ChristadelphianBooksOnline
David Baird
The Education of Job

Chapter 8 - The First Cycle of Speeches - Bildad

Bildad's Appeal to Job

	8:1-7	The doctrine of retribution - God does discriminate
	8:8-10	Go to the ancients - they have the answers
	8:11-19	Three examples - the ancients speak through nature
	8:20-22	Conclusion and application to Job

In introducing Bildad, Brother Mansfield has this to say, "He is noted for his vehement speech ... He does not reason but merely quotes tradition, bowing down to the opinions of others. He is a forthright declaimer rather than a reflective reasoner; more dogmatic, blunt, severe and cruel than the courteous Eliphaz, though endorsing the latter's teaching. He was a religious realist, resting upon tradition (8:8, 18:5-20). His first address is an appeal (Chapter 8); the second, a rebuke (Chapter 18); the third, an evasion (Chapter 25)."

Bildad's Appeal to Job

8:1-7 The doctrine of retribution - God does discriminate

Bildad is quite appalled by Job's statements; particularly his closing remarks in which Job suggests that God may have been unfair in His dealings with him. Bildad wants Job to stop uttering words that are as a mighty wind. The Jerusalem Bible is probably close to Bildad's feelings when it presents 8:2 as, "Is there no end to those words of yours, to your long-winded blusterings?" Job's speech had been stormy, violent in expression, overwrought and Bildad is right in attesting that it is preposterous God should be considered unjust. Bildad is so alarmed by Job's inference that he repeats the question, with slightly different words, to emphasise the seriousness of the situation.

But Bildad, despite the validity of his reaction, attempts to adapt it to fit his theology. Here lies Bildad's mistake. His theology was no different to Eliphaz's. The wicked are punished (8:13) and the blameless are blessed. Always. Therefore, for God to be just, the death of Job's children was directly related to their iniquity. Bildad is cold and unsympathetic. He believes he is being analytical and objective and at no time loses his self-control. But does his approach provide any comfort to Job? Did Job actually accuse God with perverting judgment? No. Job may have inferred such but his major problem was his confusion. As God is just, there must be a reason for what is happening. Job cannot discern it. He needs someone to sit down with him and patiently discuss his problem, to put it all in a perspective to assist Job to cope.

Bildad's attempt to be helpful only adds salt to the wound inflicted by Eliphaz. In 5:3 Eliphaz presented a thinly disguised hypothetical case of a man whose "habitation" (same as "habitation" in 8:6) was once prosperous but is now devastated. Bildad, the objective, clinical commentator, dispenses with analogies and goes straight to the point. What does Bildad provide?

"If your sons have sinned against Him, He has cast them away for their transgression" (8:4 NKJV). How comforting! Indeed Job's sons may have been sinful as Job had some concerns about them in 1:5. Bildad may have been using this possible truth as a lever to extol Job's superior character. But really, is that the way to make a person feel better. Observe the intent of 8:5-7: "Your children deserved what they got but don't you worry about that! If you are faithful, God will give you plenty more."

Bildad attempts to be cheerful. In his opinion, all Job has to do is be pure and upright (God had already declared Job to be upright - 1:1,8, 2:3), seek God (Is Bildad critiquing Job's closing comment that when "[God] shalt seek me ... I shall not be" 7:21?), implore favour of the Almighty and, in only a short period of time, Job's house would prosper in proof of his righteousness. "Better than that," encourages Bildad, "Do as I recommend and your new state of prosperity will be superior to what you experienced in former days" (8:7). The irony is that although Bildad's philosophy was wrong his cursory prophecy proved to be resoundingly correct - "So the LORD blessed the latter end of Job more than his beginning" (42:12).

8:8-10 Go to the ancients - they have the answers

Bildad, having promoted his theology, now becomes almost modest in his approach and appeals to the wisdom of those who have gone before. In the parenthetical 8:9 Bildad proclaims that, "We sons of yesterday know nothing; our life on earth passes like a shadow" (JB). A noble statement albeit adding nothing to the debate. It is obvious that Bildad will only select the "wisdom" which tallies with his own. All else would undoubtedly be foolishness.

As so often happens, the weaker the case the more confidently it is stated. "If the ancients support me then I must be right" - this despite the emptiness of their teachings as manifested in 8:11-19. Bildad infers, "They've studied this matter, we must accept their conclusions" - "Apply thyself to that which their fathers have searched out" (8:8 Soncino). Such sentiments should ring alarm bells. While the great Bible scholars, Christadelphians especially, deserve our earnest consideration, they do not warrant slavish deference.

Bildad has politely requested Job to hear what the ancients have to say but even in this he is being uncomplimentary to Job. He declares that the words of the ancients are instructional and well thought out. The contrast of Job to 8:10 is harsh. Bildad labelled Job's expressions as nothing more than long-winded blusterings (8:2). How easy it is to twist the knife after plunging it in.

8:11-19 Three examples - the ancients speak through nature

Bildad quotes from the proverbs of the ancients, possibly the ancient Egyptians. The words, while skilfully crafted and well articulated, are delivered with a personal twist. The question Bildad is addressing is, "Why did Job once prosper?" Clearly, his present circumstances dictate that God is punishing him. So how can one justify his previous prosperity in the context of the theory of exact retribution? Bildad strives to do so by the application of ancient proverbs to Job.

Look at the rush (i.e. the papyrus of the Nile - Exo 2:3; Isa 18:2). Does it flourish except it be in the marsh? The reeds (ahu - an Egyptian word translated "meadow" in Gen 41:2,18) can they grow without water? Of course not. Perhaps Job knew these sayings and was groaning inwardly as he realised the direction Bildad was taking.

So, continues Bildad with unquestionable logic, these luxurious plants will wither quicker than any other plant once they are deprived of essential nutriment. You do not even have to cut them down. Remove the marshy conditions and they die, quickly. Poor Job! The application is none too subtle.

Job was once a great man, flourishing, wonderfully resplendent, and therefore in man's opinion, in the approbation of the Eternal. But God has removed His support of Job. The marsh has dried up, the waters have evaporated. Job has withered like the papyrus reed. Why? Bildad delivers the moral of the story in 8:13: "Such is the fate of all who forget God; so perishes the hope of the godless man" (JB). Job, "ungodly, impious, profane" (Ges)? How sharp are the arrows of Bildad. One will not suffice. He shoots another into Job in the form of a proverb about a spider's web.

What hope does an ungodly man have? It is like a thread (JB), a gossamer (yakot - signifies something fragile - Soncino, see also NIV). His confidence, the security that his prosperity seems to offer, is like a spider's home. It appears secure, but has little strength or endurance. It will collapse without warning, unable to protect its inhabitant. "Ah," infers Bildad, "Not only has Job forgotten God, he has also placed too much confidence in the prosperity he enjoyed."

The ancient sages confirm this doctrine. The real causes of Job's dilemma are being revealed almost lyrically, and Bildad is being such a good chap about the whole affair. Job does not read the situation the same way. The examples, while poetic, are puerile. The answers to Job's questions have not been forthcoming and Bildad has been hurtful with his speaking. Still, Bildad, not content with two proverbs, trots out a third.

It is almost as if Bildad is saying to Job, "Have you heard the one about the luxuriant green garden-plant?" Bildad eloquently describes this special plant, possibly a vine, that "swells with sap in the sunshine, and his branch spreads itself over his garden" (8:16 Delitzsch). This vine gives the appearance of security as it exuberantly overwhelms all before it with its intertwining and healthy development.

But what if this vine is torn from its place? It will disappear without trace - no stump, no roots. The place it strove to overwhelm and dominate would no longer recognise it. So too with Job. The greatest man of the east was now unrecognisable in his community and, by Bildad's observation, this is due to Job's ungodliness.

In 8:18 Bildad responds to Job's criticism of his comforters. The word "place" (maqom) is used by Job (6:17) when he compares his friends to the winter streams that dry up when beset by the summer sun. He laments that they are as valuable to him as dry river beds to a parched traveller. The essence of Bildad's response is cutting: "We are not the ones consumed in our place, you are. Furthermore, your statement of 7:10 - 'neither shall his place (maqom) know him any more' - has already been fulfilled in you."

Bildad concludes his citations from the ancients with expressions that are close to undecipherable. Nearly every word involved has more than one meaning and therefore numerous versions of 8:19 exist. However, it would seem that Bildad is speaking derisively of the prosperity represented by the luxuriant vine. This is all the joy a godless man has; the momentary "green before the sun." Abruptly, it is all over. He is forgotten and somebody else takes his place.

8:20-22 Conclusion and application to Job

How is Job to feel after this onslaught from the wisdom of the ancients? Is Bildad implying that Job is as the wicked who were blessed with short-term well-being before being consumed by monumental calamity? Is Bildad really Job's friend? Bildad, sensing the wounding effect of his comments, now leaps to Job's mollification.

"Believe me (a loose but plausible translation - "Behold" is literally correct)," says Bildad, "God neither spurns a stainless man, nor lends his aid to the evil" (8:20 JB). A true statement but how does it fit Job, covered with sores, sitting in the rubbish tip; he whom God characterised "a perfect and upright man" (1:8). It does not enter Bildad's dogma that God can chasten the righteous; that His chastening could be an act of His disciplinary love (Prov 3:11-12; Heb 12:5-8; 1Pet 1:7). His reasoning is obtuse and not burdened with fact - a truth readily noted in his heartless reference to Job's children. They died so they must have been wicked (8:4). How does he know? He doesn't but his philosophy demanded such a conclusion.

Even now as he attempts to console Job and motivate him to a more positive outlook he has neutralised his conclusion by the conditions he stressed in his introductory remarks. Job will not be cast away if he is pure and upright (8:6). This gives Job no comfort. Job cannot comprehend his suffering as an act of divine justice. If he agreed to this assumption of his friends he would not be true to himself. Bildad despite his noble intentions only propels Job deeper into conflict.

He paints a joyful happy scene, "He will yet fill your mouth with laughing, and your lips with rejoicing" (8:21 NKJV). Bildad is still Job's friend. He says as much in his final statements. Job's enemies will be clothed in shame. Bildad does not hate Job and those who do are the wicked. Perhaps Bildad feels he must be cruel to be kind.

His patronising speech is ended. In contrast to the swirling emotions of the bewildered Job, it is beautifully crafted. Reading and studying Bildad's speech is much easier than the complexities presented by the afflicted one, yet Job has not failed. Bildad has. Much of what he says has a ring of truth but, like Eliphaz, it fails when squeezed into an inadequate theology. God does discriminate but not necessarily according to man's timeframes or methods. God will not reject the blameless but to equate suffering with rejection is unacceptable. Bildad's sentiments, while of the best intentions, are reflected by those who mocked Jesus: "He trusted in God, let him deliver him now" (Matt 27:43). They thought that Christ's grisly execution was proof God had rejected him. God answered that logic when He raised His son from the tomb. "Behold, God will not cast away a perfect man."

SPEECH 1 - BILDAD - TECHNIQUES

Harsh Start/Friendly Finish - Harshness Interspersed With "Positive" Advice
Shocked Reaction To Job's Remarks And Demeanour - 8:2
Straight To The Point - 8:4 - "If Thy Children Have Sinned"
Appeal To Tradition - 8:8 - "Enquire, I Pray Thee, Of The Former Age"
Uses Humility (Possibly False) - 8:9
Quotes From The Fathers - 8:11-19 - Bland Stories With Simplistic Punchlines
Attacks A Word - 8:18
Patronising And, As With Eliphaz, Utters Generally True Statements That Are Misapplied to Job's Circumstances