โยบ 18:1 วิจารณ์

In this chapter Bildad makes a second assault upon Job. In his first discourse (ch. 8) he had given him encouragement to hope that all should yet be well with him. But here there is not a word of that; he has grown more peevish, and is so far from being convinced by Job's reasonings that he is but more exasperated. I. He sharply reproves Job as haughty and passionate, and obstinate in his opinion (Job 18:1-4). II. He enlarges upon the doctrine he had before maintained, concerning the miser of wicked people and the ruin that attends them (v. 5-21). In this he seems, all along, to have an eye to Job's complaints of the miserable condition he was in, that he was in the dark, bewildered, ensnared, terrified, and hastening out of the world. "This," says Bildad, "is the condition of a wicked man; and therefore thou art one."

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.

INTRODUCTION TO JOB 18 In this chapter is Bildad's second reply to Job, in which he falls with great fury upon him, very sharply inveighs against him, and very highly charges him; the charges he brings against him are talkativeness and inattention to what was said to him, Job 18:1; contempt of his friends, impatience under his affliction, and pride and arrogance, as if the whole world, the course of nature and providence, and God himself all must give way to him, Job 18:3; nevertheless, he is assured of the miserable state of a wicked man, sooner or later, which is described by the extinction of his light of prosperity, Job 18:5; by the defeat of his counsels, being ensnared in a net laid for him, Job 18:7; by the terrible judgments of the sword, famine, and pestilence, by one or the other of which he is brought to death, the king of terrors, Job 18:11; by the destruction of his habitation and of his posterity, so that he has none to hear his name, or perpetuate his memory, Job 18:15; by his being driven out of the world, leaving no issue behind him, to the astonishment of all that knew him, Job 18:18; and the chapter is closed with this observation, that this is the common case of wicked and irreligious persons, Job 18:21.

Then answered Bildad the Shuhite, and said. Who, next to Eliphaz, spoke before, and now in his turn attacks Job a second time, and more roughly and severely than before; now he gives him no advice or counsel, nor any instructions and exhortations for his good, nor suggests that it might be better times with him again, as he had done before; but only heaps up charges against him, and describes the miserable circumstances of a wicked man, as near to Job's as he could; thereby endeavouring to confirm his former position, that wicked men are punished of God, and to have this conclusion drawn from it, that Job must needs be a wicked man, since he was so greatly afflicted. Then answered Bildad the Shuhite, and said. Who, next to Eliphaz, spoke before, and now in his turn attacks Job a second time, and more roughly and severely than before; now he gives him no advice or counsel, nor any instructions and exhortations for his good, nor suggests that it might be better times with him again, as he had done before; but only heaps up charges against him, and describes the miserable circumstances of a wicked man, as near to Job's as he could; thereby endeavouring to confirm his former position, that wicked men are punished of God, and to have this conclusion drawn from it, that Job must needs be a wicked man, since he was so greatly afflicted. Job 18:2 job 18:2 job 18:2 job 18:2How long will it be ere ye make an end of words?.... Because these words are expressed the plural number, some think more persons than one are addressed, either Eliphaz and Job together, who are complained of as taking up all the time, and having all the talk to themselves, that another could scarce put in a word; Bildad could say this with a better grace, because his discourses were but short; or else all his friends, whom he blames for not stopping Job's mouth at once, and for lengthening out the dispute with him; as if he should say, why are you so complaisant to him, to wait till he has done speaking, before you reply? why do not you, without any ceremony, interrupt him, and not suffer him to go on with his prate, a man that is so insufferably rude as to reckon us all as beasts? and to what purpose is it to talk to such a man, that is so hardened and incorrigible, so proud and conceited? it is all labour in vain, and mere beating the air; it is high time to have done talking, and to put an end to the dispute, when things are such a pass with him as they are: or else the words are directed to Job, and his friends that were with him, who might now and then speak a word in his behalf, though their words are not recorded; or, however, by their looks or gestures might show their approbation of Job's defences: that there were others present besides Job and his three friends, it is probable; yea, it is certain that Elihu was present all the while, but he was not altogether of Job's mind; nor does it appear that he had any to take his part, for his brethren, acquaintance, kinsfolk, and familiar friends, stood at a distance from him, and his maids and menservants used him ill; and even his own wife was not very kind to him, as he declares in the following chapter; wherefore it seems best of all to understand these words as spoken to Job alone, the plural being used for the singular, according to the idiom of the tongue in which they were spoken, and so are a charge of loquacity against him for talking too much, and too long, unless it had been to better purpose; and in like manner Bildad begins his first reply to Job, Job 8:2; a late interpreter renders the words, "how long will you lay snares with words" (e)? use cautious words, set snares with words to catch, lie upon the catch, and lay hold upon a word, and improve it to disadvantage, which is imprudently or inadvertently dropped: mark, and afterwards we will speak; or "let us speak" (f); after we have well considered things, got a right understanding of them, and thoroughly digested them, and have well concerted things, and have thought very closely what reply to make to them; and so the words are a tacit reflection of Bildad's on his other two friends, that they spoke before they thought, and therefore some things impertinently, which Job took the advantage of against them; wherefore it would be right, for the future, to mark and consider things well beforehand, and then speak, as they then would with greater propriety, and more to the purpose: public speakers especially, or such who are engaged in public service, or in a public dispute, should meditate beforehand what to say, lest they deliver what is crude and undigested, and may be turned against them. Our Lord indeed directed his disciples, when called before kings and, governors for his sake, not to premeditate what they should answer; but that was an extraordinary case, and they were promised to have extraordinary assistance, whereby some great ends were to be answered, the confusion of their enemies, and the confirmation of the Christian religion. But the words seem rather directed to Job, and to carry in them a charge of inattention to what was said to him by his friends; and therefore Bildad exhorts him to mark and observe what they said to him, to listen attentively to that, and well consider it, and then it would be an encouragement to them to proceed in discoursing with him. Job is represented like some hearers, that stop their ears to the voice of the charmer charming ever so wisely; or that are careless and inattentive to what they hear, and let it pass, and never think of it more; whereas hearers of the word should be swift to hear, and listen with attention, and take care that they let not slip what they have heard, and that they meditate upon it in order to get instruction by it, and when they hear in such a manner it is? a encouragement to speak; or else the sense is, "act wisely" (g), like an honest man, and show yourself to be a wise man, a man of understanding, that well weighs and considers things, and rightly takes them in, and receives instruction by them, and talks like a sensible man: "then afterwards we will speak"; or otherwise, if you go on to talk in the foolish manner you do, it is to no purpose to carry on the dispute; the best way is to put an end to it at once. (e) Schultens. (f) "et postea loquamur", Piscator, Mercerus, Cocceius. (g) "diserte agatis", Schultens.

It seems that Bildad ignores Job when he draws his resolutions, or when the logic of his words comes to him or when the power of his words comes to him, and where his will leads him, because the fighter “continues” to fight. The more Job sees his enemies increase, the more he grows strong against them. The more he sees the number of the slanderers grow, the more he renews himself to fight back in favor of truth. It is not only by exhorting but also by becoming firmer that Job makes the truth appear. But Bildad ignores that, and that is why he has said, “How long will you continue?” It is necessary that Job respond, and since he has not said that, we will say it instead of him, “He will continue until his spirit animates you, until he makes sources spring, until he blows wisdom into sincere vases, until you are tortured by his words as by the strikes of a whip. For you do not understand the wisdom of God and do not know his economy with regard to the righteous and the sinners.”

Then answered Bildad the Shuhite, and said, Unto what end will ye cast abroad words? understand first, and so let us speak. ALLEGORICAL INTERPRETATION We have already said frequently that blessed Job bears a type of the Holy Church universal, and that his friends bear the likeness of heretics, who as it were on the plea of defence of the Lord find occasion of foolish talking, and let loose insulting words against good men; to whom all is displeasing that is thought by the faithful, as though it were uttered to the wind. Whence it is said now, Should a wise man answer as if speaking into the wind? Nor do they account the words of the good as the sayings of reason, but as the stingings of madness. Whence it is added, And shall he fill his belly with burning? in that those things even which they know themselves to say by way of insult, they are ever bent to palliate, as has been said, on the ground of defending the Lord. All heretics think that in some things that are known to her Holy Church is full of pride, while some things they fancy that she does not even understand. Whence Bildad the Shuhite, as it were, asserts that blessed Job had broken out into pride, when he declares that he 'casts abroad words.' But he gives a token with what pride he was himself swoln, who supposed that blessed Job spoke things that he did not understand; and whereas all heretics complain that they are despised by Holy Church in her estimate of them, it is fitly subjoined.

Since Baldath of Shuah could not understand what blessed Job meant with his intellect, he thought that what he himself did not understand was spoken without basis even by the speaker, and so in the beginning of his answer he says, "To what end will you just toss out words?" Here he blames Job for three things: first, the ineffectual character of his speech, as though the words Job had spoken had no efficacious proof of anything, which is shown in the fact that he says, "To what end." Second, he blames him for the vain multiplication of words, as though these words of Job lacked the weight of serious consideration, which is shown in the fact that he says, "words." Third he criticizes him for the disordered connection of his words, which is shown when he says, "will you just toss out words?" For one is said to toss out words who scatters them inordinately, although one can also interpret this third thing as a display of bragging. These three faults occur in the speech of someone who has a weak intellect; and so a confrontation with one lacking intelligence is useless, and so he continues, "Understand first, and then we will speak," as if to say: From the fact that you speak inefficaciously, lightly and inordinately it is clear that you have weak intelligence, and so I insist first that you apply yourself to understand and afterwards we can converse with each other.

The man who separates himself and seeks wisdom. The fool and the wicked man. Deep wisdom. Contention of fools. The talebearer and the slothful. The name of the Lord. Pride and presumption because of riches. Hastiness of spirit. The wounded spirit. The influence of gifts. The lot. The offended brother. The influence of the tongue. A wife a good from God. The true friend.

Then answered Bildad - The following analysis of this speech, by Mr. Heath, is judicious: "Bildad, irritated to the last degree that Job should treat their advice with so much contempt, is no longer able to keep his passions within the bounds of decency. He proceeds to downright abuse; and finding little attention given by Job to his arguments, he tries to terrify him into a compliance. To that end he draws a yet more terrible picture of the final end of wicked men than any yet preceding, throwing in all the circumstances of Job's calamities, that he might plainly perceive the resemblance, and at the same time insinuating that he had much worse still to expect, unless he prevented it by a speedy change of behavior. That it was the highest arrogance in him to suppose that he was of consequence enough to be the cause of altering the general rules of Providence, Job 18:4. And that it was much more expedient for the good of the whole, that he, by his example, should deter others from treading in the same path of wickedness and folly;" Job 18:5-7.

REPLY OF BILDAD. (Job 18:1-21) ye--the other two friends of Job, whom Bildad charges with having spoken mere "words," that is, empty speeches; opposed to "mark," that is, come to reason, consider the question intelligently; and then let us speak.

1 Then began Bildad the Shuhite, and said: 2 How long will ye hunt for words?! Attend, and afterwards we will speak. 3 Wherefore are we accounted as beasts, And narrow-minded in your eyes? Job's speeches are long, and certainly are a trial of patience to the three, and the heaviest trial to Bildad, whose turn now comes on, because he is at pains throughout to be brief. Hence the reproach of endless babbling with which he begins here, as at Job 8:2, when he at last has an opportunity of speaking; in connection with which it must, however, not be forgotten that Job also, Job 16:3, satirically calls upon them to cease. He is indeed more entitled than his opponents to the entreaty not to weary him with long speeches. The question, Job 18:2, if קנצי six derived from קץ, furnishes no sense, unless perhaps it is, with Ralbag, explained: how long do you make close upon close in order, when you seem to have come to an end, to begin continually anew? For to give the thought: how long do you make no end of speaking, it must have been לא עד־אנה, as the lxx (μέχρι τίνος ου ̓ παύσῃ:) involuntarily inserts the negative. And what should the plur. mean by this rendering? The form קנצי = קצּי would not cause doubt; for though קצּים does not occur elsewhere in the Old Testament, it is nevertheless sufficient that it is good Aramaic (קצּין), and that another Hebr. plural, as קצי, קצוי, קצוות, would have been hardly in accordance with the usage of the language. But the plural would not be suitable here generally, the over-delicate explanation of Ralbag perhaps excepted. Since the book of Job abounds in Arabisms, and in Arabic qanaṣa (as synon. of ṣâd) signifies venari, venando capere, and qanṣun (maqnaṣun) cassis, rete venatorium; since, further, שׂים קנצים (comp. שׂים ארב, Jer 9:7) is an incontrovertible reading, and all the difficulties in connection with the reference to קץ lying in the עד־אנה for עד־אנה לא and in the plur. vanish, we translate with Castell., Schultens, J. D. Mich., and most modern expositors: how long (here not different from Job 8:2; Job 19:2) will ye lay snares (construction, as also by the other rendering, like Job 24:5; Job 36:16, according to Ges. 116, 1) for words; which, however, is not equivalent to hunt for words in order to contradict, but in order to talk on continually. (Note: In post-bibl. Hebrew, קנצים has become common in the signification, proofs, arguments, as e.g., a Karaitic poet says, ויחוד שׁמך בקנצים הקימותי, the oneness of thy name have I upheld with proofs; vid., Pinsker, Likute Kadmoniot. Zur Gesch. des Karaismus und der karischen Literatur, 1860, S. קסו.) Job is the person addressed, for Bildad agrees with the two others. It is remarkable, however, that he addresses Job with "you." Some say that he thinks of Job as one of a number; Ewald observes that the controversy becomes more wide and general; and Schlottm. conjectures that Bildad fixes his eye on individuals of his hearers, on whose countenances he believed he saw a certain inclination to side with Job. This conjecture we will leave to itself; but the remark which Schlottm. also makes, that Bildad regards Job as a type of a whole class, is correct, only one must also add, this address in the plur. is a reply to Job's sarcasm by a similar one. As Job has told the friends that they act as if they were mankind in general, and all wisdom were concentrated in them, so Bildad has taken it amiss that Job connects himself with the whole of the truly upright, righteous, and pure; and he addresses him in the plural, because he, the unit, has puffed himself up as such a collective whole. This wrangler - he means - with such a train behind him, cannot accomplish anything: Oh that you would understand (הבין, as e.g., Job 42:3, not causative, as Job 6:24), i.e., come to your senses, and afterward we will speak, i.e., it is only then possible to walk in the way of understanding. That is not now possible, when he, as one who plays the part of their many, treats them, the three who are agreed in opposition to him, as totally void of understanding, and each one of them unwise, in expressions like Job 17:4, Job 17:10. Looking to Psa 49:13, 21, one might be tempted to regard נטמינוּ (on the vowel instead of , vid., Ges. 75, rem. 7) as an interchange of consonants from נדמינו: be silent, make an end, ye profligati; but the supposition of this interchange of consonants would be arbitrary. On the other hand, there is no suitable thought in "why are we accounted unclean?" (Vulg. sorduimus), from טמה = טמא, Lev 11:43 (Ges. 75, vi.); the complaint would have no right connection, except it were a very slight one, with Job 17:9. On the contrary, if we suppose a verb טמה in the signification opplere, obturare, which is peculiar to this consonant-combination in the whole range of the Semitic languages (comp. א־טם, Arab. 'ṭm, obstruere, Aram. טמּם, טמטם, Arab. ṭmm, e.g., Talm.: transgression stoppeth up, מטמטמת, man's heart), and after which this טמה has been explained by the Jewish expositors (Raschi: נחשׁבנו טמומים), and is interpreted by סתם (Parchon: נסתמה דעתנו), we gain a sense which corresponds both with previous reproaches of Job and the parallelism, and we decide in its favour with the majority of modern expositors. With the interrogative Wherefore, Bildad appeals to Job's conscience. These invectives proceed from an impassioned self-delusion towards the truth, which he wards off from himself, but cannot however alter.