Job grapples with the profound disconnect between his righteous life and the devastating suffering he endures. He argues that such intense agony is completely unsuited for his actions and should rightfully be reserved for the wicked. The primary approach among commentators is that catastrophic disaster and ruin are punishments that God should rightfully bring upon those who commit injustice. A righteous man should naturally be shielded from such a fate.
The nature of this ruin is understood as something entirely foreign and unusual. It is a strange, unfamiliar type of disaster that people are not accustomed to seeing. This specific kind of unnatural tragedy is what is truly fitting for those who work iniquity [אבן עזרא, רלב״ג, מצודת דוד]. A closely related idea connects this concept to alienation, suggesting that it is only proper for God to completely alienate Himself from those who commit evil [ביאור שטיינזלץ].
Taking this concept further, the sheer intensity of the tragedy is so extreme that it would be considered bizarre and unnatural even if it were inflicted upon the worst evildoers. Even among the wicked, it is unjust for children to be killed for the sins of their fathers. If such a devastating loss is too strange a punishment for the guilty, it is certainly unfitting for an innocent man [מלבי״ם].
Moving away from the idea of physical reward and punishment, another perspective views this struggle on a strictly internal and moral level. Building on Job's earlier claim that he carefully guarded his eyes from looking improperly at women, the injustice at play is actually the evil inclination itself, which is drawn toward sinful thoughts. The strangeness refers to the potential misunderstanding by those who already do evil. If they were to see a righteous man simply looking at a young woman, they would misinterpret his actions and assume he had impure motives. This misunderstanding would then become an excuse for them to justify their own improper behavior and look at others with impure intentions [אלשיך].