Teks -- Job 8:1-12 (NET)

Bildad’s First Speech to Job

8:1 Then Bildad the Shuhite spoke up and said: 8:2 “How long will you speak these things, seeing that the words of your mouth are like a great wind? 8:3 Does God pervert justice? Or does the Almighty pervert what is right? 8:4 If your children sinned against him, he gave them over to the penalty of their sin. 8:5 But if you will look to God, and make your supplication to the Almighty, 8:6 if you become pure and upright, even now he will rouse himself for you, and will restore your righteous abode. 8:7 Your beginning will seem so small, since your future will flourish. 8:8 “For inquire now of the former generation, and pay attention to the findings of their ancestors; 8:9 For we were born yesterday and do not have knowledge, since our days on earth are but a shadow. 8:10 Will they not instruct you and speak to you, and bring forth words from their understanding? 8:11 Can the papyrus plant grow tall where there is no marsh? Can reeds flourish without water? 8:12 While they are still beginning to flower and not ripe for cutting, they can wither away faster than any grass!

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Job 8:2 - Strong wind

Boisterous and violent.

Wesley: Job 8:3 - Doth God

Heb. The might God, as this word signifies, the Almighty, or All - sufficient God, as the next name of God implies. These names are emphatically used, to prove that God cannot deal unjustly or falsely with men, because he hath no need of it, nor temptation to it, being self - sufficient for his own happiness, and being able by his own invincible power to do whatsoever pleaseth him.

Wesley: Job 8:3 - Pervert

Judge unrighteously? No, this is inconsistent with God's nature, and with his office of governor of the world.

Wesley: Job 8:4 - If

If thou wast innocent, thy children, upon whom a great part of these calamities fell, might be guilty; and therefore God is not unrighteous in these proceedings.

Wesley: Job 8:5 - Betimes

Heb. rise early to seek him, if thou wouldest seek him speedily, early and diligently.

Wesley: Job 8:6 - Habitation

The concerns of thy house and family; which thou hast got and managed with righteousness.

Wesley: Job 8:8 - Search

Seriously and industriously search the ancient records.

Wesley: Job 8:9 - We, &c.

_But lately born, and therefore have but little knowledge and experience. We live not so long as they did, to make observations on the methods of Divine Providence.

Wesley: Job 8:10 - Utter

Not partially, but sincerely, speaking their inward thoughts; not rashly, but from deep consideration; not by hearsay, but their own knowledge.

Wesley: Job 8:11 - Can, &c.

_The hypocrite cannot build his hope, without some false, rotten ground or other, any more than the rush can grow without mire, or the flag without water.

Wesley: Job 8:12 - Greenness

Whereby it promises long continuance. Tho' no man cut it down, it withers of itself, sooner than other herbs.

JFB: Job 8:2 - like a . . . wind?

Disregarding restraints, and daring against God.

JFB: Job 8:3

The repetition of "pervert" gives an emphasis galling to Job (Job 34:12). "Wouldst thou have God," as thy words imply, "pervert judgment," by letting thy sins go unpunished? He assumes Job's guilt from his sufferings.

JFB: Job 8:4 - If

Rather, "Since thy children have sinned against Him, and (since) He has cast them away (Hebrew, by the hand of) for their transgressions, (yet) if thou wouldst seek unto God, &c., if thou wert pure, &c., surely [even] now He would awake for thee." UMBREIT makes the apodosis to, "since thy children," &c., begin at "He has cast them away." Also, instead of "for," "He gave them up to (literally, into the hand of) their own guilt." Bildad expresses the justice of God, which Job had arraigned. Thy children have sinned; God leaves them to the consequence of their sin; most cutting to the heart of the bereaved father.

JFB: Job 8:5 - seek unto God betimes

Early. Make it the first and chief anxiety (Psa 78:34; Hos 5:15; Isa 26:9; Pro 8:17; Pro 13:24).

JFB: Job 8:6 - He would awake for thee

That is, arise to thy help. God seemed to be asleep toward the sufferer (Psa 35:23; Psa 7:6; Isa 51:9).

JFB: Job 8:6 - make . . . prosperous

Restore to prosperity thy (their) righteous habitation. Bildad assumes it to have been heretofore the habitation of guilt.

JFB: Job 8:7 - thy beginning

The beginning of thy new happiness after restoration.

JFB: Job 8:7 - latter end

(Job 42:12; Pro 23:18).

JFB: Job 8:8-9

The sages of the olden time reached an age beyond those of Job's time (see on Job 42:16), and therefore could give the testimony of a fuller experience.

JFB: Job 8:9 - of yesterday

That is, a recent race. We know nothing as compared with them because of the brevity of our lives; so even Jacob (Gen 47:9). Knowledge consisted then in the results of observation, embodied in poetical proverbs, and handed down by tradition. Longevity gave the opportunity of wider observation.

JFB: Job 8:9 - a shadow

(Psa 144:4; 1Ch 29:15).

JFB: Job 8:10 - teach thee

Job 6:24 had said, "Teach me." Bildad, therefore, says, "Since you want teaching, inquire of the fathers. They will teach thee."

JFB: Job 8:10 - utter words

More than mere speaking; "put forth well-considered words."

JFB: Job 8:10 - out of their heart

From observation and reflection; not merely, from their mouth: such, as Bildad insinuates, were Job's words. Job 8:11-13 embody in poetic and sententious form (probably the fragment of an old poem) the observation of the elders. The double point of comparison between the ungodly and the paper-reed is: 1. the luxuriant prosperity at first; and, 2. the sudden destruction.

JFB: Job 8:11 - rush

Rather, "paper-reed": The papyrus of Egypt, which was used to make garments, shoes, baskets, boats, and paper (a word derived from it). It and the flag, or bulrush, grow only in marshy places (such as are along the Nile). So the godless thrives only in external prosperity; there is in the hypocrite no inward stability; his prosperity is like the rapid growth of water plants.

JFB: Job 8:12 - not cut down

Before it has ripened for the scythe, it withers more suddenly than any herb, having no self-sustaining power, once that the moisture is gone, which other herbs do not need in the same degree. So ruin seizes on the godless in the zenith of prosperity, more suddenly than on others who appear less firmly seated in their possessions [UMBREIT] (Psa 112:10).

Clarke: Job 8:1 - Bildad the Shuhite

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 Gen 25:1, Gen 25:2, Gen 25:6.

Clarke: Job 8:2 - How long wilt thou speak these things?

How long wilt thou speak these things? - Wilt thou still go on to charge God foolishly? Thy heavy affliction proves that thou art under his wrath; and his wrath, thus manifested, proves that it is for thy sins that he punisheth thee

Clarke: Job 8:2 - Be like a strong wind?

Be like a strong wind? - The Arabic, with which the Syriac agrees, is (Syriac) rucholazomati, the spirit of pride. Wilt thou continue to breathe forth a tempest of words? This is more literal.

Clarke: Job 8:3 - Doth God pervert judgment!

Doth God pervert judgment! - God afflicts thee; can he afflict thee for naught? As he is just, his judgment is just; and he could not inflict punishment unless there be a cause.

Clarke: Job 8:4 - If thy children have sinned

If thy children have sinned - I know thy children have been cut off by a terrible judgment; but was it not because by transgression they had filled up the measure of their iniquity

Clarke: Job 8:4 - And he have cast them away

And he have cast them away - Has sent them off, says the Targum, to the place of their transgression - to that punishment due to their sins.

Clarke: Job 8:5 - If thou wouldest seek unto God

If thou wouldest seek unto God - Though God has so severely afflicted thee, and removed thy children by a terrible judgment; yet if thou wilt now humble thyself before him, and implore his mercy, thou shalt be saved. He cut them off in their sins, but he spares thee; and this is a proof that he waits to be gracious to thee.

Clarke: Job 8:6 - If thou wert pure and upright

If thou wert pure and upright - Concerning thy guilt there can be no doubt; for if thou hadst been a holy man, and these calamities had occurred through accident, or merely by the malice of thy enemies, would not God, long ere this, have manifested his power and justice in thy behalf, punished thy enemies, and restored thee to affluence

Clarke: Job 8:6 - The habitation of thy righteousness

The habitation of thy righteousness - Strongly ironical. If thy house had been as a temple of God, in which his worship had been performed, and his commandments obeyed, would it now be in a state of ruin and desolation?

Clarke: Job 8:7 - Though thy beginning was small

Though thy beginning was small - Thy former state, compared to that into which God would have brought thee, would be small; for to show his respect for thy piety, because thou hadst, through thy faithful attachment to him, suffered the loss of all things, he would have greatly multiplied thy former prosperity, so that thou shouldest now have vastly more than thou didst ever before possess.

Clarke: Job 8:8 - Inquire - of the former age

Inquire - of the former age - לדור רישון ledor rishon , of the first age; of the patriarchs; the first generation of men that dwelt upon the earth: not of the age that was just past, as Mr. Peters and several others have imagined, in order to keep up the presumption of Job’ s high antiquity. Bildad most evidently refers to an antiquity exceedingly remote.

Clarke: Job 8:9 - For we are but of yesterday, and know nothing

For we are but of yesterday, and know nothing - It is evident that Bildad refers to those times in which human life was protracted to a much longer date than that in which Job lived; when men, from the long period of eight or nine hundred years, had the opportunity of making many observations, and treasuring up a vast fund of knowledge and experience. In comparison with them, he considers that age as nothing, and that generation as being only of yesterday, not having had opportunity of laying up knowledge: nor could they expect it, as their days upon earth would be but a shadow, compared with that substantial time in which the fathers had lived. Perhaps there may be an allusion here to the shadow projected by the gnomon of a dial, during the time the sun is above the horizon. As is a single solar day, so is our life. The following beautiful motto I have seen on a sundial: Umbrae Sumus ! "We are shadows!"referring to the different shadows by which the gnomon marked the hours, during the course of the day; and all intended to convey this moral lesson to the passengers: Your life is composed of time, marked out by such shadows as these. Such as time is, such are you; as fleeting, as transitory, as unsubstantial. These shadows lost, time is lost; time lost, soul lost! Reader take heed! The writer of this book probably had before his eyes these words of David, in his last prayer, 1Ch 29:15 : "For we are strangers before thee, and sojourners, as all our fathers were; our days upon earth are as a Shadow, and there is no expectation. There is no reason to hope that they shall be prolonged; for our lives are limited down to threescore years and ten, as the average of the life even of old men.

Clarke: Job 8:10 - Shall not they teach thee

Shall not they teach thee - Wilt thou not treat their maxims with the utmost deference and respect? They utter words from their heart - what they say is the fruit of long and careful experience.

Clarke: Job 8:11 - Can the rush grow

Can the rush grow - The word גמא gome , which we translate rush, is, without doubt, the Egyptian flag papyrus, on which the ancients wrote, and from which our paper derives its name. The Septuagint, who made their Greek translation in Egypt, (if this book made a part of it), and knew well the import of each word in both languages, render גמא gome by παπυρος papyrus, thus: Μη θαλλει παπυρος ανευ ὑδατος ; Can the Papyrus flourish without water? Their translation leaves no doubt concerning the meaning of the original. They were probably writing on the very substance in question, while making their translation. The technical language of no science is so thoroughly barbarous as that of botany: the description of this plant by Linnaeus, shall be a proof. The plant he calls "Cyperus Papyrus; Class Triandria; Order Monogynia; Culm three-sided, naked; umbel longer than the involucres; involucels three-leaved, setaceous, longer; spikelets in threes - Egypt, etc. Involucre eight-leaved; general umbel copious, the rays sheathing at the base; partial on very short peduncles; spikelets alternate, sessile; culm leafy at the base; leaves hollow, ensiform."Hear our plain countryman John Gerarde, who describes the same plant: "Papyrus Nilotica, Paper Reed, hath many large flaggie leaves, somewhat triangular and smooth, not much unlike those of cats-taile, rising immediately from a tuft of roots, compact of many strings; amongst the which it shooteth up two or three naked stalkes, square, and rising some six or seven cubits high above the water; at the top whereof there stands a tuft or bundle off chaffie threds, set in comely order, resembling a tuft of floures, but barren and void of seed;"Gerarde’ s Herbal, p. 40. Which of the two descriptions is easiest to be understood by common sense, either with or without a knowledge of the Latin language? This plant grows in the muddy banks of the Nile, as it requires an abundance of water for its nourishment

Clarke: Job 8:11 - Can the flag grow without water?

Can the flag grow without water? - Parkhurst supposes that the word אחו achu , which we render flag, is the same with that species of reed which Mr. Hasselquist found growing near the river Nile. He describes it (p. 97) as "having scarcely any branches, but numerous leaves, which are narrow, smooth, channelled on the upper surface; and the plant about eleven feet high. The Egyptians make ropes of the leaves. They lay the plant in water, like hemp, and then make good and strong cables of them."As אח ach signifies to join, connect, associate, hence אחי achi , a brother, אחו achu may come from the same root, and have its name from its usefulness in making ropes, cables, etc., which are composed of associated threads, and serve to tie, bind together, etc.

Clarke: Job 8:12 - Whilst it is yet in his greenness

Whilst it is yet in his greenness - We do not know enough of the natural history of this plant to be able to discern the strength of this allusion; but we learn from it that, although this plant be very succulent, and grow to a great size, yet it is short-lived, and speedily withers; and this we may suppose to be in the dry season, or on the retreat of the waters of the Nile. However, Soon Ripe, soon Rotten, is a maxim in horticulture.

Defender: Job 8:8 - the former age

Bildad evidently is thinking here of Enoch, Noah and the other patriarchs of the antediluvian age, indicating he was aware of their inspired records, especially of God's punishment of the wicked in that "former age.""

Defender: Job 8:9 - days upon earth

Even though the people of Job's day were still living to ages of approximately 200 years (Job 42:16), this was a shadow compared to the 900-year life spans of the antediluvian patriarchs."

TSK: Job 8:1 - Bildad

Bildad : Job 2:11

TSK: Job 8:2 - How long // the words

How long : Job 11:2, Job 11:3, Job 16:3, Job 18:2, Job 19:2, Job 19:3; Exo 10:3, Exo 10:7; Pro 1:22

the words : Job 6:9, Job 6:26, Job 7:11, Job 15:2; 1Ki 19:11

TSK: Job 8:3 - God // Almighty

God : Job 4:17, Job 9:2, Job 10:3, Job 19:7, Job 34:5, Job 34:12, Job 34:17-19, Job 40:8; Gen 18:25; Deu 32:4; 2Ch 19:7; Eze 18:25, Eze 33:17, Eze 33:20; Psa 89:14; Dan 9:14; Rom 2:5, Rom 3:4-6

Almighty : Job 21:15, Job 21:20, Job 34:10-12, Job 35:13, Job 40:2; Psa 99:4; Rev 15:3, Rev 16:7

TSK: Job 8:4 - he have cast // for their transgression

he have cast : Job 1:5, Job 1:18, Job 1:19, Job 5:4, Job 18:16-19; Gen 13:13, Gen 19:13-25

for their transgression : Heb. in the hand of their transgression

TSK: Job 8:5 - thou wouldest

thou wouldest : Job 5:8, Job 11:13, Job 22:21-23, Job 22:24-30; 2Ch 33:12, 2Ch 33:13; Isa 55:6, Isa 55:7; Mat 7:7, Mat 7:8; Heb 3:7, Heb 3:8; Jam 4:7-10

TSK: Job 8:6 - thou wert // he would // make

thou wert : Job 1:8, Job 4:6, Job 4:7, Job 21:14, Job 21:15, Job 16:17; Psa 26:5, Psa 26:6; Pro 15:8; Isa 1:15; 1Ti 2:8; 1Jo 3:19-22

he would : Psa 44:23, Psa 59:4, Psa 59:5; Isa 51:9

make : Job 22:23-30; Isa 3:10

TSK: Job 8:7 - thy beginning // thy latter

thy beginning : Job 42:12, Job 42:13; Pro 4:18; Zec 4:10; Mat 13:12, Mat 13:31, Mat 13:32

thy latter : Deu 8:16; Pro 19:20; Zec 14:7; 2Pe 2:20

TSK: Job 8:8 - inquire

inquire : Job 12:12, Job 15:10, Job 15:18, Job 32:6, Job 32:7; Deu 4:32, Deu 32:7; Psa 44:1, Psa 78:3, Psa 78:4; Isa 38:19; Rom 15:4; 1Co 10:11

TSK: Job 8:9 - we are but // nothing

we are but : Job 7:6; Gen 47:9; 1Ch 29:15; Psa 39:5, Psa 90:4, Psa 102:11, Psa 144:4

nothing : Heb. not

TSK: Job 8:10 - Shall not // utter words

Shall not : Job 12:7, Job 12:8, Job 32:7; Deu 6:7, Deu 11:19; Psa 145:4; Heb 11:4, Heb 12:1

utter words : Pro 16:23, Pro 18:15; Mat 12:35

TSK: Job 8:11 - the rush

the rush : Exo 2:3; Isa 19:5-7

TSK: Job 8:12

Psa 129:6, Psa 129:7; Jer 17:6; Mat 13:20; Jam 1:10, Jam 1:11; 1Pe 1:24

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Job 8:2

i.e. Boisterous and violent, swelling and furious, opposing all persons and things that stand in thy way, not sparing either God or men.

Poole: Job 8:3 - God // Pervert judgment

God Heb. the mighty God , as this word signifies; the almighty or all-sufficient God , as the next name of God here implies. These names are emphatically used, to prove that God cannot deal unjustly or falsely with men, because he hath no need of it, nor temptation to it, being self-sufficient for his own happiness, and being able by his own invincible power to do whatsoever pleaseth him; unless men will impudently say that God doth falsely for mere love to falsehood, without any necessity of it, or advantage to himself by it, than which nothing can be more absurd and ridiculous; for this makes him worse than the vilest of men, who act unjustly and falsely because they cannot otherwise accomplish their designs.

Pervert judgment i.e. overthrow the course of justice in giving judgment, or judge unrighteously. No, this is inconsistent with God’ s nature, which is essentially and necessarily just, and with his office of Governor of the world, Gen 18:25 .

Poole: Job 8:4 - He hath cast them away

What though thou wast in a great measure innocent, thy children, upon whom a great part of these calamities fell, might be guilty of great sins; and therefore God is not unrighteous in these proceedings.

He hath cast them away expelled, or cast them out, (to wit, out of the world, or out of his favour; as a man gives his wife a bill of divorce, of which this word is used,) by means (Heb. by the hand , which is oft so used) of their wickedness . Or, hath left them in the hand of their sin , to wit, to be punished by it and for it. Compare Num 32:23 , Your sin shall find you out .

Poole: Job 8:5 - Seek unto God betimes

But, God hath spared thee, whom he might justly have destroyed with thy children, and thou art yet capable of his favour, if thou seek for it; and therefore cease from these causeless and unthankful complaints.

Seek unto God betimes Heb. rise early to seek him , i.e. if thou wouldst seek him speedily, early, and diligently. See Job 5:8 7:18,21 . But this may be understood of the time past; and this verse being connected with the next, may be thus rendered and understood, If thou hadst sought (for the future tense in the Hebrew is oft put for the past) unto God betimes , (as thou didst seem to do, Job 1:5 ) and made supplication to the Almighty; if withal thou hadst been pure and upright , i.e. if thy prayers had been accompanied with purity and uprightness of heart and life, they should have been heard and answered. But because thou didst regard iniquity in thy heart, therefore God would not hear and did not answer thy prayers, but answered thee with a curse instead of a blessing, as he useth to deal with hypocrites.

Poole: Job 8:6 - pure and upright // Awake for thee // The habitation // Of thy righteousness

If thou wert in truth what thou pretendest, and hast been thought by others, to be,

pure and upright i.e. of a sincere heart and blameless life towards God and men. But God’ s severe dealing with thee is an evident token, that notwithstanding all thy fair shows, thou art but a hypocrite and secret sinner. And this sense may seem to agree both with the same charge brought in against Job by Eliphaz, Job 4:6,7 , and with the following discourse, particularly with Job 8:13,20 . Or thus, If thou wouldst be pure and upright , i.e. if thou wouldst join reformation to thy supplication. And this sense may seem best to suit with the foregoing verse, according to the common translation.

Awake for thee i.e. bestir himself to help thee, as being his faithful friend and servant, whom he could not in honour or justice forsake; whereas now he shows a deep sleep, and wholly neglects thee, and turneth a deaf car to all thy prayers; which showeth what opinion he hath of thee.

The habitation i.e. the concerns of thy house and family; a usual metonymy.

Of thy righteousness either,

1. Which thou hast got and managed with righteousness; so he calls it by way of supposition; if it were so, God would prosper thee accordingly. But because thou dost not prosper, it gives us cause to suspect that thou hast got thy estate by fraud and oppression. Or,

2. Which thou shalt now manage with justice, and not wrongfully, as thou hast done.

Poole: Job 8:7

The sense is either,

1. Though thou hadst possessed but very little at first, yet God would have wonderfully blessed and increased thy estate; whereas now God hath brought thee down from a great estate almost to nothing; which is an evidence of his displeasure, and thy hypocrisy. Or,

2. Though the beginning of thy future fortunes, or though what thou hast left, be now very small, yet if thou dost repent and seek God, it shall vastly increase.

Poole: Job 8:8 - Of the former age // Prepare thyself to the search of their fathers

Of the former age i.e. of our predecessors, who had the advantage of longer life and more experience, besides more frequent revelations from God, than we have; who also will be more impartial judges of this cause than we may be thought to be. Inform thyself from them by the instructions which they left, either in word or writing, what their opinion was about the manner of God’ s dealings with men.

Prepare thyself to the search of their fathers do not slightly, but seriously and industriously, search the ancient records.

Poole: Job 8:9 - But of yesterday // Our days upon earth are a shadow

But of yesterday but lately born, and therefore have but little knowledge and experience, as it follows.

Our days upon earth are a shadow: this is meant either,

1. Of their lives in particular, which were far shorter than the lives of their ancestors, the patriarchs, whose long lives gave them opportunity to know and see the course of God’ s providence towards good and bad men, and the differing ends and issues of their lives. Or,

2. Of men’ s lives in general; which being very short, men’ s observation reacheth but to very few events in comparison of those which may be known by the records and testimony of all former ages.

Poole: Job 8:10 - Out of their heart

Assuredly they will inform thee that it is as we say.

Out of their heart not partially, but sincerely, speaking their inward thoughts; not rashly, but from deep consideration; not by hearsay from others, but their own knowledge and experience.

Poole: Job 8:11 - Without mire // The flag

Without mire i.e. if it be not in moist and miry ground. This and what follows he mentions as it were in the person of those ancients to whom he had referred him, of whom he saith that they would give him such instructions as these.

The flag or, the grass ; or, the meadow , as this word is used, Gen 41:2 , i.e. the grass of a meadow, But our translation seems the best, because it is compared with other herbs.

Poole: Job 8:12 - Yet in his greenness // Not cut down // Before any other herb

Yet in his greenness whereby it promiseth long continuance.

Not cut down though no man cut it down, it withereth of itself, and will save a man the labour of cutting or plucking it up. It gives not a man so much warning that he can cut it down in time, as other green herbs do, but suddenly withereth.

Before any other herb i.e. sooner than other herbs, or in their presence, or they surviving; in which sense it seems to be said that Ishmael died in the presence of his brethren , Gen 25:18 ; the rest of the herbs looking upon it, and admiring this sudden change. For actions of sense and understanding are oft ascribed to lifeless creatures, both in Scripture and other authors.

Haydock: Job 8:1 - Until // Until

Until. If thou be simple, (Haydock) or irreproachable, (Calmet) God will make thee exult. (Haydock) ---

Until, &c. (Menochius) ---

He will restore thee to thy former state of affluence. (Calmet)

Haydock: Job 8:1 - Suhite

Suhite, from Sue, the son of Abraham, who dwelt in the desert Arabia; (Genesis xxv. 2.) though several suppose, without reason, (Calmet) that Baldad resided at Sueta, in Cœlosyria. (Menochius) ---

He was the second in age and dignity. (Pineda)

Haydock: Job 8:2 - How long

How long. He seems tired with hearing, (Haydock) and accuses Job of want of moderation, representing him as a hypocrite, (Calmet) and an obstinate defender of his own opinion, against the better judgment of Eliphaz; (Menochius) though he was in reality only a constant asserter of truth. (Worthington)

Haydock: Job 8:3 - Just

Just. He begins with the same principle as Eliphaz, which nobody denied. But he does not reflect, that God may cause even the just to be afflicted, for their trial and improvement.

Haydock: Job 8:4 - Iniquity

Iniquity, and suffered them to perish. (Calmet)

Haydock: Job 8:6 - Peaceable

Peaceable. Justice and peace shall kiss. (Haydock) ---

Prosperity will attend the righteous. (Calmet)

Haydock: Job 8:9 - That

That. Hebrew, "because our days." (Haydock) ---

Baldad strives, in vain, to prove what nobody contested. But he does not come to the point, and shew that Job was guilty. Past histories might have informed him that the just are often persecuted, like Abel, Abraham, Jacob, and Joseph. (Calmet) ---

It is true, these were afterwards conforted in honour, except the first, who was slain, and better off in the other world. But Job might hope for the same treatment; and no man can be pronounced happy or miserable till his death. After a storm a calm frequently ensues; as Baldad might have seen verified in the person of his friend, if he had waited patiently, and not judged so peremptorily from equivocal arguments. (Haydock) ---

We must allow, however, that what he said had been generally true. (Houbigant)

Haydock: Job 8:11 - Sedge-bush

Sedge-bush, or flag. Hebrew achu; so called, because from one root many brothers (as it were) spring. Septuagint style it Greek: Boutomon, as it was usually "cut for oxen," Genesis xli. 2. (Parkhurst) (Haydock) ---

As plants die without suction, so do those who depart from God. (Menochius)

Haydock: Job 8:12 - Herbs // Sic transit gloria mundi

Herbs, for want of moisture. (Calmet) ---

Sic transit gloria mundi. (Haydock) ---

The prophets often compare the prosperity of the wicked to grass, (Psalm xxxvi. 2., and James i. 10.) and Baldad ranks Job with them.

Gill: Job 8:1 - Then answered Bildad the Shuhite, and said.

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.

Gill: Job 8:2 - How long wilt thou speak these things // and how long shall the words of thy mouth be like a strong wind

How long wilt thou speak these things?.... Either what he had delivered in the "third" chapter in cursing the day of his birth, and wishing for death, in which sentiments he still continued, and resolutely defended; or those expressed in the "two" preceding chapters, in answer to Eliphaz; this he said, as wondering that he should be able to continue his discourse to such a length, and to express himself with such vehemence, when his spirits might be thought to be so greatly depressed by his afflictions, and his body enfeebled by diseases; or as angry with him for his blasphemy against God, as he was ready to term it, his bold and daring speeches of him, and charge of unrighteousness on him, and for his disregard to what Eliphaz had said, his contempt of in and opposition to it; or as impatient at his long reply, wanting him to cease speaking, that he might return an answer, and therefore breaks in upon him before he had well done, see Job 18:2; or as despising what he had said, representing it as idle talk, and as mere trifling; and so some render the words, "how long wilt thou trifle after this sort?" ^g or throw out such nonsense and fabulous stuff as this?

and how long shall the words of thy mouth be like a strong wind? blustering, boisterous, and noisy, to which passionate words, expressed in a loud and sonorous manner, may be compared; and so we say of a man in a passion and rage, that he "storms". Bildad thought that his speeches were hard and rough, and stout against God, and very indecent and unbecoming a creature to his Maker, and not kind and civil to them his friends; and yet they were like wind, vain and empty, great swelling words, but words of vanity; they were spoken, and seemed big, but had nothing solid and substantial in them, as Bildad thought.

Gill: Job 8:3 - Doth God pervert judgment // or doth the Almighty pervert justice

Doth God pervert judgment?.... In his dealings with men in the way of his providence; no, he does not; here Bildad opposes himself to Job, who he thought had charged God with injustice in dealing with him, and his children, in the manner he had done: the same thing is intended in the following question:

or doth the Almighty pervert justice? for judgment and justice are the same, and often go together in Scripture, as being done either by God or men, when righteousness is executed by them, and this is never perverted by the Lord; there is no unrighteousness in him, neither in his nature, nor in his ways and works, either of providence or of grace; he is the Judge of all the earth, that does and will do right; to subvert a man in his cause, he approves not of in others, and will never do it himself; to justify the wicked, and condemn the just, are both an abomination to him, and therefore neither of these can ever be thought to be done by him; for though he justifies the ungodly, he does not justify their ungodliness, nor them in it, but from it, and that by the perfect righteousness of his Son; whereby the law is fulfilled, and justice satisfied, and so he is just while he is the justifier of him that believes in Jesus; though he is gracious and merciful, he is also righteous, and will not clear the guilty, or pardon sin without satisfaction to his justice; and such as are truly just or righteous, he never condemns here or hereafter; he may afflict them, but he delivers them out of their afflictions, nor are they ever forsaken by him; and, on the contrary, he punishes wicked men in this world, and in that to come, as he has the angels that sinned, the old world, Sodom and Gomorrah, and many others, and all wicked men will be punished with everlasting destruction; yea, even so strict is his punitive justice, that the sins of his own people being laid and found on his Son as their surety, he has most severely punished him for them; he awoke the sword of justice against him, spared him not, but delivered him to death for us all; and though he forgives the iniquities of his children, he takes vengeance on their inventions, and chastises them for their sins, that they may not be condemned with the world; and, on the other hand, he is not unrighteous to forget their work and labour of love, which he rewards in a way of grace, as well as it is a righteous thing with him to render tribulation to them that trouble them: the righteousness of God is known by the judgments he executes on wicked men, and especially will be manifest in his judgments on antichrist; and though the justice of God in the course of his providence, in some instances, may not now be so clear, his judgments will be made manifest, and especially at the great day of judgment, when everything shall be brought to account, and God will judge the world in righteousness; all which, we may be assured of, is and will be executed by him, from the consideration of his nature and perfections, and particularly from the name he goes by in this passage, being El, the mighty God, who is able to save and to destroy, to save the righteous, and destroy the wicked; and is Shaddai, all sufficient, stands in need of nothing; nor can he receive anything that is not his own, and therefore incapable of being bribed to the perversion of justice and judgment.

Gill: Job 8:4 - If thy children have sinned against him // and he have cast them away for their transgression

If thy children have sinned against him,.... As no doubt they had, and, as Bildad thought, in a very notorious manner, and therefore were righteously punished for them; this instance is produced as a proof of God's not perverting, but doing justice, and the rather, because it was on account of this that it was supposed that Job charged, or was ready to charge, God with injustice; this was so far from it, that it was a righteous thing to do it, "if" or "seeing" his children had sinned; or "because" they have sinned, or "though" they have sinned, as the words ^h are by some differently rendered; and either way shows that God did not pervert justice, but acted agreeably to it. Mr. Broughton renders them, "as thy children have sinned against him, so hath he sent them into the hand of their trespass"; as a righteous retaliation for it: that Job's children had sinned, there is no question to be made of it; they were born in sin, though born of godly parents; and though they had a religious education, yet no doubt were guilty of sin in their younger years, as well as when grown up; and even though good men, as there may be reason to conclude they were, yet daily sinning, for there are none without sin; and also it is true, that all sin is against God, contrary to his nature and will, a breach and transgression of his law, and an act of hostility against himself, and a trampling under foot, or at least a neglect, of his legislative power and authority, which is an aggravation of it; yet it does not appear that Job's children were guilty of any notorious sins or atrocious crimes, or lived a sinful course of life, for which the judgments of God came upon them; nor is it a clear case that they were taken away by death in the manner they were on account of their sins, but rather purely for the trial of Job's integrity, faith, and patience:

and he have cast them away for their transgression; or "by the hand of it" ⁱ; by means of it, because of it, being provoked with it. Bildad represents them as abandoned sinners, as castaways and reprobates, rejected of God with abhorrence, and utterly ruined. Some render it, "hath sent them into the hand of their transgression" ^k, or trespass; that is, delivered them up to the power and dominion of sin, gave them up to their hearts' lusts, and to vile affections, to do things not convenient, and which they pursued to their ruin; the Targum is,"he sent them into the place of their transgression ^l;''into hell, which their transgressions deserved, and for which they were fitted by them. Some a little more mildly render the words, "he sent them away" ^m; that is, dismissed them out of the world, took them out of it by death; which dismission is sometimes in peace, as good old Simeon prayed for, and sometimes in wrath, as Saul was taken away, see Luk 2:29; the latter is the meaning here.

Gill: Job 8:5 - If thou wouldest seek unto God betimes // and make thy supplication to the Almighty

If thou wouldest seek unto God betimes,.... Here Bildad seems to think more mildly, and speak more kindly to Job, that though he had sinned, yet not in so gross a manner as his children, since he was spared, and they were not; and therefore if he would apply himself to God, and supplicate his grace and mercy, and live a godly life, it might yet be well with him, and he be restored to his former or to better circumstances; his sense is, that he would advise him, as Eliphaz had done before, Job 5:8; to seek unto God "by prayer", as the Targum adds, and of which it is explained in the next clause, and that he would do this "betimes", or "in the morning" ⁿ; which is a proper time for prayer, and was one of the seasons good men in former times made use of for that purpose; see Psa 5:3; or that he would seek him in the first place, and above all things, take the first opportunity to do it, without any procrastination of it, and that with eagerness and earnestness, with his whole heart and soul; for God is a rewarder of them that diligently seek him, and those that seek him early shall find him:

and make thy supplication to the Almighty: not pleading any merit of his own, as deserving of any blessing on account of what he had done; but ask what he should as a favour, as a free gift, in a way of grace and mercy, as the word ^o signifies; call for the pity of the Almighty, as Broughton renders it.

Gill: Job 8:6 - If thou wert pure and upright // surely now // he would awake for thee // and make the habitation of thy righteousness prosperous

If thou wert pure and upright,.... By which he tacitly intimates that he was neither; though the character given of him is, that he was perfect and upright, feared God and eschewed evil, and which is confirmed by God himself, and even after he had been tried by sore afflictions. Bildad's meaning is, if he was pure in heart, and upright in his life and conversation, then things would be well with him. Men's hearts are naturally impure; no man is pure of himself, or can make his heart pure; nor is there any good man that is so pure as to be entirely free from sin; but such are pure in heart, who have clean hearts created, and right spirits renewed in them; or have new hearts and new spirits given them; have their hearts sprinkled from an evil conscience, and so keep the faith in a pure conscience; having their hearts purified by faith in the blood of Christ, whose blood cleanses from all sin; and in this sense Job was pure, having an interest in a living Redeemer, and in his blood, and a partaker of his grace; and that he was upright is before testified of him, though now called in question, an if being put upon it, as well as on the former, having in the course of his life walked uprightly, according to the will of God revealed unto him:

surely now; directly at once, without delay, as Sephorno interprets it; it need not be doubted of, verily so it would be:

he would awake for thee; who though he neither slumbers nor sleeps, yet seems to be asleep when he suffers his people to be afflicted, distressed, and oppressed, and therefore they cry unto him to awake to their judgment, and their cause; see Psa 7:8; the sense is, that he would stir up and exert himself, and show himself strong on his behalf, and appear to be on his side, and work deliverance and salvation for him; or awake his mercy, grace, and goodness, as some Jewish commentators ^p interpret it; that is, bestow his favours upon him:

and make the habitation of thy righteousness prosperous; which some understand of his body, the earthly house of his tabernacle, which if his soul was pure and upright that dwelt in it, might be called the habitation of righteousness; which, were this the case, would become healthful that was now covered with worms, and clods of dust: others interpret it of the soul, as Aben Ezra and Ben Gersom, the seat of righteousness, and of all the graces of the Spirit; which is in a prosperous condition when these graces are in lively exercise, and the presence of God, and the light of his countenance, and communion with him, are enjoyed; but rather his dwelling house in a literal sense, and all his domestic affairs, are here meant; and it is signified that all would be again in peace and prosperity, and he should enjoy great plenty of good things should he behave well; and here is a tacit intimation as if his habitation had not been an habitation of righteousness, but had been filled with the mammon of unrighteousness, with goods ill gotten, such as were obtained by rapine and oppression, and neither he nor his family righteous; a very unjust and iniquitous insinuation: the Targum paraphrases it, "and, shall make the beauty of thy righteousness perfect" ^q; but Job had a more beautiful righteousness than his own; his was but as rags, and neither pure nor perfect; even the righteousness of Christ, which is perfect and beautiful, and makes such so, that are arrayed with it; see Psa 50:2.

Gill: Job 8:7 - Though thy beginning was small // yet thy latter end should greatly increase

Though thy beginning was small,.... When, he first set out in the world; and which though it greatly increased, and he was the greatest man in all the east, yet Bildad suggests, should he behave well, that was comparatively small to what it would be with him hereafter; and which was fact, for he had double of what he before enjoyed; so Mr. Broughton renders the words, "and thy former state should be little to thy latter": or rather the sense and meaning is, "though thy beginning should be small" ^r; be it so that it is; or rather that though he should begin again in the world with very little, as indeed at present he had nothing to begin with, and when he did it was but with little; one gave him a piece of money, and another an earring of gold:

yet thy latter end should greatly increase; as it did, for the Lord blessed his latter end, and he had more than at the beginning, even double to what he had in his most flourishing circumstances; see Job 42:11, &c. Bildad seems to have spoken under a spirit of prophecy, without being sensible of it, and not imagining in the least that so it would be in fact; for he only affirms it on supposition of Job's good behaviour for the future, putting it entirely upon that condition, which he had no great expectation of it ever being performed.

Gill: Job 8:8 - For inquire, I pray thee, of the former age // and prepare thyself to the search of their fathers

For inquire, I pray thee, of the former age,.... With respect to the truth of what he had said, or should say; he does not desire Job to take his word for it, but inquire how it was in former times; by which it would appear, that when good men have been in affliction and trouble, and have behaved well under it, as became them, they have been delivered out of it, and have been afterwards in more flourishing and comfortable circumstances, as Noah, Abraham, Lot, and others; and that wicked men and hypocrites, though they have flourished for a while, yet destruction has sooner or later come upon them, and they have utterly perished, as the descendants of Cain, the builders of Babel, and the men of Sodom, and others; whereas good and upright men are never cast away by the Lord, no instance can be given of it; all which would appear, if inquiry was made into what had happened in the "former age" not the "first age", as the Septuagint version, the age or generation in which the first man and woman lived; for who were "their fathers", mentioned in the next clause? but the age or generation preceding that in which Job and his friends lived; and the knowledge of things done in that might with some application and diligence be more easily obtained:

and prepare thyself to the search of their fathers; of the fathers of the men of the former age, who lived in the age preceding that, and from whom their posterity had received the knowledge of many things by tradition, as they had received from their fathers that lived before them and so upwards; things being handed down in a traditionary way from father to son; and though these fathers were dead, yet, by their traditions that were preserved, they were capable of teaching and instructing men; and their sayings and sentiments deserved regard, and were had in much esteem; but yet being uninspired and fallible men, were not to be received without examination; for though truth is of the greatest antiquity, and to be revered on that account, yet error is almost as old as that; and therefore great care is to be taken how any thing is received purely upon the score of antiquity; and great pains, diligence, and circumspection, are necessary to a due search of the fathers, and coming at their sense and sentiments; and so as to distinguish between truth and error, and get a true knowledge of facts done in ancient times; such a search is to be made in like manner as one would search for gold and silver, and hidden treasures.

Gill: Job 8:9 - For we are but of yesterday // and know nothing // because our days upon earth are a shadow

For we are but of yesterday ^s,.... Which is not to be understood strictly of the day last past, but of a short space of time backward; and especially when compared with the antediluvian fathers, who lived the far greater part of them upwards of nine hundred years; otherwise Bildad and his two friends were men in years; Eliphaz says, that with them were the gray headed and very aged men, much older than the father of Job, and Elihu speaks of himself as a young man, and of them as very old; see Job 15:10,

and know nothing; which is not to be taken in an absolute sense, for they knew much of the things of nature, providence, and grace; they were men of great understanding in things natural, civil, and religious, as appears by their discourses; but in a comparative sense, or when compared with the long lived patriarchs, who through the length of their days had much time and opportunity to make their observations on things, to learn the arts and sciences, and improve themselves in all useful knowledge, human and divine; for which reason Job is sent to inquire of them; whereas they had been but a little while in the world, and knew but little, to whom might be applied that saying, as now to men since, "ars longa, vita brevis"; and they knew nothing as it is to be known, or perfectly, or in comparison of the saints in heaven; for they that know most here know but in part, see through a glass darkly; but in the other world they see face to face, and know as they are known. Moreover, Bildad might say this of himself and his friends, in a modest manner, having learned to know themselves, their weakness, and their folly; and the first and great lesson of wisdom is to become fools in men's own apprehension, in order to be truly wise, having the like sense of themselves as Agur had, Pro 30:2; see 1Co 3:18; or rather this might be said as being the sense of Job concerning them, who had a very mean and indifferent opinion of them; see Job 12:2; and therefore Bildad would not have him take their sense of things, but inquire of persons older and wiser:

because our days upon earth are a shadow; man's time is rather measured by days than by months and years, being so short; and these are called "days" on earth, to distinguish them from the days of heaven, which are one everlasting day, in which there is no night of darkness, either in a literal or figurative sense, and which will never end; but the days of this life are like a "shadow", dark and obscure; full of the darkness of adversity and trouble, as well as greatly deficient in the light of knowledge; there is nothing in them solid and substantial; the greatest and best things of this life are but a vain show; in heaven there is a better and more enduring substance: every thing is mutable and uncertain here; man is subject to a variety of changes in his mind and body, in family and outward estate and circumstances: and life itself is but a vapour, which appears a while and soon vanishes away; or rather like a shadow, that declines, is fleeting, and quickly gone; see 1Ch 29:15.

Gill: Job 8:10 - Shall not they teach thee, and tell thee // and utter words out of their heart

Shall not they teach thee, and tell thee,.... That is, the men of the former age, and their fathers before them, Job is directed to inquire of, and to prepare for a search into their records and traditions; from whom he might reasonably expect to be taught and told things that would be very instructive and useful to him in his present circumstances:

and utter words out of their heart? such as were the effect of mature judgment and long observation, and which they had laid up in their hearts, and brought out from their treasure there; and, with the greatest faithfulness and sincerity, had either committed them to writing, or delivered them in a traditionary way to their posterity, to be communicated to theirs; and which might be depended upon as true and genuine, being men of probity, uprightness, and singleness of heart; who declared sincerely what they knew, and spoke not with a double heart, having no intention to deceive, as it cannot be thought they would impose upon their own children; and therefore Job might safely receive what they uttered, and depend upon it as truth and fact; and what they said, as Jarchi observes, is as follows; or what follows Bildad collected from them, and so might Job, and think he heard them "saying", as Piscator supplies the text, what is expressed in the following verses, if not in their words, yet as their sense.

Gill: Job 8:11 - Can the rush grow up without mire // can the flag grow without water

Can the rush grow up without mire?.... No, at least not long, or so as to lift up his head on high, as the word signifies ^a; the rush or bulrush, which seems to be meant, delights in watery places, and has its name in Hebrew from its absorbing or drinking up water; it grows in moist and watery clay, or in marshy places, which Jarchi says is the sense of the word here used; the Septuagint understands it of the "paper reed", which, as Pliny ^b observes, grows in the marshy places of Egypt, and by the still waters of the river Nile:

can the flag grow without water? or "the sedge" ^c; which usually grows in moist places, and on the banks of rivers; this unless in such places, or if without water, cannot grow long, or make any very large increase, or come to maturity; so some ^d render it, "if the rush should grow up without", &c. then it would be with it as follows.

Gill: Job 8:12 - Whilst it is yet in its greenness // and not cut down // it withereth before any other herb

Whilst it is yet in its greenness,.... Before it is come to its full height, or to a proper ripeness; when as yet it has not flowered, or is about it; before the time usual for it to turn and change; it being without moisture, water, or watery clay, will change:

and not cut down; by the scythe, or cropped by the hand of man:

it withereth before any other herb; of itself; rather sooner than such that do not require so much moisture; or in the sight and presence of them, they looking on as it were, and deriding it; a poetical representation, as Schultens observes: next follows the accommodation of these similes to wicked and hypocritical men.