Job 25

Chap. XXV. Ver. i—6. Bildad’s last reply to Job.—“This short reply of Bildad (says Scott, the poet,) represents, in a very lofty strain, the terrible majesty, supreme dominion, and infinite perfection of the Deity. Thence he infers the insufferable arrogance of a creature, so frail and impure as man, in justifying himself to God, and impeaching the rectitude of his government. He insinuates that Job had thus done; and probably intended to impress the standers-by with a persuasion, that the sole point in dispute between Job and his opponents was,—who was in the wrong; he or God? “This speech is no sort of answer to the facts adduced in the foregoing chapter. They were, indeed, undeniable; and, on the principles of his antagonists, not solvable.

I therefore incline to think, that the poet put Bildad on making this last feeble effort, merely to give occasion to the triumph of Job in the subsequent chapter.” So far Scott, and we agree in the general tenor of his remarks, without pledging ourselves to the truth of every observation. Most certainly the language and ideas are sublime and beautiful; but from its extreme brevity, it seems more like the exordium, than the whole of an oration. Taking it, however, as it stands, we cannot too much admire either the language or the sentiments. Dominion and fear are with him; but what can we understand by God “making peace in his high places?”—“in the heights of heaven,” as the Chaldee paraphrase explains it.

Scott (above named) explains it of preserving peace; keeping all the heavenly worlds in perfect harmony and order. Perhaps here may be another allusion to the heavenly court, of which we read in the commencement of the poem, when the sons of God met, together, and Satan, the angel of discord, appeared among them; but it was only as the accuser of mankind. There is no more war in heaven. When the Author of peace ordaineth “quietness,” “who then can give trouble?” ((Job 34:29).) But the chief sentiment here expressed, is the same as had been twice before expressed by Eliphaz, ((Job 4:17).—xv. 14.) though somewhat differently: “How can man be justified with God? Or, how can he be clean that is born of woman?” The Deity is then compared to an uncreated sun, whose light irradiates all the hosts of heaven; before whom the moon appears abashed, and withdraws her light, and the stars twinkle with impurity.

The whole passage is thus beautifully expressed in English verse by Scott,—

“Shall a thing of dust
Assume the lofty attribute of just!
Before his blaze the moon abash’d retires;
Before his blaze fade all the starry fires:
Yet shall pollution’s worm his beam endure?
The child of woman in his sight be pure?”

Notes on the verses

Chap. XXV. Ver. 5. Behold (rather, “look”) even to the moon, and it shineth not.—“It abideth not,” says Dr. Good. Perhaps the poetical idea is, that when the sun appears, the moon withdraws behind the curtains of her tent, and becomes invisible.—The stars are not pure.—The twinkling of the stars is supposed to be caused by the casual intervention of fleeting vapours, or other bodies; but the purity here meant is moral. Ver. 6. How much less, &c.—(The original is degradingly expressive: “How much less, enosh, miserable man, who is a worm; and the son of Adam, who is, toleah, a maggot.”)—Bagster. Dr. Good renders it, “How much less man, a worm, And the son of man, a reptile?”