Job 8:3

_DOTH GOD PERVERT JUDGMENT? OR DOTH THE ALMIGHTY PERVERT JUSTICE?_ Doth God pervert. The repetition of pervert gives an emphasis galling to Job. "Neither will the Almighty pervert judgment" (Job 34:12). 'Wouldest thou have God (as thy words imply) pervert judgment,' by letting thy sins go unpunished? God deals with each justly, according to his conduct: thy complaint against God for His treatment of thee is impugning His justice. He assumes Job's guilt from his sufferings....

1-7 Job spake much to the purpose; but Bildad, like an eager, angry disputant, turns it all off with this, How long wilt thou speak these things? Men's meaning is not taken aright, and then they are rebuked, as if they were evil-doers. Even in disputes on religion, it is too common to treat others with sharpness, and their arguments with contempt. Bildad's discourse shows that he had not a favourable opinion of Job's character. Job owned that God did not pervert judgment; yet it did not therefore follow that his children were cast-aways, or that they did for some great transgression. Extraordinary afflictions are not always the punishment of extraordinary sins, sometimes they are the trials of extraordinary graces: in judging of another's case, we ought to take the favorable side. Bildad puts Job in hope, that if he were indeed upright, he should yet see a good end of his present troubl...

Verse Job 8:3. _DOTH GOD PERVERT JUDGMENT!_] God afflicts thee; can he afflict thee for naught? As he is just, his judgment is just; and he could not inflict punishment unless there be a cause....

DOTH GOD PERVERT JUDGMENT? - That is, Does God afflict people unjustly? Does he show favor to the evil, and punish the good? Bildad here undoubtedly refers to Job, and supposes that he had brought this charge against God. But he had not done it in so many words. He had complained of the severity of his sufferings, and had indulged in irreverent language toward God. But he had not advanced the charge openly that God had perverted right. Bildad strenuously maintains that God would do right. His argument is based on the supposition that God would deal with people in this life according to their character; and thus he infers that Job must have been guilty of some great wickedness, that punishment should come upon him in this manner....

EXPOSITION JOB 8:1 THEN ANSWERED BILDAD THE SHUHITE, AND SAID. Bildad the Shuhite has the second place in the passage where Job's friends are first mentioned (Job 2:11), and occupies the same relative position in the dialogue. We may suppose him to have been younger than Eliphaz and older than Zophar. He does little more than repeat the arguments of Eliphaz, stating them, however, more bluntly, and with less of tact and consideration. The chief novelties of his discourse are an appeal to the teaching of past ages (verses 8-10), and the employment of new and forcible metaphors (verses 11-19). JOB 8:2 HOW LONG WILT THOU SPEAK THESE THINGS? An exclamation li

DOTH GOD PERVERT JUDGMENT?.... In his dealings with men in the way of his providence; no, he does not; here Bildad opposes himself to Job, who he thought had charged God with injustice in dealing with him, and his children, in the manner he had done: the same thing is intended in the following question, OR DOTH THE ALMIGHTY PERVERT JUSTICE? for judgment and justice are the same, and often go together in Scripture, as being done either by God or men, when righteousness is executed by them, and this is never perverted by the Lord; there is no unrighteousness in him, neither in his nature, nor in his ways and works, either of providence or of grace; he is the Judge of all the earth, that does and will do right; to subvert a man in his cause, he approves not of in others, and will never do it himself; to justify the wicked, and condemn the just, are both an abomination to him, and therefore...

CHAPTER 8 BILDAD'S ADDRESS _ 1. How long, Job? (Job 8:1)_ 2. Enquire of the former age (Job 8:8) 3. God's dealing with the wicked and the righteous (Job 8:11) Job 8:1. Bildad the Shuhite now speaks to Job. He is less dogmatic than Eliphaz, and less courteous, but more outspoken. He must have lost his patience listening to Job's reply. Especially does he resent what Job had said about God, the insinuations which had fallen from his lips. But we shall see he too follows the logic of Eliphaz, that God punishes Job for his sins. He starts in at once to rebuke Job for what he had said. “How long, Job, wilt thou speak these things? How long shall t

OPENING OF BILDAD'S FIRST SPEECH. The two younger friends, says Duhm, make a less favourable impression than Eliphaz. Bildad's great point is the discriminating rectitude of God, who unfailingly rewards the righteous and punishes the wicked. His whole idea of fortune and misfortune is even more mechanical than that of Eliphaz. The idea that God remains an unchangeable factor, and the relation of man to Him only changes, comes out if possible even more clearly in opposition to Job's idea of a God who has changed and may again change his relation to him. The other point of importance in Bildad's speech is that he supports his doctrine, not like Eliphaz from revelation, but from the wisdom of the ancients. Bildad, in beginning his speech, passes over in complete silence all that Job has said as to the lack of sympathy evinced by the friends. He expresses the dislike, natural to the sober ma...

DOTH... ? Figure of speech _Erotesis._ App-6. GOD. Hebrew. _El._ App-4. THE ALMIGHTY. Hebrew. _Shaddai._ App-4....

The discriminating rectitude of God 2. Before coming to his principle and by way of introducing it Bildad expresses his wonder that Job should allow himself to speak such things as his discourse contained. _These things_are such things as ch. Job 6:29; Job 7:1-2; Job 7:12-21, and perhaps even ch. Job 6:10. He refers to the general drift of Job's speech, which appears to him to be an assertion that God was unjust (Job 8:3). _a strong wind_ Violent, and empty, cf. ch. Job 15:2;...