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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.
35. To ‘sow griefs’ is to utter deceits, but to ‘reap griefs’ is to prevail by so speaking. Or, surely, they ‘sow griefs,’ who do froward actions, they ‘reap griefs,’ when they ate punished for this forwardness. For the harvest of grief is the recompense of condemnation, and whereas it is immediately introduced that they that ‘sow and reap griefs,’ ‘perish by the blast of God,’ and are ‘consumed by the breath of His nostrils,’ in this passage the ‘reaping of grief’ is shown to be not punishment as yet, but the still further perfecting of wickedness, for in ‘the breath of His nostrils’ the punishment of that ‘reaping’ is made to follow. Here then they ‘sow and reap griefs,’ in that all that they do is wicked, and they thrive in that very wickedness, as is said of the wicked man by the Psalmist, His ways are always grievous; Thy judgments are far above out of his sight: as for all his enemies, he puffeth at them. [Ps. 10, 5] And it is soon after added concerning him, under his tongue is labour and grief. So then he ‘sows griefs,’ when he does wicked things, he ‘reaps griefs,’ when from the same wickednesses he grows to temporal greatness. How then is it that they ‘perish by the blast of God,’ who are for the most part permitted to abide long here below, and in greater prosperity than the righteous? For hence it is said of them again by the Psalmist, They are not in trouble as other men, neither are they plagued like other folk. [Ps. 73, 5] Hence Jeremiah saith, Wherefore doth the way of the wicked prosper? [Jer. 12, 1] For because, as it is written, For the Lord is [Vulg.] a long-suffering rewarder [Ecclus. 5, 4], He oftentimes for long bears with those, whom He condemns for all eternity. Yet sometimes He strikes quickly, in that He hastens to the succour of the pusillanimity of the innocent. Therefore Almighty God sometimes permits the wicked to have their own way for long, that the ways of the righteous may be more purely cleansed. Yet sometimes He slays the unrighteous with speedy destruction, and by their ruin He strengthens the hearts of the innocent. For if He were now to smite all that do evil, on whom would He yet have to show forth the final Judgment? And if He never at any time smote any man, who would ever have believed that God regarded human affairs? Sometimes then He strikes the bad, that He may show that He does not leave wickedness unpunished. But sometimes He bears with the wicked for long, that He may teach the heedful what judgment they are reserved for.
36. Thus this sentence of the cutting off of the wicked, if it be not spoken of all men in general at the end of this present state of being, is undoubtedly to a great degree made void of the force of truth; but it will then be true, when iniquity shall no longer have reprieve. And perchance it may be more lightly taken in this sense, since neither ‘the innocent perishes’ nor ‘the upright is cut off,’ in that though here he is worn out in the flesh, yet in the sight of the eternal Judge he is renewed with true health. And they that ‘sow and reap griefs,’ ‘perish by the blast of God,’ in that in proportion as they go on here deeper in doing wickedly, they are the more severely stricken with the damnation to follow. But whereas he premises this sentence with the word, Remember, it is clearly evident that something past is recalled to mind, and not any thing future proclaimed. Then therefore Eliphaz would have spoken more truly, if he had believed that these things were wrought on the head of the wicked in general by final vengeance.
37. But this point, that God is said to ‘breathe,’ claims to be more particularly made out. For we, when we ‘breathe,’ draw the air from the outside within us, and, thus drawn within, we give it forth without. God then is said to ‘breathe’ in recompensing vengeance, in that from occasions without He conceives the purpose of judgment within Him, and from the internal purpose sends forth the sentence without. When God ‘breathes’ as it were, somewhat is drawn in from things without, when He sees our evil ways without, and ordains judgment within. And again as if by God ‘breathing,’ the breath is sent forth from within, when from the internal conception of the purpose, the outward decree of condemnation is delivered. And so it is rightly said that they, that ‘sow griefs,’ perish ‘by the breath of God,’ for wherein they execute wicked deeds outwardly, they are deservedly stricken from within. Or, surely, when God is said to ‘breathe,’ in that the breath of His wrath is immediately introduced, by the designation of His ‘breathing’ may be denoted that very visitation of His. For when we are wroth, we kindle [d] with the breath of rage. To show the Lord then meditating vengeance, He is said to ‘breathe’ in His indignation, not that in His own Nature He is capable of turning or change, but that after long endurance, when He executes vengeance upon the sinner, He, Who continueth tranquil in Himself, seems in commotion to them that perish. For whereas the condemned soul sees the Judge arrayed against its doings, He is exhibited to it as troubled, in that it is itself troubled by its own guiltiness before His eyes. But after he had in appearance exhorted him with clemency.
To “sow grief” is to utter deceits, but to “reap grief” is to prevail by speaking this way. Or, surely, they “sow grief” who do evil actions. They “reap grief” when they are punished for this wickedness. For the harvest of grief is the recompense of condemnation. The text immediately introduced the idea that they that “sow and reap grief,” will “perish by the blast of God.” They are “consumed by the breath of his nostrils.” Yet in this passage the “reaping of grief” is not yet punishment but the still further perfecting of wickedness. For in the “breath of his nostrils,” the punishment of that “reaping” is made to follow. Here, then, they “sow and reap grief,” in that all that they do is wicked. They thrive in that very wickedness, as is said of the wicked person by the psalmist, “His ways are always grievous; your judgments are far above his vision. As for all his enemies, he puffs at them.” It is quickly added concerning him, “under his tongue is labor and grief.” Hence, he “sows grief” when he does wicked things. He “reaps grief” when from the same wickedness he grows to temporal greatness. How then is it that they who “perish by the blast of God” are for the most part permitted to abide long here below, and in greater prosperity than the righteous? Thus it is said of them again by the psalmist, “They are not in trouble as other men, neither are they plagued like other folk.” Therefore, Jeremiah asks, “Why does the way of the wicked prosper?” Because it is written, “For the Lord is a longsuffering rewarder,” he often puts up with for a long time those whom he condemns for all eternity. Yet sometimes God strikes quickly, in that he hastens to the aid of the fearful innocent. Thus, almighty God sometimes permits the wicked to have their way for a long time, so that the way of the righteous may be more purely cleansed. Yet sometimes he slays the unrighteous with speedy destruction, and by their ruin he strengthens the hearts of the innocent.
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SUMMARY
Job 4:8 encapsulates Eliphaz the Temanite's core argument to Job, asserting a direct and unwavering principle of retributive justice: those who intentionally cultivate and propagate evil will inevitably experience its bitter consequences. Drawing from his perceived wisdom and personal observation, Eliphaz posits that "they that plow iniquity, and sow wickedness, reap the same," thereby implying that Job's intense suffering must be the just harvest of some hidden sin, a rigid theological stance that the broader narrative of the Book of Job will profoundly challenge and ultimately refute as the sole explanation for suffering.
CONTEXT
Literary Context: This verse is a pivotal statement within Eliphaz's opening discourse, the first of Job's three friends to respond to Job's profound lament in Job 3. Job, overwhelmed by inexplicable suffering, had cursed his birth, expressing a desire for death and questioning divine justice. Eliphaz, intending to offer comfort, quickly shifts to a defense of God's righteousness based on a traditional, rigid understanding of retribution. He begins by asserting his own wisdom and spiritual insight, then introduces the premise that the innocent do not perish, nor are the upright cut off (Job 4:7). Job 4:8 serves as the logical extension of this argument: if suffering is observed, it must be the direct result of wickedness, a harvest of evil deeds. This verse thus sets the theological stage for the entire dialogue between Job and his friends, spanning from Job 4 through Job 31, which grapples with the tension between Job's fervent claims of innocence and his friends' unwavering adherence to a simplistic cause-and-effect divine justice.
Historical & Cultural Context: The Book of Job is set in the land of Uz, a region generally associated with the Transjordan, possibly east of Edom. Its narrative reflects the broader ancient Near Eastern (ANE) wisdom tradition, which frequently emphasized a direct correlation between moral conduct and one's prosperity or adversity. In this worldview, divine favor was often manifested through material blessings and well-being, while suffering was typically interpreted as a clear sign of divine judgment for sin. Eliphaz, identified as a "Temanite," likely originated from Teman, a city in Edom renowned for its wise inhabitants (Jeremiah 49:7). His discourse, therefore, is deeply embedded in this conventional wisdom, which sought to provide a rational and moral framework for understanding life's complexities and the problem of suffering. The agricultural imagery of "plowing," "sowing," and "reaping" was universally understood in the agrarian societies of the ancient Near East, making the principle immediately relatable and seemingly self-evident to his audience. This cultural backdrop is crucial for appreciating why Eliphaz and the other friends so tenaciously clung to their explanation of Job's suffering, even in the face of Job's passionate protestations of his blamelessness.
Key Themes: Job 4:8 is foundational to several significant themes within the Book of Job and broader biblical theology. Primarily, it introduces and reinforces the Law of Sowing and Reaping, a fundamental principle articulated throughout Scripture that actions inevitably yield corresponding consequences, whether positive or negative (e.g., Proverbs 22:8; Hosea 8:7; Galatians 6:7). Eliphaz applies this principle as an absolute and unwavering rule of Divine Justice, arguing that God is perfectly righteous and would never punish the innocent. Consequently, suffering must be a manifestation of Sin and its Retribution. While the verse accurately articulates a general truth about moral causality and accountability, the overarching narrative of Job serves as a profound theological critique of its simplistic and exclusive application to all forms of suffering, ultimately revealing the deeper mysteries of God's sovereignty, the nature of human faith, and the multifaceted purposes of adversity beyond mere punitive judgment.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 4:8 is powerfully constructed through its central Agricultural Metaphor. The entire verse functions as an extended analogy, equating human moral conduct with farming practices: "plowing" (preparing the ground for evil), "sowing" (planting the seeds of wickedness), and "reaping" (harvesting the inevitable consequences). This metaphor makes the abstract concept of divine justice tangible and relatable, drawing on a universal human experience in an agrarian society. The verse also employs Parallelism, specifically a form of synonymous parallelism, where the phrases "plow iniquity" and "sow wickedness" express very similar ideas in slightly different terms, reinforcing the concept of deliberate and active engagement in evil. This structure emphasizes the intentionality and comprehensive nature of the wrongdoing. Furthermore, Eliphaz's opening declaration, "Even as I have seen," serves as an appeal to Observation/Testimony. By grounding his argument in personal experience, he lends an empirical weight and authoritative tone to his theological assertion, presenting his perspective not merely as doctrine but as a verifiable truth derived from his lived experience, despite its ultimately flawed application to Job's situation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 4:8, though spoken by Eliphaz and later revealed to be an incomplete explanation for all suffering, articulates a fundamental and pervasive biblical principle: the law of sowing and reaping. This concept profoundly underscores God's moral order, where actions inevitably lead to corresponding consequences, reflecting His inherent justice and the designed integrity of His creation. It teaches us about personal accountability and the inescapable reality that sin has destructive outcomes, not merely as arbitrary punishment but as the natural, bitter fruit of unrighteous choices. However, the Book of Job as a whole serves as a crucial theological corrective, demonstrating that while this principle is generally true, it is not the sole explanation for all suffering, particularly the suffering of the righteous. God's ways are infinitely more complex and mysterious than human wisdom can fully grasp, and suffering can serve purposes far beyond immediate retribution for sin, including refinement, testimony, and the revelation of God's glory.
REFLECTION AND APPLICATION
Eliphaz's words in Job 4:8, despite their judgmental misapplication to Job, convey a profound and enduring truth that echoes throughout the entirety of Scripture: our actions, whether good or ill, inevitably yield consequences. This verse serves as a powerful and sobering reminder of personal accountability and the intrinsic moral order woven into the fabric of the universe. It challenges us to deeply consider what "seeds" we are planting in the various "fields" of our lives – through our innermost thoughts, our spoken words, and our outward deeds. Are we diligently cultivating righteousness, extending kindness, and embodying integrity, or are we, perhaps unwittingly, "plowing iniquity and sowing wickedness" through malice, deceit, negligence, or self-serving ambition? Understanding this fundamental principle should serve as a potent motivation toward intentional, God-honoring living, recognizing that every choice, no matter how small, contributes to the harvest we will ultimately experience. While we must steadfastly resist the temptation to simplistically judge others' suffering as direct retribution for sin (a critical lesson powerfully taught by the Book of Job itself), we are called to diligent personal introspection, heartfelt repentance, and a commitment to righteous living, knowing that a life sown in sin will ultimately yield a bitter and destructive harvest, whereas a life sown in obedience and righteousness will bring forth peace, blessing, and eternal fruit.
Questions for Reflection
FAQ
Does Job 4:8 mean that all suffering is a direct result of personal sin?
Answer: While Job 4:8 articulates a general biblical principle that actions have consequences and sin often leads to negative outcomes, the Book of Job as a whole powerfully refutes the idea that all suffering is a direct and immediate result of personal sin. Eliphaz and Job's friends rigidly adhere to this retributive theology, using it to accuse Job and explain his immense suffering. However, the narrative clearly establishes in Job 1 that Job's suffering is not due to any specific sin on his part, but rather is part of a divine test of his blamelessness and integrity. God Himself later rebukes the friends, stating, "You have not spoken of me what is right, as my servant Job has" (Job 42:7). Therefore, while the "sowing and reaping" principle is a valid truth for moral accountability and the consequences of unrighteousness, it is an incomplete and often misapplied explanation for the complexities of human suffering, which can also arise from living in a fallen world, spiritual warfare, or for purposes of refining faith, revealing God's glory, or demonstrating His sovereignty.
CHRIST-CENTERED FULFILLMENT
While Job 4:8 speaks to the inevitable harvest of wickedness, underscoring the just consequences of sin, its ultimate Christ-centered fulfillment reveals God's profound mercy in breaking this cycle for humanity. Jesus Christ, the perfect and sinless Son of God, did not "plow iniquity" or "sow wickedness"; yet, in an astonishing act of divine substitution, He "reaped the same" in the fullest and most agonizing sense, bearing the entire harvest of humanity's sin on the cross. He, "who knew no sin, became sin for us, so that in him we might become the righteousness of God" (2 Corinthians 5:21). Through His sacrificial death, Jesus experienced the full, bitter consequences of our rebellion, allowing us to escape the death our sins deserved (Romans 6:23). By His resurrection, He "sowed" righteousness and eternal life, enabling all who believe in Him to "reap" forgiveness, reconciliation with God, and everlasting life. Believers are now empowered by the Spirit to "sow to the Spirit" (Galatians 6:8), living lives of obedience, faith, and love, knowing that this spiritual sowing will yield a harvest of eternal life, true righteousness, and the fulfillment of God's righteous requirements by grace through Christ (Romans 8:4).