Bildad's 1St Response: Job Is Nothing More Than a “Wind-Bag”

JOB 8 Bildad’s 1 st Response: Job Is Nothing More than a “Wind-Bag”

Introduction : In this chapter the second of Job’s friends, Bildad (who is presumably the second oldest of Job’s four friends), speaks. Similar to Eliphaz, Bildad shows Job no compassion and rather gruffly tells Job that he should repent. Of course the reason for this was because Bildad, along with Eliphaz, held to the common belief that a person’s misery and suffering is in direct proportion to unconfessed sin in their life. But this misconception is refuted in the case of the man born blind {see John 9:1-5}, which we have looked at previously. Obviously, a person who reasons this way is guessing about a person’s sin and is on very shaky ground. Making a judgment about a situation based on “guilt by association” is dangerous because it is unwise and unfair and usually leads to a misunderstanding. This brings to mind what Jesus says in Matt. 7:1-5: “Judge not, that you be not judged. For with what judgment you judge, you will be judged; and with the measure 1 you use, it will be measured back to you. And why do you look at the speck in your brother's eye, but do not consider the plank in your own eye? Or how can you say to your brother, 'Let me remove the speck from your eye'; and look, a plank is in your own eye? Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother's eye.” The point is that if Bildad had looked more clearly he would have seen a plank in his own eye! Bildad was also not very compassionate. Even if Job had grievously sinned, Paul tells us what the Christian’s response should be in Gal. 6:1-3: “Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted. Bear one another's burdens, and so fulfill the law of Christ. For if anyone thinks himself to be something, when he is nothing, he deceives himself”. Whereas Eliphaz primarily charges Job with resenting God's discipline { Job 5:17 }; Bildad accuses Job of questioning the justice of God { Job 8:3 }. Both of these self-appointed counselors held the view that a man's calamities are the consequences of his crimes against man and God {cp. Job 4:7-8 with 8:11- 13 }. Bildad { Job 8:5-7}, like Eliphaz { Job 5:8 }, admonishes Job to repent as the way to restoration. Bildad’s response to Job is basically, “You’re wrong about your innocence, you did something to deserve this and you need to repent and you’re ‘blowing smoke’.” This is again, just like Eliphaz’ response, not helpful and doesn’t challenge Job at the point of his need, which is his prideful attitude before God. Bildad describes Job’s problem without giving him the right solution. Also, Bildad thinks he needs to come to the defense of God’s righteousness—as if He needed defending! Bildad will respond to Job two more times, in chapter 18 and 25, so we get to hear from him again.

1 Please note that Jesus is not saying we should never judge. Only that when we judge we better use the exact same standard of judgment [“measure”; lit. “metered”] we would want someone to apply to us. If it is “benefit of the doubt” that we should extend that. If it is God’s moral standard of right and wrong we should use that. If we judge ourselves by God’s standards then it is perfectly acceptable to judge others by those same standards. In that case we are using the exact same standard on others as we would want others to use on ourselves.

1 Job Chapter 8 Klaus G. Schiessel Copyright © June 2014 vv. 1-4 BILDAD ’S RESPONSE —“J OB YOU ’RE IN ERROR AND A ‘WIND -BAG ’ [1 Then Bildad the Shuhite answered and said: 2 “How long will you speak these things, and the words of your mouth be like a strong wind? 3 Does God subvert judgment? Or does the Almighty pervert justice? 4 If your sons have sinned against Him, He has cast them away for their transgression .”] Bildad now answers Job’s lament and tirade against God. You’ll remember that he is listed as the second of Job’s friends { Job 2:11 } and because he is the second to speak it has been presumed that he was also the second oldest. Refer to introductory notes on Job. Bildad’s response is provocative and his irritation and indignation towards Job’s attitude oozes with sarcasm. He asks Job how long will he go on in trying to (a) justify himself and (b) accuse God of wrongdoing. He basically calls Job a “wind-bag”; “ How long will the words of your mouth be like a strong wind ?” Note that Bildad’s question may be in direct response to Job 6:26 ; “ Do you intend to rebuke my words, and the speeches of a desperate one, which are as wind ?” Well, he is answering the question in the affirmative—I am going to rebuke you! Bildad is attempting to lead Job to a preconceived conclusion [i.e., Bildad’s biased conclusion] by asking Job two logical questions, each of which is paired with a rephrased version of the question. First, Bildad asks Job how long is he going on to speak the things he’s saying, and rephrasing the question, how long will he go on blowing wind out of your mouth! Obviously, he seems not to have too much respect, or compassion, for Job’s words. Second, Bildad asks Job if God [“ El ”] ever renders a subverted [lit. “is blind ”]2 verdict , and rephrasing that question, does the Almighty [“Shaddai”] ever pervert [lit. “is blind”] that which is morally right . In other words, is El Shaddai, God Almighty, One who would ignore or distort, His own standards of righteousness? The obvious answer is “No, of course not!” But Bildad is not asking Job the right questions because Job already knows the answers to these question and the problem is that Job is ignoring the answers. In Job’s heart and mind he didn’t think he was just making “wind” nor accusing God of being unrighteous—although in reality he was! Bildad now makes a heartless statement, probably out of his frustration with Job. He claims that his children deserved their fate [they were crushed to death; Job 1:18-19 3] because they had sinned and he tells Job that is why God has “ cast them away ”. Can you imagine the impact this must have had on Job? Remember the physical suffering and agony he’s already going through—it’s become unbearable.

2 Note that this Hebrew word is sometimes translated “overthrown ” { Job 19:6}, “crooked ” { Eccl. 1:15 } or “ falsify ” { Amos 8:5 }. 3 While he was still speaking, another also came and said, “Your sons and daughters were eating and drinking wine in their oldest brother's house, and suddenly a great wind came from across the wilderness and struck the four corners of the house, and it fell on the young people, and they are dead; and I alone have escaped to tell you !”

2 Job Chapter 8 Klaus G. Schiessel Copyright © June 2014 Ironically, by saying that Job’s words are like that a forceful windstorm , Bildad may be making an inadvertent allusion to how his children were killed { Job 1:19 }. If he’s deliberately making this association, it expresses a highly unsympathetic response with no consideration whatsoever for Job’s real issue. Nevertheless, Bildad, like Eliphaz before him, is being rather unkind and harsh with Job. But he, like Eliphaz, was only basing his response on the common belief in the Middle East at that time [as well as today], which is that misfortune and suffering in life is a direct result of God’s punishment for sin. We have already seen this previously in Eliphaz’ response. But we have also seen that this assumption is not necessarily the case {refer to John 9:1-5} and most often it is false because our knowledge is limited and fallible. Bildad’s questions should have been focusing on getting Job to acknowledge his true status before the LORD GOD ALMIGHTY , the One who created all things, including Job. What kind of questions are those? They would be questions that would cause Job to see the splendor, majesty, power, glory and holiness of God; and thereby the folly and futility of his own complaint and pride. These are the kinds of questions that the LORD asked Job. Later, in chapters 32—37, we’ll see that the youngest of Job’s friends, Elihu, is the closest one to getting things right. After Elihu finishes speaking, the LORD speaks { Job 38—41 }! Job did need an “attitude adjustment”, but as we’ll see at the end of this book, it doesn’t come from any of his friends—it comes from the LORD Himself! Here are the kinds of questions the LORD asks Job: “Who is this who darkens counsel by words without knowledge ?”—Job 38:2 “Where were you when I laid the foundations of the earth? Tell Me, if you have understanding. Who determined its measurements? Surely you know! Or who stretched the line upon it? To what were its foundations fastened? Or who laid its cornerstone …..?” —Job 38:4-6 “Do you know the ordinances of the heavens? Can you set their dominion over the earth ?” —Job 38:33 “Shall the one who contends with the Almighty correct Him? He who rebukes God, let him answer it .”—Job 40:2 “Would you indeed annul My judgment? Would you condemn Me that you may be justified? Have you an arm like God? Or can you thunder with a voice like His? Then adorn yourself with majesty and splendor, and array yourself with glory and beauty. Disperse the rage of your wrath; look on everyone who is proud, and humble him. Look on everyone who is proud, and bring him low; tread down the wicked in their place. Hide them in the dust together, bind their faces in hidden darkness. Then I will also confess to you that your own right hand can save you .”—Job 40:8-14

3 Job Chapter 8 Klaus G. Schiessel Copyright © June 2014 APPLICATION : The irony is that Bildad was accurately describing Job’s attitude! The problem is that a description of the problem isn’t in itself going to remedy it. When we try to help our friends by simply describing the problem to them it will not be enough—they probably already know what the problem is! Only describing problem will always fall short of getting the message across. Describing the problem doesn’t resolve the problem . We need help people realize their inadequacy and their complete and utter dependence on God’s love, grace, mercy and forgiveness in the light of His glory and holiness.

“For consider Him who endured such hostility from sinners against Himself, lest you become weary and discouraged in your souls . You have not yet resisted to bloodshed, striving against sin. And you have forgotten the exhortation which speaks to you as to sons: ‘My son, do not despise the chastening of the LORD, nor be discouraged when you are rebuked by Him; for whom the LORD loves He chastens, and scourges every son whom He receives’.…..Now no chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it. Therefore strengthen the hands which hang down, and the feeble knees, and make straight paths for your feet, so that what is lame may not be dislocated, but Heb. 12:3-6, 11-13 rather be healed”.—

vv. 5-7 BILDAD CLAIMS THAT GOD ’S LACK OF RESPONSE IS “P ROOF ” OF JOB ’S GUILT [5 “If you would earnestly seek God and make your supplication to the Almighty, 6 If you were pure and upright, surely now He would awake for you, and prosper your rightful dwelling place. 7 Though your beginning was small, yet your latter end would increase abundantly. ”] Bildad again isn’t telling Job anything new. Job had been earnestly seeking God and humbly making his case to the LORD ; and the LORD had earlier testified of Job’s righteousness: Then the LORD said to Satan, “Have you considered My servant Job, that there is none like him on the earth, a blameless and upright man, one who fears God and shuns evil?”—Job 1:8 Then the LORD said to Satan, “Have you considered My servant Job, that there is none like him on the earth, a blameless and upright man, one who fears God and shuns evil? And still he holds fast to his integrity, although you incited Me against him, to destroy him without cause.” —Job 2:3 Bildad reminds Job of the incentive for living a godly life: God would prosper you [lit. “make you safe ”] in your rightful home and although you started out with nothing, God would increase your possessions abundantly. But that is hollow consolation for someone who is in pain, frustrated, tired, filled with grief and anguish, who believes they have tried to do the “right things” and nothing seems to be working. So, again, Bildad’s words are really of no practical value . Job had been doing the things that Bildad is advising him to do but only, from Job’s perspective, it’s to no avail—it’s seems like all is for naught. So what’s one to do? In his previous speech, Job finally resorted to accusing God of being unfair and unrighteous and now that is being used against him. Bildad's harsh response included another allusion to Job's calamity and his attempt to defend God's justice did not help Job’s quandary. Bildad’s heartless attitude would serve only to intensify Job's frustration about the LORD 's apparent injustice. Since Job knew he had not committed some terrible sin to deserve such suffering, his friend’s words were pointless.

4 Job Chapter 8 Klaus G. Schiessel Copyright © June 2014 vv. 8-12 AN APPEAL TO CONSIDER THE WISDOM OF THOSE LIVED BEFORE US [8 For inquire, please, of the former age, and consider the things discovered by their fathers; 9 For we were born yesterday, and know nothing, because our days on earth are a shadow. 10 Will they not teach you and tell you, and utter words from their heart? 11 Can the papyrus grow up without a marsh? Can the reeds flourish without water? 12 While it is yet green and not cut down, it withers before any other plant .”] Bildad now appeals for Job to consider the wisdom of learned men in former times, things that were discovered by those of antiquity , who have lived a long while longer than we have. Why? Because our knowledge is limited; “ We were born yesterday and know nothing ”. This admission is the opposite of what many people defensively say today; “Hey, I wasn’t born yesterday!” or “Hey, I didn’t fall off the turnip truck yesterday”. It would do us well to have a humble attitude about what we don’t know and what we do know. We’re reminded here of our limited knowledge and lack of wisdom compared to many who have lived before us. An argument could be made that people who lived 1000 years ago who, although may have not been aware of TV’s, cars, microwave ovens, space travel; were in many ways actually wiser than we are today. “Our days on earth are a shadow ”; again pointing out the brevity of life. Bildad asks Job to consider that this ancient wisdom can teach and inform him and communicate heart-to-heart understanding. In other words, we can learn from the past. We can benefit from those who have experienced and tried different things and learn which things worked and which things failed, and not repeat the mistakes. Bildad implies the truth embodied in the following quote 4000 years later: “Those who cannot remember the past are condemned to repeat it 4”.—George Santayana Using two metaphors from the plant world, Bildad then asks Job two questions meant to cause him to realize that he is dependent on something greater than himself—i.e., Someone beyond himself—God {see v.13 }. [Can the papyrus grow up without a marsh? Can the reeds flourish without water? ] Both questions are rhetorical in nature; that is, they have obvious answers: “No, papyrus cannot grow without a marsh” and “No, reeds cannot thrive without water.” The papyrus is dependent on the marsh and reeds are dependent on water for survival. Without water, even though still green and left alone, the grass [papyrus, reeds] dries up and withers before any other plant because it has no reserves to hold water. The word translated “withers away ” is literally, “ is ashamed ”; i.e. “ embarrassed ”. Bildad is saying that Job is drying up because he no longer trusts in God {see v.13 }; which of course is false. The application being that Job, nor are we, self-sufficient; we too are utterly dependent on God for our survival. We too dry up and wither without the sustaining power of God’s Spirit who is likened to water that gives life {see John 3:5; 6:63; 7:37-39 }. King David describes the person who trusts in the LORD using a similar metaphor in Psalms 1:1-6.

4 George Santayana (1905) Reason in Common Sense , p. 284, volume 1 of The Life of Reason .

5 Job Chapter 8 Klaus G. Schiessel Copyright © June 2014 vv. 13-18 THE CONSEQUENCES OF FORGETTING GOD —THE HYPOCRITE [13 “So are the paths of all who forget God; and the hope of the hypocrite shall perish, 14 whose confidence shall be cut off, and whose trust is a spider's web. 15 He leans on his house, but it does not stand. He holds it fast, but it does not endure. 16 He grows green in the sun, and his branches spread out in his garden. 17 His roots wrap around the rock heap, and look for a place in the stones. 18 If he is destroyed from his place, then it will deny him, saying, ‘I have not seen you’ . 19 Behold, this is the joy of His way, and out of the earth others will grow. ”] [So are the paths of ……] After implying that Job is acting foolishly by forgetting the human wisdom and knowledge accumulated over ages past { vv.8-10 }, Bildad now implies that the paths 5 of Job’s life are those of one who has also forgotten God! He then metaphorically what happens to those who do. To get a better appreciation and understanding of this passage we need to know what some of the Hebrew words actually mean. The Hebrew word translated “ forget ” here literally means “to mislay ” something and thus become oblivious to it. The idea is that of “out-of-sight and out-of-mind”. The Hebrew word in v.13 translated “ hope ” literally refers to “ a cord ” a person is holding on to for safety and security. [The meaning of this word explains Bildad’s use of a spider’s web as a metaphor.] The Hebrew word 6 translated “ hypocrite ” here is literally “ soiled ” “or “ tainted ” and refers to someone who does not have their sins cleansed ; i.e. forgiven. Thus, Bildad is defining the “hypocrite” as a person who has mislaid their knowledge of God and is defiled in their sin. The “cord” of hope they are holding onto will ultimately “ perish 7”; their hope will leave them and disappear. In this context he is referring to someone who gives an outward appearance of putting their hope in God [i.e., through their words] but in reality has rejected the counsel of God and no longer trusting in Him. The Hebrew word in v.14 translated “ confidence ” [or “ hope ” in some translations] literally means “fatness ” and is sometimes used to refer to the thickness of the loin area {e.g., Lev. 3:4, 10, 15; 4:9; 7:4; Ps. 38:7 }. Thus, it figuratively refers to being satisfied, content, confident—even to the point of being overly confident and acting in a foolish manner {“folly, Ps. 49:13; Eccl. 7:25 }. Bildad seems to be warning Job about the fate of those who don’t “fess up” about their sins. From Bildad’s perspective, Job’s hope is as useless as one who doesn’t really believe. The confidence or hope [lit., “ fatness ”] of a person who only “talks the walk” but who doesn’t “walk the talk” will be “ cut-off ”; that is clipped off like a flower and thus destroyed. Using an appropriate metaphor from the insect world , Bildad now demonstrates how foolish it is to forget God. The web of some spiders is especially strong and extremely sticky.

5 Hebrew word which means a “well trodden road”. 6 Used 7 other times in Job and also Ps. 35:16; Prov. 11:9 and Isa. 9:17; 10:6; 33:14 . 7 A primitive Hebrew root word meaning to wander away [and become lost].

6 Job Chapter 8 Klaus G. Schiessel Copyright © June 2014 But even so, a person can lean on it and it doesn’t withstand the pressure. Although the web of the spider “ holds fast ”, it can’t endure and the integrity of it’s structure and strength 8 is destroyed . The hypocrite’s “cord of hope” {word used in v.13 } that he is holding on to is as trustworthy as a single silk strand of a spider’s web. Which brings to mind the following saying: “Oh, what a tangled web we weave, when first we practice to deceive ”—Sir Walter Scott Bildad is metaphorically describing a prideful person who stubbornly and foolishly trusts in their own strength, ability and cleverness. The problem is there is always something or someone stronger, better equipped and smarter that will ultimately overtake and overpower them. There is always the possibility that the “rug will be pulled out from under them”. A spider’s web is easily ruined. The point is, if a person trusts in God, who designed and created the Universe and everything in it, that person will never have to fear that there is something or someone that is stronger, better equipped or wiser that is “out there” to overcome them. God is our refuge and strength, a very present help in trouble. Therefore we will not fear, Even though the earth be removed, and though the mountains be carried into the midst of the sea; though its waters roar and be troubled, though the mountains shake with its swelling. —Psalms 46:1-3 Whenever I am afraid, I will trust in You. In God (I will praise His word), in God I have put my trust; I will not fear. What can flesh do to me?—Ps. 56:3-4 The LORD is on my side; I will not fear. What can man do to me? The LORD is for me among those who help me; therefore I shall see my desire on those who hate me. It is better to trust in the LORD than to put confidence in man. It is better to trust in the LORD than to put confidence in princes.—Ps. 118:6-9 Those who make a pretense at following God but are actually “faking it” have built their hope on “quick sand”; and not the solid Rock of Jesus Christ {see Ps. 95:1; 118:22; 144:1; Isa. 8:44; 17:10; 44:8; Luke 6:46-49; 1 Cor. 10:4; 1 Pet. 2:7-8}. “But why do you call Me 'Lord, Lord,' and not do the things which I say? Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like: He is like a man building a house, who dug deep and laid the foundation on the rock . And when the flood arose, the stream beat vehemently against that house, and could not shake it, for it was founded on the rock . But he who heard and did nothing is like a man who built a house on the earth without a foundation, against which the stream beat vehemently; and immediately it fell. And the ruin of that house was great .”—Luke 6:46-49 “…..that whoever believes in Him should not perish but have eternal life. For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. For God did not send His Son into the world to condemn the world, but that the world through Him might be saved.”—John 3:15-17 And He said to them, “You are from beneath; I am from above. You are of this world; I am not of this world. Therefore I said to you that you will die in your sins; for if you do not believe that I am He, you will die in your sins”—John 8:23-24

8 There is an irony in this. The tensile strength of the silk of a Black Widow spider’s web is proportionately stronger than structural steel [ASTM A36 steel]. A 4-inch diameter cable made of the Black Widow spider’s silk can hold about 12,000 tons; while the same-sized cable made of A36 steel can hold about 5,800 tons. For further comparison, a 4-inch cable made of human hair can hold about 4,000 tons; about 1/3 the tensile strength of the silk of a Black Widow spider web.

7 Job Chapter 8 Klaus G. Schiessel Copyright © June 2014 Bildad’s words ring true: That which a person, who only pretends to believe and trust in God, is holding onto for safety and security is in actuality holding onto “a spider’s web”. Such a bond is weak and insecure and will one day break and vanish away; just as easily as the silk of a spider’s web can be destroyed. Bildad now uses another metaphor, this time from the field of botany to make his point that even though a prosperous wicked man and a hypocrite extend their will not flourish. He describes the hypocrite as a plant whose tender leaves grow green in the sun as it’s branches spread throughout the garden; alluding to the encompassing influence of such a man. But he is like a plant, not a tree and is subject to the effects of the environment. Note where the plant’s roots are growing—in and around a rock heap , looking for a place to take root among the stones. The one who denies Gods but acts as if he doesn’t [the “hypocrite”] does not realize where he is really growing ! He is growing in a very precarious place; not in fertile, well-watered, soil where one’s life [i.e., “roots”] can grow deep and strong. This plant’s only hope of survival is the scanty earth in the stony soil or the crevices of the rocks, fragile existence at best. Note what Jesus says of stony soil in the Parable of the Soils: Then He spoke many things to them in parables, saying: “Behold, a sower went out to sow. And as he sowed, some seed fell by the wayside; and the birds came and devoured them. Some fell on stony places, where they did not have much earth; and they immediately sprang up because they had no depth of earth. But when the sun was up they were scorched, and because they had no root they withered away…….But he who received the seed on stony places, this is he who hears the word and immediately receives it with joy; yet he has no root in himself, but endures only for a while. For when tribulation or persecution arises because of the word, immediately he stumbles.—Matt. 13:3-7, 20-22 Bildad is implying that Job cannot endure his suffering because of his refusal to admit the guilt of some terrible sin, because he is not rooted in God, but instead, he is rooted in an rocky, an insecure and unsafe, place. [If he is destroyed from his place …..] The word “if” here is added for emphasis and means “certainly”. In other words, the “hypocrite” will eventually be destroyed from his place among the rocks and stony earth. At that point the rocks [the world] will turn on their own and say, “ I have not seen you ” and deny that he was ever there. [Behold, this is the joy of His way…..] “Lo”—that is, watch and learn from the example. First, it should be noted that the pronoun “his” is not in the Hebrew text, and the word used here literally means “ the way ”; and it is so translated in the preponderance of occurrences in the Old Testament. The translators of the New American Standard [NAS] and the New King James Version [NKJV] of the Bible have chosen to render this verse with “His way”, capitalizing “his” to indicate this is referring to God. If it does, the phrase is emphasizes the fact that it pleases God to “ destroy the wisdom of wise and the cleverness of the clever I will set aside ” { 1 Cor. 1:19 }. However, it should also be noted that the original KJV does not capitalize “his”. To grasp the meaning of this phrase it will be helpful to read some of the other translations:

8 Job Chapter 8 Klaus G. Schiessel Copyright © June 2014 “Surely its life withers away and from the soil other plants grow ”.—New International Version [NIV] “Behold, this is the joy of his way; And out of the earth shall others spring .”—American Standard Version [ASV] “Behold, this is the joy of his way, and out of the dust shall others grow .”—Darby Bible “That is all he can look forward to! And others spring up from the earth to replace him !—The Living Bible [TLB] “Yes, that's all the joy evil men have; others now come and take their places .”—Today’s English Version [TEV] “Lo, this [is] the joy of his way, And from the dust others spring up .”—Young’s Literal Translation [YLT] Thus, Bildad is saying that a hypocrite, whose life is growing in a precarious place, has only the kind of joy that is insecure and uncertain —it is temporary. It is a false sense of joy because it is self-seeking, self-indulgent and it grows in a place that cannot sustain it and it does not last. [In v.21 Bildad contrasts this will true joy.] The Lord Jesus Christ tells us what true joy is rooted in: “I am the true vine, and My Father is the vinedresser”……"I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing. If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned. If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you. By this My Father is glorified, that you bear much fruit; so you will be My disciples”…..“As the Father loved Me, I also have loved you; abide in My love. If you keep My commandments, you will abide in My love, just as I have kept My Father's commandments and abide in His love. These things I have spoken to you, that My joy may remain in you, and that your joy may be full. This is My commandment, that you love one another as I have loved you.”—John 15:1, 5-12 True joy is rooted in the living Lord Jesus Christ, loving Him and one-another, keeping His commandments and bearing fruit for the LORD . [….. and out of the earth others will grow .] In the end, after the hypocrite is “ destroyed ” and his folly revealed; others will grow where he once did who, presumably, will suffer the same fate. The point that Bildad is trying to make is this. A hypocrite’s life is not sustained by fertile soil, his godliness is shallow and it grows on the hard rock of a calloused, unconverted human heart. Yet the hypocrite’s life extends outward, his “roots” wrap around places that are less than desirable, growing and clinging to crags and rocks, seemingly flourishing for a time; even receiving nourishment from remote objects—until a drought comes and the plant, along with the roots, dries up and is no more! Bildad was suggesting that Job was just such a man. Wow, with friends like that who needs enemies! Job may have forgotten the full power, glory, wisdom and holiness of God. He seems also to have forgotten that the LORD is full of grace and mercy, loving and kind to those He loves. But he was not a godless person who was relying on perishable material things.

9 Job Chapter 8 Klaus G. Schiessel Copyright © June 2014 But Bildad’s harsh words to not really comfort Job in the sense which allows him to “catch his breath” and perhaps re-evaluate his attitude. Nor do his words provide any real encouragement since they miss the mark, they are useless in helping Job where he’s at. Again, this shows us that the best intentions to council someone needs to be tempered with understanding of the situation, knowledge of God’s word and not just one’s personal biases. One’s counsel needs to be prepared in “kitchen” of mercy, kindness and grace with a humble attitude of seeking restoration. The words of the apostle Paul should again be remembered: “Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted. Bear one another's burdens, and so fulfill the law of Christ. For if anyone thinks himself to be something, when he is nothing, he deceives himself.”—Gal. 6:1-4 Bildad has been presumptuous . What Bildad has forgotten is the sovereignty of God’s timing and the patience of those being tested to persevere. At this point we could not blame Job if he had lost respect for his friend’s counsel. Since Bildad’s response is based on a false premise [i.e., God’s “silence” to Job’s pleas for help is “proof” of his guilt] nothing he can say will offer Job comfort or encouragement. But, this is what Bildad now attempts to do—offer some encouragement to Job.

vv. 20-22 THERE IS STILL HOPE FOR THE FUTURE [20 Behold, God will not cast away the blameless, nor will He uphold the evildoers. 21 He will yet fill your mouth with laughing, and your lips with rejoicing. 22 Those who hate you will be clothed with shame, and the dwelling place of the wicked will come to nothing .”] Bildad has shown himself to be stoic about the effects of suffering and seems to have very little capacity for showing compassion to others. He has responded to Job’s predicament in a harsh way, even to the point of throwing his family loss in his face—this was heartless. His words have provided neither comfort or encouragement to Job. So it now seems somewhat the height of arrogance that Bildad tries to offer Job some words of encouragement. Bildad again states something that is true: “ Behold, God will not cast away the blameless 9, nor will He uphold the evildoers ”. God will not forsake those who have put their trust in Him and act accordingly. On the other hand, God will not protect or come to the aid of those who practice evil. Bildad hold out the possibly that God can yet, ‘even yet’, fill Job’s mouth with laughing and his lips with rejoicing 10 . He is referring to hilarious and uncontrollable laughter and shouts, literally ‘trumpet blasts’, of joy! Oh, how Job must have longed for that to be true!

9 The word for ‘ blameless ”, oftentimes translated “ perfect man ” refers to a person who is true, just, pious and abstaining from every evil deed . The idea is that such a person is genuinely righteous , complete and finished in all its parts. It describes a person who has integrity in all the relations of life; both with his family and his neighbors. 10 The word translated “rejoicing” or “shouting” in v.21 is the Hebrew word ‘teruah’ and it refers to the loud sound a trumpet makes when it is blown during times of celebration. The Jewish Feast of Trumpets, also known as Rosh Hashanah, is also called Yom Teruah—literally the Day of Shouting.

10  Job Chapter 8 Klaus G. Schiessel Copyright © June 2014 Those who hate you will be clothed with shame …..] Furthermore, Bildad reminds Job when he is restored to a right relationship with the LORD he will be vindicated and those who have hated him, considered him a hypocrite, will be “ clothed in shame ”. In other words they will be confounded and forced to admit their shame and confusion. This is indeed is an encouraging reminder! However, note that Bildad bases this on the return of Job’s prosperity [ vv.6-7], which would be assumed to be evidence of divine favor. After they see Job’s family and fortunes restored then they will be ashamed that they regarded you as a hypocrite, and that they reproached you in your trials. The irony of this is that it could apply to, and include, Bildad and the other friends of Job! And indeed this happens in the end: And so it was, after the LORD had spoken these words to Job, that the LORD said to Eliphaz the Temanite, “My wrath is aroused against you and your two friends, for you have not spoken of Me what is right, as My servant Job has. Now therefore, take for yourselves seven bulls and seven rams, go to My servant Job, and offer up for yourselves a burnt offering; and My servant Job shall pray for you. For I will accept him, lest I deal with you according to your folly; because you have not spoken of Me what is right, as My servant Job has.” So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Na-amathite went and did as the LORD commanded them; for the LORD had accepted Job.—Job 42:7-10 [….. and the dwelling place of the wicked will come to nothing .”] Bildad concludes by reminding Job that as he is vindicated, then in turn the dwelling place of those who are wicked will come to nothing. In other words they will become inconsequential. In closing it would behoove us to remember the following wonderful truths: What then shall we say to these things? If God is for us, who can be against us? He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? Who shall bring a charge against God's elect? It is God who justifies. Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us. Who shall separate us from the love of Christ ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written: ‘For Your sake we are killed all day long; we are accounted as sheep for the slaughter’. Yet in all these things we are more than conquerors through Him who loved us. For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.—Rom 8:31-39

Table 8-1. The Major Themes Repeated in Job’s Responses First Round of Speeches

Theme 1st Speech 2nd Speech 3rd Speech

Disappointment in his friends 6:14-30 ― 12:1-3; 13:1-12

Declaration of God’s greatness ― 9:1-12 12:7-25

Disillusionment with God’s ways 7:11-19 9:13-10:17 12:4-6 Response 8:1-22 Response Response 11:1-20 Despair with life (or desire to Response 15:1-35 6:8-13; 7:1-10 10:18-22 14:1-22 die)

Desire for vindication with God 7:20-21 Bildad’s ― Zophar’s 13:13-19 Eliphaz’ Second Round of Speeches

Theme 1st Speech 2nd Speech 3rd Speech

Disappointment in his friends 16:1-5; 17:3-5 19:1-4 21:1-6

Declaration of God’s greatness ― 19:28-29 21:19-22

Disillusionment with God’s ways 16:6-17 19:5-22 21:7-18, 23-24 Response 20:1-29 Despair with life (or desire to Response 18:1-21 Response 22:1-30 17:6-16 ― ― die)

Desire for vindication with God 16:18-17:2 Bildad’s 19:23-27 Zophar’s ― Eliphaz’ Third Round of Speeches

Theme 1st Speech 2nd Speech

Disappointment in his friends ― 26:1-4

Declaration of God’s greatness 23:8-17 26:5-27; 28:1-28 Speaks Speaks Disillusionment with God’s ways 24:1-17 ― Response 25:1-6

Despair with life (or desire to Elihu Chapters 32—37 Chapters 38—41

― 29:1-30:31 The LORD die)

Desire for vindication with God 23:1-7 Bildad’s 31:1-40

Bibliography (1) New Unger's Bible Dictionary , Moody Press of Chicago, Illinois. © 1988. (2) Nelson’s Bible Dictionary ; Thomas Nelson Publishers, © 1986. (3) Bible Knowledge Commentary/New Testament , Cook Communications Ministries; Copyright © 1983, 2000. (4) Barnes Notes , Albert Barnes ©1997, 2003, 2005 by Biblesoft Inc. (5) Thru the Bible Commentary: Poetry (Job) , Vol. 16 ; J. Vernon McGee, Thomas Nelson; Nashville. ©1991. (6) Vincent’s Word Studies of the New Testament , Hendrickson Publishers, Copyright © 1886. (7) Wycliffe Bible Commentary , edited by Charles F. Pfeiffer, Everett F. Harrison, Moody Publishers, Copyright ©1962. (8) New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary , International Bible Translators, Inc; Copyright © 1994, 2003.