Job 25

1–2

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.

Exposition on the Book of Job 25:1-2

1–2

Job in his answer had now refuted the two calumnies which Eliphaz had thrown at him in his previous response. (22:5,12) He had shown that he was punished neither for sin nor for denying divine providence. He had shown very clearly that it was not repugnant to divine providence if evil men prosper in this world, because their punishment is reserved to another time. So they could not resist this argument further. But he had not demonstrated the other point so clearly that he was not punished because of his sins, but rather showed the weakness of his demonstrations when he said, "No one can know his thoughts." (23:13) Baldath, therefore, opposed this argument now, arguing against Job because he was claiming that he was not punished because of his sins.

Seeming to ignore the words in which Job had said that it was not sufficient to argue against him based on the power of God, (23:13) he takes the beginning of his argument from divine power and proposes the greatness of divine power in two ways. First, as to the fact that God exercises his power on higher creatures, preserving them in the greatest peace, and so he says, "Power and terror," by reason of which he ought to be feared, "are with him, (God), who makes peace in his higher works." In lesser creatures more discord is found, as much in rational creatures, which is clear from the contrary motions of human wills, as in corporeal creatures, which appears in the contrariety through which they are subject to generation and corruption. But one finds no contrariety in superior bodies, and so they are incorruptible. In like manner the higher intellectual substances also live in supreme peace, and so they are without unhappiness. This highest concord of superior creatures proceeds from divine power, which has placed the higher creatures in a more perfect participation of his unity, as if they are nearer to him; and so he clearly says, "in his higher works," those more conformed to him.

Commentary on Job

Dominion and fear are with Him; Who maketh peace in His high places.

[LITERAL INTERPRETATION]

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.

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. 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. 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. Concerning whom he says this too which we have before said, but, lo, 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 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.

Morals on the Book of Job, Book XVII

3–4

Since he said, “You have not visited these yet,” truly Bildad answers, “There is no respite for robbers.” Therefore, he says the opposite of what happens, because there is respite. But in order to play a trick on Job, he speaks in this way. “How then can a mortal be righteous before God?” Indeed, he is necessarily punished. Since Job, in fact, said, I wanted to be judged, and, even though I have not sinned, I am chastised. Bildad replied there is none that is righteous among humankind. How is it possible, he says, that any righteous person will ever exist? Therefore you desire in vain to be judged and examined.

Commentary on Job 25:2B-4B

Is there any number of His soldiers?

In the cognizance of human reason there is not any number of the spirits above, in that it cannot tell how great is that concourse of the Invisible Host, whereof it is said by Daniel, Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him. The number of the citizens above is represented as infinite and definite, in order that that which relatively to God is capable of being numbered may be shewn relatively to man to be incapable of being numbered. Though it is one thing 'to stand before,' and another thing to 'minister to.' For those Powers stand before Him without a doubt, which never go forth for the communicating things to men. But those 'minister to' Him, who come for discharging the offices of bearers of tidings; yet these same beings also, by the act of contemplation, are not withdrawn from the interior world. And because they are more in number that 'minister' than those that preeminently 'stand before Him,' the number of those so 'standing in presence' is represented as being definite, but of those that 'minister' as indefinite.

Now the Angelical spirits we rightly call 'the soldiers' of God, because we are not unaware that those war against the powers of the air, which same conflicts however they carry on not by labour but by authority; for whatsoever thing, in acting against impure spirits, they desire for, by the aid of Him Who ruleth all things, they are equal to. So of this army when our King was born it is written, And suddenly there was with the angel a multitude of the heavenly host. Unto which same heavenly host the number of the Elect of men too is joined, who by the lofty aspirations of the mind are set free from the bondage of an earthly conversation. Concerning whom it is said by Paul, No man that warreth entangleth himself with the affairs of this life. Which same though now they be shewn few in number, yet in the invisible country they reign innumerably many, in that though by comparison with the evil-minded they are few, yet in the concourse of their assemblage they cannot be any way measured. But because the goodness of those soldiers is set firm not by their own powers, but by the inspiration of grace from Above, it is rightly added, And upon whom doth not His light arise?

For 'the light' of God is preventing grace, which if it never arose of free gift in our heart, assuredly our mind would remain dim in the darkness of its sins.

Morals on the Book of Job, Book XVII

Second, he shows the divine power from those things he does in lower creatures in which he acts through the ministry of higher creatures, whose great number is unknown to man. So he then says, "Can one number his soldiers?" He calls soldiers of God are all of the heavenly powers which follow the divine will just as soldiers obey the command of their leader. The number of these heavenly armies is unknown to man, as Isaiah says, "He who leads out his host without number." (40:26) Lest anyone deny that the heavenly powers regard themselves as soldiers, obeying the command of another, but are like leaders and princes who do everything from their own will, as those worshippers of many gods thought, he then says, "And over whom does his light not rise?" This is as if to say: All the heavenly powers are directed by divine illumination as men are directed by the fact that the light of the sun rises over them.

Commentary on Job

Can a man be justified being compared with God? or can he be found clean that is born of a woman?

This verse is spoken above by blessed Job, and is now repeated in the upbraiding of him; since every just man is just by illumination from God, not by comparison with God. For man's righteousness when compared with the Maker is unrighteousness, since, even although man had held fast in his own estate of creation, the creature could never be equalled to the Creator. To which creature howsoever, unto heavier burthens of deficiency, there accrued sin also, which the serpent by plotting brought in, and woman proving frail recommended. Hence now, forasmuch as man is born by the agency of woman who is made subject to sin, the frailty of the first guilt is inherited in the offspring; and because the branch of the human race was made rotten in the root, it does not hold up in the greenness of its creation. Hence it is rightly said now, Can a man be justified being compared with God? or can he be found clean that is born of a woman? As if it were expressed in plain terms, 'Let not man entertain pride against his Creator, let him reflect whence he came hither, and understand what he is.' But observe, there are those that when by the gift of the Spirit they are holpen against the frailty of their flesh, are made to erect themselves, gleam forth in virtues, yea, flash out in the marvels of miraculous signs as well, yet is there no man who may pass through life free from sin, so long as he bears upon him flesh of corruption.

Morals on the Book of Job, Book XVII

Using the premise of the divine power, he proceeds to his proposition saying, "Can a man be justified in comparison to God?" as if to say: Since God is so great and so excellent in justice that he even makes concord in the highest creatures, which is an effect of justice according to Isaiah, "The work of justice is peace." (32:17), all justice of man compared to divine justice is reckoned as nothing. Not only can man not seem to be just compared to God, but what is more, he appears unjust compared to him. Analogously, things which have too little beauty seem ugly compared to the most beautiful things, and so he then says, "Or who born of a woman appears pure?" He emphasizes this because from the very fact that man is born of woman through the concupiscence of the flesh, he contracts some stain.

Commentary on Job

5–6

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.

Commentary on Job 25:5

Behold even to the moon, and it shineth not; yea, the stars are not pure in His sight.

What is denoted by 'the moon' but the whole Church together? what by 'the stars' but the souls of the several persons that live rightly? who amidst the practices of wicked men, whilst they are conspicuous by rare virtues, as it were shine in the darkness of night. Whence likewise it is said by Paul to the disciples; Among whom ye shine like lights in the world. For that Holy Church is represented by the designation of 'the moon,' the Prophet bears witness, saying, The sun was lifted up, and the moon stood in her order. For on 'the sun being lifted up, the moon is established in her order,' in that on our Lord ascending into the heavens, Holy Church is thereupon made strong in the authoritative function of preaching. And that by the title of 'stars' the Elect are represented, Paul again informs us, by saying, For one star differeth from another star in glory. So 'the moon doth not shine, and the stars are not clean in His sight,' because neither doth Holy Church by her own power shine forth in so many miracles, except the gifts of preventing grace fall in showers upon her, nor are the minds of the several persons that live rightly clean of the stains of sinful practices, if they be judged apart from pity; because in the eyes of the strict Judge every single individual his own proneness to corruption doth pollute, unless the grace of One sparing day by day wipe this away. For the mind of the Elect strives to go forth to the liberty of righteousness, but is still bound and tied with the fetters of frailty, and it longs indeed perfectly to get the better of offences, but so long as it is fettered by the corruption of the flesh, it is tied with the chains thereof, even when it would not be. Hence therefore let him collect with what a load of sins they are borne down, who neglect to war against the same, if not even they entirely get the better of evil doing, who strenuously fight against it.

Morals on the Book of Job, Book XVII

5–6

Next, he strengthens what he had said with a metaphor when he then says, "Behold! Even the moon does not shine, and the stars are not pure in his sight." Here consider that he does not mention the sun because it is not evident to the senses that its light is obscured in the presence of a brighter light. But the moon and the stars are darkened even in the presence of the corporeal light of the sun, and so their brightness seems even more like darkness, compared to the immensity of divine light. From this he concludes his proposition, "how much more is man corruption and the son of man a worm," for he cannot be reckoned shining with the splendor of justice if compared to the divine justice, nor clean in innocence if compared to divine purity. He expressly compares that man to corruption as consisting in matter which is close to corruption, and the son of man to a worm which is generated from putrefacation. He wants to show in this that man cannot propose his own justice and innocence, however great it may be, as it is reckoned as nothing in comparison to God, when divine justice is in question.

Commentary on Job

How much more is man rottenness, and the son of man a worm?

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? 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. 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?

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.

Morals on the Book of Job, Book XVII