- 6 -
PREFACE
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
(^)