Job 8:6 | KingComments | STEP | Job should listen carefully, Bildad seems to say. To awaken Job, Bildad opens his argument in questioning form with a theological truth that stands as a house ( ). It seems as if he is quoting his ancestor Abraham ( ). Of course, God does not pervert justice and the Almighty does not pervert what is right. So, Job, what happens to you is nothing but that God’s justice has its course and that the Almighty exercises His righteousness, and that is because you have sinned. In , Bildad even suggests that Job’s children are to blame for their own sins (cf. ). This reproach must be heartbreaking for the feelings of a father who has found no evidence of such wickedness in his children and who has carefully guarded their spiritual well-being ( ). It is as if Bildad says to him: ‘Your prayers have been useless. God was not willing to save your children.’ ‘By the way’, Bildad continues, ‘you yourself will do well to seek God seriously and implore the Almighty for compassion’ ( ). This is what Eliphaz has already advised Job to do ( ). Seeking God is a good advice. Who will deny it? But in this case the clear assumption in this advice is that Job himself has also sinned. The Lord Jesus speaks differently about cause and effect in response to disasters that affect people than Bildad does and perhaps we do too ( ). Apart from the fact that Job must seek God and implore the Almighty for compassion, according to Bildad Job must also become “pure and upright” ( ). Here too we hear the undertone of the accusation that Job is not. Bildad reasons from the situation of Job. Job has always pretended to be pure and upright, but that has all been hypocrisy. This can clearly be deduced from the disasters God has brought upon him. With his assessment, but above all condemnation of Job, Bildad goes against the testimony God has given of Job ( ). Man who judges only by what he perceives with his eyes ( ) always comes into conflict with God’s judgment. Bildad continues to reason and promises Job that God will certainly “rouse Himself” for his sake when he ‘repents’. By this he means that God will again become active for his benefit and will commit Himself for his good. Now it is as if God has taken His hands off Job and is not paying attention to him. But if Job shows that he has learned his lesson – but the lesson that Bildad teaches him, of course – that will change. According to Bildad’s logic, God will “restore your righteous estate”. This implies the assumption that Job’s house had become a house of wickedness. The former prosperity will return there when Job repents. His children and servants will live in peace and he will once again be rich in cattle. In fact, what he had – and Job was one of the richest people in the East ( ) – will seem small and insignificant compared to what he will receive ( ). What Bildad says will indeed be fulfilled ( ), but in a very different way than he indicates. The reasoning of Bildad is based on the idea of achievement and quid pro quo. Job will not be blessed for his integrity, nor will he be blessed for a confession of supposed evil. He will be blessed, not because he has deserved it, but because God gives it to him in grace.

‏ Job 8:6

Is God Unrighteous?

Job should listen carefully, Bildad seems to say. To awaken Job, Bildad opens his argument in questioning form with a theological truth that stands as a house (Job 8:3). It seems as if he is quoting his ancestor Abraham (Gen 18:25). Of course, God does not pervert justice and the Almighty does not pervert what is right. So, Job, what happens to you is nothing but that God’s justice has its course and that the Almighty exercises His righteousness, and that is because you have sinned.

In Job 8:4, Bildad even suggests that Job’s children are to blame for their own sins (cf. Psa 55:23). This reproach must be heartbreaking for the feelings of a father who has found no evidence of such wickedness in his children and who has carefully guarded their spiritual well-being (Job 1:5). It is as if Bildad says to him: ‘Your prayers have been useless. God was not willing to save your children.’

‘By the way’, Bildad continues, ‘you yourself will do well to seek God seriously and implore the Almighty for compassion’ (Job 8:5). This is what Eliphaz has already advised Job to do (Job 5:8). Seeking God is a good advice. Who will deny it? But in this case the clear assumption in this advice is that Job himself has also sinned. The Lord Jesus speaks differently about cause and effect in response to disasters that affect people than Bildad does and perhaps we do too (Lk 13:1-5).

Apart from the fact that Job must seek God and implore the Almighty for compassion, according to Bildad Job must also become “pure and upright” (Job 8:6). Here too we hear the undertone of the accusation that Job is not. Bildad reasons from the situation of Job. Job has always pretended to be pure and upright, but that has all been hypocrisy. This can clearly be deduced from the disasters God has brought upon him. With his assessment, but above all condemnation of Job, Bildad goes against the testimony God has given of Job (Job 1:1 ; 8 ; Job 2:3). Man who judges only by what he perceives with his eyes (1Sam 16:7) always comes into conflict with God’s judgment.

Bildad continues to reason and promises Job that God will certainly “rouse Himself” for his sake when he ‘repents’. By this he means that God will again become active for his benefit and will commit Himself for his good. Now it is as if God has taken His hands off Job and is not paying attention to him. But if Job shows that he has learned his lesson – but the lesson that Bildad teaches him, of course – that will change.

According to Bildad’s logic, God will “restore your righteous estate”. This implies the assumption that Job’s house had become a house of wickedness. The former prosperity will return there when Job repents. His children and servants will live in peace and he will once again be rich in cattle. In fact, what he had – and Job was one of the richest people in the East (Job 1:3) – will seem small and insignificant compared to what he will receive (Job 8:7).

What Bildad says will indeed be fulfilled (Job 42:12), but in a very different way than he indicates. The reasoning of Bildad is based on the idea of achievement and quid pro quo. Job will not be blessed for his integrity, nor will he be blessed for a confession of supposed evil. He will be blessed, not because he has deserved it, but because God gives it to him in grace.