Job 8:3
Does God pervert justice? Does the Almighty pervert what is right?
Does God
The phrase "Does God" introduces a rhetorical question posed by Bildad, one of Job's friends. In the Hebrew text, the word for God here is "אֵל" (El), a term that emphasizes God's might and power. This question challenges the listener to consider the nature of God, who is traditionally understood as omnipotent and omniscient. In the context of the Book of Job, this question is crucial as it sets the stage for a deeper exploration of divine justice and theodicy. Historically, the belief in a just and moral God was central to the Israelite faith, and this question reflects the struggle to reconcile God's justice with human suffering.

pervert justice?
The Hebrew word for "pervert" is "עָוַת" (avat), which means to bend, twist, or distort. "Justice" is translated from "מִשְׁפָּט" (mishpat), a term that encompasses judgment, law, and order. The question implies a challenge to the integrity of God's actions. In the ancient Near Eastern context, justice was a foundational attribute of deities, and any suggestion that God could pervert justice would have been a serious accusation. This phrase invites readers to reflect on the consistency and fairness of God's governance of the world.

Or does the Almighty
The term "Almighty" is translated from "שַׁדַּי" (Shaddai), a name for God that conveys His ultimate power and sovereignty. This name is often associated with God's ability to provide and protect, as well as to execute judgment. The use of "Shaddai" here underscores the belief in God's supreme authority over all creation. In the context of Job, it highlights the tension between God's omnipotence and the presence of suffering in the world.

pervert what is right?
The repetition of the word "pervert" (avat) emphasizes the seriousness of the accusation. "What is right" is derived from the Hebrew "צֶדֶק" (tsedeq), which means righteousness or justice. This phrase questions whether God could ever distort or corrupt righteousness. In the broader biblical narrative, righteousness is a key attribute of God's character, and the idea that God could pervert what is right challenges the foundational beliefs about His nature. This question encourages believers to trust in God's inherent goodness and justice, even when circumstances seem to contradict this belief.

Persons / Places / Events
1. Bildad the Shuhite
One of Job's three friends who comes to comfort him. Bildad is known for his traditional and conservative views on God's justice and retribution.

2. Job
A wealthy and righteous man who experiences immense suffering and loss. The book of Job explores his struggle to understand his suffering in light of his faith in God.

3. God (The Almighty)
The central divine figure in the book of Job, whose justice and righteousness are questioned and explored throughout the account.

4. Uz
The land where Job lived, often associated with the region east of Israel, possibly in Edom or northern Arabia.

5. The Dialogue
The book of Job is structured as a series of dialogues between Job and his friends, including Bildad, who speaks in this verse.
Teaching Points
Understanding Divine Justice
Bildad's question challenges us to consider the nature of God's justice. It is crucial to recognize that God's justice is perfect and unchanging, even when human understanding is limited.

The Role of Suffering
Suffering is not always a direct result of personal sin. The book of Job teaches that God's purposes in allowing suffering can be complex and beyond human comprehension.

Trusting God's Character
In times of doubt and confusion, believers are called to trust in God's righteous character, knowing that He does not pervert justice or what is right.

The Importance of Humility
Bildad's speech reminds us to approach God with humility, acknowledging that our understanding of His ways is limited.

Seeking Wisdom in Community
Engaging in dialogue with others, as seen in Job's interactions with his friends, can provide valuable perspectives, though discernment is needed to align with biblical truth.
Bible Study Questions
1. How does Bildad's view of God's justice challenge or affirm your understanding of God's character?

2. In what ways can we reconcile the existence of suffering with the belief in a just and righteous God?

3. How do other scriptures, such as Deuteronomy 32:4 and Psalm 89:14, enhance our understanding of God's justice in the context of Job 8:3?

4. What practical steps can you take to trust in God's justice and righteousness during times of personal trial or suffering?

5. How can engaging in discussions with fellow believers help you gain a deeper understanding of God's justice and character?
Connections to Other Scriptures
Deuteronomy 32:4
This verse describes God as a rock whose works are perfect and all His ways are just, reinforcing the idea of divine justice.

Psalm 89:14
This verse speaks of righteousness and justice as the foundation of God's throne, emphasizing the consistency of God's character.

Isaiah 61:8
God declares His love for justice, further affirming His commitment to what is right and just.
Judgment and JusticeGeorge Hutcheson.Job 8:3
The Justice of GodW.F. Adeney Job 8:3
Bildad's First SpeechHomilistJob 8:1-3
Bildad's Unsympathetic SpeechDean Bradley.Job 8:1-3
The Divine JusticeR. Green Job 8:1-7
The Unimpeachable Character of the Divine JudgmentR. Green Job 8:1-7
Shall not the Judge of All... Do Right?E. Johnson Job 8:1-22
People
Bildad, Job
Places
Uz
Topics
Almighty, Decisions, Judging, Judgment, Justice, Mighty, Pervert, Righteousness, Ruler, Upright, Wrong
Dictionary of Bible Themes
Job 8:3

     1125   God, righteousness
     6708   predestination

Library
Two Kinds of Hope
'Whose hope shall be cut off, and whose trust shall be a spider's web.'--JOB viii. 14. 'And hope maketh not ashamed.'--ROMANS v. 5. These two texts take opposite sides. Bildad was not the wisest of Job's friends, and he gives utterance to solemn commonplaces with partial truth in them. In the rough it is true that the hope of the ungodly perishes, and the limits of the truth are concealed by the splendour of the imagery and the perfection of artistic form in which the well-worn platitude is draped.
Alexander Maclaren—Expositions of Holy Scripture

The Beginning, Increase, and End of the Divine Life
Now, the utterances of Bildad, and of the other two men who came to comfort Job, but who made his wounds tingle, are not to be accepted as being inspired. They spake as men--as mere men. They reasoned no doubt in their own esteem logically enough; but the Spirit of God was not with hem in their speech, therefore with regard to any sentiment which we find uttered by these men, we must use our own judgment; and if it be not in consonance with the rest of Holy Scriptures, it will be our bounden duty
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860

Whether all Merits and Demerits, One's Own as Well as those of Others, Will be Seen by Anyone at a Single Glance?
Objection 1: It would seem that not all merits and demerits, one's own as well as those of others, will be seen by anyone at a single glance. For things considered singly are not seen at one glance. Now the damned will consider their sins singly and will bewail them, wherefore they say (Wis. 5:8): "What hath pride profited us?" Therefore they will not see them all at a glance. Objection 2: Further, the Philosopher says (Topic. ii) that "we do not arrive at understanding several things at the same
Saint Thomas Aquinas—Summa Theologica

The Hebrew Sages and their Proverbs
[Sidenote: Role of the sages in Israel's life] In the days of Jeremiah and Ezekiel (Jer. xviii. 18; Ezek. vii. 26) three distinct classes of religious teachers were recognized by the people: the prophets, the priests, and the wise men or sages. From their lips and pens have come practically all the writings of the Old Testament. Of these three classes the wise men or sages are far less prominent or well known. They wrote no history of Israel, they preached no public sermons, nor do they appear
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

The Eternity and Unchangeableness of God.
Exod. iii. 14.--"I AM THAT I AM."--Psal. xc. 2.--"Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting thou art God."--Job xi. 7-9.--"Canst thou by searching find out God? canst thou find out the Almighty unto perfection? It is as high as heaven; what canst thou do? deeper than hell; what canst thou know? The measure thereof is longer than the earth, and broader than the sea." This is the chief point of saving knowledge,
Hugh Binning—The Works of the Rev. Hugh Binning

Instruction for the Ignorant:
BEING A SALVE TO CURE THAT GREAT WANT OF KNOWLEDGE, WHICH SO MUCH REIGNS BOTH IN YOUNG AND OLD. PREPARED AND PRESENTED TO THEM IN A PLAIN AND EASY DIALOGUE, FITTED TO THE CAPACITY OF THE WEAKEST. 'My people are destroyed for lack of knowledge.'--Hosea 4:6 ADVERTISEMENT BY THE EDITOR. This little catechism is upon a plan perfectly new and unique. It was first published as a pocket volume in 1675, and has been republished in every collection of the author's works; and recently in a separate tract.
John Bunyan—The Works of John Bunyan Volumes 1-3

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be
John Edgar McFadyen—Introduction to the Old Testament

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