But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled.
The words are part of Eliphaz's speech to Job in the time of his affliction, addressed to him as one upon whom trouble has now come so that he faints and is troubled. The rebuke sets Job's present faltering under affliction against his former course of strengthening others when trouble came upon them. The speech presses the counsel not to despise the chastening of God, while Job's answer that follows is a defense of his complaints.
In this Eliphaz treats being troubled under suffering as proof of failure, in line with the friends' contention that suffering proves sin and calls for confession. That application to Job was mistaken, for suffering does not prove a person is under God's displeasure and does not warrant discouragement, since God chastens those He loves and brings good out of their suffering. What Eliphaz asserts about Job is therefore not to be taken as reliable in itself, but only so far as it agrees with inspired Scripture.
The words are part of Eliphaz's speech to Job in the time of his affliction, addressed to him as one upon whom trouble has now come so that he faints and is troubled. The rebuke sets Job's present faltering under affliction against his former course of strengthening others when trouble came upon them. The speech presses the counsel not to despise the chastening of God, while Job's answer that follows is a defense of his complaints.
In this Eliphaz treats being troubled under suffering as proof of failure, in line with the friends' contention that suffering proves sin and calls for confession. That application to Job was mistaken, for suffering does not prove a person is under God's displeasure and does not warrant discouragement, since God chastens those He loves and brings good out of their suffering. What Eliphaz asserts about Job is therefore not to be taken as reliable in itself, but only so far as it agrees with inspired Scripture.