BILDAD MISSPEAKS GOD’S JUSTICE

February 20

lesson 12 (NIV)

Devotional reading: Job 8:1-10,20-22

Background Scripture:Job 8

(Jobs three friends Eliphaz, Bildad, and Zophar)

Job8:1-10,20-22

King James Version Chapter 8

Then answered Bildad the Shuhite, and said,

2  How long wilt thou speak these things?

And how long shall the words of thy mouth be like a strong wind?

3  Doth God pervert judgment?

Or doth the Almighty pervert justice?

4  If thy children have sinned against him,

And he have cast them away for their transgression;

5  If thou wouldest seek unto God betimes,

And make thy supplication to the Almighty;

6  If thou wert pure and upright;

Surely now he would awake for thee,

And make the habitation of thy righteousness prosperous.

7  Though thy beginning was small,

Yet thy latter end should greatly increase.

8  For inquire, I pray thee, of the former age,

And prepare thyself to the search of their fathers:

9  (For we are but of yesterday, and know nothing,

Because our days upon earth are a shadow:)

10  Shall not they teach thee, and tell thee,

And utter words out of their heart?

King James Version Chapter 8

20  Behold, God will not cast away a perfect man,

Neither will he help the evil doers:

21  Till he fill thy mouth with laughing,

And thy lips with rejoicing.

22  They that hate thee shall be clothed with shame;

I. Condemnation

(JOB 8:1–4)

A. Blowing Winds (vv. 1–2)

1. Then Bildad the Shuhite replied:

This is the first instance where Bildad speaks. His origins are mysterious, and there is little information to gather from the biblical text. Bildad’s designation as the Shuhite was possibly a tribal name from an ancient ancestor. His ancestry may have been traced to Shuah, a child of Abraham and Keturah (see Genesis 25:2; 1 Chronicles 1:32).

this Bildad is one of Jobs Friends that seemed concern about what is happening to Job , so he speaks to him concerning what Job had said,and pretty much not agreeing with him so he starts off with a reply.

2. “How long will you say such things? Your words are a blustering wind.

Job 7:20–21 KJV 1900

I have sinned; what shall I do unto thee, O thou preserver of men? Why hast thou set me as a mark against thee, So that I am a burden to myself? And why dost thou not pardon my transgression, And take away mine iniquity? For now shall I sleep in the dust; And thou shalt seek me in the morning, but I shall not be.

Bildad’s speech follows a lengthy lament spoken by Job (Job 6–7). Such things spoken by Job consisted of his bemoaning the unjust nature of his suffering. Job did not question God’s sovereignty but questioned the wisdom of his friends ( 6:11–30 ). Job’s speech culminates in a pointed protest against God (Job 7:11–21). Bildad did not waste time expressing his disapproval of Job’s lament. By describing Job’s words as a blustering wind, Bildad used Job’s own word against him (see Job 6:26). To Bildad, Job’s words, while desperate, were meaningless and empty. That Job reeled over his multitude of losses (most significantly the death of his children), should give us a sense of how hurtful Bildad’s reply must have felt to Job. Bildad was, after all, one of Job’s closest friends.

we as humans do the same thing to our spouse or a friend we question what they say or what they do . all up in the kool aid and not know the flavor. moving right along.

What Do You Think? i think that Bildad was trying to get Job to stop talking about these things that he thought thah were not true saying that Jobs word were like dust in the wind not knowing that Job was refeering to his so called friends?

What role should the correcting of doctrine play when comforting a friend in mourning? mostly letting them know that god does not do anything wrong and if we live by Gods wil like Job did we wil see our deseased family in the kingdom. instead of cutting them down

Digging Deeper What factors might cause you to reconsider your general response?mostly listing to how they really feel and not jump to any conclusions.

B. Blasphemous Claims

(v. 3)

3. “Does God pervert justice? Does the Almighty pervert what is right?

The structure of this verse is such that the two questions are, essentially, the same. Such is an example of literary parallelism, common in Old Testament wisdom literature. This form of parallelism exists when two phrases carry the same meaning but with slightly altered and/or synonymous language. A similar example is stated by the prophet Isaiah: “Justice is driven back and righteousness stands at a distance” (Isaiah 59:14). The Hebrew verb translated pervert means to bend, falsify, or make crooked (compare Ecclesiastes 1:15; 7:13; Amos 8:5). The primary thrust of Bildad’s argument was rooted in his observation of the nature and character of God the Almighty. God does not bend or falsify justice. Elihu, another friend of Job, later echoed Bildad’s sentiments, affirming, “It is unthinkable that God would do wrong, that the Almighty would pervert justice” (Job 34:12). Visual for Lesson 12. Allow one minute for silent personal reflection on this truth before discussing the questions associated with verse 6. Bildad’s assertion is true. God himself is the standard of justice and righteousness, and he cannot violate his own character. He is just, and Job did not argue that point.

so take a minute and think about this im sure that Job thought about it but know it was right .

C. Blistering Accusation (v. 4)

4. “When your children sinned against him, he gave them over to the penalty of their sin.

Bildad used Job’s deceased children to illustrate his assumptions about the manner of God’s justice. Previously, the actions of his children greatly concerned Job. Job “would make arrangements for them to be purified” because they may “have sinned, and cursed God in their hearts” (Job 1:5). What Bildad proposed provides an example of retributive justice. Retributive justice argues that God blesses the righteous and, conversely, curses the wicked. Bildad supposed that Job’s children sinned and so their deaths were the result of their wickedness. This concept finds similarities in the Law of Moses. The promise of blessings came with obedience to God’s law (Deuteronomy 28:1–14), while the promise of curses accompanied disobedience to God’s law (28:15–68). Bildad’s assumptions appear accurate; God blesses obedience and punishes disobedience (compare 11:26–28; 1 Samuel 15:22–23). However, God sometimes works differently. Perhaps he chastens the righteous in order for their further refinement (see John 15:2–3) or allows the wicked to experience prosperity during their earthly lives (see Psalm 73:3; compare 103:10). Bildad erred by assuming that Job’s hardships were the inevitable outcome of sin. Bildad’s strong desire to speak on behalf of God led him to make sweeping assertions. Such assertions carry little value, as the author of Ecclesiastes describes: “The righteous and the wise and what they do are in God’s hands, but no one knows whether love or hate awaits them” (Ecclesiastes 9:1). The existence (or nonexistence) of physical and material blessings does not correlate to a person’s spiritual vitality. A righteous individual may inexplicably experience hardship and suffering. This does not imply God’s absence or the wickedness of the individual. Ultimately, it was not up to Job or Bildad to explain Job’s hardship and suffering. Instead, their interaction highlights that a silent presence often can provide the best comfort to those who are suffering. Bildad could have better served his friend through the comfort of silence and presence—as he started out doing in Job 2:13.

What Do You Think?

What danger exists in assuming God’s motives behind earthly events?

Digging Deeper How can you guard against thinking or speaking in ways that assume you know why God has allowed something to happen?

now bildad im not sure if he was trying to comfort Job or discourge him but to say what God does and to know what God does then maybe bildad shouldnt be there he should be on top of a mountian telling everybody that he knows what God thinks and does...

but our job is to learn or try to learn what God wants from us and how to do it and not say that God does this because we know why and how and what God does !

II. Exhortation

(JOB 8:5–7)

A. Urgent Response

(v. 5)

5. “But if you will seek God earnestly and plead with the Almighty, Bildad transitioned from condemnation to exhortation. Bildad concluded that Job was less sinful than others because the Lord spared Job’s life, at least for the time being. In this perspective, unless Job did plead to the mercy of the Almighty, there was no guarantee that his life would be spared. The time for Job’s lament had passed, and Bildad challenged him to seek God earnestly and make request of God in a rapid and timely manner.

my mr bildad was so sure of what he was talking about and try to get Job hurryand plead with GOD but you cant hurry GOD my God does things on his time not ours. with friends like bildad who needs enemys ????

B. Favorable Reply

(vv. 6–7)

6. “if you are pure and upright, even now he will rouse himself on your behalf and restore you to your prosperous state.

The theme of God’s awakening occurs in the psalms, where the psalmist pleaded for God to “awake” and “rise” in order to defend the psalmist (Psalm 35:23). Similarly, the prophet Isaiah called for God to “awake” for the sake of restoring Israel (Isaiah 51:9). In these occurrences, God is called to action for the sake of his people. In a similar way, Bildad promised that God will rouse himself to restore a truly righteous Job. God’s awakening does not imply that God is unaware or unavailable; the psalmist provides a reminder of the ever-present nature of God as one who “will neither slumber nor sleep” (Psalm 121:3–4). Bildad proposed that the most notable way God would act for Job is through the restoration of Job’s state. The Hebrew word is here referring to Job’s overall circumstances (compare Job 5:24) but can also describe a pasture for rest, be it for a flock of sheep (see 2 Samuel 7:8) or a group people (see Isaiah 32:18). The Hebrew word behind prosperous implies peace, safety, restoration, and a return to wholeness. Bildad exhorts Job with hopes that Job can lead a restored existence, reflective of a righteous life.

What Do You Think? well there shpuld be no question if Job is upright we already know but bildad is almost questioning Job if you are pure. but like i said when God is ready you will know its his time.

How do you contradict doctrine that sounds right but is actually fundamentally flawed? easy as you see Bildad did a great job of by trying to question Jobs faith. and we do the same thing if he/she is so rightious why cant they wait on the lord?

Digging Deeper How does your approach differ if you are speaking to an unbeliever? mostly to continue to talk about the goodness of God and what he stands for . and that Jesus is the way the truth and the light the only way to get to the Kingdom......

7. “Your beginnings will seem humble, so prosperous will your future be.

At the onset of Job’s story, he is said to be “the greatest man among all the people of the East” (Job 1:3). Bildad argued that if Job sought God and returned to righteousness, then he would experience an increase in prosperity and his previous life would seem humble in comparison. This verse reveals one of the great ironies in the book of Job—and perhaps all the Bible. Bildad’s words were unknowingly prophetic in describing Job’s future. Eventually, Job was granted more children and more wealth, but not because of Bildad’s advice (see Job 42:12–14). What Do You Think? In what ways do you link material wealth with God’s blessing? Digging Deeper What Scriptures contradict doctrines that suggest God always gives wealth to those he favors?

SO FINALLY bildad said something that might make sense this is true your beginning may seem rough but thanks be to god your ending will be much better, i know because my beginning was rough and now i feel like there is nothing i cant do without God on my side.....

III. Reflection (JOB 8:8–10

) A. Search the Past (v. 8)

8. “Ask the former generation and find out what their ancestors learned,

Recognizing the limitations of his experience, Bildad appealed to the tradition of the former generation. Perhaps Bildad anticipated that a search of what their ancestors learned would confirm his view of God’s justice, thus making clear Job’s next steps. Bildad’s error, though, came in assuming that the tradition they have inherited was normative. It is one thing to accept tradition with a critical eye; it is something else altogether to use it to draw uncritical, sweeping generalizations. The latter is what Bildad seemed to do to bolster his claims about the nature of God’s justice.

its good to know the justice of God but its better to understand what God can and will do when it comes to justice because everything that happens to us may not be from God so look at this stuff that we do first to know who is doing what to and who allows these things to happen big difference here.right/

B. Learn from the Past

(vv. 9–10)

9–10. “for we were born only yesterday and know nothing, and our days on earth are but a shadow. Will they not instruct you and tell you?

Will they not bring forth words from their understanding?” The appeal to the past is rooted in life’s tenuous nature, as our days are but a shadow (see Psalms 102:11; 144:4; Ecclesiastes 8:13). Previously, Job cried out, “Teach me … show me where I have been wrong” (Job 6:24). In response, Bildad pointed to the teachings of the ancestors and the words from their understanding. Like Bildad, when faced with a crisis, we might be tempted to provide comfort by appealing to past experiences, whether personal or anecdotal. The impulse to do so might arise from our feelings of discomfort and inadequacy during the crisis, especially if we struggle with what to do or say. In moments when we feel a sense of discomfort, we can remember Bildad’s approach and behave differently, choosing to be present and quiet, if necessary. What Do You Think?its true but first we should the facts or see the truth behind what is going on in ones life, Bildad could have been right in some things but not knowing the facts can make a big difference .

What safeguards are necessary when studying with fellow believers about the Lord’s ways? don't assume anything.

Digging Deeper Do these safeguards differ from generation to generation? of course they do because we can learn from each others past and be able to work on what we think God would want us to do not take on situation by yourself. Why or why not?

THE WISDOM OF A MENTOR

As a new mother, the pressures of parenting weighed heavily on me. I lived far from my extended family and did not have the support of other mothers. I wanted to learn from the wisdom of other mothers who could guide me and offer encouragement. In an effort to find that support, I asked the minister of my church if church leadership had ever considered starting a mentoring program for new mothers. My minister responded that they had tried to start such a program, but it did not take root. The minister elaborated that “a lot of [the mothers] feel they made too many mistakes with their own children to be of use to another person.” I felt deflated; I longed to learn from former generations and apply their wisdom to my own parenting practices. Bildad challenged Job to seek wisdom from previous generations. For Job’s situation, that challenge was not helpful. On the other hand, godly individuals can provide helpful insight and wisdom that coincides with the wisdom of Scripture. What traits do you look for in a mentor? How are you fostering traits of godliness in your life? Can you live up to the words of the apostle Paul, “Follow my example, as I follow the example of Christ” (1 Corinthians 11:1)? —L. M.-W we probaly cant live up to their standards but we surly can try to bre Christ like and forget about the things of this world but its not easy being cought up in this crazy world allwe can do is try...........

IV. Projection

(JOB 8:20–22)

A. Double Retribution

(v. 20) 20.

“Surely God does not reject one who is blameless or strengthen the hands of evildoers. Bildad continued to project assumptions of God’s justice. The Hebrew word translated blameless here is also translated that way in Job 1:1, which establishes that Job was indeed “blameless and upright” (Job 1:1). But Bildad seems to have been looking at Job’s tragedies to conclude the opposite. Thus Bildad has constructed a syllogism as follows: Major Premise: God does not cast away those who are perfect. Specific Premise: God has cast Job away (as evidenced by Job’s troubles). Conclusion: Job is not perfect and, therefore, needs to repent. The problem lies in the specific premise, which everyone assumed to be true. But the narrative of the first two chapters of this book—unknown to Job and his friends—informs us otherwise. The flip side of the idea is found in the tradition of biblical wisdom literature that describes the righteous experiencing God’s blessings. These individuals are like a “well-watered plant” (Job 8:16; compare Psalm 1:3). Eliphaz made similar claims (Job 4:7–9), which Job would later refute (see Job 12:6). Various Old Testament voices reflect Job’s sentiment, lamenting the ways the wicked seem to flourish, even as they speak against God (see Jeremiah 12:1; Malachi 3:15). Jesus’ teaching reminds us that the righteous and unrighteous alike receive rain and sunshine (see Matthew 5:45). When compared to Bildad’s assumptions, a fuller understanding of Scripture creates a big problem for those determined to maintain a rigid understanding of how God works.

which we will not fully understand Gods Works , lets not be a bildad and make it look like its all jobs fault for the things that are happening to him . when we read the whole book of Job we can understand whats going on here with Job but sense bildad in in this story i pretty sure he was playing catch up on why this has happen and wanted to blame Job for his own tribulations when all the while its just the opposites.......

B. Double Vindication

(vv. 21–22)

21. “He will yet fill your mouth with laughter and your lips with shouts of joy. What greater satisfaction could Job experience than for God to fill his mouth with laughter and his lips with shouts of joy after recovering from such prolonged lament, personal loss, and intense pain? But Bildad’s implied solution—that Job needs to repent—follows from defective reasoning. VICTORY FROM AFFLICTIONS For several years, I lived in Eastern Europe and experienced the celebrations of May 8. Every year on this day, people flood parks and downtown areas to celebrate Victory in Europe day (VE-day). It was on that day in 1945 that Allied forces formally accepted the surrender of Nazi Germany, thus ending World War II in Europe. After VE-day, people felt free to rebuild from the rubble of war. Some celebrants lived through the war and remembered the fear and deprivation they endured during that time. They remembered losing loved ones, being displaced from their homes, and scavenging for food and shelter. For these individuals, VE-day celebrations serve as a reminder of previous afflictions and eventual freedoms. Though not as Bildad envisioned, Job did find freedom from his afflictions and again experienced joy. How has God freed you from afflictions and filled your heart with joy? May the words of the psalmist become your worship: “The Lord has done great things for us, and we are filled with joy” (Psalm 126:3). —L. M.-W

im so glad that God has filled my mouth with laughter because i ?we went through something in 81 just like who knows maybe those in Germany went through maybe only because they went throuhg more but what it all comes down to is what God can thanks be to Jesus . do we know any bildads ? of course we do . so be careful who we listen to....

22. “Your enemies will be clothed in shame, and the tents of the wicked will be no more.”

The false logic continued as Bildad again unknowingly spoke prophetic words (see commentary on Job 8:7, above). Yet this time Bildad’s words addressed his own future situation before God​—​Bildad, Eliphaz, and Zophar are the ones clothed in shame (see 42:7–9).God’s ultimate and lengthy response was to affirm his own sovereignty (Job 38–41). In a general sense, this corrected Bildad’s faulty assumptions. What Do You Think? What Scriptures suggest that Bildad’s statement in Job 8:22 is true? Digging Deeper When have you needed to hear this promise?

see how God works here its like say be carful what you say to others dont end up in shame before God......

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