2. Co.f7nicnl Predestination in OT. — The specific teaching of OT as to prcdestin.ation naturally re- volves around the two foci ot that idea which may be designated general and special, or, more properly, cosniieal and soteriological predestina- tion ; or, in other words, around the doctrines of the Divine Decree and the Divine Election. The former, as was to be expected, is conijiaratively seldom adverted to — for the OT is funciamentally a .soteriological book, a revelation of the L'^ruce of (iod to sinners ; and it is only at a somewhat late period that it is made the subject of sjieculative discussion. Hut as it is imjilied in the prim- ordial idea of God as an Almighty Person, it is postulated from the lieginning and continually linds more or less clear expression. Throughout the OT, behind the processes of nature, the march of historj' and the fortunes of each individual life alike, there is steadily kept in view the governing hand of God working out His preconceived plan-- a jilan broad enough to embrace the whole universe of things, minute enough to concern it.self with the smallest details, and actualizing itself with in- evitable certainty in every event that comes to pass.
Naturally, there is in the narrative [lortirns bnt
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little formal enunciation of this pervasive and all- coutrolliiig Divine teleology. But despite occasional antluoponiorphisras of rather startling character (as, e.g., that which ascribes 'repentance' to God, Gn G«, Jl 2", Jon 4», Jer 18»- '» 2ii'- '»), or rather, let us sa}', just because of the strictly anthropomorphic mould in which the OT conception of God is run, according to which He is ever thought of as a personal spirit, acting with purpose like other personal spirits, but with a wisdom and in a sovereignty unlike that of others because infinitely perfect, these narrative portions of the OT also bear continual witness to the universal OT tele- ology. There is no explicit statement in the narrative of the creation, for example, that the mighty Maker of the world was in this process operating on a preconceived plan ; but the teleology of creation lies latent in the orderly sequence of its parts, culminating in man for whose advent all that precedes ii obviously a preparation, and is all but expressed in the Divine satisfaction at each of its stages, as a manifestation of His perfections (cf. Ps 1U4"'). Similarly, the whole narrative of the Bk. of Genesis is so ordered — in the succession of creation, fall, promise, and the several steps in the inauguration of the kingdom of God — as to throw into a very clear light the teleology of the whole world-history, here «Titten from the Divine stand- point and made to centre around the developing Ivingdom. In the detailed accounts of the lives of the patriarchs, in like manner, behind the external occurrences recorded there always lies a Divine ordering which provides the real plot of the story in its advance to the predetermined issue. It was not accident, for example, that brought Kebecca to the well to welcome Abraham's servant (Gn 24), or that sent Joseph into Egypt (Gn 45* 50"° ; ' God meant [ns'n] it for good '), or guided Pharaoh's daughter to the ark among the flags (Ex 2), or that, later, directed the millstone that crushed Abimelech's head (Jg 9^'), or winged the arrow shot at a venture to smite the king in the joints of the harness (1 K 22**). Every historical event is rather treated as an item in the orderly carrying out of an underlying Divine purpose ; and the historian is continually aware of tlie presence in history of Him who gives even to the lightning a charge to strike the mark (Job 36^-).
In the Psalmists and Prophets there emerges into view a more abstract statement of the government of all things according to the good pleasure of God (Ps 3:i", Jcr 10'- 51"). All that He wills He does (Ps l\i>' 13.5''), and all that comes to pass has pre- exi.sted in His piirpose from the indefinite past of eternity (' long ago' Is 22", 'of ancient times' Is 37^=1 K 19-^), and it is only because it so pre- existed in purpose that it now comes to pass (Is 14=4. -.1 4611, ^ec 1«, Job 42=, Jer 23-'", Jon 1", Is 40'"). Every day has its ordained events (Job 14°, Ps 139'*). The plan of God is universal in its reach, and orders all that takes place in the interests of Israel— the OT counterpart to the NT declaration that all thin"S work together for good to those that love God. Nor is it merely for the national good of Israel that God's plan has made provision ; He exercises a special care over every one of His people (Job 5""-, Ps 91. 121. 65» 37. 27"'-" 139", Jon 3', Is 4', Dn 12'). Isaiah especiall}' is never weary of emphasizing the universal teleology of the Divine operations and the surety of the realiz,ation of His eternal purpose, despite the ojiposition of every foe (14-'--'' 31^ 40'» 58"")— whence he has justly earned the name of the prophet of tlie Divine sovereigntj-, and has been spoken of as the Paul, the Augustine, the Calvin of the OT.
It is. however, especially in connexion with the OT doctrine of tlie Wisdom (ncrri) of God, the chief depository of which is the so-called Jfokhmah litera-