Then answered Bildad the Shuhite - ; see the notes at Job 2:11.

Bildad the Shuhite - Supposed to be a descendant of Shuah, one of the sons of Abraham, by Keturah, who dwelt in Arabia Deserta, called in Scripture the east country. See Genesis 25:1, Genesis 25:2, Genesis 25:6.

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.

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.

Bildad

(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.

Then answered Bildad the Shuhite, and said,

[1] Bildad

Bildad is a religious dogmatist of the superficial kind, whose dogmatism rests upon tradition (e.g.) Job 8:8-10 and upon proverbial wisdom and approved pious phrases. These abound in all his discourses. His platitudes are true enough, but then every one knows them. Job 9:1,2 13:2 nor do they shed any light on such a problem as Job's.

CHAPTER 8

FIRST SERIES-FIRST SPEECH OF BILDAD, MORE SEVERE AND COARSE THAN THAT OF ELIPHAZ.

Job 8:1-22. The Address of Bildad.

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.