him," that "he did evil in that he did not set his h eart on seeking Jehovah" (2 Chronicles 12:1, 14, lit.), and,

lastly, that "Judah did the evil in the sight of Jehovah, and provoked Him to jealousy (viewing the relation

between the LORD and Israel as one of marriage, Numbers 5:14) - more than anything which their fathers

had done by their sins which they sinned" (1 Kings 14:22). These sins consisted in building Bamoth, or

"high places," i.e., altars on every high hill, and setting up in every grove Mazzeboth, or memorial-stones

and pillars dedicated to Baal, and Asherim, or trunks of trees dedicated to Astarte (with all the vileness

which their service implied).195

This idolatry was, indeed, not new in Israel - though it had probably not been practiced to the same extent.

But in addition to this we now read of persons "consecrated" to the Syrian goddess, with the nameless

abominations connected therewith. This form of heathen pollution was of purely Canaanite origin. As

indicating the influence of the Canaanites upon Judah, it may perhaps be regarded as another evidence of

the connection subsisting between Rehoboam and the ancient Canaanite cities within the territory of Israel.

The Divine punishment was not long withheld. Once more it came in the course of natural causation,

through the political motives which influenced Shishak, and led him to support Jeroboam. In the fifth year of

Rehoboam's reign Shishak marched a large army of Egyptians, Lybians, Sukkiim, ("tent-dwellers "? Arabs?),

and Ethiopians, with 1,200 chariots"196 and 60,000 horsemen, into Judaea, and, after taking the fenced cities

along his route, advanced upon Jerusalem, where Rehoboam and his army were gathered.

Once more the prophet Shemaiah averted a contest, which could only have ended in disaster. On showing

them that the national danger, though apparently arising from political causes, was really due to their sin

against Jehovah (2 Chronicles 12:2); and that it was needless to fight, since, as they had been God-

forsaking, they were now God-forsaken (ver. 5) the king and his princes humbled themselves. Thereupon the

LORD intimated through His prophet, that He would "grant them deliverance for a little while," on condition

of their submitting to Shishak. The reason for this, "that they may know My service, and the service of the

kingdoms of the countries," as well as the terms by which the promised deliverance was qualified, contained

the most solemn warning of the ultimate consequences of apostasy. Yet the Divine forbearance continued

other 370 years before the threatened judgment burst upon the nation. But at this time Jerusalem was

spared. Voluntary submission having been made, Shishak entered the city, and contented himself with

carrying away the treasures of the Temple and of the Palace, including among the latter the famous golden

shields used by Solomon's body-guard on state occasions,197 for which Rehoboam now substituted shields

of brass.198