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 destruction of Israel comes out more and more clearly before the reader's eye. The relation in which the three sections stand to one another is rather the following: In the first, ch. 4-6:3, the religious and moral degradation of Israel is exhibited in all its magnitude, together with the Judgment which follows upon the heels of this corruption; and at the close the conversion and salvation aimed at in this judgment are briefly indicated. In the second and much longer section, Hosea 6:4-11:11, the incorrigibility of the sinful nation, or the obstinate persistence of Israel in idolatry and unrighteousness, in spite of the warnings and chastisements of God, is first exposed and condemned (Hosea 6:4-7:16); then, secondly, the judgment to which they are liable is elaborately announced as both inevitable and terrible (Hosea 8:1-9:9); and thirdly, by pointing out the unfaithfulness which Israel has displayed towards its God from the very earliest times, the prophet shows that it has deserved nothing but destruction from off the face of the earth (9:10-11:8), and that it is only the mercy of God which will restrain the wrath, and render the restoration of Israel possible (Hos 11:9-11). In the third section (ch. 12-14) the ripeness of Israel for judgment is confirmed by proofs drawn from its falling into Canaanitish ways, notwithstanding the long-suffering, love, and fidelity with which God has always shown Himself to be its helper and redeemer (Hos 12:1-14, 13). To this there is appended a solemn appeal to return to the Lord; and the whole concludes with a promise, that the faithful covenant God will display the fulness of His love again to those who return to Him with a sincere confession of their guilt, and will pour upon them the riches of His blessing (Hos 14:1-9). This division of the book differs, indeed, from all the attempts that have previously been made; but it has the warrant of its correctness in the three times repeated promise (Hos 6:1-3; Hos 9:9-11, and Hos 14:2-9), by which each of the supposed sections is rounded off. And within these sections we also meet with pauses, by which they are broken up into smaller groups, resembling strophes, although this further grouping of the prophet's words is not formed into uniform strophes. For further remarks on this point, see the Exposition.