m in the way; neither the pillar of fire by night, to shew them light, and the way wherein they should go. Thou gavest also thy good spirit to instruct them" (Nehemiah 9:6,19,20 the King James Version). His words reflect the views that were entertained by all the Old Testament historains as to God's hand in the government and guidance of the nation. Hebrew history, because of the divine promises and divine providence, is ever moving forward toward the Messianic goal.
(3) The Psalms.
The poets are among the world's greatest religious teachers, and theology of the best poets generally represents the highest and purest faith that is found among a people. Applying this truth to the Hebrew race, we may say that in the Psalms and the Book of Job we reach the high-water mark of the Old Testament revelation as to the doctrine of divine providence. The Psalmist's God is not only the Creator and Preserver of all things, but is a prayer-hearing and prayer-answering God, a Being so full of tender mercy and loving-kindness that we cannot fail to identify Him with the God whom Christ taught us to call "our Father." Nowhere else in the entire Scriptures, except in the Sermon on the Mount, can we find such a full and clear exhibition of the minute and special providence of God over His faithful and believing children as in the Psalms--notably such as Psalms 91; 103; 104 and 139. Psalms 105 traces God's hand in providential and gracious guidance through every stage of Israel's wondrous history. Thanksgiving and praise for providential mercies and blessings abound in Psalms 44; 66; 78; 85; 138. While the relation of God's power and providence to the physical universe and to the material and temporal blessings of life is constantly asserted in the Psalms, yet it is the connection of God's providence with man's ethical and spiritual nature, with righteousness and faith and love, that marks the highest characteristic of the Psalmist's revelation of the doctrine of providence. That righteousness and obedience are necessary conditions 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 existen