coYcnnnt of God with man, but a cnvenant of God with rtatnre 'll'ill he, not. merely II 011 l>eha(f of man. "I will make a covenant for them with the bcnsts of the field, an,\ wit.h the fowls of heaven," etc. The idel\ here is that of security. 1'he figure in c-0mm0n in the prophets (Lev. xxvi. 6; Isa. xi. G-9; Ezek. :uxlv. 25). Underlyincr the rr0mise is the deep truth th11t rcd<1mption will involve I\ paling~nesis of Mtur~ ~ I the earth. So bounrl together are man and nature that the dissolution of the tie hetween him and his God leads also to the loss of his dominion over the creBtures. This will be restored. The animal world will stand in o.we of him, will serve him, will be tnme before him. 2. The new covenant will ensm·e peace. " I will break tbo bow ~nd the sword and the battle out of the earth," etc. A promise like this can only be fulfilled on the basis of a univereal regeneration of society, 11.nd therefore points to the bringing in of a covenant not limited in its scope to tho literal Isrnel. On the peace tendency of the gospel, see Foster's two sermons on 'The Cessation of War an Effect of the Prevalence of Christianity.' II. THE E!WU!l!NGNESS OF THE NEW RELATION. (Vers. 19, 20.) The first covenant failed because of (1) want of depth in Israel's knowledge of God; (2) want of entire i;urrender of heart to him; (3) want of spiritual powers, under the Law, adequate to renew the heart. The new covenant was not to be like that old one. Compare with this passage Jer. xx.xi. 31--34, "Behold, the days come, saith the Lord, when I will make a new covenant with the honse of Israel, and with the house of Judah: not according to the covenant which I made with their fathers," etc. 1. 'fhe new covenant WlLS to be formed after a discipline in which Israel had learned to know God thoroughly. "Thon s bait know the Lord" (ver. 20). Knowing God as she bad come to do, Israel would be no longer under any temptation to wander from him. 2. The new covenant would be based on ful,ler manifestations of the character of God. "I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies" (ver. 19). The sin of Israel was the means of God's character becoming better known. His righteousness, judgment, loving-kindness, mercy, and faithfulness come to light in ber history in many awful and affecting ways. It is with this fuller knowledge_ of the character of God that she now unites herself to him in love. • The union iii· not one of impulse, of haste, of indiscretion. It is a true, sincere, heartfelt, and intelligent union, certain never to be repented of. Yet fuller knowledge of the character of God is derived from the manifestation of his attributes in the saving work of Christ. It is there, most of all, that we see displayed his hatred of sin, his determination to punish it, his exalted righteousness, his unspeakable goodness and love. 3. God engages his own attri- butes to secure the perpefuaJion of this new covenant. (Vers. 19, 20.) He bad prepared the way for it; had laid the fonndations of it deep; and he would now take the per- petuation of it into his own hands. He engages bis righteousness, mercy; and faithful- ness to accomplish this. "We are not under the Law, but under grace". (Rom. vi. 14). The new covenant has powers at its disposal which the old covenant had not. It is based on renewal, on regeneration. God sees to it that his people, once spiritually quickened, do not utterly fall away again. He preserves his Church by judgment and mercy. llL THE BEVEBBA.L OF THE CURSE IN THE :NEW RELATION. (Vers. 21, 22.) For Israel's sake the land had been cursed, and made barren (Dent. xxix. 22-28). That curse was now to be recalled. So one effect of redemption will be the recafl of the primal curse on the earth for man's sin (Gen. iii. 17, 18). 1. Israel pleads for the removal of the curse. The end of the chain of prayer is Jezreel. "'fhey shall hear Jezreel" (ver. 22). Till Israel became penitent, removal of the curse was impos- sible. The success of the earth's prayer depended on hers. 2. Nature pleads.for the removal of the curse. All her departments hang together. Each depends on the other. The sufferin" of one is the suffering of all. '!'he corn, wine, and oil entreat the earth· the earth entreats the heavens; the he!lvens entreat God (cf. Rom. viii. 19-22). '3. God hears. He answers Nature's prayer. Nature becomes friendly. She showers her blessings on the restored people. 'l'he natural blessings are typical of the spiritual. IV. FuuITFULNESS IN THE NEW RELATION. (Ver.23.) Jezreel,inthesense of"l will scatter," is chan<>ed into Jezreel, in the i:ense of "I will sow." Lo-ruhamah hecomes Ruhamah; a~d Lo-at0mi becowes A1umi (ver. 1). God "eowa" Israel ill OH. Jll.1-fi,] THE BOOK OF HOSEA, 85
the earth, eo tb1t she becomes greatly multiplied. The spiritual seed is here included with the natural. The widening of the covenant to embrace the Gentiles gins the words, "I will have mercy on her that had not obtained mArcy," etc., a greatly extended application (Hom. ix. 25; 1 Pet. ii. 9).-J. 0.