2. The religious results of the division were more favorable. They were: 1.) Preservation of the true religion. A great empire would inevitably have been the spiritual ruin of Israel, for it must have been worldly, secular, and, in the end, idolatrous. The disruption broke off relation with the world, put an end to schemes of secular empire, and placed Israel and Judah once more alone among their mountains. In this sense the event was from the Lord, who had higher and more enduring purposes than an earthly empire (1 Kings 12. 15-24). 2.) Protection of the true religion. Israel on the north stood as a "buffer," warding off the world from Judah on the south. It was neither wholly idolatrous nor wholly religious, but was a debatable land for centuries. It fell at last, but it saved Judah; and in Judah was the unconscious hope of the world. 3.) Concentration of the true religion. The departure of Israel from the true faith led to the gathering of the priests, Levites and worshiping element of the people in Judah (2 Chron. 11. 13-16). Thus the Jewish kingdom was far more devoted to Jehovah than it might otherwise have been.
III. THE KINGDOM OF ISRAEL. From the division the name Israel was applied to the northern kingdom and Judah to the southern. We notice the general aspects of Israel during its history, from B. C. 975 to 721.
1. Its extent. It embraced all the territory of the twelve tribes except Judah and a part of Benjamin (1 Kings 12. 19-21), held a nominal supremacy over Moab east of the Dead Sea, and embraced about 9,375 square miles, while Judah included only 3,435. Israel was about equal in area to Massachusetts and Rhode Island together.
2. Its capital was at first Shechem, in the center of the land (1 Kings 12. 25); then, during several reigns, at Tirzah (1 Kings 15. 33; 16. 23); then at Samaria (1 Kings 16. 24), where it remained until the end of the kingdom. That city after a time gave its name to the kingdom (1 Kings 21. 1), and after the fall of the kingdom to the province in the center of Palestine (John 4. 3, 4).
3. Its religion. 1.) Very soon after the institution of the new kingdom Jeroboam established a national religion, the worship of the calves (1 Kings 12. 26-33). This was not a new form of worship, but had been maintained in Israel ever since the Exodus (Exod. 32. 1-4). In character it was a modified idolatry, half-way between the pure religion and the abominations of the heathen. 2.) Ahab and his house introduced the Phenician worship of Baal, an idolatry of the most abominable and immoral sort (1 Kings 16. 30-33), but it never gained control in Israel, and was doubtless one cause of the revolution which placed another family on the throne. 3.) Through the history of Israel there remained a remnant of worshipers of Jehovah, who were watched over by a noble array of prophets, and though often persecuted remained faithful (1 Kings 19. 14, 18).
4. Its rulers. During two hundred and fifty years Israel was governed by nineteen kings, with intervals of anarchy. Five houses in turn held sway, each established by a usurper, generally a soldier, and each dynasty ending in a murder.
1.) The House of Jeroboam (B. C. 974 to 953), with two kings, followed by a general massacre of Jeroboam's family (1 Kings 15. 29, 30).
2.) The House of Baasha (B. C. 953-929), two kings, followed by a civil war (1 Kings 16. 16-22).
3.) The House of Omri (B. C. 929-884), four kings, of whom Omri and Ahab were the most powerful. This was the age of the prophet Elijah and the great struggle between the worship of Jehovah and of Baal (1 Kings 18. 4-21).
4.) The House of Jehu (B. C. 884-772), five kings, under whom were great changes of fortune. The reign of Jehoahaz saw Israel reduced to a mere province of Syria (2 Kings 13. 1-9). His son Joash threw off the Syrian yoke, and his son, Jeroboam II., raised Israel almost to its condition of empire in the days of Solomon (2 Kings 14. 23-29). His reign is called "the Indian summer of Israel."