and let death as a king trample on him.

In this place by the title of 'death' we have denoted the enemy of the human race himself, who brought in death, who is set forth by a particular minister of his, of whom it is said to John, And his name was Death. And so this 'death,' in the day of departure hence, 'tramples upon the wicked man as a king,' in that him, whom he before deceived by soft persuasions, at the last he carries off to punishment in bonds of violence, and forces him down the more cruelly, in proportion as he ties him the stronger in bad deeds. And here too while he possesses the heart of the lost sinner, he 'tramples' upon it, in that as often as he pressed it with feelings of delight, he as it were set upon it the feet of his tyrannical dominion.

But if by the title of 'death,' we are to understand not the devil explicitly, but sin, in consequence of which the lost meet with the doom to be dragged to death, then indeed such 'death tramples on the mind like a king,' when it possesses the same making no resistance. For temptation to sin cannot be away from man whilst set in this life. But it is one thing to resist sin tempting us, and another to be enthralled by it tyrannizing over us. And so the wicked man, because he is not taught to resist the persuasions of sin, and is not afraid to be subdued to its dominion, has it rightly said of him, Death as a king shall trample on him. For it was the reign of this death that Paul was keeping off from the hearts of his disciples, when he said, Let not sin there reign in your mortal body. Since be does not say, 'let it not be,' but, let it not reign, in that it cannot help but be, but reign it may not, in the hearts of the good. And so whereas, when a sin strikes the heart of the bad man, it does not find it resist, but bows it under its dominion, let it rightly be said, Let his confidence be rooted out of his tabernacle, and let death as a king trample on him. And so 'his confidence is rooted out of the earth,' when the man, who in this life had provided for himself many goods after his mind, is brought to nought by death in an instant. And 'death as a king tramples on him,' in that he is either pressed upon here by evil habits, or at the time of his death, hereby, viz. that he is carried off to punishment, he is brought under to the power of the devil. Which is thus done in the minds of the wicked on this account; because, even when the opportunity of committing sin is lacking, the suggestions of the desire are not in the least lacking to their minds. And whereas they do always follow the devil in practice, yet do they doubly bind themselves fast to him in thought. And so there is first sin in thought, and afterwards in act. Whence it is said to the daughter of Babylon, Come down and sit in the dust, O Virgin daughter of Babylon, sit on the earth. For whereas dust is always earth, earth is not always dust. What then are we to understand by dust but thoughts, which, while they perseveringly and silently fly up in the mind, blind its eyes? And what is denoted by 'the earth,' but an earthly way of acting? And whereas the mind of the lost sinner is first cast down to imagine wicked things, and afterwards to do them, to the daughter of Babylon, who came down from the judgment of interior uprightness, it is rightly said in a wounding sentence, that first she should 'sit in the dust,' and afterwards 'in the earth,' in that except she had lowered herself in thought, she would never have settled fast in bad practice. It goes on; Let his fellows dwell in his tabernacle, because he is not.

i.e. In his mind apostate angels shall have their haunt by vilest thoughts, they being 'his fellows,' who for this reason no longer 'is,' because he has departed from the Supreme Essence, and for this is, by a daily augmented declension, as it were tending 'not to be,' in that he has once fallen from Him Who truly is; who moreover is rightly said 'not to be,' in that he has lost well-being, though he has not lost natural being. Still, yet further setting forth these thoughts of the bad man with more minuteness, he subjoins, saying, Let brimstone be scattered upon his habitation.

What is 'brimstone' but the fuel of fire, which, however, so cherishes the fire, that it sends out the very foulest stench. What then do we understand by 'brimstone,' but carnal sin, which, while it fills the mind with wicked thoughts like a kind of ill savours, is kindling everlasting fires for it; and whilst it spreads the cloud of its stench in the lost soul, it is as it were providing against it fuel for the flames to come after. For that the ill savour of the flesh is understood by brimstone, the mere history of Holy Writ by itself hears record, which relates that the Lord 'rained down fire and brimstone upon Sodom.' Who, when He had determined to punish her carnal wickednesses, by the very character of the punishment marked out the stain of her guilt: since 'brimstone' hath stench, and fire burning; and so, forasmuch as they had been kindled to bad desires in the ill savour of the flesh, it was meet that they should perish by fire and brimstone combined; that by their just punishment they might be taught what they had done in unjust desire. And so this 'sulphur is scattered upon the habitation' of the wicked man, as often as the corrupt indulgence of the flesh exercises dominion within him; and whereas bad thoughts unceasingly occupy him, and forbid his bringing forth the fruit of good practice, it is rightly added.

Morals on the Book of Job, Book XIV

The dead man is taken out of his house, and regarding this he says, "May trust be torn away violently from his tent," because he did not place his hope in God, but in the vulgar display and the glory of his house, of which he is deprived after death. Thrown out of his house, he is shut up in the tomb where he is totally exterminated in death. Respecting this he says, "and may destruction trample him like a king," because death like a king in the fullness of his power grinds him into dust.

Commentary on Job

15–16

These words mean that the punishment of the impious will be similar to the massacre of the Sodomites. “Their roots dry beneath, and their branches wither above” so that nothing useful to the impious may remain anywhere, beneath or above the ground.

Commentary on Job 18:15-16

When he has been taken from his house, the dead man's domestics remain with whom he had society in this life, and as to this he then says, "May the companions of the one who no longer lives," that is, of the dead man who now takes no more part in human affairs, "inhabit his tent." When the master dies the members of the household mourn and show signs of sadness, either wearing black and poor garments, or by offensive odors and he expresses this when he says, "let sulphur be sprinkled in his tent." In this text, one understands all those things which can be signs of sadness, just as good odors are used for a sign of rejoicing.

Commentary on Job

Let his roots be dried up beneath, and above let his crop be spoiled.

For what do we understand by the title of 'roots,' which are set out of sight, and bring forth a shoot into open view, but the thoughts, which, while they are not seen in the heart, produce visible works? And hence by the title of a 'crop' there is denoted the same visible practice, which is thus produced from a hidden root. And whereas every bad man first dries up in the imaginings of temptation and afterwards dies off from good deeds, it is rightly said by Bildad, Let his roots be dried up beneath, and above let his crop be spoiled, in that, whereas the wicked man sets his thoughts in things below, and neglects to seek the delights of everlasting greenness, what is this but that he lets his 'roots be dried beneath?' Whose 'crop too is spoiled above,' in that all his practice is counted as nothing in the view of the judgment above, even if it seem good in the eyes of man. Thus the 'roots' are at the bottom, and the 'crop' above, in that we first send out good thoughts here, that we may one day deserve to receive the fruit of our good works in eternal recompensing; but every wicked person when he abandons good thoughts, and pours himself forth upon the things that are without, has 'his roots dried up below:' but 'above his crop is spoiled,' in that he, who persists barren here, after this life is bidden to no rewards.

Morals on the Book of Job, Book XIV

When a man has died, frequently everything which was his goes to ruin. He shows this is a consequence beginning first with those things produced from the earth, some of which have been planted still remain as seedlings after he dies. Expressing this he says, "Behold! May his roots be dried up," so that if he had sowed or planted anything it may be destroyed and does not bear fruit. However as to those which have already produced fruit, he says, "and may his harvest above be ruined." One can refer this to any business he has just begun or that is already almost finished.

Commentary on Job

“Their memory perishes from the earth.” In order that Bildad may not appear to speak inconsistently after saying, “Their roots dry up beneath,” he had added, “Their crops are ruined above.” He then concludes with what he wanted to convey through such a sequel of expressions, that is, “Their memory perishes from the earth.” In fact, it could happen that the ripening of the fruits occurred before the drying up of the roots, which takes place over a long period of time. “Their memory perishes from the earth.” All the things that happen to the impious are described in general but also obliquely referred to Job, because he suffers these same things under the scourge of God.

Exposition on the Book of Job 18:17

Let his remembrance perish from the earth, and let not his name be repeated in the streets.

PROPHETICAL INTERPRETATION

It is deserving of our notice, that Bildad the Shuhite so expresses himself of each one of the wicked, that his words are secretly directed against the head of all the wicked; for the head of the wicked is the devil. And he in his own person having in the last times entered into that vessel of perdition, shall be called 'Antichrist,' who will endeavour to spread his name far and wide, which same every individual now likens himself to, when, by the memorial of an earthly name, be strives to extend the gloriousness of his praise, and exults in transitory reputation. Therefore let these words be so understood of each one of the wicked, that they be referred in a particular manner to the head of the wicked himself. Therefore let him say, Let his remembrance perish from the earth, and let not his name be repeated in the streets. For streets are called by a Greek term from width, and so Antichrist aims to settle the remembrance of himself upon earth, when he longs, if it were possible, to remain for ever in temporal glory He delights to have 'his name celebrated in the street,' whilst he spreads the working of his wickedness far and wide. But whereas this wickedness of his is not permitted to be reared to a height for a long time, let it be said, Let his remembrance perish from the earth, and let not his name be repeated in the street; i.e. that he should both quickly part with the fame of his earthly power, and lose all the pleasures of his name, which he had spread far and wide in the shortlived prosperity of time.

Morals on the Book of Job, Book XIV

He then proceeds to the renown which remains about a man after his death, by which some men desire to live in the memories of men and to also have glory after death. Thus as to the removal of the sinner from the memories of men he then says, "Let the memory of that man perish from the earth." As for the end of his celebrated fame he then says, "may his name not be celebrated in the streets," which he says exactly to the point because one's name is only celebrated by a crowd which is usually found in the streets.

Commentary on Job

He shall drive him from light into darkness.

He is led 'from light to darkness,' when for honour in the present life, he is condemned to eternal punishments. And hence it is more plainly added, And translate him out of the world. For he is 'translated out of the world,' when upon the Judge above appearing, he is taken away from this world, in which he wickedly glories; and for this, that when the end of the world breaks in upon him, he is condemned with all his followers.

Morals on the Book of Job, Book XIV

Thus when his memory and the public renown of his name end, the brightness of his glory will be changed into the darkness of perpetual oblivion, and expressing this he says, "It will expel him from the light into darkness," that is from earthly glory to oblivion. When his fame ceases and his body been consumed by death, nothing of him will remain any longer in the world, because Baldath and his companions were of the opinion that the soul did not remain after death. "And it will transfer him from this world," so that nothing of him remains in the world.

Commentary on Job

There shall neither be seed of him, nor offspring in his people, nor any remnant in his parts.

For it is written, that the Lord Jesus shall consume him, with the Spirit of His mouth, and shall destroy him with the brightness of His coming. And so, then, whereas his wickedness is ended together with the settled constitution of the world, there shall be 'no offspring of him left in his people,' in that both he himself and his people along with him are equally forced to punishment; and all the wicked, who by his evil advising were born in bad courses, by the brightness of the Lord's coming are struck with eternal destruction together with that head of theirs. And there is 'no offspring of him remaining in the world,' in that the strict Judge ends the iniquities of that one simultaneously with the end of the world. Now that these words are to be understood expressly of Antichrist is shewn, when it is added.

Morals on the Book of Job, Book XIV

But since parents also live in their children he rejects this saying, "His seed will not exist," because his sons will be dead, "nor offspring in his people," since neither grandsons nor great-grandsons will remain, nor even his relatives, and so he then says, "nor any remain in his territory," neither those related by blood nor members of his household by whom his memory may be kept.

Commentary on Job

In his days the last shall be astonied, and horror shall seize on the first.

For he will then let himself loose against the righteous with such a measure of iniquity, that even the hearts of the very Elect shall be struck with no small consternation. Whence it is written, Insomuch that if it were possible, they shall deceive the very Elect. Which, clearly, is said, not because the Elect shall fall, but because they shall tremble with terrible alarms. Now at that time both the latest Elect and the first Elect are described as maintaining the conflict for righteousness against him, in that both they that shall be found among the Elect at the end of the world, are destined to be laid low in the death of the flesh, and they too who proceeded from the former divisions of the world, i.e. Enoch and Elijah, shall be brought back amongst men, and shall be exposed to the savageness of his cruelty still in their mortal flesh. This one's forces let loose in such terrible power, 'the latest are astonied at, and the first do dread,' in that, though in respect of this, viz. that he is lifted up by a spirit of pride, they despise all his temporal power, yet in respect of this, that they are themselves still in mortal flesh, wherein they are liable to suffer temporal anguish, they dread the very punishments, which they bear with resolution; so that there is in them at one and the same time both constancy derived from virtue, and alarm proceeding from the flesh; in that though they be of the number of the Elect, so that they cannot be overcome by torments, yet from this only that they are men, they fear the very torments, that they overcome. So let it be said, In his days the last shall be astonied, and terror shall seize on the first. In that he shall then shew forth such signs, and do things so cruel and hard hearted, as to force them to astonishment, whom he shall find at the end of the world, and to pierce with the pang of carnal death the first fathers, who are reserved for his extirpation. Therefore whereas he has described many particulars relating to all the wicked, or to the head of the wicked himself, he immediately adds with a general description.

Morals on the Book of Job, Book XIV

He shows the effect that follows from this in the hearts of others when he then says, "On his day," which is the day of his ruin, "the youngest men will be astonished," i.e. the youngest members of the people will be stunned with great wonder, not able comprehend how such great glory of a sinner has suddenly been reduced to nothing. As for the elders he then says, "horror will invade the first men," fearing that the same thing might happen to them. He seems to have introduced this to answer to what Job had said above, "Whether his sons are noble or base, he will not understand, yet his flesh, while he lives, will grieve." (14:21) From this Job seemed to have refuted the threats of his friends or their promises of things which would happen after his death. But here Baldath answers that great tragedies of this kind which happen after death, although the dead man does not know about them, are still inflicted by God—with such punishments—for the correction of others.

Commentary on Job

Surely, such are the dwellings of the wicked, and this is the place of him that knoweth not God.

MORAL INTERPRETATION

For he had said above; He shall drive him from fight into darkness, and translate him out of the world; and upon subjoining his miseries, he added; Surely, such are the dwellings of the wicked, and this is the place of him that knoweth not God. In that he who is now lifted up from not knowing God, is then brought to his own 'dwellings,' when his own wickedness plunges him into woes; and one day he finds 'darkness his place,' who, while he made himself glad here in the counterfeit light of righteousness, was occupying the place of another. For bad men in all that they do in dissimulation, are striving to possess themselves of the righteous man's name of credit, as of another's place. But they are then brought to their own place, when they are tormented with everlasting fire, as the desert of their iniquity. For here in all that they do they are ministering to their desire of winning praise, and by the semblance of good works, they are opening wider the bosom of the mind to avarice. So let the wicked man go now, and full blown with complete equipments, let him build his habitations here below, let him spread a name of glory, let him multiply estates, and delight himself in abundant stores, but when he shall be brought to everlasting punishments, then surely he shall know that 'such are the dwellings of the wicked, and this is the place of him that knoweth not God.' Now Bildad said this rightly, but he did not know who it was that he was saying it to. But the heart of a good man is seriously afflicted, when sentences are pronounced against him upon an unfair estimate.

Morals on the Book of Job, Book XIV

Since he had premised some punishments of a sinner proper to the journey of the present life, but others which are proper to the end of the journey, death and the things which happen after death, he therefore adds as an epilogue, "These are the tents of the evil man" which refers to his progress in the course of this present life, because travelers use tents. However as to the ultimate end which is like the end of movement, he then says, "Such is the home of him who has no knowledge of God," either by unbelief or by disobedience.

Commentary on Job