Hiob 5:6

6 For evil cometh not forth from the dust, And sorrow sprouteth not from the earth; 7 For man is born to sorrow, As the sparks fly upward. 8 On the contrary, I would earnestly approach unto God, And commit my cause to the Godhead; 9 To Him who doeth great things and unsearchable; Marvellous things till there is no number: 10 Who giveth rain over the earth, And causeth water to flow over the fields: 11 To set the low in high places; And those that mourn are exalted to prosperity. As the oracle above, so Eliphaz says here, that a sorrowful life is allotted to man, (Note: Fries explains יוּלּד as part., and refers to Geiger's Lehrb. zur Sprache der Mischna, S. 41f., according to which מקטּל signifies killed, and קטּל (= Rabb. מתקטּל) being killed (which, however, rests purely on imagination): not the matter from which mankind originates brings evil with it, but it is man who inclines towards the evil. Bttch. would read יולד: man is the parent of misery, though he may rise high in anger.) so that his wisdom consequently consists in accommodating himself to his lot: if he does not do that, he is an אויל, and thereby perishes. Misfortune does not grow out of the ground like weeds; it is rather established in the divine order of the world, as it is established in the order of nature that sparks of fire should ascend. The old critics understood by רשׁף בני birds of prey, as being swift as lightning (with which the appellation of beasts of prey may be compared, Job 28:8; Job 41:26); but רשׁף signifies also a flame or blaze (Sol 8:6). Children of the flame is an appropriate name for sparks, and flying upwards is naturally peculiar to sparks as to birds of prey; wherefore among modern expositors, Hirz., Ew., Hahn, von Gerl., Ebr., rightly decide in favour of sparks. Schlottmann un…

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 transgress…