Job 8:18 Komentář

Job's friends are like Job's messengers: the latter followed one another close with evil tidings, the former followed him with harsh censures: both, unawares, served Satan's design; these to drive him from his integrity, those to drive him from the comfort of it. Eliphaz did not reply to what Job had said in answer to him, but left it to Bildad, whom he knew to be of the same mind with himself in this affair. Those are not the wisest of the company, but the weakest rather, who covet to have all the talk. Let others speak in their turn, and let the first keep silence, Co1 14:30, Co1 14:31. Eliphaz had undertaken to show that because Job was sorely afflicted he was certainly a wicked man. Bildad is much of the same mind, and will conclude Job a wicked man unless God do speedily appear for his relief. In this chapter he endeavours to convince Job, I. That he had spoken too passionately (Job 8:2). II. That he and his children had suffered justly (Job 8:3, Job 8:4). III. That, if he were a true penitent, God would soon turn his captivity (Job 8:5-7). IV. That it was a usual thing for Providence to extinguish the joys and hopes of wicked men as his were extinguished; and therefore that they had reason to suspect him for a hypocrite (Job 8:8-19). V. That they would be abundantly confirmed in their suspicion unless God did speedily appear for his relief (Job 8:20-22).

INTRODUCTION TO JOB 8 In this chapter Bildad enters the discussion with Job; proceeding upon the same lines as Eliphaz, he reproves him for his long and loud talk, Job 8:1; asserts the justice of God in his providence, of which the taking away of Job's children by death for their transgression was an instance and proof, Job 8:3; and suggests, that if Job, who had not sinned so heinously as they had, and therefore was spared, would make his submission to God, and ask forgiveness of him, and behave for the future with purity and uprightness, he need not doubt but God would immediately appear and exert himself on his behalf, and bless him and his with prosperity and plenty, Job 8:5; for this was his ordinary way of dealing with the children of men, for the truth of which he refers him to the records of former times, and to the sentiments of ancient men, who lived longer, and were more knowing than he and his friends, on whose opinion he does not desire him to rely, Job 8:8; and then by various similes used by the ancients, or taken from them by Bildad, or which were of his own inventing and framing, are set forth the short lived enjoyments, and vain hope and confidence, of hypocrites and wicked men; as by the sudden withering of rushes and flags of themselves, that grow in mire and water, even in their greenness, before they are cut down, or cropped by any hand, Job 8:11; and by the spider's web, which cannot stand and endure when leaned upon and held, Job 8:14; and by a flourishing tree destroyed, and seen no more, Job 8:16; and the chapter is concluded with an observation and maxim, that he and the rest of his friends set out upon, and were tenacious of; that God did not afflict good men in any severe manner, but filled them with joy and gladness; and that he would not long help and prosper wicked men, but bring them and their dwelling place to nought; and this being the case of Job, he suggests that he was such an one, Job 8:20.

Behold, this is the joy of his way,.... Of the state and condition of the hypocrite, who, while he is in outward prosperity, exults and rejoices, but his joy is but short, it is but for a moment, Job 20:5; and this is what it comes to at last, and issues in, even entire destruction from his place; which, because it may seem strange and wonderful, and is worthy of notice and consideration, as well as to express a certainty of it, the word "behold" is prefixed; though this also is understood, by some, of good men who have much spiritual joy in their present state and condition, be it what it will; they have joy and peace in believing, even joy unspeakable, and full of glory; they have joy in the Lord, and in his ways in which they walk, when they have trouble in the world; they rejoice and even glory in tribulation, and are cheerful be they where they will, though removed from their native place and country; and especially this will be their case when they are transplanted from earth to heaven, the better and heavenly country: and out of the earth shall others grow; in their room and stead; where the tall flourishing tree once stood, but now utterly destroyed, other trees should grow; signifying, either the children of the hypocrites and wicked men, that should spring up in their place and imitate them, and come to the same end; or rather such as were strangers to them, that should inherit their substance and estates; and it may be good men that should succeed them, and come into the possession of all their wealth, even such as were before in mean circumstances, and so may be said to come "out of the earth": it may be rendered, "out of another dust" or "earth shall they grow" (q); signifying, that the wicked should be utterly destroyed, they and theirs; and that such as were of another family, and as it were of another earth and country, should stand in their place; see Job 27:16; this may be interpreted of good men, who, though they die, others are raised up in their stead; God will have a seed to serve him as long as the sun and moon endure; though they are forced to fly from their native place, being persecuted, to strange cities, or removed into the heavenly regions, yet God raises up others to till up their places, and oftentimes out of other families, even of the ungodly, to support his cause and interest; and understanding the whole of truly righteous persons seems best to connect the sense with the following words. (q) "de pulvere alio", Montanus, Bolducius, Cocceius; so the Targum; "de terra alia", Pagninus, Mercerus.

If He destroy him from his place, then He shall deny him, saying, I have not known thee. 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. 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 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, the words are rightly brought in upon that;

For the text continues, "if someone will pull it," the rush, "from its place," the place, "will deny him and say, 'I do not know you.'" This means: The rush is so uprooted from a place that no trace appears in the place. Nor is the place disposed to receive the same rushes a second time.

A man's wisdom makes his face shine, Ecc 8:1. Kings are to be greatly respected, Ecc 8:2-4. Of him who keeps the commandment; of the misery of man; of the certainty of death, Ecc 8:5-8. Of him that rules another to his own hurt, Ecc 8:9. The end of the wicked, Ecc 8:10. God's longsuffering, Ecc 8:11, Ecc 8:12. It shall be ill with wicked men, Ecc 8:13. Strange events in the course of Providence, Ecc 8:14, Ecc 8:15. God's works cannot be found out, Ecc 8:16, Ecc 8:17.

If he destroy him from his place - Is not this a plain reference to the alienation of his inheritance? God destroys him from it; it becomes the property of another; and on his revisiting it, the place, by a striking prosopopoeia, says, "I know thee not; I have never seen thee." This also have I witnessed; I looked on it, felt regret, received instruction, and hasted away.

THE ADDRESS OF BILDAD. (Job 8:1-22) like a . . . wind?--disregarding restraints, and daring against God.

If He (God) tear him away (properly, "to tear away rapidly and violently") from his place, "then it [the place personified] shall deny him" (Psa 103:16). 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.