History of the Jews, Vol. 1 (of 6)

Although Solomon had numerous wives, it appears that he left but few children, a son named Rehoboam and two daughters, Taphath and Basmath, whom their father married to two of his officers. Posterity, which has greatly exaggerated Solomon's wisdom and ability, has also attributed to him power over mystic spirits and demons, who, obeying his will, could be invoked or dismissed as he chose. Even a ring on which his name was engraven was supposed to exercise a mighty spell over the demons, and keep them in subjection.

The power to which Solomon had elevated Israel resembled that of a magic world built up by spirits. The spell was broken at his death.

CHAPTER X.

SECESSION OF THE TRIBES

Accession of Rehoboam – Jeroboam's return – The King at Shechem – The Secession of the Ten Tribes – Election of Jeroboam – New Alliances – Rezon and Shishak – Fortification of Shechem – Jeroboam's idolatry – Ahijah's rebuke – Religion in Judah – Abijam – Asa – Nadab – Baasha – Wars between Asa and Baasha – Defeat of Zerah – Benhadad – Elah – Zimri – Omri – Civil war – Samaria built – Omri's policy – Alliances with Ethbaal and Tyre – Ahab: his character – Jezebel – The Priests of Baal – Elijah – Naboth's vineyard – Elijah at Carmel – War with Benhadad – Death of Ahab and Jehoshaphat – Ahaziah's Accession – Jehoram – Elijah and Elisha – Jehu – Death of Jezebel.

977–887 B. C. E

For the first time since the monarchical government had been established in Israel, the next heir to the throne could succeed without disturbance or contest. Rehoboam, more fortunate than his father and grandfather, found himself, when he ascended the throne, ruler over a mighty and important country. Many nations bowed in allegiance to him, and he could indulge in golden dreams of power and happiness. His undisputed accession was perhaps owing to the fact that he had no brother, or that Solomon's strict laws regarding private property had also extended to the rights of succession. Whatever may have been the reason, Rehoboam ascended the throne of his father without opposition. In fact, disputes between brothers concerning the succession, such as had occurred at the death of David, did not occur again in Jerusalem. Nor would Rehoboam have been equal to such contests. He by no means resembled his father; indeed, his abilities were not even mediocre. Like all princes born in the purple, who are not gifted with striking personal qualities, he was thoughtless, haughty, and at the same time so wanting in self-reliance that he could not decide for himself. He had neither martial abilities nor an appreciation of greatness of any kind. The throne was to secure for him power, peace, and the enjoyment of life's pleasures. If this was his dream, it was of but short duration. He was unexpectedly confronted with an enemy who robbed him of power and peace, and who caused a breach in the state of Israel which could never again be healed.

Jeroboam, the Ephraimite who had raised the flag of rebellion during the last years of Solomon's reign, and who, on the failure of his attempt, had fled to Egypt, returned to his native land immediately on receipt of the news of Solomon's death, with the intention of resuming his ambitious schemes, which had been approved by a prophet. Probably his protector, Shishak, the king of Egypt, assisted him, and permitted him to proceed by sea to the Israelitish port. No sooner had this bold Ephraimite arrived in Shechem, the second city of importance in the kingdom, than the Shechemites, ever ready for sedition, began a revolt. Jeroboam was invited to join the meeting of the people, or rather he instigated the holding of such an assembly in order to consider the steps necessary to attain the desired end without bloodshed.

The elders of other tribes were likewise invited to take part in the projects of the Shechemites, and thus their rebellious undertaking assumed the character of a national demonstration. It was first of all decided that the elders of the tribes were not, as heretofore, to repair to Jerusalem in order to pay homage to the new king, but that he was to be invited to receive their allegiance at Shechem. This was the first step in the rebellion. Rehoboam determined to accept their invitation, much against his will probably, in the expectation that his presence would put a stop to any intended insurrection. It was a disastrous hour, fraught with far-reaching results for the history of Israel.

Rehoboam was accompanied to Shechem by his council, consisting of the elder members who had served his father, and of younger members whom he himself had selected. In order to provide for all cases, he took with him Adoniram, the overseer of the slaves, whose angry glance and whose rod kept the unwilling labourers in submission. When Rehoboam arrived in Shechem, the representatives of the tribes came before him in order to explain their grievances. Jeroboam, who had been chosen as their mouthpiece, placed the troubles of the nation before the king in strong language: "Thy father put a heavy yoke on the people, and made them submit to heavy burdens. If thou wilt lighten this heavy yoke, we will serve thee." Struck by this bold language, Rehoboam concealed his anger as best he could, and told them to return for his reply in three days. He knew not what answer to give the representatives of the tribes. He therefore consulted his council. The older members were unanimously in favor of mild treatment, the younger men advocated severity, and the unwise king followed the advice of the latter. When, on the third day, Jeroboam and the elders came to him for his answer, he replied in words which he thought would annihilate them: "My little finger is stronger than my father's loins. If he scourged you with rods, I will scourge you with scorpions." Jeroboam had expected and reckoned on no other reply. Turning to the elders he said, "What share have we in David, and what inheritance in the son of Jesse? Return to your tents, O Israel, and thou, David, see to thine own house!" Jeroboam then unfurled the standard of rebellion, and assembled the Shechemites, who willingly mustered around him in order to display their enmity towards Rehoboam. All the jealousy and hatred that the Ephraimites had cherished during the reigns of David and Solomon, on account of the oppression and supposed humiliation to which they had been forced to submit, now burst forth. They seized the opportunity to free themselves from the yoke of David, and to place themselves, as they had done in the days of the Judges, at the head of the tribes. Sword in hand, the Shechemites, headed by Jeroboam, attacked the house in which Rehoboam dwelt. He sent Adoniram, the overseer of the slaves, to chastise the ringleaders like rebellious slaves. A shower of stones overpowered him, and he sank lifeless to the ground. Rehoboam, whose life was in danger, fled from Shechem in his chariot, and reached Jerusalem. A breach had been made which no one could heal.

Indignant and dispirited as Rehoboam was at the turn affairs had taken in Shechem, he felt himself obliged to ascertain, before taking any steps, how far he could count on the fidelity of the nation. What was he to do, if the tribes nearest to the capital, induced by the example of the Shechemites, also renounced their allegiance to him? Where would the secession end? From this care, however, he was soon freed. The tribe of Judah, which was intimately connected with the house of David, and considered that house its most precious ornament, remained faithful to Rehoboam. The tribe of Simeon was merely a subsidiary of that of Judah, and could not be considered independent. The tribe of Benjamin also remained faithful to Rehoboam. It was closely connected with that of Judah, and their fortunes could not again be parted. There were more Benjamites than Judæans living in Jerusalem. These tribes, then, sided with Rehoboam. No sooner was he aware that two or three tribes would remain true to him, than he naturally entertained the idea of compelling the Shechemites and Ephraimites to return to their allegiance by means of the sword, and he would no doubt have succeeded, had not Jeroboam taken measures to turn the secession to the greatest advantage. He impressed on the Ephraimites that only a king could successfully resist Rehoboam's attacks, and that by no other means could they escape the severe punishment which awaited them as insurgents. They then determined to set up an opposition king. Who would be better suited for this post than Jeroboam? He alone possessed the needful courage and skill, and he was an Ephraimite. The elders of Ephraim therefore assembled, and with the co-operation of the remaining tribes, chose him as king. The latter paid homage to Jeroboam, possibly because they also had grievances against the house of David, and could expect no redress from Rehoboam. Thus the obscure man of Zereda became king over ten tribes (977–955), counting Manasseh of Machir as one, and Manasseh of Gilead as another tribe.

The tribes of Judah, Benjamin and Simeon alone remained attached to the house of David. The two last named, however, had no separate existence, they were merged into the tribe of Judah. The house of Israel, which had been joined with the house of Judah for barely a century, was thus again divided from it. To avoid continual warfare as well as the necessity of being constantly on the defensive, each of the two kings sought to strengthen himself by alliances, and thus frustrate all hostile plans. Rehoboam made a treaty with the newly elected king of Damascus, the state founded by Rezon, the bandit, in Solomon's time, having attained great power. Rezon, or his successor Tabrimon, had united various Aramæan districts to Damascus, and ruled over extensive territory. The treaty between Rehoboam and the king of Damascus prevented Jeroboam from attacking the kingdom of Judah, and visiting it with the horrors of a long war. Jeroboam, on the other hand, formed an alliance with another power, in order to exasperate and alarm the king of Judah.

A union of the two kingdoms was distasteful to both. The difference in their history prevented their coalescing. The house of Israel, especially the tribe of Ephraim, willingly relinquished the advantages which might accrue from a union with the house of David, in order that it might not be forced to assume an inferior position. The more worthy in both kingdoms were probably filled with grief at the breach which had occurred, but they were unable to avert it. The civil war which appeared imminent was prevented by the prophet Shemaiah, who, in the name of God, called on the Judæans and Benjamites to desist from fratricide. Slight feuds, however, broke out between the contiguous kingdoms, as was unavoidable between such near neighbours, but they led to no serious result.

Jeroboam was effectually aided in his ambitious plans by Shishak (Sheshenk), who, it is said, married his wife's elder sister Ano to the fugitive Israelite, just as he had given another sister in marriage to the Idumæan prince who had taken refuge with him. Shishak probably had furnished Jeroboam with the supplies of money that enabled him to return to his fatherland, and now the new king seems to have formed an alliance with him against Judah. Thus Rehoboam was prevented from undertaking any noteworthy steps against Israel. In order to secure himself from Egyptian and Israelitish attacks, Rehoboam erected a chain of fortresses in a circuit of several miles round about the capital. But they failed him in the hour of need. Shishak, with an overwhelming force, undertook a war against Rehoboam in the fifth year of the Jewish king's reign (972). Overcome by excess of numbers, the strongholds were taken one after another by the Egyptian armies, and Shishak pressed forward as far as Jerusalem. It appears that the capital yielded without a struggle, and the Egyptian king contented himself with seizing the treasures which Solomon had deposited in the palace and the Temple. He appropriated all the money then in Jerusalem, as well as the golden shields and spears which the king's guards used in royal processions to the Temple. He, however, left the kingdom of Judah intact, did not even touch the walls of Jerusalem, and left Rehoboam on his throne. On his return, Shishak commemorated his deeds of prowess and his victories over Judah and other districts by records and monuments. The alliance between Solomon and the king of Egypt was thus of but short duration. His son learned the futility of such a treaty, and experienced how little trust can be placed in plans and political measures, though apparently the outcome of the deepest calculation and forethought. Solomon, in spite of his wisdom, had acted thoughtlessly in regard to the union with the daughter of Pharaoh. He had built her a special palace, and within a few years after his decease, an Egyptian king ransacked this very palace and other monumental buildings of Solomon, and plundered them of all their treasures. The grandeur and power of Solomon's kingdom were at an end.

Jeroboam fortified Shechem and built himself a palace, which served also as a citadel (Armon) for purposes of defence. On the opposite side of the Jordan, he also fortified various towns, among them Penuel (or Peniel), to serve as a rampart against attacks from the south, where the Moabites and the Ammonites, in consequence of what had taken place, had separated themselves from the Israelites, in the same way as the Idumæans had shaken off the yoke of the Judæans. Internal embarrassments forced Jeroboam to introduce innovations. Guided either by habit or conviction, the families of the northern tribes continued to present themselves at Jerusalem in the autumn at harvest time, in order to take part in the service of the invisible God. This loyalty to the Jewish capital, even though manifested by only a part of his subjects, was a source of great anxiety to Jeroboam. How would it be if the people turned in ever increasing numbers to the temple in Jerusalem, and once more made peace with the house of David? Would he not be dethroned as quickly as he had attained to royalty? In order to avoid the possibility of such a reunion, Jeroboam matured a wicked plan, which caused Israel to fall back into the ways of idolatry and barbarity.

During his protracted stay in Egypt, Jeroboam had become acquainted with the system of worship established there, and he had observed that the worship of animals, particularly of the bull, tended to promote the aims of despotic government. He had observed that this animal worship served to stultify the nation, and Jeroboam thought he might turn to his own purposes a system so politic and advantageous. He therefore, in conjunction with his advisers, devised a plan by which these observances should be introduced in the Ten Tribes. He considered that this idol-worship might be of advantage to him in other ways, as it would keep him in favour with the court of Egypt. Israel would appear as a dependency of Egypt, and both countries, having common religious observances and customs, would also have common interests. The habits of Egypt were of special interest to him, as his wife was probably an Egyptian, and connected with the royal house of Egypt. Jeroboam also studied the convenience of the tribes. He wished to relieve those who lived far off from the necessity of making long journeys at the time of the harvest. At Bethel and at Dan, Jeroboam, therefore, put up golden calves, and issued a proclamation to the effect: "This is thy God, O Israel, who brought thee out of Egypt." In Bethel, where he himself intended to preside at the worship, he built a large temple, in which he also placed a sacrificial altar. To prevent the people from celebrating the Feast of Ingathering at Jerusalem, he fixed the festival a month later (in the eighth instead of the seventh month). Probably also a different time-reckoning was followed, according to the longer solar, instead of the shorter lunar year.

The nation, as a whole, appears to have taken no offence at this alteration, but to have actually regarded it as a revival of the ancient mode of worship. The fundamental principle, the unity of God, was in no way affected by it. Jeroboam had not attempted to introduce polytheism, but had merely given them incarnations of the Deity, symbolising strength and fruitfulness. The people, naturally sensual, were, indeed, well pleased to have a representation of the Godhead. The spirituality of God, not admitting of ocular demonstration, was at that period more remote from their comprehension than the conception of His unity. Sensual dissipation and depravity were not bound up with the worship of the bull as with the Canaanite service of Baal, and therefore it did not outrage the moral sense.

Thus the people gradually became accustomed to repair to Bethel or Dan for the high feasts; otherwise they made their offerings at home, or at the nearest place where sacrifices had been offered of old. Jeroboam fully attained his object; the nation became stultified, and bowed to him in servile obedience. The tribe of Levi, however, caused him anxiety. No Levite would consent to perform the office of priest at the worship of the bull; for Samuel's prophetic teachings had made a lasting impression on this tribe. That Jeroboam might not compel their services, the Levites, who had been living in the Israelitish towns, wandered forth, and settled in the kingdom of Judah. As he could not possibly manage without priests, he took any one who offered himself to serve in that capacity. At one festival he himself performed the priestly office, in order to elevate it in the eyes of the people, or, perhaps, in imitation of the Egyptian custom. Jeroboam was thus led step by step to destroy the original principles of Judaism.

His conduct was not allowed to pass uncondemned. The old prophet, Ahijah, of Shiloh, who had incited Nebat's ambitious son to insurrection, now was too old and frail to lift his voice publicly against these proceedings. When, however, Jeroboam's wife visited him at Shiloh, to consult him about the dangerous illness of her eldest son, the prophet took the opportunity of announcing to her the approaching dissolution of the royal house. But a return was impossible, without paving the way to a reunion with the house of David. From motives of self-preservation, he was obliged to continue in the way he had chosen. The new worship was, therefore, retained during the existence of the kingdom of the Ten Tribes, and none of Jeroboam's successors attempted to make any alteration in its form.

In the kingdom of Judah (or House of Jacob), the conditions were quite different. Politically weakened by the severance of the tribes and the incursions of Egypt under Shishak, its wounds were too deep to heal before the lapse of a considerable time. But Judah had not sunk in religion or morals. Rehoboam appears to have troubled himself but little about religious or moral affairs; he was indifferent in every respect, and his pride having once received a blow, he seems to have passed his days in idleness. But the Temple, on the one hand, and the Levites, on the other, appear to have counteracted all deteriorating influences. In outward appearance all remained as it had been in the time of Solomon; the High Altars (Bamoth), on which families performed the sacrificial rites throughout the year, continued to be maintained, but at the autumn festivals the people repaired to the temple. Deviations from the established order of divine service were exceptional, and were accepted only by the circle of court ladies. As Solomon had permitted altars to be erected for his heathen wives, Rehoboam did not feel called upon to be more severe in his enactments. His mother Maachah, the daughter or granddaughter of Absalom, had a predilection for the immoral Canaanite worship; she erected a statue of Astarte in her palace, and maintained temple priestesses. Rehoboam permitted all this, but the unholy innovations did not spread very wide. Meanwhile, although idolatrous practices did not gain ground in the kingdom of Judah, there was no impulse towards a higher stage of moral culture under Rehoboam's government. A weakness seemed to have come over the people, as if they were in the last stage of senility. Nearly two centuries elapsed before traces of a higher spiritual force became evident. Rehoboam's reign of seventeen years was inglorious. The reign of his son Abijam (960–958) passed in a like manner. He also indulged in petty acts of hostility against Jeroboam, but without any important result. He, too, permitted the idolatrous practices of his mother Maachah. Abijam, it appears, died young, leaving no issue, and he was therefore succeeded by his brother Asa (957–918). He again was a minor, and the queen-mother Maachah held the reins of government. At first she seems to have desired to extend her idolatrous and immoral worship, but a revolution in the kingdom of the Ten Tribes put an end to her projects, and changed the course of events.

Nadab, who had succeeded to the throne on the death of Jeroboam (955–954), undertook a war against the Philistines, and besieged the Danite city of Gibbethon, which the Philistines had occupied. During this campaign a soldier by the name of Baesha (Baasha) conspired against the king in the camp, and killed him. From the camp Baasha proceeded to the capital, Tirzah, and destroyed the whole house of Jeroboam (954). The founder of this dynasty had not been anointed by the prophet; he was not considered inviolable, like Saul and David, and therefore the hand of the murderer was not restrained. Baasha was the first of the list of regicides in the Ten Tribes, and his act hastened the fate impending over the nation.

Having perpetrated the murder, he took possession of the throne and kingdom (954–933). He continued Tirzah as the capital, on account of its central position. It lay in the very heart of the kingdom, and possessed the additional advantage of being fortified. Had Baasha abolished the worship of the bull, he might have drawn to his side the worthier portion of the people of Judah. The latter were indignant at the idolatrous innovations of Maachah, which were more reprehensible than the bull-worship, as with them were connected the depraved habits of the temple priestesses. In Jerusalem the fear of eventual sympathy with Israel appears to have arisen; but Asa hastened to avert the calamity. Either on his own impulse, or urged thereto by one of the prophets, he snatched the reins of government from the hands of the queen-mother, forbade the worship of Astarte, removed the priestesses, and burnt the disgusting image which had been erected for worship in the valley of Kedron. Through these resolute acts Asa secured for himself the good-will of the well-disposed among his people.

The old inconclusive feuds between the two kingdoms were continued between Asa and Baasha. The former is said to have acquired several cities of Ephraim, and to have incorporated them in his own kingdom. In order to secure himself from the attacks of Judah, Baasha seems to have entered into a league with the king of Egypt, and to have urged him to carry war into the lands of his own foe. An Egyptian general named Zerah (Osorkon) sallied forth with a numerous body of Ethiopians, and pressed forwards as far as Mareshah, about ten leagues south-west of Jerusalem. Asa, however, marched against him with the combined forces of Judah and Benjamin, defeated the Ethiopian army north of Mareshah, pursued it as far as Gerar, and brought back enormous booty to Jerusalem.

Baasha was disconcerted by these proceedings, and endeavoured to bring about an alliance with the Aramæan king, Ben-hadad I., of Damascus, who, hitherto friendly to the kingdom of Judah, had prevented all inimical attacks. Ben-hadad, the son of Tabrimon, now cancelled his treaty with Asa, and went over to Baasha's side. The latter conquered Ramah, the birth-place and residence of the prophet Samuel, which belonged to the Benjamites, and fortified it so that it served as a base whence to make raids on the neighbouring districts. Alarmed at these doings, Asa endeavoured to revive the treaty with the king of Damascus, and sent ambassadors to him, with quantities of treasure in silver and gold, which he took both from the Temple and from his palaces. Ben-hadad allowed himself to be won over; it flattered him to be thus sought after by both realms, to which his people had formerly been obliged to pay tribute. He resolved to utilise the weakness of both sides, and he commanded an army to effect an entrance into the north of the kingdom of Israel; he subjugated Ijon, Dan, and the contiguous region of Abel-Bethmaachah; and also reduced the district around the lake of Tiberias, and the mountainous lands of the tribe of Naphtali. Asa was thus saved at the expense of Judah's sister nation; and Baasha was forced to abandon his desire for conquest, and to relinquish Ramah.