Job 4:8
As I have observed, those who plow iniquity and those who sow trouble reap the same.
As I have observed
This phrase introduces the personal testimony of Eliphaz, one of Job's friends. The Hebrew root for "observed" is "חָזָה" (chazah), which implies a vision or insight gained through experience. Eliphaz speaks from his own understanding and life experiences, suggesting a wisdom that comes from years of witnessing the world. In a conservative Christian perspective, this highlights the importance of discernment and the value of learning from one's own life and the lives of others. It reminds believers to be attentive to the lessons God teaches through everyday experiences.

those who plow iniquity
The imagery of "plowing" suggests preparation and effort. The Hebrew word for "iniquity" is "אָוֶן" (aven), which denotes trouble, wickedness, or sorrow. This phrase implies that engaging in sinful behavior is akin to a farmer preparing the ground for planting; it is an intentional act that will lead to certain outcomes. In the biblical context, this serves as a warning that sin is not a passive act but a deliberate choice that requires effort and will ultimately yield consequences. It encourages believers to reflect on their actions and the seeds they are sowing in their lives.

and those who sow trouble
"Sow" is a term that denotes scattering seeds with the expectation of growth. The Hebrew word for "trouble" is "עָמָל" (amal), which can mean labor, toil, or mischief. This phrase suggests that just as a farmer sows seeds expecting a harvest, those who engage in causing trouble or mischief will inevitably see the fruits of their labor. From a conservative Christian viewpoint, this serves as a reminder of the biblical principle of sowing and reaping, as seen in Galatians 6:7, "Do not be deceived: God is not mocked. Whatever a man sows, he will reap in return." It underscores the importance of sowing righteousness and peace instead of discord and sin.

reap the same
The concept of reaping is the natural conclusion of the agricultural metaphor. The Hebrew root "קָצַר" (qatsar) means to harvest or gather. This phrase emphasizes the certainty of consequences; what one sows, one will surely harvest. In the context of Job, Eliphaz is suggesting that Job's suffering is a direct result of his actions, though the broader narrative of Job challenges this simplistic view. For conservative Christians, this highlights the justice of God and the moral order of the universe, where actions have consequences. It also serves as a call to trust in God's ultimate justice and to live a life that aligns with His will, knowing that righteous living will yield a harvest of blessings.

Persons / Places / Events
1. Eliphaz the Temanite
One of Job's three friends who comes to comfort him. Eliphaz is the speaker in this verse, offering his perspective on suffering and divine justice.

2. Job
A wealthy and righteous man who experiences immense suffering. The book of Job explores his trials and the dialogues between him and his friends.

3. Teman
A region in Edom, known for its wise men. Eliphaz, being a Temanite, is considered wise and knowledgeable.

4. The Concept of Sowing and Reaping
A metaphor used throughout the Bible to illustrate the principle of cause and effect, particularly in moral and spiritual contexts.

5. The Dialogue in Job
The book of Job is structured around dialogues between Job and his friends, exploring themes of suffering, justice, and divine sovereignty.
Teaching Points
The Principle of Moral Causality
The verse underscores a biblical principle that actions have consequences. Just as sowing seeds leads to a harvest, so do our actions lead to outcomes, whether good or bad.

The Role of Observation in Wisdom
Eliphaz speaks from observation, suggesting that wisdom often comes from reflecting on life experiences and the patterns we see in the world.

The Limitations of Human Understanding
While Eliphaz's observation holds truth, the book of Job ultimately challenges the idea that all suffering is a direct result of personal sin, pointing to the complexity of divine justice.

Encouragement to Righteous Living
Believers are encouraged to "sow" righteousness and integrity, trusting that God sees and rewards faithfulness, even if the immediate results are not visible.

The Importance of Compassionate Counsel
Eliphaz's approach, though well-intentioned, lacks empathy. This serves as a reminder to offer compassionate and understanding support to those who suffer.
Bible Study Questions
1. How does the principle of sowing and reaping, as seen in Job 4:8, apply to our daily decisions and actions?

2. In what ways can we ensure that we are "sowing" righteousness in our lives, and what might that look like practically?

3. How can we balance the understanding of moral causality with the recognition that not all suffering is a direct result of personal sin?

4. Reflect on a time when you observed the principle of sowing and reaping in your life or the lives of others. What lessons did you learn from that experience?

5. How can we offer compassionate and wise counsel to friends or family members who are experiencing suffering, in light of the dialogues in the book of Job?
Connections to Other Scriptures
Galatians 6:7-8
This passage echoes the principle of sowing and reaping, emphasizing that God is not mocked and that individuals will reap what they sow, whether to the flesh or the Spirit.

Proverbs 22:8
This verse similarly states that those who sow injustice will reap calamity, reinforcing the idea of moral causality.

Hosea 10:13
This scripture warns against sowing wickedness and reaping injustice, highlighting the consequences of turning away from God.
A True Principle Falsely AppliedW.F. Adeney Job 4:8
Eliphaz and Job: Forgotten Truths Called to MindE. Johnson Job 4:1-11
Eliphaz as a Natural ReligionistHomilistJob 4:1-21
The Error of EliphazD. J. Burrell, D. D.Job 4:1-21
The First ColloquySamuel Cox, D. D.Job 4:1-21
The Message of the Three FriendsRobert A. Watson, D. D.Job 4:1-21
The Consequences of Evil-DoingE. Johnson Job 4:7-11
An Old AxiomAlfred Bowen Evans.Job 4:8-9
Is the Old Axiom True StillAlfred Bowen Evans.Job 4:8-9
Sinful Sowing and Penal ReapingJ. Caryl.Job 4:8-9
Sowing and ReapingGeorge Wagner.Job 4:8-9
The Life of the Sinner a Foolish AgricultureHomilistJob 4:8-9
People
Eliphaz, Job
Places
Uz
Topics
Evil, Harvest, Iniquity, Mischief, Misery, Planted, Plough, Ploughed, Ploughers, Plow, Reap, Sow, Sowers, Themselves, Trouble, Wickedness
Dictionary of Bible Themes
Job 4:8

     4498   ploughing
     4510   sowing and reaping

Job 4:7-9

     5203   acquittal

Job 4:8-9

     5853   experience, of life

Library
November 17 Evening
Whatsoever a man soweth, that shall he also reap.--GAL. 6:7. They that plow iniquity, and sow wickedness, reap the same.--They have sown the wind, and they shall reap the whirlwind.--He that soweth to his flesh shall of the flesh reap corruption. To him that soweth righteousness shall be a sure reward.--He that soweth to the Spirit shall of the Spirit reap life everlasting. And let us not be weary in well doing: for in due season we shall reap, if we faint not. As we have therefore opportunity, let
Anonymous—Daily Light on the Daily Path

Whether the Evil of Fault Can be in the Angels?
Objection 1: It would seem that there can be no evil of fault in the angels. For there can be no evil except in things which are in potentiality, as is said by the Philosopher (Metaph. ix, text. 19), because the subject of privation is a being in potentiality. But the angels have not being in potentiality, since they are subsisting forms. Therefore there can be no evil in them. Objection 2: Further, the angels are higher than the heavenly bodies. But philosophers say that there cannot be evil in
Saint Thomas Aquinas—Summa Theologica

Whether Human Nature was More Assumable by the Son of God than any Other Nature?
Objection 1: It would seem that human nature is not more capable of being assumed by the Son of God than any other nature. For Augustine says (Ep. ad Volusianum cxxxvii): "In deeds wrought miraculously the whole reason of the deed is the power of the doer." Now the power of God Who wrought the Incarnation, which is a most miraculous work, is not limited to one nature, since the power of God is infinite. Therefore human nature is not more capable of being assumed than any other creature. Objection
Saint Thomas Aquinas—Summa Theologica

Whether the Contemplative Life is Continuous?
Objection 1: It would seem that the contemplative life is not continuous. For the contemplative life consists essentially in things pertaining to the intellect. Now all the intellectual perfections of this life will be made void, according to 1 Cor. 13:8, "Whether prophecies shall be made void, or tongues shall cease, or knowledge shall be destroyed." Therefore the contemplative life is made void. Objection 2: Further, a man tastes the sweetness of contemplation by snatches and for a short time only:
Saint Thomas Aquinas—Summa Theologica

Whether the Sin against the Holy Ghost Can be Forgiven?
Objection 1: It would seem that the sin against the Holy Ghost can be forgiven. For Augustine says (De Verb. Dom., Serm. lxxi): "We should despair of no man, so long as Our Lord's patience brings him back to repentance." But if any sin cannot be forgiven, it would be possible to despair of some sinners. Therefore the sin against the Holy Ghost can be forgiven. Objection 2: Further, no sin is forgiven, except through the soul being healed by God. But "no disease is incurable to an all-powerful physician,"
Saint Thomas Aquinas—Summa Theologica

Whether Christ Received Knowledge from the Angels?
Objection 1: It would seem that Christ received knowledge from the angels. For it is written (Lk. 22:43) that "there appeared to Him an angel from heaven, strengthening Him." But we are strengthened by the comforting words of a teacher, according to Job 4:3,4: "Behold thou hast taught many and hast strengthened the weary hand. Thy words have confirmed them that were staggering." Therefore Christ was taught by angels. Objection 2: Further, Dionysius says (Coel. Hier. iv): "For I see that even Jesus---the
Saint Thomas Aquinas—Summa Theologica

The Difference Between Union and Rapture. What Rapture Is. The Blessing it is to the Soul. The Effects of It.
1. I wish I could explain, with the help of God, wherein union differs from rapture, or from transport, or from flight of the spirit, as they speak, or from a trance, which are all one. [1] I mean, that all these are only different names for that one and the same thing, which is also called ecstasy. [2] It is more excellent than union, the fruits of it are much greater, and its other operations more manifold; for union is uniform in the beginning, the middle, and the end, and is so also interiorly.
Teresa of Avila—The Life of St. Teresa of Jesus

God Far Above Creatures. Job 4:17-21.
God far above creatures. Job 4:17-21. Shall the vile race of flesh and blood Contend with their Creator God? Shall mortal worms presume to be More holy, wise, or just than he? Behold, he puts his trust in none Of all the spirits round his throne: Their natures, when compared with his, Are neither holy, just, nor wise. But how much meaner things are they Who spring from dust, and dwell in clay! Touched by the finger of thy wrath, We faint and vanish like the moth. From night to day, from day to
Isaac Watts—The Psalms and Hymns of Isaac Watts

What is Meant by "Altogether Lovely"
Let us consider this excellent expression, and particularly reflect on what is contained in it, and you shall find this expression "altogether lovely." First, It excludes all unloveliness and disagreeableness from Jesus Christ. As a theologian long ago said, "There is nothing in him which is not loveable." The excellencies of Jesus Christ are perfectly exclusive of all their opposites; there is nothing of a contrary property or quality found in him to contaminate or devaluate his excellency. And
John Flavel—Christ Altogether Lovely

Whether Every Punishment is Inflicted for a Sin?
Objection 1: It would seem that not every punishment is inflicted for a sin. For it is written (Jn. 9:3, 2) about the man born blind: "Neither hath this man sinned, nor his parents . . . that he should be born blind." In like manner we see that many children, those also who have been baptized, suffer grievous punishments, fevers, for instance, diabolical possession, and so forth, and yet there is no sin in them after they have been baptized. Moreover before they are baptized, there is no more sin
Saint Thomas Aquinas—Summa Theologica

Whether after the Resurrection the Saints Will See God with the Eyes of the Body? [*Cf. Fp, Q , a ]
Objection 1: It would seem that after the resurrection the saints will see God with the eyes of the body. Because the glorified eye has greater power than one that is not glorified. Now the blessed Job saw God with his eyes (Job 42:5): "With the hearing of the ear, I have heard Thee, but now my eye seeth Thee." Much more therefore will the glorified eye be able to see God in His essence. Objection 2: Further, it is written (Job 19:26): "In my flesh I shall see God my Saviour [Vulg.: 'my God']." Therefore
Saint Thomas Aquinas—Summa Theologica

Necessity of Contemplating the Judgment-Seat of God, in Order to be Seriously Convinced of the Doctrine of Gratuitous Justification.
1. Source of error on the subject of Justification. Sophists speak as if the question were to be discussed before some human tribunal. It relates to the majesty and justice of God. Hence nothing accepted without absolute perfection. Passages confirming this doctrine. If we descend to the righteousness of the Law, the curse immediately appears. 2. Source of hypocritical confidence. Illustrated by a simile. Exhortation. Testimony of Job, David, and Paul. 3. Confession of Augustine and Bernard. 4. Another
John Calvin—The Institutes of the Christian Religion

Certain Heavenly Secrets, visions, and Revelations. The Effects of them in Her Soul.
1. One night I was so unwell that I thought I might be excused making my prayer; so I took my rosary, that I might employ myself in vocal prayer, trying not to be recollected in my understanding, though outwardly I was recollected, being in my oratory. These little precautions are of no use when our Lord will have it otherwise. I remained there but a few moments thus, when I was rapt in spirit with such violence that I could make no resistance whatever. It seemed to me that I was taken up to heaven;
Teresa of Avila—The Life of St. Teresa of Jesus

Grace Abounding to the Chief of Sinners:
A BRIEF AND FAITHFUL RELATION OF THE EXCEEDING MERCY OF GOD IN CHRIST TO HIS POOR SERVANT, JOHN BUNYAN; WHEREIN IS PARTICULARLY SHOWED THE MANNER OF HIS CONVERSION, HIS SIGHT AND TROUBLE FOR SIN, HIS DREADFUL TEMPTATIONS, ALSO HOW HE DESPAIRED OF GOD'S MERCY, AND HOW THE LORD AT LENGTH THROUGH CHRIST DID DELIVER HIM FROM ALL THE GUILT AND TERROR THAT LAY UPON HIM. Whereunto is added a brief relation of his call to the work of the ministry, of his temptations therein, as also what he hath met with
John Bunyan—The Works of John Bunyan Volumes 1-3

The Promises of the Law and the Gospel Reconciled.
1. Brief summary of Chapters 15 and 16. Why justification is denied to works. Argument of opponents founded on the promises of the law. The substance of this argument. Answer. Those who would be justified before God must be exempted from the power of the law. How this is done. 2. Confirmation of the answer ab impossibili, and from the testimony of an Apostle and of David. 3. Answer to the objection, by showing why these promises were given. Refutation of the sophistical distinction between the intrinsic
John Calvin—The Institutes of the Christian Religion

On the Animals
The birds are the saints, because they fly to the higher heart; in the gospel: and he made great branches that the birds of the air might live in their shade. [Mark 4:32] Flying is the death of the saints in God or the knowledge of the Scriptures; in the psalm: I shall fly and I shall be at rest. [Ps. 54(55):7 Vulgate] The wings are the two testaments; in Ezekiel: your body will fly with two wings of its own. [Ez. 1:23] The feathers are the Scriptures; in the psalm: the wings of the silver dove.
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons

The Person and Work of the Holy Spirit as Revealed in his Names.
At least twenty-five different names are used in the Old and New Testaments in speaking of the Holy Spirit. There is the deepest significance in these names. By the careful study of them, we find a wonderful revelation of the Person and work of the Holy Spirit. I. The Spirit. The simplest name by which the Holy Spirit is mentioned in the Bible is that which stands at the head of this paragraph--"The Spirit." This name is also used as the basis of other names, so we begin our study with this.
R. A. Torrey—The Person and Work of The Holy Spirit

A Few Sighs from Hell;
or, The Groans of the Damned Soul: or, An Exposition of those Words in the Sixteenth of Luke, Concerning the Rich Man and the Beggar WHEREIN IS DISCOVERED THE LAMENTABLE STATE OF THE DAMNED; THEIR CRIES, THEIR DESIRES IN THEIR DISTRESSES, WITH THE DETERMINATION OF GOD UPON THEM. A GOOD WARNING WORD TO SINNERS, BOTH OLD AND YOUNG, TO TAKE INTO CONSIDERATION BETIMES, AND TO SEEK, BY FAITH IN JESUS CHRIST, TO AVOID, LEST THEY COME INTO THE SAME PLACE OF TORMENT. Also, a Brief Discourse touching the
John Bunyan—The Works of John Bunyan Volumes 1-3

Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months
J. W. McGarvey—The Four-Fold Gospel

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be
John Edgar McFadyen—Introduction to the Old Testament

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