Job 18:2
"How long until you end these speeches? Show some sense, and then we can talk.
How long until you end these speeches?
This phrase reflects the frustration of Bildad, one of Job's friends, who is responding to Job's lengthy and passionate discourses. In the context of the Book of Job, Job's friends believe that his suffering must be due to some sin he has committed, and they are growing impatient with his insistence on his innocence. This question highlights the cultural expectation of brevity and respect in discourse, especially in ancient Near Eastern societies where wisdom literature often emphasized concise and thoughtful speech. The impatience also underscores the tension between Job and his friends, who are unable to comprehend the divine purpose behind Job's suffering.

Show some sense,
Bildad's demand for Job to "show some sense" implies that he believes Job is speaking irrationally or without understanding. In the cultural and historical context, wisdom and understanding were highly valued, and Bildad is essentially accusing Job of lacking these qualities. This reflects a common theme in wisdom literature, where the wise are contrasted with the foolish. Bildad's perspective is limited, as he cannot see the larger divine narrative at play, which is a central theme in the Book of Job. This phrase also connects to the broader biblical theme of human wisdom versus divine wisdom, as seen in passages like 1 Corinthians 1:25, where God's wisdom is contrasted with human understanding.

and then we can talk.
The phrase "and then we can talk" suggests that meaningful dialogue can only occur once Job aligns his perspective with that of his friends. This reflects the cultural importance of consensus and agreement in discussions, especially in matters of theology and morality. Bildad's insistence on this condition for conversation highlights the limitations of human understanding and the challenges of grappling with divine mysteries. The Book of Job ultimately reveals that true wisdom and understanding come from God alone, as seen in Job 28:28, where the fear of the Lord is described as wisdom. This phrase also foreshadows the eventual divine intervention, where God Himself will speak and provide the ultimate resolution to the debate.

Persons / Places / Events
1. Bildad the Shuhite
One of Job's three friends who comes to comfort him but ends up criticizing him. Bildad is known for his traditional and rigid views on divine justice.

2. Job
The central figure of the Book of Job, a man of great faith who undergoes severe trials and suffering. His dialogues with his friends explore themes of suffering, justice, and faith.

3. The Dialogue
This verse is part of a larger dialogue between Job and his friends, where they debate the reasons for Job's suffering and the nature of God's justice.
Teaching Points
The Importance of Listening
Bildad's impatience reflects a failure to truly listen and understand Job's plight. As believers, we should prioritize listening over speaking, especially in times of others' suffering.

The Danger of Assumptions
Bildad assumes that Job's suffering is due to sin without understanding the full context. We must be cautious not to jump to conclusions about others' situations.

The Value of Compassionate Dialogue
True dialogue requires empathy and patience. Bildad's approach lacks compassion, reminding us to engage with others lovingly and thoughtfully.

The Role of Wisdom in Speech
Bildad's call for Job to "show some sense" ironically highlights his own lack of wisdom. We should seek God's wisdom in our conversations, especially when addressing complex issues.

The Need for Humility
Bildad's confidence in his own understanding serves as a warning against pride. Humility allows us to recognize our limitations and seek God's guidance.
Bible Study Questions
1. How does Bildad's approach to Job's suffering reflect common mistakes we might make when trying to comfort others?

2. In what ways can we ensure that our speech is guided by wisdom and compassion, as advised in James 1:19?

3. How can we apply the principle of being "quick to listen, slow to speak" in our daily interactions, especially in conflict situations?

4. What are some practical steps we can take to avoid making assumptions about others' circumstances, as Bildad did with Job?

5. How does the dialogue between Job and his friends challenge us to examine our own understanding of suffering and divine justice?
Connections to Other Scriptures
Proverbs 18:2
This verse speaks about a fool's delight in airing his own opinions rather than understanding, which parallels Bildad's approach in his dialogue with Job.

James 1:19
This New Testament verse advises believers to be quick to listen and slow to speak, contrasting Bildad's impatience and lack of understanding.

Ecclesiastes 5:2
This verse warns against being rash with words before God, highlighting the need for thoughtful speech, a lesson Bildad could have heeded.
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
Afterwards, Consider, Ere, Hunt, Intelligent, Lay, Mark, Minds, Sensible, Snares, Speak, Talk, Talking, Understanding, Wisdom
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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