Verse-by-Verse Bible Commentary

Job 33:19

"Man is also chastened with pain on his bed, And with unceasing complaint in his bones;
New American Standard Version

Bible Study Resources

Concordances:
Nave's Topical Bible - Afflictions and Adversities;   Agency;   Chastisement;   Conviction;   God;   God Continued...;   Pain;   Philosophy;   Wicked (People);   Thompson Chain Reference - Afflictions;   Blessings-Afflictions;   Chastisement;   Distress;   Pain;   Trials;   The Topic Concordance - Deliverance;   Grace;   Hearing;   Prayer;   Torrey's Topical Textbook - Diseases;   Sickness;  
Dictionaries:
Fausset Bible Dictionary - Proverbs, the Book of;   Holman Bible Dictionary - Job, the Book of;   Hastings' Dictionary of the Bible - Job;   Pit;   Hastings' Dictionary of the New Testament - Eschatology (2);   People's Dictionary of the Bible - Elihu;  
Encyclopedias:
International Standard Bible Encyclopedia - Job, Book of;   Pain;  

Adam Clarke Commentary

IV. By Afflictions

He is chastened also with pain upon his bed, etc. - Afflictions are a fourth means which God makes use of to awaken and convert sinners. In the hand of God these were the cause of the salvation of David, as himself testifies: Before I was afflicted, I went astray, Psalm 119:67, Psalm 119:71, Psalm 119:75.

The multitude of his bones - By such diseases, especially those of a rheumatic kind, when to the patient's apprehension every bone is diseased, broken, or out of joint.

Some render the passage, When the multitude of his bones is yet strong; meaning those sudden afflictions which fall upon men when in a state of great firmness and vigor. The original, אתן עצמיו ורוב verob atsamaiv ethan, may be translated, And the strong multitude of his bones. Even the strong multitude of his bones is chastened with pain upon his bed; the place of rest and ease affording him no peace, quiet, or comfort.

The bones may be well termed multitudinous, as there are no less than 10 in the cranium, or skull; upper jaw, 13; lower jaw, 1; teeth, 32; tongue, 1; vertebrae, or back-bone, 24; ribs, 24; sternum, or breast-bone, 3; os innominatum, 1; scapula, or shoulder-blades, 2; arms, 6; hands, 54; thigh-bones, 2; knee-bones, 2; legs, 4; feet, 54: in all, not less than 233 bones, without reckoning the ossa sethamoides; because, though often numerous, they are found only in hard laborers, or elderly persons.

Copyright Statement
These files are public domain.
Bibliographical Information
Clarke, Adam. "Commentary on Job 33:19". "The Adam Clarke Commentary". https://www.studylight.org/commentaries/acc/job-33.html. 1832.

Albert Barnes' Notes on the Whole Bible

He is chastened also with pain - As another means of checking and restraining him from the commission of sin. When the warnings of the night fail, and when he is bent on a life of sin, then God lays him on a bed of pain, and he is brought to reflection there. There he has an opportunity to think of his life, and of all the consequences which must follow from a career of iniquity. This involves the main inquiry before the disputants. It was, why people were afflicted. The three friends of Job had said that it was a full proof of wickedness, and that when the professedly pious were afflicted it was demonstrative of insincerity and hypocrisy. Job had called this position in question, and proved that it could not be so, but still was at a loss why it was. Elihu now says, that affliction is a part of a disciplinary government; that it is one of the means which God adopts, when warnings are ineffectual, to restrain people and to bring them to reflection and repentance. This appears to have been a view which was almost entirely new to them.

And the multitude of his bones with strong pain - The bones, as has before been remarked, it was supposed might be the seat of the acutest pain; see the notes at Job 30:17; compare Job 20:11; Job 7:15; Job 30:30. The meaning here is, that the frame was racked with intense suffering in order to admonish men of sin, to save them from plunging into deeper transgression, and to bring them to repentance.

Copyright Statement
These files are public domain.
Bibliographical Information
Barnes, Albert. "Commentary on Job 33:19". "Barnes' Notes on the Whole Bible". https://www.studylight.org/commentaries/bnb/job-33.html. 1870.

John Gill's Exposition of the Whole Bible

He is chastened also with pain upon his bed,.... This seems to be another way, in which God, according to his eternal purposes, speaks unto men, as the word "also" intimates; namely, by afflictions, and sometimes painful ones; which have a voice in them, and men of wisdom will hearken to it, Micah 6:9. Pain here signifies not pain of the mind, or a wounded spirit, which is very afflicting, distressing, and intolerable; but pain of the body, as the next clause shows; and this endured on the bed, it being so great as to confine a man to his bed, or is what he felt there, where he might hope for ease and rest; see Job 7:13;

and the multitude of his bones with strong pain; not with a slight one, but a very strong one, such as those felt who gnawed their tongues for pain, Revelation 16:10. Jarchi interprets it, the multitude of his bones, which are strong; though they are hardy and strong, yet filled with exquisite pain; and not one, or a few of them, but a multitude of them, as there are a multitude of them in a man's body; even all of them, as Hezekiah complains, which must be very excruciating indeed, Isaiah 38:13; and which was Job's case; not only his flesh was in pain, through the sores and ulcers upon him, but his bones were pierced in him, and his sinews had no rest, and he was full of tossings to and fro, Job 7:3; and in this way he was, as other good men are, reproved and chastened by the Lord; and in which way he had spoke to him, as he does to others, and which should be attended to; and since such painful afflictions are but fatherly chastisements, they should be patiently endured, and the voice of God in them listened to, and before long there will be no more pain: the "Cetib", or textual writing, is, "the contention of his bones is strong"; through pain, or with which God contends with men; we follow the marginal reading.

Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rights Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliographical Information
Gill, John. "Commentary on Job 33:19". "The New John Gill Exposition of the Entire Bible". https://www.studylight.org/commentaries/geb/job-33.html. 1999.

Commentary Critical and Explanatory on the Whole Bible

When man does not heed warnings of the night, he is chastened, etc. The new thought suggested by Elihu is that affliction is disciplinary (Job 36:10); for the good of the godly.

multitude — so the Margin, Hebrew (Keri). Better with the text (Chetib), “And with the perpetual (strong) contest of his bones”; the never-resting fever in his bones (Psalm 38:3) [Umbreit].

Copyright Statement
These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed.
Bibliographical Information
Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Job 33:19". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/commentaries/jfb/job-33.html. 1871-8.

Wesley's Explanatory Notes

He is chastened also with pain upon his bed, and the multitude of his bones with strong pain:

Pain — The second way whereby God instructs men and excites them to repentance.

Copyright Statement
These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website.
Bibliographical Information
Wesley, John. "Commentary on Job 33:19". "John Wesley's Explanatory Notes on the Whole Bible". https://www.studylight.org/commentaries/wen/job-33.html. 1765.

John Trapp Complete Commentary

Job 33:19 He is chastened also with pain upon his bed, and the multitude of his bones with strong [pain]:

Ver. 19. He is chastened also with pain upon his bed] He is chastened or chidden, Coarguitur dolore; for all diseases are vocal; they are real reprehensions. As God is said to hold his peace when he punisheth not, Psalms 50:21, Isaiah 42:14, so to preach and reprove when he doth, Isaiah 26:9; Isaiah 28:19. Thus God, by chastening David, instructed him every morning, Psalms 73:14. His reins also taught him in the night season. Sickness, saith one, is the shop of virtue. It is morum disciplina, felicitatis meditatorium, voluntatis Dei schola, saith another. King Alfred found it so, and therefore besought God to send him ever and anon some fit of sickness; for that, saith he, I ever find myself best when worst, best in soul when worst in body, the sickness of this is a medicine to that.

And the multitude of his bones with strong pain] Some read it, Et lis est ossium eius vehemens, his bones rattle in his skin, as we say. Confer Psalms 38:4. He is all over so ill at ease, that live he would not, die he cannot; his pain piercing even to his very bones, and drinking up his marrow, as Job’s did; all this discourse being exemplified in him, save that we find not that he kept his bed.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Trapp, John. "Commentary on Job 33:19". John Trapp Complete Commentary. https://www.studylight.org/commentaries/jtc/job-33.html. 1865-1868.

Thomas Coke Commentary on the Holy Bible

Job 33:19. He is chastened also with pain Or if he is chastened with great pains on his bed, and he crieth out aloud, through great pain in his bones; Job 33:20. And his life abhorreth—ver. 21 his flesh wasteth visibly away—ver. 22 and his life draweth to those that are slain.—ver. 23. If there is nigh him a Messenger, one that is eloquent, one among a thousand, to represent to man the righteousness of God—ver. 24. Then he is gracious unto him, &c. Job 33:27. He shall utter his song before men, and shall say, I sinned, I perverted that which is right; I acted a wrong part: Job 33:28. He hath delivered my soul from going down into the pit; my life also shall behold the light. Heath and Houb. Bp. Warburton says, that this passage, to the end of the 30th verse, "contains the most circumstantial account of God's dealing with Hezekiah, as it is told in the books of Chronicles and Kings." That there is a likeness in circumstances may be allowed; but then we say, that it is a most circumstantial account of the way of curing diseases in those ancient times; and so may be reckoned as a mark, and no inconsiderable one, of the antiquity of the book. For it shews the book to have been written, or at least the history of it to bear date, before physic was studied so as to become a distinct profession, and when distempers, according to the simplicity of the first ages, were looked upon as inflictions from the hand of God for the sins of men; and therefore the messenger of God, the interpreter of his will, or the prophet, was to be applied to for the cure of them. And in this view, it is no wonder if the circumstances fall in very naturally with the history of Hezekiah, who was so remarkably restored by the prophet Isaiah. However, that there can be no allusion here intended to the recovery of Hezekiah, which was a single and extraordinary instance, seems plain; for Elihu tells us in the following verses, that this way of recovering from diseases was then common and usual; Job 33:29-30. Lo! all these things God worketh oftentimes with man, to bring back his soul from the pit, to be enlightened with the light of the living. Instead of oftentimes, the Hebrew indeed is three times, a certain number for an uncertain; and it is said to be God's usual way of dealing with the same person, to raise him once, twice, and thrice, perhaps, or oftener, from the bed of sickness. But, though we read of many extraordinary cures in the Bible, yet I think there is no one instance of the same person's having received this special favour above once. There is a passage in the 107th Psalm not very unlike to this of Job; and yet I suppose no one will think that it has any respect to the sickness and recovery of Hezekiah, especially if the psalm be David's, as seems not improbable. The whole of it is an admirable composition, not unworthy of the pen of the royal prophet: see Job 33:17-20 where the description, I think, suits Hezekiah's case nearly as well as the other: and yet that the Psalmist, whoever he was, could not have Hezekiah's case in his thoughts, seems plain; because, if he had, he would no doubt, for decency's sake, have avoided the first word in the description: Fools, because, &c. That he had this very passage of Job in his thoughts, seems highly probable; since he has borrowed from this same chapter of Job the 40th verse of the Psalm, word for word, as Bishop Hare observes upon the place.

REFLECTIONS.—1st, Elihu opens his discourse with an application to Job by name, whom his friends had never thus addressed. He begs a favourable hearing, and that he would weigh his arguments entire. They were the product of mature deliberation, and flowed from the sincerity of his soul: he hoped to speak clearly to his understanding, and convincingly to his conscience. Endued with a reasonable soul as a man, and renewed in the spirit of his mind as a gracious man, he might expect attention; and was ready to hear, in return, whatever Job could farther say for himself. He had desired one on the behalf of God, that he might plead with him: Lo! he is here; one in his own nature, fashioned from the same clay, whose terror would not scare him as if God himself appeared, nor his hand be heavy on him: he would bring no such railing accusation as his friends had done: he proposes to convince him by the weight of his arguments, not run him down by the violence of his words.

Note; (1.) We are bound to hear a discourse intire, before we form a judgment upon it. (2.) They who speak for God have need of deep and serious deliberation; and should be more solicitous to speak plain, so as to be understood, than fine, that they may be admired.

2nd, Job had boasted, chap. Job 31:36 how easily he would bear on his shoulders every charge that could be brought against him; but Elihu will convince him that the burden is heavier than he is aware.

1. He open his charge against Job for words spoken openly and publicly to the dishonour of God, and reflecting on his adorable perfections; and against such every hearer is ever bound to bear a public testimony.

[1.] He had said, I am clean without transgression, I am innocent, neither is there iniquity in me; this might be collected from chap. Job 10:6-7, Job 13:2-3, Job 27:5-6 or, perhaps, Job might in express words have asserted it, though not recorded in the controversy; not that he pleaded he was not a sinner, but he had too high an opinion of his own integrity, insisted upon it too much, and thereby drew unjust reflections on God, for afflicting a person so righteous as he conceived himself to be.

[2.] He had represented God as severe and cruel, seeking occasion to quarrel with him, and without cause treating him as an enemy—expressions highly irreverent, and deserving just censure. See chap. Job 13:24; Job 13:27, Job 14:16-17, Job 19:11.; for these things, therefore,

2. Elihu proposes to plead with Job. Behold, take notice of it as an important truth, in this thou art not just; however upright in general he allowed his conduct to have been, here it was indefensibly culpable. Therefore, I will answer thee, confute these bold assertions, and this on the clearest principles. (1.) That God is greater than man; and therefore it is both foolish and arrogant to find fault with him; why dost thou strive against him? whose wisdom, power, justice, and truth, are not only above comparison, but above our comprehension? Note; This one consideration should for ever silence every murmur against God's ways and providences. (2.) He is sovereign in his dispensations, for he giveth not account of any of his matters: Who shall question the eternal Majesty, and say to him what dost thou? or, as others interpret the words, he giveth not an account of all his matters; there are secrets of Providence which he reserves to himself, and into which it were presumption to pretend to pry.

3rdly. Though God is not obliged to give any account of his matters, yet he never deals with men so unreasonably as Job suggested; but if we attend to his notices, we may perceive his designs towards us. For God speaketh once, yea, twice repeats his admonitions, and in a variety of ways, by secret remonstrances with our consciences from his word and spirit, by his afflictive providences, and by his ministers; yet man perceiveth it not: negligent or perverse, he regards not the inward admonition, nor adverts to the chastening rod, nor hears the voice of the wise: or the words may be rendered, a second time he doth not revise it, the words yet man being not in the original: his counsels need not a second thought. All is planned with perfection of wisdom and justice, and therefore to be submitted to with implicit resignation.

1. He speaks to men in a dream, which, before there was any written word, was frequently the method that God took to convey the notices of his will. See Genesis 20:3; Genesis 31:24 in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed: Then, when the senses are locked up in repose, he openeth the ears of men, not of the body, but of the soul, and sealeth their instruction or chastisement; conveys admonitions to their conscience, and assures them of the certainty of his chastisements, if they take not warning: and when they awake the dream is not forgotten; but the lively traces of it remain, as wax bears the impression of the seal.

2. He hath designs of mercy in these notices that he gives. [1.] That he may withdraw man from his purpose, prevent him from the sin into which he was ready to rush, and work a divine change on his temper and disposition. [2.] And hide pride from man by restraining the proud from their purposes; or that he may humble and subdue the spirit of his believing people, too reluctant in their submission to his providential will. [3.] He keepeth back his soul from the pit, and his life from perishing by the sword, when he is on the brink of present and eternal ruin, he is warned, and, if he take the warning, is plucked as a brand from the burning. Note; (1.) Proud resistance against the secret admonitions of God, is wilful rebellion, and will end in reprobacy. (2.) It is an unspeakable mercy to be visited with notices of our danger, and to have a faithful monitor within. (3.) The soul which perishes, will only have itself to blame; for God can say, I would have gathered you, and ye would not.

4thly. Various ways hath God to speak to the souls of men by his word and providences.

1. He inflicts man with disease; pain universal as acute, seizes the body. The appetite is lost. Pining waste consumes him to a skeleton. Death appears in full view, and the grave opens to receive him. Note; (1.) How soon may the softest pillow cease to afford repose to the throbbing head! (2.) If we be able to relish our food, let us acknowledge the mercy, and not abuse it to luxury, lest God, as a just punishment, should bring us to loath even dainty meat. (3.) The strongest constitution is a feeble barrier against the wastes that disease will make. Let not the strong man glory in his strength.

2. When affliction is laid on the body, God sends instruction to the soul, if there be a messenger with him, a godly minister, or rather that divine Messenger sent from heaven, on purpose to teach men the way of salvation; an interpreter, able to expound the design of dark providences, and to open the Scriptures with clearness and conviction to the conscience; one among a thousand, as an able minister may justly be reckoned; or it peculiarly refers to the Great Prophet, the chief of ten thousand, to shew unto man his uprightness; either the uprightness of God in afflicting him, or the path of duty proper for his present condition, in order to the right improvement of the affliction; or the infinite merit of the great Messiah, the antetype of all the sacrifices, whom Job had already acknowledged as his Redeemer, and who, to the believer who lives by faith in him is the most solid support against all the fears of death, and the living fountain of comfort and safety. Note; (1.) Most people in sickness are much readier to send for the physician for their body, than the minister of God for their soul. (2.) The great endeavour of a wise interpreter is, to lead the afflicted to an humbling acknowledgement of the righteousness of God in their sufferings, and to point the troubled soul to the infinite merit of Jesus as its only hope against the condemnation of sin.

3. The gracious effects are set forth, which thereupon ensue. [1.] To the soul, pardon and redemption; Then he is gracious unto him, and saith, Deliver him from going down to the pit, the pit of death, and hell the wages of sin, for I have found a ransom, have accepted the offering of the Redeemer in the sinner's stead. [2.] To the body, the restoration of health and ease; his flesh shall be fresher than a child's, as if his life were again renewed; he shall return to the day of his youth; become healthy, vigorous, and strong. Note; (1.) There is a ransom paid and accepted for all who will be saved by grace, with which God declares himself well pleased and satisfied. (2.) When God's chastisements have answered their end, he is pleased often in mercy to remove them, and give health of body, as well as health of soul, to the believer.

4. The grateful returns that such a person makes for the mercies he has received are, [1.] Prayer and thanksgiving. He shall pray unto God for the continuance of his mercy and grace, and praise him for what he has experienced, and he will be favourable unto him; will hear and answer him; and he shall see his face with joy, God will lift up the light of his countenance, and fill the soul with divine consolations, for he will render unto man his righteousness, will deal with the person recovered according to the tenor of the covenant of grace, and accept of his person and of his works through the merit of the Redeemer. [2.] He will give glory to God, by humble confession of his sins. He looketh upon men, and will justify God's afflicting hand upon him, and will say, I have sinned, and perverted that which was right, have justly offended the eternal majesty, and it profited me not, I found no advantage or comfort in the way of evil; therefore I will return to him from whom I have so greatly departed. Note; (1.) Sin is not only rebellion against God, but an offence against sound reason, as tending to our eternal ruin. (2.) Every sinner will find the ways of iniquity utterly unprofitable; they neither bring him present peace, nor can secure for him the least support against a day of evil. [3.] He encourages others, by his own experience, to make their application to God, and expect the like mercy: He will deliver his soul from going into the pit, or, He hath delivered my soul from going down to the pit, hath saved from death and hell, and his life, or my life, shall see the light; present prosperity and comfort, and eternal blessedness and glory, await the faithful. (1.) We are bound, for other's good, as well as in gratitude to God, to speak of the things that he hath done for our souls. (2.) They who have tasted that the Lord is gracious, cannot but become advocates for him with others, to come and experience, with them, how good the Lord is, and how blessed the man who putteth his trust in him.

The 27th and 28th verses may also be interpreted of God's regard to other sinners in a like state of affliction, who on their humble confession are restored, and made to partake of his favour and regard.

5thly, Elihu, having shewn how God speaks to man, here sums up the great purpose of all these dispensations.

1. They are designed for man's good, to bring back his soul from the paths of sin and ignorance, and thereby to rescue him from the pit of eternal misery; to be enlightened with the light of the living, to partake of the present blessings of divine teaching and grace, in order to the better and more valuable possessions of the eternal inheritance among the saints in light. Note; (1.) Departure from God necessarily ends in eternal ruin, if we be not recovered. (2.) God leaves no man without admonition; if men perish, their ruin lies at their own door. (3.) If any sinner's soul be recovered from the paths of the destroyer, he will wholly ascribe it to the free and saving grace of God.

2. He concludes with a desire that job would mark well what he had said. He is ready to hear, if Job has aught to reply, and would take more pleasure in justifying than condemning him; but if he acknowledged the truth of what he had urged, he would proceed with his discourse, and doubted not but Job's attention to it would be repaid with wisdom and instruction. Note; (1.) A faithful friend never loves to find fault, and is happy to be undeceived, if he has been mistaken or misinformed. (2.) The wisest men are always the most willing to learn. Superficial attainments puff up, but solid wisdom humbles.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Coke, Thomas. "Commentary on Job 33:19". Thomas Coke Commentary on the Holy Bible. https://www.studylight.org/commentaries/tcc/job-33.html. 1801-1803.

Matthew Poole's English Annotations on the Holy Bible

With pain, or grief; with some painful and dangerous diseases, or bodily distempers, which is the second way whereby God instructs men and excites them to repentance; which also was Job’s case.

The multitude of his bones with strong pain; the pain pierceth his very bones, even all of them. Or, even the strong multitude of his bones, i.e. his bones, which are both many and strong. Or, according to another reading, the contention of his bones (i.e. the pain of his bones, whereby God contends with him) is strong. This also was Job’s case, Job 30:17.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Poole, Matthew, "Commentary on Job 33:19". Matthew Poole's English Annotations on the Holy Bible. https://www.studylight.org/commentaries/mpc/job-33.html. 1685.

Whedon's Commentary on the Bible

b. THE SECOND MODE OF DIVINE VISITATION IS BY GRIEVOUS, DANGEROUS DISEASE. Affliction is in itself the voice of God to the soul: its design being to accomplish purposes in respect to which the first mode of visitation is insufficient. Elihu thus meets the murmurs of Job over affliction in the abstract, and his own in particular; and assures him that his longing for God to answer is already met by the chastenings of disease, Job 33:19-22.

19.He is chastened — For the enlightened views of Eliphaz on the subject of afflictions, see Job 5:17-18. The difference between the two is, that Eliphaz fails to recognize their purifying and sanctifying influence on the heart. “He sees in them a fire that scorches and burns, not one that refines and clarifies, as the furnace refines silver.” — WORDSWORTH. Comp. 1 Peter 1:6; 1 Peter 4:19. The multitude of his bones — Rather as in the Kethib, and with a conflict in his bones continually. Justin (xxiii, 2) says of the last sickness of Agathocles, that “a pestilential humour spreading through all his nerves and joints, he was tormented, as it were, by an intestine war among all his members.” With the ancient Hebrew, health meant “soundness,” “peace;” and the same word, shalom, was used for all three. On the contrary, disease entailed a disharmony, conflict, and strife in the whole being, here represented by the bones, the framework of man.

 

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Whedon, Daniel. "Commentary on Job 33:19". "Whedon's Commentary on the Bible". https://www.studylight.org/commentaries/whe/job-33.html. 1874-1909.

George Haydock's Catholic Bible Commentary

Also. This is the second method of instruction. Eliu pretends that Job had thus been visited by God, and had not understood his meaning.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Haydock, George Leo. "Commentary on Job 33:19". "George Haydock's Catholic Bible Commentary". https://www.studylight.org/commentaries/hcc/job-33.html. 1859.

Mark Dunagan Commentary on the Bible

This is a vivid description of the pain and suffering that Job was experiencing, and Elihu says that God also speaks to men through such suffering. God can use pain to get a person"s attention and bring them closer to Him (Romans 5:3-5; Psalm 119:71; Hebrews 12:5ff). C.S. Lewis called pain, "God"s megaphone". Here is physical pain, felt inwardly to one"s very bones, that causes one to lose their appetite, even for favorite dishes, and which results in losing weight so that his bones protrude.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Dunagan, Mark. "Commentary on Job 33:19". "Mark Dunagan Commentaries on the Bible". https://www.studylight.org/commentaries/dun/job-33.html. 1999-2014.

Commentary Critical and Explanatory on the Whole Bible - Unabridged

He is chastened also with pain upon his bed, and the multitude of his bones with strong pain:

When man does not heed warnings of the night, he is chastened, etc. The new thought suggested by Elihu is that affliction is disciplinary (Job 36:10): for the good of the godly.

Multitude - so the Hebrew margin (Qeri') [ rowb (Hebrew #7379)]. Better, with the text (Kethibh), 'And with the perpetual (strong) contest [ riyb (Hebrew #7378)] of his bones;' the never-resting fever in his bones (Psalms 38:3, "Neither is there any rest in my bones because of my sin"). (Umbreit.)

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Job 33:19". "Commentary Critical and Explanatory on the Whole Bible - Unabridged". https://www.studylight.org/commentaries/jfu/job-33.html. 1871-8.

Ellicott's Commentary for English Readers

(19) He is chastened.—This is the second manner in which God speaks—first by dreams, &c., then by afflictions.

And the multitude of his bones with strong pain.—Or, reading it otherwise, we may render, And with continual strife in his bones—e.g., rheumatism and gout.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Ellicott, Charles John. "Commentary on Job 33:19". "Ellicott's Commentary for English Readers". https://www.studylight.org/commentaries/ebc/job-33.html. 1905.

Treasury of Scripture Knowledge

He is chastened also with pain upon his bed, and the multitude of his bones with strong pain:
chastened
5:17,18; Deuteronomy 8:5; Psalms 94:12; 119:67,71; Isaiah 27:9; 1 Corinthians 11:32; Revelation 3:19
pain
7:4; 20:11; 30:17; 2 Chronicles 16:10,12; Psalms 38:1-8; Isaiah 37:12,13
Reciprocal: 2 Kings 20:5 - I will heal;  Job 4:14 - all my bones;  Job 14:22 - his flesh;  Job 19:20 - bone;  Job 36:8 - if;  Psalm 6:2 - my;  Psalm 30:3 - brought;  Psalm 31:9 - my soul;  Psalm 35:10 - All;  Psalm 38:3 - soundness;  Psalm 103:4 - redeemeth;  Psalm 107:18 - abhorreth;  Isaiah 38:16 - GeneralMicah 6:13 - I make

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Torrey, R. A. "Commentary on Job 33:19". "The Treasury of Scripture Knowledge". https://www.studylight.org/commentaries/tsk/job-33.html.