The reformation under Hezekiah and that under Josiah also virtually included, in respect to religion, a reunion of all the tribes. There could be no return to Jehovah, but by returning to the temple worship, where He as Mediator presided. The separation of the ten tribes was equally a religious and a civil apostasy; for Jehovah, as Priest and King on his throne, was at once the head of the religious and civil system. Hence the political revolt and the institution of a rival and hostile civil government, was necessarily connected with the institution of a rival and hostile religious system. A political revolt necessarily involved a religious one; and to maintain their political power in opposition to that of the line of David, Jeroboam and his successors found it necessary to render the separation in respect to religion as wide as possible. The prophets accordingly, while they speak of the chiefs of the revolted tribes as kings, in conformity with popular usage, never recognize them as such of right. To effect an entire religious apostasy as a means of sustaining the political revolt, (1 Kings xii.) Jeroboam instituted the golden calves, under pretense of their being symbols, representative of the Jehovah, and in place of the Shekina. The Levites appear to have refused to concur in the imposture thus attempted, and being exiled as likely to hinder its success. Priests to officiate in this apostate worship were selected from the lowest of the people. So offensive and intolerable indeed to the true worshippers was this apostasy, "that the priests, and the Levites that were in all Israel ... came to Judah and Jerusalem.... And after them out of all the tribes of Israel such as set their hearts to seek Jehovah, the Elohe of Israel, came to Jerusalem to sacrifice to Jehovah, the Elohe of their fathers." 2 Chron. xi. 13-16. Jeroboam, having cast off the Levites, "ordained him priests for the high places, and for the devils, and for the calves which he had made." Ibid. The government of the ten tribes being founded in a total apostasy, and including a rival and hostile system of religion, is treated accordingly by the prophets as a rebellion. As a rebellion, it could not dissolve the relation previously established, by solemn covenants, between Jehovah, as Priest and King on his throne in the tabernacle, and the people of Israel. That relation could be dissolved or discontinued on his part, only by such events as afterwards took place in their rejection and exile. In the meantime, prophets were sent to them, and various dispensations of judgment and mercy were employed to reclaim them from their idolatry and wickedness.