Yea, his soul draweth near unto the grave - That is, he himself does, for the word soul is often used to denote self.

And his life to the destroyers - - לממתים lammitiym. literally, "to those causing death." The interpretation commonly given of this is, "the angels of death" who were supposed to come to close human life; compare 2 Samuel 24:16-17. But it probably refers to diseases and pangs as having power to terminate life, and being the cause of the close of life. The meaning is, that the afflicted man comes very near to those acute sufferings which terminate life, and which by personification are here represented as the authors of death.

His soul draweth near unto the grave - נפש nephesh, soul, is here taken for the immortal spirit, as it is distinguished from חיה chaiyah, the animal life. The former draws near to the pit, שחת shachath, corruption; perhaps he meant dissipation, considering it merely as the breath. The latter draws near לממתים lamemithim, to the dead; i.e., to those who are already buried. Mr. Good translates it the Destinies; and supposes the same is meant among the Hebrews by the Memithim, as among the Greeks by their Μοιραι; the Latins, by their Parcae; the Goths, by their Fatal Sisters; the Scandinavians, by their goddess Hela; and the Arabians, by Azrael, or the angel of death. I think, however, the signification given above is more natural.

Yea, his soul draweth near unto the grave,.... Not the soul, strictly and properly speaking, for that does not, nor is it laid in the grave at death, but returns to God that gave it; rather the body, for which it is sometimes put, and of which what is here said is true, see Psalm 16:10; or the person of the sick man, whose disease being so threatening, all hope is gone, and he is given up by his physicians and friends, and seemingly is at the grave's mouth, and that is ready for him, and he on the brink of that; which were the apprehensions Job had of himself, Job 17:1; see Psalm 88:3;

and his life to the destroyers; the destroying angels, as Aben Ezra, and so the Septuagint version: or destroying diseases, and so Mr. Broughton renders it, "to killing maladies"; or it may be to worms, which destroy the body in the grave, and which Job was sensible of would quickly be his case, Job 19:26; though some interpret it of those that kill, or of those that are dead, with whom they are laid that die; or of deaths corporeal and eternal, and the horrors and terrors of both, with which persons in such circumstances are sometimes distressed.

Yea, his soul draweth near unto the grave, and his life {l} to the destroyers.

(l) To them that will bury him.

33:22 The destroyers - The pangs of death, here called the destroyers, are just ready to seize him.

22. destroyers-angels of death commissioned by God to end man's life (2Sa 24:16; Ps 78:49). The death pains personified may, however, be meant; so "gnawers" (see on [534]Job 30:17).

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?