TRV
See on the biblical-era map
Study This Verse
Commentary on Job 8 verses 8–19
Bildad here discourses very well on the sad catastrophe of hypocrites and evil-doers and the fatal period of all their hopes and joys. He will not be so bold as to say with Eliphaz that none that were righteous were ever cut off thus (Job 4:7); yet he takes it for granted that God, in the course of his providence, does ordinarily bring wicked men, who seemed pious and were prosperous, to shame and ruin in this world, and that, by making their prosperity short, he discovers their piety to be counterfeit. Whether this will certainly prove that all who are thus ruined must be concluded to have been hypocrites he will not say, but rather suspect, and thinks the application is easy.
I. He proves this truth, of the certain destruction of all the hopes and joys of hypocrites, by an appeal to antiquity and the concurring sentiment and observation of all wise and good men; and an undoubted truth it is, if we take in the other world, that, if not in this life, yet in the life to come, hypocrites will be deprived of all their trusts and all their triumphs: whether Bildad so meant or no, we must so take it. Let us observe the method of his proof, Job 8:8-10.
1.He insists not on his own judgment and that of his companions: We are but of yesterday, and know nothing, Job 8:9. He perceived that Job had no opinion of their abilities, but thought they knew little. "We will own," says Bildad, "that we know nothing, are as ready to confess our ignorance as thou art to condemn it; for we are but of yesterday in comparison, and our days upon earth are short and transient, and hastening away as a shadow. And hence," (1.) "We are not so near the fountain-head of divine revelation" (which then for aught that appears, was conveyed by tradition) "as the former age was; and therefore we must enquire what they said and recount what we have been told of their sentiments." Blessed be God, now that we have the word of God in writing, and are directed to search that, we need not enquire of the former age, nor prepare ourselves to the search of their fathers; for, though we ourselves are but of yesterday, the word of God in the scripture is as nigh to us as it was to them (Rom 10:8), and it is the more sure word of prophecy, to which we must take heed. If we study and keep God's precepts, we may by them understand more than the ancients, Psa 119:99,Psa 119:100. (2.) "We do not live so long as those of the former age did, to make observations upon the methods of divine providence, and therefore cannot be such competent judges as they in a cause of this nature." Note, The shortness of our lives is a great hindrance to the improvement of our knowledge, and so are the frailty and weakness of our bodies. Vita brevis, ars longa - life is short, the progress of art boundless.
2.He refers to the testimony of the ancients and to the knowledge which Job himself had of their sentiments. "Do thou enquire of the former age, and let them tell thee, not only their own judgment in this matter, but the judgment also of their fathers, Job 8:8. They will teach thee, and inform thee (Job 8:10), that all along, in their time, the judgments of God followed wicked men. This they will utter out of their hearts, that is, as that which they firmly believe themselves, which they are greatly affected with and desirous to acquaint and affect others with." Note, (1.) For the right understanding of divine Providence, and the unfolding of the difficulties of it, it will be of use to compare the observations and experiences of former ages with the events of our own day; and, in order thereto, to consult history, especially the sacred history, which is the most ancient, infallibly true, and written designedly for our learning. (2.) Those that would fetch knowledge from the former ages must search diligently, prepare for the search, and take pains for the search. (3.) Those words are most likely to reach to the hearts of the learners that come from the hearts of the teachers. Those shall teach thee best that utter words out of their heart, that speak by experience, and not by rote, of spiritual and divine things. The learned bishop Patrick suggests that Bildad being a Shuhite, descended from Shuah one of Abraham's sons by Keturah (Gen 25:2), in this appeal which he makes to history he has a particular respect to the rewards which the blessing of God secured to the posterity of faithful Abraham (who hitherto, and long after, continued in his religion) and to the extirpation of those eastern people, neighbours to Job (in whose country they were settled), for their wickedness, whence he infers that it is God's usual way to prosper the just and root out the wicked, though for a while they may flourish.
II. He illustrates this truth by some similitudes.
1.The hopes and joys of the hypocrite are here compared to a rush or flag, v. 11-13. (1.) It grows up out of the mire and water. The hypocrite cannot gain his hope without some false rotten ground or other out of which to raise it, and with which to support it and keep it alive, any more than the rush can grow without mire. He grounds it on his worldly prosperity, the plausible profession he makes of religion, the good opinion of his neighbours, and his own good conceit of himself, which are no solid foundation on which to build his confidence. It is all but mire and water; and the hope that grows out of it is but rush and flag. (2.) It may look green and gay for a while (the rush outgrows the grass), but it is light and hollow, and empty, and good for nothing. It is green for show, but of no use. (3.) It withers presently, before any other herb, v. 12. Even while it is in its greenness it is dried away and gone in a little time. Note, The best state of hypocrites and evil-doers borders upon withering; even when it is green it is going. The grass is cut down and withers (Psa 90:6); but the rush is not cut down and yet withers, withers before it grows up (Psa 129:6): as it has no use, so it has no continuance. So are the paths of all that forget God (v. 13); they take the same way that the rush does, for the hypocrite's hope shall perish. Note, [1.] Forgetfulness of God is at the bottom of men's hypocrisy, and of the vain hopes with which they flatter and deceive themselves in their hypocrisy. Men would not be hypocrites if they did not forget that the God with whom they have to do searches the heart and requires truth there, that he is a Spirit and has his eye on our spirits; and hypocrites would have no hope if they did not forget that God is righteous, and will not be mocked with the torn and the lame. [2.] The hope of hypocrites is a great cheat upon themselves, and, though it may flourish for a while, it will certainly perish at last, and they with it.
2.They are here compared to a spider's web, or a spider's house (as it is in the margin), a cobweb, Job 8:14, Job 8:15. The hope of the hypocrite, (1.) Is woven out of his own bowels; it is the creature of his own fancy, and arises merely from a conceit of his own merit and sufficiency. There is a great deal of difference between the work of the bee and that of the spider. A diligent Christian, like the laborious bee, fetches in all his comfort from the heavenly dews of God's word; but the hypocrite, like the subtle spider, weaves his out of a false hypothesis of his own concerning God, as if he were altogether such a one as himself. (2.) He is very fond of it, as the spider of her web; pleases himself with it, wraps himself in it, calls it his house, leans upon it, and holds it fast. It is said of the spider that she takes hold with her hands, and is in kings' palaces, Pro 30:28. So does a carnal worldling hug himself in the fulness and firmness of his outward prosperity; he prides himself in that house as his palace, fortifies himself in it as his castle, and makes use of it as the spider of her web, to ensnare those he has a mind to prey upon. So does a formal professor; he flatters himself in his own eyes, doubts not of his salvation, is secure of heaven, and cheats the world with his vain confidences. (3.) It will easily and certainly be swept away, as the cobweb with the besom, when God shall come to purge his house. The prosperity of worldly people will fail them when they expect to find safety and happiness in it. They seek to hold fast their estates, but God is plucking them out of their hands; and whose shall all those things be, which they have provided? or what the better they will be for them? The confidences of hypocrites will fail them. I tell you, I know you not. The house built on the sand will fall in the storm, when the builder most needs it and promised himself the benefit of it. When a wicked man dies his expectation perishes. The ground of his hopes will prove false; he will be disappointed of the thing he hoped for, and his foolish hope with which he buoyed himself up will be turned into endless despair; and thus his hope will be cut off, his web, that refuge of lies, swept away, and he crushed in it.
3.The hypocrite is here compared to a flourishing and well-rooted tree, which, though it do not wither of itself, yet will easily be cut down and its place no it no more. The secure and prosperous sinner may think himself wronged when he is compared to a rush and a flag; he thinks he has a better root. "We will allow him his conceit," says Bildad, "and give him all the advantage he can desire, and bring him in suddenly cut off." He is here represented as Nebuchadnezzar was in his own dream (Dan 4:10) by a great tree. (1.) See this tree fair and flourishing (Job 8:16) like a green bay-tree (Psa 37:35), green before the sun, it keeps its greenness in defiance of the scorching sun-beams, and his branch shoots forth under the protection of his garden-wall and with the benefit of his garden-soil. See it fixed, and taking deep root, never likely to be overthrown by stormy winds, for his roots are interwoven with the stones (Job 8:17); it grows in firm ground, not, as the rush, of mire and water. Thus does a wicked man, when he prospers in the world, think himself secure; his wealth is a high wall in his own conceit. (2.) See this tree felled and forgotten notwithstanding, destroyed from his place (Job 8:18), and so entirely extirpated that there shall remain no sign or token where it grew. The very place say, I have not seen thee; and the standers by shall say the same. I sought him, but he could not be found, Psa 37:36. He made a great show and a great noise for a time, but he is gone of a sudden, and neither root nor branch is left him, Mal 4:1. This is the joy (that is, this is the end and conclusion) of the wicked man's way (Job 8:19); this is that which all his joy comes to. The way of the ungodly shall perish, Psa 1:6. His hope, he thought, would in the issue be turned into joy; but this is the issue, this is the joy. The harvest shall be a heap in the day of grief and of desperate sorrow, Isa 17:11. This is the best of it; and what then is the worst of it? But shall he not leave a family behind him to enjoy what he has? No, out of the earth (not out of his roots) shall others grow, that are nothing akin to him, and shall fill up his place, and rule over that for which he labored. Others (that is, others of the same spirit and disposition) shall grow up in his place, and be as secure as ever he was, not warned by his fall. The way of worldlings is their folly, and yet there is a race of those that approve their sayings, Psa 49:13.
In order to give authority to his words, Bildad calls the venerable past as a witness, so that he may appear to know through long experience what he has said or is about to say. In a different sense, Bildad wants Job to learn from ancient examples what he had said before, that is, that God is appeased by the prayers of the righteous. Through God’s support not only are calamities dissolved but also prosperity and happiness are returned. Thus God, whom they had invoked, protected Abraham and his descendants in their distress. Observe a third sense in Bildad’s words: “I want you to consider the ancient examples, so that you may not despise my advice because of my youth.”
65. We must mark what he had said before, And the inspiration [‘spiritus,’ as before] of the words of thy mouth is multiplied. But now when the fathers are brought to mind, he says, They shall utter words out of their heart. As though heretics abhorring the life of Holy Church said, ‘Thou hast abundance of inspiration in thy mouth, in thy heart thou hast none of it. But they are to be heard in opposition, who, in uttering words from the heart, have taught the right thing by living like it.’ But oftentimes the wicked, whereas the evil of their own crookedness is unknown to them, boldly pull in pieces the uprightness of others, and while they usurp to themselves authority of pronouncing rebukes against good men, they either deliver those good sentiments, which they have imbibed not by seeing but by hearing them, or else with lying lips lay that evil to the charge of others, which they are themselves guilty of committing. But when they give utterance to good thoughts, which they scorn to observe, it is to be remarked that very frequently Truth so speaks by the lips of her adversaries, that in putting their tongue in motion it smites their life. So that in telling of the highest perfection of righteousness while they know nothing of it, they themselves are rendered at once both judges by their words and accusers by their deeds.
Hence Bildad subjoins words of wondrous truth against hypocrites, but he is running himself through with the point of his discourse. For unless he were himself in some slight degree a pretender of righteousness, he would never venture to teach a good man with so much temerity. And indeed they are words of singular force that he speaks, but they ought to have been addressed to fools, not to a wise man; to the wicked, not to a good person; in that he proclaims himself no less than insane, who, when the gardens are parched, pours water into the river. But in the mean time, laying aside the question to whom the thing is said, let us weigh well and minutely what it is that is said, that the sentiments delivered may edify ourselves, even though they assail the character of their Author.
Continue studying Job 8:10 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Job 8:10 encapsulates Bildad the Shuhite's fervent appeal to the wisdom of past generations as the definitive source of truth regarding divine justice. In his initial discourse to Job, Bildad posits that the accumulated knowledge and heartfelt declarations of the ancients would unequivocally affirm his retributive theology—the belief that suffering is a direct consequence of sin. He rhetorically challenges Job to consult these venerable authorities, implying that their collective experience and sincere convictions would validate his friends' arguments and expose Job's perceived error in protesting his innocence amidst his profound affliction.
CONTEXT
Literary Context: Job 8:10 is strategically placed within Bildad's first response to Job's despairing lament in Job 7. Bildad, one of Job's three companions, follows Eliphaz and precedes Zophar, each friend presenting a variation of conventional wisdom concerning suffering. Bildad's speech is notable for its rigid adherence to the doctrine of divine retribution, asserting that the righteous flourish while the wicked suffer. He opens by dismissing Job's words as a "strong wind" (Job 8:2), then swiftly affirms God's unwavering justice (Job 8:3). He subsequently urges Job to seek God and repent, promising restoration if Job is truly pure (Job 8:5-7). Within this framework, verse 10 functions as a powerful rhetorical flourish, appealing to the established, time-honored wisdom of the ancients as an unassailable testimony that would corroborate his own theological stance against Job's fervent protestations of innocence.
Historical & Cultural Context: Across the ancient Near East, and particularly within Israelite society, age and tradition were deeply revered as primary sources of wisdom. Elders were considered the living repositories of communal knowledge, moral principles, and understanding of divine ways, meticulously passed down through generations. This profound respect for ancestral wisdom was not merely a cultural norm but often carried significant theological weight, as it was believed that God's ways had been observed, understood, and transmitted over a long and consistent history. Bildad's argument skillfully taps into this deep-seated reverence for the "ancients" or "fathers," suggesting that their extensive experience and observations of divine principles offered a reliable, almost infallible, source of truth. This perspective frequently led to a deterministic view of cause and effect, where prosperity signified divine favor and suffering indicated divine displeasure—a widely held belief in the ancient world, reflected in much of the Deuteronomic theology.
Key Themes: Job 8:10 significantly contributes to several overarching themes in the Book of Job. Primarily, it underscores The Authority of Tradition vs. Individual Experience. Bildad champions the wisdom inherited from previous generations, viewing it as an infallible and pure source of knowledge about God's dealings with humanity. He starkly contrasts this with Job's personal, inexplicable suffering, believing the "ancients" would confirm Job's guilt as the cause of his calamities. Secondly, the verse highlights The Nature of Counsel. The phrase "utter words out of their heart" suggests that the wisdom of the elders is not superficial but flows from deep conviction and genuine life experience, implying a heartfelt, sincere transmission of truth. Lastly, it directly addresses The Problem of Suffering and Retributive Theology. Bildad's entire argument, culminating in this appeal to tradition, serves as a staunch defense of the conventional belief that God consistently punishes the wicked and blesses the righteous. This theological framework is precisely what the entire Book of Job ultimately challenges and refines, demonstrating that God's ways are often beyond human comprehension or rigid theological formulas, as powerfully illustrated by God's rebuke of Job's friends at the book's conclusion.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 8:10 skillfully employs several literary devices to amplify its persuasive impact. The entire verse is structured as a Rhetorical Question, "Shall not they teach thee, and tell thee, and utter words out of their heart?" This device is not intended to elicit an answer but to make a strong, undeniable assertion, implying that the answer is self-evident: indeed, they will teach him, and their wisdom is irrefutable. There is also evident Parallelism in the succession of verbs: "teach," "tell," and "utter." This creates a rhythmic emphasis and builds intensity, highlighting the comprehensive and multifaceted nature of the wisdom that would be imparted. Finally, the phrase "utter words out of their heart" utilizes Metonymy, where "heart" stands for the entire inner person, including intellect, will, and profound conviction. This device attributes a deep sincerity and inherent authority to the ancient wisdom, elevating its perceived truthfulness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Bildad's appeal to the "ancients" and their heartfelt wisdom in Job 8:10 illuminates a significant theological tension within the book: the complex relationship between received tradition and an individual's direct experience of God. While respect for the wisdom of elders is a biblical virtue, Bildad's application of it is ultimately flawed. He wields tradition as an unyielding, absolute standard to condemn Job, rather than as a compassionate guide for understanding. This verse underscores the inherent danger of uncritically applying rigid theological formulas, even those rooted in long-held beliefs, without discerning God's complex and often mysterious ways. The Book of Job ultimately challenges the notion that human wisdom, even ancient wisdom, can fully comprehend divine justice or the reasons for suffering, pointing instead to God's sovereign and often inscrutable plan.
REFLECTION AND APPLICATION
While Bildad's specific and rigid application of ancient wisdom to Job's suffering was ultimately rebuked by God, the underlying principle of valuing and seeking wisdom from those who have walked before us remains profoundly relevant for believers today. There is immense spiritual and practical benefit in listening to the counsel of elders—those who have accumulated extensive life experience, observed God's faithfulness through various seasons, and wrestled with the complexities of faith. Their insights, when rooted in the truth of Scripture and seasoned by genuine experience, can offer invaluable guidance, perspective, and a vital sense of continuity with the generations of faith that precede us. However, this verse also serves as a crucial reminder that even sincere, deeply held traditions must always be filtered through the lens of God's revealed character and His living Word, and tempered with profound compassion and humility. We are called to discern, not merely to absorb uncritically, recognizing that God's truth is dynamic and often transcends our neat theological boxes, especially when confronting the profound mystery of suffering or the nuanced workings of His providence.
Questions for Reflection
FAQ
What is Bildad's main point in appealing to "the ancients" in Job 8:10?
Answer: Bildad's main point in appealing to "the ancients" is to assert the absolute authority and infallibility of traditional wisdom concerning God's justice. He firmly believes that the long-standing observations and teachings passed down through generations unequivocally confirm his retributive theology: that God consistently punishes the wicked and blesses the righteous. By urging Job to consult these "ancients," Bildad implies that their collective, heartfelt wisdom would expose Job's perceived sin as the direct cause of his suffering, thereby validating Bildad's own argument and silencing Job's protests of innocence. He views this ancient wisdom as a definitive, unchallengeable source of truth about God's dealings with humanity, a standard against which Job's experience must be measured and found wanting.
CHRIST-CENTERED FULFILLMENT
While Bildad's appeal to ancient wisdom in Job 8:10 is rooted in a flawed and incomplete understanding of God's justice, it paradoxically foreshadows the ultimate source of true wisdom and divine revelation found uniquely in Christ. The "ancients" of Bildad's day could only offer observations based on general principles and limited human understanding; their "words out of their heart" were sincere but ultimately incomplete and subject to error. In profound contrast, Jesus Christ is the very Logos, the Word of God made flesh, through whom all things were created and in whom "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). He is not merely a teacher of ancient wisdom but the embodiment of eternal truth, speaking not just from the "heart" but from the very being of God, as the only One who has seen the Father. The wisdom of the cross, though a "stumbling block to Jews and foolishness to Gentiles," is revealed as "the power of God and the wisdom of God" (1 Corinthians 1:23-24). Unlike the friends of Job, whose counsel was ultimately deemed erroneous by God Himself (Job 42:7), Christ's words are "spirit and life" (John 6:63) and lead directly to eternal life. He is the ultimate "teacher" and "teller," whose words truly come from the Father's heart, revealing the full scope of God's redemptive plan and providing the ultimate, compassionate answer to suffering through His own sacrificial love and victorious resurrection.