18:1 Bildad the Shuhite Bildad is from Shuah, whose location is unknown. Shuah is listed as a son of Abraham and Keturah (Gen 25:2).

18:2 Consider, and afterward we shall speak As in his first speech, Bildad begins by rebuking Job (Job 8:2). Bildad previously rebuked Job for what he had said about God (8:3). Here, the purpose of his rebuke is to defend himself, Eliphaz, and Zophar (v. 3).

18:3 are we taken as stupid in your eyes Bildad seems more concerned about addressing Job’s derogatory remarks (12:2; 13:4; 17:10) than providing comfort. He ignores Job’s pleas for understanding, and continues to be the “worthless physician” Job accused him of being (6:14; 13:4–5; 16:2).

18:4 You who are tearing yourself in your anger Job accused God of tearing him in His wrath (16:9). Here, Bildad turns this around, accusing Job of bringing his suffering on himself.

18:5 the light of the wicked is put out A conventional teaching in Wisdom literature. Bildad’s sentiment is reflected in several proverbs (e.g., Prov 13:9; 20:20; 24:20; compare Job 3:4 and note).

18:7 strong steps are shortened May refer to a failing physical condition, but more likely refers to a wicked person’s actions being interrupted or stopped (compare v. 9). Proverbs 4:12 uses the same Hebrew term (tsarar) to describe someone whose steps are not hindered. Having a wide path to walk on indicates security and stability (Psa 18:19).

18:8 he is thrust into a net Bildad uses six different terms for traps or snares in Job 18:8–10. He is confident that wickedness will lead to a trap—whether those who are wicked are caught in their own traps or hidden ones (compare Psa 57:6). Compare Job 4:8 and note.

18:11 Sudden terrors terrify him all around Bildad characterizes the wicked as being in constant threat. Hidden traps lie in their path (Job 18:10) and terrors chase them from behind.

18:13 It consumes parts of his skin Bildad probably has Job’s illness in mind. He views the physical marks of Job’s illness as proof of his guilt (16:8).

18:15 in his tent Tents were often used to describe the welfare of people. An enlargement of the tent signified prosperity (Isa 54:2). God protects or restores the tent of His people (see Psa 91:9–10; Jer 30:18), while thorns grow in the tent of the wicked (see Hos 9:6).

sulfur An instrument of divine judgment, along with fire (e.g., Gen 19:24). Deuteronomy 29:23 describes land becoming desolate after being burned with brimstone and salt.

18:16 His roots dry up below Job earlier used an example of a tree that could regrow after being cut down to explore the hope of renewal, or perhaps even resurrection (Job 14:7–9). A tree whose roots have dried up would have no hope of regrowth.

18:17 remembrance perishes from the earth Leaving behind a lasting memory was important in the ot world (Prov 10:7). See note on Eccl 8:10.

18:19 There is no offspring Not only will the wicked be destroyed, but their entire line will be cut off (Isa 14:22). As in his first speech, Bildad is probably referencing the death of Job’s children (see Job 8:4).