Bildad the Shuhite was one of Job’s three friends who came to comfort him during his suffering as described in the Book of Job in the Bible. Bildad delivers three speeches throughout the book, all communicating a similar message – that Job must have sinned against God and should repent in order to be restored.
In his first speech (Job 8), Bildad argues that Job’s children must have sinned against God and received their due punishment. He states that if Job were truly righteous and innocent, God would not have caused such calamity to fall upon him. Bildad urges Job to plead with God for mercy and promises that if Job repents, God will restore his fortunes.
“If you will seek God and plead with the Almighty for mercy, if you are pure and upright, even now he will rouse himself on your behalf and restore you to your prosperous state” (Job 8:5-6). Bildad believes that God, by his justice, rewards the good and punishes the wicked. Therefore, he exhorts Job to admit any hidden sins, put away iniquity, and pray for forgiveness so that he may be healed and blessed once more.
In his second speech (Job 18), Bildad accuses Job of arrogance and ignorance. He argues that the wicked, like Job, suffer terrible punishments from God including loss of light, memory, and strength. “The lamp of a wicked man is snuffed out; the flame of his fire stops burning…His memory perishes from the earth, and he has no name in the street” (Job 18:5-6,17). Bildad insists that Job’s claim of innocence is foolishness and that God would not have brought such suffering upon him had he not sinned.
Bildad’s third speech (Job 25) is much shorter but delivers a similar message. He declares the majesty and power of God in contrast to the lowliness of man. “How then can a mortal be righteous before God? How can one born of woman be pure?” (Job 25:4). The implication is clear – Job, being a mere mortal, cannot possibly be righteous and pure before the holy God. His suffering must be due to some hidden sin for which he ought to repent.
Thus, the primary message Bildad conveys to Job is that he should confess and repent of whatever sins he or his family have committed to prompt God’s severe chastisement. Bildad sees adversity as irrefutable evidence of wrongdoing and argues from the principle that God always rewards good and punishes evil without exception. As one who esteems himself wise and righteous (Job 32:1), Bildad cannot comprehend how a just God would allow suffering upon the innocent. He presumes Job is harbouring some secret iniquity for which he needs to atone.
Bildad’s perspective represents the classic Jewish understanding that all suffering results directly from personal sin. He sees God as exacting perfect justice in every circumstance. However, Bildad lacks empathy for Job and makes assumptions about hidden sins rather than considering his grievous losses. His simplistic view of divine retribution fails to account for God’s sovereignty and grand plan, which often transcend human logic.
In the end, God vindicates Job, rebuking his friends for “not speaking of me what is right” (Job 42:7). Job confesses not secret sins but his lack of understanding God’s power and wisdom in governing the universe. This humbles Job while Bildad remains committed to his limited dogma. By including Bildad’s viewpoint, the Book of Job invites contemplation of deep questions about suffering and encourages faith in God despite our inability to fully grasp His ways.
Bildad’s Background
Before analyzing Bildad’s message, it is helpful to understand his background and perspective:
- He was a “Shuhite” from an unknown tribe of people called “Shuah” (Job 2:11).
- Along with Eliphaz the Temanite and Zophar the Naamathite, Bildad comes to comfort Job in his suffering.
- The three friends are not Israelites but likely Gentiles from places near Edom and northern Arabia.
- As indicated in Job 32:1, Bildad was old and considered himself wise and knowledgeable.
- Bildad adheres to traditional Jewish wisdom teachings that suffering results from sin and righteousness from God’s favor.
- He retains certainty in this simple moral paradigm and seems unaware of other biblical examples where the righteous suffered (e.g. Joseph).
Keeping Bildad’s background in mind helps explain his confident assertion of traditional wisdom to one undergoing crisis. He means well in calling Job to repentance but lacks empathy and nuance in applying this wisdom.
Accusations of Sin
Central to Bildad’s message is accusing Job of hypocrisy and hidden sin to explain his suffering:
- He insinuates Job’s children died for their own transgressions (Job 8:4).
- Bildad asserts disaster does not arise from nothing but as punishment for sin (Job 8:2-3).
- He urges Job to plead with God for forgiveness to relieve his suffering (Job 8:5-6).
- Bildad equates Job’s condition with the wicked who suffer for their sins (Job 18:5-21).
- He argues no mere mortal can be righteous before God (Job 25:4-6).
Though Job repeatedly asserts his innocence, Bildad refuses to even consider that one could suffer apart from direct causation of personal sin. His suspicion of unknown wrongdoing in Job’s life blinds Bildad from offering true comfort.
Flawed Theology
Bildad’s message reflects a flawed, simplistic theology of divine retribution:
- He portrays God’s justice like a precise mathematical equation – suffering automatically equals sin.
- Bildad admits no exceptions to this rule, even for one described as righteous and blameless like Job (Job 1:1).
- His theology implies man’s behavior obligates God to respond predictably, lacking divine freedom.
- He allows no room for God’s higher ways and wisdom beyond human ability to discern (Isaiah 55:8-9).
- Bildad discounts the possibility of suffering for purposes other than punishment of sin.
Such rigid dogma may have fit his limited experience but could not account for Job’s crisis. Clinging to this flawed theology required Bildad to accuse Job rather than comfort him.
Call to Repentance
Based on his presumption of Job’s guilt, Bildad primarily calls Job to repentance and prayer for mercy:
- He exhorts Job to plead with God for forgiveness (Job 8:5).
- Bildad urges Job to seek God early and make supplication to the Almighty (Job 8:5).
- If Job will repent, Bildad promises God will restore his fortunes (Job 8:6-7).
- Bildad compares Job’s situation to the wicked under God’s wrath (Job 18).
- He emphasizes God’s majesty versus human impurity as reason for repentance (Job 25:4-6).
Sadly, Bildad’s callous call for repentance only piled guilt upon Job’s intense suffering. He failed to account for scenarios where adversity falls for reasons other than personal sin.
Limits on Human Wisdom
Bildad’s simplistic application of wisdom reveals inherent human limits:
- He lacks empathy and imagination to consider alternatives beyond his worldview.
- Bildad cannot conceive of God operating outside rigid moral laws as he perceives them.
- His confidence in human wisdom blinds him to deeper divine mysteries.
- Bildad fails to grasp God’s sovereignty and grand plan superseding human circumstances.
- He does not account for God possibly using suffering at times to test faith or prove righteousness rather than punish sin.
Bildad’s character represents approaching life’s complexities with an inadequate toolbox of simplistic formulas. The Book of Job provides a cautionary tale against pride in human wisdom apart from deeper knowledge of God’s character and ways.
Interaction with Job
Bildad’s speeches invoke increasing frustration and rebuke from Job:
- Job responds with biting sarcasm to the accusation his children’s deaths proved their sin (Job 8:8-10).
- Job argues that God destroys both the blameless and wicked (Job 9:22-24).
- He asks how man can be righteous before God as Bildad declares (Job 9:2).
- Job rebukes Bildad for speaking improperly of God with no wisdom or power to help (Job 26:2-4).
Job rightly discerns that Bildad “smears over” understanding by misapplying simplistic answers to complex suffering (Job 6:24-25). Bildad’s reliance on hollow platitudes failed to account for Job’s excruciating experience.
Conclusion
Bildad the Shuhite provides an example of how not to counsel those undergoing suffering:
- He lacked empathy, speaking dogmatically rather than comforting.
- Bildad relied on simplistic formulas unable to account for new data.
- Rather than humbly seeking to understand, he judgingly accused Job of hidden sin.
- His flawed theology could not conceive of moral nuance in God’s ways.
- Bildad clung to human wisdom that proved inadequate to explain Job’s dilemma.
The Book of Job uses characters like Bildad to warn against pride and limited perspectives when faced with complex questions of suffering and justice. Instead, God calls people like Job to faith amidst life’s enigmas based on trust in God’s higher wisdom and righteousness.