Job 18:14
His confidence shall be rooted out of his tabernacle, and it shall bring him to the king of terrors.
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EXPOSITORY (ENGLISH BIBLE)
(14) His confidence shall be rooted out.—Rather, he shall be rooted out of his tent which he trusted was his own.

The king of terrors.—Perhaps the most remarkable personification of unseen forces to be found in the Bible.

Job 18:14. His confidence — That is, all the matter of his confidence, his riches, children, &c.; shall be rooted out of his tabernacle — That is, out of his habitation. And it — Namely, the loss of his confidence; shall bring him to the king of terrors — Either, 1st, Into extreme fears and horrors of mind; or, 2d, To death, which even Aristotle called the most terrible of all terribles. And this it will do, either because it will expose him to his enemies, who will kill him; or, because the sense of his disappointments, and losses, and dangers, will break his heart.18:11-21 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.His confidence shall be rooted out of his tabernacle - Security shall forsake his dwelling, and he shall be subject to constant alarms. There shall be nothing there in which he can confide, and all that he relied on as sources of safety shall have fled.

And it shall bring him - That is, he shall be brought.

To the king of terrors - There has been much variety in the explanation of this verse. Dr. Noyes renders it, "Terror pursues him like a king." Dr. Good, "Dissolution shall invade him like a monarch." Dr. Stock says. "I am sorry to part with a beautiful phrase in our common version, the king of terrors, as descriptive of death, but there is no authority for it in the Hebrew text." Wemyss renders it, "Terror shall seize him as a king." So Schultens translates it, "Gradientur in eum, instar regis, terrores." Rosenmuller renders it as it is in our version. The Vulgate: Et calcet super eum, quasi rex, interitus - "destruction shall tread upon him as a king." The Septuagint "and distress shall lay hold on him with the authority of a king" - αἰτίᾳ βασιλικῃ satia basilikē. The Chaldee renders it, "shall be brought to the king of terrors" - רגושתא למלך is not evident, therefore, that we are to give up the beautiful phrase, "king of terrors."

The fair construction of the Hebrew, as it seems to me, is that which is conveyed in our common version - meaning, that the wicked man would be conducted, not merely to death, but to that kind of death where a fearful king would preside - a monarch infusing terrors into his soul. There is something singularly beautiful and appropriate in the phrase, "the king of terrors." Death is a fearful monarch. All dread him. He presides in regions of chilliness and gloom. All fear to enter those dark regions where he dwells and reigns, and an involuntary shudder seizes the soul on approaching the confines of his kingdom. Yet all must be brought there; and though man dreads the interview with that fearful king, there is no release. The monarch reigns from age to age - reigns over all. There is but one way in which he will cease to appear as a terrific king. - It is by confidence in Him who came to destroy death; that great Redeemer who has taken away his "sting," and who can enable man to look with calmness and peace even on the chilly regions where he reigns. The idea here is not precisely that of the Roman and Grecian mythologists, of a terrific king, like Rhadamanthus, presiding over the regions of the dead but it is of death personified - of death represented as a king fitted to inspire awe and terror.

14. 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.

His confidence, i.e. all the matter of his confidence, his riches, children, &c.

Out of his tabernacle, i.e. out of his habitation.

It shall bring him, to wit, the loss of his confidence.

To the king of terrors; either,

1. Into extreme fears and horrors of mind. Or,

2. To death, which even Aristotle called the most terrible of all terribles. And this it will do, either because it will expose him to his enemies, who will kill him; or because the sense of his disappointments, and losses, and dangers will oppress his spirits, and break his heart. His confidence shall be rooted out of his tabernacle,.... That which his confidence was placed in, his wealth and riches, his family, particularly his children, in all which he placed his confidence of future prosperity and happiness; these should be all taken away from him, and his house cleared of them all; or his good, sound, and healthful constitution, on account of which he promised himself long life, this he should be deprived of, and it should be taken out of the tabernacle of his body; or his hope and confidence of eternal happiness in another world, this should perish, and be as the giving up of the ghost: or the words may be rendered, "he shall be rooted out of his tabernacle which was his confidence" (b); that is, his soul shall be taken out of his body by death, in which it dwelt as in a tabernacle, and where he hoped to have had a long continuance; death is a rooting of a man out of it, and even out of the world, see Psalm 52:5;

and it shall bring him to the king of terrors; either famine, by which his strength is weakened, or destruction that is at his side, or the firstborn of death, or his vain confidence: or this may be the sense, "thou (O God) wilt bring him", or "cause him to go to the king of terrors" (c); to death; all men are brought unto it, but not all unto it as a king of terrors; as good men, such as Simeon, the Apostle Paul, and others, but wicked men. Death is a king: it reigns, it has a large empire, even the whole world; its subjects are numerous, all, high and low, rich and poor, great and small; and the duration of its reign is long, it reigned from Adam to Moses, from Moses to the coming of Christ, and from thence to this day, and will to the end of the world, and it reigns with an irresistible power: and this king is a king of terrors to wicked men; it is, as Aristotle (d) calls it, the most terrible of terribles; it is terrible to nature, being a dissolution of it; and it must be terrible to mere natural men, who have nothing to support them under it, and no views beyond the grave to comfort them, and cause them to go cheerful through it; but, on the other hand, have not only the bitterness of death to endure, but have terrible apprehensions of a future judgment that comes after it. Some render it, "the king of darkness" (e), extreme darkness, blackness of darkness, utter darkness, which wicked men at death are brought unto. Jarchi interprets it of the king of demons, the devil; and to be brought to him is to be brought to hell and eternal damnation: so some render it, "terrors shall bring him to his king" (f), the devil; or rather "terrors shall come upon him like a king" (g), in a very grand, powerful, and formidable manner.

(b) Michaelis. (c) De Dieu. (d) Ethic. l. 3. c. 9. (e) "ad regem caliginum", Cocceius. (f) Schmidt. (g) "Instar regis", Schultens; "quasi rex", V. L.

His confidence shall be rooted out of his tabernacle, and it shall bring him to the {i} king of terrors.

(i) That is, with great fear.

EXEGETICAL (ORIGINAL LANGUAGES)
14. The meaning is,

He shall be plucked out of his tent wherein he trusted,

And he shall be brought to the king of terrors.

In the phrase “his tent wherein he trusted” Bildad goes back to his former figure of the sinner’s house which he grasps to maintain himself, ch. Job 8:15. The “king of terrors” is death. In Psalm 49:14 a somewhat different figure is employed, that of a shepherd: The wicked “like sheep are put in Sheol, Death herds them,” cf. Isaiah 28:15. Death is personified as rex tremendus, Virg. Geo. 4:469 (Hitzig); there is no reference to Satan, who has rule in the realm of death, Hebrews 2:14, nor to any mythical personage like the Pluto of classical antiquity. The last scenes of the sinner’s fate have been described: he sought to flee from terrors, he is brought at last to the king of them. Then the fate of those belonging to him is stated.Verse 14. - His confidence shall be rooted out of his tabernacle; rather, he shall be rooted out of his tabernacle (or, tent), which is his confidence, or wherein he trusteth; i.e. he shall be torn from the home, where he thought himself secure as in a stronghold. And it shall bring him; rather, one shall bring him or, he shall be brought. To the king of terrors. Probably death, rather than Satan, is intended. None of Job's "comforters" seems to have had any conception of Satan as a personal being, nor even Job himself. It is only the author. or arranger, of the book who recognizes the personality and power of the prince of darkness. 8 For he is driven into the net by his own feet,

And he walketh over a snare.

9 The trap holdeth his heel fast,

The noose bindeth him.

10 His snare lieth hidden in the earth,

His nets upon the path;

11 Terrors affright him on every side,

And scare him at every step.

The Pual שׁלּח signifies not merely to be betrayed into, but driven into, like the Piel, Job 30:12, to drive away, and as it is to be translated in the similar passage in the song of Deborah, Judges 5:15 : "And as Issachar, Barak was driven (i.e., with desire for fighting) behind him down into the valley (the place of meeting under Mount Tabor);" בּרגליו, which there signifies, according to Judges 4:10; Judges 8:5, "upon his feet equals close behind him," is here intended of the intermediate cause: by his own feet he is hurried into the net, i.e., against his will, and yet with his own feet he runs into destruction. The same thing is said in Job 18:8; the way on which he complacently wanders up and down (which the Hithp. signifies here) is שׂבכה, lattice-work, here a snare (Arab. schabacah, a net, from שׂבך, schabaca, to intertwine, weave), and consequently will suddenly break in and bring him to ruin. This fact of delivering himself over to destruction is established in apocopated futt. (Job 18:9) used as praes., and without the voluntative signification in accordance with the poetic licence: a trap catches a heel (poetic brevity for: the trap catches his heel), a noose seizes upon him, עליו (but with the accompanying notion of overpowering him, which the translation "bind" is intended to express). Such is the meaning of צמּים here, which is not plur., but sing., from צמם (Arab. ḍmm), to tie, and it unites in itself the meanings of snare-layer (Job 5:5) and of snare; the form (as אבּיר, אדּיר) corresponds more to the former, but does not, however, exclude the latter, as תּנּין and לפּיד (λαμπάς) show.

The continuation in Job 18:10 of the figure of the fowler affirms that that issue of his life (Job 18:9) has been preparing long beforehand; the prosperity of the evil-doer from the beginning tends towards ruin. Instead of חבלו we have the pointing חבלו, as it would be in Arab. in a similar sense hhabluhu (from hhabl, a cord, a net). The nearer destruction is now to him, the stronger is the hold which his foreboding has over him, since, as Job 18:11 adds, terrible thoughts (בּלּהות) and terrible apparitions fill him with dismay, and haunt him, following upon his feet. לרגליו, close behind him, as Genesis 30:30; 1 Samuel 25:42; Isaiah 41:2; Habakkuk 3:5. The best authorized pointing of the verb is והפיצהוּ, with Segol (Ges. 104, 2, c), Chateph-Segol, and Kibbutz. Except in Habakkuk 3:14, where the prophet includes himself with his people, הפיץ, diffundere, dissipare (vid., Job 37:11; Job 40:11), never has a person as its obj. elsewhere. It would also probably not be used, but for the idea that the spectres of terror pursue him at every step, and are now here, now there, and his person is as it were multiplied.

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