American King James Version - AKJV - 1999
Job 8
2
How long will you speak these things? and how long shall the words of your mouth be like a strong wind?
Reference
4
If your children have sinned against him, and he have cast them away for their transgression;
Reference
Sin
Job 1:5
6
If you were pure and upright; surely now he would awake for you, and make the habitation of your righteousness prosperous.
Reference
Parallel theme
Isaiah 51:9
Job 5:24
Proverbs 15:8
Psalm 7:6
Isaiah 1:15
Psalm 44:23
Job 1:8
1 Timothy 2:8
Righteousness
Isaiah 3:10
Job 16:17
8
For inquire, I pray you, of the former age, and prepare yourself to the search of their fathers:
Reference
9
(For we are but of yesterday, and know nothing, because our days on earth are a shadow:)
Reference
Parallel theme
1 Chronicles 29:15
Psalm 144:4
Job 14:2
Psalm 102:11
Job 7:6
Genesis 47:9
Psalm 39:5
Psalm 90:4
10
Shall not they teach you, and tell you, and utter words out of their heart?
Reference
Parallel theme
Proverbs 18:15
11
Can the rush grow up without mire? can the flag grow without water?
12
Whilst it is yet in his greenness, and not cut down, it wither before any other herb.
Reference
Parallel theme
Jeremiah 17:6
14
Whose hope shall be cut off, and whose trust shall be a spider's web.
15
He shall lean on his house, but it shall not stand: he shall hold it fast, but it shall not endure.
Reference
Parallel theme
Job 27:18
16
He is green before the sun, and his branch shoots forth in his garden.
Reference
Parallel theme
Psalm 80:11
17
His roots are wrapped about the heap, and sees the place of stones.
Summary of Job 8
Job Chapter 8 introduces Bildad the Shuhite as the second of Job's three friends to speak. Bildad responds to Job's intense complaints by defending the idea that God is completely just. His argument is more direct than Eliphaz's and places even greater emphasis on the traditional belief that a person's circumstances reveal his moral condition.
Bildad begins by criticizing Job's speech. He compares Job's words to a powerful wind, suggesting that Job is speaking emotionally without addressing the real issue. Bildad then asks a fundamental question: Could God possibly pervert justice?
For Bildad, the answer is obviously no.
Because God is just, Bildad believes that everything happening to Job must somehow be consistent with divine justice. This leads him to make a particularly painful statement concerning Job's children. He suggests that if they sinned against God, their destruction was the consequence of their wrongdoing.
The reader knows that this explanation is incorrect. The opening chapters of Job make clear that the deaths of Job's children were not presented as punishment for their sins. Bildad, however, does not have access to that information.
Bildad then tells Job what he believes he should do: seek God and ask Him for mercy. If Job is truly pure and upright, Bildad argues, God will respond by restoring him.
This reveals the basic structure of Bildad's thinking:
If Job is righteous, God will bless him. If Job is suffering, something must be wrong. If Job returns to God, his prosperity can be restored.
Bildad even predicts that Job's future could become greater than his past. The beginning of Job's restoration might appear small, but eventually his household and prosperity could become great again.
This sounds encouraging on the surface, but it contains an accusation.
Bildad is effectively telling Job that his current condition is evidence that something about his relationship with God is not right.
Bildad then appeals to the wisdom of previous generations. He tells Job to ask the ancestors and learn from what earlier generations discovered. People of the present age have short lives and limited knowledge, so they should rely on the wisdom handed down from those who came before them.
This is a very important feature of the chapter because Bildad is not presenting his argument as merely personal opinion. He believes he is defending the accumulated wisdom of generations.
He then gives several illustrations from nature.
First, he refers to papyrus and reeds. These plants need water to survive. If the water disappears, they wither quickly. Bildad uses this as a picture of people who forget God. Their apparent prosperity may look healthy for a time, but without the proper foundation it will eventually collapse.
Next, he compares false confidence to a spider's web. A spider's web may look carefully constructed, but it cannot support the weight of a person. Likewise, Bildad argues, the security of a wicked person may appear impressive but will collapse when tested.
He then describes a green plant with strong roots. For a time, the plant flourishes and appears firmly established. Its roots spread deeply through the soil, giving the impression that it will remain there permanently.
But eventually the plant is removed.
When that happens, Bildad says, the place almost seems to deny that the plant ever existed.
This becomes another illustration of the temporary nature of wicked prosperity.
The chapter ends with Bildad stating his central principle directly: God does not reject the blameless, and He does not support evildoers. Therefore, he believes that Job's situation must ultimately be explained by Job's moral condition.
Bildad then gives Job a hopeful prediction. He says that God can eventually fill Job's mouth with laughter and his lips with joy, while those who oppose him will be covered with shame.
There is an important irony here.
Bildad is trying to encourage Job by telling him that God can restore him. But the foundation of his encouragement is the assumption that Job must somehow deserve his suffering.
The reader knows that this assumption is wrong.
This makes Job Chapter 8 especially important for understanding the larger argument of the book. Eliphaz and Bildad both defend God's justice, but they do so by relying on a relatively simple principle: righteousness produces blessing, while wickedness produces suffering.
That principle contains some truth. Scripture repeatedly teaches that actions have consequences and that God cares about justice. But the book of Job demonstrates that this principle cannot explain every individual situation.
Job is the test case.
He has suffered enormously, but the reader has already been told that Job was a blameless and upright man. His suffering is therefore not evidence that he secretly lived a wicked life.
Bildad does not know this.
His argument also reveals a common human tendency: when something terrible happens, people often want a simple explanation. If suffering is always caused by wrongdoing, then the world seems predictable. People can protect themselves by simply doing what is right.
But Job's experience challenges that sense of security.
A person can do what is right and still experience terrible suffering.
This is one of the deepest questions in the book.
Bildad's appeal to tradition is also significant. He believes that the wisdom of previous generations is sufficient to explain Job's situation. Job, however, is beginning to discover that inherited wisdom cannot easily explain what he is experiencing.
The imagery of plants, water, roots, spider webs, and tents reflects the ancient world in which Job's story is set. Agriculture was essential to survival, and the health of plants depended upon reliable water. A strong root system represented stability, while a damaged plant represented sudden collapse. A tent represented a person's household and possessions, so the destruction of a tent symbolized the loss of security.
The historical date of Job remains uncertain. Its setting is commonly associated with an ancient patriarchal or wisdom-literature environment, although scholars debate when the book itself was composed.
One of the most important lessons from this chapter is that a correct belief about God can still be applied incorrectly to a person's situation.
Bildad is right that God is just.
He is right that people should seek God.
He is right that human prosperity is temporary.
He is right that wickedness ultimately cannot stand forever.
But he is wrong to conclude that Job's suffering proves Job has been wicked.
That distinction becomes increasingly important as the dialogue continues.
Job Chapter 8 therefore strengthens the central conflict between Job and his friends. Bildad believes that God's justice can be clearly read from a person's circumstances. Job knows that his own experience does not fit that formula. The question is no longer simply why Job is suffering; it is whether human beings can accurately determine God's reasons for allowing a particular person to suffer.
Bildad begins by criticizing Job's speech. He compares Job's words to a powerful wind, suggesting that Job is speaking emotionally without addressing the real issue. Bildad then asks a fundamental question: Could God possibly pervert justice?
For Bildad, the answer is obviously no.
Because God is just, Bildad believes that everything happening to Job must somehow be consistent with divine justice. This leads him to make a particularly painful statement concerning Job's children. He suggests that if they sinned against God, their destruction was the consequence of their wrongdoing.
The reader knows that this explanation is incorrect. The opening chapters of Job make clear that the deaths of Job's children were not presented as punishment for their sins. Bildad, however, does not have access to that information.
Bildad then tells Job what he believes he should do: seek God and ask Him for mercy. If Job is truly pure and upright, Bildad argues, God will respond by restoring him.
This reveals the basic structure of Bildad's thinking:
If Job is righteous, God will bless him. If Job is suffering, something must be wrong. If Job returns to God, his prosperity can be restored.
Bildad even predicts that Job's future could become greater than his past. The beginning of Job's restoration might appear small, but eventually his household and prosperity could become great again.
This sounds encouraging on the surface, but it contains an accusation.
Bildad is effectively telling Job that his current condition is evidence that something about his relationship with God is not right.
Bildad then appeals to the wisdom of previous generations. He tells Job to ask the ancestors and learn from what earlier generations discovered. People of the present age have short lives and limited knowledge, so they should rely on the wisdom handed down from those who came before them.
This is a very important feature of the chapter because Bildad is not presenting his argument as merely personal opinion. He believes he is defending the accumulated wisdom of generations.
He then gives several illustrations from nature.
First, he refers to papyrus and reeds. These plants need water to survive. If the water disappears, they wither quickly. Bildad uses this as a picture of people who forget God. Their apparent prosperity may look healthy for a time, but without the proper foundation it will eventually collapse.
Next, he compares false confidence to a spider's web. A spider's web may look carefully constructed, but it cannot support the weight of a person. Likewise, Bildad argues, the security of a wicked person may appear impressive but will collapse when tested.
He then describes a green plant with strong roots. For a time, the plant flourishes and appears firmly established. Its roots spread deeply through the soil, giving the impression that it will remain there permanently.
But eventually the plant is removed.
When that happens, Bildad says, the place almost seems to deny that the plant ever existed.
This becomes another illustration of the temporary nature of wicked prosperity.
The chapter ends with Bildad stating his central principle directly: God does not reject the blameless, and He does not support evildoers. Therefore, he believes that Job's situation must ultimately be explained by Job's moral condition.
Bildad then gives Job a hopeful prediction. He says that God can eventually fill Job's mouth with laughter and his lips with joy, while those who oppose him will be covered with shame.
There is an important irony here.
Bildad is trying to encourage Job by telling him that God can restore him. But the foundation of his encouragement is the assumption that Job must somehow deserve his suffering.
The reader knows that this assumption is wrong.
This makes Job Chapter 8 especially important for understanding the larger argument of the book. Eliphaz and Bildad both defend God's justice, but they do so by relying on a relatively simple principle: righteousness produces blessing, while wickedness produces suffering.
That principle contains some truth. Scripture repeatedly teaches that actions have consequences and that God cares about justice. But the book of Job demonstrates that this principle cannot explain every individual situation.
Job is the test case.
He has suffered enormously, but the reader has already been told that Job was a blameless and upright man. His suffering is therefore not evidence that he secretly lived a wicked life.
Bildad does not know this.
His argument also reveals a common human tendency: when something terrible happens, people often want a simple explanation. If suffering is always caused by wrongdoing, then the world seems predictable. People can protect themselves by simply doing what is right.
But Job's experience challenges that sense of security.
A person can do what is right and still experience terrible suffering.
This is one of the deepest questions in the book.
Bildad's appeal to tradition is also significant. He believes that the wisdom of previous generations is sufficient to explain Job's situation. Job, however, is beginning to discover that inherited wisdom cannot easily explain what he is experiencing.
The imagery of plants, water, roots, spider webs, and tents reflects the ancient world in which Job's story is set. Agriculture was essential to survival, and the health of plants depended upon reliable water. A strong root system represented stability, while a damaged plant represented sudden collapse. A tent represented a person's household and possessions, so the destruction of a tent symbolized the loss of security.
The historical date of Job remains uncertain. Its setting is commonly associated with an ancient patriarchal or wisdom-literature environment, although scholars debate when the book itself was composed.
One of the most important lessons from this chapter is that a correct belief about God can still be applied incorrectly to a person's situation.
Bildad is right that God is just.
He is right that people should seek God.
He is right that human prosperity is temporary.
He is right that wickedness ultimately cannot stand forever.
But he is wrong to conclude that Job's suffering proves Job has been wicked.
That distinction becomes increasingly important as the dialogue continues.
Job Chapter 8 therefore strengthens the central conflict between Job and his friends. Bildad believes that God's justice can be clearly read from a person's circumstances. Job knows that his own experience does not fit that formula. The question is no longer simply why Job is suffering; it is whether human beings can accurately determine God's reasons for allowing a particular person to suffer.