וְלֹֽא־הֶאֱמַ֣נְתִּי לַדְּבָרִ֗ים עַ֤ד אֲשֶׁר־בָּ֙אתִי֙ וַתִּרְאֶ֣ינָה עֵינַ֔י וְהִנֵּ֥ה לֹֽא־הֻגַּד־לִ֖י הַחֵ֑צִי הוֹסַ֤פְתָּ חָכְמָה֙ וָט֔וֹב אֶל־הַשְּׁמוּעָ֖ה אֲשֶׁ֥ר שָׁמָֽעְתִּי׃
Howbeit I believed not the words, until I came, and mine eyes had seen it; and, behold, the half was not told me; thou hast wisdom and prosperity exceeding the fame which I heard.
Malbim
And finally, the misfortunes that befall a single person – one of the units of mankind – such as the disasters that had befallen Job by reason of the nature of overall 'demising', should certainly not be considered an evil at all. Accordingly, the philosopher [Aristotle] would say that Bildad has no basis for his complaint against primary law. For in his opinion, there is no inherent injustice in primary law that can be attributed to He who invented universal existence, since existence is good overall and He has graced it with His wisdom and bounty (1Kings 10:7 ). So we cannot consider Him unjust if, of necessity, harm and decay befall a single individual of a species or even if they befall a whole species that is no more than a single unit relative to the genus, and a fortiori relative to overall existence. For this 'evil' is necessary in terms of the order of general existence, which could not otherwise have come into being.