Job · Chapter 25

V. 1. Answered-Not to that which Job spake last, but to that which seemed most reprovable in all his discourses; his censure of God’s proceedings with him, and his desire of disputing the matter with him. Perhaps Bildad and the rest now perceived that Job and they did not differ so much as they thought. They owned that the wicked might prosper for a while. And Job owned, they would be destroyed at the last.

Verse 1. Bildad the Shuhite] This is the last attack on Job; the others felt themselves foiled, though they had not humility enough to acknowledge it, but would not again return to the attack. Bildad has little to say, and that little is very little to the point. He makes a few assertions, particularly in reference to what Job had said in the commencement of the preceding chapter, of his desire to appear before God, and have his case tried by him, as he had the utmost confidence that his innocence should be fully proved. For this Bildad reprehends Job with arguments which had been brought forth often in this controversy, and as repeatedly confuted, Job 4:18; 15:14-16.

Verse 1. Then answered Bildad — Who makes the last weak effort against Job; and being unable to deny the truth of his assertions, but at the same time unwilling to give up the argument, shelters himself behind the acknowledged attributes of God, power, justice, and purity, and the infirmities of human nature. Probably he and the rest of Job’s friends now perceived that Job and they did not differ so much as they had thought. They owned that the wicked might prosper for a while; and Job owned they would be destroyed at the last. As to the point of bringing Job to confess himself guilty of some enormous crimes, which they at first rashly supposed had drawn this heavy judgment upon him, that is completely given up, and Bildad satisfies himself with an evasive answer to what Job had observed on that head, to this purpose, namely, that no man, strictly speaking, can be justified before God; man being at best a frail and fallible creature, and God a being of infinite purity and perfection; an argument which concerned Job no more than themselves, but equally involved them all in the same class of sinners. This answer has no reference to what Job spake last, but to that which seemed most reproveable in all his discourses, his censure of God’s proceedings with him, and his desire of disputing the matter with him. Bildad’s sentiments are extremely good and pious, but they are but little to the purpose, since he is now reduced to advance what Job had never disputed. “As we here take our leave,” says Dr. Dodd, “of the arguments urged by Job’s friends, we may just observe, in conclusion, that nothing could be more untoward than this conduct of theirs, to bring a charge against him which they could not prove, and from which his well-known virtue and integrity of life ought to have screened him. But, though Job very plainly shows them the injustice and inhumanity of this procedure; nay, though he confutes them so far that they had nothing to reply, yet, like modern disputants, they stood out to the last, and had not the grace to own their mistake, till God himself was pleased to thunder it in their ears. Here, then, we have a lively instance of the force of prejudice and prepossession.”

1. Then answered Bildad — Job’s burning desire (chap. 23) to meet his Judge, leads Bildad to contrast the infinite and overwhelming glory of God with the corruption and meanness of man. How shall such a being — a worm bred in corruption — presume to appear in the presence of Him whose armies cannot be counted, and whose all pervading glory casts into shade the stars, and even the moon, so that it shineth not. This brief and sublime speech is the forlorn hope of a sinking cause — the brilliant flash of a signal gun at sea that tells to night and storm that all is lost. “It is an extraordinary refinement of the poet, that he has kept the last speech of the three friends free from direct accusations, and has, as it were, gathered and concentrated in it all that was true in the speeches of the friends.” — Ebrard.

Double strophe — THE INFINITE EXALTATION OF GOD RAISES HIM ABOVE ARRAIGNMENT BY

V. 2. Dominion-Sovereign power over all persons and things. Fear-Terror, that which justly makes him dreadful to all men, and especially to all that undertake to dispute with him. He-This clause, as well as the following verse, seems to be added to prove God’s dominion and dreadfulness: he keepeth and ruleth all persons and things in heaven, in peace and harmony. The angels, though they be very numerous, all own his sovereignty, and acquiesce in his pleasure. The stars, tho’ vast in their bulk, and various in their motions: exactly keep the order which God hath appointed them: and therefore it is great folly for thee to quarrel with the methods of God’s dealings with thee.

Verse 2. Dominion and fear are with him] God is an absolute sovereign; his fear is on all the hosts of heaven; and by his sovereignty he establishes and preserves order in the heavens, and among all the inhabitants of the eternal world: how canst thou, therefore, dare to appeal to him, or desire to appear before him?

Verse 2. Dominion and fear are with him — Absolute and sovereign power over all persons and things, so that it is both rebellion and madness to contend with him; and terror, which justly makes him dreadful to all men, and especially to all that undertake to dispute with him. In other words, awful majesty and infinite knowledge are his, whereby he is much better acquainted with men’s hearts and ways than they are themselves, and sees much sin in them, which themselves do not discover; and to him belong also exact purity and justice, which render him formidable to sinners. These are with him whom thou challengest; with him who is not lightly and irreverently to be named, much less to be contended with; and therefore it is thy duty to humble thyself before him, and quietly and modestly to submit thyself and thy cause to his pleasure. He maketh peace in his high places — This clause, as well as the following verse, seems to be added, to prove God’s dominion and dreadfulness; he keepeth and ruleth all persons and things in heaven, in peace and harmony. The angels, though they be very numerous, all own his sovereignty, and acquiesce in his pleasure. The stars, though vast in their bulk, and various in their motions, exactly keep the order which God hath appointed them: and therefore it is great folly for thee to quarrel with the methods of God’s dealings with thee.

SUCH A CREATURE AS MAN, 2-6.

a. In any conceivable comparison of man with God (El) the inconceivable advantage must ever be with the All-powerful, 2-4.

2. Peace in his high places — One of the varied glimpses into the angel world that this book affords. It signifies either the order, tranquillity, and bliss, which his love has established among the heavenly hosts, as unfailing results of universal obedience to his law, or else the peace which followed the subjugation and banishment of angels that sinned; a Scripture truth, traces of which are found in the mythologies of most nations. The allusion to armies in the next verse countenances the latter view. Compare Job 4:18; 15:15.

V. 3. Armies-Of the angels, and stars, and other creatures, all which are his hosts. Light-The light of the sun is communicated to all parts of the world. This is a faint resemblance, of the cognisance and care which God takes of the whole creation. All are under the light of his knowledge: all partake of the light of his goodness: his pleasure is to shew mercy: all the creatures live upon his bounty.

Verse 3. Is there any number of his armies?] He has troops innumerable; he can serve himself of all his creatures; every thing may be a means of help or destruction, according to his Divine will. When he purposes to save, none can destroy; and when he is determined to destroy, none can save. It is vain to trust in his creatures against himself. Upon whom doth not his light arise?] That is, his providence rules over all; he is universal Lord; he causes his sun to arise on the evil and the good, and sends his rain on the just and unjust.

Verse 3. Is there any number of his armies? — Of his angels, and stars, and other creatures, all which are his hosts, wholly submitting themselves to his will, to be and to do whatever he pleases. And, therefore, how insolent and unreasonable a thing it is to quarrel with him, or resist his will! Upon whom doth not his light arise? — The light of the sun is communicated to all parts of the world. This is a faint resemblance of the cognizance and care which God takes of the whole creation. All are under the light of his knowledge: all partake of the light of his goodness: his pleasure is to show mercy: all the creatures live upon his bounty.

3. Armies — The idea is not so much of hostile array as of harmony, gradation, discipline, and subjection. The writer to the Hebrews speaks (Hebrews 12:22) of “myriads, the festal host of angels.” (Alford.) Bildad rises higher, and asks, “Is there number to his armies?” His light — All light emanates from God, whether it be that which rises upon the evil and the good alike (Matthew 5:45), or the glory of God that lightens the heavenly world. (Revelation 21:23.) Delitzsch and Ewald take the sense to be that of excellence: over whom (that is, over which of those beings of light) does it not rise, leaving them behind and exceeding them in brightness.

V. 4. Man-The word signifies man that is miserable, which supposes him to be sinful; and shall such a creature quarrel with that dominion of God, to which the sinless, and happy, and glorious angels submit? God-Before God’s tribunal, to which thou dost so boldly appeal.

Verse 4. How then can man be justified?] Or, hnw umah, With what, shall a man be justified with God? Though this is no conclusion from Bildad’s premises, yet the question is of the highest importance to man. Neither Bildad nor any of his fellows could answer it; the doctrine of redemption through the blood of the cross was then known only through types and shadows. We who live in the Gospel dispensation, can readily answer the question, With what shall miserable man (vwna enosh) be justified with God.?-Ans. By bringing forward, by faith, to the throne of the Divine justice, the sacrificial offering of the Lord Jesus Christ; and confiding absolutely in it, as being a full, sufficient, and complete atonement and sacrifice for his sins, and for the salvation of a lost world. How, or with what (hmw umah) shall he be clean that is born of a woman?-Ans. By receiving that grace or heavenly influence communicated by the power and energy of the eternal Spirit applying to the heart the efficacy of that blood which cleanses from all unrighteousness. This, and this only, is the way in which a sinner, when truly penitent, can be justified before God: and in which a believer, convinced of indwelling sin, can be sanctified and cleansed from all unrighteousness. This is the only means of justification and sanctification, without which there can be no glorification. And these two great works, which constitute the whole of salvation, have been procured for a lost world by the incarnation, passion, death, and resurrection of the Lord Jesus Christ, who was delivered for our offences, and rose again for our justification; to whom be glory and dominion now and for evermore, Amen!

Verse 4. How then can man be justified with God? — That is, before God’s tribunal, to which thou dost so boldly appeal. Thou mayest plead thy cause with thy fellow-worms, as we are, and expect to be justified; but wo to thee, if the great God undertake to plead his cause against thee: how severely and certainly wouldest thou be condemned! The word used for man here, vwna, enosh, signifies miserable man, which supposes him to be sinful; and that such a creature should quarrel with that dominion of God to which the sinless, and happy, and glorious angels willingly submit, is absurd and impious.

Verse 4. How can man be justified with God? Bildad asks a question which he himself could not answer; but we have the proper answer from the living oracle, Job 42:8. “Take seven bullocks, and offer up sacrifices—It is God that justifieth; it is Christ that died—God hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him.”

4. Justified with God — Just with God. Same word as in Job 4:17 and 9:2. Sin and corruption are no more inseparable in the human heart than justification and regeneration in the divine scheme. No false religion, not even enlightened Buddhism, can answer the momentous questions of Bildad. “What is the use of platted hair, O fool? What of the raiment of goat-skins? Within thee there is ravening, but the outside thou makest clean.” — BUDDHA, Path of Virtue, section 394. Clean… born of a woman — Crates used to say that it was impossible to find a man who had not fallen, just as every pomegranate had a bad grain in it. (Diogenes Laertius, vi, s.v.)

b. In the sinfulness and corruption of an entire race, Job may certainly find occasion for humiliation and repentance, 4-6.

V. 5. Moon-The moon, tho’ bright and glorious, if compared with the Divine Majesty, is without any lustre or glory. By naming the moon, and thence proceeding to the stars, the sun is also included.

Verse 5. Behold even to the moon, and it shineth not] It is continually changing its appearance. It never appears twice in its whole revolution with the same face: it is ever waxing or waning; and its face is variegated with opaque spots. Its changeableness can never be compared with the unchangeable nature of God.

Yea, the stars are not pure in his sight.] Whatever their excellence may be as stars, it is nothing in comparison with him from whom they have derived their being and splendour. See the notes on Job 4:18; 15:14-16. The Targum reads: “Behold, the moon is as yet spotted in her eastern part; the sun shines not; and the stars are not pure in his sight.” Some think that by stars are meant those angels who kept not their first estate: this may be so, but I cannot see it in the text. It may, however, mean the heavenly host, as it is supposed to do, Job 28:7; but I still must hesitate on the propriety of such applications.

It is probable this speech of Bildad was delivered in the night-season, when clouds interrupted the bright shining of the moon. The third verse seems to refer immediately to the stars, which to the naked eye are innumerable. The sun is not mentioned, because of his absence.

This speech of Bildad is both confused and inconclusive. His reasoning is absurd, and he draws false conclusions from his premises. In the third verse, he says, “Is there any number of his armies? and upon whom does not his light arise?” But how absurd is the conclusion which he draws from his questions:—”How then can a man be justified with God, or he be clean who is born of a woman?”

This has no relation to the premises; still to us the question is not difficult, and has already been answered in the notes: “A man can be justified with God,” through the blood of Christ; and “he can be clean who is born of a woman.” through the sanctification of the Spirit.

Verse 5. Behold, even to the moon, and it shineth not — The moon, though bright and glorious, if compared with the divine majesty, is without any lustre or glory. By his naming the moon, and thence proceeding to the stars, he shows that he includes the sun also, and all other creatures, and signifies that the brightest and most glorious objects in nature shine not when compared with God’s ineffable and essential brightness. Indeed, the highest order of beings make but small advances to the essential perfection which is in him; so that, when a comparison is made, their highest purity will be little less than impurity, when brought before the standard of divine perfection.

Ver. 5. Behold even the moon, and it shineth not. The sense seems to be, If the moon and the stars are lights inferior to the sun, how much more is man inferior to the great Fountain of all intelligence and purity; and what is he but darkness itself, when compared with his Maker.

5. It shineth not — The moon pales its light in the presence of God. As no mention is made of the sun, some have supposed it was then night. Not pure — He means not the taint that comes from sin, as in this world, but metaphorically the dazzling sheen of the starry hosts; (a high symbol of purity among men;) even this is tainted when compared with the purity of the infinitely pure God.

V. 6. Worm-Mean, and vile, and impotent; proceeding from corruption, and returning to it. The son-For miserable man in the last branch he here puts the son of any man, to shew that this is true even of the greatest and best of men. Let us then wonder at the condescension of God, in taking such worms into covenant and communion with himself!

Verse 6. How much less man, that is a worm?] Or as the Targum.— ”How much more man, who in his life is a reptile; and the son of man, who in his death is a worm.” Almost all the versions read, “Truly man is corruption, and the son of man a worm.” The original is degradingly expressive: “Even because vwna enosh, miserable man, is hmr rimmah, a crawling worm; and the son of Adam, who is תולעה toleah, a worm, or rather maggot, from its eating into and dividing certain substances.”— Parkhurst.

Thus endeth Bildad the Shuhite, who endeavoured to speak on a subject which he did not understand; and, having got on bad ground, was soon confounded in his own mind, spoke incoherently, argued inconclusively, and came abruptly and suddenly to an end. Thus, his three friends being confounded, Job was left to pursue his own way; they trouble him no more; and he proceeds in triumph to the end of the thirty-first chapter. JOB

Verse 6. How much less man, that is a worm — Mean, vile, and impotent; proceeding from corruption, and returning to it. And the son of man — For miserable man, in the last clause, he here puts the son of any man, to show that this is true, even of the greatest and best of men. Let us then wonder at the condescension of God, in taking such worms into covenant and communion with himself!

6. Worm… worm — Two distinct Hebrew words. The worms were both kinds bred in putridity. The latter, h[lwt, was the insect from which the scarlet colour was obtained, and is used in Isaiah 1:18 as a symbol for sin of the deepest hue, and in Isaiah 41:14 as one of helplessness. It was this worm that destroyed Jonah’s gourd. The Jews say, “that if a man hold a worm in his hand, all the water in Jordan can not wash him clean while he holds it there.” — LIGHTFOOT, Works, 7:415. Hengstenberg observes it is very significant for the speech of Bildad that it should have consisted of just five verses, the signature of the half, the incomplete. A continuation of the speech might have led to the renewal of direct reproaches against Job. But these will not cross his lips.