Job 33:25

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

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

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.

Matthew Henry's Concise Commentary

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?

Barnes' Notes on the Bible

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.

Jamieson-Fausset-Brown Bible Commentary

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.

Matthew Poole's Commentary

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.

Gill's Exposition of the Entire Bible

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.

Geneva Study Bible

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)

Cambridge Bible for Schools and Colleges

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.

Pulpit Commentary

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. Job 33:25

Keil and Delitzsch Biblical Commentary on the Old Testament

25 His flesh swelleth with the freshness of youth,

He returneth to the days of his youth.

26 If he prayeth to Eloah, He showeth him favour,

So that he seeth His face with joy,

And thus He recompenseth to man his uprightness.

27 He singeth to men and saith:

"I had sinned and perverted what was straight,

"And it was not recompensed to me.

28 "He hath delivered my soul from going down into the pit,

"And my life rejoiceth in the light."

Misled by the change of the perf. and fut. in Job 33:25, Jer. translates Job 33:25 : consumta est caro ejus a suppliciis; Targ.: His flesh had been weakened (אתחלישׁ), or made thin (אתקלישׁ), more than the flesh of a child; Raschi: it had become burst (French אשקושא, in connection with which only פשׁ appears to have been in his mind, in the sense of springing up, prendre son escousse) from the shaking (of disease). All these interpretations are worthless; נער, peculiar to the Elihu section in the book of Job (here and Job 36:14), does not signify shaking, but is equivalent to נערים (Job 13:26; Job 31:18); and רטפשׁ is in the perf. only because the passive quadriliteral would not so easily accommodate itself to inflexion (by which all those asserted significations, which suit only the perf. sense, fall to the ground). The Chateph instead of the simple Sehev is only in order to give greater importance to the passive u. But as to the origin of the quadriliteral (on the four modes of the origin of roots of more than three radicals, vid., Jesurun, pp. 160-166), there is no reason for regarding it as a mixed form derived from two different verbs: it is formed just like פּרשׁז (from פּרשׁ, by Arabizing equals פּרשׂ) with a sibilant termination from רטף equals רטב, and therefore signifies to be (to have been made) over moist or juicy. However, there is yet another almost more commendable explanation possible. In Arab. ṭrfš signifies to recover, prop. to grow green, become fresh (perhaps from tarufa, as in the signification to blink, from tarafa). From this Arab. tarfasha, or even from a Hebr. טרפּשׁ,

(Note: The Talmud. טרפשׁא דליבא (Chullin, 49b) signifies, according to the customary rendering, the pericardium, and טרפשׁא דכבדא (ib. 46a) the diaphragm, or rather the little net (omentum minus). Originally, however, the former signified the cushion of fat under the pericardium on which the heart rests, especially in the crossing of the furrows; the latter the accumulation of fat on the porta (πύλη) and between the laminae of the little net. For טרפשׁ is correctly explained by שׁומן, fat. It has nothing to do with τράπεζα (an old name for a part of the liver), with which Ges. after Buxtorf connects it.)

pinguefacere (which may with Frst be regarded as springing from טפשׁ, to be fleshy, like כּרבּל, כּרסם), רטפשׁ might have sprung by transposition. In a remarkable manner one and the same idea is attained by all these ways: whether we regard וטפשׁ as a mixed form from רטב and טפשׁ, or as an extended root-form from one or other of these verbs, it is always according to the idea: a superabundance of fresh healthfulness. The מן or מנּער is chiefly regarded as comparative: more than youth, i.e., leaving this behind, or exceeding it, Ew. 221, a; but Job 33:25, according to which he who was hitherto sick unto death actually renews his youth, makes it more natural to take the מן as causal: it swells from youth or youthfulness. In this description of the renovation which the man experiences, it is everywhere assumed that he has taken the right way announced to him by the mediating angel. Accordingly, Job 33:26 is not intended of prayer that is heard, which resulted in pardon, but of prayer that may be heard continually, which results from the pardon: if he prays to Eloah (fut. hypotheticum as Job 22:27, vid., on Job 29:24), He receives him favourably (רצה, Arab. raḍiya, with ב, Arab. b, to have pleasure in any one, with the acc. eum gratum vel acceptum habere), and he (whose state of favour is now established anew) sees God's countenance (which has been hitherto veiled from him, Job 34:29) with rejoicing (as Psalm 33:3 and freq.), and He (God) recompenses to the man his uprightness (in his prolonged course of life), or prop., since it is not ויּשׁלּם, but ויּשׁב, He restores on His part his relation in accordance with the order of redemption, for that is the idea of צדקה; the word has either a legal or a so-to-speak evangelical meaning, in which latter, used of God (as so frequently in Isaiah II), it describes His rule in accordance with His counsel and order of redemption; the primary notion is strict observance of a given rule.

In Job 33:27 the favoured one is again the subj. This change of person, without any indication of the same, belongs to the peculiarities of the Hebrew, and, in general, of the Oriental style, described in the Geschichte der jd. Poesie, S. 189 [History of Jewish Poetry;] the reference of ויּרא, as Hiph., to God, which is preferred by most expositors, is consequently unnecessary. Moreover, the interpretation: He causes his (the favoured one's) countenance to behold joy (Umbr., Ew.), is improbable as regards the phrase (נראה) ראה פני ה, and also syntactically lame; and the interpretation: He causes (him, the favoured one) to behold His (the divine) countenance with joy (Hirz., Hahn, Schlottm., and others), halts in like manner, since this would be expressed by ויּראהוּ (ויּראנּוּ). By the reference to psalmody which follows in Job 33:27 (comp. Job 36:24), it becomes natural that we should understand Job 33:26 according to such passages in the Psalms as Psalm 90:2; Psalm 67:2; Psalm 17:15. ישׂר is a poetically contracted fut. after the manner of a jussive, for ישׁוּר; and perhaps it is a dialectic form, for the Kal שׁוּר equals שׁיר occurs only besides in 1 Samuel 18:6 as Chethb. With על (comp. Proverbs 25:20) it signifies to address a song to any one, to sing to him. Now follows the psalm of the favoured one in outline; Job 33:28 also belongs to it, where the Keri (Targ. Jer.), without any evident reason whatever, gets rid of the 1 pers. (lxx, Syr.). I had sinned - he says, as he looks back ashamed and thankful - and perverted what was straight (comp. the confession of the penitent, Psalm 106:6), ולא שׁוה לי, et non aequale factum s. non aequatum est mihi,

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