dant of Judah, and is not an "Israelite"; but Paul says more than once: "I am a man which am a Jew." Yet he says: "For I also am an Israelite." "Are they Israelites? so am I" (Acts xxi. 39; xxii. 3; Rom. xi. 1; 2 Cor. xi. 22; Phil. iii. 5).
Our Lord was of the House of David, and of the tribe of Judah after the flesh—"a Jew"; yet it says that it is of "Israel" that He came, who is "over all, God blessed for ever" (Rom. ix. 4, 5). Devout Anna was a "Jewess" in Jerusalem, yet she was "of the tribe of Aser." But enough on this point.
IV. From the time of the return of the first remnant after the Babylonian exile, sacred historians, prophets, apostles, and the Lord Himself, regarded the "Jews," whether in the land or in "Dispersion," as representatatives of "all Israel," and the only people in the line of the covenants and the promises which God made with the fathers.
At the dedication of the Temple, which was at last finished "on the third day of the month Adar, which was in the sixth year in the reign of Darius the king," they offered "for a sin-offering for all Israel, twelve he-goats according to the number of the tribes of Israel" (Ezra vi. 17).
Similarly, on the arrival of Ezra with the new caravan of immigrants, they "offered burnt-offerings unto the God of Israel, twelve bullocks for all Israel, . . . and twelve he-goats for sin-offering" (Ezra viii. 35), showing that the returned exiles regarded themselves as the nucleus and representatives of the whole nation. In the post-Exilic prophets we have no longer two kingdoms, but one people—one in interests and destiny, although they had formerly for a time been divided.
To show that the revived nation was made up of members of the Northern as well as the Southern kingdoms, the prophet Zechariah calls them by the com-
