Job 4 8

Job 4:8 kjv

Even as I have seen, they that plow iniquity, and sow wickedness, reap the same.

Job 4:8 nkjv

Even as I have seen, Those who plow iniquity And sow trouble reap the same.

Job 4:8 niv

As I have observed, those who plow evil and those who sow trouble reap it.

Job 4:8 esv

As I have seen, those who plow iniquity and sow trouble reap the same.

Job 4:8 nlt

My experience shows that those who plant trouble
and cultivate evil will harvest the same.

Job 4 verses

Job 4 8 Meaning

Job 4:8, spoken by Eliphaz the Temanite, states a widely held ancient principle: that evil actions inevitably lead to negative consequences. It uses an agricultural metaphor of sowing and reaping to convey the direct and unavoidable link between wrong choices ("plow iniquity and sow trouble") and their painful outcomes ("reap the same"). Eliphaz uses this observation to suggest Job's suffering must be a direct result of his own hidden sins, despite Job's claim of innocence.

Job 4 8 Context

Job 4:8 is part of Eliphaz the Temanite's initial response to Job's lamentations. Having patiently listened, Eliphaz now offers what he believes is wise counsel. His argument rests on a traditional understanding of divine justice: that God punishes the wicked and rewards the righteous directly and consistently in this life. Eliphaz, speaking from his own "observations" (as implied in the verse), asserts that suffering is always a consequence of sin. He presents a simple cause-and-effect relationship, implying that Job's profound suffering must mean he has committed grievous but hidden sins. This view represents the core theology of Job's three friends throughout the book, which the narrative itself ultimately challenges as incomplete and often inaccurate in specific applications.

Job 4 8 Word analysis

• Even as I have seen (כַּאֲשֶׁר רָאִיתִי, ka'asher ra'iti):
  • ka'asher ("even as," "just as") - Introduces a comparative observation, drawing a direct parallel between what he states and his personal experience.
  • ra'iti ("I have seen") - Emphasizes Eliphaz's claim to firsthand empirical evidence and personal wisdom gained over time. This is presented not as a divine revelation but as an accumulated understanding from life, grounding his argument in human observation rather than God's declared truth.
• those who plow iniquity (חֹרְשֵׁי אָוֶן, chorshei awen):
  • chorshei (from חָרַשׁ, charash, "to plow," "to engrave," "to devise," "to forge") - This verb denotes deep, purposeful activity, often implying premeditation. "Plowing" sets the foundation or prepares the ground, suggesting that evil deeds are not accidental but intentionally laid, rooted deep within a person's character or plan. It points to originating or laying the groundwork for wickedness.
  • awen ("iniquity," "wickedness," "trouble," "misery," "sorrow," "vanity," "evil") - This term encompasses both the act of wrongdoing and the resulting distress or emptiness. It often refers to moral perversion or sin that brings sorrow.
• and sow trouble (וְזֹרְעֵי עָמָל, ve'zor'ei amal):
  • ve'zor'ei (from זָרַע, zara', "to sow") - Continues the agricultural metaphor. "Sowing" implies active dissemination or purposeful initiation, often with the expectation of a future return. It suggests a careful and deliberate planting of something.
  • amal ("trouble," "toil," "pain," "mischief," "wickedness," "calamity") - This term can denote physical labor, wearisome effort, but often refers to the resultant suffering, hardship, or injury caused by evil or misfortune. Here, it functions dually as both what is sown (misconduct leading to trouble) and what is reaped (the resultant pain/calamity).
• reap the same (יִקְצְרֻהוּ, yikhtzeruhu):
  • yikhtzeruhu (from קָצַר, qatsar, "to reap," "to harvest"; the suffix -הוּ, -hu, "it," "him," referring back to "iniquity" and "trouble") - The verb "to reap" signifies the inevitable outcome, the natural consequence or yield of what was sown. The suffix "the same" powerfully confirms the direct correspondence between the action and its consequence, completing the cause-and-effect chain. There is no escape from the harvest; it is directly related to the seed planted.

Words-group analysis:

• "those who plow iniquity and sow trouble": This parallel structure powerfully depicts a consistent and intentional pattern of initiating evil and bringing about distress. "Plowing iniquity" refers to the deep, foundational work of preparing the ground for sin, while "sowing trouble" refers to the specific acts that deploy or distribute evil, setting in motion harmful outcomes. The terms "iniquity" (awen) and "trouble" (amal) are closely related and often found in parallel or tandem in Scripture, emphasizing moral wrong that leads to distress.
• "reap the same": This phrase directly links the previous actions to their inevitable consequences. The agricultural metaphor of sowing and reaping is a universal law, which Eliphaz applies here to moral and spiritual realms. It implies that the harvest will be identical in kind (trouble from sowing trouble, misery from doing iniquity) and proportionate to the effort (the more sown, the more reaped).

Job 4 8 Bonus section

Eliphaz's "wisdom" here, though flawed in its application to Job, reflects a genuine facet of biblical truth regarding God's moral order. While Job proves that suffering is not always a punishment for sin, the general principle of sowing and reaping holds true for nations and individuals over time. This "natural consequence" often serves as a pedagogical tool in divine providence, revealing that there is a moral fabric to the universe woven by God. The "sowing and reaping" concept applies not only to actions and their consequences but also to principles of generosity (2 Cor 9:6), wisdom (Prov 11:18), and peace (Jam 3:18), illustrating its pervasive nature in both material and spiritual realms. The book of Job corrects the rigid application of this principle to individual cases of suffering, but it never fully dismisses the principle of divine justice or cause-and-effect.

Job 4 8 Commentary

Job 4:8 is a statement rooted in what is often called "retribution theology" or "deuteronomic theology" in its simpler form – the belief that righteousness brings blessings and wickedness brings curses, directly and visibly in this life. Eliphaz asserts this principle as a self-evident truth, drawn from his own life observations. His argument, while containing a partial truth affirmed in other parts of Scripture (e.g., "what a man sows, that he will also reap" in Galatians), is fundamentally misapplied in the context of Job's suffering.

Eliphaz's core error is his assumption that all suffering is a direct, proportionate consequence of sin, and thus, Job's immense pain must stem from profound iniquity on his part. He assumes divine justice operates simply and immediately based on human observation. The Book of Job as a whole challenges this simplistic understanding, demonstrating that righteous people can suffer and that God's ways are deeper and more mysterious than human wisdom can comprehend. Eliphaz's perspective lacks the understanding that suffering can serve purposes beyond immediate punishment, such as refining character, testing faith, or fulfilling God's sovereign plans. Thus, while the general principle of consequences holds, Eliphaz's dogmatic application to Job fails to acknowledge the complexities of God's justice and providence.