On the other hand, it is more than once implied that Judah, with the Levites, and the remnants of Simeon and Benjamin, are the true Israel. When Rehoboam “was strong he forsook the law of the Lord, and all Israel with him.” After Shishak’s invasion, “the princes of Israel and the king humbled themselves.”(135) The annals of Manasseh, king of Judah, are said to be “written among the acts of the kings of Israel.”(136) The register of the exiles, who returned with Zerubbabel is headed “The number of the men of the people of Israel.”(137) The chronicler tacitly anticipates the position of St. Paul: “They are not all Israel which are of Israel”; and the Apostle might have appealed to Chronicles to show that the majority of Israel might fail to recognise and accept the Divine purpose for Israel, and that the true Israel would then be found in an elect remnant. The Jews of the second Temple naturally and inevitably came to ignore the ten tribes and to regard themselves as constituting this true Israel. As a matter of history, there had been a period during which the prophets of Samaria were of far more importance to the religion of Jehovah than the temple at Jerusalem; but in the chronicler’s time the very existence of the ten tribes was ancient history. Then, at any rate, it was true that God’s Israel was to be found in the Jewish community, at and around Jerusalem. They inherited the religious spirit of their fathers, and received from them the sacred writings and traditions, and carried on the sacred ritual. They preserved the truth and transmitted it from generation to generation, till at last it was merged in the mightier stream of Christian revelation. The attitude of the chronicler towards the prophets of the northern kingdom does not in any way represent the actual importance of these prophets to the religion of Israel; but it is a very striking expression of the fact that after the Captivity the ten tribes had long ceased to exercise any influence upon the spiritual life of their nation.