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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.
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 4:9, spoken by Eliphaz the Temanite, powerfully articulates a core tenet of his retribution theology: God's immediate and overwhelming power to destroy the wicked. Through vivid imagery of a mere "blast" or "breath" from God, Eliphaz asserts that divine judgment is swift, decisive, and utterly consuming, implying that Job's profound suffering is a direct, just consequence of his presumed unconfessed sin.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 4:9 is rich in literary devices that enhance its impact and convey Eliphaz's message with force. 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, totality, and overwhelming nature of the divine judgment Eliphaz describes. Another key device is Anthropomorphism, vividly seen in the phrase "breath of his nostrils." This attributes a human physical characteristic (nostrils) and action (breathing) to God, making His power, anger, and immediate action more tangible and relatable to the listener, despite God being Spirit. Finally, the verse employs powerful 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 and articulated by Eliphaz.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 4:9, while spoken by Eliphaz from a flawed theological premise regarding Job's suffering, nonetheless speaks to profound truths about God's nature and power. It powerfully asserts God's omnipotence and His ultimate role as the sovereign Judge over all creation. The imagery of God's "blast" and "breath" as instruments of swift and total 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 broader narrative of 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 ultimately challenged and 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 the reasons for suffering is called into question, urging a deeper, more nuanced understanding of God's complex purposes and His often mysterious ways.
REFLECTION AND APPLICATION
Eliphaz's words in Job 4:9, though misapplied to Job's specific situation, serve as a stark and necessary reminder of God's ultimate sovereignty and the certainty of divine justice against all forms of evil. It compels us to acknowledge that God is indeed powerful enough to bring about the end of all wickedness and that no one can stand against His righteous judgment. However, the broader narrative of Job cautions us profoundly 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 or a clear indicator of God's displeasure. Instead of rushing to judgment, offering platitudes, or condemning those in pain, this verse, in its larger context, calls us to cultivate profound 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 in His timing, while extending grace, empathy, and understanding to those who endure hardship, recognizing that our human understanding of God's complex purposes is inherently limited.
Questions for Reflection
FAQ
Is Eliphaz's statement in Job 4:9 entirely wrong?
Answer: Eliphaz's statement in Job 4:9 is not entirely wrong in its assertion of God's immense 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). 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). Therefore, while the power described in Job 4:9 is a true attribute of God, Eliphaz's interpretation and application of it to Job's suffering are incorrect, unhelpful, and ultimately condemned by God Himself at the end of the book (see Job 42:7).
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 redemptive work of Jesus Christ. While the "blast of God" indeed brings judgment upon sin, it is Jesus, the Lamb of God who takes away the sin of the world, 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). The very "breath of God's nostrils" that consumes the wicked is also the life-giving Spirit of God, breathed out through Christ, bringing new life and resurrection to those who believe (compare John 20:22). 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" and bring him to nothing by the appearance of His coming (as in 2 Thessalonians 2:8). Thus, Christ is both the one who absorbed the judgment of God's blast for His people, offering them refuge from wrath (see Romans 5:9), and the one through whom God's consuming breath will ultimately bring perfect justice and establish His eternal, righteous kingdom.