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 It will have accomplished its object, and may be withdrawn. Hence, they who pray that their afflictions may be withdrawn, should first pray that they may accomplish on their own hearts the effect which God designs, producing in them penitence, deadness to the world, and humiliation, and then that his hand may be withdrawn.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.

His flesh shall be fresher than a child's - He shall be born a new creature.
He shall return to the days of his youth - He shall be born again, and become a child of God, through faith in Christ Jesus.

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.

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.

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 (1-Peter 1:11-12).
his flesh shall be fresher than a child's--so Naaman, 2-Kings 5:14, spiritually, John 3:3-7.

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, Jeremiah. 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 = פּרשׂ) with a sibilant termination from רטף = 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 Psalm 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 = 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. Jeremiah.), 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,
(Note: In Arabic swy (sawa) is the most general expression for "to be worth, to cost," usually with the acc. of price, but also with li, e.g., in the proverb hal ka‛ke mâ tiswe li-hal da‛ke, this (wretched) bite of bread (of subsistence) is not worth this (excessive) pressure after it. Accordingly ולא שׁוה לי would signify: it (what I suffered) came not equal to me (did not balance me), which at any rate is equivalent to "it did not cost my life" (Wetzst.), but would be indistinctly expressed.)
i.e., it has not been recompensed to me according to my deserts, favour instead of right is come upon me. שׁוה (Arab. sawâ) is intended neutrally, not so that God would be the subj. (lxx καὶ οὐκ ἄξια ἤτασέ με ὧν ἥμαρτον). Now follows, Job 33:28, the positive expression of the favour experienced. The phrase עבר בשׁחת, after the analogy of עבר בשׁלח above, and also חיּה for חיּים, are characteristic of the Elihu section. Beautiful is the close of this psalm in nuce: "and my life refreshes itself (ראה בּ as Job 20:17 and freq.) in the light," viz., in the light of the divine countenance, which has again risen upon me, i.e., in the gracious presence of God, which I am again become fully conscious of.