Verse-by-Verse Bible Commentary
Job 5:7

Clarke's Commentary

Verse Job 5:7. Yet man is born unto trouble — לעמל leamal, to labour. He must toil and be careful; and if in the course of his labour he meet with trials and difficulties, he should rise superior to them, and not sink as thou dost.

As the sparks By upward. — ובני רשף יגביהי עוף ubeney resheph yagbihu uph; And the sons of the coal lift up their flight, or dart upwards. And who are the sons of the coal? Are they not bold, intrepid, ardent, fearless men, who rise superior to all their trials; combat what are termed chance and occurrence; succumb under no difficulties; and rise superior to time, tide, fate, and fortune? I prefer this to all the various meanings of the place with which I have met. Coverdale translates, It is man that is borne unto mysery, like as the byrde for to fle. Most of the ancient versions give a similar sense.

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

ELIPHAZ' WORD THAT JOB'S CASE WAS HOPELESS

"Call now; is there any that will answer thee? And to which of the holy ones wilt thou turn? For vexation killeth the foolish man, And jealousy slayeth the silly one. 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: Whose harvest the hungry eateth up, And taketh it even out of the thorns; And the snare gapeth for their substance. For affliction cometh not forth from the dust, Neither doth trouble spring out of the ground: But man is born unto trouble, As the sparks fly upward."

"Is there any that will answer thee" Such a question in Hebrew was an emphatic negative, with the meaning that, "Not even any of the angels would hear Job's prayer." "What he says is that, `it is futile to call out in prayer,' for no one will answer."Tyndale Old Testament Commentary, Vol. 13, p. 116. Eliphaz himself had just claimed that God heard him in prayer; so, "It is Job himself who is disqualified to pray."Ibid.

"Vexation killeth the foolish man" Eliphaz has concluded that Job's vexation and jealousy show that Job has become a fool. In his description of what happens to the fool, "Eliphaz deliberately goes through a whole roll of disasters corresponding so exactly to what had happened to Job, that each word is a poisoned arrow."The Expositor's Bible, Vol. 7, Job, p. 719.

"His children are far from safety" The implication of this is that Job's sins have also brought sorrow to his children. Of course, it is true that sin injures others besides the sinner. It is against God, against the sinner's family, against society, and against the sinner himself; "It is inevitable that when a man disgraces himself that his family share in it."New Century Bible Commentary, Job, p. 52. However. the tragedy of Eliphaz' observation here is that it had no application whatever to Job.

"Eliphaz and the other friends of Job were like men who close their eyes to the real facts, rock back on their heels, and speak of general principles, every one of which is contradicted by the indisputable facts before them."Layman's Bible Commentary, Vol. 8, p. 67.

"And taketh it even out of the thorns" The imagery here is that of ancient harvests which were protected from raiders and vandals, "by thorn hedges."J. R. Dummelow's Commentary, p. 296.

"Affliction cometh not forth from the dust… Man is born unto trouble, as sparks fly upward" "Here Eliphaz says that trouble comes naturally to man; but he had just said the opposite,"New Century Bible Commentary, Job, p. 53. i.e., that trouble did not just rise up out of the dust, but it came as a consequence of wickedness.

Eliphaz' idea that disasters and calamities were invariably due to the sin of those who suffered such things was generally received throughout the ancient world. Even the Twelve asked Jesus, concerning the man born blind, "Who sinned? This man or his parents that he should have been born blind"? (John 9:2). Jesus put that old lie to rest with the declaration that neither the blind man nor his parents had sinned, but, "That the glory of God should be manifested in him."

It is true, of course that sin is the root and cause of all the sorrow and suffering of mankind; but that cannot mean that an individual sufferer of this or that misfortune is suffering because of his personal sin. David, Jeremiah, Jacob, Tamar, Uriah, - call the roll of Old Testament heroes; they all suffered from the sins of others, not from their own wickedness. "And what about Our Saviour himself?. He did no wrong, in fact, committed no sin whatever, yet he suffered the agony of the Cross. The argument of Eliphaz does not hold water."Theodore H. Epp, Job, A Man Tried as Gold, (Lincoln, Nebraska: Back to the Bible Broadcast, 1987), p. 55.

"As the sparks fly upward" In the Hebrew, this reads, "As the sons of Reseph, an old Canaanite god. Here Eliphaz has given up his attempt at a moral explanation of Job's disasters, offering dismal comfort."Tyndale Old Testament Commentary, op. cit., p. 119.

Barnes' Notes on the Whole Bible

Yet man is born unto trouble - All this is connected with the sentiment in Job 5:8 ff. The meaning is, that “since afflictions are ordered by an intelligent Being, and since man is born unto trouble as the sparks fly upward, therefore it is wise to commit our cause to God, and not to complain against him.” Margin, or labor. The word here (עמל ‛âmâl) rather means trouble, or affliction, than labor. The sense is, that as certainly as man is born, so sure is it that he will have trouble. It follows from the condition of our being, as certainly as that unconscious objects will follow the laws of their nature - that sparks will ascend. This seems to have a proverbial cast, and was doubtless regarded as a sentiment universally true. It is as true now as it was then; for it is still the great law of our being, that trouble as certainly comes sooner or later, as that material objects obey the laws of nature which God has impressed on them.

As the sparks fly upward - The Hebrew expression here is very beautiful - “as רשׁף בני b^enēy reshep - the sons of flame fly.” The word used (רשׁף reshep) means flame, lightning; the sons, or children of the flame, are that which it produces; that is, sparks. Gesenius strangely renders it, “sons of the lightning; that is, birds of prey which fly as swift as the lightning.” So Dr. Good, “As the bird-tribes are made to fly upwards.” So Umbreit renders it, Gleichwie die Brut des Raubgeflugels sich hoch in Fluge hebt - “as a flock of birds of prey elevate themselves on the wing.” Noyes adopts the construction of Gesenius; partly on the principle that man would be more likely to be compared to birds, living creatures, than to sparks. There is considerable variety in the interpretation of the passage. The Septuagint renders it, νεοσσοι δε γυπος neossoi de gupos - the young of the vulture. The Chaldee, מזיקי בני b^enēy m^ezēyqēy - “the sons of demons.” Syriac “Sons of birds.” Jerome, “Man is born to labor, and the bird to flight” - et avis ad volatum. Schultens renders it, “glittering javelins,” and Arius Montanus, “sons of the live coal.” It seems to me that our common version has expressed the true meaning. But the idea is not essentially varied whichever interpretation is adopted. It is, that as sparks ascend, or as birds fly upward - following the laws of their being - so is trouble the lot of man. It certainly comes; and comes under the direction of a Being who has fixed the laws of the inferior creation. It would be wise for man, therefore, to resign himself to God in the times when those troubles come. He should not sit down and complain at this condition of things, but should submit to it as the law of his being, and should have sufficient confidence in God to believe that he orders it aright.

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

Yet man is born unto trouble,.... Or but b, after the negative follows the positive part of the assertion; before we have what is denied as the cause of affliction, here what it is affirmed to be, or what it is to be ascribed unto, even to the appointment of God for sin: to be born to it is to be appointed to it, as all men are appointed to death, and to everything previous and that leads on to it; and it signifies that affliction or trouble springs from the birth sin of man, from original sin, the sin of the first parent, and of his nature; as all sins arise from hence, and are streams from this fountain of pollution, so all disorders and diseases of body, all distresses and anguish of mind, and death in every sense, corporeal, spiritual, and eternal; and these are the lot and portion, the estate and inheritance, of the sons of men by nature, what they are born unto, and are full of, see Job 14:1; the same word is here used as in Job 5:6, and signifies labour, mischief, the mischief of sin, improbity, wickedness, moral evil; and man may be said to be born to sin, inasmuch as he is conceived, shapen, and born in it; and as he is born at once into a sinful state, and sins as soon as born, goes astray from the womb, is a transgressor from thence, and the imagination of his heart evil from his infancy and youth upwards, he becomes a slave to sin, and is a homeborn one; not that he is laid under a necessity of force to sin, or his will compelled to it; for he sins most freely, is a voluntary slave to it; he serves various lusts as pleasures, and gives himself up to work all iniquity with greediness; but there is such a connection between his birth, the circumstances of it, and sin, that sin is the certain consequence of it, and immediately, naturally, and necessarily follows upon it; that is, by a necessity of consequence, though not of coaction or force; it is as natural for man to sin as it is for a thirsty man to covet and drink water; or as for an Ethiopian to be born black, and a leopard with spots; or, as it follows,

as the sparks fly upward; which they do naturally and necessarily when coals are blown, and which are here called "the sons of coals" c; and to these, troubles and afflictions, the fruits and effects of sin, may be aptly compared; not only for the necessity of them, it is if needs be they are, but for the nature of them, being fiery and troublesome, hence called fiery trials, and signified by fires and flames of fire, 1 Peter 4:12; and also for the number of them, being many, and very grievous: some interpret this of flying fowls, of young vultures, as the Septuagint; of young eagles, as others; Aben Ezra makes mention of this sense, as if it was, as a fowl is born to fly, so man is born to labour; to labour in the law, according to the Targum; or to labour for his bread; or rather, to labour and sorrow; that is, to affliction and trouble: a learned man d thinks the phrase, according to the use of it in the Arabic language, designs the more rapid cast of a dart, of the vibration of it, which is very quick.

b כי "sed", Junius & Tremellius, Piscator, Cocceius Schmidt, so Broughton. c בני רשף, "tilii prunae", Montanus, Vatablus, Piscator, Cocceius, Bolducius, Schmidt. d Hinckelman. Praefat. ad Alcoran. p. 29. So Schultens renders it, "tela corusea".

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.