Job 18:3

Translation
King James Version
Wherefore are we counted as beasts, and reputed vile in your sight?
Ask
KJV (with Strong's)
Wherefore are we counted H2803 as beasts H929, and reputed vile H2933 in your sight H5869?
Ask
Complete Jewish Bible
Why are we thought of as cattle, stupid in your view?
Ask
Berean Standard Bible
Why are we regarded as cattle, as stupid in your sight?
Ask
American Standard Version
Wherefore are we counted as beasts, Andare become unclean in your sight?
Ask
World English Bible Messianic
Why are we counted as animals, which have become unclean in your sight?
Ask
Geneva Bible (1599)
Wherefore are wee counted as beastes, and are vile in your sight?
Ask
Young's Literal Translation
Wherefore have we been reckoned as cattle? We have been defiled in your eyes!
Ask
See also
Psalms 73:22Job 17:4Job 17:10Job 12:7Job 12:8Ecclesiastes 3:18Romans 12:10
See on the biblical-era map
Job
Job View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 13,280 of 31,102

Study This Verse

SUMMARY

Job 18:3 captures the indignant and deeply offended reaction of Bildad the Shuhite to Job's persistent self-defense and critiques of his friends' wisdom. In this verse, Bildad expresses his profound frustration, feeling that Job has utterly dismissed him and his companions, regarding them as irrational, contemptible, and devoid of human understanding, essentially reducing them to the level of animals and viewing them as morally repugnant. It marks an escalation of the verbal conflict, highlighting the widening chasm of misunderstanding between Job and his counselors, as Bildad perceives Job's words as a direct assault on their dignity and intellectual capacity.

CONTEXT

  • Literary Context: Job 18:3 initiates Bildad's second and most aggressive speech in the book of Job, following Job's bitter and sarcastic retorts in Job 16-17. In those chapters, Job had accused his friends of being "miserable comforters" and mocked their conventional, rigid wisdom. Bildad's words in this verse are a direct, indignant reaction to Job's perceived arrogance and dismissiveness. His speech in Job 18 is a sustained, unyielding condemnation of the wicked, implicitly but unmistakably aimed at Job. Bildad feels personally insulted and intellectually dismissed, particularly by Job's earlier rhetorical question in Job 12:7, where Job suggested asking "the beasts" for wisdom, which Bildad interprets as Job treating his friends as less than human. This verse sets the tone for Bildad's harsh condemnation, as he perceives Job's self-justification as an affront to their dignity and counsel.
  • Historical & Cultural Context: In the ancient Near East, wisdom was highly esteemed, often associated with age, experience, and adherence to established traditions. To be considered wise was to hold a position of respect and authority within the community. Conversely, to be "counted as beasts" or "reputed vile" was a profound insult, stripping an individual of their intellectual capacity, moral standing, and human dignity. Animals were typically viewed as lacking reason and moral discernment, while "vile" (related to ritual impurity) implied a state of defilement or worthlessness. Bildad and his friends, as respected elders and traditional wisdom keepers, would have been deeply offended by any suggestion that their counsel was irrational or that they themselves were impure. Their worldview was firmly rooted in the retribution principle—that righteousness leads to blessing and wickedness to suffering—a widely held belief that Job's inexplicable suffering severely challenged, leading to this breakdown in communication.
  • Key Themes: This verse powerfully contributes to several overarching themes in the book of Job. It underscores the theme of misunderstanding and miscommunication, as both Job and his friends fail to truly comprehend each other's perspectives and pain, leading to escalating bitterness and accusations, as seen in Job's earlier lament in Job 16:2. It highlights the nature of wisdom—whether it is solely found in rigid traditional dogma or if there are deeper, more complex truths about suffering that transcend conventional explanations, a tension explored throughout the dialogues. The verse also speaks to human dignity versus degradation, as Bildad protests the perceived stripping of his and his friends' intellectual and moral standing. Furthermore, it exemplifies the escalation of accusation and retort that characterizes the dialogue, moving from initial attempts at comfort to increasingly sharp exchanges.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Counted (Hebrew, châshab, H2803): This verb (H2803) means "to think, regard, value, compute, or account of." Bildad's use of this word indicates that he feels Job has deliberately and consciously evaluated them, not merely as mistaken, but as utterly devoid of rational thought. It implies a calculated dismissal, not an accidental oversight, suggesting Job has actively assigned them a status beneath human understanding.
  • Beasts (Hebrew, bᵉhêmâh, H929): The term (H929) refers to "a dumb beast," especially a large quadruped or animal, often used collectively for cattle. To be "counted as beasts" is to be stripped of one's rational faculties, moral discernment, and the capacity for complex speech and thought, reducing individuals to a sub-human level. Bildad feels Job is dismissing their carefully considered arguments as mere animalistic noises, devoid of intellectual merit or moral weight, thereby dehumanizing them.
  • Vile (Hebrew, ṭâmâh, H2933): The KJV "reputed vile" translates the Hebrew root (H2933) which means "to be impure in a religious sense; to be defiled." For Bildad to say they are "reputed vile" in Job's sight suggests that Job not only considers them irrational but also morally repugnant, worthless, or polluted. This goes beyond a simple intellectual disagreement to a profound insult to their character and standing before God and man, implying that Job sees them as ritually or morally unclean.

Verse Breakdown

  • "Wherefore are we counted as beasts,": This opening clause is a rhetorical question expressing Bildad's deep indignation and sense of dehumanization. He perceives Job's arguments and dismissive attitude as a deliberate act of stripping them of their rational faculties. By implying they are "counted as beasts," Bildad suggests Job views them as irrational, mindless creatures incapable of offering meaningful counsel or understanding the complexities of the situation, thus protesting the degradation of their intellectual and human dignity. The "wherefore" underscores his demand for an explanation for such an egregious insult.
  • "[and] reputed vile in your sight?": This second clause intensifies the accusation, moving from intellectual dismissal to moral condemnation. The term "reputed vile" (from the Hebrew root for "unclean" or "defiled") indicates that Job not only sees them as irrational but also as morally contemptible, impure, or worthless. This goes beyond a mere intellectual slight to a profound personal and moral insult. Bildad feels that Job holds them in utter scorn, viewing their very presence and counsel as something abhorrent or defiling. The phrase "in your sight" emphasizes that this degradation is Job's subjective judgment, a direct affront from him that he finds utterly unacceptable.

Literary Devices

Job 18:3 employs several powerful literary devices to convey Bildad's fury and frustration. The most prominent is the rhetorical question, "Wherefore are we counted as beasts, [and] reputed vile in your sight?" This question is not seeking an answer but is an emphatic expression of indignation, challenging Job's perceived arrogance and dismissiveness and demanding a justification for such an insult. Hyperbole is also evident, as Bildad exaggerates Job's perceived contempt by claiming they are "counted as beasts" and "reputed vile," intensifying the emotional impact of his complaint and highlighting the extreme nature of the perceived offense. The verse also uses parallelism, linking "counted as beasts" with "reputed vile," creating a reinforcing effect that underscores the dual nature of the insult—intellectual degradation and moral defilement. Finally, the imagery of "beasts" vividly portrays the perceived stripping of human reason and dignity, while "vile" evokes a strong sense of impurity, worthlessness, and utter contempt, making Bildad's protest visceral and emotionally charged.

THEOLOGICAL AND THEMATIC CONNECTIONS

Job 18:3 powerfully illustrates the human tendency to react defensively and accusatorily when feeling misunderstood or personally attacked, especially when one's wisdom or integrity is challenged. Bildad's outburst reveals a deep-seated belief in the inherent dignity of human reason and moral standing, which he feels Job has violated. Theologically, it touches upon the nature of true wisdom, contrasting the friends' rigid adherence to traditional retribution theology with Job's desperate plea for understanding beyond conventional frameworks. It also highlights the profound difficulty of empathetic communication in the face of suffering, where the accuser and the accused often speak past each other, leading to escalating bitterness rather than genuine comfort or insight. This verse serves as a stark reminder of how easily dialogue can devolve into mutual recrimination when dignity is perceived to be under assault, underscoring the spiritual and emotional toll of uncharitable judgment.

REFLECTION AND APPLICATION

Job 18:3 serves as a poignant mirror reflecting the complexities of human interaction, particularly in moments of conflict or distress. It reminds us of the profound pain that can arise from feeling dismissed, misunderstood, or devalued by others. Bildad's reaction, though harsh, is rooted in a universal human need to be seen, heard, and respected. In our own lives, how often do we, like Job, inadvertently or intentionally make others feel "counted as beasts" or "reputed vile" through our words, our dismissive attitudes, or our unwillingness to genuinely listen? Conversely, how do we react when we feel similarly devalued? This verse challenges us to cultivate greater empathy, to approach disagreements with humility, and to prioritize the dignity of others, even when we strongly disagree with their perspectives. True wisdom, it suggests, is not merely about possessing correct doctrine but about exercising compassion and respect in our relationships, fostering an environment where all parties feel their humanity and insights are valued, even amidst profound disagreement.

Questions for Reflection

  • When have you felt "counted as beasts" or "reputed vile" by someone, and how did that experience impact you?
  • In what ways might we inadvertently make others feel devalued or dismissed in our conversations, especially during disagreements?
  • How can we cultivate a posture of humility and empathy that allows for respectful dialogue, even when we hold strong convictions?
  • What role does our perception of another's dignity play in our ability to truly listen and offer comfort?

FAQ

Why does Bildad feel "counted as beasts" and "reputed vile"?

Answer: Bildad feels this way because he perceives Job's recent speeches as a complete dismissal of his and his friends' wisdom, counsel, and even their humanity. Job had previously used rhetorical questions, like asking his friends to "ask now the beasts, and they shall teach thee" in Job 12:7, which Bildad likely interpreted as Job equating their traditional wisdom with the unreasoning instincts of animals. Furthermore, by calling them "miserable comforters" in Job 16:2 and continually asserting his own innocence, Job effectively accused his friends of being wrong, foolish, and perhaps even morally corrupt in their judgment. To be "counted as beasts" means to be considered irrational and lacking in understanding, while "reputed vile" means to be seen as unclean, contemptible, or morally repugnant. Bildad's words are an indignant protest against this perceived intellectual and moral degradation, a deeply personal affront to his dignity and standing.

CHRIST-CENTERED FULFILLMENT

Job 18:3, though a cry of human indignation, resonates deeply with the experience of Christ, who was truly "counted as beasts" and "reputed vile" in the sight of humanity. Jesus, the embodiment of divine wisdom and purity, was constantly misunderstood and dismissed by those who clung to their own traditions and self-righteousness. He was called a "glutton and a drunkard" (Matthew 11:19), accused of being demon-possessed (Mark 3:22), and ultimately "numbered with the transgressors" (Isaiah 53:12; Luke 22:37). He willingly bore the ultimate degradation, being made "sin for us" (2 Corinthians 5:21) and becoming a curse on the cross (Galatians 3:13), though He knew no sin. Where Bildad protested being wrongly accused and demeaned, Christ silently endured the ultimate false accusations and defilement, not for His own sin, but to cleanse humanity from its true vileness. His suffering and humiliation, being "despised and rejected by men" (Isaiah 53:3), reveal the depth of His redemptive love, transforming the very concept of being "reputed vile" into the means of our salvation and restoration of dignity before God.

Copy as

Commentary on Job 18 verses 1–4

Bildad here shoots his arrows, even bitter words, against poor Job, little thinking that, though he was a wise and good man, in this instance he was serving Satan's design in adding to Job's affliction.

I. He charges him with idle endless talk, as Eliphaz had done (Job 15:2, Job 15:3): How long will it be ere you make an end of words? Job 18:2. Here he reflects, not only upon Job himself, but either upon all the managers of the conference (thinking perhaps that Eliphaz and Zophar did not speak so closely to the purpose as they might have done) or upon some that were present, who possibly took part with Job, and put in a word now and then in his favour, though it be not recorded. Bildad was weary of hearing others speak, and impatient till it came to his turn, which cannot be observed to any man's praise, for we ought to be swift to hear and slow to speak. It is common for contenders to monopolize the reputation of wisdom, and then to insist upon it as their privilege to be dictators. How unbecoming this conduct is in others every one can see; but few that are guilty of it can see it in themselves. Time was when Job had the last word in all debates (Job 29:22): After my words they spoke not again. Then he was in power and prosperity; but now that he was impoverished and brought low he could scarcely be allowed to speak at all, and every thing he said was as much vilified as formerly it had been magnified. Wisdom therefore (as the world goes) is good with an inheritance (Ecc 7:11); for the poor man's wisdom is despised, and, because he is poor, his words are not heard, Ecc 9:16.

II. With a regardlessness of what was said to him, intimated in that, Mark, and afterwards we will speak. And it is to no purpose to speak, though what is said be ever so much to the purpose, if those to whom it is addressed will not mark and observe it. Let the ear be opened to hear as the learned, and then the tongues of the learned will do good service (Isa 50:4) and not otherwise. It is an encouragement to those that speak of the things of God to see the hearers attentive.

III. With a haughty contempt and disdain of his friends and of that which they offered (Job 18:3): Wherefore are we counted as beasts? This was invidious. Job had indeed called them mockers, had represented them both as unwise and as unkind, wanting both in the reason and tenderness of men, but he did not count them beasts; yet Bildad so represents the matter, 1. Because his high spirit resented what Job had said as if it had been the greatest affront imaginable. Proud men are apt to think themselves slighted more than really they are. 2. Because his hot spirit was willing to find a pretence to be hard upon Job. Those that incline to be severe upon others will have it thought that others have first been so upon them.

IV. With outrageous passion: He teareth himself in his anger, Job 18:4. Herein he seems to reflect upon what Job had said (Job 13:14): Wherefore did I take my flesh in my teeth? "It is thy own fault," says Bildad. Or he reflected upon what he said Job 16:9, where he seemed to charge it upon God, or, as some think, upon Eliphaz: He teareth me in his wrath. "No," says Bildad; "thou alone shalt bear it." He teareth himself in his anger. Note, Anger is a sin that is its own punishment. Fretful passionate people tear and torment themselves. He teareth his soul (so the word is); every sin wounds the soul, tears that, wrongs that (Pro 8:36), unbridled passion particularly.

V. With a proud and arrogant expectation to give law even to Providence itself: "Shall the earth be forsaken for thee? Surely not; there is no reason for that, that the course of nature should be changed and the settled rules of government violated to gratify the humour of one man. Job, dost thou think the world cannot stand without thee; but that, if thou art ruined, all the world is ruined and forsaken with thee?" Some make it a reproof of Job's justification of himself, falsely insinuating that either Job was a wicked man or we must deny a Providence and suppose that God has forsaken the earth and the rock of ages is removed. It is rather a just reproof of his passionate complaints. When we quarrel with the events of Providence we forget that, whatever befals us, it is, 1. According to the eternal purpose and counsel of God. 2. According to the written word. Thus it is written that in the world we must have tribulation, that, since we sin daily, we must expect to smart for it; and, 3. According to the usual way and custom, the track of Providence, nothing but what is common to men; and to expect that God's counsels should change, his method alter, and his word fail, to please us, is as absurd and unreasonable as to think the earth should be forsaken for us and the rock removed out of its place.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–4. Public domain.
Copy as
Julian of EclanumAD 455
EXPOSITION ON THE BOOK OF JOB 18:3
“Why are we considered to be as cattle?” After taking away from us the right to speak, you now claim that it is only reserved to you, if you are wise.
Gregory the DialogistAD 604
3. It is natural to the human mind to suppose that the thing that it does is done to itself. Thus they believe themselves to be despised, who are used to despise the ways of the good; and whereas in such things as are capable of being understood by reason, the Church proves against heretics that what they make up is unreasonable, they imagine themselves to be counted as ‘beasts’ in her view. On which supposition of their being despised, they directly break out in disdain, and are urged to abuse of that Church.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as

Continue studying Job 18:3 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.