Job 33:25
His flesh shall be fresher than a child's: he shall return to the days of his youth:
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EXPOSITORY (ENGLISH BIBLE)
Job 33:25-26. His flesh shall be fresher than a child’s — Presently the sick man shall begin to recover: these joyful tidings delivered to him by God’s messenger shall revive his spirit, and, by degrees, restore his former health and vigour; so that he shall become a new man in his body, as well as in his mind: his flesh shall look as fresh as when he was a child; and he shall return to the days of his youth — To the same healthful and strong constitution of body which he had in his youth. He shall pray unto God — The sick man shall, being encouraged and engaged so to do, either by the aforesaid gracious message, or by the goodness of God manifested in his miraculous recovery. And he will be favourable unto him — In hearing and answering his prayers, which before he seemed to neglect. And he shall see his face with joy — God will lift up upon him the light of his reconciled countenance; whereas, before, he either hid his face from him, or seemed to frown upon him: in other words, he shall now be sensible that God looks graciously upon and is pleased with him. For he will render unto man his righteousness — He will deal with him as with one now reconciled to him through the Mediator, and turning from sin to righteousness.33:19-28 Job complained of his diseases, and judged by them that God was angry with him; his friends did so too: but Elihu shows that God often afflicts the body for good to the soul. This thought will be of great use for our getting good from sickness, in and by which God speaks to men. Pain is the fruit of sin; yet, by the grace of God, the pain of the body is often made a means of good to the soul. When afflictions have done their work, they shall be removed. A ransom or propitiation is found. Jesus Christ is the Messenger and the Ransom, so Elihu calls him, as Job had called him his Redeemer, for he is both the Purchaser and the Price, the Priest and the sacrifice. So high was the value of souls, that nothing less would redeem them; and so great the hurt done by sin, that nothing less would atone for it, than the blood of the Son of God, who gave his life a ransom for many. A blessed change follows. Recovery from sickness is a mercy indeed, when it proceeds from the remission of sin. All that truly repent of their sins, shall find mercy with God. The works of darkness are unfruitful works; all the gains of sin will come far short of the damage. We must, with a broken and contrite heart, confess our sins to God, 1Jo 1:9. We must confess the fact of sin; and not try to justify or excuse ourselves. We must confess the fault of sin; I have perverted that which was right. We must confess the folly of sin; So foolish have I been and ignorant. Is there not good reason why we should make such a confession?His flesh shall be fresher than a child's - Margin, "childhood." The meaning is obvious. He would be restored again to health. The calamity which had been brought upon him for purposes of discipline, would be removed. This was the theory of Elihu in regard to afflictions, and he undoubtedly meant that it should be applied to Job. If he would now, understanding the nature and design of affliction, turn to God, he would be recovered again, and enjoy the health and rigor of his youth. We are not to suppose that this is universally true, though it is undoubtedly often a fact now, that if those who are afflicted become truly penitent, and call upon God, the affliction will be removed. It will have accomplished its object, and may be withdrawn. Hence, they who pray that their afflictions may be withdrawn, should first pray that they may accomplish on their own hearts the effect which God designs, producing in them penitence, deadness to the world, and humiliation, and then that his hand may be withdrawn.

He shall return to the days of his youth - That is, to health and rigor.

25-28. Effects of restoration to God's favor; literally, to Job a temporal revival; spiritually, an eternal regeneration. The striking words cannot be restricted to their temporal meaning, as used by Elihu (1Pe 1:11, 12).

his flesh shall be fresher than a child's—so Naaman, 2Ki 5:14, spiritually, Joh 3:3-7.

Fresher than a child’s, i.e. more sound and tender. These joyful tidings delivered to him by God’s messenger shall revive his spirit, and by degrees restore his former health and vigour.

To the days of his youth, i. e. to the same healthful and strong constitution of body which he had in his youth. His flesh shall be fresher than a child's,.... Being recovered from illness and restored to health, through the gracious dealings of God with him. This is to be understood not simply and absolutely, but comparatively, or with respect to his former condition; that he, who before was reduced to skin and bone, is now become fat and plump; and whose flesh was dry and withered, now moist, succulent, and juicy; and whose skin was wrinkled, now soft and smooth, and sleek; and whose face was pale, now bloomy and ruddy. The Targum is,

"his flesh is weakened more than a child,''

and the Vulgate Latin,

"is consumed,''

referring to his former state:

he shall return to the days of his youth. His youth renewed, and he seem young again; become hale and robust as in his youthful days; see Psalm 103:5.

His flesh shall be {q} fresher than a child's: he shall return to the days of his youth:

(q) He will feel God's favour and rejoice; declaring by this in which stands the true joy of the faithful, and that God will restore him to health, which is a token of his blessing.

EXEGETICAL (ORIGINAL LANGUAGES)
25. His restoration out of his affliction to health is like the freshness of a new childhood and the strength of a new youth.

25, 26. The sufferer’s restoration. For the future tenses of A. V. present tenses would be better in these two verses.Verse 25. - His flesh shall be fresher than a child's. The chastisement having done its work, and the sufferer being delivered from death by the mediating angel, a restoration to health follows. The recovery of "flesh fresher than a child's" stands as the natural antithesis to Job's leprosy. He shall return to the days of his youth. Youthful strength, youthful vigour, youthful feelings, shall come back to him. He shall be once more as he was in the days of his prime. 19 He is chastened also with pain upon his bed,

And with the unceasing conflict of his limbs;

20 And his life causeth him to loathe bread,

And his soul dainty meat.

21 His flesh consumeth away to uncomeliness,

And his deranged limbs are scarcely to be seen.

22 Then his soul draweth near to the grave,

And his life to the destroyers.

Another and severer lesson which God teaches man is by painful sickness: he is chastened with pain (בּ of the means) on his bed, he and the vigorous number of his limbs, i.e., he with this hitherto vigorous (Raschi), or: while the multitude of his limbs is still vigorous (Ew). Thus is the Keri ורב to be understood, for the interpretation: and the multitude of his limbs with unceasing pain (Arnh. after Aben-Ezra), is unnatural. But the Chethib is far more commendable: and with a constant tumult of his limbs (Hirz. and others). Job 33:19 might also be taken as a substantival clause: and the tumult of his limbs is unceasing (Umbr., Welte); but that taking over of בּ from במכאוב is simpler and more pleasing. ריב (opposite of שׁלום, e.g., Psalm 38:4) is an excellent description of disease which consists in a disturbance of the equilibrium of the powers, in the dissolution of their harmony, in the excitement of one against another (Psychol. S. 287). אתן for איתן belongs to the many defective forms of writing of this section. In Job 33:20 we again meet a Hebraeo-Arabic hapaxlegomenon. זהם from זהם. In Arab. zahuma signifies to stink, like the Aram. זהם (whence זוּהם, dirt and stench), zahama to thrust back, restrain, after which Abu Suleiman Dad Alfsi, in his Arabic Lexicon of the Hebrew, interprets: "his soul thrusts back (תזהם נפסה) food and every means of life,"

(Note: Vid., Pinsker's Likkute Kadmoniot, p. קמג.)

beside which the suff. of וזהמתּוּ is taken as an anticipation of the following object (vid., on Job 29:3): his life feels disgust at it, at bread, and his soul at dainty meat. The Piel has then only the intensive signification of Kal (synon. תּעב, Psalm 107:18), according to which it is translated by Hahn with many before him. But if the poet had wished to be so understood, he would have made use of a less ambiguous arrangement of the words, וזהמתו לחם חיתו. We take זהם with Ew. 122, b, as causative of Kal, in which signification the Piel, it is true, occurs but rarely, yet it does sometimes, instead of Hiph.; but without translating, with Hirz., חיה by hunger and נפשׁ by appetite, which gives a confused thought. Schlottm. appropriately remarks: "It is very clearly expressed, as the proper vital power, the proper ψυχή, when it is inwardly consumed by disease, gives one a loathing for that which it otherwise likes as being a necessary condition of its own existence." Thus it is: health produces an appetite, sickness causes nausea; the soul that is in an uninjured normal state longs for food, that which is severely weakened by sickness turns the desire for dainties into loathing and aversion.

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