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 his affliction. That which is new, therefore, in the speech of Jehovah, is not the proof of God's exaltation in itself, but the relation to the mystery of his affliction, and to his conduct towards God in this his affliction, in which Job is necessitated to place perceptions not in themselves strange to him. He who cannot answer a single one of those questions taken from the natural kingdom, but, on the contrary, must everywhere admire and adore the power and wisdom of God-he must appear as an insignificant fool, if he applies them to his limited judgment concerning the Author of his affliction. The fundamental tone of the divine speech is the thought, that the divine working in nature is infinitely exalted above human knowledge and power, and that consequently man must renounce all claim to better knowledge and right of contention in the presence of the divine dispensations. But at the same time, within the range of this general thought, it is also in particular shown how nature reflects the goodness of God as well as His wisdom (He has restrained the destructive power of the waters, He also sendeth rain upon the steppe, though untenanted by man); how that which accomplishes the purposes for which it was in itself designed, serves higher purposes in the moral order of the world (the dawn of day puts an end to the works of darkness, snow and hail serve as instruments of divine judgments); how divine providence extends to all creatures, and always according to their need (He provides the lion its prey, He satisfies the ravens that cry to Him); and how He has distributed His manifold gifts in a way often paradoxical to man, but in truth worthy of admiration (to the steinbock ease in bringing forth and growth without toil, to the wild ass freedom, to the antelope untameable fleetness, to the ostrich freedom from anxiety about its young and swiftness, to the horse heroic and proud lust for the battle, to the hawk the instinct of