TRV
See on the biblical-era map
Study This Verse
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.
Indeed the stars themselves do not regulate the times according to their authority but know their rising and setting moments according to the [divine] law that has been fixed for them.
23. As if it were in plain words; ‘If those very persons also cannot be void of contagion, who amidst the darkness of the present life shine bright by virtuous attainments, with what guilt of wickedness are they bound, who still live after the flesh? If those persons cannot be free from sin, who are already walking in the way of heavenly desires, what they who still lie under the loads of sinful habits? who whilst they are abandoned to the gratifications of their fleshly part, still bear the yoke of rottenness? Hence Peter saith; And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? [1 Pet. 4, 18] Hence it is said by Isaiah, Upon the land of My people shalt come up thorns and briars; how much more upon all the houses of joy in the joyous city. [Is. 32, 13] For by ‘the land of His People,’ the Lord meaneth the mind of all of the Elect. Upon which He tells of ‘thorns and briars coming up;’ because He sees that not even that very mind is free from the prickles of bad habits. But ‘the house of joy in the joyous city’ is the mind of the wicked, which whilst it neglects to regard the punishments that are destined to come, in the gratification of the flesh going away from itself, revels in empty mirth. Thus he saith; Upon the land of My people shalt come up thorns and briars, how much more upon all the houses of joy in the joyous city. As if He said in plain words; If evil habits sink low even the minds of those, who for desire of the heavenly country put themselves to pain, what guilty courses are they brought under, who without any apprehension abandon themselves in the gratification of the flesh?
24. But it is a point to be noticed in his discourse how Bildad observed the order of our creation and of our birth, in that he calls ‘man’ not ‘a worm,’ but ‘rottenness,’ but ‘the son of man’ ‘a worm.’ For the first parent of the human race was ‘man,’ not ‘the son of man;’ from whom whosoever came forth, was not only ‘man,’ but ‘the son of man’ as well. As then from man springs the son of man, so from rottenness springs the worm. Whence man is lightly called ‘rottenness,’ but the son of man ‘a worm.’ For the first man was ‘rottenness’ not ‘a worm,’ in that though by death he turned to ‘rottenness,’ yet he did not come by a birth out of rottenness. But he that is the son of man is called ‘a worm,’ because he is henceforth propagated from the corruption of mortal bodies.
25. Therefore because the words of his friends are concluded, blessed Job sets on with a more penetrating acuteness of the suing, and his words are proportionably strong as they are the last; seeing that even in the same way it is the usage of lawyers, that the argument, by which they beforehand see that they are above their adversaries, they reserve for the conclusion of the suit.
Continue studying Job 25:6 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Job 25:6, the concluding statement of Bildad's final and brief discourse, encapsulates the traditional theological framework of Job's friends by starkly contrasting God's transcendent power and absolute purity with humanity's inherent weakness and profound insignificance. Through a powerful rhetorical question, it asserts that if even the celestial bodies are deemed impure in God's sight, how much less can frail humanity, twice likened to a contemptible worm, stand righteous or pure before the Almighty. This verse serves as a climactic attempt to humble Job, reinforcing the friends' rigid conviction that his suffering must stem from sin, as no mere human could possibly justify themselves before a perfectly holy and all-powerful God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 25:6 masterfully employs several literary devices to achieve its powerful, humbling effect. The primary device is a Rhetorical Question, "How much less man, [that is] a worm? and the son of man, [which is] a worm?" This is not a question seeking an answer but a declarative statement framed as an interrogation to emphasize an obvious, undeniable truth: humanity is utterly insignificant and impure before God. This rhetorical strategy forces the listener (Job) to concede the point. The verse also utilizes Parallelism, specifically Synonymous Parallelism, where "man" (ʼĕnôwsh) and "son of man" (ben-'adam) are paralleled, and both are equated with "a worm" (first rimmâh, then tôwlâʻ). This repetition reinforces the central idea and adds poetic intensity and emphasis to the universal application of the statement. Most strikingly, the verse uses a vivid Metaphor (or a strong simile, given the "is" implying direct identification) by directly equating "man" and "son of man" with "a worm." This comparison is not merely descriptive but deeply symbolic, evoking images of decay, insignificance, vulnerability, and vileness. It is an extreme form of Understatement regarding God's majesty and Hyperbole regarding human lowliness, designed to shock and humble. The cumulative effect of these devices is to create an overwhelmingly powerful image of human abjection in the face of divine transcendence.
THEOLOGICAL AND THEMATIC CONNECTIONS
While Bildad's overall theological framework in the book of Job is ultimately revealed as flawed in its simplistic application to Job's suffering, his specific declaration in Job 25:6 about humanity's lowliness and impurity before God is profoundly true and resonates throughout biblical theology. It underscores the vast, unbridgeable chasm between the Creator and the creature, highlighting God's absolute holiness, transcendence, and unapproachable purity in stark contrast to humanity's inherent frailty, mortality, and fallen nature. This verse serves as a crucial reminder of our creaturely status, emphasizing that any standing we might have before a perfectly righteous God is not based on our own merit, purity, or strength, but solely on His gracious condescension and provision. It prepares the reader for the biblical understanding of humanity's desperate need for divine intervention and salvation, as our own efforts to achieve righteousness or justify ourselves are utterly insufficient and futile.
REFLECTION AND APPLICATION
Job 25:6, despite its origin within a flawed theological argument, offers timeless and profound truths for our reflection and application today. In a world that often exalts human achievement, self-sufficiency, and pride, this verse provides a sobering and necessary perspective. It calls us to a profound humility, reminding us that our existence, strength, wisdom, and very breath are derived from God alone and are utterly dependent upon Him. Understanding ourselves as "worms" before the infinite majesty and unblemished holiness of God cultivates a proper reverence and awe, shifting our focus from self-reliance and self-glorification to absolute dependence on our Creator. This humility is not self-degradation but a realistic and liberating assessment of our true place in the cosmos, fostering true worship, gratitude for God's unmerited favor, and a deep appreciation for His condescending love. It also highlights our desperate need for grace; if we are truly this insignificant and impure in His sight, then any hope of standing righteous before God must come from outside ourselves, through His merciful provision. This perspective encourages us to embrace God's grace, rather than striving in vain for self-justification, and to live lives marked by profound gratitude, unwavering trust, and humble obedience to the One who is infinitely superior yet intimately caring.
Questions for Reflection
FAQ
Is Bildad's statement in Job 25:6 entirely accurate, even though his overall theology in the book of Job is flawed?
Answer: Yes, the specific statement in Job 25:6 regarding humanity's insignificance and inherent impurity before God's transcendent holiness is biblically accurate and a foundational truth, even though Bildad's application of this truth to Job's suffering (implying Job must be sinful to suffer) is incorrect and ultimately challenged by the book of Job itself. The book of Job ultimately dismantles the simplistic cause-and-effect theology of the friends, demonstrating that suffering is not always a direct result of sin. However, the core assertion that God is infinitely pure, powerful, and beyond human comprehension, and that humanity is frail, mortal, and inherently impure in comparison, is a consistent theme throughout Scripture. Other passages, such as Psalm 8:4 and Isaiah 40:15-17, echo this sentiment of human lowliness before divine majesty. Bildad's error lies not in the truth of God's greatness or human frailty, but in his rigid insistence that suffering is always a direct punishment for sin, and that Job's suffering therefore proved his guilt.
Why is "worm" used twice to describe humanity in this verse, and what does it imply?
Answer: The use of "worm" twice in Job 25:6 is highly intentional and serves to intensify the message of human lowliness and impurity. The first "worm" is rimmâh (H7415), which specifically refers to a maggot or a worm associated with decay, corruption, and putrefaction. This implies extreme insignificance, vulnerability, and a connection to decay and death, underscoring humanity's mortal, dust-bound nature. The second "worm" is tôwlâʻ (H8438), which refers to a maggot, particularly the crimson-grub, known for its voraciousness. While also denoting smallness, its inclusion in parallelism with rimmâh deepens the degradation, suggesting not only decay but also a creature easily crushed or consumed, perhaps even despised. Together, these two distinct Hebrew words for "worm" emphasize humanity's profound insignificance, frailty, impurity, and vulnerability before the infinitely holy and powerful God. The repetition underscores the universal application of this abject state to all humanity, leaving no room for human pride or self-righteousness.
CHRIST-CENTERED FULFILLMENT
While Job 25:6 profoundly emphasizes humanity's "worm-like" insignificance and impurity before God, it paradoxically sets the stage for the glorious truth of Christ's redemptive work. The ultimate "worm" was not merely frail humanity, but the Son of God Himself, who, though existing in the form of God, did not consider equality with God something to be grasped, but emptied Himself, by taking the form of a servant, being born in the likeness of men. He became truly human, embracing our frailty and even identifying with the "worm" of Psalm 22:6 in His suffering on the cross. The very One who is God's pure and shining image Hebrews 1:3 took upon Himself our "worm-like" nature and bore our sins, becoming sin for us, though He knew no sin 2 Corinthians 5:21. Through His perfect sacrifice, He bridged the infinite chasm between a holy God and impure humanity. Now, by faith in Him, we who were "worms" are not merely elevated, but given the right to become children of God, clothed in His righteousness, and given bold access to the Father through Him. The "worm" of humanity, through Christ, becomes a new creation, redeemed and restored to a place of dignity, purpose, and intimacy with God, not by our own merit, but by His immeasurable grace Ephesians 2:8-9.