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

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

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,