In his answer to Bildad Job states that he knows well about the power of God.
Then, lest Job seem to detract from the power of God in anything, he commends it as much more all encompassing than did Baldath, enumerating the many effects of divine power. He begins from those effects which God powerfully worked in the human race in the time of the flood. For in Genesis we read that “there were giants on the earth in those days,” (6:4) and “Because God saw that the earth was corrupt, for in fact all flesh had corrupted its way on the earth, he said to Noah, ‘The end of the all flesh has come before me.’” (6:12) Later he says, “Behold, I will bring the waters of the flood upon the earth and I will kill all flesh.” (6:17) He shows this effect of the divine power when he says, “Behold giants,” the ancient ones “moan,” in the punishments of hell, “under the waters,” who were drowned in the waters of the flood. Because not only they perished, but many others with them then and later, he continues, “and those who live with them,” moan in the same way by virtue of his power.
One should not believe that divine providence extends only to judging men in this life, and not after death, as the friends of Job seemed to think. To disprove this he then says, “Hell is naked before him,” as if to say: The things which happen in hell are clearly seen by him and happen according to his judgment. To explain this he then says, “and there is no hiding place for perdition,” so that those who have perished in hell can be hidden from the eyes of God as they are hidden from our eyes.
Then he lists the effects of divine providence in natural things, and he begins from the two extremes, from earth and heaven. In each of these something appears instituted from divine power which exceeds human strength. As far as what appears to the senses, heaven seems to be extended above the earth like a kind of tent; earth to be under heaven like the floor of the tent. Whoever sets up a tent puts something by which the tent can be supported. This does not seem to be the case with heaven. For there does not seem to be anything sustaining heaven but divine power, and so he says, “he stretches out the North Wind over the empty air.” By “North Wind” he means the upper hemisphere from our point of view. For from our point of view the North Pole is raised above the horizon, but the South Pole is depressed below the horizon, and so he says that the North Wind is extended “over the empty air,” because nothing of heaven appears to us under the upper hemisphere except space full of air, which unlettered men deem empty. He speaks according to the thinking of the common man as is the custom in Sacred Scripture. Likewise, one who lays a floor puts it on something which is firm. However, the earth, which is like the floor of heaven does not appear to have anything firm which can sustain it, but is only sustained by the power of God, and so he says, “and he hangs the earth upon nothing.” These things do not mean that heaven is of great weight and needs to be held up so that it does not fall, or as if earth can fall down to its center, but he means that the naturals power themselves by which bodies are naturally contained in their places proceeded from divine power. For as violent motion is from human force, so natural inclination of things proceeds from divine power which is the principle of nature.
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