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Commentary on Job 8 verses 20–22
Bildad here, in the close of his discourse, sums up what he has to say in a few words, setting before Job life and death, the blessing and the curse, assuring him that as he was so he should fare, and therefore they might conclude that as he fared so he was. 1. On the one hand, if he were a perfect upright man, God would not cast him away, Job 8:20. Though now he seemed forsaken of God, he would yet return to him, and by degrees would turn his mourning into dancing (Psa 30:11) and comforts should flow in upon him so plentifully that his mouth should be filled with laughing, Job 8:21. So affecting should the happy change be, Psa 126:2. Those that loved him would rejoice with him; but those that hated him, and had triumphed in his fall, would be ashamed of their insolence, when they should see him restored to his former prosperity. Now it is true that God will not cast away an upright man; he may be cast down for a time, but he shall not be cast away for ever. It is true that, if not in this world, yet in another, the mouth of the righteous shall be filled with rejoicing. Though their sun should set under a cloud, yet it shall rise again clear, never more to be clouded; though they go mourning to the grave, that shall not hinder their entrance into the joy of their Lord. It is true that the enemies of the saints will be clothed with shame when they see them crowned with honour. But it does not therefore follow that, if Job were not perfectly restore to his former prosperity, he would forfeit the character of a perfect man. 2. On the other hand, if he were a wicked man and an evil-doer, God would not help him, but leave him to perish in his present distresses (Job 8:20), and his dwelling-place should come to nought, (Job 8:22). And here also it is true that God will not help the evil-doers; they throw themselves out of his protection, and forfeit his favour. He will not take the ungodly by the hand (so it is in the margin), will not have fellowship and communion with them; for what communion can there be between light and darkness? He will not lend them his hand to pull them out of the miseries, the eternal miseries, into which they have plunged themselves; they will then stretch out their hand to him for help, but it will be too late: he will not take them by the hand. Between us and you there is a great gulf fixed. It is true that the dwelling-place of the wicked, sooner or later, will come to nought. Those only who make God their dwelling-place are safe for ever, Psa 90:1; Psa 91:1. Those who make other things their refuge will be disappointed. Sin brings ruin on persons and families. Yet to argue (as Bildad, I doubt, slyly does) that because Job's family was sunk, and he himself at present seemed helpless, therefore he certainly was an ungodly wicked man, was neither just nor charitable, as long as there appeared no other evidence of his wickedness and ungodliness. Let us judge nothing before the time, but wait till the secrets of all hearts shall be made manifest, and the present difficulties of Providence be solved to universal and everlasting satisfaction, when the mystery of God shall be finished.
Therefore, when all the elect are replenished with the delight of clear vision, they internally spring forth into the joy of laughter. We call it shouting when we conceive such joy in the heart as we cannot express through the force of words. Yet the heart’s triumph expresses itself with a voice that external words cannot express. Now the mouth is correctly said to be filled with laughter, the lips with shouting, since in that eternal land, when the mind of the righteous is borne away in transport, the tongue is lifted up in the song of praise. And they, because they see so many inexpressible things, shout in laughter, for without understanding it, they resound with all the love that they feel.… “Confusion clothes” the enemies of the good in the final judgment, for when they see in the mind’s eye their past misdeeds flooding their banks, their own guilt covers them on every side, weighing them down. For they then bear the memory of their actions in punishment, who now, as though strangers to the faculty of reason, sin with hearts full of joy. There they see how greatly they should have eschewed all that they loved. There they see how woeful that was which they now embrace in their sin.
87. In that assuredly when the Strict One appeareth in the Judgment, He will at once lift up the despisedness of the simple by glorifying them, and break in pieces the greatness of the evil-minded [malignorum] by condemning them. For hypocrites are called evil-minded, who do good acts but not well, and practise every thing right only in eagerness after praise. Now anyone, to whom we stretch out our hand, we plainly lift up from below. Thus God does not stretch out His hand to the evil-minded, in that all that seek earthly glory He leaves below, and how right soever the things that they do may seem to be, He doth not advance them to the joys above. Or, as may well be, hypocrites are for this reason called evil-minded, because they make a show of being wellminded toward their neighbours, and cover over the arts of their wicked designs. For in all that they either do or say, they show simplicity externally, but they are inwardly conceiving in the subtleties of double-mindedness; they counterfeit purity on the outside, but they conceal an evil heart at all times under the semblance of purity. In respect of whom it is well spoken by Moses, Thou shalt not wear a garment woven of woollen and linen together. [Deut. 22, 11] For by ‘woollen’ is denoted simplicity, by ‘linen’ subtlety. And it is the fact that a garment made of ‘wool and linen’ hides the linen within and shows the wool on the outside. And so he ‘puts on a garment of woollen and linen together,’ who in the mode of speech or behaviour that he adopts conceals within the artfulness of an evil purpose, and exhibits without the simplicity of an innocent mind. For whereas it is impossible to detect craftiness under the semblance of purity, it is as if linen were hidden under the thickness of wool. But after the condemnation of the double-minded, the recompensing of the righteous is duly exhibited.
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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
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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 and Job 2) 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.
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 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
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 or Psalm 11:5-7). 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). 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" at the very beginning of the narrative, even by God's own testimony (e.g., Job 1:8). 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. He was utterly blameless (1 Peter 2:22), 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), 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).