Job 33:20

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.

So that his life abhorreth bread,.... Through the force of pain he loses his appetite for food, and even a nausea of it takes place; he loathes it as the most abominable and filthy thing that can be thought of; even bread, so necessary to the support of human life, so strengthening to the heart of man, and what he every day stands in need of, and should pray for, and in health is never weary of; it may be put for all common and useful food: and his soul dainty meat; the most rich and delicious; such as the tables of the great and rich are furnished with: "food of desire" (p); or desirable food, as it may be rendered; see Daniel 10:3; such as in the time of health the appetite craves and desires, and is fed on with delight and pleasure, but now had in the utmost aversion. Pains and diseases of body often produce such a nausea in men, Psalm 107:17, and was Job's case, Job 3:24. (p) "cibum desiderii", Vatablus, Drusius, Michaelis; "cibum appetentiae", Mercerus.

Verse 20 - Be that his life abhorreth bread, and his soul dainty meat . Eating and drinking are detestable to the man who is stretched on a bed of sickness (comp. Psalm 107:18 , "Their soul abhorreth all manner of meat; and they draw near unto the gates of death"). The chains that bind to earth fall off, and the soul is left open to loftier influences. Job 33:20

So that his life abhorreth bread - It is a common effect of sickness to take away the appetite. Elihu here regards it as a part of the wholesome discipline of the sufferer. He has no relish for the comforts of life. And his soul dainty meat - Margin, "meat of desire." The Hebrew is, "food of desire." The word rendered "meat" (מאכל ma'ăkâl) does not denote animal food only, but any kind of food. So the Old English word meat was used. The idea is, that the sick man loathes the most delicate food. It is a part of his discipline that the pleasure which he had in the days of his health is now taken away.

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.