The present Volume of this Bible History traces the period of the commencing decline alike in the kingdom of Israel and in that of Judah, although in the latter its progress was retarded by the gracious faithfulness of God in regard to the house of David, and by seasons of temporary repentance on the part of the people. The special interest of the period lies in this, that it was critical of the future of the nation. And of this its history also bears evidence in the more marked and direct — we had almost, said, realistic — interpositions, or, perhaps more correctly, self- manifestations on the part of the God of Israel: whether by more emphatic evidence of His constant Presence and claims, or in the more continuous mission and direct qualifications of the Prophets whom He commissioned. This, as indicated in a previous Volume, accounts for the intensified miraculous character of that Biblical period — notably in connection with the history of Elijah and Elisha. For such prophetic mission was necessary, if in a crisis — when destruction, or at least severest judgment, was impending, or else national recovery, and with it great expansion of national influence — Israel was to be roused to a realization of the truth at issue, such as was, for example, presented by Elijah at the sacrifice on Mount Carmel. And not only as regarded that fundamental truth, but also its application to all the details of public and private life in Israel. In this, therefore, we find the rational vindication — we avoid the obnoxious designation, apologetic — of the otherwise strange, and certainly exceptional, manifestation of miraculous prophetic power in so many private as well as public affairs. In the state of Israel, and at that period, an Elijah and an Elisha were required, and, if required, their mission and their message must be thus evidenced: alike before all friends and against all gainsayers.

     If, from this point of view, the application of the miraculous during this period, in private as well as in public concerns, is not, as some would have it, a retrogression, it marks in other and more important aspects a great progression — and that towards the perfectness of the New Testament. We must explain what we mean by a seeming retrogression. Very markedly the Old Testament history differs from all others, which in their earliest stages are legendary, in this, that whereas in them the miraculous is introduced in what may be called the prehistoric period, then speedily, almost abruptly, to cease; it is otherwise in that of the Old Testament. The patriarchal history (notably that of Isaac and Jacob) has comparatively less of the miraculous. It appears in the desert-history of new-born Israel, and on their entrance in the land. It disappears again in great measure, to reappear once more in manner altogether unprecedented at the period of which this Volume treats — that is, at a comparatively advanced time, when the history of Israel runs parallel to the trustworthy records of that of other nations as perpetuated on their monuments. Assuredly, this has its various lessons in regard to the credibility of the miraculous in the Old Testament. Most notably this, which, as before stated, marks that, which to some seems a retrogression, as a real progression: that the miraculous now stands with increasing clearness in direct connection with moral relationship towards God. So to speak: the miraculous inter-positions are now not so much for Israel as to Israel; not so much on behalf of Israel as such, but whether in judgment or in mercy, with direct reference and application to Israel's moral and spiritual condition. And this, as we have said, points to the perfectness of the New Testament, in which the relation of God to each soul, as well as to the Church, and the spiritual condition of the soul, or of the Church: the outward and the inward, are correlative. Thus, in the wider application, these miraculous elements in the history of Israel are themselves prophecies, of which the fulfillment is in Christ.

     Thus much must for the present suffice — the more so, as in the next Volume (which will conclude the Old Testament History) the opportunity will necessarily present itself for larger retrospect and wider survey. It only remains to add that the treatment of the subject in this Volume will be found in accordance with the progressive plan of this work, repeatedly indicated in previous Volumes. Alike the critical and exegetical notes will be found more frequent and more full, and the general treatment more detailed, and designed for more advanced readers. A new element in the present Volume is the light brought to bear on this period from the ancient monuments. We live in days when more attention than ever before is given to the critical study of the Old Testament; in days also when attacks are chiefly directed against the trustworthiness, the credibility, and, as it seems to us, the Divine Authority, in its true sense, of the Old Testament. There are those, we will gladly believe, who can disjoint, and in logical connection with it, re-interpret the Old Testament, and yet retain their full faith in its direct Divine character, and in its preparation for the Christ. We must frankly confess that we are not of their number. There is, indeed, a general Divine character in the Old Testament, and a general preparation in it for the New, whatever historical views we may take of it, or whatever interpretations we may give of it. We would even advance beyond this, and say that Christ and Christianity have their absolute truth, quite irrespective of the Old Testament. But to us at least Jesus of Nazareth as the Christ is the direct outcome of the Old Testament, as well as its higher fulfillment: not only "a light to lighten the Gentiles," but, and even in this very respect also: "the glory of Thy people Israel."

ALFRED EDERSHEIM

8, Bradmore Road, Oxford:

1st November, 1885.