Job 33:20

KJV

So that his life abhorreth bread, and his soul dainty meat.

KJV (with Strong's)

So that his life {H2416} abhorreth {H2092} bread {H3899}, and his soul {H5315} dainty {H8378} meat {H3978}.

Complete Jewish Bible

so that he detests bread as well as richer food.

Berean Standard Bible

so that he detests his bread, and his soul loathes his favorite food.

American Standard Version

So that his life abhorreth bread, And his soul dainty food.

Commentary

### SUMMARY
Job 33:20 offers a stark and poignant depiction of an individual overwhelmed by severe affliction, where profound physical and spiritual distress leads to a complete loss of desire for food, encompassing both basic sustenance and appealing delicacies. This verse is situated within Elihu's discourse, which presents a nuanced theological perspective on suffering, not merely as punitive judgment, but as a divine instrument for instruction, correction, and ultimately, the preservation and spiritual restoration of a person.

### CONTEXT
* **Literary Context:** Job 33:20 is embedded within Elihu's first major speech, specifically in a section (Job 33:14-30) where he elaborates on God's multifaceted methods of communicating with humanity. Elihu, a younger and previously silent observer, interjects to offer what he believes is a more balanced and accurate understanding of God's ways than that presented by Job or his three friends. He contends that God speaks not only through dreams and visions but also powerfully through the discipline of suffering. Verses [Job 33:19-22](/job/33-19-22 "Job 33:19-22 - Description of Severe Affliction") graphically describe the physical deterioration of a severely ill person—bones aching, body wasting away, and, as highlighted in verse 20, a complete aversion to food. This profound physical breakdown is presented by Elihu as a means by which God warns, chastens, and draws an individual back from the brink of destruction, aiming for their repentance and spiritual healing.
* **Historical & Cultural Context:** In the ancient Near East, illness and disease were frequently attributed to divine displeasure or demonic influence. Health and prosperity were generally perceived as signs of divine favor, while suffering often indicated a breach in one's relationship with the divine. Food, particularly bread, was the foundational staple of life, symbolizing sustenance, provision, and overall well-being. To "abhor bread" or "dainty meat" would signify an extreme state of debilitation, far beyond a mere loss of appetite; it would indicate a profound physical and spiritual crisis. The patriarchal society of Job’s time would have understood such a condition as a dire predicament, potentially leading to death, and therefore a powerful sign of God's severe hand. This aversion to food underscores the total collapse of normal human function and desire, signaling a life brought to its very lowest ebb.
* **Key Themes:** This verse powerfully illustrates the **Physical Manifestations of Suffering**, showing how intense distress can lead to a complete rejection of even the most basic human needs. The profound loss of appetite signifies a deep state of debilitation and despair, where the body itself revolts against life-sustaining nourishment. Within Elihu's theological framework, this extreme physical breakdown is part of **Divine Discipline and Correction**. Unlike Job's friends, who primarily saw suffering as punishment for sin, Elihu posits that God uses affliction as a pedagogical tool, a means to humble, instruct, and prevent individuals from further sin, ultimately leading to their spiritual restoration (cf. [Job 33:23-26](/job/33-23-26 "Job 33:23-26 - God's Deliverance and Restoration")). This perspective aligns with the broader biblical theme of God's fatherly discipline, as seen in [Hebrews 12:6](/hebrews/12-6 "Hebrews 12:6 - God Disciplines Those He Loves"). The phrase "his life abhorreth bread, and his soul dainty meat" also emphasizes the **Loss of Earthly Desire**. When one is brought to such a critical state, earthly comforts and pleasures, symbolized by "dainty meat," lose all appeal, forcing a shift in focus from temporal satisfaction to a deeper, perhaps spiritual, yearning for deliverance.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Abhorreth (Hebrew, _zâham'_):** The verb זָהַם (_zâham_), Strong's H2092, is a primitive root meaning "to be rancid," and transitively, "to loathe" or "abhor." This term conveys more than just a lack of appetite; it implies a visceral repulsion or disgust. This highlights the extreme severity of the illness or distress, where the very thought or sight of food, even the most basic and necessary, evokes a strong negative reaction, indicating the body's complete rejection of sustenance.
* **Life (Hebrew, _chay'_):** The Hebrew word חַי (_chay_), Strong's H2416, derived from the root "to live," refers to being "alive" or "living." It can denote physical life, vitality, or even the living creature itself. In this context, "his life" (used in conjunction with "his soul" or _nephesh_) emphasizes the person's very being, their vital force, or their physical existence. The active rejection of food by "his life" underscores that the debilitation is so profound it impacts the fundamental drive for self-preservation.
* **Dainty (Hebrew, _taʼăvâh'_):** The Hebrew word תַּאֲוָה (_taʼăvâh_), Strong's H8378, signifies a "longing" or "desire," and by implication, a "delight" or "charm." When applied to food, as here with "dainty meat," it refers to choice, delicious, or highly desirable foods. The inclusion of this word highlights the totality of the aversion: not only is the sick person repulsed by common, necessary food ("bread"), but even the most enticing and pleasurable dishes hold no appeal. This emphasizes the depth of their physical and spiritual debilitation, where all earthly desires are extinguished.

#### Verse Breakdown
* **"So that his life abhorreth bread":** This clause vividly describes the physical manifestation of extreme suffering. The "life" (חַי, _chay_), representing the person's vital being and physical existence, is so overwhelmed by distress that it actively rejects bread, the most fundamental and universal symbol of sustenance. This is not merely a loss of appetite but a deep-seated, visceral revulsion, indicating a body and spirit pushed to their absolute limits, where the very will to live, as expressed through the desire for nourishment, is extinguished.
* **"and his soul dainty meat":** This second clause functions in **synonymous parallelism** with the first, intensifying the message. "His soul" (נֶפֶשׁ, _nephesh_, Strong's H5315), here further emphasizes the inner being, the seat of desires and appetites. The rejection of "dainty meat"—luxurious, desirable food (תַּאֲוָה, _taʼăvâh_, Strong's H8378, combined with מַאֲכָל, _maʼăkâl_, Strong's H3978 for "meat")—underscores the completeness of the aversion. It highlights that no food, regardless of its appeal or quality, can tempt the afflicted individual. This reinforces the idea that the suffering is so profound it transcends mere physical discomfort, impacting the very core of one's being and extinguishing all earthly pleasures.

#### Literary Devices
Job 33:20 employs several powerful literary devices to convey the depth of suffering. **Parallelism** is prominently featured, with "his life abhorreth bread" paralleling "and his soul dainty meat." This synonymous parallelism not only reiterates the central idea but also intensifies it by moving from basic sustenance to desirable delicacies, emphasizing the absolute and comprehensive nature of the aversion. The verse also uses vivid **Imagery**, painting a stark picture of physical and psychological distress. The image of a person so ill that they "abhor" food evokes a strong sense of pity and understanding of their profound debilitation. Furthermore, **Metonymy** is present where "life" and "soul" stand in for the entire person, emphasizing that the aversion is not just a physical symptom but a total, existential rejection of nourishment, reflecting the complete breakdown of their well-being.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 33:20, within Elihu's discourse, offers a profound theological insight into the nature of suffering. It challenges the simplistic notion that all affliction is solely punitive, instead proposing that God can use even the most extreme physical and emotional distress as a means of communication, instruction, and purification. This verse underscores the fragility of human life and the profound impact of suffering, which can strip away all earthly desires and comforts, forcing an individual to confront their mortality and their ultimate dependence on God. It suggests that such a severe state, where even basic sustenance is abhorred, can be a divinely orchestrated crucible designed to humble, refine, and bring a person to repentance, ultimately leading to spiritual restoration and a deeper relationship with the Creator. This perspective highlights God's sovereignty over all circumstances, even the most painful, and His ultimate purpose to draw humanity closer to Himself.

* [Psalm 107:18](/psalms/107-18 "Psalm 107:18 - Afflicted Souls Abhorring Food")
* [Hebrews 12:5-6](/hebrews/12-5-6 "Hebrews 12:5-6 - God's Discipline for His Children")
* [Lamentations 3:32-33](/lamentations/3-32-33 "Lamentations 3:32-33 - God's Compassion in Affliction")

### REFLECTION AND APPLICATION
Job 33:20 serves as a powerful reminder of the profound vulnerability of human existence and the overwhelming nature of severe affliction. It compels us to cultivate deep empathy for those who are so distressed that their most fundamental desires for life are extinguished. From Elihu's unique perspective, this verse also presents a challenging, yet potentially redemptive, truth: sometimes, the most extreme forms of suffering are not merely random misfortunes or divine punishments, but rather purposeful instruments in the hand of a sovereign God. They can be designed to humble us, strip away our reliance on earthly comforts and self-sufficiency, and redirect our focus towards eternal realities and a deeper dependence on Him. This verse invites us to consider that even in our deepest pain, God's hand might be at work, aiming for our ultimate good and spiritual growth, leading us towards a profound restoration that transcends mere physical healing. It prompts us to ask not just "Why me?" but "What is God teaching me through this?"

#### Questions for Reflection
* **How does this verse challenge my assumptions about the nature and purpose of suffering in my own life or the lives of others?**
* **In what ways might extreme physical or emotional distress, like that described in Job 33:20, serve a deeper spiritual purpose in drawing an individual closer to God?**
* **What "bread" or "dainty meat"—be it comforts, desires, or earthly pursuits—might I need to "abhor" or detach from in order to gain a clearer spiritual perspective or deepen my reliance on God?**
* **How can I cultivate greater empathy and practical support for those who are experiencing such profound physical or spiritual debilitation that they have lost the will for basic sustenance or joy?**

### FAQ
**How does Elihu's view of suffering, as expressed in Job 33:20, differ from Job's friends?**

Answer: Elihu's view, exemplified by [Job 33:20](/job/33-20 "Job 33:20 - Aversion to Food in Suffering"), significantly diverges from the traditional retribution theology espoused by Job's three friends (Eliphaz, Bildad, and Zophar). The friends rigidly held that suffering is always a direct consequence of sin, implying that Job's immense suffering must be due to some unconfessed wickedness on his part. Elihu, while not denying sin as a cause, expands the purpose of suffering. He argues that God uses suffering not merely as punishment, but as a form of divine discipline, instruction, and warning. For Elihu, the extreme physical debilitation described in this verse is a severe but ultimately benevolent act of God designed to prevent a person from further sin, to humble them, and to bring them to repentance, thereby saving them from a path leading to destruction. It is a pedagogical tool intended for refinement and spiritual growth, aiming for restoration rather than just retribution, as further elaborated in [Job 33:23-26](/job/33-23-26 "Job 33:23-26 - God's Deliverance and Restoration").

**Is all suffering a result of divine discipline, according to Elihu's perspective?**

Answer: While Elihu emphasizes suffering as a form of divine discipline and instruction, it's important to understand that he presents this as *one* significant purpose of suffering, not necessarily the *only* one. He focuses on suffering as a means of communication and correction, a way God speaks to humanity when other methods fail ([Job 33:14-18](/job/33-14-18 "Job 33:14-18 - God Speaks Through Dreams and Affliction")). So, for Elihu, the extreme physical aversion to food in [Job 33:20](/job/33-20 "Job 33:20 - The Physical Toll of Suffering") is a sign that God is actively working to bring about repentance and salvation for the afflicted individual. However, the broader biblical narrative, especially the book of Job itself, suggests that suffering can also occur for reasons beyond an individual's sin or discipline, such as testing faith (Job's initial trial), the consequences of living in a fallen world, or for God's glory. Elihu's contribution is to highlight the often-overlooked *redemptive* and *instructive* aspects of suffering within the divine economy.

### CHRIST-CENTERED FULFILLMENT
Job 33:20, depicting the utter desolation of a life that "abhorreth bread, and his soul dainty meat," finds its profound Christ-centered fulfillment not in Jesus experiencing such an aversion to food, but in His ultimate identification with human suffering and His transformation of its meaning. While the verse describes a person brought to the brink by God's disciplinary hand, Jesus, the perfect Son, willingly embraced the depths of human suffering, not for His own sin, but for ours. He became the ultimate "suffering servant" ([Isaiah 53:3](/isaiah/53-3 "Isaiah 53:3 - Jesus, a Man of Sorrows")), acquainted with grief and stripped of all earthly comforts, even crying out in spiritual agony on the cross, "My God, my God, why have you forsaken me?" ([Matthew 27:46](/matthew/27-46 "Matthew 27:46 - Jesus' Cry of Dereliction")). Furthermore, Jesus declares Himself to be the "Bread of Life" ([John 6:35](/john/6-35 "John 6:35 - Jesus, the Bread of Life")), the true sustenance for the soul that perishes without Him. The physical abhorrence of bread in Job 33:20 points to a spiritual hunger that only Christ can satisfy. When humanity, in its sin and brokenness, "abhorreth" the true spiritual nourishment God offers, Jesus becomes the ultimate "dainty meat"—the most desirable and precious provision, offered freely to satisfy the deepest longings of the soul. He tasted death for all ([Hebrews 2:9](/hebrews/2-9 "Hebrews 2:9 - Jesus Tasted Death for Everyone")), enduring the ultimate separation from God so that those who are spiritually perishing might find life and never hunger or thirst again ([John 6:35](/john/6-35 "John 6:35 - Jesus, the Bread of Life")). In Him, suffering is not merely disciplinary but redemptive, leading to ultimate healing and the promise of a future where God will wipe away every tear and there will be no more pain or death ([Revelation 21:4](/revelation/21-4 "Revelation 21:4 - No More Tears or Pain")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 107:17

¶ Fools because of their transgression, and because of their iniquities, are afflicted.

Psalms 107:18

Their soul abhorreth all manner of meat; and they draw near unto the gates of death.

Jeremiah 3:19

But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of nations? and I said, Thou shalt call me, My father; and shalt not turn away from me.

Amos 5:11

Forasmuch therefore as your treading [is] upon the poor, and ye take from him burdens of wheat: ye have built houses of hewn stone, but ye shall not dwell in them; ye have planted pleasant vineyards, but ye shall not drink wine of them.

Genesis 3:6

¶ And when the woman saw that the tree [was] good for food, and that it [was] pleasant to the eyes, and a tree to be desired to make [one] wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.

Job 3:24

For my sighing cometh before I eat, and my roarings are poured out like the waters.