The kingdom of Israel carried within it, from its very commencement, a twofold element of destruction--viz., the establishment of the worship of the calves, and the rebellion against the dynasty of David. With regard to the former,--the consequence of this apparently so much isolated transgression of a Mosaic ordinance extended much further than would appear upon a superficial view. In this case also it was seen that a little leaven leaveneth the whole lump. Of far higher importance than the low conceptions of God produced by this symbolical representation of Him, was another aspect of the transaction. The prohibition of image-worship in the Pentateuch was as distinct and clear as it was possible to make it. The kings of Israel were far from rejecting it; but still, how difficult soever it may appear, they found out an interpretation by which they evaded the application of it to their institution. Such a course once entered upon, could only lead them further and further astray. As, in so important a case, they had, in opposition to their own better convictions, allowed themselves to pervert and explain away the law--asserting, probably, that it was given only on account of the coarse sensuality of former generations--the same was done in other things also, as often as it was called for by the disposition of the corrupted heart. All unfaithfulness which is known to be so, and yet is cherished, and excused to the conscience and before men, must draw after it entire ruin, in a community, not less than in an individual. As a reason for this ruin, it is very strikingly said in 2 Kings xvii. 9: "And they _covered_ (this is the only ascertained signification of חפא) words that were not so, over the Lord their God;" _i.e._, they ventured, by a number of perversions and false interpretations of His word, to veil its true form. To this, the following consideration must be added:--That first change of the religious institutions proceeded from the political power which secured to itself, for the future, an absolute influence upon the religious affairs, by subjecting to its control the ecclesiastical power, which had hitherto been independent of it. Those Levites who, having no regard to the miserable sophisms invented by the king as an excuse, declared against the worship of calves, were expelled, and, in their stead, creatures of the king [Pg 176] were made ministers of the sanctuary. This became now the king's sanctuary (compare the remarkable passage, Amos vii. 13), and all the ecclesiastical affairs were, in strict contradiction to the Mosaic law, submitted to his arbitrary power. The consequences of this must necessarily have been all the sadder, the worse the kings were; and they must inevitably have become so, because of the bad foundation on which the royal power rested.