Job 8:20

KJV

¶ Behold, God will not cast away a perfect [man], neither will he help the evil doers:

KJV (with Strong's)

Behold, God {H410} will not cast away {H3988} a perfect {H8535} man, neither will he help {H2388}{H3027} the evil doers {H7489}:

Complete Jewish Bible

"Look, God will not reject a blameless man; nor will he uphold wrongdoers.

Berean Standard Bible

Behold, God does not reject the blameless, nor will He strengthen the hand of evildoers.

American Standard Version

Behold, God will not cast away a perfect man, Neither will he uphold the evil-doers.

Commentary

### SUMMARY
Job 8:20, articulated by Bildad the Shuhite, encapsulates a traditional theological perspective prevalent in his era: God consistently upholds the righteous and does not abandon them, while simultaneously refusing to support or empower the wicked. This assertion forms a foundational element of Bildad's argument to Job, implicitly suggesting that Job's profound suffering must be a direct consequence of hidden sin, thereby urging him towards repentance and restoration. The verse, while reflecting a common, albeit incomplete, understanding of divine justice, is presented within the Book of Job as a flawed human perspective that the overarching narrative ultimately challenges and refines through Job's inexplicable experience and God's sovereign revelation.

### CONTEXT
* **Literary Context:** Job 8:20 is situated within Bildad's initial speech to Job, found in [Job 8](/job/8 "Job 8 - Bildad's First Speech"). Following Eliphaz's opening address, Bildad takes his turn to confront Job's lamentations and claims of innocence. His discourse is characterized by a strong appeal to ancestral tradition and a rigid adherence to the doctrine of retributive justice. He employs vivid natural imagery, such as the swift perishing of the papyrus and reed without water, to illustrate the inevitable downfall of the wicked, contrasting it sharply with the flourishing of the righteous. Verse 20 serves as a concise summary statement of his core theological premise: God's justice is straightforward, predictable, and directly correlates blessing with righteousness and punishment with wickedness. This statement stands in stark opposition to the opening chapters of the book, which explicitly reveal that [Job was "perfect and upright"](/job/1-1 "Job 1:1 - Description of Job's Character") and that his suffering was not a result of personal sin, thereby establishing the central dramatic irony and profound theological tension of the entire narrative.
* **Historical & Cultural Context:** The prevailing worldview in the ancient Near East, particularly within wisdom traditions, often embraced a clear cause-and-effect understanding of divine justice. This "Deuteronomic theology" posited that obedience to God led directly to blessing and prosperity, while disobedience inevitably resulted in curses and suffering. Bildad's words in Job 8:20 reflect this widely accepted cultural and religious framework. In this context, suffering was almost invariably interpreted as a clear sign of divine displeasure or punishment for sin, and conversely, prosperity was seen as a definitive mark of divine favor. The Book of Job, however, profoundly challenges this simplistic paradigm, utilizing Job's inexplicable suffering to explore the intricate complexities of God's sovereignty, the true nature of righteousness, and the inherent limits of human understanding concerning divine ways. The patriarchal setting of the book further underscores a strong emphasis on ancestral wisdom and established traditions, upon which Bildad heavily relies to bolster his arguments.
* **Key Themes:** Job 8:20 contributes significantly to several pivotal themes explored throughout the Book of Job. The most prominent is **Retributive Justice**, as Bildad presents God as an impartial judge who consistently upholds righteousness and condemns wickedness, implying a clear and predictable moral order. This verse also directly addresses the **Nature of "Perfection"** (Hebrew: _tâm_), asserting that a truly blameless person would not be cast away by God, thereby implicitly questioning Job's integrity in light of his immense suffering. This contrasts sharply with God's own assessment of Job in [Job 1:1](/job/1-1 "Job 1:1 - Job's Blameless Character") and [Job 2:3](/job/2-3 "Job 2:3 - God's Affirmation of Job's Integrity"). Furthermore, the verse highlights the **Problem of Suffering**, forcing the reader to grapple with the profound discrepancy between Bildad's neat theological framework and the messy, inexplicable reality of Job's experience. It also subtly introduces the theme of **God's Sovereignty**, though Bildad's understanding of it is limited by his human assumptions about how God *must* operate within his established system of justice.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **perfect (Hebrew, _tâm_):** From the root _tamam_, this term signifies a character that is "complete," "undefiled," and "upright." It denotes moral piety, integrity, and blamelessness in one's conduct and relationship with God, rather than absolute sinlessness. In Bildad's assertion, he refers to an individual who is genuinely righteous, whom he believes God would never abandon. The profound irony lies in the fact that Job himself is described with this very word in [Job 1:1](/job/1-1 "Job 1:1 - Job's Character"), yet he endures immense suffering.
* **cast away (Hebrew, _mâʼaç_):** This primitive root means "to spurn," "abhor," "contemn," "despise," or "reject." It conveys a strong sense of disdainful abandonment. Bildad uses this word to underscore his conviction that God would never turn His back on a person of true integrity, implying that Job's current state of apparent rejection must be a consequence of unconfessed iniquity.
* **help (Hebrew, _châzaq_):** This primitive root means "to fasten upon," "seize," or "be strong." Figuratively, it encompasses concepts like "strengthen," "cure," "aid," "uphold," or "maintain." In this context, Bildad asserts that God will not provide this kind of support, empowerment, or strengthening aid to "evil doers" (H7489, _râʻaʻ_), thereby reinforcing his rigid view of divine justice where the wicked are left without divine assistance and ultimately perish.

#### Verse Breakdown
* **"Behold, God will not cast away a perfect [man]":** This opening clause presents Bildad's fundamental premise regarding God's interaction with the righteous. He asserts with confidence ("Behold!") that God, by His very nature, would never reject, despise, or abandon an individual who is truly blameless and upright in character. For Bildad, this is an unshakeable theological truth, implying that if Job were indeed "perfect" (as he claimed to be, and as God affirmed), he would not be experiencing such profound suffering and apparent divine rejection. This statement functions as a direct, albeit indirect, challenge to Job's integrity, suggesting his suffering is irrefutable proof of his imperfection or hidden sin.
* **"neither will he help the evil doers":** This second clause functions as an antithetical parallel to the first, completing Bildad's two-sided view of divine justice. Just as God will not reject the righteous, so too will He not support, strengthen, or uphold the wicked. Those who commit evil will find no divine assistance or vindication. This reinforces Bildad's argument that the wicked are destined for destruction and that God's justice ensures their downfall, further pressuring Job to confess any hidden sin to avoid being counted among the "evil doers."

#### Literary Devices
Job 8:20 employs several significant literary devices that enhance its impact and contribute to the broader narrative's complexity. The most prominent is **Antithetical Parallelism**, where the second clause ("neither will he help the evil doers") directly contrasts the first clause ("God will not cast away a perfect [man]"). This structure emphasizes the clear distinction Bildad draws between God's treatment of the righteous and the wicked, creating a balanced, aphoristic statement that sounds wise and authoritative, characteristic of ancient wisdom literature. There is also profound **Dramatic Irony** at play, as the reader is privy to information (from [Job 1](/job/1 "Job 1 - Job's Righteousness and Suffering") and [Job 2](/job/2 "Job 2 - Satan's Second Test and Job's Integrity")) that Bildad and the other friends are not: Job *is* a "perfect man" whom God has allowed to suffer, not cast away. This irony highlights the friends' limited human understanding of God's ways and the true nature of suffering. Finally, Bildad's entire speech, including this verse, functions as a form of **Argumentation**, as he systematically presents his case to persuade Job, drawing on traditional wisdom and what he perceives as undeniable truths about divine retribution.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 8:20, though spoken from a flawed human perspective, serves as a crucial point of theological tension within the Book of Job and the broader biblical narrative. It articulates a common, yet incomplete, understanding of God's justice that the Bible itself often grapples with. While it is undeniably true that God is just, righteous, and does not delight in wickedness, the book of Job powerfully demonstrates that suffering is far more complex than a simple cause-and-effect relationship with sin. This verse challenges us to move beyond simplistic theological frameworks and to embrace the mystery of God's ways, recognizing that His justice and sovereignty operate on a plane higher than our immediate comprehension. It forces us to consider how we interpret suffering—both our own and that of others—and to avoid the judgmental conclusions drawn by Job's friends, which often misrepresent God's character and deepen the pain of the afflicted.

* [Psalm 73:3-12](/psalms/73-3 "Psalm 73:3-12 - The Prosperity of the Wicked")
* [Ecclesiastes 9:2](/ecclesiastes/9-2 "Ecclesiastes 9:2 - Common Fate of All")
* [John 9:3](/john/9-3 "John 9:3 - Jesus on the Cause of Suffering")

### REFLECTION AND APPLICATION
Job 8:20, despite its misapplication by Bildad, offers profound lessons for believers today. It cautions us against adopting a rigid, simplistic theology that attributes all suffering solely to sin or all prosperity exclusively to righteousness. Such a framework can lead to harsh judgment of others, a lack of compassion, and despair in our own trials when blessings seem absent. Instead, this verse, when understood within the comprehensive context of the entire Book of Job, encourages a posture of profound humility in our theological understanding, an empathetic and compassionate approach to those who suffer, and unwavering trust in God's ultimate goodness and sovereignty, even when circumstances seem inexplicable. We are called to resist the urge to play God's judge, recognizing that His ways are often beyond our comprehension, as [Isaiah 55:9](/isaiah/55-9 "Isaiah 55:9 - God's Higher Ways") powerfully reminds us. Our response to suffering, both in ourselves and in others, should be marked by compassion, patience, and a steadfast faith that God is actively at work even in the most perplexing and painful situations, often in ways we cannot immediately discern.

#### Questions for Reflection
* **How do I typically react when I see someone suffering, and do I find myself quickly searching for a cause or a sin in their life?**
* **In what ways might my own understanding of God's justice be too simplistic or rigid, failing to account for the complexities of life and divine sovereignty?**
* **How can the Book of Job, and specifically Bildad's flawed perspective, help me cultivate greater empathy, humility, and a non-judgmental attitude towards those experiencing trials?**
* **How does the complexity of suffering challenge my faith, and how can I deepen my trust in God's character and His ultimate purposes even when I don't understand His immediate ways?**

### FAQ
**Is Bildad's statement in Job 8:20 entirely false?**

Answer: Bildad's statement is not entirely false in principle, but it is deeply flawed in its application and completeness, making it ultimately misleading in Job's context. Theologically, it is true that God is just and does not delight in evil, nor does He ultimately abandon His truly righteous ones. The Bible consistently affirms God's character as one who upholds righteousness and opposes wickedness (e.g., [Psalm 5:4-6](/psalms/5-4 "Psalm 5:4-6 - God Hates Evil") or [Psalm 11:5-7](/psalms/11-5 "Psalm 11:5-7 - God Tests the Righteous and Hates the Wicked")). However, Bildad's error, and that of Job's other friends, lies in their rigid, simplistic application of this principle to Job's specific situation. They assume a direct, immediate, and visible correlation between sin and suffering, and between righteousness and prosperity. The Book of Job itself, through the narrative of Job's blameless suffering, profoundly challenges this one-to-one correspondence. It demonstrates that the righteous can suffer immensely, and the wicked can, for a time, prosper (as seen in [Psalm 73](/psalms/73 "Psalm 73 - The Prosperity of the Wicked")). Therefore, while God's ultimate justice is sure, His ways are often mysterious, and suffering is not always a direct punishment for personal sin.

**What does "perfect man" mean in the context of Job 8:20?**

Answer: In Job 8:20, the Hebrew word translated "perfect" is _tâm_ (תָּם, H8535). This term does not imply absolute moral flawlessness or sinlessness in the modern sense. Rather, it signifies integrity, blamelessness, and completeness of character in one's walk before God and humanity. A _tâm_ person is upright, sincere, and wholehearted in their devotion and conduct; they are not hypocritical or deceitful. In the context of the Book of Job, [Job himself is described as "perfect and upright"](/job/1-1 "Job 1:1 - Job's Character") at the very beginning of the narrative, even by God's own testimony (e.g., [Job 1:8](/job/1-8 "Job 1:8 - God's Praise of Job")). Bildad's use of "perfect man" is therefore ironic and accusatory; he is implicitly telling Job that if he were truly _tâm_, he would not be suffering, thus suggesting Job's integrity is compromised. The book's central message refutes this narrow interpretation, revealing that one can be _tâm_ and still experience profound, undeserved suffering.

### CHRIST-CENTERED FULFILLMENT
Job 8:20, with its assertion that God will not cast away a "perfect man" nor help evildoers, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While Bildad's understanding of "perfect" was limited to human integrity, Jesus is the only truly perfect and sinless man who ever lived, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). He was utterly blameless ([1 Peter 2:22](/1_peter/2-22 "1 Peter 2:22 - Christ's Sinlessness")), yet He was "cast away" in the most profound sense, enduring the ultimate suffering and rejection on the cross. He was "made to be sin for us, who knew no sin" ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Our Righteousness")), so that we, who are inherently imperfect and "evil doers" by nature, might be helped, reconciled to God, and declared righteous in Him. The paradox of Job's suffering—an innocent man suffering—is fully resolved in Christ, the innocent one who suffered for the guilty. His suffering was not a consequence of His own sin, but a perfect demonstration of God's justice and boundless love, providing the "help" and salvation that humanity desperately needed. Through His sacrifice, God did not "help the evildoers" in their evil, but rather provided a way for them to be transformed and receive His help, not based on their own perfection, but on Christ's imputed righteousness. In Christ, the suffering of the righteous finds meaning, and the hope for the "imperfect" is realized, as He perfectly fulfilled all righteousness and bore the consequences of all unrighteousness, offering true restoration and eternal life to all who believe ([Romans 5:8](/romans/5-8 "Romans 5:8 - God Demonstrates His Love")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Job 4:7

¶ Remember, I pray thee, who [ever] perished, being innocent? or where were the righteous cut off?

Psalms 37:37

Mark the perfect [man], and behold the upright: for the end of [that] man [is] peace.

Psalms 37:24

Though he fall, he shall not be utterly cast down: for the LORD upholdeth [him with] his hand.

Isaiah 45:1

¶ Thus saith the LORD to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut;

Psalms 94:14

For the LORD will not cast off his people, neither will he forsake his inheritance.

Job 21:30

That the wicked is reserved to the day of destruction? they shall be brought forth to the day of wrath.

Job 9:22

¶ This [is] one [thing], therefore I said [it], He destroyeth the perfect and the wicked.