Job 8 20

Job 8:20 kjv

Behold, God will not cast away a perfect man, neither will he help the evil doers:

Job 8:20 nkjv

Behold, God will not cast away the blameless, Nor will He uphold the evildoers.

Job 8:20 niv

"Surely God does not reject one who is blameless or strengthen the hands of evildoers.

Job 8:20 esv

"Behold, God will not reject a blameless man, nor take the hand of evildoers.

Job 8:20 nlt

"But look, God will not reject a person of integrity,
nor will he lend a hand to the wicked.

Job 8 verses

Job 8 20 Meaning

Job 8:20 states that God will not ultimately reject the blameless, nor will He offer support and sustenance to those who do evil. This declaration by Bildad the Shuhite reflects a common Old Testament understanding of divine justice: the righteous prosper under God's favor, while the wicked suffer His displeasure and eventual judgment. For Bildad, suffering implies wickedness, and blessing implies righteousness, creating a seemingly straightforward and reciprocal relationship between human conduct and divine intervention.

Job 8 20 Context

Job 8:20 is spoken by Bildad the Shuhite, one of Job's three friends, in his second discourse (Job 8:1-22). Bildad is presenting a traditional, yet simplistic, view of divine retribution theology. His argument centers on the belief that God is just and always administers immediate and direct consequences for human actions. He implies that if Job were truly "perfect" or blameless, he would not be suffering; therefore, Job's immense suffering must be a sign of hidden wickedness or secret sin. Bildad uses the imagery of nature (e.g., papyrus without water, spider's web) to illustrate the inevitable ruin of the wicked, reinforcing his view that Job's downfall is evidence of his wrongdoing. His statement in verse 20 serves as a summary of this fixed, transactional understanding of God's justice, completely overlooking the possibility of righteous suffering.

Job 8 20 Word analysis

• Behold: הֵן (hen).

  • An interjection, a particle that introduces or calls attention to something. It signifies importance or emphasis, similar to "truly," "indeed," or "look!" It's used here to assert a statement as an undeniable truth.

• God: אֵל (El).

  • A common Hebrew term for "God," often referring to a powerful or mighty one. In this context, it refers to the one true God, conveying His omnipotence and ultimate authority over creation and human destiny, according to Bildad's view.

• will not cast away: לֹא יִמְאַס (lo' yim'as).

  • "לֹא" (lo') is the negative particle, "not."
  • "יִמְאַס" (yim'as) is from the root מָאַס (ma'as), meaning to reject, despise, spurn, or loathe.
  • Signifies God's unwavering acceptance and favor, implying that the "perfect man" retains divine approval and will not be abandoned or deemed worthless by God.

• a perfect man: תָּם (tam) אִישׁ (ish).

  • "אִישׁ" (ish) means "man" or "person."
  • "תָּם" (tam) is from the root תמם (tamam), meaning complete, whole, innocent, blameless, upright, sincere, having integrity.
  • This does not imply sinlessness, but rather a profound moral and spiritual integrity, devoted adherence to God, and completeness of character. It describes Job himself in Job 1:1, a detail ironically overlooked or denied by Bildad.

• nor will He uphold: וְלֹא יַחֲזִיק (ve'lo' yakhazik).

  • "וְלֹא" (ve'lo') means "and not" or "nor."
  • "יַחֲזִיק" (yakhazik) is from the root חָזַק (khazaq), meaning to seize, grasp, take hold of, strengthen, uphold, sustain.
  • It indicates God will not lend His support, stability, or blessing. It speaks of a lack of divine sustenance or favor.

• the evildoers: מְרֵעִים (mere'im).

  • From the root רעע (ra'a), meaning to be bad, evil, wicked, or to do evil.
  • Refers to those who are wicked in character or actively practice iniquity; workers of iniquity or doers of evil deeds. It contrasts sharply with "perfect man," portraying those who live in opposition to God's ways.

• Words-group Analysis:

  • "God will not cast away a perfect man": This phrase asserts God's steadfastness and care for those who live with integrity. Bildad presents this as an absolute and immediate principle of divine administration, believing God would never allow prolonged suffering for one truly blameless. It speaks to divine loyalty and protection.
  • "nor will He uphold the evildoers": This clause completes the parallelism, emphasizing God's opposition to wickedness. It means God will not provide strength, sustainment, or a lasting foundation for those who engage in evil, implying their eventual downfall and ruin. This supports Bildad's belief that Job, as one experiencing ruin, must be among the evildoers.

Job 8 20 Bonus section

• The concept of the "perfect man" (tam) in Job 8:20, and indeed throughout Job, points towards a crucial theme in biblical theology: true righteousness is not simply external adherence to rules, but a deep-seated integrity of heart. Job, despite his suffering, maintains this inner 'tam-ness' throughout much of the narrative, highlighting the friends' theological blindness.
• Bildad's statement, while sound in general theological principle, overlooks the testing of faith and the refining fire of affliction that God sometimes permits for His blameless ones (Psa 66:10-12). His limited view implies a contractual relationship with God rather than a covenantal one that allows for unfathomable depths of relationship and divine purpose.
• The entire book of Job functions as a critique of oversimplified retribution theology, illustrating that suffering is not always a direct consequence of sin. It points towards a larger, often hidden, divine plan, ultimately inviting trust in God's character even when His ways are beyond human understanding.

Job 8 20 Commentary

Bildad's declaration in Job 8:20 presents a bedrock principle of classical wisdom: God ultimately deals justly with humanity. On its own, the statement "God will not cast away a perfect man, nor will He uphold the evildoers" rings true. The Bible consistently affirms God's commitment to the righteous and His eventual judgment on the wicked. He indeed values integrity and rejects injustice. However, the tragedy of Bildad's application, and that of Job's friends, is their rigid and narrow interpretation of this truth.

They reduce divine justice to an immediate, mechanistic system of rewards and punishments based solely on human deeds in this life. This perspective, known as retribution theology, fails to account for the complexities of suffering, the mystery of divine sovereignty, or the concept of testing faith. For Bildad, if Job is suffering, he cannot be "perfect" or blameless, because a truly upright person would never be forsaken by God. His counsel dismisses Job's cries of innocence and forces Job into a category of evildoers based solely on his adverse circumstances. The book of Job ultimately challenges this simplistic understanding, revealing a God who works beyond human comprehension and whose dealings with humanity are deeper and more intricate than such a rigid system allows. While God does not forsake the righteous, His 'upholding' may manifest not as immediate prosperity but as sustaining grace through trials, and His rejection of the wicked may involve long-term patience before final judgment.