THE history of Israel as a nation may be said to commence with their entrance into their own land. All previous to this - from the Paschal night on which Israel was born as a people to the overthrow of Sihon and of Og, the last who would have barred Israel's way to their home - had been only preparatory. During the forty years' wanderings the people had, so to speak, been welded together by the strong hand of Jehovah. But now, when the Lion of Judah couched by the banks of Jordan, Israel was face to face with its grand mission, and the grand task of its national life commenced: to dispossess heathenism, and to plant in its stead the kingdom of God (Psalm 80:8-11), which was destined to strike root and to grow, till, in the fullness of time, it would extend to all nations of the world.1

     Accordingly, when the camp of Israel was pitched at Shittim, a new period commenced. Its history records, first, certain events which had to take place immediately before entering the Land of Promise; next, the conquest, and then the apportionment of the land among the tribes of Israel; and, lastly, in the time of the Judges, side by side, the unfolding of Israel's religious and national condition, and the assertion of those fundamental principles which underlay its very existence as a God-called people. These principles are: - The special relationship of Israel as the people of God towards Jehovah, and Jehovah's special dealings towards them as their King.2

     The history of the wilderness period had, indeed, been shaped by this two-fold relationship, but its consequences appeared more clearly under Joshua, and most fully in the time of the Judges. When not only Moses, but Joshua, and even the elders who had been his contemporaries had passed away, the people, now settled in the land, were left free to develop those tendencies which had all along existed. Then ensued that alternation of national apostasy and judgment, and of penitent return to God and deliverance, which constitutes, so to speak, the framework on which the Book of Judges is constructed. This part of Israel's history attained alike its highest and its lowest point in Samson, with whom the period of the Judges appropriately closes. For, the administration of Samuel forms only the transition to, and preparation for the establishment of royalty in Israel. But the spiritual import of the whole history of that period is summed up in these words of Holy Scripture (Psalm 44:2-4):

     "Thou didst drive out the heathen with Thy hand, and plantedst them: Thou didst afflict the people, and cast them out. For they got not the land in possession by their own sword, neither did their own arm save them, but Thy right hand, and Thine arm, and the light of Thy countenance, because Thou hadst a favor unto them. Thou art my King, O God: command deliverances for Jacob."

     The Books of Joshua and of the Judges form the two first portions of what in the Hebrew Canon are designated as the "Former Prophets." 3 This, not because their narratives are largely connected with the rise and activity of the prophets, nor yet because their authors were prophets, but rather because the character and contents of these books are prophetic.

     They give the history of Israel from the prophet's point of view - not a succinct and successive chronicle of the nation, but a history of the Kingdom of God in Israel. This also explains its peculiarities of form and style. For, neither are the Judges, for example, mentioned in the order of their succession, nor must it be supposed that they ruled over all the tribes of Israel. Similarly, there are evidently large blanks left in the history of the times, and while some events or reigns of considerable duration are only cursorily mentioned, very detailed and circumstantial narratives are given of persons and occurrences, which only occupied the scene for a comparatively short period. But as, from the frequent references to authorities, and from their evident knowledge of details, the writers of these books must have had at command ample material for a full history, we conclude that the selection, Divinely guided, was made in accordance with the "Spirit of Prophecy," to mark the progress of the Kingdom of God in connection with Israel. From what has been said it will be readily understood, that the history traced in this volume offers peculiar difficulties -from its briefness, its abruptness, its rapid transitions, the unusual character of its incidents, and its sudden and marked Divine interpositions. These difficulties are not so much exegetical or critical - although such are certainly not wanting - but rather concern the substance of the narratives themselves, and touch the very essence of Holy Scripture. For myself, I am free to confess that I entered on my present undertaking, I shall not say with apprehension but with great personal diffidence. I knew, indeed, that what appears a difficulty might find its full and satisfactory solution, even though I were not able to indicate it, and that a narrative might have its Divine meaning and spiritual purpose, even though I should fail to point it out. Yet I imagine that most readers of the Books of Joshua and Judges will in some measure understand and sympathize with my feelings. All the more is it now alike duty and privilege, at the close of these investigations, to express it joyously and thankfully, that the more fully these narratives are studied, the more luminous will they become; the more will their Divine meaning appear; and the more will they carry to the mind conviction of their truthfulness, and to the heart lessons of their spiritual import. Perhaps I may be allowed in illustration of these statements to point to my study of the characters of Balaam and Joshua, and of the histories of Gideon, of Jephthah, and especially of Samson.

     From this circumstance, and faithful to the plan, which I proposed to myself in this series, of gradually leading a reader onwards, the sacred narrative has received in this volume more full treatment - the discussion of such textual questions as fell within its scope, being, however, chiefly thrown into the footnotes. Many questions, indeed, on which I could have earnestly wished to enter, lay quite outside the purport of the present series, and had therefore reluctantly to be left aside. These concern chiefly the antiquity and the authenticity of these books of Holy Scripture. I venture to think, that a great deal yet remains to be said on these points - the chief defect of former treatises lying, in my opinion, in this, that they rather busy themselves with refuting the arguments of opponents, than bring forward what I would call the positive evidence. That such positive evidence abundantly exists, a somewhat careful study has increasingly convinced me. I am not ashamed to own my belief that, notwithstanding confident assertions of writers on the opposite side, we may trustfully and contentedly walk in "the old paths;" and the present volume is intended as a reverent contribution, however inadequate, towards the better understanding of what, I verily believe, "holy men of old spake as they were moved by the Spirit," and that, "for doctrine, for reproof, for correction, for instruction in righteousness."

1 Comp. such a Missionary Psalm as the 87th; also such passages as Psalm 96:9; Isaiah 44:5.

2 Some modern negative critics have even broached the theory -of course, wholly unfounded - that originally the Book of Joshua had formed with the five books of Moses Hexateuch.

3 The others are the Books of Samuel and of the Kings.