A large proportion of the Bible is History: the History of the People of Israel as presented by themselves. How Israel is chosen from all the nations to be the special people of Jehovah; how the invisible Jehovah is at first their only ruler; how gradually the spirit of assimilation to surrounding nations leads to a demand for visible kings. Just as this tendency to secular kingship becomes strong, there comes into prominence an order of 'prophets': the word signifies 'interpreters,' and the prophets are accepted as the interpreters of Jehovah's will to Israel. Under such rule as that of David, the man after God's own heart, the work of the prophets may fall into the background; but where, as usually happened, the secular government tends to ungodliness, the order of prophets stands forth as an organised opposition. On lines like these the historic narrative of the Bible pursues its course; and with the thread of narrative are interwoven legal and statistical documents which give it support. The History Series of the Modern Reader's Bible presents the sacred narrative divided according to its logical divisions. Genesis is occupied with the formation of the chosen nation, from the first beginnings of things to the development of the descendants of Abraham as a patriarchal family. The Exodus narrates the migration of the fully formed nation to the land of promise; this is the period of constitutional development, and in this part of the history we find massed together the whole of the constitutional lore of Israel. The group of books constituting The Judges volume represents a period of transition: the 'judges' of Israel correspond to the 'heroes' of other peoples, and amid a succession of these judges the incidents of Israel's history reveal the efforts of the people of Jehovah towards a secular government. The Kings takes up the history of the nation from the establishment of the dynasty of David, and covers the struggle between the prophetic and the secular parties until the time of the fall and captivity. Upon the return of the remnant from Babylon all opposition to the theocracy has ceased; to the prophets have succeeded the 'scribes,' or interpreters of the written law, and The Chronicles is the ecclesiastical history, not of a Hebrew nation, but of a Jewish church.