Job 18:1
Then Bildad the Shuhite replied:
Then
The word "Then" serves as a transitional marker, indicating a continuation of the dialogue between Job and his friends. In the context of the Book of Job, this word signifies a shift in the conversation, highlighting the ongoing nature of the discourse. It suggests a sequence of events, where Bildad is responding to Job's previous speech. This transition is crucial in understanding the flow of the narrative and the structure of the dialogues, which are central to the book's exploration of suffering and divine justice.

Bildad
Bildad is one of Job's three friends who come to comfort him in his time of suffering. His name, possibly derived from a Semitic root meaning "Bel has loved," suggests a cultural and religious background that is distinct from Job's. Bildad's role in the narrative is to present a traditional perspective on suffering and divine retribution. His speeches often emphasize the justice of God and the idea that suffering is a result of sin. Understanding Bildad's character and his theological stance is essential for interpreting his arguments and the broader themes of the book.

the Shuhite
The designation "the Shuhite" identifies Bildad's ethnic or tribal affiliation. The Shuhites are believed to be descendants of Shuah, a son of Abraham and Keturah, as mentioned in Genesis 25:2. This connection places Bildad within the broader context of the ancient Near Eastern world, suggesting a shared cultural and religious heritage with other characters in the narrative. The mention of his origin provides insight into the diverse backgrounds of Job's friends and the various perspectives they bring to the discussion of Job's suffering.

replied
The word "replied" indicates that Bildad is responding to Job's previous statements. This response is part of the cyclical pattern of speeches in the Book of Job, where each friend takes turns addressing Job's lamentations and assertions. The act of replying underscores the dialogical nature of the text, which is structured as a series of debates or arguments. Bildad's reply is an attempt to counter Job's claims and to offer his own understanding of the situation, rooted in the belief that suffering is a consequence of wrongdoing. This exchange of ideas is central to the book's exploration of theodicy and the human experience of suffering.

Persons / Places / Events
1. Bildad the Shuhite
One of Job's three friends who come to comfort him during his suffering. Bildad is known for his traditional and somewhat harsh perspective on Job's plight, often emphasizing the justice of God and the retribution for sin.

2. Job
The central figure of the Book of Job, a man described as blameless and upright, who faces immense suffering and loss. His account is a profound exploration of faith, suffering, and divine justice.

3. The Dialogue
This verse marks the beginning of Bildad's second speech to Job. The dialogues between Job and his friends form the core of the book, exploring themes of suffering, justice, and the nature of God.
Teaching Points
Understanding Traditional Wisdom
Bildad represents a traditional view of wisdom that equates suffering with punishment for sin. While this perspective is part of biblical teaching, it is not the whole picture. We must be cautious in applying this view to others' suffering.

The Complexity of Suffering
The Book of Job challenges simplistic explanations for suffering. As believers, we should seek to understand the complexity of human suffering and avoid quick judgments.

The Role of Friends in Suffering
Bildad's approach to Job's suffering teaches us about the importance of empathy and sensitivity when supporting others. Our words can either comfort or wound those who are hurting.

The Nature of God’s Justice
Bildad's speeches prompt us to reflect on the nature of God's justice. While God is just, His ways and thoughts are higher than ours, and His justice may not always align with human expectations.

Faith Amidst Trials
Job's account encourages us to maintain faith and integrity even when we do not understand our circumstances. Trusting in God's character is crucial during times of trial.
Bible Study Questions
1. How does Bildad's perspective on suffering and justice compare to other biblical teachings on these topics?

2. In what ways can we ensure that our attempts to comfort others are compassionate and not judgmental, as seen in Bildad's approach?

3. How does the dialogue between Job and his friends challenge or affirm your understanding of God's justice?

4. What lessons can we learn from Job's response to his friends about maintaining faith during difficult times?

5. How can we apply the lessons from Bildad's speeches to our own lives, particularly in how we view and respond to the suffering of others?
Connections to Other Scriptures
Job 8
Bildad's first speech, where he initially responds to Job's lament. This earlier chapter provides context for Bildad's perspective and his belief in the traditional doctrine of retribution.

Proverbs 11:21
This verse speaks to the idea of divine justice and the fate of the wicked, a theme that Bildad emphasizes in his speeches to Job.

Ecclesiastes 7:20
This verse acknowledges the universality of sin, which contrasts with Bildad's implication that suffering is always a direct result of personal sin.
Renewed Rebukes and WarningsE. Johnson Job 18:1-21
The Danger of Denouncing WickednessJoseph Parker, D. D.Job 18:1-21
The Second Discourse of BildadHomilistJob 18:1-21
People
Bildad, Job
Places
Uz
Topics
Answereth, Bildad, Replied, Responded, Shuhite
Dictionary of Bible Themes
Job 17:16

     5323   gate

Job 17:13-16

     5737   sisters

Library
Whether the Fire of Hell is Beneath the Earth?
Objection 1: It would seem that this fire is not beneath the earth. For it is said of the damned (Job 18:18), "And God shall remove him out of the globe [Douay: 'world']." Therefore the fire whereby the damned will be punished is not beneath the earth but outside the globe. Objection 2: Further, nothing violent or accidental can be everlasting. But this fire will be in hell for ever. Therefore it will be there, not by force but naturally. Now fire cannot be under the earth save by violence. Therefore
Saint Thomas Aquinas—Summa Theologica

Whether the Devil is the Head of all the Wicked?
Objection 1: It would seem that the devil is not the head of the wicked. For it belongs to the head to diffuse sense and movement into the members, as a gloss says, on Eph. 1:22, "And made Him head," etc. But the devil has no power of spreading the evil of sin, which proceeds from the will of the sinner. Therefore the devil cannot be called the head of the wicked. Objection 2: Further, by every sin a man is made evil. But not every sin is from the devil; and this is plain as regards the demons, who
Saint Thomas Aquinas—Summa Theologica

The Difference Between the Two Testaments.
1. Five points of difference between the Old and the New Testaments. These belong to the mode of administration rather than the substance. First difference. In the Old Testament the heavenly inheritance is exhibited under temporal blessings; in the New, aids of this description are not employed. 2. Proof of this first difference from the simile of an heir in pupillarity, as in Gal. 4:1. 3. This the reason why the Patriarchs, under the Law, set a higher value on this life and the blessings of it,
John Calvin—The Institutes of the Christian Religion

Whether the Fire of Hell is of the Same Species as Ours?
Objection 1: It would seem that this fire is not of the same species as the corporeal fire which we see. For Augustine says (De Civ. Dei xx, 16): "In my opinion no man knows of what kind is the everlasting fire, unless the Spirit of God has revealed it to anyone." But all or nearly all know the nature of this fire of ours. Therefore that fire is not of the same species as this. Objection 2: Further, Gregory commenting on Job 10:26, "A fire that is not kindled shall devour him," says (Moral. xv):
Saint Thomas Aquinas—Summa Theologica

The Desire of the Righteous Granted;
OR, A DISCOURSE OF THE RIGHTEOUS MAN'S DESIRES. ADVERTISEMENT BY THE EDITOR As the tree is known by its fruit, so is the state of a man's heart known by his desires. The desires of the righteous are the touchstone or standard of Christian sincerity--the evidence of the new birth--the spiritual barometer of faith and grace--and the springs of obedience. Christ and him crucified is the ground of all our hopes--the foundation upon which all our desires after God and holiness are built--and the root
John Bunyan—The Works of John Bunyan Volumes 1-3

A Few Sighs from Hell;
or, The Groans of the Damned Soul: or, An Exposition of those Words in the Sixteenth of Luke, Concerning the Rich Man and the Beggar WHEREIN IS DISCOVERED THE LAMENTABLE STATE OF THE DAMNED; THEIR CRIES, THEIR DESIRES IN THEIR DISTRESSES, WITH THE DETERMINATION OF GOD UPON THEM. A GOOD WARNING WORD TO SINNERS, BOTH OLD AND YOUNG, TO TAKE INTO CONSIDERATION BETIMES, AND TO SEEK, BY FAITH IN JESUS CHRIST, TO AVOID, LEST THEY COME INTO THE SAME PLACE OF TORMENT. Also, a Brief Discourse touching the
John Bunyan—The Works of John Bunyan Volumes 1-3

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be
John Edgar McFadyen—Introduction to the Old Testament

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