They send forth their little ones - Their numerous and happy children they send forth to plays and pastimes.

Like a flock - In great numbers. This is an exquisitely beautiful image of prosperity. What can be more so than a group of happy children around a man's dwelling?

And their children dance - Dance for joy. They are playful and sportive, like the lambs of the flock. It is the skip of playfulness and exultation that is referred to here, and not the set and formal dance where children are instructed in the art; the sportiveness of children in the fields, the woods, and on the lawn, and not the set step taught in the dancing-school. The word used here (רקד râqad), means "to leap, to skip" - as from joy, and then to dance. Jerome has well rendered it, "exultant lusibus" - "they leap about in their plays." So the Septuagint, προσπαίζουσιν prospaizousin - "they frolic" or "play." There is no evidence here that Job meant to say that they taught their children to dance; that they caused them to be trained in anything that now corresponds to dancing-schools; and that he meant to say that such a training was improper and tended to exclude God from the heart.

The image is one simply of health, abundance, exuberance of feeling, cheerfulness, prosperity. The houses were free from alarms; the fields were filled with herds and flocks, and their families of happy and playful children were around them. The object of Job was not to say that all this was in itself wrong, but that it was a plain matter of fact that God did not take away the comforts of all the wicked and overwhelm them with calamity. Of the impropriety of training children in a dancing-school, there ought to be but one opinion among the friends of religion (see National Preacher for January 1844), but there is no evidence that Job referred to any such training here, "and" this passage should not be adduced to prove that dancing is wrong. It refers to the playfulness and the cheerful sports of children, and God has made them so that they "will" find pleasure in such sports, and so that they are benefited by them. There is not a more lovely picture of happiness and of the benevolence of God any where on earth than in such groups of children, and in their sportiveness and playfulness there is no more that is wrong than there is in the gambols of the lambs of the flock.

Job 21:11-15.In their feasts - 'The Nabathaeans of Arabia Petrea always introduced music at their entertainments (Strabo, xvi.), and the custom seems to have been very general among the ancients. They are mentioned as having been essential among the Greeks, from the earliest times; and are pronounced by Homer to be requisite at a feast:

Μολπή τ ̓ ὀρχηστύ; τε τά γάρ τ ̓ ἀναθήματα δαιτός.

Molpē t' orchēstu; te ta gar t' anathēmata daitos.

continued...

Job 21:11 Parallel Commentaries

Whether a Man Can Hate the Truth?
Objection 1: It would seem that a man cannot hate the truth. For good, true, and being are convertible. But a man cannot hate good. Neither, therefore, can he hate the truth. Objection 2: Further, "All men have a natural desire for knowledge," as stated in the beginning of the Metaphysics i, 1. But knowledge is only of truth. Therefore truth is naturally desired and loved. But that which is in a thing naturally, is always in it. Therefore no man can hate the truth. Objection 3: Further, the Philosopher …
Saint Thomas Aquinas—Summa Theologica

The Careless Sinner Awakened.
1, 2. It is too supposable a case that this Treatise may come into such hands.--3, 4. Since many, not grossly vicious, fail under that character.--5, 6. A more particular illustration of this case, with an appeal to the reader, whether it be not his own.--7 to 9. Expostulation with such.--10 to 12. More particularly--From acknowledged principles relating to the Nature of Got, his universal presence, agency, and perfection.--13. From a view of personal obligations to him.--14. From the danger Of this …
Philip Doddridge—The Rise and Progress of Religion in the Soul

The Resemblance Between the Old Testament and the New.
1. Introduction, showing the necessity of proving the similarity of both dispensations in opposition to Servetus and the Anabaptists. 2. This similarity in general. Both covenants truly one, though differently administered. Three things in which they entirely agree. 3. First general similarity, or agreement--viz. that the Old Testament, equally with the New, extended its promises beyond the present life, and held out a sure hope of immortality. Reason for this resemblance. Objection answered. 4. …
John Calvin—The Institutes of the Christian Religion