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 observation, and Bildad by calling to his aid the wisdom of the ancients), that the ungodly, though prosperous for a time, come to a fearful end; with respect to Job, that his affliction is a just chastisement from God, although designed for his good. Against the one assertion Job's own experience of life rebels; against the other his consciousness rises up with indignation. Job's observation is really as correct as that of the friends; for the history of the past and of the present furnishes as many illustrations of judgments which have suddenly come upon the godless in the height of their prosperity, as of general visitations in which the innocent have suffered with the guilty, by whom these judgments have been incurred. But with regard to his misfortune, Job cannot and ought not to look at it from the standpoint of the divine justice. For the proposition, which we will give in the words of Brentius, quidquid post fidei justificationem pio acciderit, innocenti accidit, is applicable to our present subject. If, then, Job's suffering were not so severe, and his faith so powerfully shaken, he would comfort himself with the thought that the divine ways are unsearchable; since, on the one hand, he cannot deny the many traces of the justice of the divine government in the world (he does not deny them even here), and on the other hand, is perplexed by the equally numerous incongruities of human destiny with the divine justice. (This thought is rendered more consolatory to us by the revelation which we possess of the future life; although even in the later Old Testament times the last judgment is referred to as the adjustment of all these incongruities; vid., the conclusion of Ecclesiastes.) His own lot might have remained always inexplicable to him, without his being obliged on that account to lose the consciousness of the divine love, and that faith like Asaph's, which, as Luther says, struggles towards God through wrath and disfavour, as through thorns, yea, even through spears and swords.