Notes
Job 1:5: “Have sinned and cursed God in their hearts.” Various opinions as to the meaning, in this passage, of the Hebrew word here rendered “cursed.” בֵּרְכוּ (or bçrechoo) the Piel (transitive or intensive) form of the verb בָּרַךְ (bârach) to kneel, generally meaning to “bless;” i.e., to cause to kneel, such being the usual attitude in receiving a blessing. The word, however, is generally believed to have also the opposite meaning of “cursing.” So GESENIUS, who compares it with the Arabic إبْتَرَكَ (iblaraka), and the Ethiopic, bâraka, both having the opposite meanings of blessing and cursing. 1 Kings 21:10, where the same form of the verb occurs, is referred to as a clear case in which it is used with the meaning of cursing. The same word which is twice employed by Satan (chap. Job 1:11; and Job 2:5), and once by Job’s wife (chap. Job 2:9); where it is no doubt used in the same sense as in the verse before us. This use of the word in two opposite senses variously accounted for. LEIGH, in his “Critica Sacra,” connects these opposite meanings on the ground that the word expresses what a man ardently wishes or calls for, whether it may be good or evil, salvation or perdition. CAREY, in his “Notes on Job,” connects them by observing that both blessing and cursing are acts of religious worship represented by “kneeling,” the relation between them being like that of precor and imprecor in Latin. Others account for this use of the word on the principle of Euphemism; blasphemy having been so abhorred by the ancients that they avoided the very term, as the Latins used sacrum for execraudum. So VATABLUS, DRUSIUS, and COCCEIUS. Perhaps a better way of accounting for these opposite meanings of the word, is that adopted by CODURCUS, who classes it with those verbs in which the Piel form gives a privative meaning, and so makes it convey an idea the opposite of that originally implied in it. Thus הָטָא (khata) to “sin” has its Piel form, הִטֵּא (khitte), to “put away sin,” to expiate it or free from it; עֶצֶם (’elsem), a “bone,” gives a verb in the piel form עִצֵם (’ilsem) to “break the bones.” WEMYSS explains this double and opposite meaning on the ground of irony or antiphrasis; “thy may have blessed God,” i.e., “may have offended Him”(!) The most satisfactory way for the word being used in this sinister sense, and one very generally adopted by modern interpreters, is that of giving it the meaning of “bidding farewell to,” and so of “renouncing;” it being customary on parting with a friend, to wish him farewell. So valere in Latin and χαίρειν in Greek are known to be used (TERENCE, Andria iv. 14; EURIPIDES, Medea, 1044. This view of “renouncing” is adopted by SCHULTENS, J. H. MICHAELIS, LOWTH, DE WETTE, &c. HUFNAGEL renders the word “forgotten.” EWALD and HIRZEL: “forsaken.” ZOCKLER, in LANGE’S Bible-work, observes that it indicates a hostile farewell.
Many, however, prefer to retain the original meaning of blessing, but under various aspects. AMBROSE, JEROME, AQUINAS, MAYER: Have sinned, and blessed God for their good cheer. COCCEIUS: Have sinned, and blessed God for their success. SANCTIUS: Have sinned in the way they blessed God; viz., being puffed up by their riches and prosperity. BROUGHTON, CARYL, and POOLE: Have blessed God too little, or have lightly regarded Him; thus approaching to the sense of cursing. Some supply a negative particle, or give a negative meaning to the copula (vaw), as in Psalms 9:18; Proverbs 17:26; “have sinned and not blessed God.” So CALVIN, GOOD, and SANCTIUS. BOOTHROYD and YOUNG retain the idea of blessing by giving the copula the sense of “though;” “have sinned though they blessed God.” Others do the same by rendering אֱלֹהִים (elohim) not “God,” but “the gods;”—meaning the idols of the heathens or angelic beings; “have sinned and blessed the elohim or gods.” So ADAM CLARKE, PARKHURST, and Dr. LEE, who explains by: “Have inclined to idolatrous practices,” and refers to Isaiah 46:3, as giving the same expression. The word, however, being without the article, would seem to require to be rendered either “God” or simply “god;” and, as SCOTT the translator of Job has observed, no mention is made in the book of any other god or gods than the true one.
The ancient and later versions vary in their way of rendering the word. The SEPTUAGINT, according to the ordinary edition, has: “Have thought evil against God,” in which it has been followed by the COPTIC; while the COMPLUTENSION has: “Have blessed God.” In the ITALA, or older Latin version, it is: “Have cursed the Lord;” while the VULGATE has: “Have blessed God.” The SYRIAC has: “Have mocked.” The ARABIC: “Reproached.” The CHALDAIC: “Provoked to anger.” COVERDALE: “Have been unthankful to God.” LUTHER, like the Vulgate: “Have blessed God.” MARTIN’S French version: “Have blasphemed God.” DIODATI’S Italian: “Have spoken evil of God.”
SECOND PART OF PROSE INTRODUCTION
I. Job’s happiness In his children (Job 1:4).
“And his sons went,” &c. Their feasting the medium of social intercourse and of maintaining friendly relations with each other. Shows
(1) the social habits of his children;
(2) the love and harmony prevailing among them. An exemplification of Psalms 133:1. Contrasted with the family of Adam (Genesis 4:8); of Abraham (Genesis 21:9; of Isaac (Genesis 27:41); of Jacob (Genesis 37:4); of David (2 Samuel 13:28).
Festivity
“Feasting” lawful,—when
(1) moderate;
(2) seasonable;
(3) in the fear of God;
(4) with thankful acknowledgment of his goodness;
(5) without offence to others;
(6) with charitable remembrance of the poor and needy (Luke 14:12-14; Ecclesiastes 3:4). The general rule of Christian feasting (1 Corinthians 10:31). Its limitation (Romans 14:20-21; 1 Corinthians 8:13; 1 Corinthians 10:32-33). Unseasonable times for feasting (Amos 6:4-6; Joel 2:16; Isaiah 22:12-13). Christ’s presence and miracle at Cana a sanction to special seasons of temperate festivity (John 2:1-11). The creature given not only for necessity but delight (Psalms 104:14-15).
Job’s sons feasted
(1) in their own houses; indicating their wealth, order, and harmony;—also, the maturity of their age. Enhances the calamity of their death.
(2) “Each on his own day,” i.e. his birthday, or the day on which it was his turn to entertain the rest. Birthdays in the East days of great rejoicing (Genesis 40:20; Matthew 14:6).
(3.) They sent and called for their “three sisters,” supposed, like women in the East, to be living with their mother, in their own tent or apartment (Genesis 24:67; Genesis 31:33-34; Esther 2:9-14). Beautiful picture of fraternal harmony and affection. Proof of how Job had trained up its family.
II. Job’s spiritual care over his children (Job 1:5).
“And it was so, when,” &c. At the conclusion of each feast Job offers special sacrifices for his children. Uncertain whether his sons were present, though probable. “He sent and sanctified them;”
(1) Doing what is immediately after related; or,
(2) Exhorting them to prepare themselves for the approaching solemnity. In O. T language, people often said to do that which they enjoin to be done. The members of the family usually present at the family sacrifice (1 Samuel 20:6; 1 Samuel 20:29).—Hence learn:—
1. Christians to see that their families observe God’s worship as well as themselves. Family worship an institution of God. An acknowledgment of God as the God of the family and the author of family blessings. A prayerless family an unblessed one. A family without worship, a garden without a fence. The presence of the children at daily family worship calculated to produce
(1) Reverential fear and filial confidence towards God;
(2) Dutiful regard, submission, and obedience towards their parents;
(3) Harmony, affection, and sympathy towards each other.
2. Preparation necessary for solemn services and approaches to God (Exodus 19:10; Exodus 19:14; Psalms 26:2). As men measure to God in preparation, God measures to men in blessing [Trapp]. God not to be worshipped carelessly and slovenly, but in the best manner possible (Ecclesiastes 5:1). Jews had their preparation and fore-preparation for the Passover. Before Christ, such preparation both moral and ceremonial (Genesis 35:2). After Christ, only moral (Psalms 26:2).
Job took measures to keep his children in a pure and pardoned state. Parents cannot make their children spiritual worshippers, but can bring them to spiritual ordinances. Cannot give converting grace, but can employ the means through which God may impart it.
Job recognized and sought to discharge his responsibilities as a father. Realized his children’s relation to God and eternity. Hence more concerned that they should have grace in their heart than gold in their house; should stand in the favour of God than enjoy the smiles of the world; should be sanctified for the next world than be accomplished for this. Job’s solicitude contrasted with Eli’s indifference (1 Samuel 2:29). A parent’s responsibility for his children does not cease with their childhood. Though no longer sheltered by the parent’s roof, they can and ought to be sheltered by the parent’s prayers.
“Rose up early.” His zeal and earnestness. Impatient till God was reconciled to his children. An early hour required by the largeness of the work as well as the solemnity of it. Sacrifices usually offered early in the morning (Exodus 32:6). Not safe to let sin be unrepented of and unforgiven. The Psalmist’s resolution (Psalms 63:1). Abraham’s practice (Genesis 22:3). That of Moses (Exodus 24:4; of Jesus Christ (Mark 1:35). Has special promise attached to it (Proverbs 8:17). What our hands find to do, to be done with our might (Ecclesiastes 9:10). Well to begin the day with prayer and application of the Atonement. God, the author of every day, ought to have the first hour of it. The mind then freshest and freest from earthly cares and distractions. Early worship taught by the light of nature. Practised by the heathen (1 Samuel 5:3-4).
III. Job’s faith in the Atonement
“Offered burnt offerings,” as the head of the family. Patriarchal custom. So Abraham (Genesis 12:7-8); Isaac (Genesis 26:25); Jacob (Genesis 33:20; Genesis 35:6). The Law with a priestly family not yet instituted.
Sacrifices
The “burnt-offering” a victim slain and burnt entire on the altar (Leviticus 1:9.) Under the law, might be either a bullock, a lamb, a goat, or turtle doves (Leviticus 1:2; Leviticus 1:10; Leviticus 1:14). Burnt-offerings the only sacrifices mentioned in Patriarchal times. Sacrifices offered from the earliest period. Found in Adam’s family (Genesis 4:4). Probably prescribed by God himself on the day man fell. The first sacrifices probably the beasts with whose skins God provided coats for our first parents (Genesis 3:21). The first express direction from God regarding sacrifice given to Abraham (Genesis 15:9.) Intended to keep in view the promised Seed, to be bruised in man’s stead (Genesis 3:15). Offered with every special approach to God. No worship without sacrifice. Without shedding of blood no remission, and without remission no acceptable approach to God. Sacrifices told
(1) Of guilt;
(2) Of punishment;
(3) Of substitution. Sometimes Eucharistic, or connected with thanksgiving. So Noah’s (Genesis 8:20), Sometimes Federative, or connected with a covenant (Exodus 24:4; Exodus 24:8). In Job’s case, simply Expiatory, or with a view to forgiveness of sin. Hence his faith (Hebrews 2:4). Sacrifice, as a substitute for the offender, a natural instinct. Hence, as well as from tradition, universal in the heathen world. There, sometimes human ones offered, as of more supposed value than dumb animals. Impossible for the blood of bulls and goats to take away sin (Hebrews 10:4). The insufficiency of all such sacrifices deeply felt in the conscience (Micah 6:6-7). Every bloody sacrifice a finger pointing to the only sufficient one on Calvary (John 1:29). Hence the cry on the cross, “It is finished,” and the rent veil (John 19:30; Matthew 27:51.)
“Die man, or justice must, unless for him
Some other able and as willing, pay
The rigid satisfaction, death for death.”
Milton.
“According to the number of them all.” A victim for each of the seven sons. Job no niggard in God’s service. Children to be prayed for individually and specifically. Each has his particular temper and circumstances, trials and temptations, sins and wants. Christ’s one offering sufficient for all and for all time (Hebrews 10:12-14). Particular application of the atonement to be made by and for each. Each sinner needs a substitute for himself or a personal interest in the great universal one. “He gave Himself a ransom for all,” to be followed by—“He gave Himself for me” (1 Timothy 2:6; Galatians 2:20).
“For Job said,” within himself or to others. Special reason why Job now sacrificed. Religions duties to be grounded on intelligent reasons. God requires a reasonable service (Romans 12:1. Not ignorance, but intelligence, the mother of true devotion. “Call him wise whose actions, words, and steps are all a clear because to a clear why” [Lavater].
“It may be my sons have sinned,”—during their festivities. A bloody sacrifice rendered necessary by sin, which can only be washed out by blood (Hebrews 9:22). Sin such an outrage on God’s universe that only blood can atone for it [Talmage]. “It may be.” Suspicion of sin, much more the consciousness of it, ought to send us at once to Christ’s blood. A blessing to have a tender conscience. To be without allowed sin, the holiness of earth; to be without sin at all, the holiness of heaven. Sin easily committed in the tumult and rush of pleasure. The time of security the time for greatest apprehension. Job’s sons usually devout. Their sinning now only a contingency; but a very possible one. Their danger that of—
(1) Vain thoughts;
(2) Excited feelings;
(3) Unguarded words. Cause for Job’s concern—
(1) In the depravity of the heart;
(2) In the frailty and folly of youth;
(3) in the temptations incident to a feast. Wine a mocker; sin easily committed under its influence (Proverbs 20:1; Proverbs 23:29-35). A double guard needed in the social use of it.—“Cursed God in their hearts;”—reproached or renounced Him for the moment. Same word usually rendered “bless.” Sometimes also the opposite, as 1 Kings 21:10. Blessing in the East customary on parting as well as meeting (Genesis 47:7-10; 1 Kings 8:66). Hence, or from a peculiar Hebrew usage, the probable double meaning of the word here as well as in chap. Job 2:9. Allowed sin a temporary renouncement of God. Sin itself an element of separation between God and the soul. Great danger of such renouncement in festivity and worldly pleasure. “In their hearts;”—
(1) thinking lightly of God’s favour in comparison with present enjoyment: the contrast of Psalms 4:6-7;
(2) forgetting and not acknowledging God as the author of all their mercies. Heart or secret sins not to be lightly thought of (Psalms 19:12; 1 Corinthians 4:4). Such sins are
(1) Dangerous;
(2) Deserving condemnation;
(3) Need atoning blood. The morality of Job’s children. Job apprehensive only of heart sins.
IV. The habit and continuance of Job’s piety
“Thus did Job continually.” Marg.: “All the days;” either, while the feast lasted; or rather, at the conclusion of every such feast. Job’s piety habitual and constant. Mark of his sincerity. He who serves God uprightly will serve Him continually [M. Henry]. The same occasions always liable to bring the same sins. Same corrupt nature always present. Fresh sins require fresh pardon. Renewed pardon requires renewed application to the atoning blood. The blood of Jesus a fountain ever full and ever free. Prayer and care to follow the godly through life. Constant washing of the feet needed (John 13:10).