3 Doth ùGod pervert judgment, and the Almighty pervert justice?
And now, let the terror of Jehovah be upon you; be careful what ye do, for there is no iniquity with Jehovah, nor respect of persons, nor taking of presents.
[He is] the Rock, his work is perfect, For all his ways are righteousness; A ùGod of faithfulness without deceit, Just and right is he.
And I heard the altar saying, Yea, Lord God Almighty, true and righteous [are] thy judgments.
Far be the thought: but let God be true, and every man false; according as it is written, So that thou shouldest be justified in thy words, and shouldest overcome when thou art in judgment. But if our unrighteousness commend God's righteousness, what shall we say? Is God unrighteous who inflicts wrath? I speak according to man. Far be the thought: since how shall God judge the world?
Therefore hearken unto me, ye men of understanding: Far be wickedness from ùGod, and wrong from the Almighty! For a man's work will he render to him, and cause every one to find according to [his] way. Yea, surely, ùGod acteth not wickedly, and the Almighty perverteth not judgment.
And the strength of the king that loveth justice. *Thou* hast established equity: it is thou that executest judgment and righteousness in Jacob.
but, according to thy hardness and impenitent heart, treasurest up to thyself wrath, in [the] day of wrath and revelation of [the] righteous judgment of God,
Yet ye say, The way of the Lord is not equal. O house of Israel, I will judge you every one after his ways.
And ye say, The way of the Lord is not equal. Hear then, house of Israel. Is not my way equal? are not your ways unequal?
Shall [mortal] man be more just than +God? Shall a man be purer than his Maker?
Wilt thou also annul my judgment? wilt thou condemn me that thou mayest be righteous?
Shall he that will contend with the Almighty instruct [him]? he that reproveth +God, let him answer it.
Should he that hateth right indeed govern? and wilt thou condemn the All-just? Shall one say to a king, Belial? to nobles, Wicked? [How then to him] that accepteth not the persons of princes, nor regardeth the rich man more than the poor? for they are all the work of his hands.
For Job hath said, I am righteous, and ùGod hath taken away my judgment:
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Job 8
Commentary on Job 8 Matthew Henry Commentary
Chapter 8
Job's friends are like Job's messengers: the latter followed one another close with evil tidings, the former followed him with harsh censures: both, unawares, served Satan's design; these to drive him from his integrity, those to drive him from the comfort of it. Eliphaz did not reply to what Job had said in answer to him, but left it to Bildad, whom he knew to be of the same mind with himself in this affair. Those are not the wisest of the company, but the weakest rather, who covet to have all the talk. Let others speak in their turn, and let the first keep silence, 1 Co. 14:30, 31. Eliphaz had undertaken to show that because Job was sorely afflicted he was certainly a wicked man. Bildad is much of the same mind, and will conclude Job a wicked man unless God do speedily appear for his relief. In this chapter he endeavours to convince Job,
Job 8:1-7
Here,
Job 8:8-19
Bildad here discourses very well on the sad catastrophe of hypocrites and evil-doers and the fatal period of all their hopes and joys. He will not be so bold as to say with Eliphaz that none that were righteous were ever cut off thus (ch. 4:7); yet he takes it for granted that God, in the course of his providence, does ordinarily bring wicked men, who seemed pious and were prosperous, to shame and ruin in this world, and that, by making their prosperity short, he discovers their piety to be counterfeit. Whether this will certainly prove that all who are thus ruined must be concluded to have been hypocrites he will not say, but rather suspect, and thinks the application is easy.
Job 8:20-22
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.