CLARKE · whole chapter
ing 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 offenses, and rose again for our justification; to whom be glory and dominion now and for evermore, Amen! 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 splendor. See the notes on
Job 4:18;
Job 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 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 אנוש enosh, miserable man, is רמה 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 endeavored 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. Introduction Job, perceiving that his friends could no longer support their arguments on the ground they had assumed, sharply reproves them for their want both of wisdom and feeling,
Job 26:1-4; shows that the power and wisdom of God are manifest in the works of creation and providence; gives several proofs; and then adds that these are a small specimen of his infinite skill and unlimited power,
Job 26:5-14. Verse 2 How hast thou helped him - This seems a species of irony. How wonderfully hast thou counselled the unskilful and strengthened the weak! Alas for you! ye could not give what ye did not possess! In this way the Chaldee understood these verses: "Why hast thou pretended to give succor, when thou art without strength? And save, while thy arm is weak? Why hast thou given counsel, when thou art without understanding? And supposest that thou hast shown the very essence of wisdom?" Verse 4 Whose spirit came from thee? - Mr. Good renders the verse thus: From whom hast thou pillaged speeches? And whose spirit hath issued forth from thee? The retort is peculiarly severe; and refers immediately to the proverbial sayings which in several of the preceding answers have been adduced against the irritated sufferer; for which see
Job 8:11-19; 15:20-35, some of which he has already complained of, as in
Job 12:3, and following. I concur most fully therefore with Dr. Stock in regarding the remainder of this chapter as a sample, ironically exhibited by Job, of the harangues on the power and greatness of God which he supposes his friends to have taken out of the mouths of other men, to deck their speeches with borrowed lustre. Only, in descanting on the same subject, he shows how much he himself can go beyond them in eloquence and sublimity. Job intimates that, whatever spirit they had, it was not the Spirit of God, because in their answers falsehood was found. Verse 5 Dead things are formed from under the waters - This verse, as it stands in our version, seems to convey no meaning; and the Hebrew is obscure; הרפאים, harephaim, "the Rephaim," certainly means not dead things; nor can there be any propriety in saying that dead things, or things without life, are formed under the waters, for such things are formed everywhere in the earth, and under the earth, as well as under the waters. The Vulgate translates: Ecce gigantes gemunt sub aquis, et qui habitant cum eis. "Behold the giants, and those who dwell with them, groan from under the waters." The Septuagin
HENRY_FULL · Job 25:1–6
God Exalted and Man Abased. ( b. c. 1520.) 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, v. 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, v. 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? Dan. iv. 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, Ps. cvii. 29 ; lxv. 7 . Observe, The high places are his high places; for the heaven, even the heavens, are the Lord's ( Ps. cxv. 16 ) in a peculiar manner. Peace is God's work; where it is made it is he that makes it, Isa. lvii. 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? v. 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 ii. 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 Ps. xix. 6 . That is a faint resemblance of the universal cognizance and care God takes of the whole creation, Matt. v. 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 ( v. 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, Ps. lxxxix. 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, Ps. li. 4 ; Rom. iii. 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 ( v. 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, Isa. xxiv. 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 ( v. 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, Ps. xxii. 6 .