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, articulated by Eliphaz the Temanite, posits that suffering and hardship are not merely incidental but are an intrinsic and inescapable aspect of the human condition, as naturally occurring and inevitable as sparks ascending from a fire. Within his initial counsel to Job, Eliphaz employs this aphorism to assert that human affliction is a universal experience, subtly implying that Job's profound tribulations are a natural consequence of this inherent human vulnerability, perhaps even a manifestation of unconfessed sin, thereby urging Job toward repentance and the pursuit of divine mercy.

### CONTEXT
* **Literary Context:** Job 5:7 is embedded within Eliphaz's inaugural discourse to Job, which spans [Job 4-5](/job/4 "Job 4-5 - Eliphaz's First Speech"). This speech immediately follows Job's profound lament in [Job 3](/job/3 "Job 3 - Job's Lament"), where he curses the day of his birth due to his overwhelming suffering. As the first of Job's three friends to offer counsel, Eliphaz attempts to provide a theological framework for Job's immense pain. His argument is firmly rooted in the prevailing wisdom theology of the ancient Near East, which typically posited a direct, retributive link between righteousness and prosperity, and sin and suffering. Eliphaz initiates his argument by recounting a mysterious vision ([Job 4:12-17](/job/4-12 "Job 4:12-17 - Eliphaz's Vision")) that reinforces his conviction in humanity's inherent impurity and God's absolute righteousness, suggesting that no mortal can truly be blameless before God. In [Job 5](/job/5 "Job 5 - Eliphaz's Counsel to Job"), he encourages Job to seek God's favor, but only after establishing the universal nature of human trouble, thereby subtly implying that Job's unique suffering is a predictable outcome of universal human sinfulness, despite Job's unwavering insistence on his innocence.
* **Historical & Cultural Context:** The Book of Job stands as a profound example of wisdom literature, reflecting a cultural and theological milieu in the ancient Near East where the concept of *lex talionis* (the law of retribution) was a dominant worldview. This belief system held that divine justice operated on a direct cause-and-effect principle: good deeds were rewarded, and evil deeds were punished. Eliphaz's perspective in Job 5:7 perfectly aligns with this traditional retribution theology. The narrative setting, likely in the land of Uz (a region often associated with Edom or northern Arabia), places the story outside the direct geographical and religious boundaries of Israel, suggesting its engagement with a broader, pan-Near Eastern wisdom tradition. The vivid imagery of "sparks flying upward" would have been an immediately recognizable and universally understood phenomenon in any ancient society, where fire was indispensable for daily life—providing warmth, light, and a means of cooking. This common observation lends an air of undeniable truth and natural law to Eliphaz's analogy, making his assertion seem self-evident to his audience.
* **Key Themes:** This verse significantly contributes to several overarching themes within the Book of Job, even as the book ultimately critiques the simplistic application of these themes. Firstly, it articulates the **universality of human suffering and toil**, a pervasive theme found throughout biblical wisdom literature, resonating with the sentiments expressed in passages like [Psalm 90:10](/psalm/90-10 "Psalm 90:10 - The Brevity and Toil of Life") and the existential reflections throughout [Ecclesiastes](/ecclesiastes/1 "Ecclesiastes 1 - The Vanity of Life"). Secondly, it underscores the **human condition of frailty and vulnerability** in a world marred by sin, echoing the consequences of the Fall as described in [Genesis 3:17-19](/genesis/3-17 "Genesis 3:17-19 - The Curse on the Ground"), where humanity is destined for struggle and hardship. Thirdly, from Eliphaz's specific theological viewpoint, the verse reinforces the theme of **divine justice and retribution**, implying that trouble is a natural and expected consequence for humanity's inherent sinfulness, thereby attempting to rationalize God's actions in Job's life. However, the broader narrative of Job profoundly challenges this narrow, simplistic understanding of suffering, revealing the profound complexity of God's ways and the inherent limitations of human wisdom in comprehending divine purposes.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Man (Hebrew, _ʼâdâm'_):** (H120) This term, derived from a root meaning "ruddy," refers to a human being, encompassing both an individual and the species (mankind). It emphasizes humanity's earthly origin and commonality, often highlighting frailty and mortality. In this context, it speaks to the universal human experience, applying to all people without distinction, underscoring the shared destiny of trouble.
* **Trouble (Hebrew, _ʻâmâl'_):** (H5999) This word denotes intense toil, wearing effort, and deep worry, whether physical or mental. It signifies grievance, misery, pain, and perverseness. It is not merely a minor inconvenience but a profound, burdensome struggle, often associated with the consequences of the Fall, signifying the arduous and painful struggle inherent in human existence. It describes a life marked by fundamental effort and suffering.
* **Sparks (Hebrew, _resheph'_):** (H7565) This term literally refers to a "live coal" or "burning coal," and by extension, "sparks" or "flashing arrows." In this verse, it specifically denotes the small, glowing particles that naturally erupt and ascend from a fire. The imagery conveys something inherently produced by its source (fire) and naturally rising, emphasizing the seemingly automatic, unavoidable, and pervasive nature of the "trouble" that Eliphaz attributes to human existence.

#### Verse Breakdown
* **"Yet man is born unto trouble":** This clause asserts a fundamental and inherent aspect of the human condition: trouble is not an external, occasional imposition, but an intrinsic part of human existence from birth. It suggests a destiny or natural propensity for hardship and sorrow that is woven into the very fabric of being human. This is presented as an undeniable, universal truth, implying that affliction is a fundamental and inescapable reality for all humanity.
* **"as the sparks fly upward":** This powerful simile serves to illustrate the inevitability and naturalness of the preceding assertion. Just as it is an inherent and observable property of sparks to ascend from a fire, so too is it the inherent lot of humanity to encounter and experience trouble. The comparison draws on a universal physical phenomenon to lend an air of absolute certainty and predictability to the presence of suffering in human life, making it seem as natural and unavoidable as a law of nature.

#### Literary Devices
The most prominent literary device in Job 5:7 is **Simile**. The verse explicitly compares "man is born unto trouble" with "as the sparks fly upward," employing the conjunction "as" to establish a direct and vivid parallel. This simile is highly effective because it grounds a profound theological assertion in a common, observable, and undeniable phenomenon of the natural world, thereby lending an air of self-evident truth and inevitability to Eliphaz's claim about the human condition. Furthermore, Eliphaz's statement functions as an **Aphorism**, a concise and memorable expression of a general truth or principle, intended to convey wisdom. However, within the broader narrative of the Book of Job, this aphorism, while containing a partial truth about human suffering, is ultimately revealed to be a limited and flawed explanation for the complexities of divine justice and human affliction. The statement also contains 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 that Job's suffering is a predictable consequence of universal human sinfulness.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Eliphaz's assertion, despite being part of a theological argument that the Book of Job ultimately critiques, nonetheless encapsulates a profound truth about the human condition in a world marred by sin. The "trouble" into which humanity is born can be understood as a direct and pervasive consequence of the Fall, echoing the curse pronounced in [Genesis 3:17-19](/genesis/3-17 "The Curse on the Ground"), where toil, sorrow, and hardship become intrinsic to human life. This verse serves as a stark reminder that suffering, adversity, and the struggle against various forms of hardship are universal experiences, transcending individual piety or perceived lack thereof. While Eliphaz misapplies this truth to Job's specific situation, the observation itself resonates deeply with the biblical understanding of a creation that groans under the weight of sin ([Romans 8:22](/romans/8-22 "Creation Groans")). It highlights the inherent fragility and vulnerability of humanity, underscoring our profound need for divine grace and intervention to navigate a world fundamentally marked by pain and brokenness.

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

### REFLECTION AND APPLICATION
Job 5:7, though spoken by a character whose theological framework is ultimately challenged and corrected by God, offers a raw and honest assessment of the human condition. It confronts us with the undeniable reality that life in a fallen world is inherently difficult, marked by struggle, sorrow, and hardship—a truth that resonates across all cultures and generations. This sobering understanding can serve to temper our expectations, preventing disillusionment and despair when adversity inevitably strikes, and fostering a profound sense of solidarity with all humanity who experience similar "troubles." However, it is critically important not to adopt Eliphaz's flawed conclusion that all suffering is a direct, punitive consequence of individual sin. Instead, the overarching narrative of Job teaches us to cultivate unwavering trust in God's sovereignty and wisdom, even when the reasons for suffering remain shrouded in mystery. Our appropriate response to this inherent trouble should not be despair or self-recrimination, but a deeper, more profound reliance on God, who is intimately present in our suffering and offers comfort, strength, and hope that transcends human comprehension. This verse serves as a powerful reminder that while trouble is a given reality of our existence, our ultimate hope and redemption lie not in avoiding it, but in God's steadfast love, His redemptive plan, and His promise of ultimate deliverance.

#### Questions for Reflection
* **How does acknowledging the universality of "trouble" impact your perspective on your own personal suffering and the suffering of others?**
* **In what ways does the broader narrative of the Book of Job challenge the simplistic idea that all suffering is a direct result of personal sin, as Eliphaz implies?**
* **How can understanding the inevitability of trouble lead to greater empathy, compassion, and practical support for those who are struggling?**
* **What hope, comfort, or divine purpose 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 or as a universal theological principle. 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 as a profound challenge and ultimate refutation of this simplistic view. Job's suffering is explicitly stated by God to be *not* a result of his sin, but rather a test of his integrity and faith ([Job 1:8](/job/1-8 "God's Praise of Job")). While sin did introduce 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, acknowledging that hardship is a common human experience. However, Eliphaz's *application* of this truth to Job's particular situation, implying guilt and a need for repentance, is shown to be incorrect and is ultimately condemned by God Himself ([Job 42:7](/job/42-7 "God Rebukes Eliphaz")).

### CHRIST-CENTERED FULFILLMENT
Job 5:7, in its stark and honest depiction of humanity "born unto trouble," finds its ultimate and most profound fulfillment in the person of Jesus Christ. He is the singular human being who, though perfectly righteous, without sin, and utterly blameless, 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 erroneously linked suffering to personal sin, Christ's suffering was not for His own iniquity but for ours. He experienced the full spectrum and crushing weight of human toil, rejection, betrayal, and ultimately, the deepest trouble of all—the horrifying separation from God on the cross as He bore the sin of humanity ([Matthew 27:46](/matthew/27-46 "Jesus' Cry of Dereliction")). By taking upon Himself the "trouble" of our sin and death, Jesus fundamentally transformed the meaning and purpose of human suffering. For those who are in Christ, the "trouble" of this life, though still a present reality, is no longer a sign of divine wrath or a punitive judgment but can be a powerful means of sanctification ([Romans 5:3-5](/romans/5-3-5 "Rejoicing in Suffering")) and a path to deeper communion with Him ([2 Corinthians 4:17](/2_corinthians/4-17 "Light and Momentary Afflictions")). His glorious resurrection is the ultimate divine 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.