Bildad here shoots his arrows, even bitter words, against poor Job, little thinking that, though he was a wise and good man, in this instance he was serving Satan's design in adding to Job's affliction.

I.He charges him with idle endless talk, as Eliphaz had done (Job 15:2, Job 15:3): How long will it be ere you make an end of words? Job 18:2. Here he reflects, not only upon Job himself, but either upon all the managers of the conference (thinking perhaps that Eliphaz and Zophar did not speak so closely to the purpose as they might have done) or upon some that were present, who possibly took part with Job, and put in a word now and then in his favour, though it be not recorded. Bildad was weary of hearing others speak, and impatient till it came to his turn, which cannot be observed to any man's praise, for we ought to be swift to hear and slow to speak. It is common for contenders to monopolize the reputation of wisdom, and then to insist upon it as their privilege to be dictators. How unbecoming this conduct is in others every one can see; but few that are guilty of it can see it in themselves. Time was when Job had the last word in all debates (Job 29:22): After my words they spoke not again. Then he was in power and prosperity; but now that he was impoverished and brought low he could scarcely be allowed to speak at all, and every thing he said was as much vilified as formerly it had been magnified. Wisdom therefore (as the world goes) is good with an inheritance (Ecc 7:11); for the poor man's wisdom is despised, and, because he is poor, his words are not heard, Ecc 9:16.

II.With a regardlessness of what was said to him, intimated in that, Mark, and afterwards we will speak. And it is to no purpose to speak, though what is said be ever so much to the purpose, if those to whom it is addressed will not mark and observe it. Let the ear be opened to hear as the learned, and then the tongues of the learned will do good service (Isa 50:4) and not otherwise. It is an encouragement to those that speak of the things of God to see the hearers attentive.

III.With a haughty contempt and disdain of his friends and of that which they offered (Job 18:3): Wherefore are we counted as beasts? This was invidious. Job had indeed called them mockers, had represented them both as unwise and as unkind, wanting both in the reason and tenderness of men, but he did not count them beasts; yet Bildad so represents the matter, 1. Because his high spirit resented what Job had said as if it had been the greatest affront imaginable. Proud men are apt to think themselves slighted more than really they are. 2. Because his hot spirit was willing to find a pretence to be hard upon Job. Those that incline to be severe upon others will have it thought that others have first been so upon them.

IV.With outrageous passion: He teareth himself in his anger, Job 18:4. Herein he seems to reflect upon what Job had said (Job 13:14): Wherefore did I take my flesh in my teeth? "It is thy own fault," says Bildad. Or he reflected upon what he said Job 16:9, where he seemed to charge it upon God, or, as some think, upon Eliphaz: He teareth me in his wrath. "No," says Bildad; "thou alone shalt bear it." He teareth himself in his anger. Note, Anger is a sin that is its own punishment. Fretful passionate people tear and torment themselves. He teareth his soul (so the word is); every sin wounds the soul, tears that, wrongs that (Pro 8:36), unbridled passion particularly.

V.With a proud and arrogant expectation to give law even to Providence itself: "Shall the earth be forsaken for thee? Surely not; there is no reason for that, that the course of nature should be changed and the settled rules of government violated to gratify the humour of one man. Job, dost thou think the world cannot stand without thee; but that, if thou art ruined, all the world is ruined and forsaken with thee?" Some make it a reproof of Job's justification of himself, falsely insinuating that either Job was a wicked man or we must deny a Providence and suppose that God has forsaken the earth and the rock of ages is removed. It is rather a just reproof of his passionate complaints. When we quarrel with the events of Providence we forget that, whatever befals us, it is, 1. According to the eternal purpose and counsel of God. 2. According to the written word. Thus it is written that in the world we must have tribulation, that, since we sin daily, we must expect to smart for it; and, 3. According to the usual way and custom, the track of Providence, nothing but what is common to men; and to expect that God's counsels should change, his method alter, and his word fail, to please us, is as absurd and unreasonable as to think the earth should be forsaken for us and the rock removed out of its place.

Yea, the light of the wicked shall be put out,.... Or "nevertheless" (m); notwithstanding all this disregard and inattention to us, and contempt of us, and all the rage, and wrath, and pride, and haughtiness discovered, as if the laws of nature, and stated methods of Providence, must all give way to justify a man in such circumstances as show him to be wicked; this will certainly be his case, his "light shall be put out"; meaning not the light of his eyes, or his corporeal light, which sometimes has been the case of wicked men, as was of the Sodomites, since this, through accident, or old age, is common to good and bad then; but rather moral light, the light of nature, with which every man is enlightened that comes into the world; by which he can discern things natural and civil, and in some degree things moral and religious, though in a very dim manner; and which, when it is abused, may be taken away, and men be given up to judicial blindness, and to a reprobate mind, a mind void of sense and judgment. Cocceius thinks light of doctrine may be intended, speculative and notional light and knowledge of divine things, as of God, and his perfections, which may be more clearly discerned by revelation than by the light of nature; and of Christ, his person, offices, and grace; and of the Gospel, and each of the doctrines of it, which men may be enlightened into, and yet be wicked men, as Balsam, and others; which knowledge may be lost, and light put out, as in the man that had but one talent, and neglected it, and in the idle shepherd, Mat 25:29; to which may be added the light of joy, or a flash of natural affections that sometimes is to be observed in hypocritical persons, or notional professors, which in time is lost, and comes to nothing, as in Herod and the stony ground hearers, Mar 6:20; but as for the true spiritual light, and experimental knowledge, that can never be lost or put out, but shines more and more unto the perfect day: but it seems best by "light" here to understand outward prosperity, for as darkness is often put for adversity, so light for prosperity in civil things, see Est 8:16; but then, though this in wicked men is often put out, and they are reduced to distressed circumstances, yet not always; and it sometimes is the case of good men, and was the case of Job, which Bildad had his eye upon, see Job 29:2;

and the spark of his fire shall not shine; all his carnal reasonings, the effects of the light of nature, and all his schemes, especially religious ones built upon them, shall all come to nothing, and be of no effect or use unto him, see Isa 50:11; or the sense is, that he shall be reduced to so low a condition in things civil, that he shall have no light nor heat, nor joy and comfort, in this sense; no, not so much as a spark of outward happiness shall be left him.

(m) "attamen, nihilominus", Cocceius, Schultens; so the Targum.

Rather, turning to Job, "thou that tearest thyself in anger" (Job 5:2).

be forsaken?--become desolate. He alludes here to Job's words as to the "rock," crumbling away (Job 14:18-19); but in a different application. He says bitterly "for thee." Wert thou not punished as thou art, and as thou art unwilling to bear, the eternal order of the universe would be disturbed and the earth become desolate through unavenged wickedness [UMBREIT]. Bildad takes it for granted Job is a great sinner (Job 8:3-6; Isa 24:5-6). "Shall that which stands fast as a rock be removed for your special accommodation?"