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.