But Assyria did not help to develop monotheism in Israel only by contributing to the doctrines of a moral Providence and of the equality of all men beneath it. The influence must have extended to Israel's conception of God in Nature. Here, of course, Israel was already possessed of great beliefs. Jehovah had created man; He had divided the Red Sea and Jordan. The desert, the storm, and the seasons were all subject to Him. But at a time when the superstitious mind of the people was still feeling after other Divine powers in the earth, the waters and the air of Canaan, it was a very valuable antidote to such dissipation of their faith to find one God swaying, through Assyria, all families of mankind. The Divine unity to which history was reduced must have reacted on Israel's views of Nature, and made it easier to feel one God also there. Now, as a matter of fact, the imagination of the unity of Nature, the belief in a reason and method pervading all things, was very powerfully advanced in Israel throughout the Assyrian period. We may find an illustration of this in the greater, deeper meaning in which the prophets use the old national name of Israel's God--Jehovah Ṣeba'oth, _Jehovah of Hosts_. This title, which came into frequent use under the early kings, when Israel's vocation was to win freedom by war, meant then (as far as we can gather) only _Jehovah of the armies of Israel_--the God of battles, the people's leader in war,[110] whose home was Jerusalem, the people's capital, and His sanctuary their battle emblem, the Ark. Now the prophets hear Jehovah go forth (as Amos does) from the same place, but to them the Name has a far deeper significance. They never define it, but they use it in associations where _hosts_ must mean something different from the armies of Israel. To Amos the hosts of Jehovah are not the armies of Israel, but those of Assyria: they are also the nations whom He marshals and marches across the earth, Philistines from Caphtor, Aram from Qir, as well as Israel from Egypt. Nay, more; according to those Doxologies which either Amos or a kindred spirit has added to his lofty argument,[111] Jehovah sways and orders the powers of the heavens: Orion and Pleiades, the clouds from the sea to the mountain peaks where they break, day and night in constant procession. It is in associations like these that the Name is used, either in its old form or slightly changed as _Jehovah God of hosts_, or _the hosts_; and we cannot but feel that the hosts of Jehovah are now looked upon as all the influences of earth and heaven--human armies, stars and powers of nature, which obey His word and work His will. FOOTNOTES: [94] "The house of Omri": so even in Sargon's time, 722-705. [95] The Black Obelisk of Salmanassar in the British Museum, on which the messengers of Jehu are portrayed. [96] 2 Kings x. 32 f.; xiii. 3. [97] 2 Kings xiii. 14 ff.