Job 4:9

KJV

By the blast of God they perish, and by the breath of his nostrils are they consumed.

KJV (with Strong's)

By the blast {H5397} of God {H433} they perish {H6}, and by the breath {H7307} of his nostrils {H639} are they consumed {H3615}.

Complete Jewish Bible

At a breath from God, they perish; at a blast from his anger, they are consumed.

Berean Standard Bible

By the breath of God they perish, and by the blast of His anger they are consumed.

American Standard Version

By the breath of God they perish, And by the blast of his anger are they consumed.

Commentary

### SUMMARY
Job 4:9, spoken by Eliphaz the Temanite, asserts God's immediate and overwhelming power to destroy the wicked through a mere "blast" or "breath." This verse encapsulates Eliphaz's rigid retribution theology, which posits that all suffering is a direct consequence of unconfessed sin, thereby implying that Job's immense calamities are a just punishment for his presumed wickedness.

### CONTEXT
* **Literary Context:** Job 4:9 is embedded within Eliphaz's initial discourse, the first of Job's three friends to speak after Job's lament. Eliphaz begins by questioning Job's integrity and resilience, suggesting that only the truly wicked experience such profound suffering. He frames his argument as based on personal observation and even a divine revelation (compare [Job 4:12-16](/job/4-12 "Job 4:12-16 - Eliphaz's Vision")). The verses immediately preceding Job 4:9, specifically [Job 4:7-8](/job/4-7 "Job 4:7-8 - Eliphaz's Premise"), describe how "those who plow iniquity and sow trouble reap the same," setting the stage for the swift divine judgment articulated in verse 9. Eliphaz's words are a direct challenge to Job's perceived innocence, aiming to compel a confession of sin rather than acknowledging the possibility of righteous suffering, which is the central theological problem explored throughout the [book of Job](/job/1 "The Book of Job - Suffering and Divine Justice").
* **Historical & Cultural Context:** In the ancient Near East, a prevalent, though not universally unchallenged, wisdom tradition held that there was a direct and observable correlation between one's moral conduct and one's material prosperity or suffering. Righteousness was often believed to lead to blessings, while wickedness inevitably resulted in curses and calamity. This "retribution theology" provided a seemingly straightforward explanation for the complexities of life and suffering. Eliphaz's perspective in Job 4:9 is deeply rooted in this cultural understanding, reflecting a common, albeit simplistic, view of divine justice. The imagery of God's "blast" or "breath" as a destructive force is also common in ancient Israelite thought, emphasizing God's absolute sovereignty and power over creation and judgment, often depicted anthropomorphically to convey His immediate and intense action.
* **Key Themes:** Job 4:9 powerfully contributes to several key themes within the book of Job. Firstly, it highlights **God's Overwhelming Power and Sovereignty**, using vivid imagery of a destructive "blast" and "breath" to portray the ease and totality with which God can execute His will, whether in creation or judgment. Secondly, it underscores the theme of **Divine Judgment and Retribution Theology**, which is central to the friends' arguments. Eliphaz firmly believes in a direct, immediate, and visible connection between sin and suffering, viewing God's judgment as an inescapable and consuming force against evil. This perspective is a primary driver of the narrative's tension. Lastly, and most critically, this verse, along with Eliphaz's entire speech, introduces and challenges **The Problem of Suffering**. While Eliphaz intends to provide a definitive explanation for Job's suffering, his simplistic cause-and-effect theology is ultimately proven inadequate and incorrect by the broader narrative of the [book of Job](/job/1 "The Book of Job - The Problem of Suffering"), which explores the complexities of innocent suffering and God's mysterious ways.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Blast (נִשְׁמַת, _nishmath'_):** This Hebrew word typically means "breath," "spirit," or "soul." However, in contexts like this, it takes on a more forceful, destructive connotation, referring to a powerful exhalation, like a scorching wind or a divine expression of intense displeasure. It implies an overwhelming, irresistible force that obliterates.
* **Breath (רוּחַ, _ruach'_):** A highly versatile Hebrew term, _ruach_ can mean "wind," "spirit," or "breath." Here, it functions in synonymous parallelism with _nishmath_, reinforcing the idea of a powerful, consuming force emanating directly from God. When associated with God's "nostrils," it vividly conveys divine anger and destructive power, similar to a snorting or raging breath.
* **Perish (אָבַד, _'avad'_):** This verb signifies to be lost, destroyed, ruined, or utterly annihilated. It conveys a sense of complete and irreversible destruction, emphasizing the finality of the judgment meted out by God's "blast."
* **Consumed (כָּלָה, _kalah'_):** Meaning to be finished, completed, or brought to an end, _kalah_ often implies destruction, consumption, or utter wearing away. In this context, it reinforces the idea of total obliteration, suggesting that the wicked are utterly used up or brought to nothing by God's powerful breath.

#### Verse Breakdown
* **"By the blast of God they perish":** This clause identifies the divine agent of destruction ("the blast of God") and its immediate, fatal consequence ("they perish"). The pronoun "they" refers back to the wicked individuals described by Eliphaz in the preceding verses, particularly [Job 4:8](/job/4-8 "Job 4:8 - The Wicked's Fate"), who "plow iniquity, and sow wickedness." Eliphaz asserts that God's power is so absolute that a mere exhalation from Him is sufficient to bring about utter ruin.
* **"and by the breath of his nostrils are they consumed":** This second clause functions in synonymous parallelism, reiterating and intensifying the message of the first. "The breath of his nostrils" is a potent anthropomorphism, attributing human physical features and actions to God to convey the intensity and immediacy of His wrath and power. The imagery evokes a powerful, hot, and consuming breath, like a raging fire or a destructive storm, leading to the complete annihilation ("consumed") of the wicked.

#### Literary Devices
Job 4:9 is rich in literary devices that enhance its impact. The most prominent is **Parallelism**, specifically synonymous parallelism, where the second line ("and by the breath of his nostrils are they consumed") restates and intensifies the meaning of the first line ("By the blast of God they perish"). This rhetorical technique emphasizes the certainty and totality of the divine judgment Eliphaz describes. Another key device is **Anthropomorphism**, seen in the phrase "breath of his nostrils." This attributes a human physical characteristic (nostrils) and action (breathing) to God, making His power and anger more tangible and immediate to the listener, despite God being Spirit. Finally, the verse employs vivid **Imagery** of a "blast" and "breath" that consume. This evokes the destructive force of a powerful wind, a consuming fire, or a divine storm, underscoring the overwhelming and irresistible nature of God's judgment as perceived by Eliphaz.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 4:9, while reflecting a flawed application of theology by Eliphaz, nonetheless speaks to profound truths about God's nature. It powerfully asserts God's omnipotence and His ultimate role as judge over all creation. The imagery of God's "blast" and "breath" as instruments of destruction is a recurring biblical motif that underscores the ease with which the Almighty can execute His will against wickedness. However, the verse's primary theological significance within the book of Job lies in its contribution to the central debate about the nature of divine justice and the problem of suffering. Eliphaz's rigid retribution theology, which posits a direct and immediate correlation between sin and suffering, is challenged and ultimately refuted by the narrative, which demonstrates that righteous individuals can suffer without direct culpability. Thus, while God's power to judge is affirmed, the simplistic framework for understanding suffering is called into question, urging a deeper, more nuanced understanding of God's complex purposes.

* [Psalm 18:15](/psalms/18-15 "Psalm 18:15 - God's Powerful Rebuke")
* [Isaiah 11:4](/isaiah/11-4 "Isaiah 11:4 - The Messiah's Judgment")
* [2 Thessalonians 2:8](/2_thessalonians/2-8 "2 Thessalonians 2:8 - The Breath of the Lord's Mouth")

### REFLECTION AND APPLICATION
Eliphaz's words in Job 4:9, though misapplied to Job, serve as a stark reminder of God's ultimate sovereignty and the certainty of divine justice against evil. It compels us to acknowledge that God is indeed powerful enough to bring about the end of all wickedness. However, the broader narrative of Job cautions us against adopting a simplistic, one-to-one retribution theology when observing the suffering of others. We are reminded that God's ways are often inscrutable, and suffering is not always a direct consequence of personal sin. Instead of rushing to judgment or offering platitudes, this verse, in its larger context, calls us to cultivate compassion, humility, and patience when faced with the mystery of human suffering. It encourages us to trust in God's perfect justice, which will ultimately prevail, while extending grace and understanding to those who endure hardship, recognizing that our understanding of God's purposes is limited.

#### Questions for Reflection
* **How does Eliphaz's theology in Job 4:9 reflect common human assumptions about the relationship between sin and suffering?**
* **In what ways does the book of Job, as a whole, challenge a simplistic "cause-and-effect" understanding of divine justice and suffering?**
* **How can we balance our belief in God's ultimate justice and power with a compassionate and non-judgmental approach to those who are suffering?**

### FAQ
**Is Eliphaz's statement in Job 4:9 entirely wrong?**

Answer:Eliphaz's statement is not entirely wrong in its assertion of God's power and ultimate justice, but it is profoundly flawed in its application to Job's situation and its underlying theological premise. God *does* possess the power to destroy the wicked, and the Bible consistently affirms divine judgment against sin (e.g., [Psalm 7:11-12](/psalms/7-11 "Psalm 7:11-12 - God's Righteous Judgment")). The problem lies in Eliphaz's rigid and simplistic retribution theology, which assumes that *all* suffering is a direct, immediate, and visible punishment for personal sin. The book of Job, in its entirety, serves to dismantle this simplistic view, demonstrating that righteous individuals can suffer for reasons beyond their own iniquity, and that God's ways are often mysterious and beyond human comprehension (see [Isaiah 55:8-9](/isaiah/55-8 "Isaiah 55:8-9 - God's Thoughts and Ways")). Therefore, while the power described in [Job 4:9](/job/4-9 "Job 4:9 - God's Blast Against the Wicked") is real, Eliphaz's interpretation and application of it to Job are incorrect and unhelpful.

### CHRIST-CENTERED FULFILLMENT
Job 4:9, with its imagery of God's destructive "blast" and "breath of his nostrils" against the wicked, finds a profound Christ-centered fulfillment not in a simplistic retribution, but in the person and work of Jesus Christ. While the "blast of God" brings judgment upon sin, it is Jesus, the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), who willingly bore the full force of that divine wrath on the cross, becoming sin for us so that we might become the righteousness of God in Him (see [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Our Righteousness")). The very "breath of God's nostrils" that consumes the wicked is also the life-giving Spirit of God, poured out through Christ, bringing new life and resurrection to those who believe (compare [John 20:22](/john/20-22 "John 20:22 - Jesus Breathes the Spirit")). Furthermore, the ultimate fulfillment of divine judgment by God's "breath" is reserved for the second coming of Christ, who, as foretold, will slay the lawless one "with the breath of his mouth" (as in [2 Thessalonians 2:8](/2_thessalonians/2-8 "2 Thessalonians 2:8 - The Lord's Breath of Judgment")). Thus, Christ is both the one who absorbed the judgment of God's blast for His people and the one through whom God's consuming breath will ultimately bring perfect justice and establish His eternal kingdom.

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 15:30

He shall not depart out of darkness; the flame shall dry up his branches, and by the breath of his mouth shall he go away.

Isaiah 11:4

But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.

2 Thessalonians 2:8

And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:

Isaiah 30:33

For Tophet [is] ordained of old; yea, for the king it is prepared; he hath made [it] deep [and] large: the pile thereof [is] fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it.

Psalms 18:15

Then the channels of waters were seen, and the foundations of the world were discovered at thy rebuke, O LORD, at the blast of the breath of thy nostrils.

Revelation 2:16

Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.

2 Kings 19:7

Behold, I will send a blast upon him, and he shall hear a rumour, and shall return to his own land; and I will cause him to fall by the sword in his own land.