By none do we find this view so distinctly brought out as by Hosea. "They have set up kings, and not by Me"--says the Lord by him, chap. viii. 4--"they have made princes, and I knew it not." In his view, then, the whole basis of the government in Israel is ungodliness. Because they have chosen kings and princes without God, and against the will of God, they shall be taken from them by God, chap. iii. 4. Salvation cannot come to the people until Israel and, Judah set over themselves one head, ii. 2 (i. 11), until the children of Israel seek Jehovah their Lord, and David their king, iii. 5. These two things are, in his view, intimately connected; no true return to the invisible head of the Theocracy is possible without, at the same time, a return to the visible one--the house of David. What, at some future time, the mass of the people, when converted, were to do, the converted individual must do even now. He even now recognised the kings of the tribe of Judah as truly his sovereigns, although he yielded civil obedience to the rulers of Israel, until God should again abolish the government which He gave to the people in wrath, and set [Pg 167] up in opposition to the government of the house of David in His anger, on account of their apostasy. From all this, it clearly appears that, in order to account for the peculiarity of the inscription, we need not have recourse to the conjecture, that Hosea was a native of Judah. One might, with as much reason, maintain that all the prophets in the kingdom of Israel, who rejected the worship of the calves--and hence all the prophets without exception--were natives of the kingdom of Judah. For the worship of the calves is quite on a par with the apostasy from the anointed of God. Hosea mentions, first and completely, the kings of the legitimate family. He then further adds the name of one of the rulers of the kingdom of Israel, under whom his ministry began, because it was of importance to fix precisely the time of its commencement. Uzziah, the first in the series of the kings of Judah mentioned by him, survived Jeroboam nearly twenty-six years; compare _Maurer_, l. c. p. 284. Now, had the latter not been mentioned along with him, the thought might easily have suggested itself, that it was only during the latter period of Uzziah's reign that the prophet entered upon his office; in which case all that he said about the overthrow of Jeroboam's family would have appeared to be a _vaticinium post eventum_, inasmuch as it took place very soon after Jeroboam's death. The same applies to what was said by him regarding the total decay of the kingdom which was so flourishing under Jeroboam; for, from the moment of Jeroboam's death, it hastened with rapid strides towards its destruction. If, therefore, it was to be seen that future things lie open before God and His servants "before they spring forth" (Is. xlii. 9), it was necessary that the commencement of the prophet's ministry should be the more