Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Adam Clarke's Commentary and Critical Notes on the Bible
Job 8 Introduction
Bildad answers, and reproves Job for his justifying himself, Job 8:1, Job 8:2. Shows that God is just, and never punishes but for iniquity; and intimates that it was on account of their sins that his children were cut off, Job 8:3, Job 8:4. States that, if Job would humble himself to the Almighty, provided he were innocent, his captivity would soon be turned, and his latter end be abundantly prosperous, Job 8:5-7. Appeals to the ancients for the truth of what he says; and draws examples from the vegetable world, to show how soon the wicked may be cut off, and the hope of the hypocrite perish, Job 8:8-19. Asserts that God never did cast of a perfect man nor help the wicked; and that, if Job be innocent, his end shall be crowned with prosperity, Job 8:20-22.
INTRODUCTION TO Job 8
In this chapter Bildad enters the discussion with Job; proceeding upon the same lines as Eliphaz, he reproves him for his long and loud talk, Job 8:1; asserts the justice of God in his providence, of which the taking away of Job's children by death for their transgression was an instance and proof, Job 8:3; and suggests, that if Job, who had not sinned so heinously as they had, and therefore was spared, would make his submission to God, and ask forgiveness of him, and behave for the future with purity and uprightness, he need not doubt but God would immediately appear and exert himself on his behalf, and bless him and his with prosperity and plenty, Job 8:5; for this was his ordinary way of dealing with the children of men, for the truth of which he refers him to the records of former times, and to the sentiments of ancient men, who lived longer, and were more knowing than he and his friends, on whose opinion he does not desire him to rely, Job 8:8; and then by various similes used by the ancients, or taken from them by Bildad, or which were of his own inventing and framing, are set forth the short lived enjoyments, and vain hope and confidence, of hypocrites and wicked men; as by the sudden withering of rushes and flags of themselves, that grow in mire and water, even in their greenness, before they are cut down, or cropped by any hand, Job 8:11; and by the spider's web, which cannot stand and endure when leaned upon and held, Job 8:14; and by a flourishing tree destroyed, and seen no more, Job 8:16; and the chapter is concluded with an observation and maxim, that he and the rest of his friends set out upon, and were tenacious of; that God did not afflict good men in any severe manner, but filled them with joy and gladness; and that he would not long help and prosper wicked men, but bring them and their dwelling place to nought; and this being the case of Job, he suggests that he was such an one, Job 8:20.
VIII.
The burden of Bildad’s speech is very much what that of Eliphaz was: the justice of God, and the impossibility of one who is not a wicked man being forsaken of God and punished. This, which is emphatically the problem of the Book of Job, was the great practical problem of the Old World, as we see from Psalms 37 and the like. It is a problem which not seldom weighs heavily on our own hearts even in the light of the Gospel, though, of course, since the redemption of the Cross of Christ this problem has once for all been practically solved. What is so conspicuous in the speeches of Job’s friends is their total want of refinement and delicacy of feeling. They blurt out without the slightest compunction the most unscrupulous charges, and they cast the most reckless insinuations against him. Here, for instance, Bildad does not hesitate to say that Job’s sons died for their transgressions because God is a righteous God, and He would not have been righteous had they, being innocent, perished. Thus, in order to save the credit of the righteous God facts must be distorted or misrepresented to any extent, as though God were not a God of truth as well as of righteousness.
Ch. 8. The speech of Bildad
Bildad passes over in complete silence both Job’s defence of his despairing cry (ch. Job 6:1-13) and his assault upon the cruel behaviour of his friends (ch. Job 6:14-30), and comes directly to the main issue, viz. Job’s plea against God. The first speaker who thinks it necessary to defend the attitude taken up by the three friends towards Job is Eliphaz, who, in his second discourse (ch. 15), speaks of their advices to Job as “the comforts of God and a word gently spoken” (ch. Job 15:11), to which Job retorts, “miserable comforters are all of you” (ch. Job 16:2).
Bildad attaches his speech to what seemed the general drift of Job’s words, particularly to two points where his drift more plainly shewed itself: first, his assertion that he had right on his side against God (ch. Job 6:29), which implied a denial of the rectitude of God in his own case; and second, his assertion that the race of mankind were bound within the chains of a cruel force which bore upon them universally with an iron pressure (ch. Job 7:1 seq., Job 5:17 seq.). In the last point Job went far beyond his own individual instance. To meet these assertions Bildad affirms the rectitude of God, not merely in general but on both its sides, as a discriminating rectitude, which rewards the righteous and punishes the wicked.
This double-sided action of the divine rectitude, its discrimination as opposed to Job’s cruel force that bore on mankind as a whole, is the chief point in Bildad’s discourse.
The other point of importance is that he supports his doctrine not as Eliphaz did from revelation and religious feeling, but from the moral traditions of the fathers of humanity and the wisdom of the ancients.
The speech has three short sections:
First, Job 8:1-7. Bildad’s affirmation of the discriminating righteousness of God, one side of which was illustrated in the destruction of Job’s children for their sin, and the other (as all good men hope) will be seen illustrated in the restoration of their father (for God is no respecter of persons) for his righteousness’ sake to a prosperity greatly surpassing what he before enjoyed.
Second, Job 8:8-19. This doctrine, especially that side of it which bears on the destruction of the wicked, is supported from the proverbial Wisdom of the Ancients. The moral maxims of the ancient time are thrown into gorgeous similes drawn from the rank and luxuriant vegetation of the swamps and river brakes of the semi-tropical East. The downfall of the wicked when God turns away from him is as rapid and complete as the sinking and withering of the stately reed when water is withdrawn from it.
Third, Job 8:20-22. Bildad finally repeats his principle on both its sides, drawing from the beneficent side of it the assurance of a happy future for Job.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Sem título
FIRST SERIES--FIRST SPEECH OF BILDAD, MORE SEVERE
AND COARSE THAN THAT OF ELIPHAZ.
Job 8:1-22.
THE ADDRESS OF BILDAD.
Then answered Bildad the Shuhite - ; see the notes at Job 2:11.
Bildad the Shuhite - Supposed to be a descendant of Shuah, one of the sons of Abraham, by Keturah, who dwelt in Arabia Deserta, called in Scripture the east country. See Genesis 25:1, Genesis 25:2, Genesis 25:6.
Job's friends are like Job's messengers: the latter followed one another close with evil tidings, the former followed him with harsh censures: both, unawares, served Satan's design; these to drive him from his integrity, those to drive him from the comfort of it. Eliphaz did not reply to what Job had said in answer to him, but left it to Bildad, whom he knew to be of the same mind with himself in this affair. Those are not the wisest of the company, but the weakest rather, who covet to have all the talk. Let others speak in their turn, and let the first keep silence, 1Co 14:30,31. Eliphaz had undertaken to show that because Job was sorely afflicted he was certainly a wicked man. Bildad is much of the same mind, and will conclude Job a wicked man unless God do speedily appear for his relief. In this chapter he endeavours to convince Job, I. That he had spoken too passionately, Job 8:2. II. That he and his children had suffered justly, Job 8:3,4. III. That, if he were a true penitent, God would soon turn his captivity, Job 8:5-7. IV. That it was a usual thing for Providence to extinguish the joys and hopes of wicked men as his were extinguished; and therefore that they had reason to suspect him for a hypocrite, Job 8:8-19. V. That they would be abundantly confirmed in their suspicion unless God did speedily appear for his relief, Job 8:20-22.