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Commentary on Job 4 verses 7–11
Eliphaz here advances another argument to prove Job a hypocrite, and will have not only his impatience under his afflictions to be evidence against him but even his afflictions themselves, being so very great and extraordinary, and there being no prospect at all of his deliverance out of them. To strengthen his argument he here lays down these two principles, which seem plausible enough: -
I. That good men were never thus ruined. For the proof of this he appeals to Job's own observation (Job 4:7): "Remember, I pray thee; recollect all that thou hast seen, heard, or read, and give me an instance of any one that was innocent and righteous, and yet perished as thou dost, and was cut off as thou art." If we understand it of a final and eternal destruction, his principle is true. None that are innocent and righteous perish for ever: it is only a man of sin that is a son of perdition, Th2 2:3. But then it is ill applied to Job; he did not thus perish, nor was he cut off: a man is never undone till he is in hell. But, if we understand it of any temporal calamity, his principle is not true. The righteous perish (Isa 57:1): there is one event both to the righteous and to the wicked (Ecc 9:2), both in life and death; the great and certain difference is after death. Even before Job's time (as early as it was) there were instances sufficient to contradict this principle. Did not righteous Abel perish being innocent? and was he not cut off in the beginning of his days? Was not righteous Lot burnt out of house and harbour, and forced to retire to a melancholy cave? Was not righteous Jacob a Syrian ready to perish? Deu 26:5. Other such instances, no doubt, there were, which are not on record.
II. That wicked men were often thus ruined. For the proof of this he vouches his own observation (Job 4:8): "Even as I have seen, many a time, those that plough iniquity, and sow wickedness, reap accordingly; by the blast of God they perish, Job 4:9. We have daily instances of that; and therefore, since thou dost thus perish and art consumed, we have reason to think that, whatever profession of religion thou hast made, thou hast but ploughed iniquity and sown wickedness. Even as I have seen in others, so do I see in thee."
1.He speaks of sinners in general, politic busy sinners, that take pains in sin, for they plough iniquity; and expect gain by sin, for they sow wickedness. Those that plough plough in hope, but what is the issue? They reap the same. They shall of the flesh reap corruption and ruin, Gal 6:7, Gal 6:8. The harvest will be a heap in the day of grief and desperate sorrow, Isa 17:11. He shall reap the same, that is, the proper product of that seedness. That which the sinner sows, he sows not that body that shall be, but God will give it a body, a body of death, the end of those things, Rom 6:21. Some, by iniquity and wickedness, understand wrong and injury done to others. Those who plough and sow them shall reap the same, that is, they shall be paid in their own coin. Those who are troublesome shall be troubled, Th2 1:6; Jos 7:25. The spoilers shall be spoiled (Isa 33:1), and those that led captive shall go captive, Rev 13:10. He further describes their destruction (Job 4:9): By the blast of God they perish. The projects they take so much pains in are defeated; God cuts asunder the cords of those ploughers, Psa 129:3, Psa 129:4. They themselves are destroyed, which is the just punishment of their iniquity. They perish, that is, they are destroyed utterly; they are consumed, that is, they are destroyed gradually; and this by the blast and breath of God, that is, (1.) By his wrath. His anger is the ruin of sinners, who are therefore called vessels of wrath, and his breath is said to kindle Tophet, Isa 30:33. Who knows the power of his anger? Psa 90:11. (2.) By his word. He speaks and it is done, easily and effectually. The Spirit of God, in the word, consumes sinners; with that he slays them, Hos 6:5. Saying and doing are not two things with God. The man of sin is said to be consumed with the breath of Christ's mouth, Th2 2:8. Compare Isa 11:4; Rev 19:21. Some think that in attributing the destruction of sinners to the blast of God, and the breath of his nostrils, he refers to the wind which blew the house down upon Job's children, as if they were therefore sinners above all men because they suffered such things. Luk 13:2.
2.He speaks particularly of tyrants and cruel oppressors, under the similitude of lions, Job 4:10, Job 4:11. Observe, (1.) How he describes their cruelty and oppression. The Hebrew tongue has five several names for lions, and they are all here used to set forth the terrible tearing power, fierceness, and cruelty, of proud oppressors. They roar, and rend, and prey upon all about them, and bring up their young ones to do so too, Eze 19:3. The devil is a roaring lion; and they partake of his nature, and do his lusts. They are strong as lions, and subtle (Psa 10:9; Psa 17:12); and, as far as they prevail, they lay all desolate about them. (2.) How he describes their destruction, the destruction both of their power and of their persons. They shall be restrained from doing further hurt and reckoned with for the hurt they have done. An effectual course shall be taken, [1.] That they shall not terrify. The voice of their roaring shall be stopped. [2.] That they shall not tear. God will disarm them, will take away their power to do hurt: The teeth of the young lions are broken. See Psa 3:7. Thus shall the remainder of wrath be restrained. [3.] That they shall not enrich themselves with the spoil of their neighbours. Even the old lion is famished, and perishes for lack of prey. Those that have surfeited on spoil and rapine are perhaps reduced to such straits as to die of hunger at last. [4.] That they shall not, as they promise themselves, leave a succession: The stout lion's whelps are scattered abroad, to seek for food themselves, which the old ones used to bring in for them, Nah 2:12. The lion did tear in pieces for his whelps, but now they must shift for themselves. Perhaps Eliphaz intended, in this, to reflect upon Job, as if he, being the greatest of all the men of the east, had got his estate by spoil and used his power in oppressing his neighbours, but now his power and estate were gone, and his family was scattered: if so, it was a pity that a man whom God praised should be thus abused.
Whether it be heretics, of whom we have said that the friends of blessed Job bore an image, or whether any of the evil ones, they are as much to blame in their admonitions as they are immoderate in their condemnation. For Eliphaz says, “Who ever perished being innocent? Or where were the righteous cut off?” Since it often happens that in this life both “the innocent perish” and the “righteous are” utterly “cut off,” yet in perishing they are kept for glory eternal. For if innocent people never perished, the prophet would not say, “The righteous perishes, and no man lays it to heart.” If God in his providential dealings did not carry off the righteous, Wisdom would never have said of the righteous person, “Yes, he was taken away quickly, to prevent wickedness from altering his understanding.” If no visitation ever struck the righteous, Peter would never foretell it, saying, “For the time has come that judgment must begin in the house of God.” They, then, are genuinely righteous who produce the love of the heavenly country to meet all the ills of the present life. For all who fear enduring ills in this life are clearly not righteous people. They have forgotten they suffer for the sake of eternal blessings. But Eliphaz does not take into account either that the righteous are cut off or that the innocent perish here. For people often serve God not in the hope of heavenly glory but for an earthly recompense. They make a fiction in their own head of that which they are seeking. Thinking themselves to be instructors in preaching earthly immunity, they show by all their pains what is the thing they love.
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SUMMARY
Job 4:7 encapsulates Eliphaz the Temanite's foundational argument, presented as a rhetorical question designed to assert the principle of retribution theology: that the truly innocent never suffer utter destruction, nor are the righteous ever abruptly removed by calamity. Addressing a profoundly afflicted Job, Eliphaz subtly implies that Job's unprecedented suffering must stem from unconfessed sin, thereby challenging Job's integrity and pressuring him towards confession. This verse serves as the flawed theological premise from which Job's friends operate, a premise that the broader narrative of the Book of Job meticulously deconstructs.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 4:7 prominently employs a Rhetorical Question. Eliphaz poses two interrogative statements not to elicit information, but to assert a self-evident truth from his perspective: that the innocent and righteous are never utterly destroyed or "cut off." This device is highly effective in persuasion, as it presumes agreement from the listener and subtly places the burden of proof on anyone who would dare to disagree. The verse also features clear Parallelism, specifically synonymous parallelism, where the second clause ("or where were the righteous cut off?") reiterates and strengthens the core idea of the first ("who ever perished, being innocent?"). This repetition emphasizes Eliphaz's conviction and the perceived universality of his observation, aiming to make his argument seem irrefutable. Furthermore, there is profound Irony at play in this verse. While Eliphaz intends his words to be a definitive statement of divine truth, the entire narrative of Job, particularly God's initial assessment of Job's character (Job 1:1, 8) and the subsequent divine speeches (Job 38-41), demonstrates that Eliphaz's premise is fundamentally flawed. The very man he is addressing, Job, is the living refutation of Eliphaz's "truth," making Eliphaz's confident assertion deeply ironic in the broader theological and narrative context of the book.
THEOLOGICAL AND THEMATIC CONNECTIONS
Eliphaz's statement in Job 4:7 represents a classic articulation of the "retribution principle," which posits a direct, causal link between human actions and divine rewards or punishments. While this principle holds a measure of truth in the general governance of God's moral universe (e.g., sin often brings negative consequences, and righteousness can lead to blessing), Eliphaz elevates it to an absolute, inflexible law that fails to account for the complexities of suffering, the mystery of God's sovereign purposes, or the pervasive reality of a fallen world. The Book of Job radically challenges this simplistic view, demonstrating that suffering can occur without direct culpability, serving other divine purposes like testing faith, refining character, or revealing God's glory. This verse effectively sets up the central theological debate of the book, compelling a deeper exploration of divine justice, the nature of innocent suffering, and the limitations of human wisdom in comprehending God's ways.
REFLECTION AND APPLICATION
Job 4:7 serves as a profound cautionary tale regarding the dangers of simplistic theological frameworks when confronting the profound mystery of suffering. In our attempts to understand or explain pain, whether our own or that of others, we are often tempted to resort to easy answers, much like Eliphaz. This verse challenges us to resist the urge to attribute suffering solely and directly to sin, especially when attempting to comfort or counsel those in deep distress. True compassion requires humility, empathy, and a willingness to sit with unanswered questions rather than offering premature, judgmental, or even accusatory pronouncements. It calls us to recognize that God's ways are often infinitely higher and more complex than our finite human understanding (Isaiah 55:8-9), and that His purposes in allowing suffering can extend far beyond immediate punishment, encompassing testing, purification, the demonstration of His power, and the revelation of His glory. Our role, especially as believers, is not to diagnose hidden sin, but to offer comfort, prayer, steadfast presence, and a confident trust in God's ultimate justice and goodness, even when circumstances seem to contradict it.
Questions for Reflection
FAQ
What is Eliphaz's main argument in Job 4:7, and why is it problematic?
Answer: Eliphaz's main argument in Job 4:7 is rooted in a rigid interpretation of retribution theology, asserting that God invariably punishes the wicked and protects the righteous. His rhetorical question, "Remember, I pray thee, who [ever] perished, being innocent? or where were the righteous cut off?", is designed to imply that no truly innocent or righteous person ever experiences such devastating calamity. Therefore, by extension, Job's immense and unprecedented suffering must be irrefutable proof of his hidden sin. This argument is profoundly problematic because it presents a simplistic and inflexible view of divine justice that the Book of Job itself, and later the broader biblical narrative, thoroughly refutes. It fails to account for the complexities of suffering in a fallen world, the testing and refining of faith, or the sovereign and often mysterious purposes of God that extend beyond immediate recompense for sin. The book's opening chapters explicitly state Job's blamelessness and upright character (Job 1:1 and Job 1:8), making Eliphaz's premise directly contradictory to the narrative's foundational truth.
How does Job 4:7 relate to the overall message of the Book of Job?
Answer: Job 4:7 is pivotal because it articulates the very theological framework that the entire Book of Job sets out to challenge, deconstruct, and ultimately transcend. The book's central message is that suffering is not always a direct consequence of personal sin, and that God's ways and wisdom are often beyond human comprehension. Eliphaz's confident assertion that the innocent do not suffer is directly refuted by Job's experience and, most significantly, by God's own speeches from the whirlwind in Job 38-41. The book demonstrates that God's justice is far more nuanced, mysterious, and ultimately gracious than the friends' rigid retribution theology allows. It teaches profound humility in the face of divine sovereignty and affirms the value of a faith that trusts God's character and goodness even when His reasons for affliction remain unfathomable.
CHRIST-CENTERED FULFILLMENT
While Eliphaz's question in Job 4:7 is intended to accuse and condemn Job, it paradoxically foreshadows the ultimate innocent sufferer and perfectly righteous one: Jesus Christ. Eliphaz asks, "who ever perished, being innocent?" Yet, in the person of Jesus, we find the only truly innocent and perfectly righteous individual who indeed "perished"—not for His own sin, but as a substitute for the sins of humanity. The Lamb of God, who takes away the sin of the world, who knew no sin, was "cut off from the land of the living" (Isaiah 53:8) and was "made to be sin for us, so that in him we might become the righteousness of God" (2 Corinthians 5:21). His suffering and death were not a consequence of personal transgression, but a substitutionary act of divine love and justice, demonstrating that God's ways are infinitely higher and more complex than any human retribution theology could conceive. Through Christ's innocent suffering, His atoning death, and His glorious resurrection, the ultimate vindication of the righteous is revealed, offering hope, salvation, and eternal life far beyond Job's temporal restoration. His suffering refutes Eliphaz's premise definitively, revealing a divine plan that transcends human logic and offers grace where human justice demands retribution.