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virtue of its election to be Jehovah's peculiar people (see at Exo 4:22). In this election lay the ground for the love which God showed to Israel, by bringing it out of Egypt, to give it the land of Canaan, promised to the fathers for its inheritance. The adoption of Israel as the son of Jehovah, which began with its deliverance out of the bondage of Egypt, and was completed in the conclusion of the covenant at Sinai, forms the first stage in the carrying out of the divine work of salvation, which was completed in the incarnation of the Son of God for the redemption of mankind from death and ruin. The development and guidance of Israel as the people of God all pointed to Christ; not, however, in any such sense as that the nation of Israel was to bring forth the son of God from within itself, but in this sense, that the relation which the Lord of heaven and earth established and sustained with that nation, was a preparation for the union of God with humanity, and paved the way for the incarnation of His Son, by the fact that Israel was trained to be a vessel of divine grace. All essential factors in the history of Israel point to this as their end, and thereby become types and material prophecies of the life of Him in whom the reconciliation of man to God was to be realized, and the union of God with the human race to be developed into a personal unity. It is in this sense that the second half of our verse is quoted in Mat 2:15 as a prophecy of Christ, not because the words of the prophet refer directly and immediately to Christ, but because the sojourn in Egypt, and return out of that land, had the same significance in relation to the development of the life of Jesus Christ, as it had to the nation of Israel. Just as Israel grew into a nation in Egypt, where it was out of the reach of Canaanitish ways, so was the child Jesus hidden in Egypt from the hostility of Herod. But Hos 11:2 is attached thus as an antithesis: this love of its God was repaid by Israel with base apostasy. קראוּ, they, viz., the prophets (cf. Hos 11:7; 2Ki 17:13; Jer 7:25; Jer 25:4; Zec 1:4), called to them, called the Israelites to the Lord and to obedience to Him; but they (the Israelites) went away from their countenance, would not hearken to the prophets, or come to the Lord (Jer 2:31). The thought is strengthened by כּן, with the כּאשׁר of the protasis omitted (Ewald, §360, a): as the prophets called, so the Israelites drew back from them, and