CHAPTER VII.

THE HISTORY AND RELIGION OF THE KINGDOM OF JUDAH.

REHOBOAM, preparing to subdue the revolted Tribes, is forbidden by a prophet-Relative Position of the Kingdoms-Judah degenerates into Idolatry-Invaded, and Jerusalem plundered, by Shishak-Abijam succeeds to the Throne-He invades Israel-Asa made King-Prohibits Idolatry-Repels the Ethiopian Invasion-Is harassed by the King of Israel-Obtains Deliverance by a League with Syria-This Conduct condemned-The Prophet persecuted-Jehoshaphat REIGNS-He prohibits Idolatry-And issues a Commission for the Instruction of the People-Marries his Son to the Daughter of AhabJudah invaded by Moab and Ammon-Jehoshaphat seeks Refuge in Jehovah-Is gloriously delivered-He attempts the Revival of the Trade with Ophir, but fails-Jehoram succeeds his Father-He massacres all his Brethren-HE RESTORES the Groves and HIGH PLACES -Introduces the Sidonian Idolatry, and enforces its Observance-Invasion of the Kingdom by a combined Army of Philistines and Arabians-Who carry off the royal Family, and spoil the Palace of the King-Jehoram dies miserably, and is succeeded by Ahaziah--He begins to reign wickedly, and is slain by Jehu-Athaliah usurps the Government-Destroys all the Seed Royal except one Child-And reigns six Years-Athaliah slain-And Joash placed on the Throne when seven Years old-He repairs the Temple-And reigns wisely until the Death of Jehoiada-He then falls into Idolatry-Being reproved by Zechariah for his Impiety, he commands the Prophet to be put to Death-Jerusalem spoiled by Hazael of Syria-Joash is murdered in his Bed, and succeeded by Amaziah-He begins to reign well-Invades Edom-Is victoriousWorships the Deities of Seir-Is rebuked by a Prophet—Whom he threatens-He provokes a War with Israel-Is defeated, and taken Prisoner-Uzziah succeeds to the Throne-He reigns well-Humbles the Philistines, Ammonites, and Arabians-Strengthens the Army-Invents important military Engines-He invades the PRIEST'S OFFICE, and, attempting to offer Incense, is smitten with Leprosy-The Nature and Influence of the prophetic Office-Jotham reigns piously-Micah prophesies-Abaz reigns wickedly -Judah defeated by Israel with great Loss-Isaiah divinely commissioned to Ahaz-The King trusts in Assyria, and is disappointed-Hezekiah reigns-He reforms AbusesDestroys Idolatry-And restores the Worship of Jehovah-Ceases to pay Tribute to the King of Assyria-Is threatened by him-Hezekiah's Sickness and Recovery-The Destruction of the Assyrian Army-Nahum prophesies-Conduct of the King to the Babylonish Ambassadors condemned-He is threatened-Manasseh succeeds to the Throne -He restores Idolatry-And persecutes unto Death the Worshipers of Jehovah-Subdued by the King of Assyria, and carried away Captive-He humbles himself, repents, is restored to his Kingdom, and reigns piously-He dies, and is succeeded by Amon -Judah invaded by Assyria-Delivered by Judith-Josiah reigns well-A Book of the Law found in the Temple-Josiah opposes the King of Egypt-Is slain-Jeremiah raised up to prophesy-Jehoahaz reigns wickedly-Is deposed by the King of Egypt, who places Jehoiakim on the Throne-He also reigns wickedly, and is succeeded by Jehoiachin, who is deposed by Nebuchadnezzar, who appoints Zedekiah King-He also does Evil-He is finally deposed, and Jerusalem destroyed.-Chronological Table.

REHOBOAM can scarcely be said to have reigned over the whole Hebrew nation; for no sooner had he begun to exercise sovereign power than the revolt of the ten tribes ensued; and he found his dominion. limited to Judah and Benjamin. (See Appendix, note 84.) Whatever may be thought of the conduct and policy of Rehoboam prior

to the revolt, he certainly acted afterward with great energy and decision. When the men of Israel had consummated their treason, by stoning his collector of taxes, and declaring themselves independent, he determined to reduce them to obedience by force. For this purpose he speedily assembled an army of one hundred and eighty thousand chosen troops: nor is it easy to conceive how the refractory tribes, in their unprepared state, could have resisted such an organized and numerous force. But the intended aggression was forbidden: "The word of God came unto Shemaiah, the man of God," commanding him to speak to the king and people of Judah and Benjamin, saying, "Ye shall not go up, nor fight against your brethren the children of Israel: for this thing is from me." 1 Kings xii, 22-24. The instant obedience of the king and people to this mandate shows, in a remarkable manner, that, notwithstanding the idolatry and irreligion which had prevailed, the leading principle of the theocracy was still recognized in Judah as supreme authority.

This fact directs attention to a consideration of great interest and importance. When the Hebrew people are regarded as divided into these two separate and independent states, however much they might be alike in many respects, in others they are seen in strong contrast. Judah retained the divinely appointed centre of Hebrew worship, the altar of sacrifice, and the resting-place of the Divine Glory. Here, also, was the throne of the seed of David, from whom, according to the flesh, the promised Messiah was to proceed. This kingdom, therefore, stood forth, in a peculiar and prominent manner, as heir of the covenant promise, and the germinant body upon which the hope of the world, in the great scheme of redemption, rested. The religious defection of Jeroboam, and the zeal with which he carried out his schismatic and idolatrous practices, did much to strengthen this contrast between the rival states, and to invest Judah with many direct and collateral advantages. One of these is noticed by the inspired writer, in the brief scriptural narrative of these events. We are told that the priests and Levites resorted to Rehoboam; literally, presented themselves unto him. They forsook their habitations, and identified themselves with the house and worship of Jehovah. And, besides these, who might be supposed to act under the bias of family or professional partiality, many others, who had set their hearts to seek the Lord God of Israel, came to Jerusalem to sacrifice unto the Lord God of their fathers. These immigrations contributed greatly to the improve ment and stability of Rehoboam's power. These persons, by their number, wealth, and, more especially, by their sterling religion, materially improved the kingdom of Judah: the sacred writer empha

tically says, they "made Rehoboam the son of Solomon strong." 2 Chron. xi, 17.

Although warlike operations to some extent were carried on between the two states, Judah remained in security and prosperity three years, until the people, in the enjoyment of continued blessing, forgat God, and fearfully violated his laws. The sacred writer speaks of this iniquity under three distinct heads. 1 Kings xiv, 22-24. "Judah did evil in the sight of the Lord, and they provoked him to jealousy with their sins which they had committed, above all that their fathers had done." Verse 22. This fearful charge does not appear to refer to any religious or political arrangements introduced by Rehoboam:-Judah did evil: the transgression was national: high and low alike participated. The people were wicked, abandoned to earthly-mindedness and sinful pursuits; and this to an extent unknown before.

But the people of Judah not only departed from the law of Jehovah; they rejected him: they sinned in their worship; they sank into idolatry. "For they also built them high places, and images, and groves, on every high hill, and under every green tree." Verse 23. It has been shown (Patriarchal Age, ch. ii, passim) that the earliest worship after the fall was offered “at the east of the garden of Eden" before the cherubim. Gen. iii, 24. This being always regarded as an elevated spot, men in subsequent ages, imitating the primitive mode as closely as possible, worshiped on hills, in groves, and under the shade of trees. This course was generally followed by the patriarchs. But this manner of worship, which at first was innocent and instructive, became, in process of time, corrupted by foolish admixtures, and at length was associated with the adoration of idols, and not unfrequently with cruel and obscene rites. It was, therefore, positively forbidden by the Mosaic law. Deut. xvi, 21. And, to mark in the strongest terms the displeasure of God against every thing of this kind, the Hebrews were commanded to destroy all the groves and high places of the Canaanitish nations. Exod. xxxiv, 13; Deut. vii, 5; xii, 2, 3. In open defiance of all these laws, Judah at this period revived and multiplied these forbidden sacred places. This was done, not to use them in a simple patriarchal manner, but for the perpetration of those identical evils, to guard against which God had commanded them to be destroyed. High places were not only built, and groves planted, but they were provided with images. The word ? (mat-tzēh-vāh') may indeed mean "a pillar," or "a consecrated pillar;" but the sequel of the account proves the idolatrous character of this worship: for the sacred writer proceeds to say, that "they did according to all the abo

minations of the nations which the Lord cast out before the children of Israel." 1 Kings xiv, 24. These high places and groves were, therefore, not only devoted to the worship of idols, and made the means of introducing and of extending the worst idolatrous practices, but, with these, the vilest licentiousness, the most filthy abominations of which even the Canaanitish nations had been guilty, were countenanced, encouraged, and practiced by the chosen people of God.

It will, of course, be understood that, notwithstanding the prevalence of these evils, the service of the temple was still maintained, and that many pious Israelites would there, and in other places, worship Jehovah, and deplore these sinful innovations. Yet the rapid spread of idolatry, and its consequent sins, is strongly marked by the sacred writer, who says, that Rehoboam "forsook the law of the Lord, and all Israel with him." 2 Chron. xii, 1. There seems to have been little or no resistance to this awful defection. The king led the way, the people readily followed, until the vilest idolatry and impiety prevailed. Nor should it be forgotten that Judah. was not, like Israel, at this time, in circumstances which threw special and powerful temptation in her way. Jeroboam would have required a strong faith in Jehovah, to have relied on the Divine word that he should reign, and to have exerted the full weight of his influence and authority to lead the people to a steady observance of the law, and a constant attendance on the services of the temple.. But Rehoboam had no such obstacle placed in his way, no such tax. upon his fidelity: with him, the limited extent of his territory, the. possession of the temple, the covenant promise of God unto his father David,-all conspired to make fidelity to Jehovah the object of his choice. Yet, in those circumstances, he wickedly forsook the Lord, and the people readily joined in his iniquity.

This fearful infidelity soon brought upon Judah judicial punishment. The king of Egypt came up against Judah with an immense army; he had twelve hundred chariots, sixty thousand horsemen, and infantry without number. And although, immediately after the defection of the ten tribes, Rehoboam had very strongly fortified several of his cities, and provided them abundantly with provisions and munitions of war, these fell, one after the other, before the arms. of the Egyptian king; while all the princes of the people took refuge in the capital. At length Shishak, having sufficiently secured the country in his rear, advanced to Jerusalem, and invested that city. At this season of alarm and calamity, Shemaiah the prophet came to the king and the princes that were with him, and delivered to them a brief, but fearful communication from heaven: "Thus

saith the Lord, Ye have forsaken me, and therefore have I also left you in the hand of Shishak." 2 Chron. xii, 5. No lengthened oration could have more fully set the case before them. God had protected and raised them to wealth and honor; but they had been unfaithful, they had forsaken God; and now, in the day of their trouble and danger, he leaves them to the power of Shishak, and to the aid of their false gods. The king and the princes heard and submitted to the word of reproof. They saw the excessive folly and wickedness of their past conduct, and humbled themselves before Jehovah; and He who delighteth in mercy accepted their contrition, and granted them some deliverance." Verse 7. Shemaiah

was sent again, with the gracious assurance that they should not be destroyed, nor the hand of Shishak be the instrument of pouring out the Divine wrath upon Jerusalem. But, to teach them the consequences of their sin, and to show how fearfully idolatry would expose them to humiliation and suffering, they were told that they must submit to Shishak, that they might feel the difference between the service of Heathen kings and the service of Jehovah. This judgment, tempered with mercy, was administered; and the king of Egypt, having taken the treasures from the temple and the palace, and the shields of gold which Solomon had made, departed from the city.

It is worthy of observation, that while this visitation exercised a salutary influence upon the public mind at Jerusalem, the successful aggression of Shishak upon the Hebrew capital was matter of great gratulation in Egypt; and, in consequence, the annals of that ancient country afford in this instance a striking corroboration of the Scriptural narrative. The successful exploits of this campaign are celebrated by a series of sculptures on the north external wall of the palace at Karnak: "The king, as usual, presents his prisoners to the deity of the temple, and to each figure is attached an oval, indicating the town or district he represents: one of which M. Champollion concludes to be the Yooda Melchi, or kingdom of Judah." -Wilkinson's Ancient Egyptians, vol. i, p. 136. This is a most remarkable circumstance, especially as "the picture is so much mutilated, that nothing remains but three captives bound to a stake, which forms, as usual, the title-page at the beginning, and a portion of the triumphal procession at the end, which is so much dilapidated that only the names of the captives are legible."-Osburn's Egypt, pp. 113, 160. But for the defaced condition of the monument, it might have presented details, not only confirmatory, but illustrative, of the Scriptural narrative.

Delivered from this foreign aggression, Rehoboam repaired, as