Job 8:1
Then answered Bildad the Shuhite, and said,
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Job 8:1. Then answered Bildad the Shuhite — “Bildad, whose sentiments are the same with those of the preceding friend, now comes to the attack, and tells Job that his general asseverations of innocence are of no avail; that to deny his guilt was to charge the Almighty with injustice; that, if he would not yield to the arguments of Eliphaz, drawn from his experience, and strengthened by revelation, he would do well to pay respect to the general experience of mankind, as handed down by tradition; where he would find it established, as a certain truth, that misery was the infallible consequence of wickedness; that therefore they could not argue wrong who inferred from actual misery antecedent guilt: and though he might urge that these calamities were fallen upon him on account of his children’s wickedness, yet he only deceived himself; for in that case God might have indeed chastised them for their crimes, but he would, by no means, have destroyed the innocent with the guilty: he would rather have heaped his blessings on the innocent person, that the contrast might have vindicated his providence. He would have even wrought a miracle for the preservation or restoration of such a person; and he concludes that since, from the known attributes of God, it was impossible he should cut off the innocent, or suffer the guilty to go free; and, as no interposition of providence had happened in his behalf, he thought him in a likely way, by his utter destruction, to prove a terrible example of the truth of that principle which they had urged against him.” — Heath and Dodd.

8:1-7 Job spake much to the purpose; but Bildad, like an eager, angry disputant, turns it all off with this, How long wilt thou speak these things? Men's meaning is not taken aright, and then they are rebuked, as if they were evil-doers. Even in disputes on religion, it is too common to treat others with sharpness, and their arguments with contempt. Bildad's discourse shows that he had not a favourable opinion of Job's character. Job owned that God did not pervert judgment; yet it did not therefore follow that his children were cast-aways, or that they did for some great transgression. Extraordinary afflictions are not always the punishment of extraordinary sins, sometimes they are the trials of extraordinary graces: in judging of another's case, we ought to take the favorable side. Bildad puts Job in hope, that if he were indeed upright, he should yet see a good end of his present troubles. This is God's way of enriching the souls of his people with graces and comforts. The beginning is small, but the progress is to perfection. Dawning light grows to noon-day.Then answered Bildad the Shuhite - ; see the notes at Job 2:11. CHAPTER 8


Job 8:1-22. The Address of Bildad.Bildad’s reproof: Job’s words said to be as wind: God just in all his ways, and in his dealings towards Job’s children: if he would pray to God, and was indeed pure and upright, God would arise for him, Job 8:1-7. For this he appealeth to the history of ancient times, which declare the bad end of the hypocrite, Job 8:8-19, and the hope and joy of the upright, Job 8:20-22.

No text from Poole on this verse.

Then answered Bildad the Shuhite, and said. This was the second of Job's friends that came to visit him, Job 2:11; and is mentioned next to Eliphaz there, and takes his turn in this controversy in the same side; which no doubt was agreed upon among themselves, as well as the part each should bear, and the general sentiment they should pursue, which was the same in them all. Some have observed, that Job's friends were like the messengers that brought him the tidings of his losses, before one had done speaking another came; and so as soon as one of his friends had delivered his discourse, and before Job could well finish his reply, up starts another to charge him afresh, as here Bildad did, who said as follows. Then answered Bildad the Shuhite, and said,
1–7. The discriminating rectitude of God

2. Before coming to his principle and by way of introducing it Bildad expresses his wonder that Job should allow himself to speak such things as his discourse contained. These things are such things as ch. Job 6:29, Job 7:1-2; Job 7:12-21, and perhaps even ch. Job 6:10. He refers to the general drift of Job’s speech, which appears to him to be an assertion that God was unjust (Job 8:3).

a strong wind] Violent, and empty, cf. ch. Job 15:2, Job 16:3.

Verse 1. - Then answered Bildad the Shuhite, and said. Bildad the Shuhite has the second place in the passage where Job's friends are first mentioned (Job 2:11), and occupies the same relative position in the dialogue. We may suppose him to have been younger than Eliphaz and older than Zophar. He does little more than repeat the arguments of Eliphaz, stating them, however, more bluntly, and with less of tact and consideration. The chief novelties of his discourse are an appeal to the teaching of past ages (vers 8-10), and the employment of new and forcible metaphors (vers. 11-19). Job 8:1 1 Then began Bildad the Shuhite, and said:

2 How long wilt thou utter such things,

And the words of thy mouth are a boisterous wind?

3 Will God reverse what is right,

Or the Almighty reverse what is just?

4 When thy children sinned against Him,

He gave them over to the hand of their wickedness.


(Note: Nothing can be said respecting the signification of the name בּלדּד even as a probable meaning, unless perhaps equals בל־דד, sine mammis, i.e., brought up without his mother's milk.)

begins harshly and self-confidently with quousque tandem, עד־אן instead of the usual עד־אנה. אלּה, not: this, but: of this kind, of such kind, as Job 12:3; Job 16:2. כּבּיר רוּח is poetical, equivalent to גּדולה רוּח, Job 1:19; רוּח is gen. comm. in the signification wind as well as spirit, although more frequently fem. than masc. He means that Job's speeches are like the wind in their nothingness, and like a boisterous wind in their vehemence. Bildad sees the justice of God, the Absolute One, which ought to be universally acknowledged, impugned in them. In order not to say directly that Job's children had died such a sudden death on account of their sin, he speaks conditionally. If they have sinned, death is just the punishment of their sin. God has not arbitrarily swept them away, but has justly given them over to the destroying hand of their wickedness, - a reference to the prologue which belongs inseparably to the whole.

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