Difference between revisions of "Kingdom Of Judah"

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== Fausset's Bible Dictionary <ref name="term_36191" /> ==
<p> The tribe Judah comprised the whole territory S. of a line drawn from [[Joppa]] to N. of the [[Dead]] Sea; the largest extent among the tribes, due to their valor in driving out the aborigines from their mountain strongholds. Their hilly region braced their energies for conflict with their neighbouring adversaries; so they retained their vigour, at the same time that their large pastures and wide territory, and commerce with Egypt and by the Red Sea and Joppa with other lands, gave them abundant wealth. Their independence of the northern tribes, and the jealousy of Ephraim, early prepared the way for the severance of the northern and southern kingdoms under Rehoboam. (See [[Israel]] .) Judah included southern [[Benjamin]] and [[Jerusalem]] the joint city of both, Simeon, and many cities of Daniel In Abijah's and Asa's reign Judah gained parts of [[Ephraim]] (&nbsp;2 Chronicles 13:19; &nbsp;2 Chronicles 15:8; &nbsp;2 Chronicles 17:2); and after Israel's deportation to [[Assyria]] the king of Judah exercised a quasi authority in the N. (&nbsp;2 Chronicles 30:1-18, , Josiah). [[Edom]] was for some time subject. </p> <p> Israel interposed between Judah and Syria and Assyria; and Egypt in its military marches toward Assyria took the coast line of Philistia, not through Judah. The fighting men of Judah under David were 500,000 (&nbsp;2 Samuel 24:9); under [[Rehoboam]] only 180,000 (&nbsp;1 Kings 12:21); under Abijah 400,000 (&nbsp;2 Chronicles 13:3); under Asa 580,000 (&nbsp;2 Chronicles 14:8); under Jehoshaphat 1,160,000 (&nbsp;2 Chronicles 17:14-19); under [[Uzziah]] 307,500 (&nbsp;2 Chronicles 26:13). Judah's armies progressively augmented, Israel's decreased; under [[Ahab]] against Syria Israel's forces were "like two little flocks of kids"; under [[Jehoahaz]] "50 horsemen" (&nbsp;1 Kings 20:27; &nbsp;2 Kings 13:7). But the grand conservative element of Judah was its divinely appointed temple, priesthood, written law, and recognition of the one true God [[Jehovah]] as its true theocratic king. Hence many left northern Israel for Judah where the law was observed. </p> <p> This adherence to the law (compare &nbsp;Acts 23:5) produced a succession of kings containing many wise and good monarchs, and a people in the main reverencing the word of God as their rule, at least in theory. Hence, Judah survived her more populous northern sister by 135 years, and lasted 975-586 B.C. The diminution of numbers intensified the theocratic element by eliminating all that was pagan and attracting all the godly in northern Israel. The apparent loss proved a real gain, and would have proved permanently so but for Judah's unfaithfulness. God's great purpose did not fall in spite of Israel's and Judah's unfaithfulness, namely, to preserve in the world a standing monument of the unity, supremacy, and providence of Jehovah; this effect was perpetually and uniformly produced in all periods and by all events of the [[Jewish]] history, and to prepare for and introduce the gospel of Christ (Graves, Pentateuch, ii. 3, section 2). Rehoboam, Abijah, and Asa for 60 years warred with Israel, in the hope of recovering the northern kingdom. (See [[Abijah]] ; ASA.) </p> <p> Baasha on the other hand fortified [[Ramah]] to cheek the migration of religious [[Israelites]] to Judah. Asa hired [[Benhadad]] I, of Damascus, to counteract him, for which [[Hanani]] reproved him.(See [[Baasha]] .) Abijah, or Abijam, though his speech breathes the theocratic spirit (&nbsp;2 Chronicles 13:4), in conduct showed a "heart not perfect with the Lord God," for "he walked in all the sins of his father" (&nbsp;1 Kings 15:3). A new policy began with Jehoshaphat, and lasted for 80 years down to Amaziah, that of alliance with Israel against Syria. (See [[Jehoshaphat]] .) It was as opposed to Judah's true interests as open war had been. In spite of his pious efforts for the instruction of his people through the princes, Levites, and priests, in God's law (2 Chronicles 17), and for the administration of justice in the fear of Jehovah (2 Chronicles 19), his affinity with Ahab and [[Ahaziah]] nearly cost him his life at [[Ramoth]] [[Gilead]] (2 Chronicles 18), and again in the wilderness of Edom (&nbsp;2 Kings 3:8-11), and caused the loss of his ships in Ezion [[Geber]] (&nbsp;2 Chronicles 20:36-37). </p> <p> He was reproved by the Lord's prophet Jehu, after his escape at Ramoth Gilead (&nbsp;2 Chronicles 19:2-3); then when he renewed the alliance with Ahab's son Ahaziah, by Eliezer; at last he saw the fatal effects of alliance with the ungodly (&nbsp;1 Corinthians 15:33), and would not let Ahaziah's servants go in his ships (&nbsp;1 Kings 22:48). The alliance bore deadly fruit under his murderous son Jehoram, his grandson Ahaziah, and the bloody queen mother Athaliah, Ahab's daughter and Jehoram's wife (2 Chronicles 21-22).(See [[Jehoram]] ; [[Ahaziah; Athaliah]] ) Jehoiada deposed her, and restored [[Joash]] to the throne, who governed well until Jehoiada's death; then gave ear to the princes, and restored idolatry, slew Zechariah his faithful reprover, and failing to withstand a [[Syrian]] invasion was killed by his own servants. (See [[Jehoiada]] ; JOASH.) Amaziah, elated with the conquest of Edom and having lost God's favor through apostasy to Edom's idols, challenged Joash of Israel, the conqueror of Syria (2 Chronicles 25; &nbsp;2 Kings 13:14-25). </p> <p> Uzziah and [[Jotham]] reigned prosperously. But Ahaz, when smitten by the Syrian and [[Israelite]] confederacy of [[Rezin]] and [[Pekah]] (2 Chronicles 28; 2 Kings 16; Isaiah 7-9), which was the punishment from Jehovah of his idolatry, adopted the fatal policy of becoming the vassal of Assyria, which "distressed but strengthened him not."(See [[Ahaz]] .) For a century and a half this vassalage lasted, with occasional periods of independence, as under the godly Hezekiah and Josiah. (See [[Hezekiah]] ; [[Josiah]] The repulse of [[Sennacherib]] and the religious revival under these two kings averted the evil day. But, after Hezekiah, Manasseh's enormous wickedness so provoked Jehovah that the piety of his grandson Josiah, Amon's son, could procure only a respite. </p> <p> After the reigns of the worthless Jehoahaz, set aside by [[Pharaoh]] [[Necho]] who promoted Jehoiakim, and [[Jehoiachin]] or Coniah, [[Zedekiah]] (promoted by Nebuchadnezzar) through treachery in violation of his oath brought destruction on himself and Jerusalem (588 B.C. or 587, Clinton; &nbsp;2 Chronicles 36:13; &nbsp;Ezekiel 17:15-18; &nbsp;Jeremiah 52:3). As the influence of the priesthood was at its height under David and Solomon, so the power of the prophets rose between this time and the building of the second temple. In northern Israel they were the only witnesses for God in the face of the state idolatry; in Judah they were spiritual teachers bringing out the gospel hidden in the law, and pointing on to the Messianic kingdom. Isaiah, Jeremiah, etc., prepared Judah for the 70 years' captivity; Ezekiel and Daniel witnessed for God to them, and to the pagan world power in it. That severe discipline purged out their craving for idols. </p> <p> Ezra and Nehemiah at the return were God's instruments in producing in them a zeal for the law which distinguished them subsequently, and in Christ's time degenerated into formalism and self righteousness. [[Restoration]] of the [[Jews]] and Israel. Moses foretells it (&nbsp;Deuteronomy 30:1-6). The original grant of the land to [[Abraham]] and the blessing of ALL nations in his seed await their exhaustive fulfillment, only partially realized under [[Solomon]] (&nbsp;Genesis 15:18; &nbsp;Genesis 22:18). The covenant has six historical stages: </p> <p> '''(1)''' the family; </p> <p> '''(2)''' expanded into a nation </p> <p> '''(3)''' royalty; </p> <p> '''(4)''' the exile and return; </p> <p> '''(5)''' Messiah's advent and the church in troublous times: </p> <p> '''(6)''' His second advent and the church's and Israel's glory. </p> <p> The "second time" Exodus is also foretold by &nbsp;Isaiah 11:10-16; &nbsp;Isaiah 11:2; &nbsp;Isaiah 27:12; &nbsp;Isaiah 35:10; &nbsp;Isaiah 54:7-11. Also Jerusalem shall be the religious center of the nations, amidst universal peace, the Lord's manifested presence there (Isaiah 60-62; Isaiah 65; Isaiah 66) eclipsing the former ark of the covenant (&nbsp;Jeremiah 3:16-18; &nbsp;Jeremiah 23:6-8; Ezekiel 37-48). Hosea (&nbsp;Hosea 3:4-5) vividly depicts Israel's state for ages, clinging to the law yet without "altar, priest, or sacrifice," which the law ordains, yet not relapsing into idolatry to which they were so prone in his day, "without teraphim" and "without a king"; then finally "seeking the Lord and David their king." </p> <p> So emphatically "all Israel shall be saved," when "the fullness of the [[Gentiles]] shall have come in," i.e. when the elect remnant of Jews and Gentiles now being converted shall have been completed (&nbsp;Romans 11:25-26); so our Lord (&nbsp;Luke 21:24; &nbsp;Revelation 6:10; &nbsp;Revelation 11:2-15). The object of God's election of the Jews was not merely for themselves, as if their perversity frustrated God's purpose; but to be, even in their temporary rejection, a standing monument to the world of the unity, supremacy, and providence of Jehovah ("ye are My witnesses," saith Jehovah: &nbsp;Isaiah 44:8; &nbsp;Isaiah 43:10; &nbsp;Isaiah 43:12), and ultimately to be blessed temporally and spiritually themselves, and to be a blessing to all nations. </p>
       
== Easton's Bible Dictionary <ref name="term_32237" /> ==
&nbsp;Joshua 18:28 <p> For the first sixty years the kings of Judah aimed at re-establishing their authority over the kingdom of the other ten tribes, so that there was a state of perpetual war between them. For the next eighty years there was no open war between them. For the most part they were in friendly alliance, co-operating against their common enemies, especially against Damascus. For about another century and a half Judah had a somewhat checkered existence after the termination of the kingdom of Israel till its final overthrow in the destruction of the temple (B.C. 588) by Nebuzar-adan, who was captain of Nebuchadnezzar's body-guard (&nbsp;2 Kings 25:8-21 ). </p> <p> The kingdom maintained a separate existence for three hundred and eighty-nine years. It occupied an area of 3,435 square miles. (See [[Israel, Kingdom Of]]  .) </p>
       
== International Standard Bible Encyclopedia <ref name="term_5508" /> ==
<p> I. [[Canaan]] Before The Monarchy </p> <p> 1. The Coming of the Semites </p> <p> 2. The [[Canaanites]] </p> <p> 3. The Israelite [[Confederacy]] </p> <p> 4. Migration into Canaan </p> <p> 5. The [[Bond]] of Union </p> <p> 6. Early Rulers </p> <p> 7. The Judges </p> <p> 8. Hereditary Kings </p> <p> II. The First Three Kings </p> <p> 1. The [[Benjamite]] King </p> <p> 2. Rachel and [[Leah]] Tribes </p> <p> 3. The Disruption </p> <p> III. The Dual Monarchy </p> <p> 1. War between Two Kingdoms </p> <p> 2. First [[Reform]] of [[Religion]] </p> <p> 3. Two Kingdoms at Peace </p> <p> 4. Two Kingdoms Contrasted </p> <p> 5. [[Revolution]] in the Northern [[Kingdom]] </p> <p> 6. Effect on the Southern Kingdom </p> <p> 7. Davidic House at [[Lowest]] Ebb </p> <p> 8. Begins to [[Recover]] </p> <p> 9. [[Reviving]] Fortunes </p> <p> 10. Monarchy Still Elective </p> <p> 11. [[Government]] by Regents </p> <p> 12. Period of Great [[Prosperity]] </p> <p> 13. [[Rise]] of Priestly [[Caste]] </p> <p> 14. [[Advent]] of Assyria </p> <p> 15. Judah a Protectorate </p> <p> 16. Cosmopolitan Tendencies </p> <p> IV. Period Of [[Decline]] </p> <p> 1. Judah Independent </p> <p> 2. Reform of Religion </p> <p> 3. Egypt and Judah </p> <p> 4. Traffic in [[Horses]] </p> <p> 5. Reaction under [[Manasseh]] </p> <p> 6. [[Triumph]] of Reform Party </p> <p> 7. [[Babylonia]] and Judah </p> <p> 8. End of [[Assyrian]] [[Empire]] </p> <p> 9. After [[Scythian]] [[Invasion]] </p> <p> 10. Judah Again Dependent </p> <p> 11. [[Prophets]] [[Lose]] [[Influence]] </p> <p> 12. The Deportations </p> <p> 13. Summary </p> I. Canaan Before the Monarchy. <p> <b> 1. The Coming of the Semites: </b> </p> <p> Some 4,000 years Bc the land on either side of the valley of the [[Jordan]] was peopled by a race who, to whatever stock they belonged, were not Semites. It was not until about the year 2500 Bc that the tide of Sere immigration began to flow from North [[Arabia]] into the countries watered by the Jordan and the Euphrates. One of the first waves in this human tide consisted of the Phoenicians who settled in the Northwest, on the seashore; they were closely followed by other Canaan tribes who occupied the country which long bore their name. </p> <p> <b> 2. The Canaanites: </b> </p> <p> The Canaanites are known to us chiefly from the famous letters found at Tell Amarna in Egypt which describe the political state of the country during the years 1415-1360 Bc - the years of the reigns of Amenophis 3 and IV. Canaan was at this time slipping out of the hands of Egypt. The native princes were in revolt: tribute was withheld; and but few [[Egyptian]] garrisons remained. Meantime a fresh tide of invasion was hurling its waves against the eastern frontiers of the land. The newcomers were, like their predecessors, Semitic Bedouin from the Syrian desert. Among them the <i> Tell el-Amarna [[Letters]] </i> name the Chabiri, who are, no doubt, the people known to us as the Hebrews. </p> <p> <b> 3. The Israelite Confederacy: </b> </p> <p> The Hebrews are so named by those of other nationality after one of their remoter ancestors (&nbsp;Genesis 10:24 ), or because they had come from beyond ( <i> ''''' ‛ēbher ''''' </i> ) the Jordan or the Euphrates. Of themselves they spoke collectively as Israel. Israel was a name assumed by the eponymous hero of the nation whose real name was Jacob. Similarly the [[Arabian]] prophet belonged to the tribe called from its ancestor Koraish, whose name was Fihr. The people of Israel were a complex of some 12 or 13 tribes. These 12 tribes were divided into two main sections, one section tracing its descent from Leah, one of Jacob's wives, and the other section tracing its descent from Rachel, his other wife. The names of the tribes which claimed to be descended from Leah were Reuben, Simeon, Levi, Judah, Issachar, Zebulun, and, indirectly, [[Gad]] and Asher; those which claimed to be descended from Rachel were Joseph, which was divided into two clans; Ephraim and Manasseh, Benjamin, and, indirectly, Dan and Naphtali. The rivalry between these two great divisions runs all through the national history of the Hebrews, and was only brought to an end by the annihilation of one of the opposing factions (&nbsp;Isaiah 11:13 ). But not only was the Israelite nation a combination of many clans; it was united also to other tribes which could not claim descent, from Israel or Jacob. Such tribes were the [[Kenites]] and the Calebites. Toward such the pure Israelite tribes formed a sort of aristocracy, very much as, to change the parallel, the tribe of Koraish did among the Arabs. It was rarely that a commander was appointed from the allied tribes, at least in the earlier years of the national life. </p> <p> <b> 4. Migration into Canaan: </b> </p> <p> We find exactly the same state of things obtaining in the history of the Arabian conquests. All through that history there runs the rivalry between the South Arabian tribes descended from Kahtan (the [[Hebrew]] <i> ''''' [[Joktan]] ''''' </i> , &nbsp; [[Genesis]] 10:25 , etc.) and the northern or [[Ishmaelite]] tribes of Modar. It is often stated that the Old [[Testament]] contains two separate and irreconcilable accounts of the conquest of Canaan by the Israelites. According to the Book of Joshua, it is said the invasion was a movement of the whole people of Israel under the leadership of Joshua; according to the Book of Judges, it consisted of a series of expeditions made by individual tribes each on its own account (&nbsp;Judges 1:2 , &nbsp;Judges 1:10 , etc.). But again, in the history of the Arabs we find precisely the same apparent discrepancy. For Persia, Syria and Egypt were conquered by the Arabs as a whole; but at the same time no tribe lost its individuality; each tribe made expeditions on its own account, and turned its arms against rival tribes even in the enemy's country. On the confines of China in the East and in Spain on the West, the arms of the Yemen's tribes were employed in the destruction of those of Modar as fiercely as ever they had been within Arabia itself. </p> <p> <b> 5. The Bond of Union: </b> </p> <p> The bond which united the Israelite tribes, as well as those of Kayin (the eponym of the Kenites) and Caleb, was that of the common worship of Yahweh. As [[Mohammed]] united all the tribes of Arabia into one whole by the doctrine of monotheism, so did Moses the Israelite tribes by giving them a common object of worship. And the sherifs or descendants of 'Ali today occupy a position very like what the [[Levites]] and the descendants of Aaron must have maintained in Israel. In order to keep the Israelite nation pure, intermarriage with the inhabitants of the invaded country was forbidden, though the prohibition was not observed (&nbsp;Judges 3:5 f). So too, the [[Arab]] women were not permitted to marry non-Arabs during the first years of conquest. </p> <p> <b> 6. Early Rulers: </b> </p> <p> It is customary to date the beginning of monarchy in Israel from Saul the son of Kish, but in point of fact many early leaders were kings in fact if not in name. Moses and Joshua may be compared with Mohammed and his caliph (properly <i> ''''' khalı̂fa ''''' </i> ) or "successor," [[Abu]] Bekr. Their word was law; they reigned supreme over a united nation. Moreover, the word "king" ( <i> ''''' melekh ''''' </i> ) often means, both in Hebrew and Arabic, nothing more than governor of a town, or local resident. There was more than one "king" of Midinn (&nbsp; Judges 8:12 ). [[Balak]] seems to have been only a king of [[Moab]] (&nbsp;Numbers 22:4 ). </p> <p> <b> 7. The Judges: </b> </p> <p> Before the monarchy proper, the people of Israel formed, in theory, a theocracy, as did also the Arabs under the caliphs. In reality they were ruled by temporary kings called judges ( <i> ''''' shophēṭ ''''' </i> , the Carthaginian <i> ''''' sufes ''''' </i> ). Their office was not hereditary, though there were exceptions (compare &nbsp; Judges 9 ). On the other hand, the government of the Northern Kingdom of Israel was practically an elective monarchy, so rarely were there more than two of the same dynasty. The judge again was usually appointed in order to meet some special crises, and theoretically ideal state of things was one in which there was no visible head of the state - a republic without a president. These intervals, however, always ended in disaster, and the appointment of another judge. The first king also was elected to cope with a specially serious crisis. The main distinction between judge and king was that the former, less than the latter, obscured the fact of the true King, upon the recognition of whom alone the continued existence of the nation depended. The rulers then became the "elders" or sheikhs of the tribes, and as these did not act in unison, the nation lost its solidarity and became an easy prey to any invader. </p> <p> <b> 8. Hereditary Kings: </b> </p> <p> During the period of the Judges a new factor entered into the disturbed politics of Canaan. This was an invader who came not from the eastern and southern deserts, but from the western sea. Driven out of [[Crete]] by invaders from the mainland, the last remnants of the race of [[Minos]] found refuge on the shores of the country which ever after took from them the name it still bears - <i> ''''' Philistı̂n ''''' </i> or Palestine. At the same time the [[Ammonites]] and [[Midianites]] were pressing into the country from the East (&nbsp; 1 Samuel 11:1-15 ). [[Caught]] between these two opposing forces, the tribes of Israel were threatened with destruction. It was felt that the temporary sovereignty of the judge was no longer equal to the situation. The supreme authority must be permanent. It was thus the monarchy was founded. Three motives are given by tradition as leading up to this step. The pretext alleged by the elders or sheikhs is the worthlessness and incapacity of Samuel's sons, who he intended should succeed him (1 Sam 8). The immediate cause was the double pressure from the [[Philistines]] (&nbsp;1 Samuel 9:16 ) and the [[Ammonite]] king (&nbsp;1 Samuel 12:12 ). The real reason was that the system of government by elective kings or judges had proved a failure and had completely broken down. The times called for a hereditary monarchy. </p> II. The First Three Kings. <p> <b> 1. The Benjamite King: </b> </p> <p> The most warlike of the clans of Israel shortly before this had been that of Benjamin - one of the Rachel tribes. The national sanctuary, with the ark and the grandson of Aaron as priest, was at [[Bethel]] in their territory. Moreover, they had defeated the combined forces of the other tribes in two pitched battles. They had at last been defeated and almost exterminated, but they had recovered much of their strength and prestige (&nbsp;Judges 20; &nbsp;1 Samuel 4:12 ). From this tribe the first king was chosen (see [[Saul]] ). He, however, proved unequal to his task. After some years spent in war with the Philistines and in repressing supposed disloyalty at home, he was defeated and killed. </p> <p> Meantime, one of the less-known clans was coming to the front. The territory of the tribe of Judah lay in the South. After its occupation (compare &nbsp;Judges 1:2 , &nbsp;Judges 1:3 ), the tribe of Judah appears to have settled down to the care of its flocks and herds. It is not mentioned in the Song of Deborah. None of the judges belonged to it, unless Ibzan, who seems to have been of little account (&nbsp;Judges 12:8 f). Under the leadership of [[David]] (which see), this tribe now came to the front, and proved in the end to be endowed with by far the greatest vitality of all the tribes. It outlived them all, and survives to this day. </p> <p> <b> 2. Rachel and Leah Tribes: </b> </p> <p> The Rachel tribes, led by Benjamin and Ephraim (&nbsp;2 Samuel 2; &nbsp;3 ), resisted for some time the hegemony of Judah, but were obliged in the end to submit. Under David Israel became again a united whole. By making Jerusalem his capital on the borders of Judah and Benjamin, he did much to insure the continuance of this union (compare &nbsp;1 Chronicles 9:3 ). The union, however, was only on the surface. By playing off the Rachel tribes, Benjamin and Ephraim, against the rest, [[Absalom]] was able to bring the whole structure to the ground (2 Sam 15 ff), the tribe to which Saul belonged being especially disloyal (&nbsp;2 Samuel 16:5 ff). Nor was this the only occasion on which the smoldering enmity between the two houses burst out into flame (2 Sam 20). As soon as the strong hand of David was removed, disaffection showed itself in several quarters (&nbsp; 1 Kings 11:14 ff), and especially the aspiration of the tribe of Ephraim, after independence was fomented by the prophets (&nbsp; 1 Kings 11:26 ff). Egypt afforded a convenient asylum for the disaffected until opportunity should ripen. They had not long to wait. </p> <p> <b> 3. The Disruption: </b> </p> <p> Solomon was succeeded by Rehoboam, who found it politic to hold a coronation ceremony at [[Shechem]] as well, presumably, as at Jerusalem. The malcontents found themselves strong enough to dictate terms. These Rehoboam rejected, and the northern tribes at once threw off their allegiance to the dynasty of David. The disruption thus created in the Israelite nation was never again healed. The secession was like that of the [[Moors]] in Spain from the 'Abbhsid caliphs. [[Henceforth]] "Israel," except in the Chronicler, denotes the Northern Kingdom only. In that writer, who does not recognize the kingdom of the ten tribes, it means Judah. It is usual at the present day to recognize in the Northern Kingdom the true Israelite kingdom. [[Certainly]] in point of extent of territory and in resources it was far the greater of the two. But as regards intellectual power and influence, even down to the present day, not to mention continuity of dynasty, the smaller kingdom is by far the more important. It is, therefore, treated here as the true representative of the nation. Lying, as it did, in the immediate vicinity of Jerusalem, the tribe of Benjamin could hardly do otherwise than throw in its lot with that of Judah Bethel, which became one of the religious capitals of the Northern Kingdom, although nominally within their territory, in fact belonged to Ephraim (&nbsp;Judges 1:22 ff). With this union of opposing interests may be compared that of the 'Alids and 'Abbhsids, both belonging to the house of Mohammed and both aspirants to the caliphate, against the house of Umeiya. </p> III. The Dual Monarchy. <p> <b> 1. War Between Two Kingdoms: </b> </p> <p> Rehoboam made no decisive attempt to bring back the recalcitrant tribes to their allegiance (&nbsp;1 Kings 12:21 ff), though the two countries made raids, one upon the other (&nbsp; 1 Kings 14:30 ). For his own security he built numerous fortresses, the remains of some of which have, it is probable, been recovered within recent years (&nbsp;2 Chronicles 11:5 ff). These excited the suspicion of [[Shishak]] of Egypt, who invaded the country and reduced it to vassalage (&nbsp; 1 Kings 14:25 ff). Under Rehoboam's son Abijah, actual war broke out between the two kingdoms (&nbsp; 1 Kings 15:6 as corrected in &nbsp; 1 Kings 15:7; 2 Ch 13). The war was continued during the long reign of his son Asa, whose opponent, Baasha, built a fort some 6 miles North of Jerusalem in order to cut off that city from communication with the North Asa confessed his weakness by appealing for help to Ben-hadad of Damascus. The end justified the means. The fort was demolished. </p> <p> <b> 2. First Reform of Religion: </b> </p> <p> The reign of Asa is also remarkable for the first of those reformations of worship which recur at intervals throughout the history of the Southern Kingdom. The high places Reform of were not yet, however, considered illegitimate (&nbsp;1 Kings 15:14; but compare &nbsp;2 Chronicles 14:5 ). He also, like his grandfather, was a builder of castles, and with a similar, though more fortunate, result (&nbsp;2 Chronicles 14:6 , &nbsp;2 Chronicles 14:9 ff). Asa's old age and illness helped to bring to the rival kingdoms a peace which lasted beyond his own reign (&nbsp; 1 Kings 15:23 ). </p> <p> <b> 3. Two Kingdoms at Peace: </b> </p> <p> An effect of this peace is seen in the expanding foreign trade of the country under his successor Jehoshaphat. He rebuilt the navy as in the days of Solomon, but a storm ruined the enterprise (&nbsp;1 Kings 22:48 f). During this reign the two kingdoms came nearer being united than they had done since the disruption. This was no doubt largely due to the Northern Kingdom having been greatly weakened by the wars with Syria and Assyria, and having given up the idea of annexing the smaller country. Moreover, Jehoshaphat had married his son [[Joram]] (Jehoram) to Ahab's daughter Athaliah. From a religious point of view, the two states reacted upon one another. Jehoram of Israel inaugurated a reformation of worship in the Northern Kingdom, and at the same time that of Judah was brought into line with the practice of the sister kingdom (&nbsp; 2 Kings 8:18 ). The peace, from a political point of view, did much to strengthen both countries, and enabled them to render mutual assistance against the common foe. </p> <p> <b> 4. Two Kingdoms Contrasted: </b> </p> <p> Up to the death of Jehoram of Israel, which synchronized with that of Joram and Ahaziah of Judah, 6 kings had reigned in Judah Of these the first 4 died in their beds and were buried in their own mausoleum. During the same period of about 90 years there were in Israel 9 kings divided into 4 dynasties. The second king of the Ist Dynasty was immediately assassinated and the entire family annihilated. Precisely the same fate overtook the IId Dynasty. Then followed a civil war in which two pretenders were killed, one perishing by his own hand. The IIIrd Dynasty lasted longer than the first two and counted 4 kings. Of these one was defeated and killed in battle and another assassinated. The fate of the kings of Israel is very like that of the middle and later <i> ''''' ‛Abbâsid ''''' </i> caliphs. The murder of his brothers by the [[Judean]] Jehoram, a proceeding once regular with the sultans of Turkey, must also be put down to the influence of his Israelite wife. </p> <p> <b> 5. Revolution in the Northern Kingdom: </b> </p> <p> It was obvious that a crisis was impending. Edom and [[Libnah]] had thrown off their allegiance, and the Philistines had attacked and plundered Jerusalem, even the king's sons being taken prisoners, with the exception of the youngest (&nbsp;2 Chronicles 21:16 ). Moreover, the two kingdoms had become so closely united, not only by intermarriage, but also in religion and politics, that they must stand and fall together. The hurricane which swept away the northern dynasty also carried off the members of the southern royal house more nearly connected with Ahab, and the fury of the queen-mother [[Athaliah]] made the destruction complete (&nbsp;2 Kings 11:1 ). </p> <p> <b> 6. Effect on the Southern Kingdom: </b> </p> <p> For 6 years the daughter of Ahab held sway in Jerusalem. The only woman who sat on the throne of David was a daughter of the hated Ahab. In her uniqueness, she thus holds a place similar to that of Shejered-Durr among the Memluk sultans of Egypt. The character of her reign is not described, but it can easily be imagined. She came to her inevitable end 6 years later. </p> <p> <b> 7. Davidic House at Lowest Ebb: </b> </p> <p> Successive massacres had reduced the descendants of David until only one representative was left. Jehoram, the last king but one, had murdered all his brothers (&nbsp;2 Chronicles 21:4 ); the Arab marauders had killed his sons except the youngest (&nbsp;2 Chronicles 22:1; compare &nbsp;2 Chronicles 21:17 ). The youngest, Ahaziah, after the death of his father, was, with 42 of his "brethren," executed by [[Jehu]] (&nbsp;2 Kings 10:14 ). Finally, Athaliah "destroyed all the seed royal." The <i> entente </i> with the Northern Kingdom had brought the Davidic dynasty to the brink of extinction. </p> <p> <b> 8. Begins to Recover: </b> </p> <p> But just as <i> ''''' ‛Abd ''''' </i> <i> ''''' er ''''' </i> - <i> ''''' Rahman ''''' </i> escaped from the slaughter of the Umeiyads to found a new dynasty in Spain, so the Davidic dynasty made a fresh start under Joash. The church had saved the state, and naturally the years that followed were years in which the religious factor bulked large. The temple of [[Baal]] which Athaliah had built and supported was wrecked, the idols broken, and the priest killed. A fund was inaugurated for the repair of the national temple. The religious enthusiasm, however, quickly cooled. The priests were found to be diverting the fund for the restoration of the temple to their own uses. A precisely similar diversion of public funds occurred in connection with the Qarawiyin mosque in [[Fez]] under the Almoravids in the 12th century. The reign which had begun with so much promise ended in clouds and darkness (&nbsp; 2 Kings 12:17 ff; &nbsp; 2 Chronicles 24:17 ff; &nbsp; Matthew 23:35 ), and Joash was the first of the Judean kings to be assassinated by his own people (&nbsp;2 Kings 12:20 f). </p> <p> <b> 9. Reviving Fortunes: </b> </p> <p> By a curious coincidence, a new king ascended the throne of Syria, of Israel and of Judah about the same time. The death of Hazael, and accession of Ben-hadad 3 led to a revival in the fortunes of both of the Israelite kingdoms. The act of clemency with which [[Amaziah]] commenced his reign (&nbsp;2 Kings 14:5 , &nbsp;2 Kings 14:6; &nbsp;Deuteronomy 24:16 ) presents a pleasing contrast to the moral code which had come to prevail in the sister kingdom; and the story of his hiring mercenaries from the [[Ephraimite]] kingdom (&nbsp;2 Chronicles 25:5-10 ) sheds a curious light on the relations subsisting between the two countries, and even on those times generally. It is still more curious to find him, some time after, sending, without provocation, a challenge to Jehoash; and the capture and release of Amaziah evinces some rudimentary ideas of chivalry (&nbsp;2 Kings 14:8 ff). The chief event of the reign was the reconquest of Edom and taking of [[Petra]] (&nbsp; 2 Kings 14:7 ). </p> <p> <b> 10. Monarchy Still Elective: </b> </p> <p> The principle of the election of kings by the people was in force in Judah, although it seemed to be in abeyance since the people were content to limit their choice to the Davidic line. But it was exercised when occasion required. Joash had been chosen by the populace, and it was they who, when the public discontent culminated in the assassination of Amaziah, chose his 16-year-old son Uzziah (or Azariah) to succeed him. </p> <p> <b> 11. Government by Regents: </b> </p> <p> The minority of the king involved something equivalent to a regency. As Jehoiada at first carried on the government for Joash, so Uzziah was at first under the tutelage of Zechariah (&nbsp;2 Chronicles 26:5 ), and the latter part of his reign was covered by the regency of his son Jotham. It is obvious that with the unstable dynasties of the north, such government by deputy would have been impracticable. </p> <p> <b> 12. Period of Great Prosperity: </b> </p> <p> The reign of Uzziah (&nbsp;2 Chronicles 26 ) was one of the most glorious in the annals of the Judean kingdom. The Philistines and southern Arabs, who had been so powerful in the reign of Jehoram, were subdued, and other Bedouin were held in check. The frontiers were strengthened with numerous castles. Now that Edom was again annexed, the Red Sea trade was resumed. [[Irrigation]] was attended to, and the agricultural resources of the country were developed. Uzziah also established a standing army, properly equipped and trained. Artillery, in the shape of catapults and other siege engines, was manufactured. It is obvious that in this reign we have advanced far beyond the earlier and ruder times. </p> <p> <b> 13. Rise of Priestly Caste: </b> </p> <p> In this and the preceding reigns, we notice also how the priests are becoming a distinct and powerful caste. [[Zadok]] and [[Abiathar]] were no more than the domestic chaplains of David. The kings might at pleasure discharge the functions of the priest. But the all-powerful position of Jehoiada seems to have given the order new life; and in the latter part of the reign of Uzziah, king and priest come into conflict, and the king comes off second-best (&nbsp;2 Chronicles 26:16 ff). </p> <p> <b> 14. Advent of Assyria: </b> </p> <p> Uzziah is the first king of Judah to be mentioned in the Assyrian annals. He was fighting against "Pul" in the years 742-740. The advent of the great eastern power upon the scene of Judean politics could end but in one way - as it was soon to do with Israel also. The reign of Jotham may be passed over as it coincided almost entirely with that of his father. But in the following reign we find Judah already paying tribute to Assyria in the year of the fall of [[Damascus]] and the conquest of the East-Jordan land, the year 734. </p> <p> <b> 15. Judah a Protectorate: </b> </p> <p> During the regency of Jotham, the effeminacy and luxury of the Northern Kingdom had already begun to infect the Southern (&nbsp;Micah 1:9; &nbsp;Micah 6:16 ), and under the irresolute Ahaz the declension went on rapidly. This <i> rapprochement </i> in morals and customs did not prevent Israel under Pekah joining with Rezin of Syria against Judah, with no less an object than to subvert the dynasty by placing an [[Aramean]] on the throne (&nbsp; Isaiah 7:6 ). What the result might have been, had not Isaiah taken the reins out of Ahaz' hands, it is impossible to say. As it was, Judah felt the strain of the conflict for many a year. The country was invaded from other points, and many towns were lost, some of which were never recovered (&nbsp;2 Chronicles 28:17 ff). In despair Ahaz placed himself and his country under the protection of Assyria (&nbsp; 2 Kings 16:7 ff). </p> <p> <b> 16. Cosmopolitan Tendencies: </b> </p> <p> It was a part of the cosmopolitan tendencies of the time that the worship became tarnished with foreign innovations (&nbsp;2 Kings 16:10 ). The temple for the first time in its history was closed (&nbsp;2 Chronicles 28:24 ). Altars of Baal were set up in all the open spaces of Jerusalem, each representing some urban god (&nbsp;Jeremiah 11:13 ). About the closing of the temple Isaiah would not be greatly concerned. Perhaps it was his suggestion (compare Isa 1). The priests who were supreme in the preceding reigns had lost their influence: their place had been taken by the prophets. The introduction of Baalism, however, was no doubt due to Ahaz alone. </p> IV. Period of Decline. <p> <b> 1. Judah Independent: </b> </p> <p> The following reign - that of Hezekiah - was, perhaps as a result of the disappearance of the Northern Kingdom, a period of reformation. Isaiah is now supreme, and the history of the times will be found in his biography. It must have been with a sigh of relief that Hezekiah saw the Northern Kingdom disappear forever from the scene. The relations of the two countries had been too uniformly hostile to make that event anything but an omen for good. It was no doubt due to Isaiah that Hezekiah sought to recover the old independence of his country. Their patriotism went near to be their own undoing. Sennacherib invaded Palestine, and Hezekiah found himself shorn of everything that was outside the walls of Jerusalem. Isaiah's patriotism rose to the occasion; the invading armies melted away as by a miracle; Judah was once more free (&nbsp;2 Kings 18:13 ff). </p> <p> <b> 2. Reform of Religion: </b> </p> <p> A curious result of Sennacherib's invasion was the disappearance of the high places - local shrines where [[Levitical]] priests officiated in opposition to those of the temple. When the Judean territories were limited to the city, these of necessity vanished, and, when the siege was over, they were not restored. They were henceforward regarded as illegal. It is generally held by scholars that this reform occurred later under Josiah, on the discovery of the "Book of the Law" by [[Hilkiah]] in the temple (&nbsp;2 Kings 22:8 ), and that this book was Deuteronomy. The high places, however, are not mentioned in the law book of Deuteronomy. The reform was probably the work of Isaiah, and due to considerations of morals. </p> <p> <b> 3. Egypt and Judah: </b> </p> <p> The Judeans had always had a friendly feeling toward Egypt. When the great eastern power became threatening, it was to Egypt they turned for safety. Recent excavation has shown that the influence of Egypt upon the life and manners of [[Palestine]] was very great, and that that of Assyria and Babylonia was comparatively slight, and generally confined to the North. In the reign of Hezekiah a powerful party proposed an alliance with Egypt with the view of check-mating the designs of Assyria (&nbsp;2 Kings 17:4; &nbsp;Isaiah 30:2 , &nbsp;Isaiah 30:3; &nbsp;Isaiah 31:1 ). Hezekiah followed Isaiah's advice in rejecting all alliances. </p> <p> <b> 4. Traffic in Horses: </b> </p> <p> The commercial and other ties which bound Palestine to Egypt were much stronger than those between Palestine and the East. One of the most considerable of these was the trade in horses. This traffic had been begun by Solomon (&nbsp;1 Kings 10:28 f). The chief seat of the trade in Palestine was [[Lachish]] (&nbsp; Micah 1:13 ). In their nomadic state the Israelites had used camels and donkeys, and the use of the horse was looked upon with suspicion by the prophets (&nbsp;Deuteronomy 17:16; &nbsp;Zechariah 9:10 ). When the horse is spoken of in the Old Testament, it is as the chief weapon of the enemies of the nation (&nbsp;Exodus 15:1; &nbsp;Judges 5:22 , etc.). </p> <p> <b> 5. Reaction Under Manasseh: </b> </p> <p> On the death of Hezekiah, the nation reverted to the culture and manners of the time of Ahaz and even went farther than he in corrupt practices. Especially at this time human sacrifice became common in Israel (&nbsp;Micah 6:7 ). The influence for good of the prophets had gone (2 Ki 21). There is a curious story in &nbsp;2 Chronicles 33:11 f that Manasseh was taken captive by the Assyrians, and, after spending some time in captivity in Babylon, reformed and was restored to his throne. His son, however, undid these reforms, and public discontent grew to such an extent that he was assassinated (&nbsp; 2 Kings 21:19 ff). </p> <p> <b> 6. Triumph of Reform Party: </b> </p> <p> Once more the tide turned in the direction of reform, and on this occasion it rose higher than ever before. The reformation under Josiah was never again wholly undone. The enthusiasm of the iconoclasts carried them far beyond the frontiers of Judah (&nbsp;2 Chronicles 34:6 ), for on this occasion they were backed up by the newly found "Book of the Law." All boded well for a prosperous reign, but unforeseen disasters came from without. The Scythian invasion swept over Southwestern Asia (&nbsp;Jeremiah 1:14-16; &nbsp;Jeremiah 6:1 , etc.). The storm passed, and hope rose higher than before, for the power of Assyria had been shattered forever. </p> <p> <b> 7. Babylonia and Judah: </b> </p> <p> [[Already]] in 722, when [[Sargon]] seized the throne on the death of Shalmaneser, Babylonia had revolted, and crowned Marduk-baladan king (&nbsp;Isaiah 39:1 ). Hezekiah received a deputation from Babylonia (&nbsp;2 Kings 20:12 ff), no doubt in the hope of freeing himself from the Assyrian danger by such an alliance. The revolt of Merodach-baladan was maintained for 12 years; then it was suppressed. There was, however, a second revolt of Babylonia on the accession of Sennacherib, Sargon's son, in 705, which went on till 691, and the events referred to in 2 Ki 20 may have happened at this time, for Hezekiah's reign seems to have ended prosperously. </p> <p> <b> 8. End of Assyrian Empire: </b> </p> <p> Sennacherib was assassinated in 681 (&nbsp;Isaiah 37:38 ) and was succeeded by his son Esar-haddon, who rebuilt Babylon, razed to the ground by his father, and under whom the province remained quiet. In 674 hostilities with Egypt broke out, and that country was overrun, and [[Tirhakah]] (which see) was expelled in 670. Two years later, however, occurred the revolt of Egypt and the death of Esar-haddon. Assur-bani-pal succeeded, and Egypt regained her independence in 660. The revolt of Babylonia, the incursion of the [[Scythians]] (&nbsp;Jeremiah 1:14 ff) and the death of Assur-bani-pal followed. Two more kings sat on the throne of Assyria, and then [[Nineveh]] was taken by the combined Scythians (Mandor) and [[Babylonians]] (Herod. i. 74; Nah; &nbsp; Zephaniah 2:13-15; &nbsp;Habakkuk 1:5 f). </p> <p> <b> 9. After Scythian Invasion: </b> </p> <p> The Scythian tempest passed quickly, and when it was over the Assyrian peril was no more. Pharaoh-necoh seized the opportunity to avenge the injuries of his country by the invasion of the erstwhile Assyrian territories. Josiah, pursuing the policy of alliance with Babylonia inaugurated by Hezekiah, endeavored to arrest his progress. He was defeated and mortally wounded at [[Megiddo]] (&nbsp;Zechariah 12:11 ). </p> <p> <b> 10. Judah Again Dependent: </b> </p> <p> By the foolhardy action of Josiah, Judah lost its independence. The people, indeed, elected Jehoahaz (Shallum) king, but he was immediately deposed and carried to Egypt by the Pharaoh (&nbsp;Jeremiah 22:10 ff; &nbsp; Ezekiel 19:3 f), who appointed [[Jehoiakim]] (Eliakim) as vassal-king. After the defeat of the Pharaoh at Carchemish, the old Hittite stronghold, by Nebuchadrezzar, Jehoiakim submitted, and Judah became a dependency of Babylon. There must have been some return of prosperity, for Jehoiakim is denounced for his luxury and extravagance and oppressive taxation (&nbsp; Jeremiah 22:13 ff), but the country was raided by the neighboring Bedouin (&nbsp; 2 Kings 24:2 ), and Jehoiakim came to an untimely end (&nbsp;Jeremiah 22:19 ). </p> <p> <b> 11. Prophets Lose Influence: </b> </p> <p> The prophets were no longer, as under Hezekiah, all-powerful in the state. The influence of Jeremiah was no doubt great, but the majority was against him. His program was both unpopular in itself and it had the fatal defect of being diametrically opposed to that of Isaiah, the patriot-politician (if such there be), who had saved the state from shipwreck. Isaiah had preached reliance upon the national God and through it the political independence of the nation. It was the sad duty of Jeremiah to advise the surrender of the national independence to the newly risen power of Babylon. (&nbsp;Jeremiah 21:4 , &nbsp;Jeremiah 21:9; &nbsp;Jeremiah 38:2 , etc.). Isaiah had held that the [[Holy]] City was impregnable (&nbsp;2 Kings 19:32 ); Jeremiah was sure that it would be taken by the [[Chaldeans]] (&nbsp;Jeremiah 32:24 , &nbsp;Jeremiah 32:43 ). Events proved that each prophet was right for the time in which he lived. </p> <p> <b> 12. The Deportations: </b> </p> <p> Jehoiakim was the only Judean king who was a vassal first to one overlord and then to another. Judah took a step downward in his reign. It was under him also that the first deportation of the Judeans occurred (&nbsp;Daniel 1:1-17 ). He was succeeded by his son Jehoiachin who, on account of a rebellion which closed the reign of his father, was ere long deported, along with the best of the nation (&nbsp;Jeremiah 22:24 ff; &nbsp; Ezekiel 19:5 ff). A 3rd son of Josiah, Mattaniah, was set on the throne under the title of Zedekiah. Against the advice of Jeremiah, this, the last king of Judah, declared himself independent of Babylon, and threw in his lot with Egypt under Pharaoh [[Hophra]] (Apries), thus breaking his oath of fealty (&nbsp; Ezekiel 17:15 ff). On the advance of the Chaldeans, Judah was deserted by her allies, the [[Edomites]] and Philistines (see Book Of [[Ob]] ), and soon only Lachish ( <i> ''''' Tell ''''' </i> <i> ''''' el ''''' </i> - <i> ''''' Hesy ''''' </i> ), [[Azekah]] (probably <i> ''''' Tell ''''' </i> <i> ''''' Zakarua ''''' </i> ) and Jerusalem remained in the hands of Zedekiah. The siege of the city lasted two years. It was taken on the fatal 9th of [[Ab]] in the year 586. Zedekiah's family was put to the sword, and he himself was taken to Babylon. Egypt shared the fate of Judah, with whom she had been often so closely connected, and Hophra was the last of the Pharaohs. </p> <p> <b> 13. Summary: </b> </p> <p> The kingdom of Judah had lasted 480 years, counting from its commencement, exactly twice as long as the kingdom of Israel, counting from the disruption. No doubt this longer mary existence was due in the first place to the religious faith of the people. This is clear from the fact that the national religion not only survived the extinction of the nation, but spread far beyond its original territories and has endured down to the present day. But there were also circumstances which conspired to foster the growth of the nation in its earliest and most critical period. One of these was the comparative isolation and remoteness of the country. Neither the kingdom of Israel nor that of Judah is for a moment to be compared to those of Egypt and Assyria. Even the combined kingdom under David and Solomon hardly deserves that comparison; and separate, the Northern Kingdom would be about the size of New Hampshire and the Southern Kingdom about that of Connecticut. The smaller kingdom survived the larger because it happened to be slightly farther removed from the danger zone. Even had the two kingdoms held together, it is impossible that they could have withstood the expansion of Assyria and Babylonia on the one side and of Egypt on the other. The Egyptian party in Judean politics in the times of Isaiah and Jeremiah were so far in the right, that, if Judah could have maintained her independence in alliance with Egypt, these two countries combined might have withstood the power of Assyria or Babylon. But it is because this ancient race, tracing its descent from remote antiquity, preserved its religious, at the expense of its national independence, that its literature continues to mold much of the thought of Europe and [[America]] today. See Israel , Kingdom Of . </p>
       
== The Nuttall Encyclopedia <ref name="term_75409" /> ==
<p> The kingdom in the S. of Palestine of the two tribes of Judah and Benjamin that remained true to the house of David after the revolt of the other ten under Jeroboam, who formed what was called the kingdom of Israel, a larger, but a weaker. </p>
       
==References ==
<references>


Kingdom Of Judah <ref name="term_318" />
<ref name="term_36191"> [https://bibleportal.com/dictionary/fausset-s-bible-dictionary/judah,+kingdom+of Kingdom Of Judah from Fausset's Bible Dictionary]</ref>
<ol> <li> <i> Rehoboam, the First King </i> . [[Solomon]] was succeeded by his son, [[Rehoboam]] (&nbsp;1 Kings 12:43 ). Upon his elevation to the throne a deputation of his countrymen waited upon him, requesting relief from Oppressive taxation. He forsook the counsel of the old men and followed The counsel of the young men, and refused to grant their request (&nbsp;1 Kings 12:1-15; &nbsp;2 Chronicles 10:1-15 ). His ungenerous treatment caused ten of the tribes to rebel against his authority. He undertook to suppress the Rebellion, but was warned of God not to make war against his brethren (&nbsp;1 Kings 12:16-24; &nbsp;2 Chronicles 10:16-19 ). Rehoboam took up his residence in Jerusalem, built cities and fortified strongholds (&nbsp;2 Chronicles 11:5-12 ). On account of the apostasy of [[Jeroboam]] and Israel, the priests, [[Levites]] and other true worshippers remaining in [[Israel]] repaired to [[Jerusalem]] to worship God, and they therefore strengthened the king (&nbsp;2 Chronicles 11:13-17 ). Rehoboam had many wives in violation of the law of Moses (&nbsp;Deuteronomy 14:14-18; &nbsp;2 Chronicles 11:18-23 ). After he established himself upon the throne, he forsook the law of the Lord and was greatly punished by Shishak, king of Egypt (&nbsp;2 Chronicles 12:1-12 ). There was war between Jeroboam and Rehoboam continually (&nbsp;1 Kings 15:6 ). He reigned seventeen years (&nbsp;2 Chronicles 12:13 ) and was contemporary with Jeroboam (&nbsp;1 Kings 12:1-20; &nbsp;1 Kings 14:20 ). </li> <li> <i> [[Shemaiah]] the [[Prophet]] </i> . Shemaiah, the prophet, flourished during The reign of Rehoboam and communicated to him the command of the Lord Not to go to war against the ten tribes when they rebelled against his [[Authority]] (&nbsp;1 Kings 12:22-24 ). </li> <li> <i> Abijam, the Second King </i> . Rehoboam was succeeded by his son Abijam. He walked in the ways of his father and sinned against God (&nbsp;1 Kings 15:1-5 ). The war that had begun between the two kingdoms was continued during the reign of Abijam, and finally resulted in the [[Defeat]] of Jeroboam (&nbsp;2 Chronicles 13:1-20 ). During the latter part of Abijam's reign he waxed fat and married fourteen wives (&nbsp;2 Chronicles 13:21,22 ). He reigned three years contemporaneously with Jeroboam (&nbsp;1 Kings 14:20 &nbsp; 1 Kings 15:1,2 ). </li> <li> <i> Asa, the Third King </i> . [[Abijam]] was succeeded by his son Asa (&nbsp;1 Kings 15:8 ). Immediately upon his accession to the throne he inaugurated a reformation; he removed the sodomites out of the Land; he removed all the idols his father had made; he removed his Mother from being queen, and destroyed her idol. His heart was perfect Toward the Lord, and the things his father had dedicated, he brought Into the house of the Lord (&nbsp;1 Kings 15:9-15 ). There was war between Asa and Baasha, and success seemed to attend [[Baasha]] for a time, but finally Asa induced [[Benhadad]] to make a league with him which resulted in favor Of Asa (&nbsp;1 Kings 15:16-22 ). Asa greatly improved his military equipments, and greatly increased the army (&nbsp;2 Chronicles 14:1-8 ). He gained a victory over the mighty host of [[Zerah]] the [[Ethiopian]] (&nbsp;2 Chronicles 14:9-15 ). After this victory he was met by the servant of God who strengthened and [[Encouraged]] him (&nbsp;2 Chronicles 15:1-7 ). He was also greatly encouraged by Oded, the prophet, and, as a result of his words, pushed his reforms and [[Gathered]] his people together at Jerusalem, where many sacrifices were [[Offered]] and a covenant entered into to seek and serve the Lord (&nbsp;2 Chronicles 15:8-19 ). Asa was severely rebuked by [[Hanani]] because he had relied on the [[Syrians]] to assist him in war. The prophet assured him That in this he had done foolishly, for the eyes of the Lord run to and [[Fro]] throughout the earth in order to show Himself strong in behalf of Those whose hearts are perfect toward Him. The king was angry at the [[Seer]] and imprisoned him, and he also oppressed some of the people (&nbsp;2 Chronicles 16:7-10 ). Asa's closing years were clouded by disease and sorrow; he sought the physicians and not the Lord, and he slept With his fathers, and his countrymen buried him with distinguished Honors in the city of David (&nbsp;2 Chronicles 16:11-14 ). Asa reigned forty-one years (&nbsp;2 Kings 15:8-10 ), and was contemporary with seven of the kings of Israel: <ol> <li> Jeroboam two years (&nbsp;1 Kings 14:20,31; &nbsp;1 Kings 15:1,2; &nbsp;2 Chronicles 12:13 ); </li> <li> Nadab, two years (&nbsp;1 Kings 14:20; &nbsp;1 Kings 15:25 ); </li> <li> Baasha, twenty-four years (&nbsp;1 Kings 15:33 ); </li> <li> Elah, two years (&nbsp;1 Kings 16:8 ); </li> <li> Zimri, seven days (&nbsp;1 Kings 16:8-10,15 ); </li> <li> Omri, six years (&nbsp;1 Kings 16:23,28,29 ); </li> <li> Ahab, three years (&nbsp;1 Kings 16:29 ). </li> </ol> </li> <li> <i> Azariah, Oded, and Hanani the [[Prophets]] </i> . The prophets [[Azariah]] (&nbsp;2 Chronicles 15:1,2 ), [[Oded]] (&nbsp;2 Chronicles 15:8; flourished during the reign of Asa (&nbsp;2 Chronicles 15:1-8; &nbsp;2 Chronicles 16:7-10 ). </li> <li> <i> Jehoshaphat, the Fourth King </i> . Asa was succeeded by his son [[Jehoshaphat]] (&nbsp;1 Kings 15:24 ). He continued the work inaugurated by his father by fortifying the land and destroying the remains of idolatrous Worship. He also appointed Levites to go throughout the cities of the [[Country]] and teach the people the law of the Lord (&nbsp;2 Chronicles 17:1-9 ). Fear fell upon the surrounding nations and Jehoshaphat's reign was one of Peace (&nbsp;2 Chronicles 17:10 ). He assisted [[Ahab]] in a campaign against Ramothgilead, which resulted in the death of the king of Israel (&nbsp;2 Chronicles 18:1-34 ). The latter part of his reign was distinguished by, <ol> <li> the rebuke of the prophet on account of his association with the ungodly king of Israel; </li> <li> the inauguration of numerous reforms for the benefit of the people (&nbsp;2 Chronicles 19:1-11 ); </li> <li> a great victory over his enemies; </li> <li> peace and unfortunate commercial operations (&nbsp;2 Chronicles 20:1-37 ). </li> </ol> <p> Jehoshaphat reigned twenty-five years (&nbsp; 2 Chronicles 20:31 ), and was contemporary with Ahab seventeen years (&nbsp;1 Kings 16:29; &nbsp;1 Kings 22:41,50,51 ), [[Ahaziah]] two years (&nbsp;1 Kings 22:51 ), [[Jehoram]] six years (&nbsp;2 Kings 3:1; </p> </li> <li> <i> [[Jehu]] and [[Jahaziel]] the Prophets </i> . The prophets Jehu, the son of Hanani (&nbsp;2 Chronicles 19:1-3 ), and Jahaziel flourished during the reign of Jehoshaphat (&nbsp;2 Chronicles 20:14-17 ). </li> <li> <i> Jehoram, the Fifth King </i> . Jehoshaphat was succeeded by his son Jehoram (&nbsp;2 Chronicles 21:1 ). His reign was characterized by murder, war, devastation and great trouble, and his departure caused not regret (&nbsp;2 Chronicles 21:1-20 ). He reigned eight years (&nbsp;2 Chronicles 21:1,5; contemporary with Jehoram, king of Israel (&nbsp;1 Kings 22:42; &nbsp;2 Kings 3:1; &nbsp;2 Kings 9:29 ). </li> <li> <i> Ahaziah, the Sixth King </i> . Jehoram was succeeded by Ahaziah. His [[Reign]] was distinguished on account of his wickedness (&nbsp;2 Chronicles 22:1-4 ). He went to [[Jezreel]] to visit Joram, king of Israel, who had been wounded in War with the Syrians, where he was slain by Jehu, the son of [[Nimshi]] (&nbsp;2 Chronicles 22:5-9 ). Ahaziah reigned contemporaneously with Jehoram one year (&nbsp;2 Kings 3:1; &nbsp;2 Kings 8:24-26 ). </li> <li> <i> Athaliah, the Usurper </i> . As soon as the mother of Ahaziah [[Discovered]] that he was dead, she attempted to destroy all the royal Seed, and succeeded him as king (&nbsp;2 Kings 11:1-3; &nbsp;2 Chronicles 22:10-12 ). She reigned contemporaneously with Jehu about six years (&nbsp;2 Kings 9:1-12; &nbsp;2 Kings 10:36; &nbsp;2 Kings 11:1-4 ). </li> <li> <i> Jehoash, the </i> <i> Seventh King </i> . [[Athaliah]] was succeeded Jehoash, the son of Ahaziah. He was saved at the time of the [[Destruction]] of the royal seed, by Jehosheba, and kept in concealment For six years (&nbsp;2 Kings 11:1-3 ). In the seventh year, led by Jehoiada, the priest, the people made him king and slew Athaliah (&nbsp;2 Kings 11:4-16 ). At his coronation the people destroyed and broke down the house of Baal, destroyed idols and slew the idolatrous priest (&nbsp;2 Kings 11:17-21 ). The young king, under the instruction of Jehoiada, the priest, honored The Lord (&nbsp;2 Kings 12:1,2 ). The most important event in the reign of [[Jehoash]] was the repairing of the house of the Lord (&nbsp;2 Kings 12:4-18 &nbsp; 2 Chronicles 24:1-4 ). After the death of Jehoiada, the people and king departed from the Lord. The Lord sent prophets to them, but they would Not hear. Zechariah, the son of Jehoiada, was stoned to death (&nbsp;2 Chronicles 24:15-22 ). The closing years of his reign were characterized by suffering and sorrow, and he was finally assassinated by his own [[Servants]] (&nbsp;2 Kings 12:20,21; &nbsp;2 Chronicles 24:23-26 ). Jehoash reigned forty years (&nbsp;2 Kings 12:1 ). He was contemporary with Jehu about twenty-one years (&nbsp;2 Kings 10:36; &nbsp;2 Kings 12:1 ), [[Jehoahaz]] seventeen years (&nbsp;2 Kings 13:1; about two years (&nbsp;2 Kings 13:10 ). </li> <li> <i> Zechariah the Prophet </i> . Zechariah, the son of Jehoiada, the Prophet, flourished during the reign of Jehoash (&nbsp;2 Chronicles 24:15-22 ). </li> <li> <i> Amaziah, the Eighth King </i> . Jehoash was succeeded by his son [[Amaziah]] (&nbsp;2 Chronicles 24:27 ). Amaziah's reign was a mixture of good and evil, but the evil finally triumphed. He made great military Preparations and defeated the [[Edomites]] in battle. Subsequently he Challenged the king of Israel to war and was ingloriously defeated (&nbsp;2 Chronicles 25:1-28 ). Amaziah reigned twenty-nine years (&nbsp;2 Kings 12:19-21; &nbsp;2 Kings 14:1,2 ). He was contemporary with [[Joash]] fourteen years (&nbsp;2 Kings 13:10; &nbsp;2 Kings 14:1,2 ) and Jeroboam the Second fifteen years (&nbsp;2 Kings 14:23 ). </li> <li> <i> [[Interregnum]] </i> . There was an interregnum of twelve years between The death of Amaziah and the succession of [[Uzziah]] (&nbsp;2 Kings 14:1,2,23 &nbsp; 2 Kings 15:1,2 ). </li> <li> <i> Azariah or Uzziah, the Ninth King </i> . Amaziah was succeeded by his Son Uzziah. His reign was similar to his predecessors. He had a large [[Standing]] army, and was successful in war because the Lord helped him (&nbsp;2 Chronicles 26:1-15 ). On account of his great success he became disobedient to the law of God, and attempted to perform the duties of Priest, and the Lord sent upon him the terrible disease of leprosy (&nbsp;2 Chronicles 26:16-21 ). Uzziah reigned fifty-two years (&nbsp;2 Kings 15:1,2; &nbsp;2 Chronicles 26:1,3 ). He was contemporary Jeroboam the Second fourteen years (&nbsp;2 Kings 14:3; &nbsp;2 Kings 15:1,2 ), [[Zachariah]] six months (&nbsp;2 Kings 15:8; month (&nbsp;2 Kings 15:13 ), [[Menahem]] ten years (&nbsp;2 Kings 15:23; one year (&nbsp;2 Kings 15:27 ). </li> <li> <i> Amos and Joel the Prophets </i> . The prophet Amos flourished during The reigns of Uzziah king of Judah and Jeroboam the Second, king of Israel (&nbsp;Amos 1:1 ). It is thought that the prophet Joel also flourished about this time (&nbsp;Joel 1:1 ). The most important prophecy of Joel is that which relates to the beginning of the gospel (&nbsp;Joel 2:28-32 Acts 2:28-3&nbsp;2:1-41 ). </li> <li> <i> Jotham, the Tenth King </i> . Uzziah was succeeded by his son Jotham, Whose reign was distinguished by internal improvements and a successful [[Contest]] with the Ammonites. His success is attributed to his fidelity to The Lord his God (&nbsp;2 Chronicles 27:1-7 ). [[Jotham]] reigned sixteen years contemporaneously with [[Pekah]] (&nbsp;2 Kings 15:27,32,33 ). </li> <li> <i> Ahaz, the Eleventh King </i> . Jotham was succeeded by his son Ahaz, Whose reign was distinguished by the most appalling acts of wickedness Known to the history of Judah (&nbsp;2 Chronicles 28:1-27 ). [[Ahaz]] reigned sixteen years (&nbsp;2 Kings 16:1,2 ). He was contemporary with Pekah four years (&nbsp;2 Kings 15:27; &nbsp;2 Kings 16:1 ) and [[Hoshea]] four years (&nbsp;2 Kings 17:1; </li> <li> <i> Hezekiah, the Twelfth King </i> . Ahaz was succeeded by his son [[Hezekiah]] (&nbsp;2 Kings 18:1 ). He followed in the footprints of his father David (&nbsp;2 Kings 18:1-3 ). His reign was distinguished for, <ol> <li> the destruction of high places, images, groves and the brazen serpent Moses had made (&nbsp;2 Kings 18:4 ); </li> <li> the opening of the house of the Lord (&nbsp;2 Chronicles 29:1-18 ); </li> <li> the subjugation of the [[Philistines]] (&nbsp;2 Kings 18:8 ); </li> <li> the captivity of Israel (&nbsp;2 Kings 18:9-12 ); </li> <li> the comfort brought him by Isaiah the son of [[Amoz]] when he was greatly troubled on account of the threats of [[Rabshakeh]] the servant of the king of Assyria, and the final throwing off of the [[Assyrian]] yoke by the destruction of the army by the Angel of the Lord (&nbsp;2 Kings 18:13-37; &nbsp;2 Kings 19:1-37 ); </li> <li> his miraculous restoration to health--the backward movement of the shadow on the dial (&nbsp;2 Kings 20:1-11 ); </li> <li> his mistake in showing his treasures to the ambassadors of the king of [[Babylon]] (&nbsp;2 Kings 20:12-19 ); </li> <li> the keeping of the passover of the Lord (&nbsp;2 Chronicles 30:1-27 ); </li> <li> he fortified and improved Jerusalem (&nbsp;2 Chronicles 32:1-31 ). </li> </ol> <p> Hezekiah reigned twenty-nine years (&nbsp; 2 Kings 18:1,2 ), and was contemporary with Hoshea about six years (&nbsp;2 Kings 17:1; &nbsp;2 Kings 18:1,2 ). </p> </li> <li> <i> Isaiah, Hosea, Micah and Nahum the Prophets </i> . The prophets Isaiah, Hoshea, Micah and Nahum flourished during the reigns of the Last three or four kings (&nbsp;Isaiah 1:1; &nbsp;Hosea 1:1; &nbsp;Micah 1:1; &nbsp;Nahum 1:1 ). The chief events in the life of Isaiah were <ol> <li> the beginning of his public ministry in the days of Uzziah, king of Judah, by the denunciation of the wickedness of Judah and Israel (&nbsp;Isaiah 1:1-31 ); </li> <li> he predicted that the word of the Lord should go out from Jerusalem, and that finally the nations would beat their implements of war into implements of peace and learn war no more (&nbsp;Isaiah 2:1-4 ); </li> <li> his vision of the glory of God (&nbsp;Isaiah 6:1-12 ); </li> <li> he comforted Ahaz, the king of Judah, and assured him that a virgin should conceive and bring forth a son whose name should be [[Immanuel]] (&nbsp;Isaiah 7:1-16 ); </li> <li> he predicted the birth of Jesus Christ and the triumphs of his kingdom (&nbsp;Isaiah 9:1-7 ); </li> <li> he predicted the gathering again of Israel (&nbsp;Isaiah 10:20-27; &nbsp;Isaiah 11:11-16; &nbsp;Isaiah 14:1-3 ); </li> <li> he predicted the downfall of Babylon (&nbsp;Isaiah 13:1-22 ); </li> <li> he predicted the destruction of [[Moab]] (&nbsp;Isaiah 15:1-9; &nbsp;Isaiah 16:1-14 ); </li> <li> he predicted the downfall of [[Damascus]] (&nbsp;Isaiah 17:1-3 ); </li> <li> he predicted the downfall of Egypt (&nbsp;Isaiah 19:1-25 ); </li> <li> he comforted Hezekiah, and predicted the overthrow of the [[Assyrians]] (&nbsp;2 Kings 19:6-37; &nbsp;Isaiah 37:6-38 ); </li> <li> his prediction respecting the sickness and restoration of Hezekiah and the sign given him (&nbsp;2 Kings 20:1-11; &nbsp;Isaiah 38:1-8 ); </li> <li> he condemned Hezekiah for showing his treasures to the ambassadors of the king of Babylon and predicted the captivity of the people of Judah (&nbsp;2 Kings 20:12-19; &nbsp;Isaiah 39:1-8 ); </li> <li> he predicted the coming of the harbinger of the Lord (&nbsp;Isaiah 40:1-8 ); </li> <li> he predicted the restoration of the captives and the rebuilding of the temple under [[Cyrus]] (&nbsp;Isaiah 44:28; &nbsp;Isaiah 45:1-13 ); </li> <li> he predicted the humiliation and sufferings of the [[Messiah]] (&nbsp;Isaiah 53:1-12 ); </li> <li> he predicted the call of the [[Gentiles]] (&nbsp;Isaiah 54:1-4; &nbsp;Isaiah 60:1-11 ); </li> <li> he heard with prophetic ear the glorious invitation of the gospel (&nbsp;Isaiah 55:1-5; &nbsp;Matthew 11:28-30 ); </li> <li> he predicted the giving of the new name (&nbsp;Isaiah 62:1-4; &nbsp;Acts 11:1-26 ); </li> <li> he described the conquering march of the Messiah (&nbsp;Isaiah 63:1-9 ). </li> </ol> <p> The most important feature of Hosea's prophecy is his denunciation of the sins of his countrymen and the cause of all their troubles--the lack of knowledge (&nbsp; Hosea 4:1-6 ). </p> <p> Micah </p> <ol> <li> predicted the proclamation of the word of the Lord from Jerusalem and the destruction of the implements of war (&nbsp;Micah 4:1-5 ) </li> <li> and also predicted the birth of Messiah at [[Bethlehem]] (&nbsp;Micah 5:2 ). </li> </ol> <p> Nahum predicted the destruction of [[Nineveh]] (&nbsp; Nahum 1:1-3:19 ). </p> </li> <li> <i> Manasseh, the Thirteenth King </i> . Hezekiah was succeeded by his Son [[Manasseh]] (&nbsp;2 Kings 20:21 ). The early part of this reign was distinguished by the restoration of the idolatrous practice that had Been destroyed by Hezekiah (&nbsp;2 Chronicles 33:1-10 ). As a punishment the Lord allowed the king of [[Assyria]] to carry Manasseh a prisoner in fetters Into Babylon. During his sojourn there he became humble in sight of God To his throne, and the latter part of his reign was an honor to himself And the Lord (&nbsp;2 Chronicles 33:11-20 ). Manasseh reigned fifty-five years (&nbsp;2 Kings 21:1 ). </li> <li> <i> Amon, the Fourteenth King </i> . Manasseh was succeeded by his son Amon, who reigned in wickedness two years (&nbsp;2 Kings 21:18-22; &nbsp;2 Chronicles 33:20-24 ). </li> <li> <i> Josiah, the Fifteenth King </i> . [[Amon]] was succeeded by his son [[Josiah]] (&nbsp;2 Kings 21:26 ). Many years before his birth, the prophet of the Lord had predicted that he would be a reformer (&nbsp;2 Kings 13:1,2 ). Josiah lived and worked in strict obedience to the law of God. In the Eighteenth year of his reign, he began to repair the house of the Lord. During the work Hilkiah, the priest, discovered the book of the law and Shaphan, the scribe, read it before the king, who, upon hearing it, [[Expressed]] with great emphasis his sorrow over the condition of Israel And his fear of the judgments of God. The Lord however gave him [[Assurance]] that he should live and die in peace (&nbsp;2 Kings 22:3-20 ). After this Josiah pushed the work of reformation with great zeal and Success, and he finally destroyed that altar at [[Bethel]] and burned the [[Bones]] of the priests according to the predictions of the Prophet (&nbsp;2 Kings 23:1-20 ). After the land had been purged of idolatry, Josiah kept the feast of the passover (&nbsp;2 Chronicles 35:1-19 ). Josiah was killed in a battle with [[Pharaoh]] Necho, the king of Egypt, and he was buried in Jerusalem amid great mourning and lamentation (&nbsp;2 Kings 23:29,30 &nbsp; 2 Chronicles 35:20-27 ), Josiah reigned thirty-one years (&nbsp;2 Kings 21:26; &nbsp;2 Kings 22:1; </li> <li> <i> Zephaniah and Habakkuk the Prophets </i> . The prophet Zephaniah [[Flourished]] during Josiah's reign (&nbsp;Zephaniah 1:1 ); and it is thought that Habakkuk flourished also at this time (&nbsp;Habakkuk 1:1 ). </li> <li> <i> Jehoahaz, the Sixteenth King </i> . The people of the land made Jehoahaz king in his father's place. He reigned three months after Which he was dethroned by the king of Egypt (&nbsp;2 Chronicles 36:1-3 ). </li> <li> <i> Jehoiakim, the Seventeenth King </i> . Jehoahaz was succeeded by Jehoiakim, whose wicked reign lasted eleven years. He was finally taken Into captivity by [[Nebuchadnezzar]] the king of Babylon (&nbsp;2 Chronicles 36:5-8 ). </li> <li> <i> Jehoiachin, the Eighteenth King </i> . [[Jehoiakim]] was succeeded by Jehoiachin, whose wicked reign lasted three months and ten days, after Which he was carried into captivity by the king of Babylon (&nbsp;2 Chronicles 36:9,10 ). </li> <li> <i> Zedekiah, the Nineteenth King </i> . [[Jehoiachin]] was succeeded by His brother Zedekiah, who reigned in wickedness eleven years. He made a Unsuccessful attempt to throw off the [[Babylonish]] yoke. The corruptions That had prevailed for centuries culminated in the destruction of The house of the Lord and the captivity of his people (&nbsp;2 Chronicles 36:11-21 ). </li> <li> <i> Jeremiah and Obadiah the Prophets </i> . The prophets Jeremiah and Probably Obadiah flourished during the closing years of the kingdom of Judah (&nbsp;Jeremiah 1:1-3; &nbsp;Obadiah 1:1 ). The chief events of the life of Jeremiah were, <ol> <li> he was called to the prophetic office in the days of Josiah (&nbsp;Jeremiah 1:1,2 ); </li> <li> he denounced Jerusalem and Judah on account of their sins (&nbsp;Jeremiah 2:1-37; &nbsp;Jeremiah 3:1-10 ); </li> <li> he announced to the people the Lord's willingness to receive them if they would repent (&nbsp;Jeremiah 3:11-25 ); </li> <li> he was cast into prison by [[Pashur]] (&nbsp;Jeremiah 20:1,2 ); </li> <li> he announced to [[Zedekiah]] his impending doom (&nbsp;Jeremiah 21:1-10 ); </li> <li> he predicted the coming of a righteous king (&nbsp;Jeremiah 23:5,6 ); </li> <li> he foretold the seventy years' captivity (&nbsp;Jeremiah 25:11,12 ); </li> <li> he fled from Jehoiakim to Egypt (&nbsp;Jeremiah 26:12-21 ); </li> <li> he condemned the false prophet [[Hananiah]] (&nbsp;Jeremiah 28:1-16 ); </li> <li> he predicted the restoration of Judah and Israel (&nbsp;Jeremiah 30:1-3 ); </li> <li> he predicted the establishment of a new covenant (&nbsp;Jeremiah 31:31-34 ); </li> <li> he was imprisoned by Zedekiah (&nbsp;Jeremiah 32:1-12 ); </li> <li> he predicted the captivity of Zedekiah (&nbsp;Jeremiah 34:1-7 ); </li> <li> his rescue from the dungeon by [[Ebedmelech]] (&nbsp;Jeremiah 38:1-13 ); </li> <li> the downfall of Jerusalem according to his own prediction (&nbsp;2 Chronicles 36:11-21; &nbsp;Jeremiah 39:1-10 ); </li> <li> he was kindly treated by [[Nebuzaradan]] (&nbsp;Jeremiah 39:11-14; &nbsp;Jeremiah 40:1-5 ); </li> <li> he departed into Egypt with a few of his countrymen (&nbsp;Jeremiah 43:5-7 ); </li> <li> he predicted the overthrow of Egypt by the king of Babylon, and the destruction of all the jews who went into Egypt except a small remnant (&nbsp;Jeremiah 43:8-13; &nbsp;Jeremiah 44:1-28 ); </li> <li> he predicted the downfall of Babylon (&nbsp;Jeremiah 50:1-46; &nbsp;Jeremiah 51:1-64 ). </li> </ol> <p> The burden of the prophecy of Obadiah was against [[Edom]] (&nbsp; Obadiah 1:1-21 ). </p> </li> </ol>
       
 
<ref name="term_32237"> [https://bibleportal.com/dictionary/easton-s-bible-dictionary/judah,+kingdom+of Kingdom Of Judah from Easton's Bible Dictionary]</ref>
== References ==
       
<references>
<ref name="term_5508"> [https://bibleportal.com/encyclopedia/international-standard-bible-encyclopedia/judah,+kingdom+of Kingdom Of Judah from International Standard Bible Encyclopedia]</ref>
<ref name="term_318"> [https://bibleportal.com/encyclopedia/condensed-biblical-cyclopedia/kingdom+of+judah Kingdom Of Judah from Condensed Biblical Cyclopedia]</ref>
       
<ref name="term_75409"> [https://bibleportal.com/encyclopedia/the-nuttall-encyclopedia/judah,+kingdom+of Kingdom Of Judah from The Nuttall Encyclopedia]</ref>
       
</references>
</references>

Latest revision as of 14:26, 16 October 2021

Fausset's Bible Dictionary [1]

The tribe Judah comprised the whole territory S. of a line drawn from Joppa to N. of the Dead Sea; the largest extent among the tribes, due to their valor in driving out the aborigines from their mountain strongholds. Their hilly region braced their energies for conflict with their neighbouring adversaries; so they retained their vigour, at the same time that their large pastures and wide territory, and commerce with Egypt and by the Red Sea and Joppa with other lands, gave them abundant wealth. Their independence of the northern tribes, and the jealousy of Ephraim, early prepared the way for the severance of the northern and southern kingdoms under Rehoboam. (See Israel .) Judah included southern Benjamin and Jerusalem the joint city of both, Simeon, and many cities of Daniel In Abijah's and Asa's reign Judah gained parts of Ephraim ( 2 Chronicles 13:19;  2 Chronicles 15:8;  2 Chronicles 17:2); and after Israel's deportation to Assyria the king of Judah exercised a quasi authority in the N. ( 2 Chronicles 30:1-18, , Josiah). Edom was for some time subject.

Israel interposed between Judah and Syria and Assyria; and Egypt in its military marches toward Assyria took the coast line of Philistia, not through Judah. The fighting men of Judah under David were 500,000 ( 2 Samuel 24:9); under Rehoboam only 180,000 ( 1 Kings 12:21); under Abijah 400,000 ( 2 Chronicles 13:3); under Asa 580,000 ( 2 Chronicles 14:8); under Jehoshaphat 1,160,000 ( 2 Chronicles 17:14-19); under Uzziah 307,500 ( 2 Chronicles 26:13). Judah's armies progressively augmented, Israel's decreased; under Ahab against Syria Israel's forces were "like two little flocks of kids"; under Jehoahaz "50 horsemen" ( 1 Kings 20:27;  2 Kings 13:7). But the grand conservative element of Judah was its divinely appointed temple, priesthood, written law, and recognition of the one true God Jehovah as its true theocratic king. Hence many left northern Israel for Judah where the law was observed.

This adherence to the law (compare  Acts 23:5) produced a succession of kings containing many wise and good monarchs, and a people in the main reverencing the word of God as their rule, at least in theory. Hence, Judah survived her more populous northern sister by 135 years, and lasted 975-586 B.C. The diminution of numbers intensified the theocratic element by eliminating all that was pagan and attracting all the godly in northern Israel. The apparent loss proved a real gain, and would have proved permanently so but for Judah's unfaithfulness. God's great purpose did not fall in spite of Israel's and Judah's unfaithfulness, namely, to preserve in the world a standing monument of the unity, supremacy, and providence of Jehovah; this effect was perpetually and uniformly produced in all periods and by all events of the Jewish history, and to prepare for and introduce the gospel of Christ (Graves, Pentateuch, ii. 3, section 2). Rehoboam, Abijah, and Asa for 60 years warred with Israel, in the hope of recovering the northern kingdom. (See Abijah ; ASA.)

Baasha on the other hand fortified Ramah to cheek the migration of religious Israelites to Judah. Asa hired Benhadad I, of Damascus, to counteract him, for which Hanani reproved him.(See Baasha .) Abijah, or Abijam, though his speech breathes the theocratic spirit ( 2 Chronicles 13:4), in conduct showed a "heart not perfect with the Lord God," for "he walked in all the sins of his father" ( 1 Kings 15:3). A new policy began with Jehoshaphat, and lasted for 80 years down to Amaziah, that of alliance with Israel against Syria. (See Jehoshaphat .) It was as opposed to Judah's true interests as open war had been. In spite of his pious efforts for the instruction of his people through the princes, Levites, and priests, in God's law (2 Chronicles 17), and for the administration of justice in the fear of Jehovah (2 Chronicles 19), his affinity with Ahab and Ahaziah nearly cost him his life at Ramoth Gilead (2 Chronicles 18), and again in the wilderness of Edom ( 2 Kings 3:8-11), and caused the loss of his ships in Ezion Geber ( 2 Chronicles 20:36-37).

He was reproved by the Lord's prophet Jehu, after his escape at Ramoth Gilead ( 2 Chronicles 19:2-3); then when he renewed the alliance with Ahab's son Ahaziah, by Eliezer; at last he saw the fatal effects of alliance with the ungodly ( 1 Corinthians 15:33), and would not let Ahaziah's servants go in his ships ( 1 Kings 22:48). The alliance bore deadly fruit under his murderous son Jehoram, his grandson Ahaziah, and the bloody queen mother Athaliah, Ahab's daughter and Jehoram's wife (2 Chronicles 21-22).(See Jehoram ; Ahaziah; Athaliah ) Jehoiada deposed her, and restored Joash to the throne, who governed well until Jehoiada's death; then gave ear to the princes, and restored idolatry, slew Zechariah his faithful reprover, and failing to withstand a Syrian invasion was killed by his own servants. (See Jehoiada ; JOASH.) Amaziah, elated with the conquest of Edom and having lost God's favor through apostasy to Edom's idols, challenged Joash of Israel, the conqueror of Syria (2 Chronicles 25;  2 Kings 13:14-25).

Uzziah and Jotham reigned prosperously. But Ahaz, when smitten by the Syrian and Israelite confederacy of Rezin and Pekah (2 Chronicles 28; 2 Kings 16; Isaiah 7-9), which was the punishment from Jehovah of his idolatry, adopted the fatal policy of becoming the vassal of Assyria, which "distressed but strengthened him not."(See Ahaz .) For a century and a half this vassalage lasted, with occasional periods of independence, as under the godly Hezekiah and Josiah. (See Hezekiah ; Josiah The repulse of Sennacherib and the religious revival under these two kings averted the evil day. But, after Hezekiah, Manasseh's enormous wickedness so provoked Jehovah that the piety of his grandson Josiah, Amon's son, could procure only a respite.

After the reigns of the worthless Jehoahaz, set aside by Pharaoh Necho who promoted Jehoiakim, and Jehoiachin or Coniah, Zedekiah (promoted by Nebuchadnezzar) through treachery in violation of his oath brought destruction on himself and Jerusalem (588 B.C. or 587, Clinton;  2 Chronicles 36:13;  Ezekiel 17:15-18;  Jeremiah 52:3). As the influence of the priesthood was at its height under David and Solomon, so the power of the prophets rose between this time and the building of the second temple. In northern Israel they were the only witnesses for God in the face of the state idolatry; in Judah they were spiritual teachers bringing out the gospel hidden in the law, and pointing on to the Messianic kingdom. Isaiah, Jeremiah, etc., prepared Judah for the 70 years' captivity; Ezekiel and Daniel witnessed for God to them, and to the pagan world power in it. That severe discipline purged out their craving for idols.

Ezra and Nehemiah at the return were God's instruments in producing in them a zeal for the law which distinguished them subsequently, and in Christ's time degenerated into formalism and self righteousness. Restoration of the Jews and Israel. Moses foretells it ( Deuteronomy 30:1-6). The original grant of the land to Abraham and the blessing of ALL nations in his seed await their exhaustive fulfillment, only partially realized under Solomon ( Genesis 15:18;  Genesis 22:18). The covenant has six historical stages:

(1) the family;

(2) expanded into a nation

(3) royalty;

(4) the exile and return;

(5) Messiah's advent and the church in troublous times:

(6) His second advent and the church's and Israel's glory.

The "second time" Exodus is also foretold by  Isaiah 11:10-16;  Isaiah 11:2;  Isaiah 27:12;  Isaiah 35:10;  Isaiah 54:7-11. Also Jerusalem shall be the religious center of the nations, amidst universal peace, the Lord's manifested presence there (Isaiah 60-62; Isaiah 65; Isaiah 66) eclipsing the former ark of the covenant ( Jeremiah 3:16-18;  Jeremiah 23:6-8; Ezekiel 37-48). Hosea ( Hosea 3:4-5) vividly depicts Israel's state for ages, clinging to the law yet without "altar, priest, or sacrifice," which the law ordains, yet not relapsing into idolatry to which they were so prone in his day, "without teraphim" and "without a king"; then finally "seeking the Lord and David their king."

So emphatically "all Israel shall be saved," when "the fullness of the Gentiles shall have come in," i.e. when the elect remnant of Jews and Gentiles now being converted shall have been completed ( Romans 11:25-26); so our Lord ( Luke 21:24;  Revelation 6:10;  Revelation 11:2-15). The object of God's election of the Jews was not merely for themselves, as if their perversity frustrated God's purpose; but to be, even in their temporary rejection, a standing monument to the world of the unity, supremacy, and providence of Jehovah ("ye are My witnesses," saith Jehovah:  Isaiah 44:8;  Isaiah 43:10;  Isaiah 43:12), and ultimately to be blessed temporally and spiritually themselves, and to be a blessing to all nations.

Easton's Bible Dictionary [2]

 Joshua 18:28

For the first sixty years the kings of Judah aimed at re-establishing their authority over the kingdom of the other ten tribes, so that there was a state of perpetual war between them. For the next eighty years there was no open war between them. For the most part they were in friendly alliance, co-operating against their common enemies, especially against Damascus. For about another century and a half Judah had a somewhat checkered existence after the termination of the kingdom of Israel till its final overthrow in the destruction of the temple (B.C. 588) by Nebuzar-adan, who was captain of Nebuchadnezzar's body-guard ( 2 Kings 25:8-21 ).

The kingdom maintained a separate existence for three hundred and eighty-nine years. It occupied an area of 3,435 square miles. (See Israel, Kingdom Of .)

International Standard Bible Encyclopedia [3]

I. Canaan Before The Monarchy

1. The Coming of the Semites

2. The Canaanites

3. The Israelite Confederacy

4. Migration into Canaan

5. The Bond of Union

6. Early Rulers

7. The Judges

8. Hereditary Kings

II. The First Three Kings

1. The Benjamite King

2. Rachel and Leah Tribes

3. The Disruption

III. The Dual Monarchy

1. War between Two Kingdoms

2. First Reform of Religion

3. Two Kingdoms at Peace

4. Two Kingdoms Contrasted

5. Revolution in the Northern Kingdom

6. Effect on the Southern Kingdom

7. Davidic House at Lowest Ebb

8. Begins to Recover

9. Reviving Fortunes

10. Monarchy Still Elective

11. Government by Regents

12. Period of Great Prosperity

13. Rise of Priestly Caste

14. Advent of Assyria

15. Judah a Protectorate

16. Cosmopolitan Tendencies

IV. Period Of Decline

1. Judah Independent

2. Reform of Religion

3. Egypt and Judah

4. Traffic in Horses

5. Reaction under Manasseh

6. Triumph of Reform Party

7. Babylonia and Judah

8. End of Assyrian Empire

9. After Scythian Invasion

10. Judah Again Dependent

11. Prophets Lose Influence

12. The Deportations

13. Summary

I. Canaan Before the Monarchy.

1. The Coming of the Semites:

Some 4,000 years Bc the land on either side of the valley of the Jordan was peopled by a race who, to whatever stock they belonged, were not Semites. It was not until about the year 2500 Bc that the tide of Sere immigration began to flow from North Arabia into the countries watered by the Jordan and the Euphrates. One of the first waves in this human tide consisted of the Phoenicians who settled in the Northwest, on the seashore; they were closely followed by other Canaan tribes who occupied the country which long bore their name.

2. The Canaanites:

The Canaanites are known to us chiefly from the famous letters found at Tell Amarna in Egypt which describe the political state of the country during the years 1415-1360 Bc - the years of the reigns of Amenophis 3 and IV. Canaan was at this time slipping out of the hands of Egypt. The native princes were in revolt: tribute was withheld; and but few Egyptian garrisons remained. Meantime a fresh tide of invasion was hurling its waves against the eastern frontiers of the land. The newcomers were, like their predecessors, Semitic Bedouin from the Syrian desert. Among them the Tell el-Amarna Letters name the Chabiri, who are, no doubt, the people known to us as the Hebrews.

3. The Israelite Confederacy:

The Hebrews are so named by those of other nationality after one of their remoter ancestors ( Genesis 10:24 ), or because they had come from beyond ( ‛ēbher ) the Jordan or the Euphrates. Of themselves they spoke collectively as Israel. Israel was a name assumed by the eponymous hero of the nation whose real name was Jacob. Similarly the Arabian prophet belonged to the tribe called from its ancestor Koraish, whose name was Fihr. The people of Israel were a complex of some 12 or 13 tribes. These 12 tribes were divided into two main sections, one section tracing its descent from Leah, one of Jacob's wives, and the other section tracing its descent from Rachel, his other wife. The names of the tribes which claimed to be descended from Leah were Reuben, Simeon, Levi, Judah, Issachar, Zebulun, and, indirectly, Gad and Asher; those which claimed to be descended from Rachel were Joseph, which was divided into two clans; Ephraim and Manasseh, Benjamin, and, indirectly, Dan and Naphtali. The rivalry between these two great divisions runs all through the national history of the Hebrews, and was only brought to an end by the annihilation of one of the opposing factions ( Isaiah 11:13 ). But not only was the Israelite nation a combination of many clans; it was united also to other tribes which could not claim descent, from Israel or Jacob. Such tribes were the Kenites and the Calebites. Toward such the pure Israelite tribes formed a sort of aristocracy, very much as, to change the parallel, the tribe of Koraish did among the Arabs. It was rarely that a commander was appointed from the allied tribes, at least in the earlier years of the national life.

4. Migration into Canaan:

We find exactly the same state of things obtaining in the history of the Arabian conquests. All through that history there runs the rivalry between the South Arabian tribes descended from Kahtan (the Hebrew Joktan ,   Genesis 10:25 , etc.) and the northern or Ishmaelite tribes of Modar. It is often stated that the Old Testament contains two separate and irreconcilable accounts of the conquest of Canaan by the Israelites. According to the Book of Joshua, it is said the invasion was a movement of the whole people of Israel under the leadership of Joshua; according to the Book of Judges, it consisted of a series of expeditions made by individual tribes each on its own account ( Judges 1:2 ,  Judges 1:10 , etc.). But again, in the history of the Arabs we find precisely the same apparent discrepancy. For Persia, Syria and Egypt were conquered by the Arabs as a whole; but at the same time no tribe lost its individuality; each tribe made expeditions on its own account, and turned its arms against rival tribes even in the enemy's country. On the confines of China in the East and in Spain on the West, the arms of the Yemen's tribes were employed in the destruction of those of Modar as fiercely as ever they had been within Arabia itself.

5. The Bond of Union:

The bond which united the Israelite tribes, as well as those of Kayin (the eponym of the Kenites) and Caleb, was that of the common worship of Yahweh. As Mohammed united all the tribes of Arabia into one whole by the doctrine of monotheism, so did Moses the Israelite tribes by giving them a common object of worship. And the sherifs or descendants of 'Ali today occupy a position very like what the Levites and the descendants of Aaron must have maintained in Israel. In order to keep the Israelite nation pure, intermarriage with the inhabitants of the invaded country was forbidden, though the prohibition was not observed ( Judges 3:5 f). So too, the Arab women were not permitted to marry non-Arabs during the first years of conquest.

6. Early Rulers:

It is customary to date the beginning of monarchy in Israel from Saul the son of Kish, but in point of fact many early leaders were kings in fact if not in name. Moses and Joshua may be compared with Mohammed and his caliph (properly khalı̂fa ) or "successor," Abu Bekr. Their word was law; they reigned supreme over a united nation. Moreover, the word "king" ( melekh ) often means, both in Hebrew and Arabic, nothing more than governor of a town, or local resident. There was more than one "king" of Midinn (  Judges 8:12 ). Balak seems to have been only a king of Moab ( Numbers 22:4 ).

7. The Judges:

Before the monarchy proper, the people of Israel formed, in theory, a theocracy, as did also the Arabs under the caliphs. In reality they were ruled by temporary kings called judges ( shophēṭ , the Carthaginian sufes ). Their office was not hereditary, though there were exceptions (compare   Judges 9 ). On the other hand, the government of the Northern Kingdom of Israel was practically an elective monarchy, so rarely were there more than two of the same dynasty. The judge again was usually appointed in order to meet some special crises, and theoretically ideal state of things was one in which there was no visible head of the state - a republic without a president. These intervals, however, always ended in disaster, and the appointment of another judge. The first king also was elected to cope with a specially serious crisis. The main distinction between judge and king was that the former, less than the latter, obscured the fact of the true King, upon the recognition of whom alone the continued existence of the nation depended. The rulers then became the "elders" or sheikhs of the tribes, and as these did not act in unison, the nation lost its solidarity and became an easy prey to any invader.

8. Hereditary Kings:

During the period of the Judges a new factor entered into the disturbed politics of Canaan. This was an invader who came not from the eastern and southern deserts, but from the western sea. Driven out of Crete by invaders from the mainland, the last remnants of the race of Minos found refuge on the shores of the country which ever after took from them the name it still bears - Philistı̂n or Palestine. At the same time the Ammonites and Midianites were pressing into the country from the East (  1 Samuel 11:1-15 ). Caught between these two opposing forces, the tribes of Israel were threatened with destruction. It was felt that the temporary sovereignty of the judge was no longer equal to the situation. The supreme authority must be permanent. It was thus the monarchy was founded. Three motives are given by tradition as leading up to this step. The pretext alleged by the elders or sheikhs is the worthlessness and incapacity of Samuel's sons, who he intended should succeed him (1 Sam 8). The immediate cause was the double pressure from the Philistines ( 1 Samuel 9:16 ) and the Ammonite king ( 1 Samuel 12:12 ). The real reason was that the system of government by elective kings or judges had proved a failure and had completely broken down. The times called for a hereditary monarchy.

II. The First Three Kings.

1. The Benjamite King:

The most warlike of the clans of Israel shortly before this had been that of Benjamin - one of the Rachel tribes. The national sanctuary, with the ark and the grandson of Aaron as priest, was at Bethel in their territory. Moreover, they had defeated the combined forces of the other tribes in two pitched battles. They had at last been defeated and almost exterminated, but they had recovered much of their strength and prestige ( Judges 20;  1 Samuel 4:12 ). From this tribe the first king was chosen (see Saul ). He, however, proved unequal to his task. After some years spent in war with the Philistines and in repressing supposed disloyalty at home, he was defeated and killed.

Meantime, one of the less-known clans was coming to the front. The territory of the tribe of Judah lay in the South. After its occupation (compare  Judges 1:2 ,  Judges 1:3 ), the tribe of Judah appears to have settled down to the care of its flocks and herds. It is not mentioned in the Song of Deborah. None of the judges belonged to it, unless Ibzan, who seems to have been of little account ( Judges 12:8 f). Under the leadership of David (which see), this tribe now came to the front, and proved in the end to be endowed with by far the greatest vitality of all the tribes. It outlived them all, and survives to this day.

2. Rachel and Leah Tribes:

The Rachel tribes, led by Benjamin and Ephraim ( 2 Samuel 2;  3 ), resisted for some time the hegemony of Judah, but were obliged in the end to submit. Under David Israel became again a united whole. By making Jerusalem his capital on the borders of Judah and Benjamin, he did much to insure the continuance of this union (compare  1 Chronicles 9:3 ). The union, however, was only on the surface. By playing off the Rachel tribes, Benjamin and Ephraim, against the rest, Absalom was able to bring the whole structure to the ground (2 Sam 15 ff), the tribe to which Saul belonged being especially disloyal ( 2 Samuel 16:5 ff). Nor was this the only occasion on which the smoldering enmity between the two houses burst out into flame (2 Sam 20). As soon as the strong hand of David was removed, disaffection showed itself in several quarters (  1 Kings 11:14 ff), and especially the aspiration of the tribe of Ephraim, after independence was fomented by the prophets (  1 Kings 11:26 ff). Egypt afforded a convenient asylum for the disaffected until opportunity should ripen. They had not long to wait.

3. The Disruption:

Solomon was succeeded by Rehoboam, who found it politic to hold a coronation ceremony at Shechem as well, presumably, as at Jerusalem. The malcontents found themselves strong enough to dictate terms. These Rehoboam rejected, and the northern tribes at once threw off their allegiance to the dynasty of David. The disruption thus created in the Israelite nation was never again healed. The secession was like that of the Moors in Spain from the 'Abbhsid caliphs. Henceforth "Israel," except in the Chronicler, denotes the Northern Kingdom only. In that writer, who does not recognize the kingdom of the ten tribes, it means Judah. It is usual at the present day to recognize in the Northern Kingdom the true Israelite kingdom. Certainly in point of extent of territory and in resources it was far the greater of the two. But as regards intellectual power and influence, even down to the present day, not to mention continuity of dynasty, the smaller kingdom is by far the more important. It is, therefore, treated here as the true representative of the nation. Lying, as it did, in the immediate vicinity of Jerusalem, the tribe of Benjamin could hardly do otherwise than throw in its lot with that of Judah Bethel, which became one of the religious capitals of the Northern Kingdom, although nominally within their territory, in fact belonged to Ephraim ( Judges 1:22 ff). With this union of opposing interests may be compared that of the 'Alids and 'Abbhsids, both belonging to the house of Mohammed and both aspirants to the caliphate, against the house of Umeiya.

III. The Dual Monarchy.

1. War Between Two Kingdoms:

Rehoboam made no decisive attempt to bring back the recalcitrant tribes to their allegiance ( 1 Kings 12:21 ff), though the two countries made raids, one upon the other (  1 Kings 14:30 ). For his own security he built numerous fortresses, the remains of some of which have, it is probable, been recovered within recent years ( 2 Chronicles 11:5 ff). These excited the suspicion of Shishak of Egypt, who invaded the country and reduced it to vassalage (  1 Kings 14:25 ff). Under Rehoboam's son Abijah, actual war broke out between the two kingdoms (  1 Kings 15:6 as corrected in   1 Kings 15:7; 2 Ch 13). The war was continued during the long reign of his son Asa, whose opponent, Baasha, built a fort some 6 miles North of Jerusalem in order to cut off that city from communication with the North Asa confessed his weakness by appealing for help to Ben-hadad of Damascus. The end justified the means. The fort was demolished.

2. First Reform of Religion:

The reign of Asa is also remarkable for the first of those reformations of worship which recur at intervals throughout the history of the Southern Kingdom. The high places Reform of were not yet, however, considered illegitimate ( 1 Kings 15:14; but compare  2 Chronicles 14:5 ). He also, like his grandfather, was a builder of castles, and with a similar, though more fortunate, result ( 2 Chronicles 14:6 ,  2 Chronicles 14:9 ff). Asa's old age and illness helped to bring to the rival kingdoms a peace which lasted beyond his own reign (  1 Kings 15:23 ).

3. Two Kingdoms at Peace:

An effect of this peace is seen in the expanding foreign trade of the country under his successor Jehoshaphat. He rebuilt the navy as in the days of Solomon, but a storm ruined the enterprise ( 1 Kings 22:48 f). During this reign the two kingdoms came nearer being united than they had done since the disruption. This was no doubt largely due to the Northern Kingdom having been greatly weakened by the wars with Syria and Assyria, and having given up the idea of annexing the smaller country. Moreover, Jehoshaphat had married his son Joram (Jehoram) to Ahab's daughter Athaliah. From a religious point of view, the two states reacted upon one another. Jehoram of Israel inaugurated a reformation of worship in the Northern Kingdom, and at the same time that of Judah was brought into line with the practice of the sister kingdom (  2 Kings 8:18 ). The peace, from a political point of view, did much to strengthen both countries, and enabled them to render mutual assistance against the common foe.

4. Two Kingdoms Contrasted:

Up to the death of Jehoram of Israel, which synchronized with that of Joram and Ahaziah of Judah, 6 kings had reigned in Judah Of these the first 4 died in their beds and were buried in their own mausoleum. During the same period of about 90 years there were in Israel 9 kings divided into 4 dynasties. The second king of the Ist Dynasty was immediately assassinated and the entire family annihilated. Precisely the same fate overtook the IId Dynasty. Then followed a civil war in which two pretenders were killed, one perishing by his own hand. The IIIrd Dynasty lasted longer than the first two and counted 4 kings. Of these one was defeated and killed in battle and another assassinated. The fate of the kings of Israel is very like that of the middle and later ‛Abbâsid caliphs. The murder of his brothers by the Judean Jehoram, a proceeding once regular with the sultans of Turkey, must also be put down to the influence of his Israelite wife.

5. Revolution in the Northern Kingdom:

It was obvious that a crisis was impending. Edom and Libnah had thrown off their allegiance, and the Philistines had attacked and plundered Jerusalem, even the king's sons being taken prisoners, with the exception of the youngest ( 2 Chronicles 21:16 ). Moreover, the two kingdoms had become so closely united, not only by intermarriage, but also in religion and politics, that they must stand and fall together. The hurricane which swept away the northern dynasty also carried off the members of the southern royal house more nearly connected with Ahab, and the fury of the queen-mother Athaliah made the destruction complete ( 2 Kings 11:1 ).

6. Effect on the Southern Kingdom:

For 6 years the daughter of Ahab held sway in Jerusalem. The only woman who sat on the throne of David was a daughter of the hated Ahab. In her uniqueness, she thus holds a place similar to that of Shejered-Durr among the Memluk sultans of Egypt. The character of her reign is not described, but it can easily be imagined. She came to her inevitable end 6 years later.

7. Davidic House at Lowest Ebb:

Successive massacres had reduced the descendants of David until only one representative was left. Jehoram, the last king but one, had murdered all his brothers ( 2 Chronicles 21:4 ); the Arab marauders had killed his sons except the youngest ( 2 Chronicles 22:1; compare  2 Chronicles 21:17 ). The youngest, Ahaziah, after the death of his father, was, with 42 of his "brethren," executed by Jehu ( 2 Kings 10:14 ). Finally, Athaliah "destroyed all the seed royal." The entente with the Northern Kingdom had brought the Davidic dynasty to the brink of extinction.

8. Begins to Recover:

But just as ‛Abd er - Rahman escaped from the slaughter of the Umeiyads to found a new dynasty in Spain, so the Davidic dynasty made a fresh start under Joash. The church had saved the state, and naturally the years that followed were years in which the religious factor bulked large. The temple of Baal which Athaliah had built and supported was wrecked, the idols broken, and the priest killed. A fund was inaugurated for the repair of the national temple. The religious enthusiasm, however, quickly cooled. The priests were found to be diverting the fund for the restoration of the temple to their own uses. A precisely similar diversion of public funds occurred in connection with the Qarawiyin mosque in Fez under the Almoravids in the 12th century. The reign which had begun with so much promise ended in clouds and darkness (  2 Kings 12:17 ff;   2 Chronicles 24:17 ff;   Matthew 23:35 ), and Joash was the first of the Judean kings to be assassinated by his own people ( 2 Kings 12:20 f).

9. Reviving Fortunes:

By a curious coincidence, a new king ascended the throne of Syria, of Israel and of Judah about the same time. The death of Hazael, and accession of Ben-hadad 3 led to a revival in the fortunes of both of the Israelite kingdoms. The act of clemency with which Amaziah commenced his reign ( 2 Kings 14:5 ,  2 Kings 14:6;  Deuteronomy 24:16 ) presents a pleasing contrast to the moral code which had come to prevail in the sister kingdom; and the story of his hiring mercenaries from the Ephraimite kingdom ( 2 Chronicles 25:5-10 ) sheds a curious light on the relations subsisting between the two countries, and even on those times generally. It is still more curious to find him, some time after, sending, without provocation, a challenge to Jehoash; and the capture and release of Amaziah evinces some rudimentary ideas of chivalry ( 2 Kings 14:8 ff). The chief event of the reign was the reconquest of Edom and taking of Petra (  2 Kings 14:7 ).

10. Monarchy Still Elective:

The principle of the election of kings by the people was in force in Judah, although it seemed to be in abeyance since the people were content to limit their choice to the Davidic line. But it was exercised when occasion required. Joash had been chosen by the populace, and it was they who, when the public discontent culminated in the assassination of Amaziah, chose his 16-year-old son Uzziah (or Azariah) to succeed him.

11. Government by Regents:

The minority of the king involved something equivalent to a regency. As Jehoiada at first carried on the government for Joash, so Uzziah was at first under the tutelage of Zechariah ( 2 Chronicles 26:5 ), and the latter part of his reign was covered by the regency of his son Jotham. It is obvious that with the unstable dynasties of the north, such government by deputy would have been impracticable.

12. Period of Great Prosperity:

The reign of Uzziah ( 2 Chronicles 26 ) was one of the most glorious in the annals of the Judean kingdom. The Philistines and southern Arabs, who had been so powerful in the reign of Jehoram, were subdued, and other Bedouin were held in check. The frontiers were strengthened with numerous castles. Now that Edom was again annexed, the Red Sea trade was resumed. Irrigation was attended to, and the agricultural resources of the country were developed. Uzziah also established a standing army, properly equipped and trained. Artillery, in the shape of catapults and other siege engines, was manufactured. It is obvious that in this reign we have advanced far beyond the earlier and ruder times.

13. Rise of Priestly Caste:

In this and the preceding reigns, we notice also how the priests are becoming a distinct and powerful caste. Zadok and Abiathar were no more than the domestic chaplains of David. The kings might at pleasure discharge the functions of the priest. But the all-powerful position of Jehoiada seems to have given the order new life; and in the latter part of the reign of Uzziah, king and priest come into conflict, and the king comes off second-best ( 2 Chronicles 26:16 ff).

14. Advent of Assyria:

Uzziah is the first king of Judah to be mentioned in the Assyrian annals. He was fighting against "Pul" in the years 742-740. The advent of the great eastern power upon the scene of Judean politics could end but in one way - as it was soon to do with Israel also. The reign of Jotham may be passed over as it coincided almost entirely with that of his father. But in the following reign we find Judah already paying tribute to Assyria in the year of the fall of Damascus and the conquest of the East-Jordan land, the year 734.

15. Judah a Protectorate:

During the regency of Jotham, the effeminacy and luxury of the Northern Kingdom had already begun to infect the Southern ( Micah 1:9;  Micah 6:16 ), and under the irresolute Ahaz the declension went on rapidly. This rapprochement in morals and customs did not prevent Israel under Pekah joining with Rezin of Syria against Judah, with no less an object than to subvert the dynasty by placing an Aramean on the throne (  Isaiah 7:6 ). What the result might have been, had not Isaiah taken the reins out of Ahaz' hands, it is impossible to say. As it was, Judah felt the strain of the conflict for many a year. The country was invaded from other points, and many towns were lost, some of which were never recovered ( 2 Chronicles 28:17 ff). In despair Ahaz placed himself and his country under the protection of Assyria (  2 Kings 16:7 ff).

16. Cosmopolitan Tendencies:

It was a part of the cosmopolitan tendencies of the time that the worship became tarnished with foreign innovations ( 2 Kings 16:10 ). The temple for the first time in its history was closed ( 2 Chronicles 28:24 ). Altars of Baal were set up in all the open spaces of Jerusalem, each representing some urban god ( Jeremiah 11:13 ). About the closing of the temple Isaiah would not be greatly concerned. Perhaps it was his suggestion (compare Isa 1). The priests who were supreme in the preceding reigns had lost their influence: their place had been taken by the prophets. The introduction of Baalism, however, was no doubt due to Ahaz alone.

IV. Period of Decline.

1. Judah Independent:

The following reign - that of Hezekiah - was, perhaps as a result of the disappearance of the Northern Kingdom, a period of reformation. Isaiah is now supreme, and the history of the times will be found in his biography. It must have been with a sigh of relief that Hezekiah saw the Northern Kingdom disappear forever from the scene. The relations of the two countries had been too uniformly hostile to make that event anything but an omen for good. It was no doubt due to Isaiah that Hezekiah sought to recover the old independence of his country. Their patriotism went near to be their own undoing. Sennacherib invaded Palestine, and Hezekiah found himself shorn of everything that was outside the walls of Jerusalem. Isaiah's patriotism rose to the occasion; the invading armies melted away as by a miracle; Judah was once more free ( 2 Kings 18:13 ff).

2. Reform of Religion:

A curious result of Sennacherib's invasion was the disappearance of the high places - local shrines where Levitical priests officiated in opposition to those of the temple. When the Judean territories were limited to the city, these of necessity vanished, and, when the siege was over, they were not restored. They were henceforward regarded as illegal. It is generally held by scholars that this reform occurred later under Josiah, on the discovery of the "Book of the Law" by Hilkiah in the temple ( 2 Kings 22:8 ), and that this book was Deuteronomy. The high places, however, are not mentioned in the law book of Deuteronomy. The reform was probably the work of Isaiah, and due to considerations of morals.

3. Egypt and Judah:

The Judeans had always had a friendly feeling toward Egypt. When the great eastern power became threatening, it was to Egypt they turned for safety. Recent excavation has shown that the influence of Egypt upon the life and manners of Palestine was very great, and that that of Assyria and Babylonia was comparatively slight, and generally confined to the North. In the reign of Hezekiah a powerful party proposed an alliance with Egypt with the view of check-mating the designs of Assyria ( 2 Kings 17:4;  Isaiah 30:2 ,  Isaiah 30:3;  Isaiah 31:1 ). Hezekiah followed Isaiah's advice in rejecting all alliances.

4. Traffic in Horses:

The commercial and other ties which bound Palestine to Egypt were much stronger than those between Palestine and the East. One of the most considerable of these was the trade in horses. This traffic had been begun by Solomon ( 1 Kings 10:28 f). The chief seat of the trade in Palestine was Lachish (  Micah 1:13 ). In their nomadic state the Israelites had used camels and donkeys, and the use of the horse was looked upon with suspicion by the prophets ( Deuteronomy 17:16;  Zechariah 9:10 ). When the horse is spoken of in the Old Testament, it is as the chief weapon of the enemies of the nation ( Exodus 15:1;  Judges 5:22 , etc.).

5. Reaction Under Manasseh:

On the death of Hezekiah, the nation reverted to the culture and manners of the time of Ahaz and even went farther than he in corrupt practices. Especially at this time human sacrifice became common in Israel ( Micah 6:7 ). The influence for good of the prophets had gone (2 Ki 21). There is a curious story in  2 Chronicles 33:11 f that Manasseh was taken captive by the Assyrians, and, after spending some time in captivity in Babylon, reformed and was restored to his throne. His son, however, undid these reforms, and public discontent grew to such an extent that he was assassinated (  2 Kings 21:19 ff).

6. Triumph of Reform Party:

Once more the tide turned in the direction of reform, and on this occasion it rose higher than ever before. The reformation under Josiah was never again wholly undone. The enthusiasm of the iconoclasts carried them far beyond the frontiers of Judah ( 2 Chronicles 34:6 ), for on this occasion they were backed up by the newly found "Book of the Law." All boded well for a prosperous reign, but unforeseen disasters came from without. The Scythian invasion swept over Southwestern Asia ( Jeremiah 1:14-16;  Jeremiah 6:1 , etc.). The storm passed, and hope rose higher than before, for the power of Assyria had been shattered forever.

7. Babylonia and Judah:

Already in 722, when Sargon seized the throne on the death of Shalmaneser, Babylonia had revolted, and crowned Marduk-baladan king ( Isaiah 39:1 ). Hezekiah received a deputation from Babylonia ( 2 Kings 20:12 ff), no doubt in the hope of freeing himself from the Assyrian danger by such an alliance. The revolt of Merodach-baladan was maintained for 12 years; then it was suppressed. There was, however, a second revolt of Babylonia on the accession of Sennacherib, Sargon's son, in 705, which went on till 691, and the events referred to in 2 Ki 20 may have happened at this time, for Hezekiah's reign seems to have ended prosperously.

8. End of Assyrian Empire:

Sennacherib was assassinated in 681 ( Isaiah 37:38 ) and was succeeded by his son Esar-haddon, who rebuilt Babylon, razed to the ground by his father, and under whom the province remained quiet. In 674 hostilities with Egypt broke out, and that country was overrun, and Tirhakah (which see) was expelled in 670. Two years later, however, occurred the revolt of Egypt and the death of Esar-haddon. Assur-bani-pal succeeded, and Egypt regained her independence in 660. The revolt of Babylonia, the incursion of the Scythians ( Jeremiah 1:14 ff) and the death of Assur-bani-pal followed. Two more kings sat on the throne of Assyria, and then Nineveh was taken by the combined Scythians (Mandor) and Babylonians (Herod. i. 74; Nah;   Zephaniah 2:13-15;  Habakkuk 1:5 f).

9. After Scythian Invasion:

The Scythian tempest passed quickly, and when it was over the Assyrian peril was no more. Pharaoh-necoh seized the opportunity to avenge the injuries of his country by the invasion of the erstwhile Assyrian territories. Josiah, pursuing the policy of alliance with Babylonia inaugurated by Hezekiah, endeavored to arrest his progress. He was defeated and mortally wounded at Megiddo ( Zechariah 12:11 ).

10. Judah Again Dependent:

By the foolhardy action of Josiah, Judah lost its independence. The people, indeed, elected Jehoahaz (Shallum) king, but he was immediately deposed and carried to Egypt by the Pharaoh ( Jeremiah 22:10 ff;   Ezekiel 19:3 f), who appointed Jehoiakim (Eliakim) as vassal-king. After the defeat of the Pharaoh at Carchemish, the old Hittite stronghold, by Nebuchadrezzar, Jehoiakim submitted, and Judah became a dependency of Babylon. There must have been some return of prosperity, for Jehoiakim is denounced for his luxury and extravagance and oppressive taxation (  Jeremiah 22:13 ff), but the country was raided by the neighboring Bedouin (  2 Kings 24:2 ), and Jehoiakim came to an untimely end ( Jeremiah 22:19 ).

11. Prophets Lose Influence:

The prophets were no longer, as under Hezekiah, all-powerful in the state. The influence of Jeremiah was no doubt great, but the majority was against him. His program was both unpopular in itself and it had the fatal defect of being diametrically opposed to that of Isaiah, the patriot-politician (if such there be), who had saved the state from shipwreck. Isaiah had preached reliance upon the national God and through it the political independence of the nation. It was the sad duty of Jeremiah to advise the surrender of the national independence to the newly risen power of Babylon. ( Jeremiah 21:4 ,  Jeremiah 21:9;  Jeremiah 38:2 , etc.). Isaiah had held that the Holy City was impregnable ( 2 Kings 19:32 ); Jeremiah was sure that it would be taken by the Chaldeans ( Jeremiah 32:24 ,  Jeremiah 32:43 ). Events proved that each prophet was right for the time in which he lived.

12. The Deportations:

Jehoiakim was the only Judean king who was a vassal first to one overlord and then to another. Judah took a step downward in his reign. It was under him also that the first deportation of the Judeans occurred ( Daniel 1:1-17 ). He was succeeded by his son Jehoiachin who, on account of a rebellion which closed the reign of his father, was ere long deported, along with the best of the nation ( Jeremiah 22:24 ff;   Ezekiel 19:5 ff). A 3rd son of Josiah, Mattaniah, was set on the throne under the title of Zedekiah. Against the advice of Jeremiah, this, the last king of Judah, declared himself independent of Babylon, and threw in his lot with Egypt under Pharaoh Hophra (Apries), thus breaking his oath of fealty (  Ezekiel 17:15 ff). On the advance of the Chaldeans, Judah was deserted by her allies, the Edomites and Philistines (see Book Of Ob ), and soon only Lachish ( Tell el - Hesy ), Azekah (probably Tell Zakarua ) and Jerusalem remained in the hands of Zedekiah. The siege of the city lasted two years. It was taken on the fatal 9th of Ab in the year 586. Zedekiah's family was put to the sword, and he himself was taken to Babylon. Egypt shared the fate of Judah, with whom she had been often so closely connected, and Hophra was the last of the Pharaohs.

13. Summary:

The kingdom of Judah had lasted 480 years, counting from its commencement, exactly twice as long as the kingdom of Israel, counting from the disruption. No doubt this longer mary existence was due in the first place to the religious faith of the people. This is clear from the fact that the national religion not only survived the extinction of the nation, but spread far beyond its original territories and has endured down to the present day. But there were also circumstances which conspired to foster the growth of the nation in its earliest and most critical period. One of these was the comparative isolation and remoteness of the country. Neither the kingdom of Israel nor that of Judah is for a moment to be compared to those of Egypt and Assyria. Even the combined kingdom under David and Solomon hardly deserves that comparison; and separate, the Northern Kingdom would be about the size of New Hampshire and the Southern Kingdom about that of Connecticut. The smaller kingdom survived the larger because it happened to be slightly farther removed from the danger zone. Even had the two kingdoms held together, it is impossible that they could have withstood the expansion of Assyria and Babylonia on the one side and of Egypt on the other. The Egyptian party in Judean politics in the times of Isaiah and Jeremiah were so far in the right, that, if Judah could have maintained her independence in alliance with Egypt, these two countries combined might have withstood the power of Assyria or Babylon. But it is because this ancient race, tracing its descent from remote antiquity, preserved its religious, at the expense of its national independence, that its literature continues to mold much of the thought of Europe and America today. See Israel , Kingdom Of .

The Nuttall Encyclopedia [4]

The kingdom in the S. of Palestine of the two tribes of Judah and Benjamin that remained true to the house of David after the revolt of the other ten under Jeroboam, who formed what was called the kingdom of Israel, a larger, but a weaker.

References