Bildad’s Reasoning, and Job’s Cry for a Mediator

“Behold... I have chosen thee in the furnace of affliction.’ — Isa. xlviii. 10. “Then answered Bildad the Shuhite, and said....’Chap. viii. 1.

[He characters of the three friends of Job are shown very strikingly in their different speeches, and methods of dealing with Job. Eliphaz was possibly considered the most ‘* spiritual ’’ of the three, perhaps on account of his assurance that he was taught of God in the visions of the night, hence his being chosen to speak to Job first. He is also the one who deals plainest with him in charging him with definite transgressions.

Bildad may be described as the very ‘“‘ humble’”’ friend. He speaks the least of the three, always mildly, within a narrow scope, and generally as a gentle echo of the other two men.

Bildad had listened to all that passed between Eliphaz and Job. He had heard Job’s cry to God, “‘IfI have sinned ... why dost Thou not pardon my transgression?’ and he now proceeds to reason gently with him.

How long, Job, wilt thou speak like this? ‘‘ Doth EL Shaddai pervert justice?”’ If thou knowest not of any iniquity in thine own life, thy children must have sinned, and God has delivered them to the consequences of their sin. Thy children have been punished for their transgression (v. 2-4).

Oh, Job, if thou wouldest but seek diligently unto God, and make supplication unto El-Shaddai — the Pourer-forth of blessing. ‘‘ Jf thou wert pure and upright; surely now He would awake for thee, and make [thee] prosperous’ (v. 5, 6).

Ah, here is the sting. This terrible ‘‘ If’’, so full of torture to the soul in the crucible. The devil whispers ‘‘ Jf” all was right with God, He would deliver thee! The gentle friend that comes to succour in the time of trouble suggests Log

2 ee again, “‘ Jf all was clear with God, would He not interpose and set thee free’. The soul itself cries “‘ Jf I have sinned against Thee... why? $s

No loss of earth’s possessions, no misjudgment of friends, no physical suffering, can awaken the pain aroused by that “if”? in one who has walked with God in integrity.

Bildad had studied the teaching of the “fathers”’. Eliphaz has based his knowledge upon spirit-teaching from the other world. But Bildad would not presume to this; he is satisfied to accept the authority of antiquity. He has a great reverence for tradition. He could not venture to assume that he knew anything at all (vs. 8, 9)!

The fathers had searched out the truth, and they had settled that God prospered all who are upright, and punished all who were ungodly. Suffering was invariably the result of sin, prosperity the reward of innocence. Surely Job should bow his head and accept the teaching of authority. Was he going to presume that he knew God better than others of the former age (v. 10)?

Bildad was only an “‘ echo”’ like many others to-day. He was content to take his knowledge second hand. It looked like humility. Better and wiser men than he had said these things, and he was satisfied to accept their conclusions.

After this appeal to tradition, Bildad draws for Job a picture of the paths of those who forget God (v. 13). His illustrations are drawn from a small area; the withered grass (v. 12), the spider’s web (v. 14), the house (v. 15), the garden (v. 16), the dust (v. 1g. m.); all showing that his sphere had probably been a very circumscribed one, and his mind and vision had remained correspondingly small.

Bildad’s encouragement “Behold, God will not cast away a perfect man... He will yet fill thy mouth with laughter, aad thy lips with shouting.’’ — Chap. vit. 20, QI.

Bildad is a kind man, and in his way feels sorry for poor Job. He would like to give him a word of cheer. All that he has said about the fate of the godless is true, but if Job should be right with God after all, God will not cast him off, but will yet fill his mouth with laughter and shouting.

Hardly a suitable word for the once grave and dignified patriarch sitting as chief among his people.

Bildad’s idea of encouragement reminds us of well-intentioned friends in modern days who say, ‘“‘ Come, cheer up, we shall see you laughing and shouting ere long!”

Bildad meant it kindly, but deep soul anguish is not thus easily dismissed. His small and shallow mind is not capable of realizing the depths of a man like Job.

“* They that hate thee shall be clothed with shame’’ (v. 22) adds this would-be comforter. What? A man of the character of Job, cheered by the thought of seeing others humiliated? It might be comfort to a man of Bildad’s stamp, but to one who had walked in fellowship with God — never.

Fob’s reply to Bildad Then Job answered and said, Of a truth I know that it is so: But

how can man be just before God?”” — Chap. ix. 1, 2, m.

Bildad’s humble attitude and gentle reasoning has soothed the suffering Job, and he quietly answers him, ‘ Of a truth I know that it 1s so’’.

, All that Bildad has said about God not upholding evil-doers is quite true, and Job is willing to acknowledge it. The words of Eliphaz, however, remain in his mind, especially the question propounded by the spirit-voice, ‘‘ Shall mortal man be just before God?”’

‘* How can man be just before God?” Job now repeats. The question may not have occurred to him before. He only knew that he had walked with God in integrity of heart, and the friendship of God has been given him. In obedience to the Lord he had offered up sacrifices, but as to ‘‘ how” he was justified before Him he did not know.

From the spirit-vision given to Eliphaz we gather that it is the Adversary who suggests the ‘‘ Shall’? and the ‘‘ How”. His one object is to prevent, or to break, communion between the soul and its God. Let the intellect be occupied with the ‘* How”’, and the soul will generally fail to know the fellowship with God in experience.;

Job appears to be in the position of one who has happy and close fellowship with God, and is suddenly asked ‘‘ How?” Such a question is a severe test to a trusting heart. It has been so happy in its blessed child-like walk with God. What means this strange unbelief in the world around? Why is it being disturbed by those who want indefinable things defined? Are they not content to take the word of the Lord? Must the soul face this painful element in professed worshippers of God? Can it not be left alone to walk with its God. Must it be able to answer the “‘ How?”

It is all part of the refining fire. The very foundations are being tried. Through the testing the soul will learn how to give a reason for the hope it possesses, with meekness and fear.

Job has been thinking over this question of being ‘“‘ just before God ’’, and in answer to Bildad pours out the thoughts passing in his mind.

*“‘ How can a man be just before God?” ‘‘ If one should desire to contend with Him, he could not answer Him,” for who ever hardened himself against Him, and prospered (v. 3, 4. m.)? He is so mighty in strength that He overturns mountains; shakes the earth out of its place; commands the sun; stretches out the heavens; treads upon the sea; makes the stars; yea, He doeth marvellous things, great things past finding out (v. 5-10). This great God, so invisible, so all-powerful Who can hinder Him or say, ‘‘ What doest mnonire se (vint¥, 12).

How then could I, Job, speak to Him, or reason with Him? Though I were righteous I could not answer Him, for He is God, and Iam butaman. IfI called, and He answered me I could not believe that He had hearkened to my voice! He Who is breaking me with a tempest of trouble, multiplying my wounds — without cause it seems to me — and does not allow me time to take my breath, but fills me with bitterness

v. 14-18).

; It appears from this language that Job did not know God yet as the One who talked with him. He knew Him more in his inner consciousness as the great Holy One before Whom he walked in integrity of heart, shunning evil, and fearing Him with godly awe. Job little knew that this path of suffering was to end in a revelation of God, and a fellowship with Him richer and fuller than aught he had ever conceived of in his days of prosperity.

As Job compares himself with the omnipotent God he is brought to despair. If he considers relative strength there is no hope; if ‘“‘ judgment”, who would appoint the place of meeting for him to plead (v. 19)? If he was righteous, and said he was perfect, Jehovah would prove him perverse (v. 20. m.). No, the matter is hopeless, he cannot justify himself, he simply despises himself and his life. “‘ It is all one... I say, He destroyeth the perfect and the wicked” (v. 22).

You say Bildad, that God will not cast away a perfect man, but as I think of His omnipotence, and I see Him using His power to break me to pieces, I say it is all one. No man can be just before God if it depends upon his justification of himself. The ‘‘ perfect and the wicked stand in the same place; in fact it appears as if God mocked at the calamity of the innocent, and handed over the good of the earth to the wicked. If it is not God Who controls all these things, then who is it (v. 23, 24. m.)?

You tell me, Bildad, to ‘‘ brighten up’? (v. 27. m.), but if I try to forget my complaint and ‘‘ be of good cheer”’, I am afraid of all my sorrows, and that God will not hold me innocent (v. 28).

You tell me that if I were pure and upright He would surely work on my behalf, but what can I do? I have appealed to Him to pardon any transgression; it is labour in vain to try and wash myself. If I were to cleanse my hands with lye (v. 30 m.), He would, so to speak, plunge me into the ditch again (v. 31).

Job’s cry for a Mediator

“He is not a man, as am... that we should come together in judgment. ‘There is no umpire betwixt us.’’ — Chap. ix. 32, 33, m. Job is getting lower and lower before God. The distance

between the Creator and the finite creature that He has made is so great. Oh that there was an umpire between us, he cries, one who could “‘ lay his hand upon us both!”

The need of the human heart has always been the same. Job knew how to offer burnt-offerings unto God, and through them understood that he was accepted of Him, but in his hour of need when God appeared so far off, he longs for an umpire between Jehovah and himself, one who could plead with God for him, and speak to him from God.

When life and immortality was brought to light through the Gospel it was revealed that God had met this cry by the gift of His only begotten Son, Who became the ‘‘ one Mediator between God and man, Himself man — Christ Jesus’? and “It behoved Him in all things to be made like unto His brethren, that He might be a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people”’.

Job cries again, ‘‘ Let Him take His rod away... Then I would speak, and not fear Him; For I am not so in myself” (v. 34, 35). Iam not afraid of God in my heart, but ‘‘ while I suffer [His] terrors I am distracted’. I am so weary of my life that I must give “free course to my complaint”’, and “speak in the bitterness of my soul ’’ — I will plead with God.

Job’s appeal to God

“Do not condemn me: shew me wherefore Thou contendest with me. Is it good... that Thou shouldest oppress [and] despise the labour of Thine hands?” — Chap. x. 2, 3, m.

The words that follow may well be described as ‘‘ a prayer of the afflicted when he fainteth, and poureth out his complaint before the Lord ’’.*

Job’s pleading with God is very touching. ‘‘ Shew me wherefore Thou contendest with me,” he cries. Is it Thy good pleasure to oppress and despise Thy handiwork? Dost Thou see as man seeth (v. 4)? Art Thou judging me like these men, and searching me for some secret sin when ‘Thou Who knowest all hearts, knowest that I am not wicked (v. 5-7)?

I am in Thy hands, Lord. ‘Thou hast fashioned me, and yet Thou art destroying me. ‘“‘ Wilt Thou bring me into dust again” (v. 8,9)? Thou hast made me. Thou hast given me life. Thou hast preserved me, and yet Thou hast had all this suffering hidden in Thine heart for me (v. 11-13)!

I know Thy character enough to know, Lord, that Thou wilt not overlook any transgression in Thy children. ‘Thou wilt not acquit me of any iniquity. If Thou seest aught that is ‘‘ wicked” then it will be “‘ woe unto me”? (v. 14, 15), and Thou wilt deal severely with me. If I be righteous before Thee, Lord, I cannot “lift up my head; I am filled with ignominy”? (v.15, m.). Iffor a moment I do raise my head, Thou springest upon me as a lion hunts its prey, and again Thou showest Thy marvellous power upon me (v. 16).

Oh Lord, Thy indignation seems to increase, and “‘ host after host is against me”? (v. 17, m.). Why didst Thou let me live at my birth? IfI had died no eye would have seen me as I am now (v. 18, 19).

“* Are not my days few?’’ Wilt Thou not “‘ let me alone that I may take comfort a little, before I go to the land of darkness and of the shadow of death; a land of thick darkness, as darkness itself?’ (v. 20-22).

* Psalm 102. Head-note and margin.
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Job, Chapters xi, xii, xili, xiv.