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.

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?.... 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 neither of these can ever be thought to be done by him; for though he justifies the ungodly, he does not justify their ungodliness, nor them in it, but from it, and that by the perfect righteousness of his Son; whereby the law is fulfilled, and justice satisfied, and so he is just while he is the justifier of him that believes in Jesus; though he is gracious and merciful, he is also righteous, and will not clear the guilty, or pardon sin without satisfaction to his justice; and such as are truly just or righteous, he never condemns here or hereafter; he may afflict them, but he delivers them out of their afflictions, nor are they ever forsaken by him; and, on the contrary, he punishes wicked men in this world, and in that to come, as he has the angels that sinned, the old world, Sodom and Gomorrah, and many others, and all wicked men will be punished with everlasting destruction; yea, even so strict is his punitive justice, that the sins of his own people being laid and found on his Son as their surety, he has most severely punished him for them; he awoke the sword of justice against him, spared him not, but delivered him to death for us all; and though he forgives the iniquities of his children, he takes vengeance on their inventions, and chastises them for their sins, that they may not be condemned with the world; and, on the other hand, he is not unrighteous to forget their work and labour of love, which he rewards in a way of grace, as well as it is a righteous thing with him to render tribulation to them that trouble them: the righteousness of God is known by the judgments he executes on wicked men, and especially will be manifest in his judgments on antichrist; and though the justice of God in the course of his providence, in some instances, may not now be so clear, his judgments will be made manifest, and especially at the great day of judgment, when everything shall be brought to account, and God will judge the world in righteousness; all which, we may be assured of, is and will be executed by him, from the consideration of his nature and perfections, and particularly from the name he goes by in this passage, being El, the mighty God, who is able to save and to destroy, to save the righteous, and destroy the wicked; and is Shaddai, all sufficient, stands in need of nothing; nor can he receive anything that is not his own, and therefore incapable of being bribed to the perversion of justice and judgment.

The repetition of "pervert" gives an emphasis galling to Job (Job 34:12). "Wouldst thou have God," as thy words imply, "pervert judgment," by letting thy sins go unpunished? He assumes Job's guilt from his sufferings.

Doth God - Hebrews. The might God, as this word signifies, the Almighty, or All - sufficient God, as the next name of God implies. These names are emphatically used, to prove that God cannot deal unjustly or falsely with men, because he hath no need of it, nor temptation to it, being self - sufficient for his own happiness, and being able by his own invincible power to do whatsoever pleaseth him. Pervert - Judge unrighteously? No, this is inconsistent with God's nature, and with his office of governor of the world.