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King James Version
The gin shall take him by the heel, and the robber shall prevail against him.
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Commentary on Job 18 verses 5–10
5 ¶ Yea, the light of the wicked shall be put out, and the spark of his fire shall not shine.
6 The light shall be dark in his tabernacle, and his candle shall be put out with him.
7 The steps of his strength shall be straitened, and his own counsel shall cast him down.
8 For he is cast into a net by his own feet, and he walketh upon a snare.
9 The gin shall take him by the heel, and the robber shall prevail against him.
10 The snare is laid for him in the ground, and a trap for him in the way.
The rest of Bildad's discourse is entirely taken up in an elegant description of the miserable condition of a wicked man, in which there is a great deal of certain truth, and which will be of excellent use if duly considered - that a sinful condition is a sad condition, and that iniquity will be men's ruin if they do not repent of it. But it is not true that all wicked people are visibly and openly made thus miserable in this world; nor is it true that all who are brought into great distress and trouble in this world are therefore to be deemed and adjudged wicked men, when no other proof appears against them; and therefore, though Bildad thought the application of it to Job was easy, yet it was not safe nor just. In these verses we have,
I. The destruction of the wicked foreseen and foretold, under the similitude of darkness (Job 18:5, Job 18:6): Yea, the light of the wicked shall be put out. Even his light, the best and brightest part of him, shall be put out; even that which he rejoiced in shall fail him. Or the yea may refer to Job's complaints of the great distress he was in and the darkness he should shortly make his bed in. "Yea," says Bildad, "So it is; thou art clouded, and straitened, and made miserable, and no better could be expected; for the light of the wicked shall be put out, and therefore thine shall." Observe here, 1. The wicked may have some light for a while, some pleasure, some joy, some hope within, as well as wealth, and honour, and power without. But his light is but a spark (Job 18:5), a little thing and soon extinguished. It is but a candle (Job 18:6), wasting, and burning down, and easily blown out. It is not the light of the Lord (that is sun-light), but the light of his own fire and sparks of his own kindling, Isa 50:11. 2. His light will certainly be put out at length, quite put out, so that not the least spark of it shall remain with which to kindle another fire. Even while he is in his tabernacle, while he is in the body, which is the tabernacle of the soul (Co2 5:1), the light shall be dark; he shall have no true solid comfort, no joy that is satisfying, no hope that is supporting. Even the light that is in him is darkness; and how great is that darkness! But, when he is put out of this tabernacle by death, his candle shall be put out with him. The period of his life will be the final period of all his days and will turn all his hopes into endless despair. When a wicked man dies his expectation shall perish, Pro 11:7. He shall lie down in sorrow.
II. The preparatives for that destruction represented under the similitude of a beast or bird caught in a snare, or a malefactor arrested and taken into custody in order to his punishment, Job 18:7-10. 1. Satan is preparing for his destruction. He is the robber that shall prevail against him (Job 18:9); for, as he was a murderer, so he was a robber, from the beginning. He, as the tempter, lays snares for sinners in the way, wherever they go, and he shall prevail. If he make them sinful like himself, he will make them miserable like himself. He hunts for the precious life. 2. He is himself preparing for his own destruction by going on in sin, and so treasuring up wrath against the day of wrath. God gives him up, as he deserves and desires, to his own counsels, and then his own counsels cast him down, Job 18:7. His sinful projects and pursuits bring him into mischief. He is cast into a net by his own feet (Job 18:8), runs upon his own destruction, is snared in the work of his own hands (Psa 9:16); his own tongue falls upon him, Psa 64:8. In the transgression of an evil man there is a snare. 3. God is preparing for his destruction. The sinner by his sin is preparing the fuel and then God by his wrath is preparing the fire. See here, (1.) How the sinner is infatuated, to run himself into the snare; and whom God will destroy he infatuates. (2.) How he is embarrassed: The steps of his strength, his mighty designs and efforts, shall be straitened, so that he shall not compass what he intended; and the more he strives to extricate himself the more will he be entangled. Evil men wax worse and worse. (3.) How he is secured and kept from escaping the judgments of God that are in pursuit of him. The gin shall take him by the heel. He can no more escape the divine wrath that is in pursuit of him than a man, so held, can flee from the pursuer. God knows how to reserve the wicked for the day of judgment, Pe2 2:9.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–10. Public domain.
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Olympiodorus of AlexandriaAD 600
COMMENTARY ON JOB 18:7-9
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.
Gregory the DialogistAD 604
13. n 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.
14. 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. [Luke 16, 14] 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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Job 18:9, spoken by Bildad the Shuhite, powerfully articulates the perceived inescapable doom of the wicked, employing the vivid imagery of a hunter's trap and an overwhelming assailant. It portrays the unrighteous as inevitably ensnared and overcome by adversity, reflecting Bildad's rigid adherence to a retributive theology where suffering is seen as a direct, punitive consequence of sin, and the wicked are destined for swift and comprehensive destruction.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 18:9 is rich in Imagery, employing concrete pictures of a "gin" (snare) and a "robber" to convey abstract theological concepts of judgment and inevitability. The image of being "taken by the heel" is particularly vivid, suggesting a sudden, undignified, and unexpected fall. There is clear Parallelism between the two clauses, where the second clause ("the robber shall prevail against him") reinforces and expands upon the first ("the gin shall take him by the heel"). Both clauses describe an inescapable and overwhelming force leading to the wicked's downfall, creating a sense of poetic intensification and emphasizing the certainty of their fate. This verse also employs Metaphor, as the "gin" and "robber" are not literal entities but represent the various forms of adversity, judgment, or consequences that Bildad believes will inevitably befall the wicked. The overall effect is to create a powerful and terrifying portrayal of the unrighteous's ultimate fate.
THEOLOGICAL AND THEMATIC CONNECTIONS
Bildad's assertion in Job 18:9 reflects a common, yet ultimately flawed and simplistic, theological framework prevalent in the ancient Near East: a rigid retribution theology. He believes that God's justice operates on a straightforward cause-and-effect principle, where sin inevitably leads to suffering and destruction, and righteousness to blessing. While the broader biblical narrative affirms that sin does indeed have consequences and that God is just, the Book of Job profoundly challenges the simplistic and universal application of this principle, especially in the context of innocent suffering. Bildad's words, though harsh and misapplied to Job, do resonate with the broader biblical truth that those who persistently walk in rebellion against God's ways will ultimately face judgment and destruction. The imagery of being caught in a snare also connects to the idea that the wicked are often trapped by their own devices or the inescapable consequences of their own choices, rather than merely external forces.
REFLECTION AND APPLICATION
While we must critically evaluate Bildad's specific and erroneous application of this truth to Job's innocent suffering, Job 18:9 still carries a profound warning and offers an opportunity for deep spiritual reflection. It serves as a stark reminder that persistent rebellion against God's moral order and a life characterized by unrighteousness can indeed lead to self-inflicted harm, unforeseen consequences, and ultimately, divine judgment. The vivid imagery of the "gin" and "robber" speaks to the suddenness and overwhelming nature of such consequences, often catching individuals entirely off guard when they least expect it. This verse powerfully underscores the biblical principle that choices have profound consequences, and that true security and lasting peace are not found in human strength, cunning, or self-reliance, but in walking in humility, integrity, and obedience before God. For believers, this verse encourages a life of vigilance, sincere repentance, and unwavering reliance on God's abundant grace, rather than presuming upon His patience or attempting to outmaneuver the natural and spiritual laws He has established. It reminds us to pursue righteousness not out of a fearful avoidance of a "gin" or "robber," but out of a deep love, reverence, and gratitude for the Lord, trusting in His ultimate, perfect justice, which often unfolds in complex ways beyond our immediate comprehension.
Questions for Reflection
FAQ
Does Job 18:9 mean that all suffering is a direct result of personal sin?
Answer: No, not necessarily. While Job 18:9, as part of Bildad's speech, strongly suggests a direct link between wickedness and suffering, the entire Book of Job serves to challenge and ultimately refute this simplistic "retribution theology." Job himself is presented as a righteous man who suffers immensely, demonstrating unequivocally that suffering is not always a direct punishment for personal sin (Job 1:1). While sin certainly has consequences, and God does bring judgment, Job's experience profoundly illustrates that God's ways are far more complex and mysterious than the friends' rigid framework allows. The verse reflects Bildad's limited and flawed perspective, not the full, nuanced biblical truth on the multifaceted nature of human suffering.
What is the significance of being "taken by the heel" in this verse?
Answer: Being "taken by the heel" signifies being caught unawares, tripped, or brought down from behind. It implies a sudden, unexpected, and often undignified downfall. This vivid imagery emphasizes the inherent vulnerability of the wicked and the cunning or unforeseen nature of the adversity that overtakes them. It suggests that their destruction is not something they can foresee or evade through their own strength or wisdom, but rather something that ambushes them when they least expect it, leading to a swift and decisive defeat from which there is no escape.
CHRIST-CENTERED FULFILLMENT
While Job 18:9 graphically depicts the inevitable downfall of the wicked, its ultimate Christ-centered fulfillment is found not in the ensnarement of humanity, but in Christ's triumphant victory over the very forces that hold humanity captive. Humanity, caught in the "gin" of sin and under the tyrannical power of the "robber" of death and Satan, was utterly helpless and without hope. Yet, Jesus Christ, the perfectly righteous one, willingly allowed Himself to be "taken by the heel" on the cross, enduring the full, crushing weight of sin's consequences and death's sting (Isaiah 53:5). However, unlike the wicked described by Bildad, Christ did not succumb to the snare; rather, through His glorious resurrection, He decisively broke the power of the "gin" of death and utterly disarmed the "robber" (Satan) who held humanity captive through fear (Colossians 2:15). He became the ultimate deliverer, freeing those who were once enslaved by the fear of death and its dominion (Hebrews 2:14-15). Thus, for all who are in Christ, the "gin" and "robber" of sin and death no longer hold sway; instead, they find eternal refuge, security, and abundant life in the One who conquered all snares and overcame all adversaries, guaranteeing their ultimate triumph (John 10:28).