Outlines of Universal History, Designed as a Text-book and for Private Reading

by George Park Fisher

On the death of Moses, Joshua succeeded to the post of a leader. He defeated the Amontes and other tribes on the east of the Jordan. After the first victories of Joshua, each tribe carried on for itself the struggle with Canaanites, victory over them being often followed by indiscriminate slaughter. It is plain, however, especially from the account in the first chapter of the Book of Judges, that there was a process of assimilation as well as one of conquest. The actual settlement was effected by peaceful as well as by warlike methods. Resistance was stubborn, and the progress of occupation slow. It was not until David's time, centuries after the invasion, that Jebus, the site of Jerusalem, was captured. This delay was due largely to a lack of union, not to a lack of valor. The strength of the Israelites was in their infantry. Hence they preferred to fight upon the hills, rather than to cope with horsemen and chariots on the plains below.

THE PERIOD OF THE JUDGES.—The era of the Judges extends from about 1300 B.C. over at least two centuries. Powerful tribes—as Moabites, Midianites, Ammonites, Philistines—were unsubdued. The land was desolated by constant war. It was one sure sign of the prevailing disorder and anarchy, that "the highways were unoccupied, and the travelers walked through byways" (Judg. v. 6). Not unfrequently the people forgot Jehovah, and fell into idolatrous practices. In this period of degeneracy and confusion, men full of sacred enthusiasm and of heroic courage arose to smite the enemies of Israel, and to restore the observance of the law. Of these heroic leaders, Deborah, Gideon, Jepththa, and Samson were the most famous. There remains the song of Deborah on the defeat and death of Sisera (Judg. v.).

The Philistines, on the western coast, captured the sacred ark,—an act that spread dismay among the Israelites. Then they pushed on their conquests as far as the Jordan, took away from the Israelites their weapons, and grievously oppressed them. The Ammonites threatened the tribes on the east of the Jordan with a like fate. At this juncture, an effective leader and reformer appeared, in the person of Samuel, who had been consecrated from his youth up to the service of the sanctuary, and whose devotion to the law was mingled with an ardent patriotism. He roused the courage of the people, and recalled them to the service of Jehovah. In the "schools of the prophets" he taught the young the law, trained them in music and song, and thus prepared a class of inspiring teachers and guides to co-operate with the priesthood in upholding the cause of religion.

THE MONARCHY: SAMUEL AND SAUL.—In the distracted condition of the country, the people demanded a king, to unite them, and lead them to victory, and to administer justice. They felt that their lack of compact organization and defined leadership placed them at a disadvantage in comparison with the tribes about. This demand Samuel resisted, as springing out of a distrust of Jehovah, and as involving a rejection of Him. He depicted the burdens which regal government would bring upon them. Later history verified his prediction. A strong, centralized authority was not in harmony with the family and tribal government which was the peculiarity of their system. It brought in, by the side of the prophetic order, another authority less sacred in its claims to respect. Collisions between the two must inevitably result. But, whatever might be the ideal political system, the exigency was such that Samuel yielded to the persistent call of the people. He himself chose and anointed for the office a tall, brave, and experienced soldier, Saul. Successful in combat, the king soon fell into a conflict with the prophet, by failing to comply with the divine law, and by sparing, contrary to the injunction laid upon him, prisoners and cattle that he had captured. Thereupon Samuel secretly anointed David, a young shepherd of the tribe of Judah; thus designating him for the throne. The envy of Saul at the achievements of David, and at his growing popularity, coupled with secret suspicion of what higher honors might be in store for the valiant youth, embittered the king against him. David was befriended and shielded by Jonathan, Saul's son, who might naturally be looked upon as his suitable successor. The memorials of the friendship of these two youths, in the annals of that troublous time, are like a star in the darkest night. David was obliged to take refuge among the Philistines, where he led a band of free lances, whom the Philistines did not trust as auxiliaries, but who were inured by their daring combats for the struggles that came afterwards. Saul and Jonathan were slain, Saul by his own hand. For six years David was king in Hebron, over the tribes of Judah and Benjamin. The other tribes were ruled by Saul's son, Ishbaal ('Ishbosheth'). At length David was recognized as king by all the tribes. Saul's family were exterminated.

CHRONOLOGY.—There is much difficulty in settling the chronology in the early centuries of the regal period of Hebrew history. Apart from the questions which arise in comparing the biblical data, the information derived from Egyptian and especially from Assyrian sources has to be taken into account. Hence the dates given below must be regarded as open to revision as our knowledge increases.

Assyriologists find that Shalmaneser II. received tribute from Ahab, King of Israel, 854 B.C., and from Jehu, 842 B.C.; that Tiglath-Pileser III (745-727 B.C.) received tribute from Menahem in 738 B.C. and that Samaria fell in 722 B.C. Assyriology, on the basis of its data, as at present ascertained, would make out a chronology something like the following: Era of the judges, 1300-1020; Saul, 1020-1000; David, 1000-960; Solomon, 960-930; Reho-boam, 930-914 (Jeroboam I., 930-910); Jehoshaphat, 870+-850 (Ahab, 875-853); Azanah (or Uzziah), 779-740 (Jehu, 842-815); (Jeroboam II., 783-743); (Menahem, 744-738).

DAVID AND SOLOMON.—David's reign (about 1000-970 B.C.) is the period of Israel's greatest power. He extended his sway as far as the Red Sea and the Euphrates; he overcame Damascus, and broke down the power of the Philistines; he subdued the Moabites, Ammonites, and Edomites; he conquered the Jebusites, and made Jerusalem his capital and the center of national worship. A poet himself, he enriched the religious service, which he organized, by lyrics—some of them composed by himself—of unrivaled devotional depth and poetic beauty. He organized his military force as well, and established an orderly civil administration. His favorite son, Absalom, led away by ambition, availed himself of disaffection among the people to head a revolt against his father, but perished in the attempt. David left his crown to Solomon at the close of a checkered life, marked by great victories, and by flagrant misdeeds done under the pressure of temptation.

CHARACTERS OF SOLOMON'S REIGN.—Solomon's reign (about 970-933 B.C.) was the era of luxury and splendor. He sought to emulate the other great monarchs of the time. With the help of Hiram, king of Tyre, who furnished materials and artisans, he erected a magnificent temple on Mount Moriah in Jerusalem. He built costly palaces. He brought horses from Egypt, and organized a standing army, with its cavalry and chariots. He established a harem, bringing into it women from the heathen countries, whom he allowed in their idolatrous rites. He was even seduced to take part in them himself. Renowned for his knowledge and for his wisdom—which was admired by the Queen of Saba (Sheba), who came to visit him from the Arabian coast—famous as the author of wise aphorisms, he nevertheless entailed disasters on his country. He established a sort of Oriental despotism, which exhausted its resources, provoked discontent, and tended to undermine morality as well as religion.

THE DIVIDED KINGDOM.—The bad effect of Solomon's magnificence soon appeared. Before his death a revolt was made under the lead of Jeroboam, which was put down. Of Rehoboam, the successor of Solomon, the ten tribes north of Judah required pledges that their burdens should be lightened. In the room of the heads and elders of the tribes, the late king's officers had come in to oppress them with their hard exactions. The haughty young king spurned the demand for redress. The tribes cast off his rule, and made Jeroboam I. their king (about 933 B.C.). The temple was left in the hands of Judah and Benjamin. The division of the kingdom into two, insured the downfall of both. The rising power of the Mesopotamian Empire could not be met without union. On the other hand, the concentration of worship at Jerusalem, under the auspices of the two southern tribes, may have averted dangers that would have arisen from the wider diffusion, and consequent exposure to corruption, of the religious system. The development and promotion of the true religion—the one great historical part appointed for the Hebrews—may have been performed not less effectively, on the whole, for the separation.

HEATHEN RITES.—From this time the energetic and prolonged contest of the prophets with idolatry is a conspicuous feature, especially in the history of Israel, the northern kingdom. Jeroboam set up golden calves at Dan and Bethel, ancient seats of the worship of Jehovah. Wars with Judah and Damascus weakened the strength of Israel. The Egyptian king, Shishak, captured Jerusalem, and bore away the treasures collected by Solomon (p. 41). Under Jehoshaphat (about 873-849 B.C.) the heathen altars were demolished and prosperity returned.