The governmental connecting link between God and Israel was broken when the ten tribes rebelled against David's house. Grace then established a temporary link, having a governmental character with the two tribes of Judah and Benjamin. It could not be otherwise than temporary; for two tribes in the place of twelve would be an impeachment of the wisdom and power of God, a sort of compromise of God's original purpose. It is not temporary alone historically, i.e. Judah broke it, but it was so intentionally, and necessarily as resting on human instability. It was a condition of human evil, a grave circumstance which divine wisdom made to fit in and be subservient to His counsels of redemption, and also for immediate display of His forbearance and mercy, His wisdom, power, and patience shining in all as nowhere else (the cross excepted). But two tribes only never could inherit the promise originally made to twelve. God's promise was made to the fathers, and though the fulfillment necessitates the raising of the dead, is this incredible (Acts 26:6, 76And now I stand and am judged for the hope of the promise made of God unto our fathers: 7Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews. (Acts 26:6‑7))? All the twelve tribes are spoken of as hoping to come to the inheritance. To ask how it could be established in the future for all Israel if Christ had not been rejected, and after His death raised again the third day (though in human and Satanic wisdom to crucify the King must forever have prevented the setting up of the kingdom in Him, the only divine and stable foundation), is presumptuous if not sinful on the creature's part. The unerring word declares that this temporary link is broken, and that the government of the world in and by Israel is for the time in abeyance, but to be manifested when God will have established them as the first nation in the world. All turns on Christ dead and risen.
Their rebellion against Rehoboam formed a crisis in Israel's history. Ten tribes willfully forsook the covenant—perhaps not intending to forsake it; but this was Satan's object, and he, as far as permitted, led them to it. Did he know that the rebellion was permitted and overruled by God, and was to be used as part of the plan of divine counsel, in the carrying out of which the wisdom and the grace of God was to be infinitely exalted, and he himself defeated and all his aims eventually brought to naught? Though carried away and almost overwhelmed by Satanic craft, having followed his leading at first and powerless afterward to overcome, the ten tribes are distinctly responsible to God for breaking away; and the promises pledged to them under the covenant were absolutely forfeited, and every act of forbearance and loving-kindness on God's part towards them was pure and sovereign mercy, quite above, yea infinitely above the character of covenant blessing. They had forsaken the covenant; but God did not forsake them till justice and truth compelled Him. There seems a crisis in Judah's history in Uzziah's presumptuous attempt on the functions of the priest. The former was rebellion against Rehoboam, and the occasion for it was found in his unwisdom. The latter was direct rebellion against God. How much greater than Rehoboam's folly is Uzziah's presumption and disobedience to God's word, that the anointed priest alone should burn incense! Diminished power and dominion, and subjects changed to enemies were the fruits of that arrogance; but Uzziah could still enter into the temple, not yet shut up in a separate house till he died (26:21). It is the leprosy of Uzziah which hinders his being the channel of God's power and government in the earth, as it was his profane disobedience that occasioned the leprosy. The king's exclusion from the house of God formed the second and irreparable crisis—irreparable till Christ the Son of David restores all things.
The exclusion of the king shadows the cutting off of the whole nation. Their idolatry for a long time was pointing to and preparing the way for this judicial act of God. No sooner had God’s picture of the coming glory passed away than idolatry appeared. Even Solomon, who in his estate dimply mirrored the glories and universality of the millennial reign of Christ, fell into idolatry before he died and shamelessly built places for his wives’ idols. And soon it spread among hearts that naturally are enmity against God, and though its public growth was somewhat checked by each good king that occupied the throne, it was never wholly eradicated; nay, with an evil king it burst forth with increased vigour. No affliction, no judgment, could free the land from it before the Babylonish captivity. It began possibly with Solomon’s weak desire to please his idolatrous wives, who like Rachel brought their images with their household stuff. A weak desire on Solomon’s part, but sinful and foolish where obedience and faithfulness to the Lord were involved. He as a wise man perhaps looked with contempt upon his wives’ folly, but he did not forbid it. And, beginning with winking at it, he ended with being a willing supporter. A dreadful end it was to a small beginning. “Behold how great a matter a little fire kindleth”!