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 same time his foolish imagination, by which his faith has been almost overwhelmed, must be destroyed, viz., the imagination that his affliction is a hostile dispensation of God. And by what means is Job brought to the penitent recognition of his gloomy judgment concerning the divine decree, and of his contending with God? Is it, perhaps, by God's admitting to him what really is the case: that he does not suffer as a sinner the punishment of his sin, but showing at the same time that the decree of suffering is not an unjust one, because its design is not hostile? No, indeed, for Job is not worthy that his cause should be acknowledged on the part of God before he has come to a penitent recognition of the wrong by which he has sinned against God. God would be encouraging self-righteousness if He should give Job the testimony of his innocence, before the sin of vainglory, into which Job has fallen in the consciousness of his innocence, is changed to humility, by which all uprightness that is acceptable with God is tested. Therefore, contrary to expectation, God begins to speak with Job about totally different matters from His justice or injustice in reference to his affliction. Therein already lies a deep humiliation for Job. But a still deeper one in God's turning, as it were, to the abecedarium naturae, and putting the censurer of His doings to the blush. That God is the almighty and all-wise Creator and Ruler of the world, that the natural world is exalted above human knowledge and power, and is full of marvellous divine creations and arrangements, full of things mysterious and incomprehensible to ignorant and feeble man, Job knows even before God speaks, and yet he must now hear it, because he does not know it rightly; for the nature with which he is acquainted as the herald of the creative and governing power of God, is also the preacher of humility; and exalted as God the Creator and Ruler of the natural world is above Job's censure, so is He also as the Author of