Job 8:1-7 - Homiletics

Bildad to Job: 1. A bundle of mistakes.

I. UNJUSTIFIABLE REBUKE . "Then answered Bildad the Shuhite, and said." Even if on Job's part wholly deserved the admonition of Bildad was in itself worthy of censure, as being:

1 . Impatient. "How long wilt thou speak these things?" It is due to every man who speaks in his defence, as Job did, to hear him patiently ( Acts 26:3 ); much more if he speaks in affliction. Nay, patience towards all men is an eminent token of sincere religion ( 1 Thessalonians 5:14 ; 1 Timothy 6:11 ; 2 Timothy 2:24 ; Titus 3:2 ). Besides, they who rebuke others for impatience should not themselves be guilty of the same ( Romans 2:21 ).

2 . Unsympathetic. Throughout its entire length not a word indicates that Bildad cherished kindly feeling towards Job or pity for his deep distress. On the contrary, there is an amount of brutal plainness of speech that is hard to account for in a good man. Into whatever faults men may fall by their words or acts, their sufferings and sorrows should never fail to elicit our compassion ( Job 6:14 ; Romans 12:15 ; Hebrews 13:3 ). Least of all should they rebuke other's sins who cannot feel for others' woes ( Galatians 6:1 ; Titus 3:2 , Titus 3:3 ).

3 . Uncharitable. Bildad made no allowance for the anguish of spirit which had impelled Job to speak, but, like Eliphaz ( Job 6:26 ), putting the worst passible construction on his words, contemptuously designated them as "these things," and characterized them as boisterous winds, vehement nothings, meaningless, but tempestuous, defying all restraints, overleaping all barriers, destroying all law and order in their course. "If sound speech that cannot be condemned" ( Titus 2:8 ) be excellent in all, "speech always with grace, seasoned with salt" ( Colossians 4:6 ); is a special ornament of Christians; and "if any man offend not in word, the same is a perfect man, and able also to bridle the whole body" ( James 3:2 ); yet, equally on the other, hand,, a charity that never faileth, that is not easily provoked, that "beareth all things, believeth all things, hopeth all things, endureth all things" ( 1 Corinthians 13:4-8 ), becometh them that hear.

II. DOUBTFUL THEOLOGY . "Doth God ( El ) pervert judgment? or doth the Almighty ( Shaddai ) pervert justice?"

1 . Absolutely , no! It is impossible to conceive that the Divine Being, in his moral government of the universe, could even by a hair's breadth transgress the bounds of rectitude.

2 . Seemingly , yes. As understood by Bildad, it is doubtful if justice can be claimed for all God's dealings with his intelligent creatures on earth. By justice Bildad meant the principle of rewarding good men with good things, and bad men with evil things, upon the earth and in time. He contended that God could by no possible consideration be induced to depart from administering mundane affairs on this plain and simple principle. Accordingly, he argued that, if men sinned, God was shut up by the aforesaid principle to punish them in time; and, vice versa , that if men were seen to be afflicted, the inference was irresistible that they had transgressed—otherwise God would be guilty of perverting justice in visiting them with tribulation. Similarly, he reasoned that God was bound to crown righteous men with prosperity; and that they who enjoyed good things in this life were only reaping the reward of virtue; although he likewise contended that if a good man relapsed into wickedness, he could not escape retribution in the shape of temporal calamity, while, if he repented, he would as surely be conducted back to his former prosperity. Now not one of these dogmatic positions of the ancient sage was correct; and against them all Job vehemently protested. The theory that connects all suffering with sin, though popular ( John 9:2 ; Luke 13:1-5 ), is fallacious. The doctrine that good things are invariably a reward of goodness will not stand the test of facts ( Luke 16:25 ).

III. INAPT ILLUSTRATIONS .

1 . The case of Job ' s children.

2 . The case of Job himself.

(a) Protection. The cause: "He will watch over thee," instead of" watching against thee" ( Job 7:12 ). The effect: "And make thy habitation secure;" salute it with peace, and preserve it in safety (cf. Eliphaz's picture of the good man's house, Job 5:24 ; and contrast his cursing of the wicked man's abode, Job 5:8 ). The condition: "thy righteous habitation;" i.e. when thy habitation became the abode of a righteous man, God would pronounce it blessed and preserve it in peace.

(b) Prosperity. "Though thy beginning was small, yet thy latter end should greatly increase." Bildad had no guarantee beyond his own theory for the prediction that a return on Job's part to piety would be followed by a restoration to material prosperity.

LESSONS .

1 . "A soft answer turneth away wrath, but grievous words stir up anger" ( Proverbs 15:1 ). Bildad's success would have been greater had his language been milder.

2 . Those who undertake the work of teaching others should both see that what they teach is true, and study to speak the truth in love ( Ephesians 4:15 ). Bildad was wanting in both of these respects.

3 . A half-truth is sometimes as dangerous as a whole lie. Bildad's theology was of this sort.

4 . Saints who are vehemently jealous for the Divine honour are often intensely unkind as well as unfair to their fellow-men. Bildad was as cruel towards Job as he was courageous in behalf of God.

5 . Beware of sentencing those to perdition concerning whom God has not declared his mind. Bildad manifestly had no doubt as to the fate of Job's children.

6 . It is man's duty to seek God betimes, whether the habitation of their righteousness prosper or no. Bildad's prediction must not be accepted as equivalent to God's promise.

7 . The latter end of pens men, if not on earth, at least in heaven, will be one of greatness and glory combined. In this sense alone is Bildad's statement certainly correct.