the prosperity in such passages as Hosea 2:8; 12:9 [A.V. ver. 8]; Amos 3:15; 6:4 -6; to the

corruption, in many passages and in varied particulars.*

* An analysis would occupy too much space; but we may select from the opening chapter the

following charges: Idolatry: Hosea 2:8, 13, 17; 3:1, 4; 4:12, 13, 17; Amos 4:4, 5: Lasciviousness:

Hosea 2:4; 4:10, 11, 18; Wickedness and violence of every kind: Hosea 4:1, 2, 14; 6:8-10; Amos

2:6-8; 3:10; 4:1; 5:7, 11.

A more terrible picture of religious degeneracy and public and private wickedness could scarcely

be imagined than that painted by the prophets in this the most prosperous period of Israelitish

history. Thus the goodness of God, misunderstood by an apostate people, which attributed all to its

own prowess (see Amos 6:13), was only abused to further sin (Hosea 13:6). A people which could

not be humbled by judgments, and to which every mercy became only the occasion for deeper

guilt, was ripe for that final doom which the prophets predicted.

On some other points of interest scattered notices may here be put together. Firstly, Jeroboam II.

was certainly the most warlike king and the most successful administrator of all who occupied the

throne of Israel. Of this even the new registration in the re -conquered trans-Jordanic provinces

affords evidence (1 Chronicles 5:11-17). Secondly, this history is another proof of how little real

success could attend such a re -action against the foreign rites of the house of Ahab as that which

had been initiated by Jehu. The worship of the golden calves speedily led to that on high places,

and even to the restoration of the service of Baal (Hosea 2:13, 17; Amos 2:8; 4:4; 5:5; 8:14). Nay,

Jeroboam and his priest at Be thel proceeded to actual persecution of the prophets of the Lord

(Amos 7:10 -17). Lastly, we may derive from a study of the prophetic writings much insight into

the political relations of Israel and Judah at the time, more especially as regards Syria and

* This must be left to the study of the reader, since our limited space renders it impossible to

analyze the contents of these prophetic books. They will be found to cast considerable light on the

political history of the time as described in the strictly historical books, with which alone we are

concerned in this Volume.

But there is one subject which claims special attention. Even a superficial study must convince

that from a religious point of view, and particularly as regards Israel's future and the great hope of

the world entrusted to their keeping, we have now reached a new period. We are not now thinking

of the general religious and moral decay, nor of the national judgment which was so soon to

follow, but the other and wider aspect of it all. God's great judgments, when viewed from another

point, are always seen to be attended with wider manifestations of mercy. It is never judgment

only, but judgment and mercy - and every movement is a movement forward, even though in

making it there should be a crushing down and a breaking down. Even here, so early in the history

of the kingdom of God, the casting away of Israel was to be the life of the world. For with this

period a new stage in prophecy begins. Hitherto the prophets had been chiefly God-sent teachers

and messengers to their contemporaries - reproving, warning, guiding, encouraging. Henceforth

the prophetic horizon enlarges.

Beyond their contemporaries who were hardened beyond hope of recovery, their outlook is

henceforth on the great h ope of the Messianic kingdom. They have despaired of the present: but

their thought is of the future. They have despaired of the kingdom of Israel and of Judah; but the

Divine thought of preparation that underlay it comes increasingly into prominence and clearer

vision. The promises of old acquire a new and deeper meaning; they assume shape and outlines

which become ever more definite as the daylight grows. It is the future, with Israel's Messiah-King

to rule a people restored and converted, and an endless, boundless kingdom of righteousness and

peace which in its wide embrace includes, reconciles, and unites a ransomed world, obedient to the

LORD, which is now the great burden of their message, and the joyous assured hope of their

thoughts. For doomed apostate Israel after the flesh, we have Israel after the spirit, and on the ruins