Verse-by-Verse Bible Commentary
Job 1:4

Clarke's Commentary

Verse Job 1:4. Feasted in their houses, every one his day — It is likely that a birthday festival is here intended. When the birthday of one arrived, he invited his brothers and sisters to feast with him; and each observed the same custom.

Bridgeway Bible Commentary

1:1-2:13 SATAN TESTS JOB

From prosperity to ruin (1:1-22)

A popular belief in ancient times was that prosperity and well-being were proofs of godliness, but poverty and suffering were proofs of ungodliness. They were signs that God was either rewarding or punishing a person, according to whether that person’s life was good or bad. The book of Job contradicts this belief. Yet the prosperous and contented Job was indeed a godly person who was blameless in all that he did. He was concerned also for purity in the lives of all his children (1:1-5).
Meanwhile in heaven, God’s court of angelic beings had assembled before him. Among them was one, Satan, whose chief concern was to move around the world looking for human failings (6-7). (In Hebrew satan was a common word that meant ‘adversary’ or ‘opponent’.) Satan made the accusation to God that Job’s faith was not sincere. If Job suddenly lost his family and possessions, argued Satan, his apparent devotion to God would soon disappear (8-11). God allowed Satan to test Job by removing anything that belonged to him, but he was not to harm Job’s body (12).

In a series of calamities, Job lost first his working animals (13-15), then his sheep and shepherds (16), then his camels (17), and finally all his children (18-19). In spite of his overwhelming distress, Job’s devotion to God did not alter (20-22).

Coffman's Commentaries on the Bible

THE GREAT PROSPERITY OF JOB

“And there were born to him seven sons and three daughters. His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she-asses, and a very great household; so that this man was the greatest of all the children of the east. And his sons went and held a feast in the house of each one upon his day; and they went and called for their three sisters to eat and to drink with them. And it was so that when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and renounced God in their hearts. Thus did Job continually.”

“Each one upon his day” It is not known if this means each one upon his birthday, or if it means that they took turn-about in hosting the feasts according to some other assignment of the days.

“Job… offered burnt offerings” The revelation of this verse is extensive. (1) It places the scene in the patriarchal age before the giving of the Law, during which the patriarch was the priest for his family. (2) Job recognized that the seat of human sin is in the heart, as Jesus said (Matthew 15:19). (3) It shows that Job recognized that, “Without the shedding of blood, there is no remission of sins” (Hebrews 9:22), and (4) that, “Job was mindful of God upon good days as well as evil, and that he faithfully discharged his duty as God’s priest within his family.”Ibid.

Barnes' Notes on the Whole Bible

And his sons went and feasted in their houses - Dr. Good renders this, “and his sons went to hold a banquet house.” Tindal renders it, “made bankertea.” The Hebrew means, they went and made a “house-feast;” and the idea is, that they gave an entertainment in their dwellings, in the ordinary way in which such entertainments were made. The word used here (משׁתה mı̂shteh) is derived from שׁתה shâthâh, “to drink;” and then to drink together, to banquet. Schultens supposes that this was merely designed to keep up the proper familiarity between the different branches of the family, and not for purposes of revelry and dissipation; and this seems to accord with the view of Job. He, though a pious man, was not opposed to it, but he apprehended merely that they might have sinned in their hearts, Job 1:5. He knew the danger, and hence, he was more assiduous in imploring for them the divine guardianship.

Every one his day - In his proper turn, or when his day came round. Perhaps it refers only to their birthdays; see Job 3:1, where the word “day” is used to denote a birthday. In early times the birthday was observed with great solemnity and rejoicing. Perhaps in this statement the author of the Book of Job means to intimate that his family lived in entire harmony, and to give a picture of his domestic happiness strongly contrasted with the calamities which came upon his household. It was a great aggravation of his sufferings that a family thus peaceful and harmonious was wholly broken up. - The Chaldee adds, “until seven days were completed,” supposing that each one of these feasts lasted seven days, a supposition by no means improbable, if the families were in any considerable degree remote from each other.

And sent and called for their three sisters - This also may be regarded as a circumstance showing that these occasions were not designed for revelry. Young men, when they congregate for dissipation, do not usually invite their “sisters” to be with them; nor do they usually desire the presence of virtuous females at all. The probability, therefore, is, that this was designed as affectionate and friendly family conversation. In itself there was nothing wrong in it, nor was there necessarily any danger; yet Job felt it “possible” that they might have erred and forgotten God, and hence, he was engaged in more intense and ardent devotion on their account; Job 1:5.

Smith's Bible Commentary

Shall we turn now to the book of Job, chapter 1.

As we come to the book of Job, we actually enter into a new section of the Old Testament. As you know, the Old Testament is divided into different divisions. The first five books comprising what is often called the Pentateuch, the books of the law. The next several books are historic as they deal with the history of the nation of Israel from the time that they have come out of Egypt and they begin as a nation in the land. And it covers that period of history while they are in the land of Israel through the Babylonian captivity and through the repatriation and the regathering again to Israel. And the books of history take us up to about 400 B.C.

Now we are entering into a third part of the Old Testament, the books that are known as the books of poetry. And these include Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon. And they are Hebrew poetry. And in Hebrew poetry, it is unlike our English poetry in that Hebrew poetry does not rhyme words, but actually gives sort of parallel thoughts or contrasting thoughts. And their sense of literature and poetry is found not in the rhyming of a word or not in a meter, but in the thoughts themselves. The paralleling thoughts are the rhyming thoughts. The words don't necessarily rhyme, but there is a rhyme or parallelism within the thoughts or a contrast: the way of the righteous and the way of the wicked. For the righteous shall flourish, but the wicked shall be cut off. The righteous, the wicked. And so you have the contrast between the thoughts, or you have the parallel thoughts where they are building: the way of the Lord is right; the way of the Lord is true; the way of the Lord is just. And so you are giving parallel thought concepts.

So Job is the first of the books of poetry. It has been considered perhaps older than the book of Genesis. Though Genesis, of course, deals with history that predates Job, yet there is a Jobab mentioned in Genesis that is very possibly the Job of this book who lived contemporarily with Abraham. So it is possible that Job dates back as far as does Abraham, just a couple of generations away from Noah and the flood. Thus, in the book of Job, which is one of the oldest books of man's literature, the expression of the thoughts of some of the earliest men, once writing was developed and thoughts could be recorded. We find that men from the beginning have been pretty much the same. Though our cultures have changed and times have changed from Job, yet basically the same things that were a problem to Job are the same things that become a problem to us. The same needs that Job expressed are the same needs that still exists in man today.

In Job we have the picture of a man who was reduced perhaps more than any other man has ever been reduced, to just the bare essence of existence. With Job it's just raw existence. Everything that we think as necessary for life, everything that we consider to be important for our lives was stripped away from Job. His possessions, his family, his friends, his health, lost everything. He even lost the consciousness of the sense of his own worth as he began to curse the day that he was born and cry out for death.

Now, when you have lost everything, then is when is exposed the deepest longings and quest of man. You see, you're not worried about, "Where shall we go to eat after church tonight?" And this doesn't become a real major issue, a point of argument and debate. Or, "What are we going to do tomorrow on the holiday?" You see, we crowd and fill our minds with a lot of things that really aren't essential to life, because we have friends and we have many interests. And these things can become very important to us. And unfortunately, people can spend their whole lives in things that really don't matter. A whole life can be wasted in non-essentials. It isn't, "What shall we eat?" or, "Shall we eat or not?" or, "Can we eat or not?" but it becomes then the argument is, "What is the choice of what we are going to eat?" "Well, I have a taste for Mexican food." "Well, I have a taste for Italian food." "Well, I want Mexican food. I want the chips with the sauce." "Well, I want lasagna." And you call the attorney to get a divorce. Oh, how tragic that man can spend his life majoring in minors and never, never come to the real issues of life.

Now with Job, man, it was just existence. Everything was stripped away. Now just the raw person. What are the things that are expressed? What are the cries? What are the needs? They are the basic needs of man and the basic needs of life that are expressed at this point. And thus, Job becomes a very interesting book to us as we listen to the cries of Job as they deal with the deepest issues of life.

The story of Job is an interesting story, and it is one that surely does confirm what God has declared in Isaiah and Job expressed himself, and that is that the ways of God are beyond our finding out. God said through Isaiah the prophet, "My ways are not your ways, saith the Lord, My ways are beyond your finding out" ( Isaiah 55:8 ). I do not pretend to understand everything about God. In fact, I must confess that I understand very little about God. That's why I worship Him. If I could understand Him completely then He would be on my level and what would I have to worship? But because He is so much greater, vaster in wisdom and understanding and knowledge than I am, I stand in awe and reverence and I worship Him.

Now, He doesn't always do things my way. Nor does He always stop to explain to me why He did it His way. Though I sometimes demand that He does. He doesn't always even pay attention to my demands. He just seems to go ahead and do what He wants to anyhow, in spite of my objections. But I appreciate that, because I have found a long time ago that I don't know very much. I fit in the category of which Shakespeare wrote when he said, "Man, poor man, so ignorant in that which he knows best." And I find I'm so ignorant in the things I know best. And thus, I am glad to submit my life, my will to God and to His wisdom. And I am thankful that I can pray, "Lord, I don't understand what You're doing. I don't like what You're doing, but I know that what You're doing is best so just keep doing it. Not my will, Your will, Lord, be done."

The beginning of Job. It tells us a little background of him.

Job lived in the land of Uz ( Job 1:1 );

Wherever that is. But then concerning him, it said he was,

a perfect [man] and upright, and one that feared God [or reverenced God], and hated evil ( Job 1:1 ).

Job was a good man. Loving, reverencing God, hating evil.

Now he had seven sons and three daughters. Plus seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of the east ( Job 1:2-3 ).

A good man. A wealthy man. A man who loved God and hated evil.

And his sons ( Job 1:4 )

Seem to be partiers. So in his concern for his sons, daily he would offer sacrifices for them and say, "Lord, forgive them if in their partying they say something that is contrary or against Thee, Lord, grant them forgiveness." And he was constantly praying for his children. The background of the man.

Now we turn from this man and now we are ushered into the heavenly scenes. We are now at the throne of God and the angels are coming and presenting themselves to God. And along with the angels, here comes Satan. Now, even after Satan's fall, it seems that he had access, and thus have access to the throne of God. Why does God allow him access there? I told you I don't know everything about God and I don't know. It's a question in my mind. The Bible says he's the accuser of the brethren and he accuses them before God day and night. Now we find him in that position right here. He is accusing Job after God brings up the subject of Job. But first of all, when Satan comes in to present himself before God, God says, "Oh, where have you been?" He says, "I've been cruising around the world. Going to and fro throughout it, walking up and down." God said, "Oh?"

Have you considered my servant Job ( Job 1:8 ),

God's doing a little bragging now. He's got one down there who really loves Him. He's a perfect man. He hates evil. Praying for his children.

The word considered is the word that I'm interested in, though, because it is actually a military term. It is the term that is used of a general who is studying a city before he attacks it in order that he might develop his strategy whereby he can destroy the city. So he's watching when they open the gates, the method of which they open the gates. How do the people come out? What gates are the most easily attacked? And he's developing his whole strategy in order that he might attack and destroy the city. That's the Hebrew word, the background of the word. It's a military term. "Have you been studying Job? Seeking to develop the strategy whereby you might destroy him? Have you considered my servant Job?"

Now God's witness of Job, perfect man and upright. He loves Me; he hates evil. And Satan frighteningly declares, "Yes, I have seen that fellow. I've studied him." And not only had Satan been studying Job, but he had developed a whole philosophy concerning Job. He said, "Job has been blessed of You. Look, he's the wealthiest man in the east. He has everything anybody could ever desire or want. Job is just serving You because You've blessed him so much. Who wouldn't serve You if You blessed them like that? And You've put a hedge around him and I can't get to him." This interests me, the hedge that God puts around His children. "He shall give His angels charge over thee, to keep thee in all thy ways. To bear thee up, lest at any time you dash your foot against a stone" ( Psalms 91:11-12 ). And God has a hedge around us. Satan is complaining about that hedge. "Let me get at it. Let me at it. Let me take away his wealth and he's going to curse you to your face. Job only serves You because it pays such big dividends." So God said to Satan, "All right, I will let you at him. Only don't touch him. You can touch his possessions; don't touch him."

So it came to pass in a certain day while his children were feasting and drinking in his oldest son's house: there came a messenger to Job, and he said, Your oxen were plowing, and the asses were feeding beside them: and the Sabaeans fell upon them, and took them away; and they killed all of your servants; and I'm the only one that is left and I have come to tell you. And before he could finish his message of despair, a second servant came, and he said, The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and it has consumed them; and I only am escaped alone to tell thee. And while he was still talking, there came another, and said, The Chaldeans made out three bands, they fell upon your camels, and have carried them away, and they've killed all of your servants with the edge of the sword; and I'm the only one that has escaped and I've come to tell you. While he was yet speaking, another came and said, Your sons and daughters while they were having this big banquet, a wind came out to the east, and it blew down the house, and they were all of them crushed to death; and their servants with them ( Job 1:13-18 ).

Wipe out. In a moment's time your wealth, your possessions, and even all of your children are taken away. What do you do? Job fell on his face there in the dirt and he blessed God.

He said, Naked I came from my mother's womb, naked I'm going to return: the LORD has given, the LORD has taken away; blessed be the name of the LORD. In all of these things Job did not curse God, neither did he charge God foolishly ( Job 1:21-22 ).

I would like to say that I have heard many people charge God foolishly. Maybe they didn't curse God, but they've made foolish charges against God. I've heard people say, "I don't think God cares about me at all. I don't think God loves me." Those are foolish charges against God. Sometimes because of our circumstances we are prone to make foolish charges against God. But Job didn't do that. He passed test one.

"

Dr. Constable's Expository Notes

A. Job’s Character 1:1-5

Uz (Job 1:1) was probably southeast of the Dead Sea (cf. Job 1:3; Job 1:14; Job 1:19; Job 42:12). [Note: See Zondervan Pictorial Encyclopedia of the Bible, s.v. "Uz," by G. Frederick Owen.] Some scholars place it in Bashan south of Damascus, but the writer of Lamentations (probably Jeremiah) associated the land of Uz with Edom (Lamentations 4:21). References to customs, geography, and natural history elsewhere in the book support this general location (cf. Jeremiah 25:20). All possible locations are outside Palestine, suggesting that the message of this book is universal and not related exclusively to the Israelites. [Note: Charles W. Carter, "The Book of Job," in Wesleyan Bible Commentary, 2:14.] Another indication of the same thing is that the writer did not identify when Job lived.

Job was no ordinary man. He was not even an ordinary good man (cf. Job 1:8; Job 2:3). He was an exceptionally admirable person because of his character and conduct (Job 1:1). "Blameless" (Heb. tam) means complete. The word usually describes integrity and spiritual maturity. When Job sinned, he dealt with his sin appropriately, an evidence of his blamelessness. Job was not sinless (cf. Job 13:26; Job 14:16-17). "Upright" (Heb. yasar) refers to behavior that is in harmony with God’s ways.

"He is not Everyman; he is unique." [Note: Andersen, p. 79.]

"The fear of the Lord, which is the beginning of wisdom, was the hallmark of Job." [Note: Kline, p. 461.]

Job was wealthy as well as godly (Job 1:2-3). Evidently there were several other great (wealthy) men in that part of the world in his day, but Job surpassed them all.

". . . the meaning is apparently that the seven brothers took it in turn to entertain on the seven days of every week, so that every day was a feast day. This is more natural than the view that the reference is to birthdays, when there would be seven feasts a year. This is all part of the artistry of the story, to build up the picture of the ideal happiness of Job and his family." [Note: Rowley, p. 29.]

Job demonstrated the proper spiritual concern for his own family members, as well as interest in their physical and social welfare (Job 1:3-4). Evidently he offered sacrifices each week for his children in case they had committed sins in their merriment. The phrase "rising up early in the morning" (Job 1:5) is a common Hebrew idiom for conscientious activity (cf. Genesis 22:3; et al.); it does not necessarily limit the time of Job’s sacrifice. [Note: Andersen, p. 81.]

"The author uses the numbers three, seven, and ten, all symbolic of completeness, to demonstrate that Job’s wealth was staggering." [Note: Hartley, p. 68.]

Job’s character is important because this book reveals that the basis of the relationship between God and people is essentially God’s sovereign grace and our response of trust and obedience. The basic problem the Book of Job sets forth seems to be the relationship between God and man. [Note: Gregory W. Parsons, "The Structure and Purpose of the Book of Job," Bibliotheca Sacra 138:550 (April-June 1981):143. See also Henry L. Rowold, "The Theology of Creation in the Yahweh Speeches as a Solution to the Problem Posed by the Book of Job," pp. 11, 19; John W. Wevers, The Way of the Righteous, p. 75; Robert W. E. Forrest, "The Creation Motif in the Book of Job," p. 20; Edwin M. Good, Irony in the Old Testament, pp. 197-98; Roy B. Zuck, Job, p. 189; and Alfred von Rohr Sauer, "Salvation by Grace: The Heart of Job’s Theology," Concordia Theological Monthly 37 (May 1966):259-70.]

"The book of Job deals essentially with man’s relationship with God, centering on two questions. The first question is, Why does man worship God? . . .

"The second question is, How will man react to God when God seems unconcerned about his problems?" [Note: Roy B. Zuck, "A Theology of the Wisdom Books and the Song of Songs," in A Biblical Theology of the Old Testament, p. 219.]

God chose to test an extremely righteous man so all of us could see that it was not Job’s personal goodness that formed the basis for his relationship with God. If Job suffered, being righteous, righteousness must not preclude suffering or guarantee God’s protection. [Note: See Larry J. Waters, "Reflections on Suffering from the Book of Job," Bibliotheca Sacra 154:616 (October-December 1997):436-51.]

Job was righteous in God’s estimate as well as in the eyes of his fellowmen (Job 1:1; Job 1:8). Evidently he was a believer in Yahweh. He had apparently heard about Yahweh and placed his trust in Him, as did other Old Testament saints similar to him (e.g., Adam, Noah, Abraham, Melchizedek, et al.). The fact that Job confessed to being self-righteous (Job 42:5-6) does not preclude his having a proper standing with God by faith. Many believers become self-righteous in their thinking.

Gill's Exposition of the Whole Bible

And his sons went and feasted in their houses, everyone his day,.... It appears by this that Job's sons were grown up to men's estate, that they were from him, and were for themselves, and carried on a separate business on their own accounts, and had houses of their own, and, perhaps, were married; and being at some distance from each other, they met by appointment at certain times in their own houses, and had friendly and family entertainments in turn; for such were their feasts, not designed for intemperance, luxury, and wantonness, for then they would not have been encouraged, nor even connived at, by Job; but to cherish love and affection, and maintain harmony and unity among themselves, which must be very pleasing to their parent; for a pleasant thing it is for any, and especially for parents, to behold brethren dwelling together in unity, Psalms 133:1, besides, these feasts were kept, not in public houses, much less in houses of ill fame, but in their own houses, among themselves, at certain seasons, which they took in turn; and these were either at their time of sheep shearing, which was a time of feasting, 1 Samuel 25:2, or at the weaning of a child, Genesis 21:8, or rather on each of their birthdays, which in those early times were observed, especially those of persons of figure, Genesis 40:20, and the rather, as Job's birthday is called his day, as here, Job 3:1,

and sent and called for their three sisters to eat and to drink with them; not to make a feast in their turn, but to partake of their entertainment; which, as is commonly observed, showed humanity, kindness, tenderness, and affection in them to their sisters, to invite them to take part with them in their innocent and social recreations, and modesty in their sisters not to thrust themselves into their company, or go without an invitation; these very probably were with Job, and went to the feasts with his leave, being very likely unmarried, or otherwise their husbands would have been invited also.

Henry's Complete Commentary on the Bible

      4 And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them.   5 And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually.

      We have here a further account of Job's prosperity and his piety.

      I. His great comfort in his children is taken notice of as an instance of his prosperity; for our temporal comforts are borrowed, depend upon others, and are as those about us are. Job himself mentions it as one of the greatest joys of his prosperous estate that his children were about him,Job 29:5; Job 29:5. They kept a circular feast at some certain times (Job 1:4; Job 1:4); they went and feasted in their houses. It was a comfort to this good man, 1. To see his children grown up and settled in the world. All his sons were in houses of their own, probably married, and to each of them he had given a competent portion to set up with. Those that had been olive-plants round his table were removed to tables of their own. 2. To see them thrive in their affairs, and able to feast one another, as well as to feed themselves. Good parents desire, promote, and rejoice in, their children's wealth and prosperity as their own. 3. To see them in health, no sickness in their houses, for that would have spoiled their feasting and turned it into mourning. 4. Especially to see them live in love, and unity, and mutual good affection, no jars or quarrels among them, no strangeness, no shyness one of another, no strait-handedness, but, though every one knew his own, they lived with as much freedom as if they had had all in common. It is comfortable to the hearts of parents, and comely in the eyes of all, to see brethren thus knit together. Behold, how good and how pleasant it is!Psalms 133:1. 5. It added to his comfort to see the brothers so kind to their sisters, that they sent for them to feast with them; for they were so modest that they would not have gone if they had not been sent for. Those brothers that slight their sisters, care not for their company, and have no concern for their comfort, are ill-bred, ill-natured, and very unlike Job's sons. It seems their feast was so sober and decent that their sisters were good company for them at it. 6. They feasted in their own houses, not in public houses, where they would be more exposed to temptations, and which were not so creditable. We do not find that Job himself feasted with them. Doubtless they invited him, and he would have been the most welcome guest at any of their tables; nor was it from any sourness or moroseness of temper, or for want of natural affection, that he kept away, but he was old and dead to these things, like Barzillai (2 Samuel 19:35), and considered that the young people would be more free and pleasant if there were none but themselves. Yet he would not restrain his children from that diversion which he denied himself. Young people may be allowed a youthful liberty, provided they flee youthful lusts.

      II. His great care about his children is taken notice of as an instance of his piety: for that we are really which we are relatively. Those that are good will be good to their children, and especially do what they can for the good of their souls. Observe (Job 1:5; Job 1:5) Job's pious concern for the spiritual welfare of his children,

      1. He was jealous over them with a godly jealousy; and so we ought to be over ourselves and those that are dearest to us, as far as is necessary to our care and endeavour for their good. Job had given his children a good education, had comfort in them and good hope concerning them; and yet he said, "It may be, my sons have sinned in the days of their feasting more than at other times, have been too merry, have taken too great a liberty in eating and drinking, and have cursed God in their hearts," that is, "have entertained atheistical or profane thoughts in their minds, unworthy notions of God and his providence, and the exercises of religion." When they were full they were ready to deny God, and to say, Who is the Lord? (Proverbs 30:9), ready to forget God and to say, The power of our hand has gotten us this wealth,Deuteronomy 8:12-17, c. Nothing alienates the mind more from God than the indulgence of the flesh.

      2. As soon as the days of their feasting were over he called them to the solemn exercises of religion. Not while their feasting lasted (let them take their time for that there is a time for all things), but when it was over, their good father reminded them that they must know when to desist, and not think to fare sumptuously every day; though they had their days of feasting the week round, they must not think to have them the year round; they had something else to do. Note, Those that are merry must find a time to be serious.

      3. He sent to them to prepare for solemn ordinances, sent and sanctified them, ordered them to examine their own consciences and repent of what they had done amiss in their feasting, to lay aside their vanity and compose themselves for religious exercises. Thus he kept his authority over them for their good, and they submitted to it, though they had got into houses of their own. Still he was the priest of the family, and at his altar they all attended, valuing their share in his prayers more than their share in his estate. Parents cannot give grace to their children (it is God that sanctifies), but they ought by seasonable admonitions and counsels to further their sanctification. In their baptism they were sanctified to God; let it be our desire and endeavour that they may be sanctified for him.

      4. He offered sacrifice for them, both to atone for the sins he feared they had been guilty of in the days of their feasting and to implore for them mercy to pardon and grace to prevent the debauching of their minds and corrupting of their manners by the liberty they had taken, and to preserve their piety and purity.

      Job, like Abraham, had an altar for his family, on which, it is likely, he offered sacrifice daily; but, on this extraordinary occasion, he offered more sacrifices than usual, and with more solemnity, according to the number of them all, one for each child. Parents should be particular in their addresses to God for the several branches of their family. "For this child I prayed, according to its particular temper, genius, and condition," to which the prayers, as well as the endeavours, must be accommodated. When these sacrifices were to be offered, (1.) He rose early, as one in care that his children might not lie long under guilt and as one whose heart was upon his work and his desire towards it. (2.) He required his children to attend the sacrifice, that they might join with him in the prayers he offered with the sacrifice, that the sight of the killing of the sacrifice might humble them much for their sins, for which they deserved to die, and the sight of the offering of it up might lead them to a Mediator. This serious work would help to make them serious again after the days of their gaiety.

      5. Thus he did continually, and not merely whenever an occasion of this kind recurred; for he that is washed needs to wash his feet,John 13:10. The acts of repentance and faith must be often renewed, because we often repeat our transgressions. All days, every day, he offered up his sacrifices, was constant to his devotions, and did not omit them any day. The occasional exercises of religion will not excuse us from those that are stated. He that serves God uprightly will serve him continually.