Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Bildad, the Shuhite, in an irregular speech, shows that God's dominion is supreme, his armies innumerable, and his providence extended over all, Job 25:1-3; that man cannot be justified before God; that even the heavenly bodies cannot be reputed pure in his sight; much less man, who is naturally weak and sinful, Job 25:4-6.
INTRODUCTION TO Job 25
This chapter contains Bildad's reply to Job, such an one as it is; in which, declining the controversy between them, he endeavours to dissuade him from attempting to lay his cause before God, and think to justify himself before him, from the consideration of the majesty of God, described by the dominion he is possessed of; the fear creatures stand in of him; the peace he makes in his high places; the number of his armies, and the vast extent of his light, Job 25:1; and from the impossibility of man's being justified with him, or clean before him, argued from thence, Job 25:4; and which is further illustrated by a comparison of the celestial bodies with men, and by an argument from the greater to the less, that if they lose their lustre and purity in his sight, much more man, a mean despicable worm, Job 25:5.
Ch. 25. Bildad’s third speech
How should Man, who is a Worm, be pure before the Omnipotent Ruler of the Universe?
Bildad perhaps feels himself unable to reply to the facts of experience adduced by his opponent, and he will not continue the dispute. Yet he will not retire without at least uttering a protest against the spirit of his adversary and in behalf of reverential thought concerning God. Let the facts of history brought forward by Job be as they may, the spirit in which they are brought forward, and the conclusions in regard to God founded on them, must be for ever false.
Bildad does not appear to touch Job’s argument as to God’s rule of the world. He only seeks to subdue the immeasurable arrogance of Job in thinking that he would be found guiltless if placed before the judgment-seat of God (ch. Job 23:3-7), and in challenging the rectitude of God’s rule of the world. With this view he contrasts the exalted Majesty of God and His universal power, which the countless hosts on high obey, and the purity of God in whose eyes the moon is dark and the stars are not pure, with the littleness and the earthly nature of man—who is a worm.
These thoughts had already been expressed by other speakers in the controversy, as by Eliphaz, ch. Job 4:17 seq., and ch. Job 15:14 seq., and the brief and simple repetition of them by Bildad indicates that the controversy has exhausted itself.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
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THIRD SERIES.
Job 25:1-6.
BILDAD'S REPLY.
He tries to show Job's rashness
(Job 23:3),
by arguments borrowed from Eliphaz
(Job 15:15, with which compare Job 11:17.
Bildad the Shuhite - This is the last attack on Job; the others felt themselves foiled, though they had not humility enough to acknowledge it, but would not again return to the attack. Bildad has little to say, and that little is very little to the point. He makes a few assertions, particularly in reference to what Job had said in the commencement of the preceding chapter, of his desire to appear before God, and have his case tried by him, as he had the utmost confidence that his innocence should be fully proved. For this Bildad reprehends Job with arguments which had been brought forth often in this controversy, and as repeatedly confuted, Job 4:18; Job 15:14-16.
Then answered Bildad the Shuhite,.... Not to what Job had just now delivered, in order to disprove that, that men, guilty of the grossest crimes, often go unpunished in this life, and prosper and succeed, and die in peace and quietness, as other men; either because he was convinced of the truth of what he had said, or else because he thought he was an obstinate man, and that it was best to let him alone, and say no more to him, since there was no likelihood of working any conviction on him; wherefore he only tries to possess his mind of the greatness and majesty of God, in order to deter him from applying to God in a judicial way, and expecting redress and relief from him;
and said; as follows.
Bildad’s answer: God’s majesty and purity is such as that man cannot be justified before God: before him the heavenly lights lose their lustre and purity.
Bildad answered, not to that which Job spoke last, but to that which stuck most in Bildad’s mind, and which seemed most reprovable in all his discourses, to wit, his bold censure of God’s proceedings with him, and his avowed and oft-repeated desire of disputing the matter with him.
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 (Job 23:1-17), 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 25:2,3,5. II. To think meanly of ourselves, Job 25:4,6. These, however misapplied to Job, are two good lessons for us all to learn.