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Bildad asks if it can be right for Job to complain as he does. Such conduct is an arraignment of the Divine justice. Human judges have been known to twist justice to suit their own purposes; this conduct was and is only too common in the East. But is it to be thought that God would act in this way? Surely the Judge of all the earth must do right (Genesis 18:25).

I. GOD'S JUSTICE IS GOOD AND DESIRABLE. It is the mistake of narrow, one-sided views to confine the idea of God's justice to his relations with sin and punishment, and to regard it solely as that which provokes his wrath. This mistake leads people t,, have a horror of the very notion of God's justice. They would be profoundly thankful if it could be blotted out of the list of his attributes. They regard it as solely inimical to them. Their supreme desire is to escape from its clutches. It is to them a most dreadful thing. How contrary is all this to the scriptural idea of the justice of God! In the Bible God's justice is welcomed with delight in contrast to the terrible injustice of man. It is God's righteousness, God's fairness, God's equal dealing. This must be good and desirable.

II. THE JUSTICE OF GOD IS NOT ALWAYS APPARENT. Sometimes he seems to show himself in the same light as the unjust judges of imperfect human society. We cannot see the equity of his dealings. He even seems to be perverting judgment. Good men suffer, and evil men prosper. This is the common complaint of the Old Testament saints in their trouble (e.g. Psalm 73:3). But how is it possible if God is just? There is not only an apparent negligence that lets wrong be done among men unchecked. God himself appears to pervert justice in his own providential dealings, sending calamities to the innocent, and heaping favours on the guilty. This obvious fact was forced on the notice of men, and it raised most perplexing doubts at a time when temporal good was assumed to be the right reward of moral good.

III. WE HAVE GOOD REASON TO TRUST THE JUSTICE OF GOD.

1. He is almighty. He has not the inducement to act unjustly that tempts the weak. Deceit and injustice are the refuges of feebleness. Cowards are unjust. Strength can afford to be magnanimous.

2. He is perfectly wise. He will not blunder into injustice, as the most immaculate human judge may do.

3. He is absolutely good. Our revelations of God's character should assure us that his justice must be without a flaw, even though all appearances are against it. The faith that will not bear a strain is worthless. If we cannot trust God when he seems to be acting hardly and unfairly, it is little that we trust him when we can see that all is going well. The goodness of God is our security; we must judge of events by what we know of God in Christ, not of God by what we appear to discover in events.

4. Justice is not always what we should expect. The principle must be simple and intelligible. We must believe that justice in God must be what we know as justice - only infinitely exalted. But the application of this justice may be beyond our conceptions. It may be just for God to do what looks to us now as unfair. Here we must trust and wait for the end. - W.F.A.

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KJV: Doth God pervert judgment? or doth the Almighty pervert justice?

WEB: Does God pervert justice? Or does the Almighty pervert righteousness?