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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
(^)