Verse-by-Verse Bible Commentary
Job 25:4

Clarke's Commentary

Verse Job 25:4. How then can man be justified? — Or, ונה 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 (אנוש 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 (ומה 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!

Bridgeway Bible Commentary

Bildad speaks and Job replies (25:1-26:14)

It seems either that Job’s friends have no answer to what he says or that they are tired of arguing with him and see no point in continuing the debate. Bildad has only a brief speech, to which Job replies, and Zophar does not speak at all.
In an effort to bring Job to repentance, Bildad impresses upon him the greatness of the God with whom Job argues. His kingdom is all-powerful, his armies of angelic beings more than can be counted (25:1-3). In addition, God is pure beyond human understanding, so that even the mighty universe is unclean in his sight. How then can one tiny human being claim to be sinless (4-6)?
Bildad’s statement shows that he still does not understand Job’s complaint. Job has never claimed to be sinless; only that he is not the terrible sinner that they, on the basis of his sufferings, accuse him of being. Tired of their words, Job, with biting sarcasm, thanks Bildad for his sympathetic understanding and congratulates him for his outstanding knowledge (26:1-4).
Job then shows that he knows as much about the power of God in the universe as Bildad does. No region is outside God’s sovereignty, not even the mysterious gloomy world of the dead (5-6). The heavens also are in his power. He controls the stars, the moon and the clouds. He turns darkness into light when the sun rises above the horizon each morning (7-10). On the one hand he sends earthquakes and storms; on the other he calms the raging sea and gives fair weather (11-13). If these are but the ‘whispers’ of God’s power, how great must be his ‘thunder’ (14)!

Coffman's Commentaries on the Bible

BILDAD'S THIRD AND FINAL SPEECH:
THIS BRIEF RESPONSE IS THE LAST WORD JOB'S
THREE FRIENDS HAD TO SAY

"Then answered Bildad the Shuhite, and said, Dominion and fear are with him; He maketh peace in his high places. Is there any number of his armies? And upon whom doth not his light arise? How then can man be just with God Or how can he be clean that is born of a woman? Behold, even the moon hath no brightness, And the stars are not pure in his sight: How much less man, that is a worm! The son of man that is a worm!"

All that Bildad said here was as applicable to himself as it was to Job; and there does not appear to be any logical argument whatever in this speech.

"The stars are not pure in his sight" One may well wonder where he got an idea like this. When God viewed the Creation, "He beheld everything that he had made, and behold, it was very good" (Genesis 1:31). This means that the stars were pure in God's sight; thus Bildad's word here is another example of the fact that Job's friends had not spoken of God the things that were right (Job 42:7).

It is believed by many scholars that much of this last half of Job is obscured by the imperfect preservation of the text, The critical analysis of these middle chapters takes special notice of, "(1) The extreme brevity of Bildad's speech, (2) the similarity of some things in Job 24 to what Bildad said, and (3) the fact that much of Job 27 seems to contradict what Job had previously said."Arthur S. Peake, A Commentary on the Bible (London: T. C. and E. C. Jack, Ltd., 1924), p. 359. Any rearrangement of the text in these chapters should be delayed until scholars can agree on the way it ought to be presented.. We shall limit our comments to an exploration of the text as it stands.

Meredith G. Kline has given us what this writer considers to be a completely sufficient comment on this chapter.

"Bildad avoids Job's challenge in the last verse of the previous chapter. Anxious, however, to say something, he repeats some of Eliphaz' earlier remarks (Job 4:17 ff and Job 15:14 ff). This inept repetition by Bildad indicates that Job's philosophical friends have exhausted their resources of wisdom. Bildad's brief and feeble effort represents their expiring breath. Zophar's subsequent failure to speak is the silence of the vanquished."Wycliffe Old Testament Commentary, p. 479.

Barnes' Notes on the Whole Bible

How then can man be justified with God? - see Job 4:17-18; Job 15:15-16. Instead of meeting the facts to which Job had appealed, all that Bildad could now do was to repeat what had been said before. It shows that he felt himself unable to dispose of the argument, and yet that he was not willing to confess that he was vanquished.

Or how can he be clean? - This sentiment had been expressed by Job himself, Job 14:4. Perhaps Bildad meant now to adopt it as undoubted truth, and to throw it back upon Job as worthy of his special attention. It has no bearing on the arguments which Job had advanced, and is utterly irrelevant except as Bildad supposed that the course of argument maintained by Job implied that he supposed himself to be pure.

Smith's Bible Commentary

Chapter 25

Then answered Bildad the Shuhite, and said [concerning God], Dominion and fear are with him, he makes peace in his high places. Is there any number of his armies? and upon whom doth not his light arise? How then can man be justified with God? ( Job 25:1-4 )

Job, you've been trying to justify yourself before God. But how can man be justified with God?

I would like to suggest to you that man cannot be justified with God apart from the work of Jesus Christ. It's not possible that a just God can forgive sins apart from Jesus Christ. We'll go into that someday as we deal with the problems of the Christian life; we don't have time tonight.

or how can he be clean that is born of a woman? The moon shines not; yea, the stars are not pure in his sight. How much less man, that is a worm? and the son of man, which is a worm? ( Job 25:4-6 )

"

Dr. Constable's Expository Notes

3. Bildad’s third speech ch. 25

The brevity of this speech reflects the fact that Job’s companions were running out of arguments. Job’s responses were at least silencing them, if not convincing them.

Bildad seems to have abandoned the earlier theme of the wicked person’s fate because of what Job had just pointed out. Instead, he merely emphasized the sinfulness and insignificance of all people, and God’s greatness. Perhaps he hoped Job would admit to being a sinner, since the whole human race is unclean. He felt Job was absurd in thinking that he could argue before God.

Job 25:4 restates a basic question that had come up earlier in the debate (Job 4:17; Job 9:2 b; Job 15:14). The answer did not come in this book, but it came later with subsequent good news of God’s grace. Perhaps Bildad raised it here to convince Job that neither he nor anyone else could be as guiltless as Job claimed to be. The illustrations that follow in Job 25:5-6 support his point.

Interestingly this last statement, the last of all those recorded in the book that Job’s three friends uttered, is a very depressing one. These men had come to comfort Job, but their words and worldview made that impossible.

"The best way to help discouraged and hurting people is to listen with your heart and not just with your ears. It’s not what they say but why they say it that is important. Let them know that you understand their pain by reflecting back to them in different words just what they say to you. Don’t argue or try to convince them with logical reasoning. There will be time for that later; meanwhile, patiently accept their feelings-even their bitter words against God-and build bridges, not walls." [Note: Wiersbe, pp. 35-36.]

Gill's Exposition of the Whole Bible

How then can man be justified with God?] Since he sees all his ways and works, his secret as well as open sins; either be more just than he, as Eliphaz expresses it, Job 4:17; which no man in his senses will say; or just as he is, and upon a level with him, or in comparison of him, or before him, and in his sight: and this is what Job himself denies, Job 9:2; for however righteous a man may be in his own sight, or in the sight of others, he cannot of himself be justified in the sight of God; nor can any be justified with him by his own righteousness, because the best righteousness of man is imperfect; and, if Bildad thought this was the sentiment of Job, he mistook him; for, what he meant by coming to the seat of God, and ordering his cause before him, Job 23:2; to which Bildad seems to refer, and being judged by him, when he doubted not but he should be acquitted, was no other than the justification of his cause, and not of his person before God; or that he should be cleared of the imputation of hypocrisy, and of being the sinner and wicked man, and guilty of very bad things, though secret and private, for which he was afflicted; for otherwise Job knew full well that he could not be justified with God by his own personal righteousness, for he knew himself to be a sinner, and owns it; nor did he think himself perfect, and his righteousness a complete one; and therefore he expected not to be justified by it; he knew his living Redeemer, and believed in him for righteousness, and expected the justification of his person, and his acceptance with God, only by him; and in this way there are many that are justified with God secretly, "in foro Dei", in the court of God, and in his sight, who always beholds his people as righteous in Christ, and openly, "in foro conscientiae", in the court of conscience, when they believe in him; and who will be publicly justified, and declared righteous, at the day of judgment:

or how can he be clean [that is] born of a woman? which suggests a doctrine that Job as firmly believed as Bildad did, that all men are unclean by natural generation, or as they are born into the world; their ancestors being such, the more immediate, and the more remote, which may be traced back to the first man and woman, Job 14:4; so that as no man is clean and pure as God is, or in comparison of him, or in his sight; they can neither be naturally clean, nor so of themselves, by any means or methods they can make use of; but then they may be, as many are, clean by the blood of Christ, and grace of God, through which his people are cleansed from all their sins, and all their iniquities, and are without spot before the throne and in the sight of God.

Henry's Complete Commentary on the Bible

      1 Then answered Bildad the Shuhite, and said,   2 Dominion and fear are with him, he maketh peace in his high places.   3 Is there any number of his armies? and upon whom doth not his light arise?   4 How then can man be justified with God? or how can he be clean that is born of a woman?   5 Behold even to the moon, and it shineth not; yea, the stars are not pure in his sight.   6 How much less man, that is a worm? and the son of man, which is a worm?

      Bildad is to be commended here for two things:-- 1. For speaking no more on the subject about which Job and he differed. Perhaps he began to think Job was in the right, and then it was justice to say no more concerning it, as one that contended for truth, not for victory, and therefore, for the finding of truth, would be content to lose the victory; or, if he still thought himself in the right, yet he knew when he had said enough, and would not wrangle endlessly for the last word. Perhaps indeed one reason why he and the rest of them let fall this debate was because they perceived that Job and they did not differ so much in opinion as they thought: they owned that wicked people might prosper a while, and Job owned they would be destroyed at last; how little then was the difference! If disputants would understand one another better, perhaps they would find themselves nearer one another than they imagined. 2. For speaking so well on the matter about which Job and he were agreed. If we would all get our hearts filled with awful thoughts of God and humble thoughts of ourselves, we should not be so apt as we are to fall out about matters of doubtful disputation, which are trifling or intricate.

      Two ways Bildad takes here to exalt God and abase man:--

      I. He shows how glorious God is, and thence infers how guilty and impure man is before him, Job 25:2-4; Job 25:2-4. Let us see then,

      1. What great things are here said of God, designed to possess Job with a reverence of him, and to check his reflections upon him and upon his dealings with him: (1.) God is the sovereign Lord of all, and with him is terrible majesty. Dominion and fear are with him,Job 25:2; Job 25:2. He that gave being has an incontestable authority to give laws, and can enforce the laws he gives. He that made all has a right to dispose of all according to his own will, with an absolute sovereignty. Whatever he will do he does, and may do; and none can say unto him, What doest thou? or Why doest thou so?Daniel 4:35. His having dominion (or being Dominus--Lord) bespeaks him both owner and ruler of all the creatures. They are all his, and they are all under his direction and at his disposal. Hence it follows that he is to be feared (that is, reverenced and obeyed), that he is feared by all that know him (the seraphim cover their faces before him), and that, first or last, all will be made to fear him. Men's dominion is often despicable, often despised, but God is always terrible. (2.) The glorious inhabitants of the upper world are all perfectly observant of him and entirely acquiesce in his will: He maketh peace in his high places. He enjoys himself in a perfect tranquillity. The holy angels never quarrel with him, nor with one another, but entirely acquiesce in his will, and unanimously execute it without murmuring or disputing. Thus the will of God is done in heaven; and thus we pray that it may be done by us and others on earth. The sun, moon, and stars, keep their courses, and never clash with one another: nay, even in this lower region, which is often disturbed with storms and tempests, yet when God pleases he commands peace, by making the storm a calm,Psalms 107:29; Psalms 65:7. Observe, The high places are his high places; for the heaven, even the heavens, are the Lord's (Psalms 115:16) in a peculiar manner. Peace is God's work; where it is made it is he that makes it, Isaiah 57:19. In heaven there is perfect peace; for there is perfect holiness, and there is God, who is love. (3.) He is a God of irresistible power: Is there any number of his armies?Job 25:3; Job 25:3. The greatness and power of princes are judged of by their armies. God is not only himself almighty, but he has numberless numbers of armies at his beck and disposal,--standing armies that are never disbanded,--regular troops, and well disciplined, that are never to seek, never at a loss, that never mutiny,--veteran troops, that have been long in his service,--victorious troops, that never failed of success nor were ever foiled. All the creatures are his hosts, angels especially. He is Lord of all, Lord of hosts. He has numberless armies, and yet makes peace. He could make war upon us, but is willing to be at peace with us; and even the heavenly hosts were sent to proclaim peace on earth and good will towards men,Luke 2:14. (4.) His providence extends itself to all: Upon whom does not his light arise? The light of the sun is communicated to all parts of the world, and, take the year round, to all equally. See Psalms 19:6. That is a faint resemblance of the universal cognizance and care God takes of the whole creation, Matthew 5:45. All are under the light of his knowledge and are naked and open before him. All partake of the light of his goodness: it seems especially to be meant of that. He is good to all; the earth is full of his goodness. He is Deus optimus--God, the best of beings, as well as maximus--the greatest: he has power to destroy; but his pleasure is to show mercy. All the creatures live upon his bounty.

      2. What low things are here said of man, and very truly and justly (Job 25:4; Job 25:4): How then can man be justified with God? Or how can he be clean? Man is not only mean, but vile, not only earthly, but filthy; he cannot be justified, he cannot be clean, (1.) In comparison with God. Man's righteousness and holiness, at the best, are nothing to God's, Psalms 89:6. (2.) In debate with God. He that will quarrel with the word and providence of God must unavoidably go by the worst. God will be justified, and then man will be condemned, Psalms 51:4; Romans 3:4. There is no error in God's judgment, and therefore there lies no exception against it, nor appeal from it. (3.) In the sight of God. If God is so great and glorious, how can man, who is guilty and impure, appear before him? Note, [1.] Man, by reason of his actual transgressions, is obnoxious to God's justice and cannot in himself be justified before him: he can neither plead Not guilty, nor plead any merit of his own to balance or extenuate his guilt. The scripture has concluded all under sin. [2.] Man, by reason of his original corruption, as he is born of a woman, is odious to God's holiness, and cannot be clean in his sight. God sees his impurity, and it is certain that by it he is rendered utterly unfit for communion and fellowship with God in grace here and for the vision and fruition of him in glory hereafter. We have need therefore to be born again of water and of the Holy Ghost, and to be bathed again and again in the blood of Christ, that fountain opened.

      II. He shows how dark and defective even the heavenly bodies are in the sight of God, and in comparison with him, and thence infers how little, and mean, and worthless, man is. 1. The lights of heaven, though beauteous creatures, are before God as clods of earth (Job 25:5; Job 25:5): Behold even to the moon, walking in brightness, and the stars, those glorious lamps of heaven, which the heathen were so charmed with the lustre of that they worshipped them--yet, in God's sight, in comparison with him, they shine not, they are not pure; they have no glory, by reason of the glory which excelleth, as a candle, though it burn, yet does not shine when it is set in the clear light of the sun. The glory of God, shining in his providences, eclipses the glory of the brightest creatures, Isaiah 24:23. The moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in Mount Sion. The heavenly bodies are often clouded; we plainly see spots in the moon, and, with the help of glasses, may sometimes discern spots upon the sun too: but God sees spots in them that we do not see. How durst Job then so confidently appeal to God, who would discover that amiss in him which he was not aware of in himself? 2. The children of men, though noble creatures, are before God but as worms of the earth (Job 25:6; Job 25:6): How much less does man shine in honour, how much less is he pure in righteousness that is a worm, and the son of man, whoever he be, that is a worm!--a vermin (so some), not only mean and despicable, but noxious and detestable; a mite (so others), the smallest animal, which cannot be discerned with the naked eye, but through a magnifying glass. Such a thing is man. (1.) So mean, and little, and inconsiderable, in comparison with God and with the holy angels: so worthless and despicable, having his original in corruption, and hastening to corruption. What little reason has man to be proud, and what great reason to be humble! (2.) So weak and impotent, and so easily crushed, and therefore a very unequal match for Almighty God. Shall man be such a fool as to contend with his Maker, who can tread him to pieces more easily than we can a worm? (3.) So sordid and filthy. Man is not pure for he is a worm, hatched in putrefaction, and therefore odious to God. Let us therefore wonder at God's condescension in taking such worms as we are into covenant and communion with himself, especially at the condescension of the Son of God, in emptying himself so far as to say, I am a worm, and no man,Psalms 22:6.