¶ Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground;
Although affliction {H205} cometh not forth {H3318} of the dust {H6083}, neither doth trouble {H5999} spring out {H6779} of the ground {H127};
For misery does not come from the dust or trouble spring from the ground.
For distress does not spring from the dust, and trouble does not sprout from the ground.
For affliction cometh not forth from the dust, Neither doth trouble spring out of the ground;
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Isaiah 45:7
I form the light, and create darkness: I make peace, and create evil: I the LORD do all these [things]. -
1 Samuel 6:9
And see, if it goeth up by the way of his own coast to Bethshemesh, [then] he hath done us this great evil: but if not, then we shall know that [it is] not his hand [that] smote us: it [was] a chance [that] happened to us. -
Psalms 90:7
¶ For we are consumed by thine anger, and by thy wrath are we troubled. -
Hebrews 12:15
Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble [you], and thereby many be defiled; -
Lamentations 3:38
Out of the mouth of the most High proceedeth not evil and good? -
Deuteronomy 32:27
Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, [and] lest they should say, Our hand [is] high, and the LORD hath not done all this. -
Amos 3:6
Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the LORD hath not done [it]?
In Job 5:6, Eliphaz, one of Job's comforters, presents a foundational aspect of his theological argument regarding the source of human suffering. He asserts that "affliction cometh not forth of the dust, neither doth trouble spring out of the ground." This vivid imagery suggests that hardship and distress do not arise randomly or naturally, like vegetation from the earth, but rather have a definitive, underlying cause.
Context
This verse is part of Eliphaz's first speech (Job chapters 4-5), delivered after Job's profound lamentation. Eliphaz, speaking from a traditional wisdom perspective, believes that suffering is primarily a consequence of sin. His statement here lays the groundwork for his argument that if trouble doesn't just spontaneously appear, it must be divinely ordained as a response to human actions. He attempts to reason with Job, implying that Job's immense suffering must therefore be a direct result of unconfessed sin, a view that the book of Job ultimately challenges and refutes. This perspective contrasts sharply with Job's own declaration of God's sovereignty in loss.
Key Themes
Linguistic Insights
The Hebrew words for "affliction" (עָמָל, 'amal) and "trouble" (אָוֶן, 'aven) broadly refer to toil, mischief, sorrow, or calamity. The imagery of "dust" (עָפָר, 'aphar) and "ground" (אֲדָמָה, 'adamah) emphasizes the idea of a natural, spontaneous occurrence. Eliphaz's point is that suffering is not like a weed that simply sprouts; it has a source, and in his view, that source is sin, leading to divine judgment.
Practical Application
Job 5:6 reminds us that human suffering, while often mysterious, is never outside God's ultimate knowledge or control. While we must be careful not to adopt Eliphaz's rigid and often uncompassionate theology that directly attributes all suffering to personal sin, the verse does prompt us to consider the 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.