Job Series Daily Reading Week One
Week One – Day 1
1 In the land of Uz there lived a man whose name was Job. This man was blameless and upright; he feared God and shunned evil. 2 He had seven sons and three daughters, 3 and he owned seven thousand sheep, three thousand camels, five hundred yoke of oxen and five hundred donkeys, and had a large number of servants. He was the greatest man among all the people of the East.
4 His sons used to hold feasts in their homes on their birthdays, and they would invite their three sisters to eat and drink with them. 5 When a period of feasting had run its course, Job would make arrangements for them to be purified. Early in the morning he would sacrifice a burnt offering for each of them, thinking, “Perhaps my children have sinned and cursed God in their hearts.” This was Job’s regular custom.
6 One day the angels came to present themselves before the Lord, and Satan also came with them. 7 The Lord said to Satan, “Where have you come from?”
Satan answered the Lord, “From roaming throughout the earth, going back and forth on it.”
8 Then the Lord said to Satan, “Have you considered my servant Job? There is no one on earth like him; he is blameless and upright, a man who fears God and shuns evil.”
9 “Does Job fear God for nothing?” Satan replied. 10 “Have you not put a hedge around him and his household and everything he has? You have blessed the work of his hands, so that his flocks and herds are spread throughout the land. 11 But now stretch out your hand and strike everything he has, and he will surely curse you to your face.”
12 The Lord said to Satan, “Very well, then, everything he has is in your power, but on the man himself do not lay a finger.”
Then Satan went out from the presence of the Lord.
13 One day when Job’s sons and daughters were feasting and drinking wine at the oldest brother’s house, 14 a messenger came to Job and said, “The oxen were plowing and the donkeys were grazing nearby, 15 and the Sabeans attacked and made off with them. They put the servants to the sword, and I am the only one who has escaped to tell you!”
16 While he was still speaking, another messenger came and said, “The fire of God fell from the heavens and burned up the sheep and the servants, and I am the only one who has escaped to tell you!”
17 While he was still speaking, another messenger came and said, “The Chaldeans formed three raiding parties and swept down on your camels and made off with them. They put the servants to the sword, and I am the only one who has escaped to tell you!”
18 While he was still speaking, yet another messenger came and said, “Your sons and daughters were feasting and drinking wine at the oldest brother’s house, 19 when suddenly a mighty wind swept in from the desert and struck the four corners of the house. It collapsed on them and they are dead, and I am the only one who has escaped to tell you!”
20 At this, Job got up and tore his robe and shaved his head. Then he fell to the ground in worship 21 and said:
“Naked I came from my mother’s womb,
and naked I will depart.
The Lord gave and the Lord has taken away;
may the name of the Lord be praised.”
22 In all this, Job did not sin by charging God with wrongdoing.
Notes on Job 1
Job is a blameless and an upright man. We know that this is true because God confirms it as fact in verse 8, “Have you considered my servant Job? There is no one on earth like him; he is blameless and upright, a man who fears God and shuns evil.”
To be “blameless” is to have a personal integrity and to be “upright” speaks of faithfulness to God’s laws and statues. Job indeed acts uprightly. We see him acting as the conscientious priest over his family, offering up sacrifices after every feast to maintain his children’s purity. Job’s spiritual concern extended to his children hearts. It was his regular custom to offer this sacrifice in case his children had cursed God in their hearts.
Job is not only a blameless man but we also learn that he is truly blessed. “He was the greatest man among all the people of the East.”
“Job in every ancient measure of blessing and wealth has an abundance. Seven sons, three daughters, enormous herds of livestock which is like money in the bank in ancient times. Not only does he have the livestock, but he has the necessary servants to care for his great estate. “Everything about Job is ideal, which has the purpose of portraying him as the ultimate example of a person who is beyond reproach and who has achieved success by the highest standards.” (John Walton)
In verse 6 we see the scene shift to heaven and to an assembly meeting before God. Not only have the angels gathered together, but we see that Satan has showed up acting as the “prosecuting attorney of the heavenly council.”(John Hartley)
Satan acts as an accuser in the meeting while God praises and brings the merits of Job to Satan’s attention. God singles Job out as not only a blameless and upright man, but God calls Job his servant. God tells Satan that Job fits the bill as His servant because there is not another man like him who fears God and avoids evil. It is the praise of God that garners Job such negative attention from Satan.
Satan counters God’s praise of Job with a question. “Does Job fear God for nothing?” Satan’s question insults both God and Job. Satan is suggesting that Job acts this way not out of devotion to God but out of selfish desire for wealth and blessing. Satan’s suspicions of Job then turn into a test that Satan puts before God.
v. 11″But now stretch out your hand and strike everything he has, and he will surely curse you to your face.”
God responds to Satan’s challenge with certain conditions. “The Lord said to Satan, “Very well, then, everything he has is in your power, but on the man himself do not lay a finger.”
Satan then leaves the presence of the Lord and quickly acts on all the evil that he has proposed.
Job receives 4 messengers in one day and all the time that he is receiving these awful reports he is unaware of the challenge that has taken place in heaven.
Messenger 1- Sabeans have attacked and carried off your oxen and donkeys and killed your servants.
Messenger 2- Fire fell from the sky and burned up your sheep and your servants.
Messenger 3- The Chaldeans have raided and carried off your camels and killed your servants.
Messenger 4- While your children were feasting at your eldest son’s house, a terrible wind struck the house and it collapsed killing all of your children.
The richest and most blessed man on earth is reduced in a matter of moments to poverty and loss. Job’s response is one of deep grief and of deep worship of his God. Job falls to the ground and worships and He declares some of the most haunting words of Scripture, “Naked I came from my mother’s womb, and naked I will depart. The Lord gave and the Lord has taken away; may the name of the Lord be praised.” Satan had declared that Job would curse God if he lost everything but what happens instead is that that Job praises God. The text validates the character of Job. “In all this, Job did not sin by charging God with wrongdoing.”
“Through the ages Job has been a kind of spokesperson for those who have suffered. We should not mistakenly think that this book is just about Job, however; it is about all of us. Though the book does engage in extremes, it is not trying to minimize anyone else’s suffering in comparison, for suffering cannot be measured objectively. Regardless of where anyone’s experiences fit on the spectrum of pain and suffering, we are all prone to ask the same questions. These questions direct us to the central subject of the book, God himself, for he is the one to whom we direct our confused questions and perplexed musings.”(John Walton)
Week One – Day 2
2:1 On another day the angels came to present themselves before the Lord, and Satan also came with them to present himself before him. 2 And the Lord said to Satan, “Where have you come from?”
Satan answered the Lord, “From roaming throughout the earth, going back and forth on it.”
3 Then the Lord said to Satan, “Have you considered my servant Job? There is no one on earth like him; he is blameless and upright, a man who fears God and shuns evil. And he still maintains his integrity, though you incited me against him to ruin him without any reason.”
4 “Skin for skin!” Satan replied. “A man will give all he has for his own life. 5 But now stretch out your hand and strike his flesh and bones, and he will surely curse you to your face.”
6 The Lord said to Satan, “Very well, then, he is in your hands; but you must spare his life.”
7 So Satan went out from the presence of the Lord and afflicted Job with painful sores from the soles of his feet to the crown of his head. 8 Then Job took a piece of broken pottery and scraped himself with it as he sat among the ashes.
9 His wife said to him, “Are you still maintaining your integrity? Curse God and die!”
10 He replied, “You are talking like a foolish woman. Shall we accept good from God, and not trouble?”
In all this, Job did not sin in what he said.
11 When Job’s three friends, Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite, heard about all the troubles that had come upon him, they set out from their homes and met together by agreement to go and sympathize with him and comfort him. 12 When they saw him from a distance, they could hardly recognize him; they began to weep aloud, and they tore their robes and sprinkled dust on their heads. 13 Then they sat on the ground with him for seven days and seven nights. No one said a word to him, because they saw how great his suffering was.
“It helps to think of the Book of Job as a mystery play, a “whodunit” detective story. Before the play itself begins, we in the audience get a sneak preview, as if we have showed up early for a press conference in which the director explains his work (chapters 1–2). He relates the plot and describes the main characters, then tells us in advance who did what in the play, and why. In fact, he solves every mystery in the play except one: how will the main character respond? Will Job trust God or deny Him? Later, when the curtain rises, we see only the actors on stage. Confined within the play, they have no knowledge of what the director has told us in the sneak preview. We know the answer to the “whodunit” questions, but the star detective, Job, does not. He spends all his time on stage trying to discover what we already know. He scratches himself with shards of pottery and asks, “Why me? What did I do wrong? What is God trying to tell me?
To the audience, Job’s questions should be mere intellectual exercises, for we learned the answers in the prologue, the first two chapters. What did Job do wrong? Nothing. He represents the very best of the species. Didn’t God himself call Job “blameless and upright, a man who fears God and shuns evil?” Why, then, is Job suffering? Not for punishment. Far from it—he has been selected as the principal player in a great contest of the heavens.”
Phillip Yancey, Disappointment with God
Notes on Job 2
If you think of Job as a mystery play as was suggested in the earlier quote, then Job 2 is the second act in the play of Job’s life. Satan forgoes his roaming all over the earth to come personally before God to make his accusations. God,as He did in chapter one, speaks of Job as His upright and blameless servant who shuns evil. The part that must have really infuriated Satan is the new statement that God makes about Job,”He still maintains his integrity, though you incited me against him to ruin him without any reason.”(v.3)
Satan does not give up easily, but returns to God’s throne to accuse Job again. As in the first meeting (1:8), it is God who brings up the subject of His servant Job, and Satan accepts the challenge. We get the impression that God is confident His servant will not fail the test.
“Every man has his price,” said Satan. “Job can raise another family and start another business because he still has health and strength. Let me touch his body and take away his health, and You will soon hear him curse You to Your face.”
“With God’s permission (1 Cor. 10:13), Satan afflicted Job with a disease we cannot identify. Whatever it was, the symptoms were terrible: severe itching (Job 2:8), insomnia (v. 4), running sores and scabs (v. 5), nightmares (vv. 13–14), bad breath (19:17), weight loss (v. 20), chills and fever (21:6), diarrhea (30:27), and blackened skin (v. 30). When his three friends first saw Job, they did not recognize him (2:12)!” (Warren Wiersbe)
God allows Satan to test Job even further by allowing the attack to touch his body. God releases Job into Satan’s hand but with the limitation that Satan could not take Job’s life. Satan is convinced that if he inflicts physical pain upon Job’s body that Job will curse God to His face. Cursing is a kind of theme in these first two chapters. Job is careful to protect his children from cursing God in chapter one. The objective of Satan’s attack upon Job is that he is convinced that through such attacks he can get Job to curse God. Now as Job finds himself in the worst of despair with the loss of wealth, children and now brokenness in his own body, his alienation takes an even more dramatic turn. The only one left in his life that Job loves is his wife and she approaches him in his most vulnerable state and says,
“Are you still maintaining your integrity? Curse God and die!”
“The urgency of her appeal is communicated by the fact that both verbs, curse and die, are imperatives. Whether she believed that Job would die immediately as the consequence of cursing is hard to determine. Certainly she believed that Job should strike out at God, the cause of his troubles, and that, such action would hasten his certain death. Possibly she genuinely desired that his cursing God would shorten his misery, for she too was suffering and desperately wanted to end her husband’s pain. His wife’s appeal was more trying to Job than the losses themselves, for she spoke out of the strong emotional, marital bond between them. She put into words the essence of her husband’s temptation: it is folly to adhere staunchly to one’s integrity in the face of such tragedy. According to her view, to compromise one’s faith in God in order to ease an intolerable burden is the wisest course to follow. On earth she echoed Satan’s skepticism about human faith in God.” (John Hartley)
Job is able to refute the folly that his wife speaks and answer with wisdom. “Shall we accept good from God, and not trouble?” His efforts are recognized by scripture as the book’s author tells us, “In all this, Job did not sin in what he said.”
Job’s three friends, hearing of his tragedy, now arrive. The physical and emotional loss has taken such a great toll upon Job that his three friends have difficulty even recognizing him. The friends who have come to comfort Job, begin to cry, tear their robes and throw dust upon their heads. They surround Job and sit with him in silence. The story teller lets us know that, “No one said a word to him, because they saw how great his suffering was.”
Week One – Day 3
3:1 After this, Job opened his mouth and cursed the day of his birth.
2 He said:
3 “May the day of my birth perish,
and the night that said, ‘A boy is conceived!’
4 That day—may it turn to darkness;
may God above not care about it;
may no light shine on it.
5 May gloom and utter darkness claim it once more;
may a cloud settle over it;
may blackness overwhelm it.
6 That night—may thick darkness seize it;
may it not be included among the days of the year
nor be entered in any of the months.
7 May that night be barren;
may no shout of joy be heard in it.
8 May those who curse day curse that day,
those who are ready to rouse Leviathan.
9 May its morning stars become dark;
may it wait for daylight in vain
and not see the first rays of dawn,
10 for it did not shut the doors of the womb on me
to hide trouble from my eyes.
11 “Why did I not perish at birth,
and die as I came from the womb?
12 Why were there knees to receive me
and breasts that I might be nursed?
13 For now I would be lying down in peace;
I would be asleep and at rest
14 with kings and rulers of the earth,
who built for themselves places now lying in ruins,
15 with princes who had gold,
who filled their houses with silver.
16 Or why was I not hidden away in the ground like a stillborn child,
like an infant who never saw the light of day?
17 There the wicked cease from turmoil,
and there the weary are at rest.
18 Captives also enjoy their ease;
they no longer hear the slave driver’s shout.
19 The small and the great are there,
and the slaves are freed from their owners.
20 “Why is light given to those in misery,
and life to the bitter of soul,
21 to those who long for death that does not come,
who search for it more than for hidden treasure,
22 who are filled with gladness
and rejoice when they reach the grave?
23 Why is life given to a man
whose way is hidden,
whom God has hedged in?
24 For sighing has become my daily food;
my groans pour out like water.
25 What I feared has come upon me;
what I dreaded has happened to me.
26 I have no peace, no quietness;
I have no rest, but only turmoil.”
“One bold message in the Book of Job is that you can say anything to God. Throw at him your grief, your anger, your doubt, your bitterness, your betrayal, your disappointment—he can absorb them all. As often as not, spiritual giants of the Bible are shown contending with God. They prefer to go away limping, like Jacob, rather than to shut God out. In this respect, the Bible prefigures a tenet of modern psychology: you can’t really deny your feelings or make them disappear, so you might as well express them. God can deal with every human response save one. He cannot abide the response I fall back on instinctively: an attempt to ignore him or treat him as though he does not exist. That response never once occurred to Job.”
― Philip Yancey, Disappointment with God
Notes on Job 3
Job and his friends have sat together in silence for seven days and seven nights. Now Job breaks the silence with his powerful lament. Job has carefully guarded his tongue from cursing God, but now lets loose a powerful curse against the day that he was born.
“The motivation for his curse lies in the agonizing questions about his being allowed to live in order to experience such pain (vv. 11– 12) and not experience the peaceful rest similar to God’s on the seventh day of creation (v. 13). Job wishes that he had never been born, but the only way that such a wish could be realized would be to have the day of his birth removed from the calendar. As long as the day of his birth is recreated every year, his existence continues until his death.”…….
“It should be noted that in his desire for death Job never entertains the option of suicide. Suicide was not acceptable for the person of faith, because it signified that one had lost all hope in God. Having this strong conviction, Job can seek relief from his pain in death only through having the day of his birth removed from time or prompting God to send him to Sheol.”
John Hartley. The Book of Job (The New International Commentary on the OldTestament)
Verse 3 shows how Job curses the day of his birth and the night of his conception. These are the moments that represent his existence. If that night and day are eradicated and cursed perhaps he could find some peace.
Verse 4-5 In creation God declared “Let there be light”. Job asks that instead of light God gives darkness and death to the day that he was born.
Verse 6-7 The night that Job was conceived would have been considered a fertile night. Job asks that that fertility would be changed into barrenness.
Verse 8 -9 Job calls upon a powerful sorcerer in verse 8. If this wizard could call up leviathan the sea monster perhaps that same wizard could obliterate the day of his birth. If this conjurer is successful then Job would never see the rays of dawn.
Verse 10-12 & 16 Job laments that the womb ever opened for him. Why did any knees receive him or breast feed him? It would have been better he declares if he had been born still born or had miscarried and then buried in the ground.
Verse 13-22 Now Job begins to say that death is preferable to the life that he is now living. He suggest that he would find more peace in hell or death that he is now experiencing. In hell there are kings, rulers and princes and though they are dead they are buried with their gold and silver. Job is convinced that these dead men know more comfort than he does. At least Job says the dead aren’t having any more turmoil and they are at rest. Verses 21-22 speak of those who like Job long for death more than they want treasure and believe that the only happiness they will find is in the grave.
“These are the harshest words Job utters against himself in the entire book. They startle us. The friends too are shocked. They fear that his faith in God has melted into distrust (e.g., 4: 5– 6). Why would one who refused to curse God be so hostile toward his own life? The contrast between the Job of the prologue and the Job of the poem could not be sharper. The former Job “did not sin or charge God with wrong” (1: 22), but this Job verbalizes his bitterest feelings. Did Job sin in uttering a curse on his own life? Since life is God’s greatest gift to a human being, a curse on it would not only deny that gift but would also speak against God himself. But if Job had sinned in his first speech, there would be no debate. His frequent claims of innocence would be sheer mockeries. Though Job approaches the brink of cursing God, he does not. Instead he vents the venom of his anguish by wishing that he were dead. He survives his darkest hour, since he neither curses God nor takes his fate into his own hands.
John Hartley The Book of Job (The New International Commentary on the Old Testament)
Job’s lament is dark and painful to read. Meditate on what Job has taught you about grief and suffering in this difficult passage.
Week One – Day 4
From chapter 4 until chapter 26 of Job we read through three cycles of debates or dialogues that Job has with his friends.
Each cycle of debate or dialogue contains 6 speeches.
Cycle. 1. Eliphaz speaks- Job responds. 2. Bildad speaks- Job responds. 3. Zophar speaks- Job responds. In the last cycle Zophar does not speak.
Though Job’s friends have come in a wish to comfort Job they are appalled by the severity of Job’s suffering and conclude it must be because of his sin. They are deeply troubled by the fact that Job continues to hold on to his innocence.
“Job’s three friends are named Eliphaz, Bildad, and Zophar. They all come with the same solution to the problem, but they approach it in three distinct ways, each according to his own personality. As I read through this passage, I have noticed the three distinct confrontational styles of these individuals, and I have dubbed these men “Eliphaz the Elegant,” “Bildad the Brutal,” and “Zophar the Zealous.”
Eliphaz is the first speaker. He is evidently the oldest, for he speaks with an elegant smoothness and a polished courtesy (at least at the beginning), suggesting that he has some experience in saying unpleasant things in a gracious way.
Bildad is brutally frank and plainspoken. He lays his thoughts and accusations before Job, not caring what effect his words will have on Job.
Zophar is passionate and emotional. He speaks with a great deal of impact and tries to move Job with emotional appeals.”
Ray Steadman, Let God be God: Life Changing Truths from Job
Cycle 1 Eliphaz speaks……
4:1 Then Eliphaz the Temanite replied:
2 “If someone ventures a word with you, will you be impatient?
But who can keep from speaking?
3 Think how you have instructed many,
how you have strengthened feeble hands.
4 Your words have supported those who stumbled;
you have strengthened faltering knees.
5 But now trouble comes to you, and you are discouraged;
it strikes you, and you are dismayed.
6 Should not your piety be your confidence
and your blameless ways your hope?
7 “Consider now: Who, being innocent, has ever perished?
Where were the upright ever destroyed?
8 As I have observed, those who plow evil
and those who sow trouble reap it.
9 At the breath of God they perish;
at the blast of his anger they are no more.
10 The lions may roar and growl,
yet the teeth of the great lions are broken.
11 The lion perishes for lack of prey,
and the cubs of the lioness are scattered.
12 “A word was secretly brought to me,
my ears caught a whisper of it.
13 Amid disquieting dreams in the night,
when deep sleep falls on people,
14 fear and trembling seized me
and made all my bones shake.
15 A spirit glided past my face,
and the hair on my body stood on end.
16 It stopped,
but I could not tell what it was.
A form stood before my eyes,
and I heard a hushed voice:
17 ‘Can a mortal be more righteous than God?
Can even a strong man be more pure than his Maker?
18 If God places no trust in his servants,
if he charges his angels with error,
19 how much more those who live in houses of clay,
whose foundations are in the dust,
who are crushed more readily than a moth!
20 Between dawn and dusk they are broken to pieces;
unnoticed, they perish forever.
21 Are not the cords of their tent pulled up,
so that they die without wisdom?’
Week One – Day 5
Cycle 1 Eliphaz speaks…..
5:1“Call if you will, but who will answer you?
To which of the holy ones will you turn?
2 Resentment kills a fool,
and envy slays the simple.
3 I myself have seen a fool taking root,
but suddenly his house was cursed.
4 His children are far from safety,
crushed in court without a defender.
5 The hungry consume his harvest,
taking it even from among thorns,
and the thirsty pant after his wealth.
6 For hardship does not spring from the soil,
nor does trouble sprout from the ground.
7 Yet man is born to trouble
as surely as sparks fly upward.
8 “But if I were you, I would appeal to God;
I would lay my cause before him.
9 He performs wonders that cannot be fathomed,
miracles that cannot be counted.
10 He provides rain for the earth;
he sends water on the countryside.
11 The lowly he sets on high,
and those who mourn are lifted to safety.
12 He thwarts the plans of the crafty,
so that their hands achieve no success.
13 He catches the wise in their craftiness,
and the schemes of the wily are swept away.
14 Darkness comes upon them in the daytime;
at noon they grope as in the night.
15 He saves the needy from the sword in their mouth;
he saves them from the clutches of the powerful.
16 So the poor have hope,
and injustice shuts its mouth.
17 “Blessed is the one whom God corrects;
so do not despise the discipline of the Almighty.
18 For he wounds, but he also binds up;
he injures, but his hands also heal.
19 From six calamities he will rescue you;
in seven no harm will touch you.
20 In famine he will deliver you from death,
and in battle from the stroke of the sword.
21 You will be protected from the lash of the tongue,
and need not fear when destruction comes.
22 You will laugh at destruction and famine,
and need not fear the wild animals.
23 For you will have a covenant with the stones of the field,
and the wild animals will be at peace with you.
24 You will know that your tent is secure;
you will take stock of your property and find nothing missing.
25 You will know that your children will be many,
and your descendants like the grass of the earth.
26 You will come to the grave in full vigor,
like sheaves gathered in season.
27 “We have examined this, and it is true.
So hear it and apply it to yourself.”
Notes on Job 5
Vs.1 In the beginning chapters of Job we were privy to the holy council of God that met to discuss Job’s righteousness and stirred up Satan’s attack against Job. Job and his friends were not. So it is ironic that Eliphaz asks Job in verse 1, “To which of the holy ones will you turn?” as he is trying to convince Job of his unrighteousness. Eliphaz makes his arguments based on what he has seen in this life. He has seen sinners prosper and then lose everything. The problem though is that Eliphaz’s observations have actually taken in very little of the pertinent fact’s in Job’s case. Eliphaz knows nothing of the council that took place in heaven about Job and he knows nothing of of Job’s heart.
Vs. 3-4 “I myself have seen a fool taking root, but suddenly his house was cursed.His children are far from safety,crushed in court without a defender.” Eliphaz words must have truly wounded Job The picture that Eliphaz is painting is too close to that of Job. How these words must have stung Job as they came out of his friend’s mouth, V. 6-7 “For hardship does not spring from the soil, nor does trouble sprout from the ground. Yet man is born to trouble as surely as sparks fly upward.” Eliphaz continues to say that suffering comes because of our sin.
Eliphaz prompts Job if he is going to appeal to anybody to appeal to God. “Courteously Eliphaz couches his exhortation to Job in a description of what his response would be were he in circumstances similar to Job’s. He would appeal to God, i.e., he would diligently cry out to God, in a repentant attitude, seeking forgiveness and deliverance. I would commit my cause to God. This means he would not have a defiant attitude like Job’s. On the surface it appears that Eliphaz is respectfully sensitive to Job, but Job’s response will indicate that he detects a condescending tone in Eliphaz’s manner.” (John Hartley)
Eliphaz breaks out in praise of God in these next verses. He is a great God who works miracles. He is active in taking care of His creation and sending water where it is needed. He is the God who is at work in human affairs and pays attention to the positions of the lowly, the safety of those who are needy and opposes the plans of the crafty. Eliphaz praises God and states that those who are in need are saved by God. God saves those who are poor and lets the question hang over Job’s life, why were you not saved?
(Vs.17-27) Eliphaz answers the question of why he thinks Job is not saved, V 17 “Blessed is the one whom God corrects;so do not despise the discipline of the Almighty. Eliphaz is saying that Job needs to see what is happening in his life as discipline from God. “Misfortune is God’s rod of discipline; it reveals his loving care for humanity in that he does not let a person go to the grave without exerting great effort to make that person aware of the consequences of his sinful acts. Consequently, when misfortune befalls a devout follower, it is to be taken as God’s attempt to instruct him. Pain is the instrument of discipline long before it becomes the fulfillment of a curse. Thus Eliphaz is encouraging Job to stop chafing against God’s discipline with such bitter lamenting.” (John Hartley)
“Unfortunately, and obviously without realizing it, Eliphaz sides with the Satan against God in offering this counsel, for he seeks to motivate Job to serve God for the benefits that piety brings. His error is not in his doctrine, but in his inability to counsel Job rightly. Failing to discern that Job is sorely troubled by bearing suffering for no reason at all (cf. 2: 3), Eliphaz by his counsel tempts Job to seek God for personal gain, not for God himself. “It is not a return to truth to deflect his mind to a promise of health, while he is scratching himself on his ash-heap; to promise him wealth, while the brigands make off with his animals; to give him dreams of numerous descendants, while his children lie crushed by the fallen stones.” But should Job follow his advice he would fall into the trap the Satan has set. If Job is to find God, he will have to chart a new course, a route different from the one Eliphaz has laid out.” (John Hartley)