Job 5:7

KJV

Yet man is born unto trouble, as the sparks fly upward.

KJV (with Strong's)

Yet man {H120} is born {H3205} unto trouble {H5999}, as the sparks {H1121}{H7565} fly {H5774} upward {H1361}.

Complete Jewish Bible

No, people are born for trouble as surely as sparks fly upward.

Berean Standard Bible

Yet man is born to trouble as surely as sparks fly upward.

American Standard Version

But man is born unto trouble, As the sparks fly upward.

Commentary

### SUMMARY
Job 5:7, spoken by Eliphaz the Temanite, asserts that trouble is an inherent and unavoidable part of the human condition, as natural and inevitable as sparks rising from a fire. Within his initial discourse to Job, Eliphaz employs this aphorism to underscore his belief that human suffering is a universal experience, implicitly suggesting that Job's immense afflictions are merely a manifestation of this natural law, perhaps even a consequence of unconfessed sin, thereby attempting to persuade Job towards repentance and divine mercy.

### CONTEXT
* **Literary Context:** Job 5:7 is situated within Eliphaz's first speech to Job, found in [Job 4-5](/job/4 "Job 4-5 - Eliphaz's First Speech"). Following Job's lament in [Job 3](/job/3 "Job 3 - Job's Lament"), Eliphaz, the first of Job's three friends to speak, attempts to offer an explanation for Job's profound suffering. His argument is rooted in the traditional wisdom theology of the time, which posited a direct correlation between sin and suffering, and righteousness and prosperity. Eliphaz begins by claiming to have received a revelation ([Job 4:12-17](/job/4-12 "Job 4:12-17 - Eliphaz's Vision")) that reinforces his conviction that no mortal can be righteous before God and that humans are inherently flawed. In [Job 5](/job/5 "Job 5 - Eliphaz Continues"), he encourages Job to appeal to God, but not before establishing the universal nature of human trouble, implying that Job's experience is not unique and likely a consequence of his own iniquity, despite Job's protestations of innocence.

* **Historical & Cultural Context:** The Book of Job is a masterpiece of wisdom literature, reflecting a period where the prevailing theological framework in the ancient Near East often linked personal suffering directly to divine retribution for sin. This "retribution theology" or *lex talionis* (law of retaliation) was a common belief, suggesting that God justly rewards the righteous and punishes the wicked. Eliphaz's perspective aligns perfectly with this cultural understanding. The setting of the book, likely in the land of Uz (possibly Edom or northern Arabia), places it outside of Israel proper, suggesting a broader, pan-Near Eastern wisdom tradition. The imagery of "sparks flying upward" would have been a common observation in any ancient society where fire was essential for warmth, cooking, and light, making the analogy immediately relatable and seemingly self-evident to the audience.

* **Key Themes:** This verse contributes to several key themes within the Book of Job. Firstly, it highlights the **universality of human suffering and toil**, a theme echoed throughout biblical wisdom literature, such as in [Psalm 90:10](/psalm/90-10 "Psalm 90:10 - The Brevity and Toil of Life") and much of [Ecclesiastes](/ecclesiastes/1 "Ecclesiastes 1 - The Vanity of Life"). Secondly, it underscores the **human condition of frailty and vulnerability** in a fallen world, a concept introduced in [Genesis 3:17-19](/genesis/3-17 "Genesis 3:17-19 - The Curse on the Ground") where humanity is condemned to toil and hardship. Thirdly, from Eliphaz's perspective, it serves to reinforce the theme of **divine justice and retribution**, implying that trouble is a natural and expected consequence for humanity's inherent sinfulness, thus justifying God's actions in Job's life. The book, however, ultimately challenges this simplistic view of suffering, revealing the complexity of God's ways and the limitations of human wisdom.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Trouble (Hebrew, _‘āmāl_):** This word carries a richer meaning than mere inconvenience. It denotes burdensome labor, painful toil, misery, sorrow, and affliction. It is often associated with the consequences of the Fall, signifying the arduous struggle and suffering inherent in human existence. It speaks to a life marked by effort and pain, not just occasional difficulty, but a fundamental aspect of the human condition.
* **Sparks (Hebrew, _resheph_):** While literally "sparks," this word can also refer to "flame," "fiery darts," or "pestilence." In this context, it refers to the small, glowing particles that naturally rise from a fire. The imagery is of something inherently produced by its source and naturally ascending, emphasizing the seemingly automatic and unavoidable nature of the "trouble" Eliphaz describes.

#### Verse Breakdown
* **"Yet man is born unto trouble":** Eliphaz asserts that trouble is not an external imposition but an intrinsic part of human birth and existence. It implies that from the moment of conception or birth, humanity is destined for hardship and sorrow. This is presented as a fundamental, inescapable truth about the human condition, suggesting a natural propensity or destiny for affliction.
* **"as the sparks fly upward":** This powerful simile illustrates the inevitability and naturalness of the preceding statement. Just as it is the inherent property of sparks to ascend from a fire, so too is it the inherent lot of humanity to encounter trouble. The comparison suggests a universal, observable, and unalterable law of nature, making the presence of trouble in human life seem as predictable and unavoidable as a physical phenomenon.

#### Literary Devices
The primary literary device at play in Job 5:7 is **Simile**. The verse directly compares "man is born unto trouble" with "as the sparks fly upward," using the conjunction "as" to draw a clear parallel between the inherent nature of human existence and the natural phenomenon of rising sparks. This simile is highly effective because it draws on a common, undeniable observation from the natural world to illustrate a perceived truth about the human condition, thereby lending an air of self-evident certainty to Eliphaz's assertion. Furthermore, from a broader narrative perspective, Eliphaz's statement can be seen as an example of **Aphorism**, a concise statement of a general truth, though in the context of the Book of Job, this "truth" is ultimately revealed to be a limited and flawed understanding of suffering. The statement also carries an element of **Hyperbole**, as Eliphaz generalizes the human experience of trouble to an absolute and inescapable destiny, overstating the case to support his argument about Job's presumed sin.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Eliphaz's statement, while part of a flawed theological argument, nevertheless captures a profound truth about the human condition in a fallen world. The "trouble" humanity is born into can be seen as a direct consequence of the original sin, echoing the curse pronounced in [Genesis 3:17-19](/genesis/3-17 "The Curse on the Ground"), where toil and sorrow become intrinsic to human life. This verse reminds us that suffering, hardship, and the struggle against adversity are universal experiences, transcending individual piety or lack thereof. While Eliphaz misapplies this truth to Job, the observation itself resonates with the biblical understanding of a world groaning under the weight of sin ([Romans 8:22](/romans/8-22 "Creation Groans")). It highlights the inherent fragility and vulnerability of humanity, underscoring our need for divine grace and intervention to navigate a world marked by pain.

* [Psalm 90:10](/psalm/90-10 "The Brevity and Toil of Life")
* [Ecclesiastes 2:22-23](/ecclesiastes/2-22 "Toil and Sorrow")
* [Romans 8:22](/romans/8-22 "Creation Groans")

### REFLECTION AND APPLICATION
Job 5:7, though spoken by a character whose theology is ultimately corrected by God, offers a stark and honest assessment of the human condition. It confronts us with the reality that life is inherently difficult, marked by struggle and sorrow, a truth that resonates across cultures and generations. This understanding can temper our expectations, preventing disillusionment when adversity strikes, and fostering a sense of solidarity with all humanity who experience similar "troubles." However, it is crucial not to adopt Eliphaz's conclusion that all suffering is a direct punishment for sin. Instead, the broader narrative of Job teaches us to trust in God's sovereignty and wisdom even when the reasons for suffering remain mysterious. Our response to this inherent trouble should not be despair, but a deeper reliance on God, who is present in our suffering and offers comfort and hope beyond human comprehension. This verse serves as a powerful reminder that while trouble is a given, our ultimate hope and redemption lie not in avoiding it, but in God's steadfast love and redemptive plan.

#### Questions for Reflection
* **How does acknowledging the universality of "trouble" impact your perspective on personal suffering?**
* **In what ways does the Book of Job challenge the simplistic idea that all suffering is a direct result of sin, as Eliphaz implies?**
* **How can understanding the inevitability of trouble lead to greater empathy and compassion for others?**
* **What hope or comfort can believers find in God, even when facing the "trouble" that seems inherent to human existence?**

### FAQ
**Does Job 5:7 mean that all suffering is a direct punishment for sin?**

Answer: No, not in the way Eliphaz intended. While Eliphaz, like Job's other friends, operates under the traditional retribution theology that links suffering directly to sin, the entire Book of Job serves to challenge and ultimately refute this simplistic view. Job's suffering is explicitly stated by God to be *not* a result of his sin ([Job 1:8](/job/1-8 "God's Praise of Job")). While sin introduced suffering into the world as a general consequence of the Fall ([Genesis 3:17-19](/genesis/3-17 "The Curse on the Ground")), specific instances of suffering are not always direct, punitive consequences of individual transgressions. The verse accurately describes the *universality* of trouble in a fallen world, but Eliphaz's *application* of it to Job's particular situation, implying guilt, is shown to be incorrect and ultimately condemned by God ([Job 42:7](/job/42-7 "God Rebukes Eliphaz")).

### CHRIST-CENTERED FULFILLMENT
Job 5:7, in its stark depiction of humanity "born unto trouble," finds its ultimate and profound fulfillment in the person of Jesus Christ. He is the one human being who, though perfectly righteous and without sin, truly embodied the "man of sorrows" ([Isaiah 53:3](/isaiah/53-3 "Jesus, Man of Sorrows")) and was born into, and fully embraced, the trouble of this fallen world. Unlike Eliphaz's flawed theology, which linked suffering to sin, Christ's suffering was not for His own iniquity but for ours. He experienced the full weight of human toil, rejection, and ultimately, the deepest trouble of all – separation from God on the cross ([Matthew 27:46](/matthew/27-46 "Jesus' Cry of Dereliction")). By taking upon Himself the "trouble" of our sin and death, Jesus transformed the meaning of human suffering. For those in Christ, the "trouble" of this life, though still present, is no longer a sign of divine wrath but can be a means of sanctification ([Romans 5:3-5](/romans/5-3 "Rejoicing in Suffering")) and a path to deeper communion with Him ([2 Corinthians 4:17](/2_corinthians/4-17 "Light and Momentary Afflictions")). His resurrection is the ultimate answer to the inevitability of trouble, promising a future where "there will be no more death or mourning or crying or pain, for the old order of things has passed away" ([Revelation 21:4](/revelation/21-4 "No More Pain")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Job 14:1

¶ Man [that is] born of a woman [is] of few days, and full of trouble.

Genesis 3:17

¶ And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed [is] the ground for thy sake; in sorrow shalt thou eat [of] it all the days of thy life;

Genesis 3:19

In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou [art], and unto dust shalt thou return.

Ecclesiastes 5:15

As he came forth of his mother's womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand.

Ecclesiastes 5:17

All his days also he eateth in darkness, and [he hath] much sorrow and wrath with his sickness.

1 Corinthians 10:13

There hath no temptation taken you but such as is common to man: but God [is] faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear [it].

Ecclesiastes 1:8

All things [are] full of labour; man cannot utter [it]: the eye is not satisfied with seeing, nor the ear filled with hearing.