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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Job 8:1–7. His three-level outline is real structure in the source text, so it is rendered as structure.
Here, I. Bildad reproves Job for what he had said (Job 8:2), checks his passion, but perhaps (as is too common) with greater passion. We thought Job spoke a great deal of good sense and much to the purpose, and that he had reason and right on his side; but Bildad, like an eager angry disputant, turns it all off with this, How long wilt thou speak these things? taking it for granted that Eliphaz had said enough to silence him, and that therefore all he said was impertinent. Thus (as Caryl observes) reproofs are often grounded upon mistakes. Men's meaning is not taken aright, and then they are gravely rebuked as if they were evil-doers. Bildad compares Job's discourse to a strong wind. Job had excused himself with this, that his speeches were but as wind (Job 6:26), and therefore they should not make such ado about them: "Yea, but" (says Bildad) "they are as strong wind, blustering and threatening, boisterous and dangerous, and therefore we are concerned to fence against them."
II.He justifies God in what he had done.
This he had no occasion to do at this time (for Job did not condemn God, as he would have it thought he did), or he might at least have done it without reflecting upon Job's children, as he does here. Could he not be an advocate for God but he must be an accuser of the brethren?
1.He is right in general, that God doth not pervert judgment, nor ever go contrary to any settled rule of justice, Job 8:3. Far be it from him that he should and from us that we should suspect him. He never oppresses the innocent, nor lays a greater load on the guilty than they deserve. He is God, the Judge; and shall not the Judge of all the earth do right? Gen 18:25. If there should be unrighteousness with God, how should he judge the world? Rom 3:5, Rom 3:6. He is Almighty, Shaddai - all sufficient. Men pervert justice sometimes for fear of the power of others (but God is Almighty, and stands in awe of none), sometimes to obtain the favour of others; but God is all-sufficient, and cannot be benefited by the favour of any. It is man's weakness and impotency that he often is unjust; it is God's omnipotence that he cannot be so.
2.Yet he is not fair and candid in the application. He takes it for granted that Job's children (the death of whom was one of the greatest of his afflictions) had been guilty of some notorious wickedness, and that the unhappy circumstances of their death were sufficient evidence that they were sinners above all the children of the east, Job 8:4. Job readily owned that God did not pervert judgment; and yet it did not therefore follow either that his children were cast-aways or that they died for some great transgression. It is true that we and our children have sinned against God, and we ought to justify him in all he brings upon us and ours; but extraordinary afflictions are not always the punishment of extraordinary sins, but sometimes the trial of extraordinary graces; and, in our judgment of another's case (unless the contrary appears), we ought to take the more favourable side, as our Saviour directs, Luk 13:2-4. Here Bildad missed it.
III.He put Job in hope that, if he were indeed upright, as he said he was, he should yet see a good issue of his present troubles:
"Although thy children have sinned against him, and are cast away in their transgression (they have died in their own sin), yet if thou be pure and upright thyself, and as an evidence of that wilt now seek unto God and submit to him, all shall be well yet," Job 8:5-7. This may be taken two ways, either,
1.As designed to prove Job a hypocrite and a wicked man, though not by the greatness, yet the by the continuance, of his afflictions. "When thou wast impoverished, and thy children were killed, if thou hadst been pure and upright, and approved thyself so in the trial, God would before now have returned in mercy to thee and comforted thee according to the time of thy affliction; but, because he does not so, we have reason to conclude thou art not so pure and upright as thou pretendest to be. If thou hadst conducted thyself well under the former affliction, thou wouldst not have been struck with the latter." Herein Bildad was not in the right; for a good man may be afflicted for his trial, not only very sorely, but very long, and yet, if for life, it is in comparison with eternity but for a moment. But, since Bildad put it to this issue, God was pleased to join issue with him, and proved his servant Job an honest man by Bildad's own argument; for, soon after, he blessed his latter end more than his beginning. Or,
2.As designed to direct and encourage Job, that he might not thus run himself into despair, and give up all for gone; there might yet be hope if he would take the right course. I am apt to think Bildad here intended to condemn Job, yet would be thought to counsel and comfort him.
(1.)He gives him good counsel, yet perhaps not expecting he would take it, the same that Eliphaz had given him (Job 5:8), to seek unto God, and that betimes (that is, speedily and seriously), and not to be dilatory and trifling in his return and repentance. He advises him not to complain, but to petition, to make his supplication to the Almighty with humility and faith, and to see that there was (what he feared had hitherto been wanting) sincerity in his heart ("thou must be pure and upright") and honesty in his house - "that must be the habitation of thy righteousness, and not filled with ill-gotten goods, else God will not hear thy prayers," Psa 66:18. It is only the prayer of the upright that is the acceptable and prevailing prayer, Pro 15:8.
(2.)He gives him good hopes that he shall yet again see good days, secretly suspecting, however, that he was not qualified to see them. He assures him that, if he would be early in seeking God, God would awake for his relief, would remember him and return to him, though now he seemed to forget him and forsake him - that if his habitation were righteous it should be prosperity. When we return to God in a way of duty we have reason to hope that he will return to us in a way of mercy. Let not Job object that he had so little left to being the world with again that it was impossible he should ever prosper as he had done; no, "Though thy beginning should be ever so small, a little meal in the barrel and a little oil in the cruse, God's blessing shall multiply that to a great increase." This is God's way of enriching the souls of his people with graces and comforts, not per saltum - as by a bound, but per gradum - step by step. The beginning is small, but the progress is to perfection. Dawning light grows to noonday, a grain of mustard seed to a great tree. Let us not therefore despise the day of small things, but hope for the day of great things.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
So Bildad the Shuhite reproached Job because he thought that the words that Job had said for the sake of truth and justice were, in fact, spoken out of arrogance and disdain.
Bildad says, “be unjust in his judgments, or will he who has created everything overturn what is just?” Observe what he means: justice accompanies the Creator. However, even though Bildad’s words are not entirely applicable to Job, let us see what he means. Do you not perceive the profound justice that reigns in the creation and its profound order? And how everything is well regulated and settled? Therefore, could he who maintains justice and order among the senseless creatures overturn the rules in your case? Further, why did God create everything? Is it not because of you, the human being? And so he who has created so many things, did he not give you what was right to share? He who has created you out of love and has created so many things for you, if he has shown his benevolence toward the universe, this is also a proof of his power. We often overturn justice because of our powerlessness, but “he has created everything,” he says. Will he, who is so wise, so just, so powerful, be unjust?
59. These things blessed Job had neither in speaking denied, nor yet was ignorant of them in holding his tongue. But all bold persons, as we have said, speak with big words even well known truths, that in telling of them they may appear to be learned. They scorn to hold their peace in a spirit of modesty, lest they should be thought to be silent from ignorance. But it is to be known that they then extol the rectitude of God's justice, when security from ill uplifts themselves in joy, while blows are dealt to other men; when they see themselves enjoying prosperity in their affairs, and others harassed with adversity. For whilst they do wickedly, and yet believe themselves righteous, the benefit of prosperity attending them, they imagine to be due to their own merits; and they infer that God does not visit unjustly, in proportion as upon themselves, as being righteous, no cloud of misfortune falls. But if the power of correction from above touch their life but in the least degree, being struck they directly break loose against the policy of the Divine inquest, which a little while before, unharmed, they made much of in expressing admiration of it, and they deny that judgment to be just, which is at odds with their own ways; they canvass the equity of God's dealings, they fly out in words of contradiction, and being chastened because they have done wrong, they do worse. Hence it is well spoken by the Psalmist against the confession of the sinner, He will confess to Thee, when Thou doest well to him. [Ps. 49, 18] For the voice of confession is disregarded, when it is shaped by the joyfulness of prosperity. But that confession alone possesses merit of much weight, which the force of pain has no power to part from the truth of the rule of right, and which adversity, the test of the heart, sharpens out even to the sentence of the lips. Therefore it is no wonder that Bildad commends the justice of God, in that he experiences no hurt therefrom.
60. Now whereas we have said that the friends of blessed Job bear the likeness of heretics, it is well for us to point out briefly, how the words of Bildad accord with the wheedling ways of heretics. For whilst in their own idea they see Holy Church corrected with temporal visitations, they swell the bolder in the bigness of their perverted preaching, and putting forward the righteousness of the Divine probation, they maintain that they prosper by virtue of their merits; but they avouch that she is rewarded with deserved chastisements, and thereupon without delay they seek by beguiling words a way to steal upon her, in the midst of her sorrows, and they strike a blow at the lives of some, by making the deaths of others a reproach, as if those were now visited with deserved death, who refused to hold worthy opinions concerning God.
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Summary
Bildad the Shuhite's rhetorical question in Job 8:3 serves as a foundational premise for his argument against Job, asserting the absolute and unblemished justice of God. He challenges the very notion that the divine could ever distort what is right or corrupt the administration of justice, thereby implying that Job's immense suffering must necessarily be a consequence of his own sin, as God would never punish an innocent person. This verse encapsulates the traditional wisdom perspective of Job's friends, which rigidly links suffering to sin and divine retribution, a view that the broader narrative of Job will ultimately challenge and refine.
Context
Literary Context
Job 8:3 is embedded within Bildad the Shuhite's initial response to Job's lamentations (Job 7). After a brief, sharp rebuke for Job's "great words" (Job 8:2), Bildad immediately launches into a defense of God's perfect justice, which forms the theological bedrock of his argument. This verse sets the stage for his subsequent assertion that Job's children must have sinned to have perished (Job 8:4), and that Job himself, if truly innocent, should seek God and find restoration (Job 8:5-7). Bildad's speech, like Eliphaz's before him, operates from a rigid retribution theology, where suffering is always a direct consequence of sin, and prosperity a sign of righteousness. His questions are not genuine inquiries but rhetorical devices intended to lead Job to confess his presumed guilt.
Historical & Cultural Context
The Book of Job is set in the land of Uz, a location generally understood to be outside of Israel, suggesting a universal scope to its themes. The characters, including Bildad, represent a form of ancient Near Eastern wisdom tradition that often emphasized a direct and immediate correlation between actions (righteousness or wickedness) and outcomes (blessings or curses). This "retribution theology" was prevalent in various ancient cultures, including aspects of early Israelite thought, as seen in parts of the Deuteronomic law. While not explicitly tied to Israelite covenant theology, the friends' arguments reflect a common understanding of divine order where God maintains cosmic justice. The setting is patriarchal, with a focus on family and property as indicators of divine favor.
Key Themes
This verse powerfully contributes to several overarching themes in the Book of Job. Firstly, it underscores the central debate regarding Divine Justice and Righteousness, asserting God's absolute inability to act unjustly, a truth affirmed throughout Scripture, as seen in the song of Moses and the Lamb. Secondly, it is a prime example of Retribution Theology, the belief that God immediately and perfectly rewards the righteous and punishes the wicked, a principle that the book ultimately complicates by presenting the suffering of a righteous man. Thirdly, the verse indirectly addresses the Problem of Suffering, specifically the question of why good people suffer. Bildad's answer is clear: suffering implies sin. This simplistic view is challenged by Job's persistent claims of innocence and ultimately by God's own speeches in Job 38-41, which highlight divine sovereignty and wisdom beyond human comprehension.
Exposition and Analysis
Key Word Analysis
Shortened from אַיִל, this term signifies strength and might. It refers to the Almighty, but can also be used of any deity. In Bildad's question, it emphasizes the divine power and authority of the one who governs all things, implying that such a powerful being could not possibly act unjustly.
A primitive root meaning "to wrest," "to bow self," or "to make crooked." In a moral or legal context, it means to falsify, overthrow, deal perversely, or subvert. Bildad uses this term to suggest the utter impossibility of God deviating from the straight path of righteousness or integrity, highlighting His unchangeable, perfect character.
From שָׁפַט, this term properly denotes a verdict, a sentence, or a formal decree, encompassing both human and divine law. It refers to the act of judging, the administration of justice, and the upholding of what is right in a societal or cosmic sense. Bildad's question emphasizes that God, as the ultimate arbiter, cannot possibly render a faulty or biased decision.
From שָׁדַד, this name emphasizes God's power and sovereignty. It is often translated as "the Almighty," underscoring God's absolute might and ability to execute His will. Its pairing with "God" (ʼêl) in this verse reinforces the comprehensive nature of God's power and His inherent inability to act unjustly.
From צָדַק, this term signifies the right (natural, moral, or legal), equity, and righteousness. It describes the inherent quality of being right, fair, and in conformity with a divine standard. While mishpâṭ refers to the act of administering justice, tsedeq refers to the foundational principle or character of justice itself. The parallelism underscores that God cannot corrupt either the act of judging or the very essence of what is right.
Verse Breakdown
"Doth God pervert judgment?"
This is the first half of Bildad's rhetorical question, using the general Hebrew term for God, "El" (אֵל). The implied answer is a resounding "No." Bildad asserts that it is inconceivable for the divine being to twist or corrupt a legal decision or the administration of what is right. This sets up the premise that God's actions are always just and beyond reproach in their execution.
"or doth the Almighty pervert justice?"
This second half of the rhetorical question parallels the first, reinforcing the same idea with a different divine name, "Shaddai" (שַׁדַּי), often translated as "the Almighty." This name emphasizes God's power and sovereignty. The question reiterates that the all-powerful God cannot possibly distort or corrupt the very essence of righteousness. The use of two different divine names ("El" and "Shaddai") in synonymous parallelism serves to amplify the certainty and universality of God's unblemished character in matters of justice.
Literary Devices
Job 8:3 is a masterful example of a Rhetorical Question, a common device in biblical wisdom literature. Bildad poses a question not to elicit an answer, but to make an emphatic statement—the answer is self-evident and undeniable. The structure of the verse also employs powerful Synonymous Parallelism, where the second line reiterates the thought of the first line using different but related terms ("God" and "Almighty," "judgment" and "justice," "pervert" repeated). This repetition serves to intensify the assertion and underscore the absolute impossibility of God acting unjustly. Furthermore, the verse functions as an Appeal to Authority, specifically the ultimate divine authority. By framing his argument around God's unimpeachable character, Bildad attempts to shut down any challenge to his retribution theology, implying that to question his logic is to question God Himself.
Theological and Thematic Connections
Bildad's assertion of God's perfect justice is, in itself, a profound theological truth affirmed throughout Scripture. God is indeed righteous in all His ways and just in all His dealings. The problem arises not from the truth of God's character, but from Bildad's rigid and simplistic application of this truth to Job's suffering. He assumes a direct, immediate, and perfectly discernible correlation between sin and suffering, and righteousness and blessing. The Book of Job, however, serves to complicate this simplistic retribution theology, demonstrating that while God is just, His ways are often inscrutable to human understanding, and suffering is not always a direct punitive consequence of individual sin. This verse thus highlights the tension between a foundational theological truth and its misapplication in specific human circumstances, leading to a deeper exploration of divine sovereignty and human wisdom.
Reflection and Application
Job 8:3, despite its problematic application by Bildad, compels us to confront a foundational truth about God: He is inherently and immutably just. This truth should be a source of immense comfort and trust, especially when we face circumstances that seem inexplicable or unfair. Our human understanding of justice is limited, often demanding immediate and visible retribution or reward. God's justice, however, operates on a cosmic scale, across time, and with purposes far beyond our immediate comprehension. This verse challenges us to hold fast to the character of God even when His ways are mysterious, reminding us that His righteousness is not subject to human scrutiny or simplistic formulas. It calls us to cultivate a faith that trusts God's goodness and fairness, even when the immediate evidence of our lives or the world around us seems to contradict it.
Questions for Reflection
FAQ
What is "retribution theology" and how does Job 8:3 relate to it?
Retribution theology is the belief that God directly and immediately rewards righteous behavior with blessings (prosperity, health, long life) and punishes wicked behavior with curses (suffering, poverty, illness, death). In this framework, suffering is almost always interpreted as a direct consequence of sin. Job 8:3, with its rhetorical question "Doth God pervert judgment? or doth the Almighty pervert justice?", is a cornerstone of this theology as presented by Job's friends. Bildad uses it to argue that since God is perfectly just, Job's immense suffering must be proof of his sin, because an innocent person would not suffer so greatly under a just God. The Book of Job as a whole, however, profoundly challenges the simplistic application of this theology, showing that suffering is not always a direct punitive consequence of personal sin.
How does Bildad's view of justice differ from Job's?
Bildad's view of justice, as encapsulated in Job 8:3, is rigid and formulaic: God is perfectly just, therefore suffering equals sin. He believes that divine justice is always immediately discernible and operates according to a strict cause-and-effect principle. Job, on the other hand, while also affirming God's justice, finds his own experience to be a profound contradiction to this formula. He insists on his innocence and cannot reconcile his suffering with the traditional retribution theology. Job's struggle is precisely with the mystery of divine justice when it doesn't align with human expectations or observable patterns, as he laments in Job 23:3-4 his desire to present his case before God. The book ultimately vindicates Job's integrity, showing that his suffering was not due to sin, thereby challenging the friends' simplistic understanding of divine justice.
Is the statement in Job 8:3 about God's justice true, even if Bildad's application was flawed?
Yes, the statement itself—that God does not pervert judgment or justice—is a fundamental and unwavering truth about God's character, affirmed throughout the entire biblical narrative. God is indeed perfectly just, righteous, and incapable of wrongdoing. The flaw lies not in the theological premise of the verse, but in Bildad's rigid and unnuanced application of this truth to Job's specific situation. He incorrectly assumes that because God is just, all suffering must be a direct punishment for sin. The Book of Job ultimately affirms God's justice while expanding our understanding of its mysterious workings, demonstrating that His ways are higher than our ways, as declared in Isaiah 55:8-9.
Christ-Centered Fulfillment
While Job 8:3 asserts a foundational truth about God's unblemished justice, the Book of Job as a whole grapples with the tension between this truth and the reality of innocent suffering. This tension finds its ultimate resolution and fulfillment in Jesus Christ. He is the perfect embodiment of divine justice and righteousness, the one who "committed no sin, nor was any deceit found in his mouth" (1 Peter 2:22). Yet, He suffered immensely and innocently, bearing the full weight of divine judgment not for His own sin, but for the sins of humanity. In Christ, God's justice is not perverted but perfectly upheld: sin is punished, and righteousness is established. The cross reveals that God's justice is so profound that it requires the sacrifice of His own Son to reconcile a sinful world, demonstrating that God can be both "just and the justifier of the one who has faith in Jesus" (Romans 3:26). Thus, the innocent suffering of Job, which challenges human understanding of justice, foreshadows the ultimate innocent suffering of Christ, which perfectly satisfies divine justice and opens the way to salvation. He is the righteous judge who will one day execute perfect judgment (John 5:27), and the Lamb of God who takes away the sin of the world (John 1:29), demonstrating that God's justice is not a rigid, mechanistic retribution, but a redemptive, righteous act of love.