Verse-by-Verse Bible Commentary
Job 1:5

Clarke's Commentary

Verse Job 1:5. When the days of their feasting were gone about — At the conclusion of the year, when the birthday of each had been celebrated, the pious father appears to have gathered them all together, that the whole family might hold a feast to the Lord, offering burnt-offerings in order to make an atonement for sins of all kinds, whether presumptuous or committed through ignorance. This we may consider as a general custom among the godly in those ancient times.

And cursed God in their hearts. — וברכו אלהים uberechu Elohim. In this book, according to most interpreters, the verb barach signifies both to bless and to curse; and the noun אלהים Elohim signifies the true God, false gods, and great or mighty. The reason why Job offered the burnt-offerings appears to have been this: in a country where idolatry flourished, he thought it possible that his children might, in their festivity, have given way to idolatrous thoughts, or done something prescribed by idolatrous rites; and therefore the words may be rendered thus: It may be that my children have blessed the gods in their hearts. Others think that the word ברך barach should be understood as implying farewell, bidding adieu - lest my children have bidden adieu to God, that is, renounced him, and cast off his fear. To me this is very unlikely. Mr. Mason Good contends that the word should be understood in its regular and general sense, to bless; and that the conjunction ו vau should be translated nor. "Peradventure my sons may have sinned, nor blessed God in their hearts." This version he supports with great learning. I think the sense given above is more plain, and less embarrassed. They might have been guilty of some species of idolatry. This is possible even among those called Christians, in their banquets; witness their songs to Bacchus, Venus, &c., which are countless in number, and often sung by persons who would think themselves injured, not to be reputed Christians. Coverdale, in his translation, (1535,) renders the passage thus Peradventure my sonnes have done some offence, and have been unthankful to God in their hertes.

Thus did Job continually. — At the end of every year, when all the birthday festivals had gone round.

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 it was so, when the days of their feasting were gone about - Dr. Good renders this, “as the days of such banquets returned.” But this is not the idea intended. It is, when the banquets had gone round as in a circle through all the families, “then” Job sent and sanctified them. It was not from an anticipation that they “would” do wrong, but it was from the apprehension that they “might” have sinned. The word rendered “were gone about” (נקף nâqaph) means properly to join together, and then to move round in a circle, to revolve, as festivals do; see the notes at Isaiah 29:1 : “Let the festivals go round.” Here it means that the days of their banqueting had gone round the circle, or had gone round the several families. Septuagint “When the days of the entertainment (or drinking, πότου potou) were finished.” A custom of feasting similar to this prevails in China. “They have their fraternities which they call the brotherhood of the months; this consists of months according to the number of the days therein, and in a circle they go abroad to eat at one another’s houses by turns. If one man has not conveniences to receive the fraternity in his own house, he may provide for them in another; and there are many public houses well furnished for this purpose.” See Semedo’s History of China, i chapter 13, as quoted by Burder in Rosenmuller’s Morgenland. “in loc.”

That Job sent - Sent for them, and called them around him. He was apprehensive that they might have erred, and he took every measure to keep them pure, and to maintain the influence of religion in his family.

And sanctified them - This expression, says Schultens, is capable of two interpretations. It may either mean that he “prepared” them by various lustrations, ablutions, and other ceremonies to offer sacrifice; or that he offered sacrifices for the purpose of procuring expiation for sins which they might actually have committed. The former sense, he remarks, is favored by the use of the word in Exodus 19:10; 1 Samuel 16:5, where the word means to prepare themselves by ablutions to meet God and to worship him. The latter sense is demanded by the connection. Job felt as every father should feel in such circumstances, that there was reason to fear that God had not been remembered as he ought to have been, and he was therefore more fervent in his devotions, and called them around him, that their own minds might be affected in view of his pious solicitude. What father is there who loves God, and who feels anxious that his children should also, who does not feel special solicitude if his sons and his daughters are in a situation where successive days are devoted to feasting and mirth? The word here rendered “sanctified” (קדשׁ qâdash) means properly to be pure, clean, holy; in Pihel, the form used here, to make holy, to sanctify, to consecrate, as a priest; and here it means, that he took measures to make them holy on the apprehension that they had sinned; that is, he took the usual means to procure for them forgiveness. The Septuagint renders it ἐκάθαριζεν ekatharizen, he purified them.

And rose up early in the morning - For the purpose of offering his devotions, and procuring for them expiation. It was customary in the patriarchal times to offer sacrifice early in the morning. See Genesis 22:3; Exodus 32:6.

And offered burnt-offerings - Hebrew “and caused to ascend;” that is, by burning them so that the smoke ascended toward heaven. The word rendered “burnt-offerings” (עולה ‛ôlâh) is from עלה ‛âlâh, “to ascend” (the word used here and rendered “offered”), and means that which was made to ascend, to wit, by burning. It is applied in the Scriptures to a sacrifice that was wholly consumed on the altar, and answers to the Greek word ὁλόκαυστον holokauston, “Holocaust.” See the notes at Isaiah 1:11. Such offerings in the patriarchal times were made by the father of a family, officiating as priest in behalf of his household. Thus, Noah officiated, Genesis 8:20; and thus also Abraham acted as the priest to offer sacrifice, Genesis 12:7-8; Genesis 13:18; Genesis 22:13. In the earliest times, and among pagan nations, it was supposed that pardon might be procured for sin by offering sacrifice. In Homer there is a passage which remarkably corresponds with the view of Job before us; Iliad 9:493:

The gods (the great and only wise)

Are moved by offerings, vows, and sacrifice;

Offending man their high compassion wins,

And daily prayers atone for daily sins.

Pope

According to the number of them all - Sons and daughters. Perhaps an additional sacrifice for each one of them. The Septuagint renders this, “according to their numbers, καί μόσχον ἕνα περὶ ἁμαπτίας περὶ τῶν ψυχῶν αὐτῶν kai moschon hena peri hamartias peri tōn psuchōn autōn - a young bullock for sin or a sin-offering for their souls.”

It may be that my sons have sinned - He had no positive or certain proof of it. He felt only the natural apprehension which every pious father must, that his sons might have been overtaken by temptation, and perhaps, under the influence of wine, might have been led to speak reproachfully of God, and of the necessary restraints of true religion and virtue.

And cursed God in their hearts - The word here rendered curse is that which is usually rendered “bless” ברך bārak. It is not a little remarkable that the same word is used in senses so directly opposite as to “bless” and “to curse.” Dr. Good contends that the word should be always rendered “bless,” and so translates it in this place, “peradventure my sons may have sinned, “nor” blessed God in their hearts,” understanding the Hebrew prefix ו (v) as a disjunctive or negative participle. So too in Job 2:9, rendered in our common translation, “curse God and die,” he translates it, “blessing God and dying.” But the interpretation which the connection demands is evidently that of cursing, renouncing, or forgetting; and so also it is in Job 2:9. This sense is still more obvious in 1 Kings 21:10 : “Thou didst “blaspheme” ברך bārak God and the king.” So also 1 Kings 21:13 of the same chapter - though here Dr. Good contends that the word should be rendered “bless,” and that the accusation was that Naboth “blessed” or worshipped the gods, even Moloch - where he supposes the word מלך melek, should be pointed מלך môlek and read “Molech.” But the difficulty is not removed by this, and after all it is probable that the word here, as in Job 2:9, means to “curse.” So it is understood by nearly all interpreters. The Vulgate indeed renders it singularly enough, “Lest perhaps my sons have sinned, and have blessed God (et benedixerint Deo) in their hearts.” The Septuagint, “Lest perhaps my sons in their mind have thought evil toward God” - κακὰ ἐνεόησαν πρὸς Θεόν kaka enenoēsan pros Theon. The Chaldee, “Lest my sons have sinned and provoked yahweh (יהוה וארגיזדקדם) in their hearts.” Assuming that this is the sense of the word here, there are three ways of accounting for the fact that the same word should have such opposite significations.

(1) One is that proposed by Taylor (Concor.), that pious persons of old regarded blasphemy as so abominable that they abhorred to express it by the proper name, and that therefore by an “euphemism” they used the term “bless” instead of “curse.” But it should be said that nothing is more common in the Scriptures than words denoting cursing and blasphemy. The word אלה 'âlâh, in the sense of cursing or execrating, occurs frequently. So the word גדף gâdaph, means to blaspheme, and is often used; 2 Kings 19:6, 2 Kings 19:22; Isaiah 37:6, Isaiah 37:23; Psalms 44:16. Other words also were used in the same sense, and there was no necessity of using a mere “euphemism” here.

(2) A second mode of accounting for this double use of the word is. that this was the common term of salutation between friends at meeting and parting. It is then supposed to have been used in the sense of the English phrase “to bid farewell to.” And then, like that phrase, to mean “to renounce, to abandon, to dismiss from the mind, to disregard.” The words χαίρειν chairein, in Greek, and “valere” in Latin, are used in this way. This explanation is suggested by Schultens, and is adopted by Rosenmuller and Noyes, who refer to the following places as parallel instances of the use of the word. Virg. Ecl. 8, 58. “Vivite Sylvoe” - a form, says the Annotator on Virgil (Delphin), of bidding farewell to, like the Greek χαίρετε chairete - “a form used against those whom we reject with hatred, and wish to depart.” Thus, Catull. 11. 17: Cum suis vivat, valeatque moechis. So Aesch. Agam. 574:

Καὶ πολλὰ χαίρειν ξυμφοραῖς καταξιῶ

Kai polla chairein cumforais kataciō.

Thus, Plutarch, Dion. p. 975. So Cicero in a letter to Atticus (Psalms 8:8), in which he complains of the disgraceful flight of Pompey, applies to him a quotation from Aristophanes; πολλὰ χαίρειν εἰπὼν τῷ καλῷ polla chairein eipōn tō kalō - “bidding farewell to honour he fled to Brundusium;” compare Ter. And. 4:2. 14. Cicero de Nat. Deor. 1. 44. According to this interpretation, it means that Job apprehended they had renounced God in their hearts. that is, had been unmindful of him, and had withheld from him the homage which was due. - This is plausible: but the difficulty is in making out the use of this sense of the word in Hebrew. That the word was used as a mode of “parting salutation” among the Hebrews is undoubted. It was a solemn form of invoking the divine blessing when friends separated; compare Genesis 28:3; Genesis 47:10. But I find no use of the word where it is applied to separation in the sense of “renouncing,” or bidding farewell to “in a bad sense;” and unless some instances of this kind can be adduced, the interpretation is unsound, and though similar phrases are used in Greek, Latin, and other languages, it does not demonstrate that this use of the word obtained in the Hebrew.

(3) A third, and more simple explanation is that which supposes that the original sense of the word was “to kneel.” This, according to Gesenius, is the meaning of the word in Arabic. So Castell gives the meaning of the word - “to bend the knees for the sake of honour;” that is, as an act of respect. So in Syriac, “Genua flexit̂ procubuit.” So “Genu.” the “knee.” Then it means to bend the knee for the purpose of invoking God, or worshipping. In the Piel, the form used here, it means

(1) to bless God, to celebrate, to adore;

(2) to bless men - that is, to “invoke” blessings on them; to greet or salute them - in the sense of invoking blessings on them when we meet them; 1 Samuel 15:13; Gen 47:7; 2 Samuel 6:20; or when we part from them; Gen 47:10; 1 Kings 8:66; Genesis 24:60;

(3) to “invoke evil,” in the sense of “cursing others.” The idea is, that punishment or destruction is from God, and hence, it is “imprecated” on others. In one word, the term is used, as derived from the general sense of kneeling, in the sense of “invoking” either blessings or curses; and then in the general sense of blessing or cursing. This interpretation is defended by Selden, de jure Nat. et Gent. Lib. II. 100:11:p. 255, and by Gesenius, Lexicon. The idea here is, that Job apprehended that his sons, in the midst of mirth, and perhaps revelry, had been guilty of irreverence, and perhaps of reproaching God inwardly for the restraints of virtue and piety. What is more common in such scenes? What was more to be apprehended?

Thus did Job continually - It was his regular habit whenever such an occasion occurred. He was unremitted in his pious care; and his solicitude lest his sons should have sinned never ceased - a beautiful illustration of the appropriate feelings of a pious father in regard to his sons. The Hebrew is, “all day;” that is, at all times.

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 it was so, when the days of their feasting were gone about,.... When they had been at each other's houses in turn; when the rotation was ended: something like this is practised by the Chinese, who have their co-fraternities, which they call "the brotherhood of the month"; this consists of thirty, according to the number of days therein, and in a circle they go every day to eat at one another's house by turns; if one man has not convenience to receive the fraternity in his own house, he may provide it at another man's, and there are many public houses very well furnished for this purpose e: Job's sons probably began at the elder brother's house, and so went on according to their age, and ended with the younger brother; so when they had gone through the circuit, as the word f signifies, and the revolution was over, and they had done feasting for that season, or that year:

that Job sent and sanctified them; not that he did or could make them holy, by imparting grace, or infusing holiness into them; at most he could only pray for their sanctification, and give them rules, precepts, and instructions about holiness, and exhortations to it; but here it signifies, that being at some distance from them he sent messengers or letters to them to sanctify and prepare themselves for the sacrifices he was about to offer for them; either by some rites and ceremonies, as by washing themselves, and abstinence from their wives, which were sometimes used as preparatory to divine service, Genesis 35:2, or by fasting and prayer; or, perhaps, no more is intended by it than an invitation of them to come and attend the solemn sacrifice which he, as the head of the family, would offer for them; so, to sanctify people, is sometimes to invite, to call and gather them to holy service, see Joel 2:15 and so the Targum renders it. "Job sent and invited them:"

and rose up early in the morning of the last of the days of feasting; he took the first opportunity, and that as early as he could; which shows the eagerness of his spirit for the glory of God, and the good of his children, losing no time for his devotion to God, and regard for his family; this being also the fittest time for religious worship and service, see Psalms 5:3, and was used for sacrifice, Exodus 29:39,

and offered burnt offering according to the number of them all either of his ten children, or only his seven sons, since they only are next mentioned, and were the masters of the feast: this was before the law of the priesthood was in being, which restrained the offering of sacrifice to those in the office of priests, when, before, every head of a family had a right unto it; and this custom of offering sacrifice was before the law of Moses, it was of divine institution, and in use from the time of the fall of man, Genesis 3:21, and was by tradition handed down from one to another, and so Job had it; and which was typical of the sacrifice of Christ, to be offered up in the fulness of time for the expiation of sin; and Job, no doubt, by faith in Christ, offered up those burnt offerings for his sons, and one for each of them, thereby signifying, that everyone stood in need of the whole sacrifice of Christ for the atonement of sin, as every sinner does:

for Job said, it may be that my sons have sinned; not merely as in common, or daily sins of infirmity; for Job so full well knew the corruption of human nature, that a day could not pass without sin in thought, word, or deed; but some more notorious or scandalous sin; that, in the midst of their feasting and mirth, they had used some filthy, or frothy, and unsavoury and unbecoming language; had dropped some impure words, or impious jests, or done some actions which would reflect dishonour on God and true religion, and bring an odium on themselves and families: now Job was not certain of this, he had had no instruction or intelligence of it; he only surmised and conjectured it might be so; he was fearful and jealous lest it should: this shows his care and concern, as for the glory of God, so for the spiritual welfare of his children, though they were grown up and gone from him, and is to be considered in favour of his sons; for by this it is evident they were not addicted to any sin, or did not live a vicious course of life; but that they were religious and godly persons; or, otherwise Job would have had no doubt in his mind about their conduct and behaviour: the particular sin he feared they might have been guilty of follows:

and cursed God in their hearts; not in the grossest sense of the expression, so as to deny the being of God, and wish there was none, and conceive blasphemy in their hearts, and utter it with their lips; but whereas to bless God is to think and speak well of him, and ascribe that to him which is his due; so to curse him is to think and speak irreverently of him, and not to attribute to him what belongs unto him; and thus Job might fear that his sons, amidst their feasting, might boast of their plenty, and of the increase of their substance, and attribute it to their own diligence and industry, and not to the providence of God, of which he feared they might speak slightingly and unbecomingly, as persons in such circumstances sometimes do, see

Deuteronomy 32:15. Mr. Broughton renders it, "and little blessed God in their hearts" not blessing him as they should was interpretatively cursing him; the Hebrew word used properly and primarily signifies to bless g, and then the meaning is, either that his sons had sinned, but took no notice of it, nor were humbled for it, but blessed God, being prosperous and successful, as if they had never sinned at all, see Zechariah 13:1, Sanctius adds the negative particle "not", as if the meaning was, that they sinned, and did not bless God for their mercies as they should, Deuteronomy 8:10, but this is too daring and venturous to make such an addition; though this is favoured by the Targum, as in some copies, which paraphrases it,

"and have not prayed in the name of the Lord in their hearts:''

and because the word is used at parting, and taking a farewell of friends, Cocceius thinks it may be so used here, and the sense to be, that they sinned, and took their leave of God, and departed from him; but rather, as the word Elohim is used of strange gods, of false deities, Exodus 18:11. Job's fears might be, lest his sons should have been guilty of any idolatrous action, at least of blessing the gods of the Gentiles in their hearts, since feasting sometimes leads to idolatry, Exodus 32:6, but the first sense seems best, with which the Septuagint version agrees,

"it may be my sons in their mind have thought evil things against the Lord:''

thus did Job continually; or "all those days" h; that is, after every such circuit and rotation of feasting, or after every feast day kept by them, he offered sacrifices for them; or every year i, as some interpret the phrase, the feasts, and so the sacrifices, being annual; all this is observed, partly further to describe the piety of Job, his affection for his family, and concern for their spiritual good, and the glory of God, and partly as a leading step to an later event, Job 1:18.

e Semedo's History of China, par. 1. c. 13. f הקיפו "cum circulssent, vel circulum fecissent", Vatablus; "circulum absolverent", Bolducius. g ברכו אלהים "benedixerint Deo", V. L. Piscator. h כל הימים "cunctis diebus", Pagninus, Montanus; "singulis diebus illis", Junius Tremellius "omnibus diebus illis", Piscator, Cocceius. i "Singulis annis", Schmidt, Schultens; see 1 Sam. xx. 7.

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.