and accompaniments of divine providence in its moral aspects and results is evidenced by numerous declarations of the psalmists (1:6; 31:19,20; 74:12; 84:11; 91:1; 125:2). This thought finds happiest expression in Psalms 37:23 the King James Version:
"The steps of a good man are ordered of the Lord, and he delighteth in his way." The inspired poets make it plain that the purpose of divine providence is not merely to meet temporal wants and bring earthly blessings, but to secure the moral good of individuals and nations.
(4) The Wisdom Literature.
The doctrine of providence finds ample and varied expression in the wisdom Lit. of the Old Testament, notably in the Book of Proverbs. The power that preserves and governs and guides is always recognized as inseparable from the power that creates and commands (Proverbs 3:21-26; 16:4). Divine providence does not work independently of man's free will; providential blessings are conditioned on character and conduct (Proverbs 26:10 the King James Version; Proverbs 2:7,8; 12:2,21). There cannot be, in Old Testament terms of faith, any stronger statement of the doctrine of divine providence than that given by the Wise Men of Israel in the following utterances recorded in the Book of Proverbs:
"In thy ways acknowledge him and he will direct thy paths" (3:6); "A man's heart deviseth his way, but Yahweh directeth his steps" (16:9) "The lot is cast into the lap; but the whole disposing thereof is of Yahweh" (16:33); "A man's goings are of Yahweh" (20:24); "The king's heart is in the hand of Yahweh as the watercourses: He turneth it whithersoever he will" (21:1); "The horse is prepared against the day of battle; but victory is of Yahweh" (21:31). See also 3:21-26; 12:2,21. The conception of providence that is presented in the Book of Ecclesiastes seems to reflect the views of one who had had experience in sin and had come into close contact with many of life's ills. All things have their appointed time, but the realization of the providential purposes and ends of creaturely existence is, wherever human free agency is involved, always conditioned upon man's exercise of his free will. The God of providence rules and overrules, but He does not by His omnipotence overpower and override and destroy man's true freedom. Things that are do not reflect God's perfect providence, but rather His providence as affected by human free agency and as marred by man's sin (Ecclesiastes 3:1-11). "I know that there is nothing better for them, than to rejoice, and to do good so long as they live: And also that every man should eat and drink and enjoy good in all his labor, is the gift of God" (Ecclesiastes 3:12,13; see also Ecclesiastes 3:14); "The righteous, and the wise, and their works, are in the hand of God" (Ecclesiastes 9:1); "The race is not to the swift, nor the battle to the strong" (Ecclesiastes 9:11). The same conclusion that the author of Ecclesiastes reached as to how human life is affected by divine providence and man's sin has found expression in the oft-quoted lines of the great poet:
"There's a Divinity that shapes our ends,
Rough-hew them how we will."
(5) The Book of Job.
The greatest of all the inspired contributions to the Wisdom Literature of the Old Testament, the Book of Job, demands special consideration. It is the one book in the Bible that is devoted wholly to a discussion of divine providence. The perplexities of a thoughtful mind on the subject of divine providence and its relation to human suffering have nowhere in the literature of the world found stronger and clearer expression than in this inspired drama which bears the name of its unique and marvelous hero, Job. Job represents not only a great sufferer, but an honest doubter:
he dared to doubt theology of his day, a theology which he had himself doubtless believed until experience, the best of all teachers, taught him its utter inadequacy to explain the deepest problems of human life and of divine providence. The purpose of this book in the inspired volume seems to be to correct the prevailing theology of the day with regard t