kingdom of [Pg 213] Judah, which was smaller and weaker still, and which had suffered much through Jehoash the father of Jeroboam (2 Kings xiv. 13), under the latter of whom, the splendour and glory of Israel had been so greatly increased. But that which prevented this probability from becoming a reality lay altogether beyond the sphere of human calculation, as Hosea himself here so emphatically expresses. And by _such_ help, the kingdom of Israel would have been delivered, no less than the kingdom of Judah. It is true that this prediction of Hosea is no prediction of some accidental event, but has its foundation in the idea. The lots of Israel and Judah could not be otherwise than so different, after their different position in reference to the Covenant-God was once fixed. Nor is this prediction one which has ceased after its first and literal fulfilment, but is constantly and anew realizing itself. The proceeding of God towards the different Churches and States is regulated by their conduct towards Him. The history of the world is a judgment of the world. But even to know this truth is, in itself, a supernatural gift; and they only are able to use it with safety, to whom God has given an insight into the mysteries of His government of the world. This becomes very evident, if we observe how often the predictions of those who knew the truth in general, down to _Bengel_ and his followers, have been put to shame by the result. God's ways are not our ways. No one knows them except Himself, and those to whom He will reveal them. The extent to which the prophecy rests on the idea is, moreover, clearly seen by the words, "And I save them _by Jehovah their God_." Here we have the ground of their deliverance. Jehovah is the God of Judah, and, hence, the source of their salvation, which does not cease to flow although all human sources be dried up. The reason why Israel does not obtain mercy must then be, that Jehovah is not their God. That this contrast is implied here, is confirmed by iii. 5: "Afterwards shall the children of Israel return and seek the _Lord their God_, and David their king." That which in aftertimes they shall seek, and thereby obtain salvation, they must have lost now; and this loss must be the source of their affliction. Calvin makes the following pertinent remark: "The antithesis between the false gods and Jehovah must here be kept in mind. Jehovah was the God of the house of Judah; and hence, it is just as if the prophet had said, 'Ye [Pg 214] indeed profess the name of God, but ye worship the devil, and not God. Ye have no part in Jehovah. He resides in His temple, and has pledged His faithfulness to David when He commanded him to build Him a temple on Mount Zion; but from you, the true God has departed!'" (Compare Amos ii. 8, where the prophet speaks of the god of the ten tribes as one who belongs to them alone, and with whom he has nothing to do.) In contrast with Him who alone could grant help, and