Verse-by-Verse Bible Commentary
Job 5:15

Clarke's Commentary

Verse Job 5:15. He saveth the poor from the sword, from their mouth — This is rather a harsh construction. To avoid this, some have proposed to render מחרב mechereb, which we translate from the sword, the persecuted, but, I am afraid, on very slender authority. Instead of מחרב מפיהם mechereb mippihem, "from the sword, from their mouth," eleven of Kennicott and De Rossi's MSS. read מחרב פיהם mechereb pihem, from the sword of their mouth; and with these MSS. the Chaldee, Vulgate, Syriac, and Arabic agree. The verse, therefore, may be translated thus: -

He saveth from the sword of their mouth;

The poor from the hand of the mighty.

Or thus:-

He saveth from the sword of their mouth;

And with a strong hand the impoverished.

Bridgeway Bible Commentary

Eliphaz speaks (4:1-5:27)

The first of the three friends to speak is Eliphaz, who is probably the oldest of the three. He is also the least severe in the accusations brought against Job (4:1-2). He begins by noting that in the past Job comforted others in their troubles, but now that he has troubles himself, his faith has failed. If Job truly honoured God and was upright in his ways, there would be no need for this despondency (3-6). The person who is innocent, argues Eliphaz, need not fear suffering or death. Such calamities are God’s judgment on wrongdoing, and not even the strongest or most defiant person can withstand his judgment (7-11).
Eliphaz now tells of a hair-raising vision he saw one night (12-16). (It becomes clear, as we read Eliphaz’s speeches, that this vision has become for him a standard by which he judges others.) The main point that Eliphaz learnt from his vision was that no person can be righteous before God. If angels, who live in the heavenly realm, are imperfect, how much more imperfect must human beings be who live on the earth (17-19). Their brief lives comes to an inglorious end, like a tent that collapses when its cords are cut (20-21).
According to Eliphaz, it is useless for Job to expect the angels to support his protest against God’s laws (5:1). The person who rebels against God in such bitterness is a fool and will only get himself into more trouble. His house may be destroyed, his sons convicted of lawbreaking, or his fields plundered by raiders (2-5). For Eliphaz, this shows that suffering does not spring up by itself. Suffering is caused by a person’s sin, just as sparks are caused by a fire (6-7).
In summary, Eliphaz’s suggestion is that if he were in Job’s position he would stop complaining and leave the whole matter in God’s hands, for he has infinite wisdom and power (8-10). God blesses the humble and the needy, though he opposes those who think they are clever (11-16). The sufferings God uses to punish and correct people are likened to wounds. He will heal the wounds of those who submit to him (17-18). He will then bless them with protection from famine and from enemies (19-22); wild beasts will not destroy their flocks or herds (23-24); their families will multiply, and they will die contented in old age (25-26). Such is Eliphaz’s advice, based on much research, and he suggests that Job accept it (27).

Coffman's Commentaries on the Bible

SOME MORE GENERALITIES IN THE SPEECH OF ELIPHAZ

"But as for me, I would seek unto God, And unto God would I commit my cause; Who doeth great things, and unsearchable, Marvelous things without number: Who giveth rain upon the earth, And sendeth waters upon the fields; So that he setteth upon on high those that are low, And those that mourn are exalted to safety. He frustrateth the devices of the crafty, So that their hands cannot perform their enterprise. He taketh the wise in their own craftiness; And the counsel of the cunning is carried headlong. They meet with darkness in the daytime, And grope at noonday as in the night. But he saveth from the sword of their mouth, Even the needy from the hand of the mighty. So the poor have hope, And iniquity stoppeth her mouth."

"Unto God would I commit my cause" We like Dilday's paraphrase here: "If I were you Job, I would quit complaining and humbly trust God to help me. He thinks that Job should rejoice in sufferings because they open the way to richer blessings."The Teachers' Bible Commentary, p. 275. Eliphaz, however, was mistaken. "Suffering does not come to men in proportion to their sins, and neither is prosperity granted in proportion to one's piety. Everything depends upon the will of God."Wycliffe Old Testament Commentary, p. 467. Indeed God did, at a later time, bless Job superlatively, "But not upon the conditions which Eliphaz here imagined."New Century Bible Commentary, op. cit., p. 54.

"He setteth up on high those that are low" Barnes pointed out that the Virgin Mary very beautifully expressed much the same thought in Luke 1:52-53.Barnes' Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 edition),Job, Vol. 1, p. 160.

"He taketh the wise in their own craftiness" Also, it appears that Eliphaz' remarks here prompted the apostle Paul to write 1 Corinthians 3:19; but our own opinion is that no New Testament writer quoted from the Book of Job. Some scholars think that Paul did so in the verse cited; but Driver and Gray pointed out that, "If Paul here quoted from Job, he either translated from the Hebrew himself, or quoted from some other than any of the known versions."International Critical Commentary, Job, p. 54. We learned in our New Testament studies that Paul often used the language of Old Testament passages to formulate his own inspired writings, and that in a number of passages where Paul is sometimes alleged to have "misquoted" or garbled some Old Testament Scripture, he was by no means `quoting' Scripture; he was `writing' Scripture.Vol. 7 of the New Testament Series by James Burton Coffman, pp. 386-387. Heavenor stated that 1 Corinthians 3:19 is the only clear case of a quotation from Job to be found in the New Testament;The New Bible Commentary, Revised, p. 425. and, in the light of Driver's analysis, this writer does not believe that even that reference qualifies as a bona fide quotation.

Eliphaz' message to Job in this speech is, "Repent, confess your sins to God, and he will bless you." "Good old orthodox, conceited prosperous Eliphaz; he thinks he is a prophet; but, if he had been tried like Job, he would have been just as unreasonable, just as perplexed, just as eager for death and just as wild and passionate as was Job,"The Expositor's Bible, op. cit., p. 720. perhaps more so.

"He taketh the wise in their craftiness" DeHoff reminds us that Sanballat, Ahithophel and Haman are Old Testament examples of instances when God did that very thing.George DeHoff's Commentary, Vol. 3, p. 19. But what comfort is there in such information for one who is not wicked, and who is not planning some crafty deception against another?

"He saveth from the sword of their mouth" What an eloquent description we have here of a slanderous tongue. It is the `mouth-sword' of evil men.

Barnes' Notes on the Whole Bible

But he saveth the poor from the sword - He shows himself to be the friend and protector of the defenseless. The phrase “from the sword, from their mouth,” has been variously interpreted. Dr. Good renders it,

So he saveth the persecutors from their mouth,

And the helpless from the hand of the violent.”

Noyes,

So he saveth the persecuted from their mouth,

The oppressed from the hand of the mighty.”

This rendering is obtained by changing the points in the word מחרב mēchereb, “from the sword,” to מחרב māchĕrāb, making it the Hophal participle from חרב chârab, to make desolate. This was proposed by Capellus, and has been adopted by Durell, Michaelis, Dathe, Doederlein, and others. Rosenmuller pronounces it wholly unauthorized. Jerome renders it, a gladio otis eorum - “from the sword of their mouth.” It seems to me that the whole verse may be literally rendered, “he saveth from the sword, from their mouth, and from the hand of the strong, the poor.” According to this version, the phrase “from their mouth” may either mean from the mouth, i. e. the edge of the sword, using the plural for the singular, or from the mouth of oppressors, using it to represent their violence, and their disposition to devour the poor. The latter is more probably the true interpretation, and there is no need of a ehange in the points in the Hebrew. Thus, interpreted, the sense is, that God preserves the poor from oppression; or, in other words, that he befriends them, and is therefore worthy of confidence. This sentiment accords with what is found everywhere in the Bible.

Smith's Bible Commentary

Call now ( Job 5:1 ),

Eliphaz is saying to Job.

if there be any that will answer you; and to which of the saints will thou turn? ( Job 5:1 )

Now it would seem that maybe in those days there were those who... they had already developed saints that they were turning to in trouble. Which saint do you have for boils, you know?

For wrath killeth the foolish, and envy slayeth the silly. I have seen the foolish taking root: but suddenly I cursed his habitation. His children are far from safety, and they are crushed in the gate, neither is there any to deliver them ( Job 5:2-4 ).

Now he's accusing Job of foolishness and silliness and all of this because, you see, Job's children were crushed when the house fell. So he said, "I've seen the foolish and all. Their children are crushed in the gate and all."

Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robber swalloweth up their substance ( Job 5:5 ).

The Sabaeans and the Chaldeans had come in and stolen everything that Job had; so this is all...he's trying to make it all applicable to Job. "This is what's happened to you. You're the foolish one and you had taken root, but suddenly you're cursed and all."

Although affliction comes not forth of the dust, neither doth trouble spring out of the ground; Yet man is born unto trouble, as the sparks fly upward ( Job 5:6-7 ).

Now that's a great philosophy for life, isn't it? "Man, you were born for trouble, as the sparks fly upward." But unfortunately, such is the case.

I would seek unto God ( Job 5:8 ),

Now he's advising Job. "I would seek unto God."

and unto God would I commit my cause: Which doeth great things and unsearchable; marvellous things without number: Who giveth rain upon the earth, and sendeth waters upon the fields: To set up on high those that be low; that those which mourn may be exalted to safety. He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise. He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong. They meet with darkness in the daytime, and grope in the noonday as in the night. But he saves the poor from the sword, from their mouth, and from the hand of the mighty. So the poor hath hope, and iniquity stoppeth her mouth. Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty ( Job 5:8-17 ):

Now Solomon, no doubt, was familiar with Job, because in his advice to his son, he said, "My son, despise not the chastening of the Lord, neither be thou weary with His correction" ( Proverbs 3:11 ). And of course, Paul picked it up in the New Testament, or whoever wrote the book of Hebrews, and my assumption is that it was Paul. But whoever wrote the book of Hebrews, picks it up in the book of Hebrews and again says, "My son, despise not the chastening of the Lord" ( Hebrews 12:5 ). And happy is everyone who is scourged by Him. So, here in Job, Eliphaz first of all says, "Hey, don't despise God's chastening. Happy is the man whom God corrects." Don't despise the chastening of the Almighty.

For he makes sore, and bindeth up: he woundeth, and his hands make whole. He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee ( Job 5:18-19 ).

Now he really doesn't give us the seven. He speaks of the couple here. Couple things, well, three things at least. God will spare you in the time of famine.

In famine he will redeem thee from death: and in war from the power of the sword. Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh ( Job 5:20-21 ).

And so there are four of the seven. He doesn't give us the other three. He comes back now to destruction and famine.

thou shalt laugh: neither shalt thou be afraid of the beasts of the eaRuth ( Job 5:22 ).

That's five.

For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee. And thou shalt know that thy tabernacle shall be in peace; and thou shalt visit thy habitation, and shalt not sin. Thou shalt know also that thy seed shall be great, and thine offspring as the grass of the earth. Thou shalt come to thy grave in a full age, like as a shock of corn cometh in its season. Lo this, we have searched it, so it is; hear it, and know it for your own good ( Job 5:23-27 ).

So here's the way it is, Job. This is the way the cows eats its cabbage, you know. So listen to me. It's for your own good, man. Just get right with God.

"

Dr. Constable's Expository Notes

Eliphaz’s counsel to Job 5:1-16

Job’s friend did not deny that the wicked fool (cf. Psalms 14:1) prospers temporarily (Job 5:3), but he believed that before a person dies, God will punish him for his sins. Jesus disagreed (Luke 13:4). The well-known comparison in Job 5:7 is true to an extent, but Eliphaz was again wrong in connecting this truth with the reason for Job’s suffering. People certainly do experience trouble in life as surely as sparks ascend from an open fire. [Note: For a synthesis of God’s revelation about man in the Book of Job, see Zuck, "A Theology . . .," pp. 226-31.]

"What God did in Job’s case, Eliphaz implied, was to bring suffering into his life as a wake-up call, an alarm to help him come to grips with the reality of his sin." [Note: Merrill, p. 380.]

"Most people will agree that ultimately God blesses the righteous, His own people, and judges the wicked; but that is not the question discussed in Job. It is not the ultimate but the immediate about which Job and his three friends are concerned, and not only they but also David (Psalms 37), Asaph (Psalms 73), and even the Prophet Jeremiah (Jeremiah 12:1-6)." [Note: Wiersbe, p. 17.]

Eliphaz’s counsel to seek God and be restored was partially good. Job would do well to appeal to God, but not for the reason Eliphaz assumed. Eliphaz also believed God was disciplining Job for sins that he had committed (Job 5:17). Job’s suffering did have a refining effect and caused him to grow personally, but that was not God’s primary purpose in allowing Satan to afflict him, as is clear from Job 1:6 to Job 2:10. Job was not the first or the last person to find it difficult to rejoice that he was experiencing the Lord’s reproofs. Eliphaz’s oblique advice to do so was ineffective.

"Eliphaz as a counselor is a supreme negative example. Great truths misapplied only hurt more those who are already hurting." [Note: Smick, "Job," p. 896.]

"You do not heal a broken heart with logic; you heal a broken heart with love." [Note: Wiersbe, p. 17.]

Gill's Exposition of the Whole Bible

But he saveth the poor,.... Who are so in a literal sense, and whom the Lord saves with a temporal salvation; these being the butt of the crafty, wise, and cunning, on whom their eyes are, for whom they lay snares, and lie in wait to draw them in; and these being helpless and without friends, God takes notice of them, appears for them, and arises for their help, and saves them:

from the sword; of their enemies, drawn against them and ready to be sheathed in them:

from their mouth; from their reproaches, calumnies, detraction, and evil speaking; or "from the sword, their mouth" w, as some; or "from the sword of their mouth" x, as others; or which comes out of it; whose mouths and tongues are as sharp swords, which destroy their credit and reputation, and threaten them with ruin; the Targum is,

"from the slaughter of their mouth:''

and from the hand of the mighty; their mighty enemies, that, are mightier than they; the Targum is,

"from the hand of a mighty king;''

such an one as Pharaoh, which the same paraphrase makes mention of in Job 5:14, and from whom the poor Israelites were delivered: this may be applied to the poor in a spiritual sense, who are poor in spirit, and are sensible of their spiritual poverty, whom the Lord looks unto, has a regard for, and saves them from "the sword" of avenging justice; that being awaked against the man, his fellow, and so warded off from them, and from the mouth of a cursing and condemning law, and from Satan the accuser of the brethren; and of wicked men, whose tongue rising up in judgment against them, he condemns; and from the "hand" of Satan the strong man armed, and who is stronger than they; and of all their spiritual enemies.

w So some in Michaelis. x "A gladio oris eorum", V. L. "a gladio qui ex ore eorum", De Dieu, Schultens.

Henry's Complete Commentary on the Bible

      6 Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground;   7 Yet man is born unto trouble, as the sparks fly upward.   8 I would seek unto God, and unto God would I commit my cause:   9 Which doeth great things and unsearchable; marvellous things without number:   10 Who giveth rain upon the earth, and sendeth waters upon the fields:   11 To set up on high those that be low; that those which mourn may be exalted to safety.   12 He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise.   13 He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong.   14 They meet with darkness in the daytime, and grope in the noonday as in the night.   15 But he saveth the poor from the sword, from their mouth, and from the hand of the mighty.   16 So the poor hath hope, and iniquity stoppeth her mouth.

      Eliphaz, having touched Job in a very tender part, in mentioning both the loss of his estate and the death of his children as the just punishment of his sin, that he might not drive him to despair, here begins to encourage him, and puts him in a way to make himself easy. Now he very much changes his voice (Galatians 4:20), and speaks in the accents of kindness, as if he would atone for the hard words he had given him.

      I. He reminds him that no affliction comes by chance, nor is to be attributed to second causes: It doth not come forth of the dust, nor spring out of the ground, as the grass doth, Job 5:6; Job 5:6. It doth not come of course, at certain seasons of the year, as natural productions do, by a chain of second causes. The proportion between prosperity and adversity is not so exactly observed by Providence as that between day and night, summer and winter, but according to the will and counsel of God, when and as he thinks fit. Some read it, Sin comes not forth out of the dust, nor iniquity of the ground. If men be bad, they must not lay the blame upon the soil, the climate, or the stars, but on themselves. If thou scornest, thou alone shalt bear it. We must not attribute our afflictions to fortune, for they are from God, nor our sins to fate, for they are from ourselves; so that, whatever trouble we are in, we must own that God sends it upon us and we procure it to ourselves: the former is a reason why we should be very patient, the latter why we should be very penitent, when we are afflicted.

      II. He reminds him that trouble and affliction are what we have all reason to expect in this world: Man is brought to trouble (Job 5:7; Job 5:7), not as man (had he kept his innocency he would have been born to pleasure), but as sinful man, as born of a woman (Job 14:1; Job 14:1), who was in the transgression. Man is born in sin, and therefore born to trouble. Even those that are born to honour and estate are yet born to trouble in the flesh. In our fallen state it has become natural to us to sin, and the natural consequence of that is affliction, Romans 5:12. There is nothing in this world we are born to, and can truly call our own, but sin and trouble; both are as the sparks that fly upwards. Actual transgressions are the sparks that fly out of the furnace of original corruption; and, being called transgressors from the womb, no wonder that we deal very treacherously,Isaiah 48:8. Such too is the frailty of our bodies, and the vanity of all our enjoyments, that our troubles also thence arise as naturally as the sparks fly upwards--so many are they, so thick and so fast does one follow another. Why then should we be surprised at our afflictions as strange, or quarrel with them as hard, when they are but what we are born to? Man is born to labour (so it is in the margin), is sentenced to eat his bread in the sweat of his face, which should inure him to hardness, and make him bear his afflictions the better.

      III. He directs him how to behave himself under his affliction (Job 5:8; Job 5:8): I would seek unto God; surely I would: so it is in the original. Here is, 1. A tacit reproof to Job for not seeking to God, but quarrelling with him: "Job, if I had been in thy case, I would not have been so peevish and passionate as thou art. I would have acquiesced in the will of God." It is easy to say what we would do if we were in such a one's case; but when it comes to the trial, perhaps it will be found not so easy to do as we say. 2. Very good and seasonable advice to him, which Eliphaz transfers to himself in a figure: "For my part, the best way I should think I could take, if I were in thy condition, would be to apply to God." Note, We should give our friends no other counsel than what we would take ourselves if we were in their case, that we may be easy under our afflictions, may get good by them, and may see a good issue of them. (1.) We must by prayer fetch in mercy and grace from God, seek to him as a Father and friend, though he contend with us, as one who is alone able to support and succour us. His favour we must seek when we have lost all we have in the world; to him we must address ourselves as the fountain and Father of all good, all consolation. Is any afflicted? let him pray. It is heart's-ease, a salve for every sore. (2.) We must by patience refer ourselves and our cause to him: To God would I commit my cause; having spread it before him, I would leave it with him; having laid it at his feet, I would lodge it in his hand. "Here I am, let the Lord do with me as seemeth him good." If our cause be indeed a good cause, we need not fear committing it to God, for he is both just and kind. Those that would seek so as to speed must refer themselves to God.

      IV. He encourages him thus to seek to God, and commit his cause to him. It will not be in vain to do so, for he is one in whom we shall find effectual help.

      1. He recommends to his consideration God's almighty power and sovereign dominion. In general, he doeth great things (Job 5:9; Job 5:9), great indeed, for he can do any thing, he doth do every thing, and all according to the counsel of his own will--great indeed, for the operations of his power are, (1.) Unsearchable, and such as can never be fathomed, can never be found out from the beginning to the end,Ecclesiastes 3:11. The works of nature are mysterious; the most curious searches come far short of full discoveries and the wisest philosophers have owned themselves at a loss. The designs of Providence ar much more deep and unaccountable, Romans 11:33. (2.) Numerous, and such as can never be reckoned up. He doeth great things without number; his power is never exhausted, nor will all his purposes ever be fulfilled till the end of time. (3.) They are marvellous, and such as never can be sufficiently admired; eternity itself will be short enough to be spent in the admiration of them. Now, by the consideration of this, Eliphaz intends, [1.] To convince Job of his fault and folly in quarrelling with God. We must not pretend to pass a judgment upon his works, for they are unsearchable and above our enquiries; nor must we strive with our Maker, for he will certainly be too hard for us, and is able to crush us in a moment. [2.] To encourage Job to seek unto God, and to refer his cause to him. What more encouraging than to see that he is one to whom power belongs? He can do great things and marvellous for our relief, when we are brought ever so low.

      2. He gives some instances of God's dominion and power.

      (1.) God doeth great things in the kingdom of nature: He gives rain upon the earth (Job 5:10; Job 5:10), put here for all the gifts of common providence, all the fruitful seasons by which he filleth our hearts with food and gladness,Acts 14:17. Observe, When he would show what great things God does he speaks of his giving rain, which, because it is a common thing, we are apt to look upon as a little thing, but, if we duly consider both how it is produced and what is produced by it, we shall see it to be a great work both of power and goodness.

      (2.) He doeth great things in the affairs of the children of men, not only enriches the poor and comforts the needy, by the rain he sends (Job 5:10; Job 5:10), but, in order to the advancing of those that are low, he disappoints the devices of the crafty; for Job 5:11; Job 5:11 is to be joined to Job 5:12; Job 5:12. Compare with Luke 1:51-53. He hath scattered the proud in the imagination of their hearts, and so hath exalted those of low degree, and filled the heart with good things. See,

      [1.] How he frustrates the counsels of the proud and politic, Job 5:12-14; Job 5:12-14. There is a supreme power that manages and overrules men who think themselves free and absolute, and fulfils its own purposes in spite of their projects. Observe, First, The froward, that walk contrary to God and the interests of his kingdom, are often very crafty; for they are the seed of the old serpent that was noted for his subtlety. They think themselves wise, but, at the end, will be fools. Secondly, The Froward enemies of God's kingdom have their devices, their enterprises, and their counsels, against it, and against the loyal faithful subjects of it. They are restless and unwearied in their designs, close in their consultations, high in their hopes, deep in their politics, and fast-linked in their confederacies, Psalms 2:1; Psalms 2:2. Thirdly, God easily can, and (as far as is for his glory) certainly will, blast and defeat all the designs of his and his people's enemies. How were the plots of Ahithophel, Sanballat, and Haman baffled! How were the confederacies of Syria and Ephraim against Judah, of Gebal, and Ammon, and Amalek, against God's Israel, the kings of the earth and the princes against the Lord and against his anointed, broken! The hands that have been stretched out against God and his church have not performed their enterprise, nor have the weapons formed against Sion prospered. Fourthly, That which enemies have designed for the ruin of the church has often turned to their own ruin (Job 5:13; Job 5:13): He takes the wise in their own craftiness, and snares them in the work of their own hands,Psalms 7:15; Psalms 7:16; Psalms 9:15; Psalms 9:16. This is quoted by the apostle (1 Corinthians 3:19) to show how the learned men of the heathen were befooled by their own vain philosophy. Fifthly, When God infatuates men they are perplexed, and at a loss, even in those things that seem most plain and easy (Job 5:14; Job 5:14): They meet with darkness even in the day-time: nay (as in the margin), They run themselves into darkness by the violence and precipitation of their own counsels. See Job 12:20; Job 12:24; Job 12:25.

      [2.] How he favours the cause of the poor and humble, and espouses that. First, He exalts the humble, Job 5:11; Job 5:11. Those whom proud men contrive to crush he raises from under their feet, and sets them in safety, Psalms 12:5. The lowly in heart, and those that mourn, he advances, comforts, and makes to dwell on high, in the munitions of rocks,Isaiah 33:16. Sion's mourners are the sealed ones, marked for safety, Ezekiel 9:4. Secondly, He delivers the oppressed, Job 5:15; Job 5:15. The designs of the crafty are to ruin the poor. Tongue, and hand, and sword, and all, are at work in order to this; but God takes under his special protection those who, being poor and unable to help themselves, being his poor and devoted to his praise, have committed themselves to him. He saves them from the mouth that speaks hard things against them and the hand that does hard things against them; for he can, when he pleases, tie the tongue and wither the hand. The effect of this is (Job 5:16; Job 5:16), 1. That weak and timorous saints are comforted: So the poor, who began to despair, has hope. The experiences of some are encouragement to others to hope the best in the worst of times; for it is the glory of God to send help to the helpless and hope to the hopeless. 2. That daring threatening sinners are confounded: Iniquity stops her mouth, being surprised at the strangeness of the deliverance, ashamed of its enmity against those who appear to be the favourites of Heaven, mortified at the disappointment, and compelled to acknowledge the justice of God's proceedings, having nothing to object against them. Those that domineered over God's poor, that frightened them, menaced them, and falsely accused them, will not have a word to say against them when God appears for them. See Psalms 76:8; Psalms 76:9; Isaiah 26:11; Micah 7:16.