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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 18:11–21. His two-level outline is real structure in the source text, so it is rendered as structure.
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, Job 18:12): 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, Pro 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, Amo 9:2, Amo 9:3. 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, Psa 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, Co2 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 (Psa 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, Zac 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, Luk 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, Pro 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, Deu 28:37; Ch2 7:21; Jer 25:9, Jer 25:18. 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, Th2 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.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
24. 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.
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Summary
Job 18:16, spoken by Bildad the Shuhite, employs striking agricultural imagery to depict the complete and irreversible downfall of the wicked. Within Bildad's rigid theological framework, this verse functions as a stark pronouncement of divine judgment, asserting that the unrighteous will experience total destruction, both at their foundational source and in their outward manifestation, leaving no hope for recovery, legacy, or future progeny. It encapsulates his firm belief in a direct, punitive consequence for sin, intended to persuade Job of his supposed hidden transgressions.
Context
Literary Context
Job 18:16 is situated within Bildad's second of three speeches to Job, specifically Job 18. Following Zophar's initial speech and Job's passionate response, Bildad launches into a scathing condemnation of the wicked, implicitly directing his accusations at Job. Chapter 18 is a sustained, unyielding description of the wicked man's inevitable ruin, characterized by a series of vivid images of destruction—snares, terror, famine, disease, and ultimately, eradication from memory. This verse, with its powerful botanical metaphor, functions as a climactic statement within this litany of woes, emphasizing the comprehensive nature of the wicked's demise. It echoes Bildad's earlier use of plant imagery in Job 8:11-19, where he compares the wicked to a papyrus or reed that withers without water, but Job 18:16 intensifies this imagery to total annihilation, affecting both the hidden foundation and the visible future.
Historical & Cultural Context
The Book of Job is set in a patriarchal, pre-Mosaic era, likely reflecting a common understanding of wisdom theology prevalent in the ancient Near East. In this worldview, there was a strong emphasis on the principle of divine retribution: righteousness led to prosperity and blessing, while wickedness invariably resulted in suffering and destruction. This "retribution theology" was a cornerstone of their understanding of divine justice and cosmic order. Agricultural metaphors, like those found in Job 18:16, were readily understood in a society deeply connected to the land and its cycles of planting, growth, and harvest. The imagery of roots and branches would immediately convey concepts of life, lineage, stability, and future prosperity. Bildad's argument, therefore, resonated with the conventional wisdom of his time, even if its application to Job was profoundly flawed. He speaks from a perspective deeply ingrained in the cultural understanding of cause and effect in the moral universe.
Key Themes
This verse powerfully contributes to several key themes within the Book of Job and ancient wisdom literature. Firstly, it underscores the theme of Total Desolation, depicting a ruin so complete that it affects both the foundational source of life (roots) and its outward expression and future (branches). This signifies an utter lack of recovery or legacy for the wicked, implying an eradication that leaves no trace. Secondly, it highlights the Consequences of Wickedness, presenting a severe warning that a life lived in unrighteousness, from Bildad's perspective, inevitably leads to decay and eradication, reflecting a belief in a moral universe where actions have direct repercussions. Lastly, it speaks to the theme of Divine Judgment, implying an inescapable divine justice where evil will not ultimately prosper. While Bildad misapplies this principle to Job, the verse itself articulates a deeply held belief that God's ultimate justice will reach into the very source and future prospects of those who oppose Him, ensuring that the wicked are "cut off" from the land, as seen in the parallel imagery of Proverbs 2:22.
Exposition and Analysis
Key Word Analysis
This term (H8328) refers to the subterranean part of a plant, the source of its nourishment, stability, and life. In a metaphorical sense, "roots" often signify a person's foundation, their origin, their inner strength, or even their progeny and lineage. When Bildad declares that the roots of the wicked shall be "dried up," he implies a complete cessation of life-giving sustenance, a loss of all stability, and the eradication of any foundational existence or future generation, leading to an "utterly" withered state.
This verb (H3001) denotes becoming dry, withered, or parched, often used to describe the desiccation of plants or water sources. In the context of Job 18:16, it conveys a state of utter lifelessness and decay, suggesting that the very source of the wicked's being has lost all vitality and capacity for growth or recovery, leading to shame and disappointment.
This word (H7105) can refer to a severed part, a harvest, or a limb of a tree, including foliage. In this context, it signifies the outward growth, prosperity, and particularly, descendants or future generations. The "branch" is the visible manifestation of the plant's life and its potential for continuation. To have this "cut off" means the termination of all outward signs of life, the cessation of future prospects, and the obliteration of any legacy or posterity.
Verse Breakdown
"His roots shall be dried up beneath"
This clause focuses on the foundational and hidden destruction of the wicked. "Beneath" emphasizes the subterranean, unseen aspect of this ruin. It signifies that the very source of life, stability, and perhaps even the lineage or posterity of the wicked, will be utterly deprived of nourishment and vitality. This implies a complete internal collapse, a loss of the very essence that sustains life and growth, rendering the individual ashamed and utterly without foundation.
"and above shall his branch be cut off"
This second clause describes the visible and external destruction. "Above" (from H4605, maʻal) points to the outward manifestation and future prospects, signifying what is overhead or on high. The "branch" represents prosperity, visible growth, and especially future generations or descendants. To be "cut off" (from H5243, nâmal) indicates a violent, decisive severance, ensuring that there is no outward sign of life, no continuation, and no legacy left for the wicked. This dual destruction—from the hidden foundation to the visible future—underscores the finality and comprehensiveness of the wicked's demise in Bildad's view.
Literary Devices
Job 18:16 is rich in Imagery, specifically Agricultural Imagery. The vivid depiction of "roots" and "branch" immediately calls to mind the life cycle of a plant, making the metaphor of destruction powerfully accessible. This imagery serves as a potent Metaphor for the complete ruin of an individual, where the plant represents the wicked person. The drying up of roots signifies internal decay and loss of foundation, while the cutting off of the branch denotes the cessation of outward prosperity and future lineage. The verse also employs Parallelism, specifically Antithetical Parallelism or Complementary Parallelism, by presenting two contrasting yet reinforcing aspects of destruction: "beneath" (roots dried up) and "above" (branch cut off). This structure emphasizes the all-encompassing nature of the judgment, leaving no part of the wicked's existence untouched. The use of such stark and familiar imagery makes Bildad's pronouncement both memorable and chilling.
Theological and Thematic Connections
While Bildad's application of this principle to Job was flawed and insensitive, the imagery in Job 18:16 carries a timeless truth about the ultimate futility and destruction inherent in a life detached from a righteous foundation. It serves as a powerful metaphor for the spiritual and moral decay that results from persistent wickedness, illustrating that a life not rooted in truth and God's ways ultimately withers and fails to produce lasting fruit or legacy. This verse, though spoken in error concerning Job's specific situation, reflects a broader biblical principle that genuine, enduring prosperity and life are found only in alignment with divine wisdom and righteousness, while the path of the wicked leads to desolation. The imagery powerfully conveys the idea that sin, left unchecked, consumes the very source of life and eradicates future prospects.
Reflection and Application
Job 18:16, despite its harsh context, offers a profound spiritual lesson for believers today. It challenges us to examine the foundations of our own lives and the sources from which we draw our nourishment. Are our "roots" deeply planted in the fertile ground of God's Word and His truth, or are they shallow and susceptible to drying up when trials come, much like the imagery in Matthew 13:6? The imagery of the "branch cut off" reminds us that outward appearances of success or productivity are meaningless if they are not sustained by an inner life connected to God. True and lasting fruitfulness, both personally and in our impact on the world, stems from a deep, abiding relationship with Christ. This verse cautions against paths that lead to self-destruction and reminds us that genuine, enduring prosperity comes from a life rooted in God's truth and justice, not from fleeting worldly success or self-reliance. It calls us to cultivate spiritual depth, ensuring our lives are firmly established in Christ so that we may bear good fruit and stand firm against the storms of life, echoing the call to abide in John 15:4.
Questions for Reflection
FAQ
Does Bildad's statement in Job 18:16 accurately describe God's judgment on all wicked people?
While Job 18:16 uses powerful imagery to describe the fate of the wicked, Bildad's application of this principle within the Book of Job is ultimately shown to be flawed and incomplete. Bildad, along with Job's other friends, operates under a rigid retribution theology that asserts a direct, immediate, and always visible correlation between sin and suffering. They assume that Job's immense suffering must mean he is profoundly wicked, and therefore, his "roots" and "branch" are being cut off. However, the overarching narrative of Job challenges this simplistic view, demonstrating that suffering is not always a direct punishment for sin, and that God's ways are far more complex and multifaceted than human wisdom can comprehend. While the Bible does teach that wickedness ultimately leads to destruction and that God judges sin (e.g., Proverbs 1:31-32 and Romans 6:23), it also reveals God's patience, mercy, and the reality of righteous suffering. Therefore, while the imagery in Job 18:16 conveys a truth about the ultimate futility of a life apart from God, it does not represent a universally applicable, simplistic, or immediate divine judgment on every individual instance of wickedness. The book of Job ultimately points to the sovereignty and inscrutability of God's wisdom, which transcends human understanding of justice.
Christ-Centered Fulfillment
The stark imagery of roots drying up and branches being cut off in Job 18:16 finds its ultimate theological fulfillment and reinterpretation in the person and work of Jesus Christ. While Bildad pronounces destruction upon the wicked, Jesus presents Himself as the source of true life and enduring fruitfulness. In John 15:1-6, Jesus declares, "I am the true vine, and my Father is the vinedresser... Every branch in me that does not bear fruit he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit." Here, the imagery of being "cut off" is not merely a consequence of wickedness but a divine act of judgment for unfruitfulness in the True Vine, or conversely, a pruning for greater fruitfulness. Furthermore, while the wicked are depicted as having their roots dried up, Christ is portrayed in Isaiah 53:2 as a "root out of dry ground," signifying His humble, unpromising earthly origin, yet from Him springs eternal life. Jesus Himself was "cut off" from the land of the living through His crucifixion (as prophesied in Isaiah 53:8), yet this act of being cut off led not to desolation but to resurrection and the provision of eternal life for all who believe, as declared in Romans 6:4. Thus, what Bildad presented as the hopeless end of the wicked becomes, in Christ, the means by which humanity can be re-rooted in God and bear fruit that endures, escaping the ultimate drying up and cutting off that sin brings and instead finding life abundant in the Lord Jesus Christ.