Hast not thou made a hedge about him - Thou hast fortified him with spikes and spears. Thou hast defended him as by an unapproachable hedge. He is an object of thy peculiar care; and is not exposed to the common trials of life.
Hast thou not made an hedge about him? - Dr. Good remarks, that to give the original word here its full force, it should be derived from the science of engineering, and be rendered, “Hast thou not raised a “palisado” about him?” The Hebrew word used here (שׂוּך śûk ) properly means “to hedge”; to hedge in or about; and hence, to protect, as one is defended whose house or farm is hedged in either with a fence of thorns, or with an enclosure of stakes or palisades. The word in its various forms is used to denote, as a noun, “pricks in the eyes” Numbers 33:55; that is, that which would be like thorns; “barbed irons” Job 41:7, that is, the barbed iron used as a spear to take fish; and a hedge, and thorn hedge, Micah 7:4; Proverbs 15:19; Isaiah 5:5. The idea here is, that of making an enclosure around Job and his possessions to guard them from danger. The Septuagint renders it περιέφραξας periephracas to make a defense around,” to “circumvallate” or inclose, as a camp is in war. In the Syriac and Arabic it is rendered, “Hast thou not protected him with thy hand? The Chaldee, “Hast thou protected him with thy word? The Septuagint renders the whole passage, “Hast thou not encircled the things which are without him” ( τὰ ἔξω αὐτοῦ ta exō autou ) that is, the things abroad which belong to him, “and the things within his house.” The sense of the whole passage is, that he was eminently under the divine protection, and that God had kept himself, his family, and property from plunderers, and that therefore he served and feared him.
Thou hast blessed the work of his hands - Thou hast greatly prospered him.
And his substance is increased in the land - His property, Job 1:3. Margin, “cattle.” The word “increased” here by no means expresses the force of the original. The word פרץ pârats means properly to break, to rend, then to break or burst forth as waters do that have been pent up; 2 Samuel 5:20, compare Proverbs 3:10, “So shall thy barns be filled with plenty, and thy presses “shall burst out” פרץ pârats with new wine;” that is, thy wine-fats shall be so full that they shall overflow, or “burst” the barriers, and the wine shall flow out in abundance. The Arabians, according to Schultens, employ this word still to denote the mouth or “embouchure” - the most; rapid part of a stream. So Golius, in proof of this, quotes from the Arabic writer Gjanhari, a couplet where the word is used to denote the mouth of the Euphrates:
“His rushing wealth o‘er flowed him with its heaps;
So at its mouth the mad Euphrates sweeps.”
According to Sehultens, the word denotes a place where a river bursts forth, and makes a new way by rending the hills and rocks asunder. In like manner the flocks and herds of Job had burst, as it were, every barrier, and had spread like an inundation over the land; compare Genesis 30:43; 2 Chronicles 31:5; Exodus 1:7; Job 16:14.
It was generally believed by the Jews that sin is punished in this life. Every affliction was regarded as the penalty of some wrongdoing, either of the sufferer himself or of his parents. It is true that all suffering results from the transgression of God's law, but this truth had become perverted. Satan, the author of sin and all its results, had led men to look upon disease and death as proceeding from God,—as punishment arbitrarily inflicted on account of sin. Hence one upon whom some great affliction or calamity had fallen had the additional burden of being regarded as a great sinner. DA 471.1
Thus the way was prepared for the Jews to reject Jesus. He who “hath borne our griefs, and carried our sorrows” was looked upon by the Jews as “stricken, smitten of God, and afflicted;” and they hid their faces from Him. Isaiah 53:4, 3. DA 471.2
God had given a lesson designed to prevent this. The history of Job had shown that suffering is inflicted by Satan, and is overruled by God for purposes of mercy. But Israel did not understand the lesson. The same error for which God had reproved the friends of Job was repeated by the Jews in their rejection of Christ. DA 471.3Read in context »
Very early in the history of the world is given the life record of one over whom this controversy of Satan's was waged. Ed 155.1
Of Job, the patriarch of Uz, the testimony of the Searcher of hearts was, “There is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil.” Ed 155.2
Against this man, Satan brought scornful charge: “Doth Job fear God for nought? Hast Thou not made an hedge about him, and about his house, and about all that he hath on every side? ... Put forth Thine hand now, and touch all that he hath;” “touch his bone and his flesh, and he will curse Thee to Thy face.” Ed 155.3Read in context »
Through spiritualism, Satan appears as a benefactor of the race, healing the diseases of the people, and professing to present a new and more exalted system of religious faith; but at the same time he works as a destroyer. His temptations are leading multitudes to ruin. Intemperance dethrones reason; sensual indulgence, strife, and bloodshed follow. Satan delights in war, for it excites the worst passions of the soul and then sweeps into eternity its victims steeped in vice and blood. It is his object to incite the nations to war against one another, for he can thus divert the minds of the people from the work of preparation to stand in the day of God. GC 589.1
Satan works through the elements also to garner his harvest of unprepared souls. He has studied the secrets of the laboratories of nature, and he uses all his power to control the elements as far as God allows. When he was suffered to afflict Job, how quickly flocks and herds, servants, houses, children, were swept away, one trouble succeeding another as in a moment. It is God that shields His creatures and hedges them in from the power of the destroyer. But the Christian world have shown contempt for the law of Jehovah; and the Lord will do just what He has declared that He would—He will withdraw His blessings from the earth and remove His protecting care from those who are rebelling against His law and teaching and forcing others to do the same. Satan has control of all whom God does not especially guard. He will favor and prosper some in order to further his own designs, and he will bring trouble upon others and lead men to believe that it is God who is afflicting them. GC 589.2
While appearing to the children of men as a great physician who can heal all their maladies, he will bring disease and disaster, until populous cities are reduced to ruin and desolation. Even now he is at work. In accidents and calamities by sea and by land, in great conflagrations, in fierce tornadoes and terrific hailstorms, in tempests, floods, cyclones, tidal waves, and earthquakes, in every place and in a thousand forms, Satan is exercising his power. He sweeps away the ripening harvest, and famine and distress follow. He imparts to the air a deadly taint, and thousands perish by the pestilence. These visitations are to become more and more frequent and disastrous. Destruction will be upon both man and beast. “The earth mourneth and fadeth away,” “the haughty people ... do languish. The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant.” Isaiah 24:4, 5. GC 589.3Read in context »