מי זה, כבר בארתי בפתיחה שבזה עצמו שהתגלה ה' אליו, בזה עצמו מצא מענה על כל וכוחו, הן על ההשגחה, הן על גמול הנפשות כנ"ל, וה' ענהו מן הסערה שבסערה זו שהפיל הבית על בניו והרס את ביתו, בזה בעצמו משגיח עליו עתה להשיבו אל נוהו, וכמ"ש חז"ל וזה כמ"ש שהקב"ה במה שמכה בה מרפא, ויאמר לו איך תחשיך עצת ה', בהנהגה אשר באורה נראה אור, איך תחשיך אותה לאמר שהעולם נתון למקרה ע"י מלין בלי דעת: This Revelation, out of the tempest,5A tempest was the same agency as had swept away Job's children. Malbim quotes the Midrashic adage (Exodus Rabbah 23:3, 26:2, 48:5, 50:3; Leviticus Rabba 18:5) that unlike man, who 'strikes with a knife and heals with a plaster,' God strikes and heals with the same instrument. In the Talmud (T.B.Pesachim 68a), this notion is the basis of a suggested reply to those who deny that the concept of the revival of the dead is implied in the Torah. Commenting of the verse '...I put to death and I keep alive; I wound and I heal...' (Deuteronomy 32:39) the Talmudic Sages asked: ...is life one unit and death a separate unit as is generally supposed?' They reply that '...just as the blow and the cure comprise a single unit, so death and life [after death] comprise a single unit. at once settles the central issue raised in the debate: God, and He alone, governs. For it is God Himself who appears to Job and restores his health and well-being; He Himself who now addresses the issue with His own series of questions; He and not an agent who now proclaims the Majesty of His Creation and Governance; and finally, it is directly to Him that Job ultimately submits. And when this is all over, it is again God Himself who restores Job’s household and all the possessions he had lost, blessing him with even more riches than he had before his trial.
Who is this who with empty words, would cloud my design in darkness? Who had dared to suggest that God does not govern? Who had argued against the existence of Providence and ethical Governance? God had been listening to the debate and had now appeared; ergo there is Providence!