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Commentary on Job 5 verses 6–16
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 (Gal 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. 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), 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), 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, Rom 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, Isa 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): 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), 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, Ecc 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, Rom 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), put here for all the gifts of common providence, all the fruitful seasons by which he filleth our hearts with food and gladness, Act 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), but, in order to the advancing of those that are low, he disappoints the devices of the crafty; for Job 5:11 is to be joined to Job 5:12. Compare with Luk 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. 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, Psa 2:1, Psa 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): He takes the wise in their own craftiness, and snares them in the work of their own hands, Psa 7:15, Psa 7:16; Psa 9:15, Psa 9:16. This is quoted by the apostle (Co1 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): 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. Those whom proud men contrive to crush he raises from under their feet, and sets them in safety, Psa 12:5. The lowly in heart, and those that mourn, he advances, comforts, and makes to dwell on high, in the munitions of rocks, Isa 33:16. Sion's mourners are the sealed ones, marked for safety, Eze 9:4. Secondly, He delivers the oppressed, 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), 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 Psa 76:8, Psa 76:9; Isa 26:11; Mic 7:16.
Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness. [Job 5:13] And again, The Lord knoweth the thoughts of the wise, that they are vain. Therefore let no man glory in men. For all things are yours; Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; And ye are Christ's; and Christ is God's.
What do these words mean? Eliphaz insults Job, who should be a crafty man. He has a desire for justice, without doing anything for which he boasts with real justice. However, God does not stand still without penetrating such schemes, and “the schemes of the wily are brought to a quick end.”
28. For oftentimes, some that are puffed up with human wisdom, when they see that the decrees of God are contrary to their inclinations, set themselves to oppose them with crafty manoeuvres, and that they may bend the power of the dispensation of the Most High to meet their own wishes, they busy themselves in cunning contrivances, they devise schemes of excessive refinement. But they are only executing the will of God by the very way they are labouring to alter it, and whilst they strive to withstand the purpose of the Almighty, they are obeying His behests; for it often happens that that renders good service to His provident ordering, which on the part of human efforts makes a silly opposition to Him. Therefore the Lord taketh the wise in their own craftiness, when the acts of man even then conveniently serve His purposes, when they are opposed to them. Which we shall the better show, if we bring forward a few instances of actual facts.
[Joseph’s Brethren]
29. Joseph had been visited by a dream, how that his brother's sheaves fell down before his sheaf; he had been visited by a dream, how that the sun and moon together with the other stars worshipped him. And because he related these things guilelessly to his brethren, envy and fear of his future dominion over them forthwith smote their breasts; and when they saw him coming to them, they said with malice burning against him, Behold this dreamer cometh. Come now therefore, and let us slay him, and we shall see what good his dreams will do him. [Gen. 37, 19. 20.] And fearing to become subject to his dominion, they let down the dreamer into a well, and sell him to Ishmaelites that were passing by. He, then, having been brought into Egypt, subjecled to slavery, condemned on the charge of lust, being vouchsafed aid for the merits of his chastity, and set up for his judgment in prophecy, was advanced over the whole of Egypt; and by the wisdom from on high with prudent foresight he collected stores of corn, and thus met the impending peril of a scarcity. And when the famine poured itself over the earth, Jacob, being distressed for the providing of food, sent his sons into Egypt. They find Joseph, whom they did not know, master of the distribution of corn, and that they might win the favour to have food given them, they were forced to worship the distributor thereof with their necks bent down to the earth. Now then let us consider the course of the transaction; let us consider how the power of God ‘took the wise in their own very craftiness.’ Joseph had for this reason been sold, that he might not be worshipped, yet he was for this reason worshipped, because he was sold; for they dared to try a thing in craft, that the counsel of God might be changed; but by resisting they helped on the decree of God, which they strove to get quit of. For they were constrained to execute the will of God by the very act by which they laboured craftily to alter the same. Thus whilst the Divine purpose is shunned, it is fulfilling; thus while human wisdom resists, it is ‘caught.’ Those brethren feared lest Joseph should grow to an height above themselves. But that which was arranged by the Divine disposal, their precautions were the cause and occasion of bringing about. Human wisdom then was ‘caught’ in itself, when in the very way that its purpose was to oppose the will of God, it did service toward the completion thereof.
[Saul]
30. Thus, whereas Saul saw David, his subject, grow up in a daily advance in valorous achievements, he betrothed his daughter to him in marriage, and demanded that an hundred foreskins of the Philistines should be given by him for her dowry, that when the soldier thus challenged sought to exceed his own measure, being delivered over to the swords of his enemies, he might bring his life to an end; according as it is written, The king requireth not any dowry, but an hundred foreskins of the Philistines, to be avenged of the king's enemies. But Saul thought to make David fall by the hands of the Philistines. [1 Sam. 18, 25] But David, strengthened by the favourable aid of the interior Disposal, engaged himself to give the hundred, and he brought back two hundred foreskins. By the convincing force of which deed Saul being overcome, was ‘caught’ in the purpose of his wisdom by Providence above; for by the very means that he looked to destroy the life of the rising soldier, he raised to the highest pitch the fame of his merits.
[Jonah]
31. But because the very Elect sometimes strive to be sharp-witted in a degree, it is well to bring forward another wise man, and to show how the craft of mortal men is comprehended in the Inner Counsels. For Jonah desired to be sharp-witted in prudence, when being sent to preach the repentance required of the Ninevites, because he feared that, if the Gentiles were chosen, Judaea would be forsaken, he refused to discharge the office of that preaching. He sought a ship and settled to fly to Tharsis, but straightway a storm arises, the lot is cast, that it may be found out to whose fault it is owing that the sea is in commotion. Jonah is found in the offence, he is plunged into the deep, devoured by the whale swallowing him, and there he is brought by the beast carrying him, where he despised to go of his own accord. See, the tempest of God finds out the runagate, the lot binds him, the sea receives him, the beast encloses him, and because he sets himself against paying obedience to his Maker, he is carried a culprit by his own prison to that place, whither he was sent. When God commanded, man would not administer the prophecy; when God breathed on it, the beast vomits the Prophet. God then ‘taketh the wise in their own craftiness,’ when He brings back even that to serve the purpose of His will, by which the will of man sets itself in contradiction to Him.
[The Jews]
32. Let us, yet further, look well into the wisdom of the Hebrews, that we may see what in its foresight it resisted, what by so resisting it brought about. Surely, when a multitude of believers was gathering together at the miracles of our Redeemer, when the priests of the people, kindled by the torches of envy, declared that all the world were going after Him, saying, Perceive ye how ye prevail nothing? Behold, the world is gone after Him [John 12, 19]; that they might cut away from Him the strength of so great a concourse, they endeavoured to put an end to His power by death, saying, It is expedient that one man die, and not that the whole nation perish. [John 11, 50] Yet the death of our Redeemer availed to the uniting of His Body, i.e. of the Church, and not to the severing away of it. And hence it is commanded by the Law, that in representation of our Sacrifice, the throat of the turtledove or the pigeon should be cut, and not entirely severed, so that even after death the head should cleave to the body, in that verily the Mediator between God and man [1 Tim. 2, 5], i.e. the Head of all of us, and the Sacrifice of the true cleansing, from the very cause that He underwent death; was more truly joined to us. After the cutting, then, the head of the turtledove adheres to its body, for neither does the death that intervenes sever Christ from His Church. His persecutors then did that which they laboured after with pernicious intent, they brought death upon Him; that so they might cut off from Him the devotedness of the faithful; but faith only gained growth from thence, whence the cruelty of the faithless looked to extinguish it. And while they reckon that they are cutting off His miracles by persecuting Him, in truth they were forced to extend them without knowing it. Therefore the Lord took the wise in their own craftiness, when He reduced even that to the service of His pitifulness, in which the fierceness of man raged against Him.
33. For the Just and Merciful One, as He disposes the deeds of mortals, vouchsafes some things in mercy, and permits other things in anger; and the things which He permits He so bears with, that He turns them to the account of His purpose. And hence it is brought to pass in a marvellous way, that even that, which is done without the Will of God, is not contrary to the Will of God. For while evil deeds are converted to a good use, the very things that oppose His design, render service to His design. For hence it is said by the Psalmist, The works of the Lord are great, sought out unto all His wills. [Ps. 111, 2. Vulg.] For His works are so great, that by every thing that is done by man, His Will is sought out; for it often happens that it is done by the very act, whereby it was thought to be thrown aside. Hence again it is said, Whatsoever the Lord pleased, that did He in Heaven and in earth. [Ps. 135, 6] Hence Solomon saith, There is no wisdom, nor understanding, nor counsel against the Lord. [Prov. 21, 30] It remains that, in all that we do, we search out the potency of the Supreme Will, to which same, when we know it, all our conduct ought devoutly to render service, and to follow it as the guide of its course, lest it serve the same even against its will, if it declines it from pride. For the potency of the Divine purpose cannot be evaded, but he that bridles himself in under His nod, tempers it to himself with great efficacy; and he lightens the weight thereof to himself, who willingly bears it on the bowed shoulder of the heart. But as we have above made mention of His persecutors, let us proceed to show how the words that are subjoined likewise fit their blindness.
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SUMMARY
Job 5:13, a profound declaration by Eliphaz, encapsulates the timeless truth of God's absolute and unassailable sovereignty over human intellect and malevolence. It powerfully asserts that the Almighty possesses the inherent power to ensnare the cunning in the very snares they devise and to swiftly bring the perverse schemes of the deceitful to a catastrophic end. While uttered within a theological framework that is ultimately critiqued by God, this proverb-like statement stands as a testament to divine wisdom's ultimate triumph over human folly and malice, affirming God's unwavering control over all human endeavors.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 5:13 masterfully employs several potent literary devices to convey its profound truth. It functions as a Proverbial Statement, condensing a universal truth about divine justice and human folly into a concise, memorable, and easily quotable form. The verse exhibits clear Antithetical Parallelism, where the two clauses, though distinct in their specific focus, reinforce a single overarching idea from complementary angles: God's comprehensive power to frustrate human cunning. "He taketh the wise in their own craftiness" (focusing on the individual's cunning) is effectively paralleled by "the counsel of the froward is carried headlong" (focusing on the plans of the perverse). This parallelism emphasizes the comprehensive nature of God's sovereignty over both the individual and their collective schemes. Furthermore, the verse uses Anthropomorphism by attributing human-like actions ("taketh," "carried headlong") to God, making His active and personal involvement in frustrating human schemes more vivid, relatable, and impactful. The imagery of being "taken" or "carried headlong" also evokes a powerful sense of divine entrapment and swift, inescapable judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 5:13 articulates a foundational biblical truth: God's wisdom and power are infinitely superior to any human cunning, malicious design, or strategic maneuver. It unequivocally asserts that no human scheme, however clever, intricate, or devious, can ultimately thwart the divine will or escape the purview of divine judgment. This verse profoundly underscores the theme of divine sovereignty, demonstrating that God is not a passive observer of human history but an active, intervening participant, capable of turning the very instruments of human wickedness against their perpetrators. It serves as a profound assurance that justice will ultimately prevail and that those who trust in their own shrewdness or manipulative tactics apart from God are building on a foundation of sand, destined for collapse. This truth resonates throughout the entirety of Scripture, affirming God's ultimate control over all nations, individuals, and their endeavors, ensuring that His eternal purposes will stand.
REFLECTION AND APPLICATION
Job 5:13 offers both a sobering warning and a profound comfort for believers navigating the complexities of contemporary life. It issues a stern warning against the insidious temptation to rely on our own cleverness, manipulation, or deceit to navigate life's challenges, gain a perceived advantage, or circumvent ethical principles. In a world that frequently rewards shrewdness and strategic maneuvering, this verse serves as a crucial reminder that true, enduring wisdom originates solely from God. Any attempt to bypass His righteous ways through cunning will ultimately lead to self-inflicted downfall and exposure. It calls us to cultivate humility, unwavering integrity, and a steadfast trust in God's perfect timing and methods, rather than resorting to the often-dubious tactics of worldly wisdom. Conversely, for those who feel vulnerable to the intricate schemes of the wicked, or who face injustice, malicious plots, and seemingly insurmountable opposition, this verse provides immense comfort and reassurance. It unequivocally assures us that God sees every hidden agenda, God knows every deceitful plan, and God is actively at work to frustrate the counsel of the perverse. We are encouraged to rest securely in His sovereign power, knowing that He will turn the tables on those who devise evil, often using their own wickedness as the very means of their undoing. This liberating truth frees us from the burden of retaliation and empowers us to live righteously, confident that divine justice will ultimately prevail.
Questions for Reflection
FAQ
Does this verse imply that all human wisdom is inherently bad?
Answer: Not at all. The Bible consistently and highly values wisdom, often portraying it as a precious pursuit (e.g., Proverbs 4:7). However, Job 5:13 specifically refers to "craftiness" (ʻôrem), which, in this particular context, denotes a cunning or shrewdness that operates independently of, or in direct opposition to, God's righteous ways. It describes wisdom that is applied for selfish, manipulative, or malicious ends, rather than for the advancement of truth, justice, or the common good. God does not frustrate true, godly wisdom, which is rooted in His character, but rather the distorted, self-serving cleverness that seeks to outwit others or even God Himself.
How can I reconcile this verse with the fact that sometimes wicked people seem to succeed in their plans?
Answer: While Job 5:13 states a profound and immutable truth about God's ultimate sovereignty, it does not promise immediate or always visible judgment in every single instance. The Book of Job itself grapples extensively with the perplexing question of why the righteous suffer and why the wicked sometimes appear to prosper, a complex theme explored throughout wisdom literature (e.g., Psalm 73). This verse speaks to God's inherent ability and ultimate intention to frustrate such plans, often in ways that are not immediately apparent to human observers. This frustration may manifest through unforeseen circumstances, the exposure of their deceit, or even through their own internal divisions and self-destructive tendencies. Ultimately, the consistent teaching of the Bible is that all will stand before God's righteous judgment, and no wicked scheme, however seemingly successful in the short term, will escape His final and perfect reckoning (compare Romans 2:6).
CHRIST-CENTERED FULFILLMENT
Job 5:13 finds its most profound and decisive fulfillment in the person and redemptive work of Jesus Christ, who perfectly embodies divine wisdom and decisively defeats the "counsel of the froward." The world's "wise" and "crafty" leaders, from the conspiring Sanhedrin to the politically expedient Pilate, meticulously plotted to eliminate Jesus, believing they were eradicating a threat and securing their own earthly power. Yet, in their very act of crucifying Him, they unwittingly fulfilled God's eternal, predetermined plan for salvation (as revealed in Acts 2:23). The cross, which worldly wisdom dismissed as foolishness and a scandalous stumbling block, became God's ultimate display of His profound wisdom and invincible power, precisely "taking the wise in their own craftiness" by transforming their greatest act of malice into the means of humanity's redemption (compare 1 Corinthians 1:18-25). Jesus, as the very wisdom of God incarnate (as affirmed in Colossians 2:3), perfectly demonstrated how divine wisdom utterly confounds and overthrows human schemes. His glorious resurrection definitively "carried headlong" the counsel of Satan, the power of sin, and all those who opposed God's kingdom, proving that no earthly power or spiritual darkness can ultimately thwart God's sovereign and redemptive will. Through Christ, the "froward" counsel of sin and death is utterly defeated, and God's righteous plan for humanity's eternal salvation is eternally established (see Hebrews 2:14-15).