Job's First Response to Bildad -- 7/31/11

Job 9

JOB’S RESPONSE TO BILDAD

Job 9

This morning we hear from Job. To put his words in context, let’s go back and read chapter 8, where Bildad added his thoughts to those of his friend Eliphaz, who spoke in chapters 4-5. Job 8:1-22…

1 Then Bildad the Shuhite answered and said: 2 "How long will you speak these things, And the words of your mouth be like a strong wind? 3 Does God subvert judgment? Or does the Almighty pervert justice? 4 If your sons have sinned against Him, He has cast them away for their transgression. 5 If you would earnestly seek God And make your supplication to the Almighty, 6 If you were pure and upright, Surely now He would awake for you, And prosper your rightful dwelling place. 7 Though your beginning was small, Yet your latter end would increase abundantly. 8 "For inquire, please, of the former age, And consider the things discovered by their fathers; 9 For we were born yesterday, and know nothing, Because our days on earth are a shadow. 10 Will they not teach you and tell you, And utter words from their heart? 11 "Can the papyrus grow up without a marsh? Can the reeds flourish without water? 12 While it is yet green and not cut down, It withers before any other plant. 13 So are the paths of all who forget God; And the hope of the hypocrite shall perish, 14 Whose confidence shall be cut off, And whose trust is a spider's web.15 He leans on his house, but it does not stand. He holds it fast, but it does not endure. 16 He grows green in the sun, And his branches spread out in his garden. 17 His roots wrap around the rock heap, And look for a place in the stones. 18 If he is destroyed from his place, Then it will deny him, saying, 'I have not seen you.' 19 "Behold, this is the joy of His way, And out of the earth others will grow. 20 Behold, God will not cast away the blameless, Nor will He uphold the evildoers.21 He will yet fill your mouth with laughing, And your lips with rejoicing. 22 Those who hate you will be clothed with shame, And the dwelling place of the wicked will come to nothing.

Now it is Job’s turn to respond, and he does respond, as we read in verse 1 of chapter 9, “Then Job answered and said…” Earlier he responded to Eliphaz, now to Bildad. Remember that this long portion of Job is composed of three cycles. Bildad is the second speaker in the first cycle. He will be followed by Zophar. To each of these three Job will give a response. His response to Bildad’s first speech is here in chapters 9-10. In chapter 10, Job will turn and speak to God, but here most of what he says is directed to Bildad.

This chapter is not easy to grasp. I must confess that I have struggled to understand Job’s thought process. We need some kind of handle to help us catch what Job is saying. I am going to make some divisions which I hope will help us. Let’s divide it up like this…

Intro: Can a man be righteous before God? (1-2)

1. God is too wise and too strong for any man (3-16)

2. God is against me and all the righteous (17-24)

3. Now let me speak directly to the Almighty (25-31)

4. O that we might find an umpire (32-35)

Introduction: Can a man be righteous before God? (1-2)

Job begins to speak in verse 2, “Truly I know it is so, but how can a man be righteous before God?” Job knows what is so? While some would suggest that Job is talking about all that both Eliphaz and Bildad have said up to this point, it seems much more likely that he is referring to what Bildad has just said. Perhaps the key statement to which he refers is in 8:13, “So are the paths of all who forget God, and the hope of the hypocrite will perish.” The first word “so” refers to the destruction of the papyrus and reeds which receive no water. Bildad emphasized that God will destroy the wicked, and he considered Job to be among the wicked at this point in his life. Job acknowledges that what Bildad said is true. He is not conceding that he is one of the wicked, which was implied by Bildad but not directly stated, but he does agree that God will destroy the wicked. Job would also agree that God rewards the righteous. However, his mind must have been in some turmoil, because he considers himself to be a righteous man, and yet he is being greatly afflicted by God (see 6:4).

After conceding the truth of Bildad’s general statements, Job then asks this question: “But how can a man be righteous before God?” We know the answer to that question and could use this as a wonderful text for an evangelistic sermon. Certainly it is through Jesus Christ and Him alone that a man can be righteous before God. However, I don’t think we are understanding exactly what Job is asking. He is not asking how a person’s sin can be taken away so that he can stand in God’s presence. Remember that while Job does not claim to be sinless, he does claim to be blameless, as we see down in verse 21. God Himself has twice declared that Job is blameless (though Job was not able to hear that declaration, because it was aimed at Satan). Remember also that Bildad held out great promise for the man who is willing to repent and follow hard after God. Now Job says, “Yes, I agree with that, but how can even a righteous man be righteous before God? How can any man be put up against God and come out in the right? Who can stack up against the Almighty?”

At first, you may say, “We all know that no man can stack up favorably against God, and surely Job knows that.” Yes, Job knows that, but Job is struggling greatly at this point. He is determined to hold his ground against Bildad. He will not confess that he has done some terrible sin that is causing all his troubles, because he hasn’t. Job is absolutely right about that, because God Himself said that he was blameless and upright, one who feared God and hated evil (1:1). Job is clear where he stands in his attitude toward Bildad, but he is struggling with how to respond to God. Though he says these words to Bildad, it’s almost like he is talking to God. He views Himself as being on the receiving end of God’s piercing arrow and cup of poison (6:4), but he can’t understand why. “Even though I am righteous, how can I stand up beside the Almighty?”

I believe the rest of this chapter will reinforce this view of Job’s question.

I. God is too wise and too strong for any man (3-16)

Let’s read the question of verse 2 one more time: “But how can a man be righteous before God?” After reading that question, what do you expect Job to say next? I expect him to talk about God’s righteousness, to contrast that righteousness with the corruption of man. As we read through verses 3-16, I want you to look for that. Do you find Job speaking about the righteousness of God and the corruption of man? If not, what do you find? Let’s read Job 9:3-16…

3 If one wished to contend with Him, He could not answer Him one time out of a thousand. 4 God is wise in heart and mighty in strength. Who has hardened himself against Him and prospered? 5 He removes the mountains, and they do not know When He overturns them in His anger; 6 He shakes the earth out of its place, And its pillars tremble; 7 He commands the sun, and it does not rise; He seals off the stars; 8 He alone spreads out the heavens, And treads on the waves of the sea; 9 He made the Bear, Orion, and the Pleiades, And the chambers of the south; 10 He does great things past finding out, Yes, wonders without number. 11 If He goes by me, I do not see Him; If He moves past, I do not perceive Him; 12 If He takes away, who can hinder Him? Who can say to Him, 'What are You doing?' 13 God will not withdraw His anger, The allies of the proud lie prostrate beneath Him. 14 "How then can I answer Him, And choose my words to reason with Him? 15 For though I were righteous, I could not answer Him; I would beg mercy of my Judge. 16 If I called and He answered me, I would not believe that He was listening to my voice.

The theme of this section is not the righteousness of God and corruption of man. Rather, we find the theme stated very concisely in verse 4, “God is wise in heart and mighty in strength.” In this section Job focuses on God’s wisdom and even more upon His power. He does not paint a vivid portrait of a righteous God, but of an awesome God.

Notice the two statements that flank what we just read in verse 4. Let’s read all of verses 3-4, “If one wished to contend with Him, He could not answer Him one time out of a thousand. God is wise in heart and mighty in strength. Who has hardened himself against Him and prospered?” Verse 3 highlights the wisdom of God. If a man wanted to get into an intellectual discussion with God, he wouldn’t have an answer for the Lord’s question one time out of thousand. That is a poetic way of saying that man has no wisdom compared to God’s wisdom. Perhaps he is talking about answering God’s probing questions about sin in a man’s life, but I’m not sure that is the emphasis here, because the focus is on God’s wisdom rather than His judgment. Then notice the statement at the end of verse 4: “Who has hardened himself against Him and prospered?” God is too powerful for man. No man dare stand against Him for fear of His mighty hand.

We find an echo of this last part of verse 4 over in Romans 9. Paul is emphasizing the freedom of God’s sovereign will. In that context, someone is bound to ask the question that is posed in Rom. 9:19. Let’s read Rom. 9:18-20 to get the context…

Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. 19. Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? 20. Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?

It seems like a good question. If God hardens whomever He pleases, then how can He find fault with any man, for no man is able to stand up against Him and resist Him? Paul then responds by saying that it is not proper for a man to speak this way, just as it wouldn’t be proper for a pot to ask questions of the potter. Job has something of the attitude of the questioner in Romans 9. He complains that God is too strong for any man; it will not go well for anyone who resists Him.

Then in verses 5-13 Job gives specific examples of God’s great power (not of His righteousness, but of His power). Let’s read it… (5-13)

He removes the mountains, and they do not know When He overturns them in His anger; 6 He shakes the earth out of its place, And its pillars tremble; 7 He commands the sun, and it does not rise; He seals off the stars; 8 He alone spreads out the heavens, And treads on the waves of the sea; 9 He made the Bear, Orion, and the Pleiades, And the chambers of the south; 10 He does great things past finding out, Yes, wonders without number. 11 If He goes by me, I do not see Him; If He moves past, I do not perceive Him; 12 If He takes away, who can hinder Him? Who can say to Him, 'What are You doing?' 13 God will not withdraw His anger, The allies of the proud lie prostrate beneath Him.

Verses 5-9 need little explanation, as Job recounts the Lord’s power over the physical universe that He has created. No man is in the same league with God, because His strength is overwhelming. What man can move mountains, shake the earth, spread out the heavens, or place the constellations in the sky? No one. Job gives us a little summary statement in verse 10: “He does great things past finding out, Yes, wonders without number.” We might say that His power takes the form of speed in verse 11, because He moves by so quickly that Job can’t perceive Him. And if the Lord takes away, who can stop Him? It is likely that Job may be going back in his mind a few months to when the Lord took away all his possessions and even his children.

You don’t want to face God in His anger, for then He will display His power and no one will be able to stand against Him. This might remind us of the end of Psalm 2, where we read in “Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little” (2:12). You will notice a variety of translations at the end of Job 9:13. While the NKJV speaks of the proud, the ESV renders it, “Beneath him bowed the helpers of Rahab.” The translation depends upon how the term “rahab” is taken, whether it is a proper name or a general term for the proud. The term is used of both a mythological sea creature and of the nation of Egypt. In both cases it comes to represent great strength and pride. Regardless of the exact translation, it is clear that even those who have become extremely proud of their own strength will not be able to stand against God in His anger.

In verse 14, Job moves from the power of God back to the wisdom of God. Let’s read verses 14-16, “How then can I answer Him, And choose my words to reason with Him? 15. For though I were righteous, I could not answer Him; I would beg mercy of my Judge. 16. If I called and He answered me, I would not believe that He was listening to my voice.” Do you hear what Job is saying? “God is so wise that I am not able to reason with Him. No matter how carefully I choose my words, I do not have the wisdom to converse with one so wise.” Job goes on to say that even if he were righteous (which he believes he is), he still wouldn’t be able to answer to the wisdom of the infinite God. All he would be able to do is fall down and beg for mercy from the Lord his Judge. But suppose that God did stoop down and condescend to answer Job’s call? Job says he would not be able to believe that God was actually listening to his voice. Why not? Because he has already concluded that God’s wisdom is much too high for him. Such a wise God would not lower himself to listen to a man like Job.

So Job is saying that even a righteous man like he cannot stand beside God because God is too wise and too powerful for Him. Job does not see himself falling down at the Lord’s feet because He is a righteous God, but he is overwhelmed because of the Lord’s wisdom and power.

II. God is against me and all the righteous (17-24)

Job does not stop there, but he continues in verses 17-24…

For He crushes me with a tempest, And multiplies my wounds without cause. 18 He will not allow me to catch my breath, But fills me with bitterness. 19 If it is a matter of strength, indeed He is strong; And if of justice, who will appoint my day in court? 20 Though I were righteous, my own mouth would condemn me; Though I were blameless, it would prove me perverse. 21 "I am blameless, yet I do not know myself; I despise my life. 22 It is all one thing; Therefore I say, 'He destroys the blameless and the wicked.' 23 If the scourge slays suddenly, He laughs at the plight of the innocent. 24 The earth is given into the hand of the wicked. He covers the faces of its judges. If it is not He, who else could it be?

In this section Job levels some strong accusations against God. Feeling totally overwhelmed by the great wisdom and power of the Almighty, he contends that the Lord is mistreating not only him, but the righteous in general. In verses 17-18, he begins with a series of brief statements which convey what he believes God is doing to him…

… He is crushing me as a mighty storm would do

… He is multiplying my wounds for no reason

… He is oppressing me with such force that I can’t even catch my breath

… He is filling me with bitterness

Those are some very strong statements. While Job could make a case for the fact that God was crushing him, how can he say that God is multiplying his wounds without cause? Does Job know the mind of God? Is it possible that the Lord might know some things about the situation that Job does not understand? While it may be true that the afflictions are so severe Job cannot even catch his breath, it is a serious thing to say that God is filling him with bitterness (or with bitter things). While these things may leave Job with a bitter taste, how can he accuse God of bringing about bitterness?

In verse 19 Job comes back again to the power of God. “If it is a matter of strength, indeed he is strong.” In other words, I am no match for God; He is far too strong for me. “And if it is matter of justice, who will appoint me a day in court?” The ESV and others render it, “Who will summon him?” Job could not call on someone who had the power to order the Lord to court, for no one has such power. Job sees himself as helpless before God.

In verses 20-21 we see some of the frustration of Job. Verse 20, “Though I were righteous, my own mouth would condemn me. Though I were blameless, it would prove me perverse.” The word translated “blameless” is the same word that God uses in 1:1, when he refers to Job as blameless and upright. (The King James uses “perfect” in both places). Though God Himself considered Job blameless, Job laments the fact that even that is of no use, because his own mouth will condemn him. There is truth in what he is saying, for “if any man offend not in word, he is a perfect man” (James 3:2). James goes on to say that no man can tame the tongue (3:8). While there is truth in what Job is saying, he is now looking at God as a critical judge who is out to find every fault He can in His creatures.

Now again verse 21, “I am blameless, yet I do not know myself; I despise my life.” The King James reads, “Though I were blameless,” but you will notice that the words “though” and “were” are in italics, indicating that they are not in the original text. They are included to try to make sense out the sentence. Literally, it is, “I perfect,” or “I blameless.” Job is not saying that he is absolutely sinless, but he is saying that he is a man of unquestionable character who is not guilty of the kind of sin of which his friends are accusing him. Though translations of the following words will differ, they literally say, “I do not know my soul.” Job’s thought seems to be something like this: While he maintains his innocence, he cannot figure out why he is having to endure such terrible afflictions. These inward contradictions make him a mystery to himself. He is full of mental turmoil because the situation seems past figuring out. Thus he says, “I don’t know myself.” It just doesn’t make any sense to Job. As a result, “I despise my life.” The last thing he wants is to go on living with such deep self-contradictions.

Verse 22, “It is all one thing; Therefore I say, ‘He destroys the blameless and the wicked.’” Job has come to the conclusion that it’s all the same for the blameless and for the wicked, because God destroys them all. And he considers himself the prime example. Though he is innocent, he maintains that the Lord is destroying him right along with the most wicked of men.

The puts forth an even stronger accusation in verse 23, “If the scourge (disaster, ESV) slays suddenly, He laughs at the plight of the innocent.” According to Job, when a tsunami strikes Japan, the Lord just laughs. When an earthquake devastates another nation, He laughs again. We are told in Psalm 2 that when the wicked despise the rule of God and His anointed and try to cast off their authority, the Lord does indeed laugh at them. But Job is saying something different; he concludes that the Lord laughs at even the innocent. Job maintains that God enjoys inflicting pain and suffering on the innocent, upon those who do not deserve it. Because He is strong and able to do it, it pleases Him. Job is dead wrong in what he says. God does not even take pleasure in the death of the wicked (Ezek. 18:32; 33:11), much less in the pain of the innocent.

Finally, verse 24, “The earth is given into the hand of the wicked. He covers the faces of its judges. If it is not He, who else could it be?” Who can possibly argue with Job’s assertion that the earth is given into the hand of the wicked? Consider the heads of the nations of the world. How many godly heads of state can you name? Those in the highest places are often those who are the most self-reliant and consequently the last to seek God. The statement “He covers the faces of its judges” has been taken in a number of different ways, but the context seems to indicate that Job is speaking of God Himself covering the faces of its judges. In other words, God has blinded their eyes to right and wrong. This interpretation is confirmed by the question Job then asks: “If it is not He, who else could it be?” While we might argue with Job at this point, we have to acknowledge that God is the final cause of all things. However, Job lays the entire problem as the feet of God and charges the wicked rulers with no responsibility. While it is true that God is the ultimate cause of all things, Job is not praising God for His sovereignty, but rather criticizing Him for His lack of concern.

III. Now let me speak directly to the Almighty (25-31)

Now we come to a little section where Job speaks to the Lord Himself, rather than to his friend Bildad. We know Job is speaking to God because of the pronoun “You” which we find twice in this section (once in 28, once in 31). We won’t dwell too long on this section, because next week we are going to consider chapter 10, where Job directs all his words to God. It is certainly fitting that Job should speak to God, because he has been talking about Him, and some of the things he has said are less than complimentary. Let’s read verses 25-31…

Now my days are swifter than a runner; They flee away, they see no good. 26 They pass by like swift ships, Like an eagle swooping on its prey. 27If I say, 'I will forget my complaint, I will put off my sad face and wear a smile,' 28 I am afraid of all my sufferings; I know that You will not hold me innocent. 29 If I am condemned, Why then do I labor in vain? 30 If I wash myself with snow water, And cleanse my hands with soap, 31 Yet You will plunge me into the pit, And my own clothes will abhor me.

Job acknowledges before God that his days are swiftly slipping by. He uses a number of illustrations to emphasize how fast this is happening: like a runner straining for the finish line, like a ship eager to deliver its goods, like an eagle darting downward at close to 200 mph to catch its prey. Job feels that his time for proving his innocence is running out. Notice especially verse 27-28a, “If I say, ‘I will forget my complaint, I will put off my sad face and wear a smile,’ I am afraid of all my sufferings.” We might paraphrase it today, “What if I put away my sour-grapes attitude and took up a positive attitude?” Job says that it would do no good, because he cannot escape his fear of all his suffering. The NIV catches the sense: “I still dread all my sufferings.”

Now the end of verse 28, “I know that You will not hold me innocent.” Job is not talking about final judgment. He is not saying that God will finally condemn him with the wicked. His focus is on the present world. He was convinced that the Lord was not going to clear him so that he would appear innocent in the eyes of his friends and the rest of the world. In verse 29 the idea is, “Since I stand condemned in the sense that God is not going to stand beside me and make my innocence known, why should I continue to struggle in vain?” Job concludes that there is no use, that he might as well give it up.

Then in 30-31, “If I wash myself with snow water, And cleanse my hands with soap, yet You will plunge me into the pit, And my own clothes will abhor me.” Water from melting snow was thought to be especially effective in cleansing. This belief probably developed because of the purity and extreme whiteness of the snow from heaven. The cleansing of the hands was a picture of purifying from guilt, even as we see in Pilate washing his hands after sentencing

Jesus. Job is saying that even if he were to take the ultimate steps in cleansing himself, “You would still plunge me into the pit.” While some would take this to be the pit of eternal destruction, that doesn’t seem to be consistent with things that Job will say later. The word can mean simply “a ditch.” “Though I cleanse myself ever so carefully, you would take no notice and throw me out in the ditch.” And what about his clothes hating him? This is very strong language. Job says, “You would find me to be so dirty and unclean, that my clothes would detest being worn by such an impure creature as I.”

In this section, Job sees the Lord as being extremely hard on him. He simply cannot make sense out of all that has happened to him. It doesn’t fit in with his thinking and he doesn’t know how to handle it.

IV. O that we might find an umpire (32-35)

Now Job turns his attention back to Bildad. Let’s read 32-35…

For He is not a man, as I am, That I may answer Him, And that we should go to court together. 33 Nor is there any mediator between us, Who may lay his hand on us both. 34 Let Him take His rod away from me, And do not let dread of Him terrify me. 35 Then I would speak and not fear Him, But it is not so with me.

Job never made a truer statement than what he says here in verse 32, for truly God is not a man, as Job is. As the Lord said through the prophet Isaiah: “For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place…” (Is. 57:15). From this great difference between God and man, Job concludes that it is impossible for him to stand in court against God. How can he possibly present his case to One who is so wise and powerful? He is no match for God and he knows it. (Notice that this idea of God being too wise and strong for man keeps coming up throughout this chapter). While Job acknowledges this truth, we might detect a note of resentment in him.

So what is the solution? How Job wishes that a mediator could be found, one who could “lay his hand on us both.” Maybe someone could be a go-between, kind of a referee to help them with their case. While the NKJV translates this word as “mediator,” “arbiter” is a better rendering. The emphasis in the case of a mediator is on trying to reconcile two parties that have differences. An arbiter, on the other hand, is one who has authority to make a decision in a dispute between two parties. He is like an umpire. This is what Job felt he needed, an umpire who would stand above the two parties and render a judicial verdict. But Job quickly dismisses the idea, saying, “Nor is there any mediator (arbiter) between us.” Job is certainly right, for no one has the authority to stand above God and render a decision concerning him.

Job ends with a plea. It is not necessarily spoken to Bildad, but is more of a monologue directed to anyone who might listen. 34, “Let Him take His rod away from me, and do not let dread of Him terrify me.” As used here, the “rod” refers to an instrument of punishment. It is so used throughout Proverbs, where it is used to correct a fool and to discipline a child. “He that spareth his rod hateth his son…” (Prov. 13:24). Job longs for God to remove His discipline from him. Because of what he considers God’s harsh hand of discipline, he dreads the Lord and is terrified of him. How he longs to be done with this whole situation. Job’s solution is for God to simply remove His rod. “Then I would speak and not fear Him” (35a). Job longs for the day when he can speak to God without quaking and fear. But it’s only wishful thinking, as he concludes, “But it is not so with me.” “No matter how I may wish the situation was like that, it isn’t.”

Conclusion

As we study the book of Job, one of the inevitable questions that comes up is this: “When we find something written in this book of Job, do we know it’s true?” Suppose you are studying a certain concept and looking up scripture references concerning that concept. One of the references is in Job. I must confess that there have been times when I have simply avoided such references. Why? Because of the very thing we find here in chapter 9. Suppose I run across a reference to verse 23, “He laughs at the plight of the innocent.” I can’t take that at face value. Is it true? It’s true that Job said it, but it is not an accurate statement about God. On the other hand, there are other statements made by Job’s friends which are absolutely true. Suppose we encounter a reference to Job 5:17, “Behold, happy is the man whom God corrects; Therefore do not despise the chastening of the Almighty.” This is a statement of Eliphaz, and it is absolutely true, expressing the exact same truth that we find in Prov. 3 and Heb. 12. However, we discovered that while Eliphaz’ statement is true, the way he applies it to Job’s situation is misleading. We have to conclude that Job is not an easy book to grasp. It requires careful study. That is why we are going through it rather tediously.

In chapter 9 we have seen that Job got a bit carried away. Under great suffering and pain, knowing that God is the Almighty Sovereign of the universe, Job became critical of His Creator. That is no small thing. But would anyone here like to switch places with Job and prove that a person in the midst of severe trial doesn’t have to become critical of his maker? I sure don’t want to experience what Job experienced.

Here is the good news. We don’t have to prove that there is another path, because Jesus has already done it. We just finished examining what Jesus said from the cross. Though Jesus’ suffering was far greater than that of Job, there is never a hint of criticism or dissatisfaction with His Father. And thousands of His followers today are demonstrating the same spirit, as they suffer severe persecution and praise the Lord in the midst of it.

Brothers and sisters, understand that you and I may have the opportunity to demonstrate the faithfulness of God under severe trial. If such severe trial comes, are we ready to stand firm in our devotion to God and to rejoice in the midst of tribulation? How do we prepare ourselves? By walking with the Lord moment by moment each day, by making His Word our meditation day and night, by depending upon His Spirit rather than our own resources, by repenting of all sin and clinging to Him who will never forsake us, by coming continually to Jesus in order that His rivers of living water might flow out of us.

Harsh Words from Bildad -- 7/24/11

Sunday, July 17, 2011

THE FIRST WORD FROM BILDAD

Job 8

Today we come back to Job. You might be thinking, “How can we come back to Job? After considering the precious words of our Lord from the cross, after emphasizing how important it is to seek Jesus as our treasure, how can we plunge back into the dark chapters of Job? Surely there is no comparison between Job and Jesus. So why are we doing this?”

I think those are legitimate questions. I’ve wrestled with them myself. Before we begin in the eighth chapter of Job, please allow me to address those concerns for a moment. First of all, we must understand that such considerations are always a matter of degree. In reality, nothing can compare with the Lord Jesus, who is indeed the center of the entire Bible. He is the key that allows us to make sense of all the rest. Since that is so, why would we want to take time to look at David, a man who said that he was shapen in iniquity and conceived in sin? Why look at Moses, who is as inferior to Jesus as the old covenant is to the new? Why even both to consider the apostles, who forsook the Lord in His time of need?

We can’t help but notice that God has blessed us with 66 books in our Bibles. And we read these words from 2 Tim 3:16-17, "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: 17. That the man of God may be perfect, thoroughly furnished unto all good works." Literally, all scripture is breathed by God. And Jesus, quoting from Deuteronomy, refuted the devil with these words: “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Matt. 4:4). Now when Timothy said that all scripture is breathed by God, he wasn’t referring to the gospel according to John or to the letter to the Hebrews. When Timothy wrote, those works had not yet been completed and circulated among believers. Timothy was referring primarily to the Old Testament. Nevertheless, he said that all of that scripture is profitable for us.

When we look at David, we see a man who committed terrible sins, the last of which caused the death of 70,000 of God’ people (II Sam. 24:15). Some of you thought David’s sins ended with the Bathsheba/Uriah incident, but that is not the case. So why look at such a sinful man? Because we learn things from the life of David that demonstrate the mercy of our God and bring Him glory. Not only is David said to be a man after God’s own heart, but it is David who gave us the words, “Blessed is he who transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile” (Ps. 32:1-2). But how can there be a blessing after a man has committed adultery and murder? It is here that we see the glory of the cross of Jesus Christ. That glory is seen best against the dark background of sin and iniquity. Even a man who committed adultery and murder can find forgiveness through Christ. I am glad we have the record of this man who said, “Create in me a clean heart, O God, and renew a right spirit within me… Restore unto me the joy of thy salvation… The sacrifices of God are a broken spirit; a broken and contrite heart, O God, thou wilt not despise” (Ps. 51:10,12,17).

Our great need is to learn how to relate the characters and the stories of the Bible to the glory of God and His Son. We look at Ananias and Sapphira in Acts 5 to see the deadliness of hypocrisy. We look at Judas and see that outward identification with Jesus isn’t enough. We look at the thieves on the cross to see that our eternal destination is determined by how we respond to Jesus. We could go on and on. Every portion of the Word of God is breathed by God and is profitable for us, as it points us to Jesus and demonstrates the glory of God.

So what about Job? How can Job point us to Jesus? We have already seen some of that. That is why we were looking at what Jesus said from the cross. We were rejoicing in the fact that when Jesus was faced with suffering far greater than Job could have imagined, we see in Him the glory of God, that the Christ who was victorious even over the cross lives within His true followers. As we continue to explore Job, we must always keep in mind that Jesus is the center of the Bible, and that what we learn from the Word will ultimately aid us in bringing glory to God.

Now let’s come to Job. But while you are turning to Job 8, let me read you a little Proverb. "He that answereth a matter before he heareth it, it is folly and shame unto him" (Prov. 18:13). The Proverbs advise us to weigh a matter before we come to our conclusions. Have you ever jumped to a conclusion, only to find out that you were dead wrong? But you were so sure you were right. Have you ever listened to a dispute and quickly come to a conclusion about who was right and wrong, only to discover that you hadn’t heard the whole story? Most of us have at least some experience along those lines.

Now let’s come back to Job’s experience. At the end of chapter 2, we were introduced to his three friends -- Eliphaz, Bildad, and Zophar. You will remember that they were so overwhelmed by Job’s appearance and suffering that they sat with him in silence for seven days. After Job broke the silence in chapter 3, Eliphaz offered a not-so-kind response in chapters 4-5. When he finished speaking, Job took his turn in chapters 6-7. As Bildad takes the opportunity to get in on the conversation in chapter 8, I get the impression that he can’t wait to speak. He was chomping at the bit to air his own opinion about the whole matter. We get an earful in this brief chapter. Though he didn’t say as much as Eliphaz, Bildad was even more to the point in what he said. He would have done well to think on Prov. 18:13. Chapters 9-10 contain Job’s response.

This morning we are going to work our way through chapter 8. We will hear Bildad speak to Job. Next week, Lord willing, we will examine Job’s response in chapter 9. If you want to give this message a title, it might be “Bildad’s Harsh Words for Job.”

Let’s read Job 8.

1 Then Bildad the Shuhite answered and said: 2 "How long will you speak these things, And the words of your mouth be like a strong wind? 3 Does God subvert judgment? Or does the Almighty pervert justice? 4 If your sons have sinned against Him, He has cast them away for their transgression. 5 If you would earnestly seek God And make your supplication to the Almighty, 6 If you were pure and upright, Surely now He would awake for you, And prosper your rightful dwelling place. 7 Though your beginning was small, Yet your latter end would increase abundantly. 8 "For inquire, please, of the former age, And consider the things discovered by their fathers; 9 For we were born yesterday, and know nothing, Because our days on earth are a shadow. 10 Will they not teach you and tell you, And utter words from their heart? 11 "Can the papyrus grow up without a marsh? Can the reeds flourish without water? 12 While it is yet green and not cut down, It withers before any other plant. 13 So are the paths of all who forget God; And the hope of the hypocrite shall perish, 14 Whose confidence shall be cut off, And whose trust is a spider's web.15 He leans on his house, but it does not stand. He holds it fast, but it does not endure. 16 He grows green in the sun, And his branches spread out in his garden. 17 His roots wrap around the rock heap, And look for a place in the stones. 18 If he is destroyed from his place, Then it will deny him, saying, 'I have not seen you.' 19 "Behold, this is the joy of His way, And out of the earth others will grow. 20 Behold, God will not cast away the blameless, Nor will He uphold the evildoers.21 He will yet fill your mouth with laughing, And your lips with rejoicing. 22 Those who hate you will be clothed with shame, And the dwelling place of the wicked will come to nothing.

I. The Plan of God: The Righteous Prosper; The Wicked Do Not (1-7)

Before plunging into his argument, Bildad attacks Job rather bluntly: “How long are you going to talk like this? Your words are like a great wind.” In English we use similar language, when we say that someone is full of hot air, or that a person is a windbag. Bildad is obviously accusing Job of not knowing what he is talking about. To what words is Bildad referring? Most likely, he is pointing to what Job has just said in chapters 6 and 7. However, he may still have some reference to what Job said back in chapter 3.

In verse 3, Bildad comes straight to the point by asking a couple of blunt questions: “Does God subvert judgment? Or does the Almighty pervert justice?” These two questions are very similar. “Judgment,” especially in this context, speaks primarily of a decision that is rendered. In other words, does God ever render an unjust verdict in dealing with men? “Justice” denotes the righteous character of a person. Is the Almighty ever unfair in the way He treats people? Of course, Bildad phrases these questions in such a way that the answer is obvious, “No, God the Judge never makes a mistake. He is always right and fair.” I am reminded of the words of Ps. 119:75, “I know, O LORD, that thy judgments are right, and that thou in faithfulness hast afflicted me.”

In verse 4 Bildad gets personal. “If your sons have sinned against Him, He has cast them away for their transgression.” The “if” isn’t intended to suggest a possibility. It is used in the same sense that we sometimes use it in English -- to mean “since.” Simply this, “Because your children sinned against God, He has cast them away (slain them) for their sins.” Bildad was not just saying that Job’s children had committed sins, as all men do, but he was accusing them of committing such serious sins that God killed them as result. For Bildad, it was a matter of God’s justice. Just as Eliphaz operated on this principle, so did Bildad. The principle was simple: “The righteous prosper; the wicked do not.” He clearly classed Job’s children among the wicked.

Now come to verses 5-7, “If you would earnestly seek God and make your supplication (prayer) to the Almighty, if you were pure and upright, surely now He would awake for you and prosper your rightful dwelling place. Though your beginning was small, yet your latter end would increase abundantly.” Eliphaz had already accused Job of great sin, concluding that it was such terrible sins that led to his present suffering. At this point, Bildad does not reassert the same accusation, but simply assumes the seriousness of Job’s hidden sin. As we read between the lines, the idea is something like this: “Job, if you would earnestly seek God, which you are not doing now; if you would plead with Him in prayer, which you are not doing now; if you were pure and upright, which is not the case now… then God would act on your behalf.” Bildad is calling on Job to repent and shape up.

Notice that Bildad makes great promises to Job, if he will heed his advice. He says in verse 6 that God would then awake for Job, that God would stir Himself up on Job’s behalf, and prosper him. The ESV reads at the end of verse 6, “And restore your rightful habitation.” The KJV reads, “And make the habitation of your righteousness prosperous.” The “habitation of his righteousness” could be referring to Job’s body. In other words, God would restore his physical health. Or, it could be speaking in a spiritual sense, by which God would restore his fellowship with the Lord. It seems most likely that it is very literal, referring to Job’s literal house and household. In other words, if Job will heed Bildad’s words, he will again have his wealth restored. This interpretation is confirmed by what we read in verse 7, “Though your beginning was small, yet your latter end would increase abundantly.” Bildad is clearly saying that if Job will heed his counsel, he will have even more than he did before. Though Bildad didn’t realize it, he was prophesying ultimate truth. But the way he got there was anything but true. If God could use the words of a donkey, He could use the words of Bildad.

So keep it foremost in your mind that both Eliphaz and Bildad have concluded that Job’s troubles are due to his great sin, but if he will confess that sin, repent, and seek the Lord, he will find prosperity again.

II. The Authority of Bildad (8-10)

So upon what does Bildad base his belief in this principle? You will recall that Eliphaz had a basis for his authority. Do you remember what it was? Eliphaz appealed to his own mystical experience in Job 4:12-16…

Now a thing was secretly brought to me, and mine ear received a little thereof. 13. In thoughts from the visions of the night, when deep sleep falleth on men, 14. Fear came upon me, and trembling, which made all my bones to shake. 15. Then a spirit passed before my face; the hair of my flesh stood up: 16. It stood still, but I could not discern the form thereof: an image was before mine eyes, there was silence, and I heard a voice, saying…

Bildad relies upon a different authority. Listen to his basis for authority in verses 8-10…

For inquire, I pray thee, of the former age, and prepare thyself to the search of their fathers: 9. (For we are but of yesterday, and know nothing, because our days upon earth are a shadow:) 10. Shall not they teach thee, and tell thee, and utter words out of their heart?

Bildad urges Job to consider the wisdom of the ages. When he says, “For we are but yesterday and know nothing,” he is not saying that Job and his friends know nothing at all. Obviously, Bildad himself thinks that he knows plenty. Rather, it is a comparison. “Compared to what man has learned down through the ages, we know practically nothing. We have lived only a few years. Yet those who have gone before us have gleaned much wisdom and we need to pay attention to what they tell us. If you listen to them, will they not give you heartfelt wisdom?” We might ask, “How was Job supposed to get such knowledge and wisdom from his forefathers?” We must understand that just because they didn’t have printing presses and computers, they were not ignorant. Down through the ages, truth was preserved through oral tradition and written records. Bildad was urging Job to search the wisdom of the ancients.

So what about it? Was Bildad giving good advice? Was he appealing to a reliable authority? This is where we see once again how difficult it is to get hold of what these men were saying. As with Eliphaz, Bildad conveys much truth. Doesn’t modern man need to hear that he is not the measure of all things, that he can learn a great deal from those who thought and wrote centuries ago? Doesn’t the Bible speak favorably about the aged, implying strongly that they have wisdom which young people have not yet attained? Do we not have the foolish example of Rehoboam, who favored the counsel of his young contemporaries over the wiser men who had served his father, and lost the kingdom as a result. Much of modern American society is cursed with the not-so-subtle belief that there is little we can learn from those who have gone before us. We see it in the context of family. How many children in our society really believe that their grandparents are a treasure of wisdom? Jesus, the Son of God, was filled with wisdom, even as a child (Luke 2:40). Nevertheless, He quoted from the ancient writers of the Old Testament. He had great respect for the wisdom God had given those who went before Him.

So if Bildad has something to teach Job and us at this point, what is the problem? Well, let’s proceed to what he thinks Job should learn from the ancients.

III. The Destruction of Those Who Forget God (11-14)

As we read verses 11-18, understand that this is what Bildad has gleaned from those who have gone before him. He believes that Job will have to acknowledge these things to be true. So let’s read Job 8:11-18…

Can the papyrus grow up without a marsh? Can the reeds flourish without water? 12 While it is yet green and not cut down, It withers before any other plant. 13 So are the paths of all who forget God; And the hope of the hypocrite shall perish, 14 Whose confidence shall be cut off, And whose trust is a spider's web. 15 He leans on his house, but it does not stand. He holds it fast, but it does not endure. 16 He grows green in the sun, And his branches spread out in his garden. 17His roots wrap around the rock heap, And look for a place in the stones. 18 If he is destroyed from his place, Then it will deny him, saying, 'I have not seen you.' 19 Behold, this is the joy of His way, And out of the earth others will grow.

The questions of verse 11 call for a negative answer. Just as the papyrus (“rush,” KJV) cannot grow where there is no marsh, neither can Job without the wisdom of past generations. As reeds cannot flourish without water, so Job cannot prosper, if he forsakes the learning of the ancients. If such a plant suddenly has no water, it will wither faster than grass and other plants. So it will be with Job.

Now we come to the critical statement of verse 13, “So are the paths of all who forget God; and the hope of the hypocrite shall perish.” Let’s take just a minute to deal with the second part of that verse. The King James, the NKJV, and some older translations have “hypocrite,” while most modern translations render the word as “godless.” These people are all godless, whether there is the hypocritical aspect or not. So for our purposes, we are going to focus on the fact that Bildad emphasizes the hopelessness and destruction of those who forget God. Just as the water-seeking plants of the marsh perish without water, so will those who forget God and place their confidence in anyone or anything else.

In verses 14-19 Bildad gives two further illustrations of the man who forgets God. He is like a person who trusts a spider web. What will happen to a man that leans on a spider’s web for support? He will be disappointed. Yes, the man who forgets God will be a like a green plant that seems to flourish in the sun, spreading its branches generously. But because there is no good soil, the plant wraps its roots around a pile of rocks, looking for nourishment. What will happen to that plant? When it withers and dies, it will be like the ground says, “I have never seen you.” Verse 19 seems to be spoken sarcastically, “This is the joy of his way.” Some joy. This may have overtones of the hypocrisy we alluded to in verse 13. It is destroyed, but other plants will spring out of the soil.

Bildad uses very picturesque language, but we have no trouble getting the idea -- those who forget God will perish without hope. Is that true? Who can deny it? Then is there any problem with what Bildad is saying? Bildad has the same problem as his friend Eliphaz; he concludes that Job has forgotten God, that Job is a godless hypocrite. And how does he reach that conclusion? Since Job is experiencing such terrible suffering, he must therefore be guilty of terrible sin. Everything Eliphaz and Bildad have said is rooted in that assumption. Remember what Bildad said back in verse 6, “If you were pure and upright, surely now He would awake for you and prosper your rightful dwelling place.”

IV. The Hope for Job (19-22)

Bildad wraps up by reaffirming that there is great hope for Job. Let’s read it again in verses 20-22…

20 Behold, God will not cast away the blameless, Nor will He uphold the evildoers.21 He will yet fill your mouth with laughing, And your lips with rejoicing. 22 Those who hate you will be clothed with shame, And the dwelling place of the wicked will come to nothing.

The hope he gives Job is simply a repetition of that basic principle espoused by both Eliphaz and Bildad: The righteous prosper, but the wicked do not. Here he uses different words to state the same principle from a negative viewpoint: “God will not cast away the blameless, nor will He uphold the evildoers.” The implication is, “Job, if you are blameless, the Lord will not cast you away. On the other hand, if you continue to be an evildoer, He will not uphold you.” Just so there will not be any question, he applies his principle directly to Job in verse 21. The sense is easily seen, “Job, if you will repent of your evildoing and obey God, then even now He will fill your mouth with laughter and your lips with rejoicing.” In the words of David in Ps. 51:12, Bildad tells Job that the Lord will restore the joy of His salvation.

In order to complete the fulfillment of his basic principle, Bildad then tells Job what will happen to the wicked. “Those who hate you will be clothed with shame, and the dwelling place of the wicked will come to nothing.” He assumes that those who hate Job are the wicked and that the wicked will hate a righteous man, which Job will once again be if he repents and begins to obey God.

So in the end, Bildad does extend hope to Job, but this hope is only valid, if Job will admit that he has greatly offended God and repent. The assumption is still that Job is a great sinner, as evidenced by the great afflictions that have come upon him.

Conclusion

Let’s conclude this morning by considering again this strong emphasis from Bildad. Both he and Eliphaz his friend have stated absolutely that suffering in a man’s life is due to his great sinfulness. The idea is: the greater the sin against God, the greater the suffering God brings on him in this present life. Since Job is experiencing such terrible suffering, that proves that he is a great sinner. His sin is much greater than that of his three friends, as proven by the fact that his three friends are not being afflicted like he is.

That basic principle is stated along with great truth. Is it not true that ultimately the righteous will prosper, while the wicked will not? Paul put it like this: "Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. 8. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting" (Gal. 6:7-8). So how can Bildad and Eliphaz take this basic truth of the prosperity of the righteous and the destruction of the wicked and conclude that Job is a wicked man? They do it by assuming that God will settle all accounts immediately.

At first, we might get the idea that their conclusion was true for the people in the Old Testament, that things changed only after Jesus came into the world, but that isn’t the case. Even in the Old Testament, we find that God did not always settle accounts with men immediately. In the 73^rd Psalm Asaph made this statement: “For I was envious at the foolish, when I saw the prosperity of the wicked” (73:3). Asaph’s basic assumption was like that of Eliphaz and Bildad, that the wicked should be greatly afflicted. That is why he could not understand it when the wicked prospered. That still troubles us at times, does it not. But as you go through Psalm 73, you find that Asaph was enlightened when he went into the sanctuary of God. Read 73:17, “Until I went into the sanctuary of God; then I understood their end.” In other words, God showed him that the wicked will get their proper reward in the end. By implication, it is the same with the righteous.

Can you name some Old Testament saints who suffered greatly, even though they were godly people? Consider Joseph. We read twice in the Genesis account that God was with him. Nevertheless, the Lord did not immediately deliver him from his troubles. He was in prison for years, due to no fault of his own. Eliphaz and Bildad would have said that Joseph was suffering because of his great sin. The truth is that he was suffering because of the sins of others! And what about David before he became king? Saul was chasing him around the country trying to kill him, though he was far more righteous than Saul. We might sum it up by reading Heb. 11:32-40…

And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: 33. Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, 34. Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens. 35. Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection: 36. And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: 37. They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; 38. (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth. 39. And these all, having obtained a good report through faith, received not the promise: 40. God having provided some better thing for us, that they without us should not be made perfect.

Do you get it? Why was Daniel delivered from the lion’s den, while others of God’s people were cut in two with a sword? Because that is the way God wanted it. Does it mean that those who were executed were not as righteous as Daniel? Not at all. The great equalizer is that God took them to their heavenly home in the end. Make no mistake about it -- God will reward the righteous and destroy the wicked, but that end may or may not be seen in this life.

So let us make sure that we are among the righteous, that regardless of what we suffer in this life, we will find a home with the Lord in the next. How do we do that? That’s where we leave Job and run to Jesus. There is no hope outside of the Christ who left heaven to come into this sinful world and lived a perfect life that was always pleasing to His Father. And because He was sinless and perfect, He was qualified to die as our substitute. He who had no sins of His own took upon Himself our sins. Yes, He bore the wrath of God, the punishment for our sins. Jesus said we must respond by repenting and believing. We must hate our sin, admit it to him, and long to be done with it. Of course, on our own we don’t have the power to turn from sin. But when we believe on Jesus, when we trust Him completely on the basis of what He did on the cross, then He gives us new life and enables us to live a life that pleases the Father.