Bildad and Job

While Eliphaz displayed a modesty and caution in responding to Job, Bildad will show no such restraint. Nevertheless, he will try to retain a modicum of optimism, though it is seemingly a forced optimism. The tone of Job's speech in 6-7 has poisoned the atmosphere among the friends; after Bildad speaks no one will express real hope for the conversation or for Job's future.

Bildad's general approach is to reinforce the theology of retribution: the wicked, though they may thrive for a while, will ultimately perish while the blameless will yet laugh again (8:21). Bildad seems to believe that Job will be among the righteous but he doesn't state that with unalloyed confidence. He obviously has thought about the issue of retirbution deeply, for he comes up with one of the more memorable images in the book describing the wicked: "Their confidence is gossamer; a spider's house their trust (8:14)."

8:1-7. Bildad is offended at Job's speech. Indeed, he calls Job's words "a great wind" or a "tempestuous wind (8:2)." What is meant by this is not that Job has "blown smoke," as we might say, but Job's words are like a destructive storm. Indeed, they are. In Job 7, Job skillfully reversed important affirmations of biblical faith. Bildad knows that. He is stung by Job's words against God: 'How can you,' he asks, 'accuse God of perverting justice? (8:3)" It is almost as if Bildad has confidently taken on the role of divine spokesman or press secretary; an attack on God must be fended off vigorously. So, this is Bildad's dilemma. He must cut off Job's words but he still wants to give a word of hope. He begins with a truly offensive suggestion ("If your children sinned against God, he delivered them into the power of their transgressions"--8:4. 'Only a suggestion, Job.' Right.). It has been my general experience that the more people think they are defending God, the more license they feel they have to do things that an outside observer would call offensive. After all, extremism in the defense of the divine is no vice. Hope remains for Job (v. 7), but how tainted is a hope that is coated with such vitriol?

8:8-21. Bildad continues expositing the theology of retribution. Some of his confidence in exposition arises from the fact that the theology did not originate with him. The "ancestors" and people "from bygone generations" can confirm the truth of his words (8:8). They are time-tested and true. In the inimitable words of Casey Stengel, Yankees manager of yore, when persistent reporters asked him how he knew certain things from the past were true, he said, "Well now, you can just look that up," and then would keep talking. 'Job, look it up,' Bildad urges.

But his last words contain modulated optimism. Note how the speech goes from third person ("God will not reject a blameless person," v. 20) to the second ("he will fill your mouth with laughter and your lips with shouts of joy," v. 21). Bildad's optimism must ring more than a little hollow in Jobs ears. The rift between the friends and Job is now almost complete. There is little indication in the rest of the book that they ever listen to each other again.

But that really is all right with Job. He now is playing for higher stakes and knows he must directly confront God. He will pick up where he left off in 7:11-21 in the next chapter.

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