Seventh Study.
THE RIVAL THRONES.—ISRAEL.
The splendors of Solomon's reign passed away even more suddenly than they arose. In less than a year after his death his empire was broken up, and two quarreling principalities were all that was left of Israel.
I. Let us ascertain the CAUSES OF THE DIVISION OF ISRAEL. These were:
1. The oppressive government of Solomon. (1 Kings 12. 3, 4.) How far the complaints of the people were just, and to what degree they were the pretexts of an ambitious demagogue, we have no means of knowing. But it is evident that the government of Solomon, with its court, its palaces, its buildings, and its splendor, must have borne heavily upon the people. Probably, also, the luxury of living among the upper classes, so suddenly introduced, led to financial crises and stringency of money, for which the government was held responsible by the discontented people.
2. The opposition of the prophets. (1 Kings 11. 11-13, 29-33.) It is a suggestive fact that the prophets were opposed to Solomon and friendly to Jeroboam. Their reason was a strong resentment to the foreign alliances, foreign customs, and especially to the foreign idolatries which Solomon introduced.
3. Foreign intrigues, especially in Egypt. The old kingdoms were not friendly to this Israelite empire, which loomed up so suddenly, and threatened to conquer all the East. Solomon's attempt to win the favor of Egypt by a royal marriage (1 Kings 3. 1) was a failure, for two enemies of Solomon, driven out of his dominions, found refuge in Egypt, were admitted to the court, married relatives of the king, and stirred up conspiracies against Solomon's throne (1 Kings 11. 14-22, 40). Another center of conspiracy was Damascus, where Rezon kept up a semi-independent relation to Solomon's empire (1 Kings 11. 23-25).
4. Tribal jealousy; the old sore broken out again. Notice that Jeroboam belonged to the haughty tribe of Ephraim (1 Kings 11. 26), always envious of Judah, and restless under the throne of David. The kingdom of the ten tribes was established mainly through the influence of this tribe.
5. The ambition of Jeroboam was another force in the disruption. It was unfortunate for Solomon's kingdom that the ablest young man of that time in Israel, a wily political leader and an unscrupulous partisan, belonged to the tribe of Ephraim, and from his environment was an enemy of the then existing government. The fact that he was sent for from Egypt to the assembly at Shechem showed collusion and preparation of the scheme (1 Kings 12. 2, 3).
6. But even all these causes might have been insufficient but for the folly of Rehoboam (1 Kings 12. 13, 14). If David had been on the throne that day an empire might have been saved. But Rehoboam, brought up in the purple, was without sympathy with the people, tried to act the part of a tyrant, and lost his ancestral realm (1 Kings 12. 16).
II. THE RESULTS OF THE DIVISION. These were partly political, partly religious, and were neither of unmixed good nor unmixed evil.
1. The political results were: 1.) The entire disruption of Solomon's empire. Five kingdoms took the place of one; Syria on the north, Israel in the center, Judah west of the Dead Sea, Moab east of the Dead Sea, and Edom on the extreme south. Moab was nominally subject to Israel, and Edom to Judah; but only strong kings, like Ahab in Israel and Jehoshaphat in Judah, could exact the tribute (2 Kings 3. 4; 1 Kings 22. 47). 2.) With the loss of empire came rivalry, and consequent weakness. For fifty years Israel and Judah were at war, and spent their strength in civil strife, while Syria was growing powerful, and afar in the north-east Assyria was threatening. 3.) As a natural result came at last foreign domination. Both Israel and Judah fell under the power of other nations, and were swept into captivity as the final result of the disruption wrought by Jeroboam.
2. The religious results of the division were more favorable. They were: 1.) Preservation of the true religion. A great empire would inevitably have been the spiritual ruin of Israel, for it must have been worldly, secular, and, in the end, idolatrous. The disruption broke off relation with the world, put an end to schemes of secular empire, and placed Israel and Judah once more alone among their mountains. In this sense the event was from the Lord, who had higher and more enduring purposes than an earthly empire (1 Kings 12. 15-24). 2.) Protection of the true religion. Israel on the north stood as a "buffer," warding off the world from Judah on the south. It was neither wholly idolatrous nor wholly religious, but was a debatable land for centuries. It fell at last, but it saved Judah; and in Judah was the unconscious hope of the world. 3.) Concentration of the true religion. The departure of Israel from the true faith led to the gathering of the priests, Levites and worshiping element of the people in Judah (2 Chron. 11. 13-16). Thus the Jewish kingdom was far more devoted to Jehovah than it might otherwise have been.
III. THE KINGDOM OF ISRAEL. From the division the name Israel was applied to the northern kingdom and Judah to the southern. We notice the general aspects of Israel during its history, from B. C. 975 to 721.
1. Its extent. It embraced all the territory of the twelve tribes except Judah and a part of Benjamin (1 Kings 12. 19-21), held a nominal supremacy over Moab east of the Dead Sea, and embraced about 9,375 square miles, while Judah included only 3,435. Israel was about equal in area to Massachusetts and Rhode Island together.
2. Its capital was at first Shechem, in the center of the land (1 Kings 12. 25); then, during several reigns, at Tirzah (1 Kings 15. 33; 16. 23); then at Samaria (1 Kings 16. 24), where it remained until the end of the kingdom. That city after a time gave its name to the kingdom (1 Kings 21. 1), and after the fall of the kingdom to the province in the center of Palestine (John 4. 3, 4).
3. Its religion. 1.) Very soon after the institution of the new kingdom Jeroboam established a national religion, the worship of the calves (1 Kings 12. 26-33). This was not a new form of worship, but had been maintained in Israel ever since the Exodus (Exod. 32. 1-4). In character it was a modified idolatry, half-way between the pure religion and the abominations of the heathen. 2.) Ahab and his house introduced the Phenician worship of Baal, an idolatry of the most abominable and immoral sort (1 Kings 16. 30-33), but it never gained control in Israel, and was doubtless one cause of the revolution which placed another family on the throne. 3.) Through the history of Israel there remained a remnant of worshipers of Jehovah, who were watched over by a noble array of prophets, and though often persecuted remained faithful (1 Kings 19. 14, 18).
4. Its rulers. During two hundred and fifty years Israel was governed by nineteen kings, with intervals of anarchy. Five houses in turn held sway, each established by a usurper, generally a soldier, and each dynasty ending in a murder.
1.) The House of Jeroboam (B. C. 974 to 953), with two kings, followed by a general massacre of Jeroboam's family (1 Kings 15. 29, 30).
2.) The House of Baasha (B. C. 953-929), two kings, followed by a civil war (1 Kings 16. 16-22).
3.) The House of Omri (B. C. 929-884), four kings, of whom Omri and Ahab were the most powerful. This was the age of the prophet Elijah and the great struggle between the worship of Jehovah and of Baal (1 Kings 18. 4-21).
4.) The House of Jehu (B. C. 884-772), five kings, under whom were great changes of fortune. The reign of Jehoahaz saw Israel reduced to a mere province of Syria (2 Kings 13. 1-9). His son Joash threw off the Syrian yoke, and his son, Jeroboam II., raised Israel almost to its condition of empire in the days of Solomon (2 Kings 14. 23-29). His reign is called "the Indian summer of Israel."
5.) The House of Menahem (B. C. 772-759), two reigns. Israel had by this time fallen under the power of Assyria, now dominant over the East, and its history is the story of kings rising and falling in rapid succession, with long intervals of anarchy. From the fall of this dynasty there was only the semblance of a state until the final destruction of Samaria, B. C. 721.
5. Its foreign relations. During the period of the Israelite kingdom we see lands struggling for the dominion of the East. The history of Israel is interwoven with that of Syria and Assyria, which may now be read from the monuments.
1.) There was a Period of Division (B. C. 975-929). During the reign of the houses of Jeroboam and Baasha there were constant wars between Israel, Syria, and Judah; and as a result all were kept weak, and "a balance of power" was maintained.
2.) Then followed a Period of Alliance (B. C. 929-884)—that is, between Israel and Judah, during the sway of the House of Omri. The two lands were in friendly relations, and the two thrones were connected by marriages. As a result both Israel and Judah were strong, Moab and Edom were kept under control, and Syria was held in check.
3.) Next came the Period of Syrian Ascendency (B. C. 884-840). During the first two reigns of the House of Jehu Syria rose to great power tinder Hazael, and overran both Israel and Judah. At one time Israel was in danger of utter destruction, but was preserved. Near the close of these periods the dying prophecy of Elisha was uttered (2 Kings 13. 14-25).
4.) The Period of Israelite Ascendency (B. C. 840-772). Israel under Jeroboam II. took its turn of power, and for a brief period was again dominant to the Euphrates, as in the days of Solomon.
5.) The Period of Assyrian Ascendency (B. C. 772-721). But its glory soon faded away before that of Assyria, which was now rapidly becoming the empire of the East. Its rise meant the fall of Israel; and under the unfortunate Hoshea Samaria was taken, what was left of the ten tribes were carried captive, and the kingdom of Israel was extinguished (2 Kings 17. 1-6).
IV. THE FATE OF THE TEN TRIBES. There has been much idle discussion over this subject and some absurd claims set up; for example, that the Anglo-Saxon race are descended from the ten lost tribes—a statement opposed to all history, to ethnology, and to every evidence of language.
1. After their deposition nearly all the Israelites, having lost their national religion and having no bond of union, mingled with the Gentiles around them and lost their identity, just as hundreds of other races have done. The only bond which will keep a nation long alive is that of religion.
2. Some remained in Palestine, others returned thither and formed the nucleus of the Samaritan people, a race of mingled origin (2 Kings 17. 24-29).
3. Some of those who remained in the East retained their religion, or were revived in it, and later became a part of the Jews of the dispersion; though "the dispersion" was mainly Jewish, and not Israelite.
4. A few families united with the Jews returned with them to Palestine after the exile, yet retained their tribal relationship; for example, Anna (Luke 2. 36).
Blackboard Outline.
I. Cau. Div. 1. Opp. gov. 2. Opp. pro. 3. For. int. 4. Tri. jeal. 5. Am. Jer. 6. Fol. Re.
II. Res. Div. 1. Pol. res. 1.) Dis. emp. 2.) Riv. and weak. 3.) For. dom.
2. Rel. res. 1.) Pres. rel. 2.) Pro. rel. 3.) Conc. rel.
III. Kin. Isr. 1. Ext. 9,375.
2. Cap. 1.) Sh. 2.) Tir. 3.) Sam.
3. Rel. 1.) Wor. cal. 2.) Wor. Ba. 3.) Wor. Jeh.
4. Rul. 1.) Hou. Jer. 2.) Hou. Ra. 3.) Hou. Om. 4.) Hou. Je. 5.) Hou. Men.
5. For. Rel. 1.) Per. Div. 2.) Per. All. 3.) Per. Syr. Asc. 4.) Per. Isr. Asc. 5.) Per. Ass. Asc.
IV. Fat. Ten. Tri. 1. Min. Gen. 2. Sam. peo. 3. Disp. 4. Jews.
QUESTIONS FOR REVIEW.
What causes may be assigned for the division of Israel? How far was Solomon's government responsible? What was the relation of the prophets to the revolution? What foreign intrigues contributed to break up the kingdom? Who were connected with these intrigues? What ancient jealousy aided, and how? What man led in the breaking up of the kingdom? Whose folly enabled the plot to succeed?
What were the political results of the division? What were its religious results? How was this event from the Lord?
How long did the new kingdom of Israel last? What was its extent? What were its three successive capitals? What three forms of religion were found in it? Who was the first king of the ten tribes? What family introduced foreign idolatry? How many kings ruled over the ten tribes? What were the five royal houses? Which house raised Israel almost to its ancient power? What is this period of prosperity called? Who was the greatest King of Israel? With what other history is that of Israel interwoven? What were the five periods in the foreign relations of Israel? By what kingdom was Israel destroyed? Who was its last king? What finally became of the ten tribes?
Subjects for Special Papers.
The History and Traits of the Tribe of Ephraim.
Shechem, and Events connected with it.
The Religion of the Ten Tribes.
Queen Jezebel and her Influence.
The Mission of Elijah.
Elisha and his Influence.