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Commentary on Job 25 verses 1–6
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. 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. 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 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, Psa 107:29; Psa 65:7. Observe, The high places are his high places; for the heaven, even the heavens, are the Lord's (Psa 115:16) in a peculiar manner. Peace is God's work; where it is made it is he that makes it, Isa 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. 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, Luk 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 Psa 19:6. That is a faint resemblance of the universal cognizance and care God takes of the whole creation, Mat 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): 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, Psa 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, Psa 51:4; Rom 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): 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 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): 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, Psa 22:6.
Bildad realizes that Eliphaz’s argument, which claimed holy Job was guilty because of his passions, had evidently been refuted by Job’s retort demonstrating that there were many impious persons who were not exposed to any hardship. Therefore he abandons this line of debate in order to say that he who now appears to have fallen into the harshness of life is guilty. And so he insists on this argument, in order to accuse Job by declaring divine power and in order to say that he sinned, because he had dared call God to judgment. “Dominion and fear are with him.” Since he is pressed by the force of the argument, he is obliged to agree with holy Job’s words, so that he may, after omitting the equity of judgment for the present, declare the power of God. And since he cannot demonstrate that Job is guilty, he tries to discount him through comparison; but in this way, without noticing what this situation causes, he actually greatly praises him. Indeed it is a thing of the highest merit when man cannot be equal to the virtues of God.
16. As though he expressed himself in plain words; ‘He only truly terrifies the hearts of mortals, who by the power of His Divine nature truly possesses these.’ For what terror does the power of man infuse, which knows not when it may lack the light of that power? Now it is rightly said, He maketh peace in His high places. Because there are many things at variance with themselves below, but they run answerably to the harmonious fulness of things above, and by the causing of the interior peace it is brought to pass, that oftentimes the things that are without are ordered without peace. Thus the good, Almighty God is advancing to merit, when He permits the bad to rage against their life; and things above are made to fit together in harmony, whilst those below are thrown into confusion; because in the heavenly world He joins His Elect to the choirs of the Angels by the same means, whereby in the earthly and lowest scene of things, He bears the practices of lost sinners opposing His behests.
17. But herein it is of interest to us to enquire, if the highest peace is maintained ‘in the high places,’ what that is which is said to Daniel by the Angel, I am come for thy words; but the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me. [Dan. 10, 13] And a little afterward; And now will I return to fight with the prince of the Persians. For when I was going forth there appeared the prince of the Greeks coming. [v. 20] Whom else then but Angels does he call the ‘Princes’ of the nations, that could have had the power to resist him as he went forth? Accordingly what peace can there be ‘in the high places,’ if even among the Angelical spirits themselves also there is a conflict of warring carried on, who are always standing present to the view of Truth? But because there are fixed charges of the Angels set to superintend the regulating of the several particular nations, when the practices of the subject peoples deserve the assistance of the presiding spirits against one another, the spirits themselves that are set in charge are said to come against one another. Thus the Angel that spake to Daniel is known to have been appointed over the captives of the Israelitish People established in Persia, but Michael is ascertained to be the ruler of those who remained in the land of Judaea from among the same people. And hence it is said a little afterwards to Daniel by this same Angel; And there is none that holdeth with me in these things, but Michael, your prince. [v. 21] Concerning whom he says this too which we have before said, but, to, Michael, one of the chief princes, came to help me. Who whereas he is never said ‘to be with,’ but to ‘come to help’ is plainly seen to be set over that people which was held captive in another part. What then is it for the Angel to say, I am come for thy words, but the prince of the kingdom of Persia withstood me, but to tell his doings to those under him? As if he said in plain words; ‘The claims [merita] of thy prayers indeed demand that the Israelitish People should be loosed from the yoke of their captivity, but there is still in that same people that which must be purged by the dominion of the Persians; so that touching the liberation of that people the prince of Persia should by rights withstand me, though to thy prayers the tears of those too who were left in Judaea come in aid.’ Whence he subjoins that too which we said; But, lo, Michael, your prince, came to help me. And when he goes forth in order to fight against the prince of the Persians, there appeareth to him the prince of the Greeks coming towards him. By which circumstance it is implied that against the Greeks too Judaea had been guilty of somewhat, on account of whom without a doubt it was that he withstood the rescuing of her. So the Angel hears effectually the prayers of the Prophet, but the prince of Persia withstands, because though the life of the righteous one making supplication already claims the rescue of the People, yet the life of that same People still withstands, that whereas those that had been brought into captivity were not yet completely purified, Persia should rightfully have the dominion over them still. Michael gives aid, but the prince of Greece comes to battle, because that lengthened captivity of the People suffering oppression might indeed have merited pardon, but to the benefit of their liberation that also stood opposed, which they had done wrong against the Greeks. Therefore it is rightly said that the Angels come against each other, because the claims of the nations under them are reciprocally at odds with one another. For the lofty Spirits that are princes to those nations never fight in behalf of those that act unjustly, but justly judge and try their deeds. And when either the guilt or guiltlessness of each separate nation is brought into the debate of the Court Above, the ruling Spirit of that nation is said to have won in the conflict or not to have won; the one identical victory of all of whom, however, is the Supreme Will of their Maker above them, which Will whilst they ever have before their eyes, what they have not the power they have not the mind to obtain. Therefore it is well said, Who maketh peace in His high places.
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SUMMARY
Job 25:2 encapsulates Bildad the Shuhite's final, brief theological assertion, declaring God's absolute and inherent sovereignty. It posits that divine authority and the profound reverence it commands are intrinsic to God's nature, and that He meticulously maintains perfect order and tranquility within the celestial realms. This concise statement serves as a powerful theological declaration, emphasizing the Creator's majestic power and unchallengeable control over all existence, implicitly contrasting this divine perfection with the perceived chaos and suffering of the human condition, particularly Job's plight.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Bildad's concise declaration in Job 25:2 employs several potent literary devices to convey its profound theological message. The opening phrase, "Dominion and fear [are] with him," utilizes Merism, where two complementary concepts (dominion representing power, fear representing the appropriate response to that power) are used to express a totality or a comprehensive concept – God's complete and awe-inspiring authority. This phrase also functions as a powerful Assertion, directly stating a fundamental, unchallengeable truth about God's nature. The second clause, "he maketh peace in his high places," employs Symbolism, where "high places" metaphorically represent the heavenly, divine, and perfectly ordered realms, implicitly contrasting with the chaotic earthly experience of suffering. The act of "making peace" in such a transcendent realm highlights God's absolute control and His capacity to bring about perfect Harmony, even in the most sublime dimensions of existence. The verse as a whole serves as a form of Didactic Statement, intended to instruct and impress upon Job (and the reader) the unassailable truth of God's omnipotence and perfect order.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 25:2, despite its origin in Bildad's ultimately incomplete theological framework, articulates profound truths about God's character that resonate throughout the entirety of scripture. It underscores the foundational biblical doctrine of God's absolute sovereignty, emphasizing that His dominion is not merely theoretical but actively exercised, bringing order and peace even to the most exalted realms. This divine control provides a theological anchor, assuring believers that despite appearances of chaos or suffering, a perfectly ordered divine will is ultimately at work. The peace God establishes in His "high places" serves as a powerful reminder of His capacity to bring shalom (wholeness, well-being, peace) to all creation, a promise that finds its ultimate fulfillment in His redemptive plan for humanity and the cosmos. This verse invites a posture of humble reverence and trust in the God who governs all things with perfect wisdom and power, acknowledging that His ways are higher than our ways, and His thoughts than our thoughts.
REFLECTION AND APPLICATION
Job 25:2, though spoken by a friend whose counsel was ultimately deemed incomplete by God, offers a vital perspective on the nature of God that remains profoundly relevant for contemporary believers. In a world often characterized by uncertainty, conflict, and personal struggles that feel overwhelming, the declaration that "Dominion and fear are with him" and that "he maketh peace in his high places" provides a powerful antidote to anxiety and despair. It calls us to lift our gaze beyond our immediate circumstances and remember that an infinitely powerful, perfectly ordered, and sovereign God is ultimately in control. This truth fosters humility, encouraging us to relinquish our attempts to control what is beyond our grasp and instead to trust in His perfect governance. It also cultivates a deep sense of awe and reverence, reminding us that the God who orchestrates peace in the heavens is also intimately involved in our lives, capable of bringing His peace into our chaotic situations. This perspective empowers us to live with greater faith, knowing that our ultimate security rests not in our understanding or control, but in the unshakeable dominion of the Almighty, who works all things according to the counsel of His will.
Questions for Reflection
FAQ
What does Bildad mean by "high places" in this verse?
Answer: When Bildad says God "maketh peace in his high places," the "high places" (Hebrew: mârôwm) primarily refer to the heavenly realms, the celestial spheres, or the exalted dwelling place of God. It signifies the spiritual dimensions beyond human perception, where God's perfect order and harmony are maintained without deviation. This concept of God's dwelling in the heavens is common throughout scripture, as seen in Psalm 115:3. It contrasts with the earthly realm, which often appears chaotic and full of suffering, implying that God's perfect governance is evident in His own domain, even if it is not always discernible on earth.
How does this verse relate to the overall message of the Book of Job?
Answer: Job 25:2 encapsulates the core theological argument of Job's friends: God is absolutely sovereign, perfectly just, and beyond human questioning. For Bildad, this truth implies that Job's suffering must be a consequence of sin, as God would not allow chaos or injustice in His perfectly ordered universe without cause. While the verse itself contains a profound truth about God's character, its application by Bildad is flawed. The Book of Job ultimately challenges this simplistic retribution theology, demonstrating that God's ways are far more complex than human understanding, and suffering is not always a direct result of sin. However, the verse's affirmation of God's dominion remains a central, unassailable truth that even Job himself acknowledges in his later speeches, albeit with a deeper understanding of God's mysterious wisdom, as in Job 42:2.
CHRIST-CENTERED FULFILLMENT
While Job 25:2 is a profound declaration from the Old Testament concerning God's dominion and the peace He maintains in His exalted realms, it finds its ultimate and most complete fulfillment in the person and redemptive work of Jesus Christ. The "dominion and fear" that reside with God are perfectly embodied in Christ, who is the "image of the invisible God" and the "firstborn of all creation" (Colossians 1:15). Indeed, all authority in heaven and on earth has been given to Him (Matthew 28:18). Christ, as the pre-existent Word, was the very agent through whom God "maketh peace in his high places," for "by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him" (Colossians 1:16). More specifically, the "peace" that God establishes in His heavenly realms is brought to earth and into human hearts through Christ's redemptive work. He is the "Prince of Peace" (Isaiah 9:6), who, "by the blood of his cross," reconciles "all things to himself, whether on earth or in heaven" (Colossians 1:20). Through His sacrificial death and resurrection, Christ broke the power of sin and chaos, offering humanity a path to peace with God (Romans 5:1) and establishing the foundation for the new heavens and new earth where righteousness and perfect shalom will dwell eternally (2 Peter 3:13). Thus, the abstract declaration of God's dominion and peace in Job 25:2 becomes a tangible, redemptive reality in the cosmic reign and reconciling work of Jesus Christ.