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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.
85. The hypocrite is ‘destroyed from his place,’ when he is parted from the applause of the present life, by death intervening. But the interior Witness ‘denieth’ him, thus destroyed, and asserts that He knows him not, in that in justly condemning the life of the pretender, ‘Truth’ knows him not, nor recognises the good works he has done, in that he never put them forth in a right purpose of mind. And hence when He cometh to Judgment, He will say to the foolish virgins, Verily I say unto you, I know you not. [Matt. 25, 12] In which same whilst He sees corruptness of mind, He condemns even incorruptness in the flesh. But would that their own ruin alone were enough for hypocrites, and that their wicked pains did not vehemently urge others to a life [al. ‘a way’] of duplicity. For it is the way with everyone, to wish that, such as he is himself, others of a like sort should be joined with him, and to avoid difference in life, and to inculcate as a pattern for imitation the thing that he loves. Whence also according to the view of hypocrites every degree of simplicity of character is criminal. For they sit in judgment on open characters, and purity of heart they term stupidity; and all whom they desire to be attached to themselves, they turn out of the path of simplicity, and then, as though their folly were cast out, they reckon that they have enlightened those persons, in whom they force to a surrender that fortress of wisdom, purity of heart. But forasmuch as the hypocrite is condemned not for his own frowardness alone, but for the added ruin of his followers also, after that he is said not to be known by the Judge.
Therefore, pay attention. Because they are called “rocks” but are not in any wise called “living stones,” the lost and the elect may be mixed together by the bare appellation of “stones.” Therefore this plant, “which lives among stones, wraps its roots around the heap of rocks,” in that every hypocrite multiplies the thoughts of his heart in seeking out human admiration. For in all that hypocrites do, seeing that in their secret thoughts they look out for the applauses of their fellow-creatures, like rushes, as it were, they “send out roots into the heap of the rocks.” For when they are about to act, they imagine the praises of others, and when applauded, they dwell upon these praises secretly within themselves in the thoughts of their heart. They rejoice that they have distinguished themselves first and foremost in the esteem of people; while they are puffed up and swollen in themselves by human applause, they often secretly wonder what they are. They long to appear day by day higher than they really are and grow to a height by practicing their extraordinary arts. As habits of virtue weaken everything bad, so presumption strengthens evil.… The hypocrite is “destroyed from his place” when death intervenes and he is separated from the applause of the present life.… When justly condemning the life of the pretender, “Truth” does not know him or recognize the good works he has done, for the pretender never acted with a right purpose in mind. Thus, when Christ comes to judge, he will say to the foolish virgins, “Truly, I say to you, I do not know you.” While he perceives a corrupt mind, he condemns even the corruption of the flesh. But would that hypocrites’ own ruin alone were enough for them and that their wicked pains did not vehemently urge others to a life of duplicity.… Hence according to the hypocrites’ perspective, every degree of simplicity of character is criminal. For they sit in judgment on people whose character is transparent. Purity of heart they term stupidity … and believe they have enlightened those persons whom they have forced to surrender the fortress of wisdom, purity of heart.
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SUMMARY
Job 8:18, articulated by Bildad the Shuhite, starkly depicts the swift and utter destruction of the wicked, asserting that they are not only removed from their sphere of influence and prosperity but are also completely erased from memory, as if their very existence was denied by the ground they once occupied. This verse encapsulates Bildad's rigid retributive theology, where God's justice is perceived as immediately and visibly punishing the unrighteous with complete annihilation and oblivion.
CONTEXT
Literary Context: Job 8:18 is situated within Bildad's initial discourse to Job, which commences in Job 8. Bildad, one of Job's three companions, responds to Job's profound lamentations by championing the conventional wisdom doctrine prevalent in his era: God is inherently just, and consequently, suffering is a direct outcome of sin, while righteousness invariably leads to prosperity. He challenges Job to repent, implicitly suggesting that Job's immense suffering serves as irrefutable evidence of his wickedness. Bildad employs the vivid imagery of a plant that withers when deprived of water, drawing a parallel to the fleeting prosperity and inevitable destruction awaiting the wicked. This particular verse functions as a stark culmination of his argument concerning the impermanence and ultimate eradication of the ungodly, reinforcing his conviction that Job must be wicked given his current plight. His unyielding adherence to this doctrine stands in profound contrast to Job's unwavering assertion of his innocence and the broader theological inquiry posed by the book regarding such simplistic frameworks.
Historical & Cultural Context: Bildad's theological stance mirrors a widespread ancient Near Eastern (ANE) wisdom tradition that posited a direct, observable correlation between one's actions and one's destiny. This "retribution principle" held that the righteous would flourish and the wicked would suffer, often within their lifetime. The concept of "place" (מָקוֹם, maqom) in ancient cultures transcended mere geography; it was profoundly intertwined with one's identity, social status, and enduring legacy within the community. To be "destroyed from his place" and subsequently "denied" by it signified a complete forfeiture of identity, social standing, and the erasure of one's memory, which was considered an ultimate curse. The dread of being forgotten or having one's name blotted out was a significant concern, as it represented a total cessation of one's existence and influence, both in this life and for future generations.
Key Themes: The paramount theme Bildad advocates in this verse is Retributive Justice, a theological paradigm where God is understood as immediately and directly rewarding good deeds and punishing evil. For Bildad, the destruction described in Job 8:18 is the inevitable consequence of divine justice against the wicked. Closely intertwined is the theme of the Transience and Oblivion of the Wicked. Bildad contends that the prosperity of the wicked is ephemeral, akin to a plant without water, and their ultimate fate is complete eradication, not merely from their physical location but also from all remembrance. The striking personification of "the place" denying the wicked underscores the theme of Eradication and Forgetfulness, implying a total repudiation of their existence, as if they had never been. This theme is central to Bildad's endeavor to persuade Job that his suffering is deserved, implying that Job's "place" is being denied because of his sin.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 8:18 masterfully employs several potent literary devices to convey Bildad's stark message of the wicked's complete annihilation. The most prominent is Personification, where "the place" is endowed with the human capacity to "deny" and to "say, 'I have not seen thee.'" This vivid imagery renders the concept of oblivion more tangible and impactful, suggesting an active rejection rather than a passive forgetting. The verse also utilizes powerful Imagery of destruction and erasure, painting a grim picture of an individual being utterly consumed and vanished. This contributes significantly to the overall tone of severe divine judgment. Furthermore, there is an element of Hyperbole in the assertion that the "place" denies ever seeing the wicked. While the wicked may indeed be forgotten, the absolute denial by the very ground they stood on is an exaggeration designed to emphasize the totality of their disappearance and the severity of their fate. This dramatic language serves to underscore Bildad's rigid theological stance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Bildad's assertion in Job 8:18 reflects a common, yet ultimately flawed, ancient Near Eastern wisdom belief in immediate retributive justice. While the Bible consistently affirms God's perfect justice and the ultimate accountability of all people, the Book of Job itself serves to complicate and challenge the simplistic notion that suffering is always a direct, immediate, and visible punishment for sin, or that prosperity is always a reward for righteousness. This verse, therefore, represents a limited human understanding of God's complex ways, contrasting sharply with the book's overall message of divine sovereignty, the mystery of suffering, and the ultimate vindication of the righteous, even when their circumstances contradict conventional wisdom. Nevertheless, the verse still points to a profound truth: those who live in persistent wickedness, rejecting God's ways, will ultimately face a complete and irreversible separation from His favor and blessing, leading to an eternal oblivion of true peace and joy. Their earthly "place" and legacy, if built on unrighteousness, will indeed vanish.
REFLECTION AND APPLICATION
While Bildad's theology is ultimately revealed as insufficient to explain the complexities of suffering, Job 8:18 still offers a sobering reminder of the impermanence of earthly power, status, and possessions, particularly when gained or maintained through unrighteous means. It prompts us to critically consider the foundations upon which we build our lives and legacies. If our "place" in the world is rooted in fleeting worldly success, pride, or self-sufficiency apart from God, it is inherently unstable and vulnerable to being "denied" by the passage of time and the shifting sands of human memory. For believers, this verse reinforces the profound truth that true security, lasting identity, and an enduring legacy are found not in earthly standing or human recognition, but in a steadfast relationship with God and in building our lives upon His eternal principles. It invites us to trust in God's ultimate justice and wisdom, even when His ways are beyond our full comprehension, and to seek a "place" that cannot be destroyed or denied—a place secured in His eternal kingdom.
Questions for Reflection
FAQ
Does Job 8:18 accurately describe how God punishes the wicked?
Answer: Not entirely, according to the broader message of the Book of Job. While God is perfectly just and will ultimately judge all wickedness, Bildad's assertion in Job 8:18 reflects a simplistic retribution theology common in the ancient world, which posited an immediate and direct correlation between sin and suffering in this life. The Book of Job, through Job's righteous suffering and ultimate vindication, challenges this simplistic view, demonstrating that God's ways are more complex and mysterious than human wisdom can fully grasp. While the wicked will indeed face judgment and their earthly legacy may vanish, the timing and nature of that judgment are solely in God's sovereign hands, and not always as immediately apparent as Bildad suggests.
What does it mean for "the place" to "deny" someone?
Answer: This is a powerful use of personification. "The place" refers to the physical location, sphere of influence, or established position where the wicked person once thrived. For this "place" to "deny" them, saying, "I have not seen thee," means that the wicked person is so utterly destroyed and removed that their very memory and existence are erased from the environment they once occupied. It signifies a complete and profound oblivion, as if they never existed there at all. This imagery underscores the finality and totality of the wicked person's eradication, leaving no trace or remembrance behind.
How does this verse relate to Job's own experience?
Answer: This verse directly contrasts with Job's experience. Bildad presents Job 8:18 as a universal principle of divine justice, implying that Job's suffering must be because he is wicked and is now being "destroyed from his place." However, the entire narrative of Job demonstrates that Job is a righteous man, not wicked. His suffering is not a direct consequence of sin, but rather part of a divine test and a larger cosmic drama. Thus, Bildad's words, while reflecting a common belief, are ultimately proven false in Job's specific case, highlighting the limitations of human wisdom in understanding God's complex purposes.
CHRIST-CENTERED FULFILLMENT
While Job 8:18 speaks of the wicked being "destroyed from his place" and denied by it, the Christ-centered fulfillment offers a profound inversion and ultimate resolution to this bleak pronouncement. In Christ, the ultimate "place" is secured for believers, a place that can never be denied or destroyed. The judgment described by Bildad foreshadows the ultimate separation from God's presence that awaits those who persist in unrighteousness, as described in Matthew 25:41. However, Jesus, the righteous one, was "destroyed from his place" on the cross, taking upon Himself the judgment due to humanity's sin, experiencing the ultimate denial and abandonment, even crying out, "My God, my God, why have you forsaken me?" Yet, through His glorious resurrection, He conquered death and secured for all who believe in Him an eternal "place" in God's kingdom, a "place" that is prepared for them (John 14:2-3). Unlike the wicked whose memory is erased, Christ ensures that the names of His followers are "written in the book of life" and that they will never be denied by the Father, for He Himself will "confess their name before my Father and before his angels". Thus, the fear of being "denied" by one's place is utterly removed for those who find their true "place" and enduring identity in Christ, the eternal cornerstone.