Job 34:18

[Is it fit] to say to a king, [thou art] wicked?.... Not even to a bad king; for though he may be reproved for his sins, yet not by any or everyone, but by a fit and proper person: and generally

Is it fit to say to a king, Thou art wicked? and to princes, Ye are ungodly? Literally, (Is it fit) to be said to a king?

Thou art wicked; or, Thou art Belial, or a son of Belial. Though a king may really be unjust and wicked, yet their subjects neither may nor dare presume to call them so, . And therefore if some evil thought did arise in thee, yet how wast thou not afraid to utter such unworthy and almost blasphemous expressions against God?

Job 34:18 [Is it fit] to say to a king, [Thou art] wicked? [and] to princes, [Ye are] ungodly?Ver. 18. Is it fit to say to a king, Thou art wicked?] Heb. Belial; that is, Thou yokeless, lawless, masterless monster. Kings are not wont to be so accosted and aviled, nor is it lawful, Exodus 22:28. It is blasphemy in the second table to speak evil of dignities, Judges 1:8, Qui dicit regi Apostata (Vulg.). It was some disadvantage to St Paul that, although provoked and unjustly smitten, he called the high priest whited wall, Acts 23:3; he was glad to excuse it by his ignorance. And Luther cried our Henry VIII mercy, for his uncivil language to him, such as was that, Audi, Domine Rex, edocebo te, in a jeer. Henry VI indeed was coarsely handled in a tumult, and wounded, but then he was at in bad times; and being restored, he freely pardoned the offender, saying, Alas, poor soul, he struck me more to win favour with others than of any ill will he bare me: but this was a rare example of patience in a king (Dan. Hist.). Alexander the Great dealt more harshly with his friends, Clitus and Callisthenes, for their plain dealing. Tiberius put to death a poet for uttering some free words against him, though under the person of Agamemnon, quem in tragoedia probris lacessisset (Sen.). Savonarola suffered deeply for telling the pope his own. And Bajazet II took great revenge upon his janizaries, who, for his casting Achmetes Bassa into prison, they in an uproar insolently cried out that they would by and by teach him, as a drunkard, a beast, and a rascal, to use his great place and calling with more sobriety and discretion. Kings must be spoken to with soft and silken words, as she said, ηηκιστα, ηηδιστα (Plut.). If Elijah, or Elisha, or Isaiah, or the Baptist do otherwise, that is not a copy for every man to write after. Is it safe to take a lion by the beard, or a bear by the tooth? Naboth suffered, though falsely accused to curse the king; and Shimei had at length his payment for reviling David. If Ezekiel called the king of Judah, Thou wicked and profane prince, Ezekiel 21:25, that was by an extraordinary spirit, and by a special command of God. And to princes, Ye are ungodly?] Ingenuis. These, as they must not be flattered, so neither may they be unmannerly advertised of their duty or danger. It is probable that Joseph used some kind of preface to Pharaoh’ s chief baker in reading him that hard destiny, Genesis 40:19, such haply as was that of Daniel to Nebuchadnezzar, Job 4:19, "My lord, the dream be to them that hate thee," &c.; or as Philo brings him in with a Utinam tale somnium non vidisses, I wish I had no such dream to interpret unto you. But for the matter he giveth him a sound, though a sharp interpretation.

(18) Is it fit to say to a king?—The argument is from the less to the greater. “Who could challenge a king or princes? and if not a king, how much less the King of kings?” There is a strong ellipse in the Hebrew, but yet one that is naturally supplied. (Comp. Psalms 137:5.)

Verse 18. Is it fit to say to a king, Thou art wicked?] The sentence is very short, and is thus translated by the VULGATE: Qui dicit regi, Apostata? Qui vocat duces impios? "Who says to a king, Apostate? Who calls leaders impious ?" Literally, Who calls a king Belial? Who calls princes wicked? Civil governors should be treated with respect; no man should speak evil of the ruler of the people. This should never be permitted. Even where the man cannot be respected, because his moral conduct is improper, even there the office is sacred, and should be reverenced. He who permits himself to talk against the man, would destroy the office and authority, if he could.

18. The verse reads, Is it fit to say to a king, Thou wicked! Or to princes, Ye ungodly! The word “wicked” means worthless, Heb. belial. No doubt many kings, whether in the past or the present, might be justly enough addressed as “wicked,” and princes in abundance as “ungodly,” but the speaker is thinking here less of persons than of the offices which they fill as rulers. If earthly rule implies righteousness, how much more the rule of the Supreme (Job 34:19).

Is it fit to say to a king, Thou art wicked? - The argument here is this: “There would be gross impropriety in arraigning the conduct of an earthly monarch, and using language severely condemning what he does.

18. Is it fit to say — äàîø may also signify, “Him who saith.” Thou art wicked — Some ascribe this language to God, “the most just,” and read, Him (God) who saith to a king, Thou worthless one,