forming Character; it does show that perfect moral character is made, not by divine omnipotence, but by trial, and that physical suffering serves a moral end in God's providential government of men and nations. While the book does not clear the problem of mystery, it does show how on the dark background of a suffering world the luminous holiness of divine and human character may be revealed. The picture of this suffering man of Uz, racked with bodily pains and irritated by the ill-spoken words of well-meaning friends, planting himself on the solid rock of his own conscious rectitude, and defying earth and hell to prove him guilty of wrong, and knowing that his Vindicator liveth and would come to his rescue--that is an inspired picture that will make every innocent sufferer who reads it stronger until the end of time.
See also JOB, BOOK OF.
(6) The Prophetical Writings.
Nowhere in all literature is the existence and supremacy of a moral and providential order in the world more clearly recognized thin in the writings of the Old Testament prophets. These writings are best understood when interpreted as the moral messages and passionate appeals of men who were not only prophets and preachers of righteousness to their own times, but students and teachers of the moral philosophy of history for all time, seers, men of vision, who interpreted all events in the light of their bearing on this moral and providential order, in which divine order the Israelite nation had no small part, and over which Israel's God was sovereign, doing "according to his will in the army of heaven and among the inhabitants of earth." While each prophetic message takes its coloring from the political, social and moral conditions that called it forth, and therefore differs from every other message, the prophets are all one in their insistence upon the supremacy and divine authority of this moral order, and in their looking forward to the coming of the Messiah and the setting up of the Messianic kingdom as the providential goal and consummation of the moral order. They all describe in varying degrees of light and shade a coming time when One born of their own oppressed and down-trodden race should come in power and glory, and set up a kingdom of righteousness and love in the earth, into which kingdom all nations shall be ultimately gathered; and of His kingdom there shall be no end. God's providential government of the nation was always and everywhere directed toward this Messianic goal. The language which an inspired writer puts into the mouth of Nebuchadnezzar, the heathen king, is an expression, not so much of the Gentileconception of God and His government, as it is of the faith of a Hebrew prophet concerning God's relationship to men and nations:
"He doeth according to his will in army of heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him, What doest thou?" (Daniel 4:35). The providential blessings which the prophets promise to the people, whether to individuals or to the nation, are never a matter of mere omnipotence or favoritism, but are inseparably connected with righteous conduct and holy character. The blessings promised are mainly spiritual, but whether spiritual or material, they are always conditioned on righteousness. The Book of Isaiah is especially rich in passages that emphasize the place of moral conduct and character in God's providential government of the world, the supreme purpose and end of which are to establish a kingdom of righteousness in the earth (Isaiah 33:13-16; 35:8-10; 43:2; 46:4; 54:14-17). Divine providence is both personal and national, and of each it is declared in varying terms of assurance that "Yahweh will go before you; and the God of Israel will be your rearward" (Isaiah 52:12). Each of the major and minor prophets confirms and re-enforces the teachings of this greatest and most truly representative of all the Old Testament prophets.
2. Divine Providence in the New Testament:
(1) The Synoptic Gospels.
The Synoptic Gospels furnish the richest possible material for a study of 