The Church Fathers on this verse

Job 8:3Meaning & Commentary from the Church Fathers

Doth God pervert judgment, or doth the Almighty overthrow that which is just?

Douay-Rheims

הַ֭אֵל יְעַוֵּ֣ת מִשְׁפָּ֑ט וְאִם־שַׁ֝דַּ֗י יְעַוֵּֽת־צֶֽדֶק׃

Hebrew (Masoretic text)

The Church Fathers on this verse

4 Church Fathers comment on this verse

John Chrysostom

4th centuryChurch Father

Chrysostom, Polychronius, and Olympiodorus address the issue of divine justice. They inquire, "Do you not perceive the remarkable order present in creation? Can God truly issue judgement without fairness? The One who established all things in a state of harmony and laid the groundwork for humanity, can it be said that He has, in your case alone, contradicted the principles of righteousness and subjected you to suffering in a manner unjust?" Thus, he lightly condemns the saint, asserting that he suffers rightly due to his sins, aligning with the earlier assertion that suffering is entirely a result of sin.

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This perspective holds that such adversity does not only befall the wicked but can also touch the virtuous, and that a righteous individual who withstands trials and tribulations is even more remarkable. Unable to accuse him of wrongdoing, he shifts his focus to his progeny and declares (vv. 8-9):

"Will the Lord be unjust in His judgement, or will the Creator of everything overlook justice? Observe, justice accompanies the Creator," he insists. Even if the words of Wildad may not pertain to Job at all, let us examine his claims. Wildad asserts the profound justice present within creation, the immense order and how everything is appropriately calibrated. Therefore, the One who maintains justice and goodness in all things—could He possibly disregard you? Why then did He bring forth all creation? Was it not for your benefit, O humanity? If He, who fashioned so much for your advantage, has not granted you justice, could the Creator, who made you and all else with goodness, testify to His own might? While justice might often be overlooked due to human frailty, he declares that the Creator made everything. Can One so wise and powerful truly act unjustly?

Ephraem the Syrian

4th centuryChurch Father

Bildad the Shuhite admonished Job, believing that Job's statements, made in support of truth and righteousness, were expressed with pride and disdain.

Gregory the Great

6th centuryChurch Father

Will God distort justice? Will the Almighty rearrange fairness? Job 8:3. Blessed Job did not shy away from these discussions; he spoke truthfully and openly, without concealing his understanding. However, many arrogant individuals tend to speak boastfully about well-established truths, aiming to enhance their own reputation for knowledge. They prefer to avoid humble silence, fearing it might be misunderstood as ignorance. It should be noted that they only amplify God's strict justice when their own situation is one of ease and joy, while others around them face hardships. They perceive themselves as just, enjoying the fruits of their prosperity, which they mistakenly attribute to their own virtue, concluding that as long as they remain untouched by calamity, they are favored by God.

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Conversely, the moment they experience even slight affliction from Above, they quickly crumble under the weight of divine judgment, a judgment they once admired while remaining unharmed. They then reject the fairness of God's justice when it contradicts their desires, displaying words of rebellion. In the face of punishment for their wrongdoings, they may resort to worse actions. Thus, the Psalmist aptly notes regarding the sinner's acknowledgment, "He shall praise thee when thou doest well to him" (Psalms 48:19). During times of prosperity, voices of confession are often disregarded. True acknowledgment holds significant weight only when the force of suffering does not hinder a person from recognizing the truth of justice, and trials only deepen the confirmation expressed by their own words. It is no wonder that Wildad extols God's justice, as he himself does not feel the sting of affliction.

In considering the allegorical interpretation, we have previously noted that Job's friends reflect the nature of heretics. It is important to highlight how Wildad's words align with the deceptive tactics commonly employed by heretics. To bolster their positions, they grow bolder in their misguided teachings as they observe the Holy Church undergoing temporary challenges. They claim success due to their own merits while asserting that the Church suffers deserved punishment. Subsequently, with elaborate rhetoric, they seek to undermine her during her struggles, inflicting harm on some and reproaching others who die, as if their death were a result of failing to present the correct understanding of God. Thus, after acknowledging God's justice, Wildad the Sabhaean proceeds to assert:

Ireneus (Orda)

19th centuryCommentator

Baldad, the second friend of Job, reiterates the misguided belief expressed by Eliphaz that earthly joy is a direct result of righteousness. He seeks to convince Job that his lamentation over the loss of his wealth and children is unfounded. If his children have met with death, it must surely be due to their transgressions in the eyes of God; a just Sovereign would not have permitted their demise otherwise. However, Job, if he maintains his innocence and turns to God in supplication, will receive abundant blessings. An age-old song, born from the wisdom of the ancestors, bolsters Baldad's argument. Much like the papyrus that flourishes during the Nile's floods but quickly withers when the waters recede, the wicked who achieve fleeting worldly success face sudden ruin.

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Therefore, Job will not be forsaken by the Lord. Baldad contends that Job bears culpability both for himself and for his children. This assertion undermines Job's final source of comfort—the acknowledgment of his righteousness as a father and the belief that his children deserved a better outcome.

Cross references

Passages read together with this verse.