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 which is irreconcilable with the divine justice. This Job's condition of conflict and temptation is the prevailing one; his faith is beclouded, and breaks through the night which hangs over him only in single rays. The result of this condition of conflict is the sinful character which that wish assumes: it becomes a challenge to God, since Job directs against God Himself the accusation which the friends have directed against him, and asserts his ability to carry through his good cause even if God would enter with him into a judicial contention; he becomes a יסור and מוכיח אלוה, and raises himself above God, because he thinks he has Him for an enemy who is his best friend. This defiance is, however, not common godlessness; on the contrary, Job is really the innocent servant of God, and his defiant tone is only the result of a false conception which the tempted one indulges respecting the Author of his affliction. So, then, this defiance has not taken full possession of Job's mind; on the contrary, the faith which lays firm hold on confidence in the God whom he does not comprehend, is in conflict against it; and this conflict tends in the course of the drama, the nearer it comes to the catastrophe, still nearer to the victory, which only awaits a decisive stroke in order to be complete. Therefore Jehovah yields to Job's longing שׁדי יענני, in as far as He really answers Job; and even that this takes place, and that, although out of the storm, it nevertheless takes place, not in a way to crush and destroy, but to instruct and convince, and displaying a loving condescension, is an indirect manifestation that Job is not regarded by God as an evil-doer mature for judgment. But that folly and temerity by which the servant of God is become unlike himself must notwithstanding be destroyed; and before Job can realize God as his Witness and Redeemer, in which character his faith in the brighter moments has foreseen Him, his sinful censuring and blaming of God must be blotted out by penitence; and with it at the