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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.
“And the young birds will raise their feathers over him.” This text indicates that sin is the cause of the calamities humans suffer. In a different sense we may understand the text to speak of angels as “sons of the winged ones,” sent by God either for our correction and punishment when we transgress or for our protection and salvation after we have repented.
The text demonstrates that the curses with which Eliphaz cursed the evildoers … were said for a reason. “Afflictions are fitting for human beings but not for animals.” The words may be meant as a comfort. As many people used to say, “What you have suffered is not beyond human nature. For our life consists of hardship. Even our birth occurs with hardship and suffering, since those who give birth must endure a thousand things. In addition, the life of a new born is cumbersome. One can aptly compare this text to the story in the Bible of the man born blind.” For it was regarding him that Jesus’ disciples asked, “Who sinned, this man or his parents, that he was born blind?” “Young vultures fly upwards” means “Punishment does not tame animals.” The young vultures, he says, fly upward, meaning, “They are untroubled—they do not live in wickedness after all.” His meaning is this: Lifeless things and animals—by the vulture’s young he seems to refer to animals—do not experience vengeance themselves, whereas human beings harvest the fruits of their sins.
13. For on this account it often happens that even a slothful man receives ability, that he may be the more deservedly punished for his carelessness, because he scorns to acquaint himself with that which he might attain to without labour. And on this account the earnest person is straitened with slowness of understanding, that he may obtain so much the larger rewards of compensation, the more he toils in anxiety to find out. Therefore ‘there is nothing in the earth without cause,’ since slowness stands the earnest mind in stead for a reward, and to the slothful quickness only thrives for punishment. But for the understanding of those things that be right, we are at one time instructed therein by earnestness of labour, at another time by pains of affliction. Hence after it has been said, There is nothing in the earth without cause, it is fitly added thereupon,
Neither doth trouble spring out of the ground.
14. For ‘trouble springeth out of the ground,’ as it were, when man, being created after the image of God, is scourged by things without sense. But because it is by reason of the hidden deserts of men's souls that the open scourges of chastisements are sent forth, it happens at the same time that ‘trouble springeth not out of the ground,’ since it is the perversity of our sense, which requires that it should be stricken by things that have no sense. For thus we see that for our correction the looked for rain is withheld from the parched earth, and the vaporous air is scorched by the fiery heat of the sun; the sea rages with bursting tempests, and some embarked to cross its bosom it cuts off, and others are debarred the longed-for passage by the rampant water; the earth not only yields sparingly the produce of her fertility, but also destroys the seeds she has received. In all which circumstances we clearly discern that which a wise man testifies concerning God, And the world shall fight with Him against the unwise. [Wisd. 5, 20] For ‘the world fights with the Lord against the unwise,’ when even the very contrariety of the elements does service in the chastisement of offenders. Yet neither doth ‘trouble Spring out of the ground,’ for each insensate thing is put in motion to our annoyance, only by the impulse of our own doings. ‘Trouble does not spring out of the ground,’ for chastisement never a whit springs from that creature that strikes the blow, but from that one, without doubt, which, by committing sin, drew forth the severity of the stroke. But we must take great and diligent heed, that, when in outward circumstances we are afflicted with a weight of grief, we reach forward in hope to things above; that the mind may attain the heights above, in proportion as we are chastened by the external punishment.
The author signifies all the silent and inanimate beings, and all those who are mute and without speech, through the two figures of the earth and the bird. His point is that neither the earth nor a bird can commit any act of iniquity. Because they cannot sin they are beyond afflictions and punishment. But the human being, since he is endowed with reason and sins by using his freedom, is born and grows up among pains and tribulation to match his nature.
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SUMMARY
Job 5:6, spoken by Eliphaz, posits that human suffering and distress do not arise spontaneously from the earth, like plants from the dust or ground. This vivid metaphorical assertion conveys Eliphaz's foundational theological premise that affliction is not random or accidental but has a definitive, underlying cause. For Eliphaz, this cause is invariably sin, leading to divine judgment, a simplistic and rigid view that the broader narrative of the book of Job ultimately challenges, exploring instead the complex nature of suffering and God's sovereign purposes.
CONTEXT
Literary Context: This verse is a central declaration within Eliphaz's initial discourse, spanning Job 4 and Job 5. It immediately follows Job's profound lamentation in Job 3, where he expresses a desire for death. Eliphaz, the first of Job's three friends to respond, attempts to console Job by appealing to conventional wisdom, which asserts a direct correlation between righteousness and prosperity, and wickedness and suffering. Eliphaz's statement in Job 5:6 serves as a logical precursor to his implication that Job's immense suffering must be a direct consequence of unconfessed sin, because, in his view, trouble does not simply appear without cause. This sets the stage for the book's central theological debate concerning the nature of suffering, divine justice, and human understanding of God's ways.
Historical & Cultural Context: In the ancient Near East (ANE), a pervasive theological framework, often referred to as "retribution theology" or "Deuteronomic theology," posited a direct and observable correlation between one's moral conduct and one's material well-being. This belief system held that righteousness led to blessings, health, and prosperity, while wickedness inevitably resulted in suffering, poverty, and calamity. This perspective was deeply ingrained in the cultural understanding of divine justice and cosmic order. Eliphaz's words in Job 5:6 perfectly reflect this prevailing cultural assumption: if trouble is not random, it must be a direct, divinely administered consequence of human action, specifically sin. The book of Job, however, profoundly challenges this simplistic and rigid application of retribution theology, demonstrating that suffering can occur for reasons beyond direct personal sin, as illuminated by Jesus's teaching in John 9:3.
Key Themes: Job 5:6 contributes to several major themes woven throughout the book of Job. Firstly, it directly addresses The Origin of Suffering, with Eliphaz asserting that suffering is not accidental but purposeful, stemming from a divine cause related to human actions. While he correctly identifies that trouble isn't random, his conclusion about its direct cause (always sin) is critically flawed. Secondly, it highlights the theme of Divine Justice and Human Responsibility, emphasizing a direct correlation between righteousness and prosperity, and wickedness and affliction—a perspective deeply rooted in the prevailing wisdom tradition that the friends espouse. Thirdly, the verse, ironically, serves to underscore the book's overarching theme of Challenging Simplistic Explanations for suffering. While Eliphaz uses this verse to present a straightforward, albeit mistaken, explanation for Job's suffering, the entire narrative of Job ultimately serves to complicate and refute this very notion, showcasing God's sovereignty and Job's steadfastness even in the face of inexplicable pain, as exemplified by Job's initial response of worship in Job 1:21.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 5:6 employs several potent literary devices to convey Eliphaz's argument with rhetorical force. The most prominent is Parallelism, specifically Synonymous Parallelism, where the second clause ("neither doth trouble spring out of the ground") echoes and reinforces the meaning of the first clause ("Although affliction cometh not forth of the dust") using different but analogous terms and imagery. This repetition adds emphasis and rhetorical weight to Eliphaz's assertion. The verse also utilizes Metaphor, comparing affliction and trouble to vegetation that might sprout spontaneously from the earth. By denying this comparison, Eliphaz creates a powerful image that suffering is not a natural, uncaused growth. Furthermore, the verse functions as a Rhetorical Assertion, setting up an implicit logical conclusion. Eliphaz states what suffering is not (random, natural) to lead his audience (and Job) to infer what it must be (a divinely ordained consequence of sin).
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 5:6, while spoken from a flawed theological perspective, touches upon a profound truth: human suffering, though often mysterious in its immediate cause, is not ultimately random or meaningless in the grand scheme of God's sovereignty. Eliphaz rightly perceives that trouble has a source, but he errs in rigidly attributing that source exclusively to personal sin. The broader biblical narrative reveals a more complex understanding: suffering can indeed arise from sin (Galatians 6:7), but also from living in a fallen world (Romans 8:22), from spiritual warfare (Ephesians 6:12), or even for God's glory and the refinement of faith (John 9:3; 1 Peter 1:6-7). Theologically, the verse prompts us to look beyond mere chance and to seek wisdom and understanding in the face of adversity, recognizing that God has a purpose, known or unknown to us, even in pain.
REFLECTION AND APPLICATION
Eliphaz's statement in Job 5:6, though part of a flawed argument, serves as a powerful reminder that suffering is never outside the realm of divine knowledge or ultimate purpose. For us today, it challenges us to move beyond simplistic explanations for hardship. While we must carefully avoid adopting Eliphaz's rigid and often uncompassionate theology that directly attributes all suffering to personal sin, the verse does prompt us to consider the deeper origins of our difficulties. It encourages us to look beyond mere chance and to seek wisdom and understanding in the face of adversity, recognizing that God has a purpose even in pain. For believers, this often leads to a deeper reliance on God's sovereignty and a search for His will amidst trials, trusting that He works all things for good for those who love Him and are called according to His purpose (Romans 8:28). Our response to suffering should be marked by humility, seeking God's perspective, and extending compassion to others rather than judgment.
Questions for Reflection
FAQ
Is Eliphaz correct that all suffering comes from personal sin?
Answer: Not exactly. Eliphaz's point in Job 5:6 is that suffering (affliction, trouble) does not arise randomly or spontaneously, like weeds from the ground. It has a definite source. His error, and the central theological flaw of Job's friends, is in assuming that this source is always and only personal sin, leading to divine punishment. The Bible certainly teaches that sin can lead to negative consequences (Galatians 6:7), and that disobedience can bring judgment. However, the book of Job itself, through Job's blamelessness and God's ultimate vindication of him, powerfully refutes the simplistic notion that all suffering is a direct result of personal transgression. It demonstrates that righteous individuals can suffer, and that God's purposes in allowing suffering are far more complex and multifaceted than human wisdom can often grasp (Psalm 34:19). So, while suffering isn't random, its causes are diverse, and it is not always a direct punitive response to individual sin.
CHRIST-CENTERED FULFILLMENT
While Job 5:6 speaks of suffering not arising randomly from the dust, the ultimate fulfillment of this truth is found in Christ. The "affliction" and "trouble" that plague humanity are indeed not random; they are the direct consequences of sin, which entered the world through Adam and brought a curse upon creation, causing the ground to yield thorns and thistles (Genesis 3:17-19). Jesus, the Lamb of God, came precisely to bear the true source of human affliction—sin itself. He was the Suffering Servant of whom Isaiah prophesied, who "bore our griefs and carried our sorrows" (Isaiah 53:4). His suffering on the cross was not for His own sin, for He knew no sin, but for ours, taking upon Himself the "trouble" and "affliction" that were due to humanity (2 Corinthians 5:21). Through His atoning sacrifice, Christ transforms the meaning of suffering for believers. He identifies with our pain as our sympathetic High Priest (Hebrews 4:15), and promises that in Him, even our deepest afflictions can be used for His glory and our good (Romans 8:28). Thus, the non-random nature of suffering points ultimately to the deliberate, redemptive work of Christ, who conquered the root cause of all human trouble.