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force the figure and say that not merely the fruit, nor merely the tree for its fruit, but the tree itself, as a glorious living being, is the cherished treasure of the owner. The sense of this is so vivid that it has given rise to the phrase "Portion of Israel" as a personal name of God. To the mind of Hosea the most forcible, indeed final and absolute, expression of this precious truth had been reached in the form of the marriage-union between God and Israel. That is simply a closer specification of the covenant idea, and it brings out precisely that side of it on which we are dwelling, the personal aspect of the union involved. While this is from the nature of the case conceived of as mutual, yet the emphasis rests perceptibly on the divine side of it. To be sure, Israel also personally surrendered herself to Jehovah, for we read that she made answer in the days of her youth, and through Jeremiah God declares: "I remember thee for the kindness of thy youth, the love of thine espousals, how thou wentest after me in the wilderness, in a land that was not sown." But that was in the beginning; in the sequel Israel soon proved indifferent and faithless. The burden of the message lies in the ascription of this to Jehovah as a permanent, unchangeable disposition. He had not for one moment ceased to be the personal and intimate life companion of Israel. The covenant might be suspended, but so long as it lasted, it could have no other meaning than this, for this lay at its heart. In a number of delicate little touches the prophet reveals his consciousness of it. After the dire calamities of