Hiob 25:4

A new series of Solomon's proverbs. God's glory in mysteries. Observations concerning kings. Avoid contentions. Opportune speech. The faithful ambassador. Delicacies to be sparingly used. Avoid familiarity. Amusements not grateful to a distressed mind. Do good to your enemies. The misery of dwelling with a scold. The necessity of moderation and self-government.

(Job 4:17-18; Job 14:4; Job 15:14).

How then can man be justified with God? Since he sees all his ways and works, his secret as well as open sins; either be more just than he, as Eliphaz expresses it, Job 4:17; which no man in his senses will say; or just as he is, and upon a level with him, or in comparison of him, or before him, and in his sight: and this is what Job himself denies, Job 9:2; for however righteous a man may be in his own sight, or in the sight of others, he cannot of himself be justified in the sight of God; nor can any be justified with him by his own righteousness, because the best righteousness of man is imperfect; and, if Bildad thought this was the sentiment of Job, he mistook him; for, what he meant by coming to the seat of God, and ordering his cause before him, Job 23:2; to which Bildad seems to refer, and being judged by him, when he doubted not but he should be acquitted, was no other than the justification of his cause, and not of his person before God; or that he should be cleared of the imputation of hypocrisy, and of being the sinner and wicked man, and guilty of very bad things, though secret and private, for which he was afflicted; for otherwise Job knew full well that he could not be justified with God by his own personal righteousness, for he knew himself to be a sinner, and owns it; nor did he think himself perfect, and his righteousness a complete one; and therefore he expected not to be justified by it; he knew his living Redeemer, and believed in him for righteousness, and expected the justification of his person, and his acceptance with God, only by him; and in this way there are many that are justified with God secretly, "in foro Dei", in the court of God, and in his sight, who always beholds his people as righteous in Christ, and openly, "in foro conscientiae", i…

Bildad here makes a very short reply to Job's last discourse, as one that began to be tired of the cause. He drops the main question concerning the prosperity of wicked men, as being unable to answer the proofs Job had produced in the foregoing chapter: but, because he thought Job had made too bold with the divine majesty in his appeals to the divine tribunal (ch. 23), he in a few words shows the infinite distance there is between God and man, teaching us, I. To think highly and honourably of God (Job 25:2, Job 25:3, Job 25:5). II. To think meanly of ourselves (Job 25:4, Job 25:6). These, however misapplied to Job, are two good lessons for us all to learn.

25:4 Eliphaz had said that it is nearly impossible to be innocent or pure (4:17-19; 15:14-16), and then only after suffering (22:21-23). Bildad claimed that only the totally blameless could hope to be pure (8:20).