Commentary Critical and Explanatory
on the Whole Bible
FIRST SERIES--FIRST SPEECH OF BILDAD, MORE SEVERE
AND COARSE THAN THAT OF ELIPHAZ.
2. like a . . . wind?--disregarding restraints,
and daring against God.
3. The repetition of "pervert" gives an emphasis galling to Job
"Wouldst thou have God," as thy words imply, "pervert judgment," by
letting thy sins go unpunished? He assumes Job's guilt from his
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.
5. seek unto God betimes--early. Make it the first and chief
Pr 8:17; 13:24).
6. He would awake for thee--that is, arise to thy help. God seemed
to be asleep toward the sufferer
(Ps 35:23; 7:6;
make . . . prosperous--restore to prosperity thy (their) righteous
habitation. Bildad assumes it to have been heretofore the habitation of
7. thy beginning--the beginning of thy new happiness after restoration.
8, 9. The sages of the olden time reached an age beyond those of
Job's time (see on
and therefore could give the testimony of a fuller experience.
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
Knowledge consisted then in the results of observation, embodied in
poetical proverbs, and handed down by tradition. Longevity gave the
opportunity of wider observation.
10. teach thee--
had said, "Teach me." Bildad, therefore, says, "Since you want
teaching, inquire of the fathers. They will teach thee."
utter words--more than mere speaking; "put forth well-considered
out of their heart--from observation and reflection; not merely, from
their mouth: such, as Bildad insinuates, were Job's words.
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.
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.
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
13. paths--so "ways"
all that forget God--the distinguishing trait of the godless
(Ps 9:17; 50:22).
14. cut off--so GESENIUS; or, to accord with the metaphor of the
spider's "house," "The confidence (on which he builds) shall be laid in
(Isa 59:5, 6).
15. he shall hold it fast--implying his eager grasp, when the storm
of trial comes: as the spider "holds fast" by its web; but with this
difference: the light spider is sustained by that on which it rests;
the godless is not by the thin web on which he rests. The expression,
"Hold fast," properly applies to the spider holding his web, but is
transferred to the man. Hypocrisy, like the spider's web, is fine-spun,
flimsy, and woven out of its own inventions, as the spider's web out of
its own bowels. An Arab proverb says, "Time destroys the well-built
house, as well as the spider's web."
16. before the sun--that is, he (the godless) is green only before
the sun rises; but he cannot bear its heat, and withers. So succulent
plants like the gourd
(Jon 4:7, 8).
But the widespreading in the garden does not quite accord with this.
Better, "in sunshine"; the sun representing the smiling fortune of the
hypocrite, during which he wondrously progresses [UMBREIT]. The image is that of weeds growing in rank
luxuriance and spreading over even heaps of stones and walls, and then
being speedily torn away.
17. seeth the place of stones--Hebrew, "the house of stones";
that is, the wall surrounding the garden. The parasite plant, in
creeping towards and over the wall--the utmost bound of the garden--is
said figuratively to "see" or regard it.
18. If He (God) tear him away
(properly, "to tear away rapidly and violently") from his place,
"then it [the place personified] shall deny
The very soil is ashamed of the weeds lying withered on its surface, as
though it never had been connected with them. So, when the godless
falls from prosperity, his nearest friends disown him.
19. Bitter irony. The hypocrite boasts of joy. This then is his
"joy" at the last.
and out of the earth--others immediately, who take the place of the
man thus punished; not godly men
For the place of the weeds is among stones, where the gardener wishes
no plants. But, ungodly; a fresh crop of weeds always springs up
in the place of those torn up: there is no end of hypocrites on earth
20. Bildad regards Job as a righteous man, who has fallen into sin.
God will not cast away a perfect man--(or godly man, such as Job
was), if he will only repent. Those alone who persevere in sin God will
not help (Hebrew, "take by the hand,"
Isa 41:13; 42:6)
21. Till--literally, "to the point that"; God's blessing on thee,
when repentant, will go on increasing to the point that, or until, &c.
22. The haters of Job are the wicked. They shall be clothed with shame
Ps 35:26; 109:29),
at the failure of their hope that Job would utterly perish, and because
they, instead of him, come to naught.