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 fact that the patriarchal promise of the innumerable multiplication of Israel is to be realized through the pardon and restoration of Israel, as the nation of the living God, shows clearly enough that we are not to look for this in the return of the ten tribes from captivity to Palestine, their native land. Even apart from the fact, that the historical books of the Bible (Ezra, Nehemiah, and Esther) simply mention the return of a portion of the tribes of Judah and Benjamin, along with the priests and Levites, under Zerubbabel and Ezra, and that the numbers of the ten tribes, who may have attached themselves to the Judaeans on their return, or who returned to Galilee afterwards as years rolled by, formed but a very small fraction of the number that had been carried away (compare the remarks on 2Ki 17:24); the attachment of these few to Judah could not properly be called a union of the sons of Israel and of the sons of Judah, and still less was it a fulfilment of the word, “They appoint themselves one head.” As the union of Israel with Judah is to be effected through their gathering together under one head, under Jehovah their God and under David their king, this fulfilment falls within the Messianic times, and hitherto has only been realized in very small beginnings, which furnish a pledge of their complete fulfilment in the last times, when the hardening of Israel will cease, and all Israel be converted to Christ (Rom 11:25-26). It is by no means difficult to bring the application, which is made of our prophecy in 1Pe 2:10 and Rom 9:25-26, into harmony with this. When Peter quotes the words of this prophecy in his first epistle, which nearly all modern commentators justly suppose to have been written to Gentile Christians, and when Paul quotes the very same words (Hos 2:1, with Hos 1:10) as proofs of the calling of the Gentiles to be the children of God in Christ; this is not merely an application to the Gentiles of what is affirmed of Israel, or simply the clothing of their thoughts in Old Testament words, as Huther and Wiesinger suppose, but an argument based upon the fundamental thought of this prophecy. Through its apostasy from God, Israel had become like the Gentiles, and had fallen from the covenant of grace with the Lord. Consequently, the re-adoption of the Israelites as children of God was a practical proof that God had also adopted the Gentile world as His children. “Because