1 Then Bildad the Shuhite made answer and said,
Hesychius of Jerusalem · AD 450 It seems that Bildad ignores Job when he draws his resolutions, or when the logic of his words comes to him or when the power of his words comes to him, and where his will leads him, because the fighter "continues" to fight. The more Job sees his enemies increase, the more he grows strong against them.
Gregory the Dialogist · AD 604 Then answered Bildad the Shuhite, and said, Unto what end will ye cast abroad words? understand first, and so let us speak.
Thomas Aquinas · AD 1274 Since Baldath of Shuah could not understand what blessed Job meant with his intellect, he thought that what he himself did not understand was spoken without basis even by the speaker, and so in the beginning of his answer he says, "To what end will you just toss out words?" Here he blames Job for three things: first, the ineffectual character of his speech, as though the words…
2 How long will it be before you have done talking? Get wisdom, and then we will say what is in our minds.
3 Why do we seem as beasts in your eyes, and as completely without knowledge?
Julian of Eclanum · AD 455 "Why are we considered to be as cattle?" After taking away from us the right to speak, you now claim that it is only reserved to you, if you are wise.
Gregory the Dialogist · AD 604 Wherefore are we counted as beasts, and reputed as vile in your sight? It is natural to the human mind to suppose that the thing that it does is done to itself.
Thomas Aquinas · AD 1274 Then he blames him for presumption since he had not deemed them to be wise when he had said, "I will find no wise man among you." (17:10) So to answer this he then says, "Why have you taken us to be asses and deprecate us in your presence?" For the man who lacks wisdom seems contemptible and like beasts of burden, because the honor and crown of man consists in wisdom.
4 But come back, now, come: you who are wounding yourself in your passion, will the earth be given up because of you, or a rock be moved out of its place?
John Chrysostom · AD 407 Bildad speaks these words because Job did not refrain from complaining by saying that he wanted to die. What sort of consolation is this? How could he have disheartened him in another way? He said, in fact, that the "stretches under heaven would be desolate," or did he mention his death as if it brought a great contribution to this life that is common to us?
Gregory the Dialogist · AD 604 Why dost thou ruin thy soul in thy fury? Heretics esteem whether a strong feeling for the rule of right, or the spiritual grace of holy preaching, not as good weight of virtue, but as the madness of fury.
Thomas Aquinas · AD 1274 Consequently he finds fault him about anger because he had said, "Anger misted over my vision." (17:7) He had taken this in the wrong way believing that it was the sort of anger that had taken away from him the light of wisdom, not listening to what he had said after this, "The just will preserve his course." (17:9) So he then says, "Why do you lose your soul in your anger?" Fo…
5 For the light of the sinner is put out, and the flame of his fire is not shining.
Gregory the Dialogist · AD 604 Shall not the light of the wicked be put out, and the flame of his fire cease to shine? If he says this in describing the present life, he is mistaken; in that very often both the light of prosperity is seen in the ungodly, and the darkness of ignominy and poverty envelopes the godly. But if his discourse points to this, viz.
Thomas Aquinas · AD 1274 He then expands his idea more fully, relating one by one the evils which happen to sinners. Among these he places first the end of their prosperous successes which he compares to the light because "He who walks in the light do not stumble." (John 11:9) Thus those seem to walk in the light for whom all their undertakings succeed prosperously as they would like.
6 The light is dark in his tent, and the light shining over him is put out.
Gregory the Dialogist · AD 604 The light shall be dark in his tabernacle. If we very frequently take darkness for sorrow, we ought without unfairness to take light for joy. And so 'the light is dark in his tabernacle,' in that in his conscience, which he inhabits in wickedness, the joy which he had from things temporal is brought to an end.
Thomas Aquinas · AD 1274 We should note that the prosperity of man's success comes from two causes. Sometimes it comes from human providence, for example, when a man prudently and carefully orders each and every thing. As to this cause he says of the end of this prosperity, "The light will grow dark in the tent of that man?" because both he and his household will lack prudence in their decisions.
7 The steps of his strength become short, and by his design destruction overtakes him.
Olympiodorus of Alexandria · AD 600 Bildad says these things using the metaphor of the birds or the animals that are captured in the hunt. In fact, as they can no longer escape after falling into snares and nets, so the impious are caught by inevitable calamities that overwhelm them.
Gregory the Dialogist · AD 604 The steps of his strength shalt be straitened. For now as it were he puts forth 'the steps of his strength,' as often as he executes the violent acts of his power. But 'the steps of his strength shall be straitened,' in that the resources of his wickedness, which he now displays in his own gratification, punishment hereafter binds fast.
Thomas Aquinas · AD 1274 After he has treated prosperity lost he then speaks about adversity, concerning which he first places the impediments to action and effort. Man struggles to attain the effect of his action in two ways: in one way by his own courage, and against this he says, "The steps of his power will be extinguished," because courageous assertion cannot advance further.
8 His feet take him into the net, and he goes walking into the cords.
Gregory the Dialogist · AD 604 For he hath put his own foot into the net, and he walketh in the meshes of it. He, who 'puts his feet into a net,' cannot get them out, when he has a mind; so he that lets himself down, into habits of sin, cannot rise up the moment he wishes it; and he 'that walketh in the meshes of a net,' entangles his steps in walking, and when he tries to extricate himself to walk, he is ti…
Thomas Aquinas · AD 1274 He says that the cause of these impediments comes from his sin, "For he put his feet in the snare." For just as one who willingly puts his foot in a snare wants to be captured, so one who willingly occupies himself with sin disposes himself to have his progress impeded as Scripture says, "His own iniquities have ensnared the evil man." (Prov.
9 His foot is taken in the net; he comes into its grip.
Gregory the Dialogist · AD 604 The gin shall take him by the heel; in that the end shall be made fast in sin. And because the enemy of mankind, when he binds up in sin the life of each individual, eagerly pants after his death, it is rightly added; And thirst shall burn furiously against him. For our old enemy, when he ensnares the life in sin, thirsts that he may drink the death of the sinner.
Thomas Aquinas · AD 1274 Since he willingly put himself in danger and does not stop advancing but always procedes further on, as a result he will sometimes feel himself impeded and so he then says, "The foot of that man will be bound in a snare," that is the forward motion of his will and his act will be blocked by some obstacle.
10 The twisted cord is put secretly in the earth to take him, and the cord is placed in his way.
Gregory the Dialogist · AD 604 His snare is buried in the earth, and his trap upon the way. His 'snare is buried in the earth,' when sin is hidden under earthly interests.
Thomas Aquinas · AD 1274 Second, the cause of the harm is sometimes from the things themselves in which he sins, as Scripture says, "Riches are amassed to the evil of the one possessing them." (Qoheleth 5:12) Harmful things of this sort come sometimes from things already obtained, and regarding this Baldath says, "A snare is hidden for him in the earth," because in fact some danger lies hidden in earth…
11 He is overcome by fears on every side, they go after him at every step.
Gregory the Dialogist · AD 604 Terrors shall make him afraid on every side. And, whereas all that the bad man does, he fears to undergo too, and reckons that to be doing by all others toward himself, which he himself prepares for all others, whom he is able, it rightly follows. For he imagines all men to be such toward himself, as he himself strives to be towards all.
Thomas Aquinas · AD 1274 Third, harmful things like this are caused on the part of some men whose plots and attacks are feared, and so he then says, "From all sides dread will terrify him," since, as Scripture says, "When the evil man is timid, he has been given for the condemnation of everyone." (Wisdom 17:10) When however man is wary against everyone, it is necessary that his acts should be impeded i…
12 His strength is made feeble for need of food, and destruction is waiting for his falling footstep.
Hesychius of Jerusalem · AD 450 These words are appropriate to the impious but not at all to Job, because "pains have not destroyed him" but have made him appear to be a powerful fighter, have made him appear doubly just.
Gregory the Dialogist · AD 604 Let his strength be hungerbitten, and starvation invade his ribs. After the manner of Holy Scripture, he has the appearance of wishing that which he foresees will be, not surely in the spirit of one uttering curses, but of one pronouncing prophesies. Thus every man, in that he consists of soul and flesh, is as it were made up of strength and weakness.
Thomas Aquinas · AD 1274 In the foregoing Baldath had premised the punishments of sinners found in exterior adversities, but here he begins to pursue the punishments pertaining to the persons. One must note that sins themselves implicate the sinner in exterior adversities, and so he pursued exterior adversities as though predicting them with some certitude.
13 His skin is wasted by disease, and his body is food for the worst of diseases.
Olympiodorus of Alexandria · AD 600 He calls the "soles of their feet" the products of their journeys, in order to say that the impious are not prosperous in their travels when they fall into "a violent ruin." But also their fruits of season, that is, their children, are insatiately consumed by death; and from this entire condition, in which they find themselves, all healing withdraws.
Gregory the Dialogist · AD 604 Let it devour the beauty of his skin; and let the firstborn death consume his arms. 'The beauty of his skin' is temporal glory, which whereas it is coveted as an object without us, is retained as a beauty on the skin. But by the title of 'arms' works are not unfitly set forth, in that the work of the body is done by the arms.
Thomas Aquinas · AD 1274 The goods of the body which hunger begins to weaken are totally consumed by death. The principal goods of the body are beauty and strength, and so he then says, "may his skin lose its beauty," because beauty regards exterior appearance, and "may the arms of that man," in which strength is especially found, "be consumed by a premature," i.e.
14 He is pulled out of his tent where he was safe, and he is taken away to the king of fears.
Gregory the Dialogist · AD 604 Let his confidence be rooted out of his tabernacle, and let death as a king trample on him. In this place by the title of 'death' we have denoted the enemy of the human race himself, who brought in death, who is set forth by a particular minister of his, of whom it is said to John, And his name was Death.
Thomas Aquinas · AD 1274 The dead man is taken out of his house, and regarding this he says, "May trust be torn away violently from his tent," because he did not place his hope in God, but in the vulgar display and the glory of his house, of which he is deprived after death. Thrown out of his house, he is shut up in the tomb where he is totally exterminated in death.
15 In his tent will be seen that which is not his, burning stone is dropped on his house.
Ephrem the Syrian · AD 373 These words mean that the punishment of the impious will be similar to the massacre of the Sodomites. "Their roots dry beneath, and their branches wither above" so that nothing useful to the impious may remain anywhere, beneath or above the ground.
Thomas Aquinas · AD 1274 When he has been taken from his house, the dead man's domestics remain with whom he had society in this life, and as to this he then says, "May the companions of the one who no longer lives," that is, of the dead man who now takes no more part in human affairs, "inhabit his tent." When the master dies the members of the household mourn and show signs of sadness, either wearing…
16 Under the earth his roots are dry, and over it his branch is cut off.
Gregory the Dialogist · AD 604 Let his roots be dried up beneath, and above let his crop be spoiled. For what do we understand by the title of 'roots,' which are set out of sight, and bring forth a shoot into open view, but the thoughts, which, while they are not seen in the heart, produce visible works?
Thomas Aquinas · AD 1274 When a man has died, frequently everything which was his goes to ruin. He shows this is a consequence beginning first with those things produced from the earth, some of which have been planted still remain as seedlings after he dies. Expressing this he says, "Behold!
17 His memory is gone from the earth, and in the open country there is no knowledge of his name.
Julian of Eclanum · AD 455 "Their memory perishes from the earth." In order that Bildad may not appear to speak inconsistently after saying, "Their roots dry up beneath," he had added, "Their crops are ruined above." He then concludes with what he wanted to convey through such a sequel of expressions, that is, "Their memory perishes from the earth." In fact, it could happen that the ripening of the fruit…
Gregory the Dialogist · AD 604 Let his remembrance perish from the earth, and let not his name be repeated in the streets. PROPHETICAL INTERPRETATION It is deserving of our notice, that Bildad the Shuhite so expresses himself of each one of the wicked, that his words are secretly directed against the head of all the wicked; for the head of the wicked is the devil.
Thomas Aquinas · AD 1274 He then proceeds to the renown which remains about a man after his death, by which some men desire to live in the memories of men and to also have glory after death.
18 He is sent away from the light into the dark; he is forced out of the world.
Gregory the Dialogist · AD 604 He shall drive him from light into darkness. He is led 'from light to darkness,' when for honour in the present life, he is condemned to eternal punishments. And hence it is more plainly added, And translate him out of the world.
Thomas Aquinas · AD 1274 Thus when his memory and the public renown of his name end, the brightness of his glory will be changed into the darkness of perpetual oblivion, and expressing this he says, "It will expel him from the light into darkness," that is from earthly glory to oblivion.
19 He has no offspring or family among his people, and in his living-place there is no one of his name.
Gregory the Dialogist · AD 604 There shall neither be seed of him, nor offspring in his people, nor any remnant in his parts. For it is written, that the Lord Jesus shall consume him, with the Spirit of His mouth, and shall destroy him with the brightness of His coming.
Thomas Aquinas · AD 1274 But since parents also live in their children he rejects this saying, "His seed will not exist," because his sons will be dead, "nor offspring in his people," since neither grandsons nor great-grandsons will remain, nor even his relatives, and so he then says, "nor any remain in his territory," neither those related by blood nor members of his household by whom his memory may b…
20 At his fate those of the west are shocked, and those of the east are overcome with fear.
Gregory the Dialogist · AD 604 In his days the last shall be astonied, and horror shall seize on the first. For he will then let himself loose against the righteous with such a measure of iniquity, that even the hearts of the very Elect shall be struck with no small consternation. Whence it is written, Insomuch that if it were possible, they shall deceive the very Elect.
Thomas Aquinas · AD 1274 He shows the effect that follows from this in the hearts of others when he then says, "On his day," which is the day of his ruin, "the youngest men will be astonished," i.e. the youngest members of the people will be stunned with great wonder, not able comprehend how such great glory of a sinner has suddenly been reduced to nothing.
21 Truly, these are the houses of the sinner, and this is the place of him who has no knowledge of God.
Gregory the Dialogist · AD 604 Surely, such are the dwellings of the wicked, and this is the place of him that knoweth not God. MORAL INTERPRETATION For he had said above; He shall drive him from fight into darkness, and translate him out of the world; and upon subjoining his miseries, he added; Surely, such are the dwellings of the wicked, and this is the place of him that knoweth not God.
Thomas Aquinas · AD 1274 Since he had premised some punishments of a sinner proper to the journey of the present life, but others which are proper to the end of the journey, death and the things which happen after death, he therefore adds as an epilogue, "These are the tents of the evil man" which refers to his progress in the course of this present life, because travelers use tents.