Exegetical and Hermeneutical Commentary of Hosea 2:19
And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies.
19. I will betroth thee unto me ] A second marriage-ceremony among the Israelites had to be preceded by a second betrothal. Jehovah promises here that this betrothal shall be ‘for ever’, i.e., that no differences shall destroy the mutual harmony between Jehovah and His people, (comp. Jer 31:35-37; Isa 54:8-10). Righteousness and justice, &c. shall be as it were the bond which unites the pair. The triple mention of the betrothal indicates the solemnity of the act.
Fuente: The Cambridge Bible for Schools and Colleges
And I will betroth her unto Me forever – God does not say here, I will forgive her; I will restore her; I will receive her back again; I will again shew her love and tenderness. Much as these would have been, He says here much more. He so blots out, forgets, abolishes all memory of the past, that He speaks only of the future, of the new betrothal, as if it were the first espousal of a virgin. Hereafter God would make her wholly His, and become wholly hers, by an union nearer and closer than the closest bond of parent and child, that, whereby they are no more twain, but one flesh; and through this oneness, formed by His own indwelling in her, giving her Himself, and taking her into Himself, and so bestowing on her a title to all which is His. And this, forever. The betrothal and union of grace in this life passeth over into the union of glory, of which it is said, Blessed are they who are called to the marriage supper of the Lamb Rev 19:9.
He, by His Spirit, shall be with His Church unto the end of the world, and so bind her unto Himself that the gates of hell shall not prevail against her. The whole Church shall never fail. This betrothal implies and involves a new covenant, as God says, Behold the days come, that I will make a new covenant with the hoarse of Israel and the house of Judah, not according to My covenant which I made with their fathers, which My covenant they brake Jer 31:31-32, and which vanisheth away. To those who had broken His covenant and been unfaithful to Him, it was great tenderness, that He reproached them not with the past; as neither doth He penitents now. But beyond this, in that He speaks of espousing her who was already espoused to Him, God shows that He means something new, and beyond that former espousal. What God here promised He fulfilled, not as God the Father, but in Christ. What God promised of Himself, He only could perform. God said to the Church, I will betroth thee unto Me. He who became the Bridegroom Joh 3:29 of the Church was Christ Jesus; she became the wife of the Lamb Rev 21:9; to Him the Church was espoused, as a chaste Virgin 2Co 11:2. He then who fulfilled what God promised that He would Himself fulfill, was Almighty God.
I will betroth thee unto Me in righteousness – Or rather, (which is more tender yet and more merciful,) by, with, righteousness, etc. These are the marriage-dowry, the bridal gifts, with which He purchaseth and espouseth the bride unto Himself. Righteousness then and Judgment, loving-kindness and mercies, and faithfulness or truth, are attributes of God, wherewith, as by gifts of espousal, He maketh her His own. Righteousness is that in God, whereby He is Himself righteous and just; Judgment, that whereby He puts in act what is right against these who do wrong, and so judges Satan; as when the hour of His Passion was at hand, He said, when the Comforter is come, He will reprove the world of sin, and of righteousness, and of judgment; of judgment, because the prince of this world is judged Joh 16:8, Joh 16:11. Loving-kindness is that tender affection, wherewith He cherisheth His children, the works of His hands; Mercies, His tender yearnings over us (see the note above at Hos 1:6), wherewith He hath compassion on our weakness; Faithfulness, that whereby He keepeth covenant forever Psa 111:9, and loveth His own unto the end Joh 13:1.
And these qualities, as they are His, whereby He saved us, so doth He impart them to the Church in her measure, and to faithful souls. These are her dowry, her jewels, her treasure, her inheritance. He giveth to her and to each soul, as it can receive it, and in a secondary way, His Righteousness, Judgment, Loving-kindness, Mercies, Faithfulness. His Righteousness, contrary to her former unholiness, He poureth into her, and giveth her, with it, grace and love and all the fruits of the Spirit. By His Judgment, He giveth her a right judgment in all things, as contrary to her former blindness. Know ye not, says the Apostle 1Co 6:3, that we shall judge angels? how much more, things that pertain to this life? Loving-kindness is tender love, wherewith we love one another, as Christ loved us Joh 15:12. Mercies are that same love to those who need mercy, whereby we are merciful, as our Father is merciful Luk 6:36. Faithfulness is that constancy, whereby the elect shall persevere unto the end, as He saith, Be thou faithful unto death, and I will give thee a crown of life Rev 2:10.
The threefold repetition of the word betroth is also, doubtless mysterious, alluding chiefly to the Mystery of the All-Holy Trinity, so often and so manifoldly, in Holy Srcipture, foreshadowed by this sacred number. To them is the Church betrothed, by the pronouncing of whose names each of her members is, in Holy Baptism, espoused as a chaste virgin unto Christ. At three times especially did our Lord espouse the Church unto Himself. : First in His Incarnation, when He willed to unite His own Deity with our humanity, and in the Virgins womb, the nature of the woman, our nature, human nature, was joined to the nature of God, and that forever. He will be forever the Word and Flesh, i. e., God and Man. Secondly, in His Passion, when he washed her with His Blood, and bought her for His own by His Death. Thirdly, in the Day of Pentecost, when He poured out the Holy Spirit upon her, whereby He dwelleth in her and she in Him. And He who thus espoused the Church is God; she whom He espoused, an adulteress, and He united her to Himself, making her a pure virgin without spot or blemish. : Human marriage makes those who were virgins to cease to be so; the divine espousal makes her who was defiled, a pure virgin. I have espoused you, says Paul to those whom he had won back from all manner of pagan sins, to one Husband, that I may present you a chaste virgin unto Christ (2Co 11:2; see Jer 3:1-2). O the boundless clemency of God! : How can it be possible, that so mighty a King should become a Bridegroom, that the Church should be advanced into a Bride? That alone hath power for this, which is All-powerful; love, strong as death Son 8:6. How should it not easily lift her up, which hath already made Him stoop? If He hath not acted as a Spouse, if He hath not loved as a Spouse, been jealous as a Spouse, then hesitate thou to think thyself espoused.
Fuente: Albert Barnes’ Notes on the Bible
Verse 19. I will betroth thee unto me] The people are always considered under the emblem of a wife unfaithful to her husband.
In righteousness] According to law, reason, and equity.
In judgment] According to what is fit and becoming.
In lovingkindness] Having the utmost affection and love for thee.
In mercies.] Forgiving and blotting out all past miscarriages. Or there may be an allusion here to the dowry given by the husband to his wife: “I will give righteousness,” &c., as a dowry.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And I, thy God, who was offended, but now am reconciled, though I was divorcing thee, will now
betroth, on new terms enter marriage covenant with
thee, O Israel, who art my people, and leavest thine idolatries and rebellions.
Unto me, God of mercy and truth, who hath forgiven and changed thee, and made thee suitable to myself, and who will be as kind and gracious as thou canst desire or need.
For ever: the former covenant was broken, and the marriage nulled, but now it shall be an everlasting contract and marriage between my Israel and their God.
I will betroth thee unto me: this promise is repeated to confirm it, and to remove scruples and jealousies.
In righteousness; on equal terms on both sides.
In judgment; with mature advice, or well-informed and settled judgment and resolution; this covenant shall be, as a well-taken oath, finished with integrity of heart and judgment. In loving-kindness; without desert in her that is betrothed, of mere love, and freest kindness.
And in mercies: this, though the same with the former, is added to insure all to this new-espoused wife; or
loving-kindness is the never-exhausted fountain, mercies are the never-failing streams, the abundant fruits of that love toward the poor and undeserving objects of it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19, 20. “Betroth” isthrice repeated, implying the intense love of God to Hispeople; and perhaps, also, the three Persons of the TriuneGod, severally engaging to make good the betrothal. The marriagecovenant will be as it were renewed from the beginning, on adifferent footing; not for a time only, as before, through theapostasy of the people, but “forever” through the grace ofGod writing the law on their hearts by the Spirit of Messiah (Jer31:31-37).
righteousness . . .judgmentin rectitude and truth.
loving-kindness,c.Hereby God assures Israel, who might doubt the possibility oftheir restoration to His favor low, sunk, and unworthy as thou art. Iwill restore thee from a regard to My own “loving-kindness,”not thy merits.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And I will betroth thee unto me for ever,…. Which is taking them into a marriage relation with himself; and is to be understood not of the whole body of God’s elect, who were secretly betrothed to in the everlasting covenant from eternity; for is respects what is yet to come; but of the people the Jews, when converted in the latter day, when will be the marriage of the Lamb with them, and with the fullness of the Gentiles then brought in; of which see Re 19:7, who will then return to their first husband; and though the Jews have been divorced, they will be received again, and be afresh betrothed; a new covenant or contract will be made with them, and which shall last for ever, Jer 31:31 and this may be applied to every particular soul at conversion, which is the day of their open espousals to Christ; and they are visibly brought into a marriage relation with him, than which nothing is more near; they become flesh of his flesh, bone of his bone, yea, one spirit with him, and are indulged with near communion with him; and hence is that sympathy he has with them in all their afflictions, temptations, and exercises, and takes that as done to him which is done to them, whether good or ill; hence all their debts or sins become his, and he satisfies for them, and his righteousness becomes theirs: this is a very endearing relation; there is a mutual delight and complacency they take in each other; and a most able one it is; hence they are called by his name, Christians, and partake of his honour; he is King, and they queen; and a very beneficial relation it is, for all that Christ is, and has, are theirs; and a most marvellous and wondrous thing it is that he should betroth them to himself, when he is the Son of the living God, himself the true God, God over all blessed for ever, the Maker and Governor of the world, and heir of all things; and though they in their secret betrothment were considered as sinless creatures, yet in their open espousals at conversion are fallen sinners, in a very low estate indeed; under sentence of condemnation and death; devoid of the image of God; depraved, polluted, and guilty creatures; in deep debt, and extreme poverty; it is as if a prince, heir apparent to the throne, should take a convict or condemned malefactor out of her cell, or a common strumpet out of the stews, or a bankrupt and beggar from the dunghill, and marry her: and this relation will continue “for ever”: the marriage covenant or contract is an everlasting one; the bond of union, which is everlasting and unchangeable love, is indissoluble; death cannot take place in either party; both shall live forever; and this is a strong proof of the final perseverance of the saints.
Yea, I will betroth thee unto me in righteousness; either in truth, in sincerity, heartily, and without any hypocrisy or dissimulation; or consistent with righteousness, with his love of righteousness and holiness, and hatred of sin: or rather in his own justifying righteousness; not in their own righteousness, which is as rags; for though he finds them in such rags, he strips them of them, and puts on the wedding garment, the robe of his own righteousness, and garment of salvation; when they become as a bride, adorned with ornaments, and so made ready for the nuptials, and in this he betroths them; see
Isa 61:10:
and in judgment: in sanctification, according to some, the work being now begun by the Spirit of God, as a spirit of judgment; or in a judicious way, not rashly and precipitantly, but with mature deliberation, and of choice arising from judgment; or rather absolving them from the sentence of condemnation and death by his righteousness, and protecting and defending them from their enemies, for the sake of which, and other things, he takes them into this relation;
and in lovingkindness, and in mercies: denoting both the love, which is the spring and source of this relation, and not any merits of theirs; and the kind and tender manner in which he betroths them; as well as the numerous favours he bestows upon them; as pardon of sin; justification of life; spiritual peace; supplies of all grace, and eternal life; all the effects of free grace, unmerited love, and sovereign mercy.
Fuente: John Gill’s Exposition of the Entire Bible
“And I betroth thee to myself for ever; and I betroth thee to myself in righteousness, and judgment, and in grace and pity. Hos 2:20. And I betroth thee to myself in faithfulness; and thou acknowledgest Jehovah.” , to betroth to one’s self, to woo, is only applied to the wooing of a maiden, not to the restoration of a wife who has been divorced, and is generally distinguished from the taking of a wife (Deu 20:7). therefore points, as Calvin observes, to an entirely new marriage. “It was indeed great grace for the unfaithful wife to be taken back again. She might in justice have been put away for ever. The only valid ground for divorce was there, since she had lived for years in adultery. But the grace of God goes further still. The past is not only forgiven, but it is also forgotten” (Hengstenberg). The Lord will now make a new covenant of marriage with His church, such as is made with a spotless virgin. This new and altogether unexpected grace He now directly announces to her: “I betroth thee to myself;” and repeats this promise three times in ever fresh terms, expressive of the indissoluble character of the new relation. This is involved in , “for ever,” whereas the former covenant had been broken and dissolved by the wife’s own guilt. In the clauses which follow, we have a description of the attributes which God would thereby unfold in order to render the covenant indissoluble. These are, (1) righteousness and judgment; (2) grace and compassion; (3) faithfulness. Tsedeq = ts e daqah and mishpat are frequently connected. Tsedeq , “being right,” denotes subjective righteousness as an attribute of God or man; and mishpat , objective right, whether in its judicial execution as judgment, or in its existence in actual fact. God betroths His church to Himself in righteousness and judgment, not by doing her justice, and faithfully fulfilling the obligations which He undertook at the conclusion of the covenant (Hengstenberg), but by purifying her, through the medium of just judgment, from all the unholiness and ungodliness that adhere to her still (Isa 1:27), that He may wipe out everything that can injure the covenant on the part of the church. But with the existing sinfulness of human nature, justice and judgment will not suffice to secure the lasting continuance of the covenant; and therefore God also promises to show mercy and compassion. But as even the love and compassion of God have their limits, the Lord still further adds, “in faithfulness or constancy,” and thereby gives the promise that He will not more withdraw His mercy from her. is also to be understood of the faithfulness of God, as in Psa 89:25, not of that of man (Hengstenberg). This is required by the parallelism of the sentences. In the faithfulness of God the church has a certain pledge, that the covenant founded upon righteousness and judgment, mercy and compassion, will stand for ever. The consequence of this union is, that the church knows Jehovah. This knowledge is “real.” “He who knows God in this way, cannot fail to love Him, and be faithful to Him” (Hengstenberg); for out of this covenant there flows unconquerable salvation.
Fuente: Keil & Delitzsch Commentary on the Old Testament
The Prophet here again makes known the manner in which God would receive into favor his people. As though the people had not violated the marriage vow, God promises to be to them like a bridegroom, who marries a virgin, young and pure. We have before spoken of the people’s defection; but as God had repudiated them, it was no common favor for the people to be received again by God, and received with pardon. When a woman returns to her husband, it is a great thing in the husband to forgive her, and not to upbraid her with her former base conduct: but God goes farther than this; for he espouses to himself a people infamous through many disgraceful acts; and having abolished their sins, he contracts, as it were, a new marriage, and joins them again to himself. Hence he says, I will espouse thee to me. We now perceive the import of the word, espouse: for God thereby means, that he would not remember the unfaithfulness for which he had before cast away his people, but would blot out all their infamy. It was indeed an honorable reception into favor, when God offered a new marriage, as though the people had not been like an adulterous woman.
And he says, I will espouse thee to me for ever. There is here an implied contrast between the marriage of which the Prophet had hitherto spoken, and this which God now contracts. For God, having redeemed the people, had before entered, as we have said, into marriage with them: but the people had departed from their vow; hence followed alienation and divorce. That marriage was then not only temporary, but also weak and soon broken; for the people did not continue long in obedience: but of this new marriage the Prophet declares, that it will continue fast and for ever; and thus he sets its durable state in contrast with the falling away which had soon alienated the people from God. Hence he says, I will espouse thee to me for ever.
He then declares by what means he would do this, even in righteousness and judgment, and then in kindness and mercies, and thirdly, in faithfulness. God had indeed from the beginning covenanted with the Israelites in righteousness and judgment; there was nothing disguised or false in his covenant: as then God had in sincerity adopted the people, to what vices does he oppose righteousness and judgment? I answer, These words must be applied to both the contracting parties: then, by righteousness God means not only his own, but that also which is, as they say, mutual and reciprocal; and by righteousness and judgment is meant rectitude, in which nothing is wanting. We now then perceive what the Prophet had in view.
But he adds, secondly, In kindness and mercies: by which words he intimates, that though the people were unworthy, yet, this would be no impediment in their way, to prevent them to return into favor with God; for in this reconciliation God would regard his own goodness, rather than the merits of his people.
Fuente: Calvin’s Complete Commentary
(19, 20) Then Jehovah, turning again to the wife of His youth, says to her, I will betroth thee (as at the first, when maiden undefiled). Three times is this phrase repeated. Righteousness and judgment indicate the equitable terms on which God would accept the penitent; and lest this thought should crush her with fear, lovingkindness and tender mercies follow; and lest this should seem too good, He adds with faithfulness (to myself).
I will betroth thee.It is in the betrothal of humanity to God in Christs incarnation that the human race, which had so deeply revolted, returns to Him, and knows the Lord.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
“And I will betroth you to me for ever; yes, I will betroth you to me in righteousness, and in justice, and in lovingkindness, and in mercies.”
Here we move to a new picture. Hosea could not betroth to himself his old wife. That would not have been allowed by the Law (Deu 24:1-4). But God can in the future betroth Israel to Himself again, for they will be made up of totally different people. The idea of betrothal is a powerful one. In Israel betrothal was completely binding and lasted ‘for ever’, and release required divorce. It was the sealing of a covenant. Marriage was simply the means by which that betrothal was activated. Thus YHWH was binding them to His heart for ever in a new covenant (compare Jer 31:31-34; Heb 8:6-13 where it will be a better covenant which will actually change the hearts, minds and wills of His people). But it could not happen to them in the state that they were then in. They had to be renovated, for it would be in righteousness, and justice, as well as in loving-kindness and mercies.
Righteousness and justice indicate YHWH’s attitude towards them in the first place, for righteousness and justice are the very foundation of His throne (Psa 89:14). They represent what He is. He does always what is right and just. And it indicates a requirement from them of full obedience to Him and His requirements, and full concern that all their fellows should receive their full due. They are to respond from a full heart. Loving-kindness and mercies indicate both His attitude and action towards them, as He acts towards them in graciousness and compassion, and their responsive loving-kindness and mercies which will be shown to one another. It is a picture of perfect righteous bliss.
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 1144
GOD BETROTHING US TO HIMSELF
Hos 2:19-20. I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness: and thou shalt know the Lord.
THERE are various figures used in Scripture to represent the care which God will take of his people: but that which is the most endearing, the most honourable, and, perhaps I might add, the most frequent, of any, is a marriage covenant. The Old Testament abounds with expressions to this effect. Jeremiah has whole chapters addressed to the Church as an adulterous wife, and inviting her to be reconciled to her divine Husband. Hosea not only delivers messages in similar terms, but was actually commanded to take an adulteress (i. e. either one who had been so, and was now penitent, or one who, though chaste at the time of his union with her, afterwards proved abandoned) to be his wife, in order that he might be a visible sign unto the Jewish nation. By this, Jehovah, having for a season put away his people for their unfaithfulness, here makes known to them his purpose to restore them yet again to his favour. Let us notice,
I.
How God contemplates the restoration of his ancient people
He considers himself as standing in the relation of a husband to them
[He had chosen them, and set them apart for that end [Note: Eze 16:8.] He acknowledges himself as still bearing that relation to them [Note: Isa 54:5.]. And complains of their unfaithfulness to him in terms peculiar to that relation [Note: ver. 25.] And urges their return to him by the consideration of their duty to him under that relation [Note: Jer 3:14.].
Amongst men, such a restoration of the offending party would be inexpedient [Note: Jer 3:1.]: but God both can and will do it in perfect consistency with his own honour. He tells us, He will do it in righteousness, having accepted the sacrifice of his only dear Son in their behalf [Note: Rom 3:21-22.]. He will do it in judgment, having from all eternity determined so to act towards them [Note: Eph 1:8-11.]. He will do it in loving-kindness, having loved them with an everlasting love [Note: Jer 31:3.]. He will do it in mercies, having freely forgiven them all their trespasses [Note: Rom 11:27.]. He will do it in faithfulness, seeing that his gifts and calling are without repentance [Note: Rom 11:29.]. And, that he is determined to do it, he makes clear by a threefold repetition of his purpose, I will betroth thee, I will, I will: and, because it seems a stretch of mercy beyond all reasonable hope, he says, I will even betroth thee in faithfulness.]
He further declares that in this his renewed connexion with them he will far exceed all his former mercies
[His former espousal of them issued in their being repudiated: but this shall be for ever [Note: Jer 31:31-33.]. And, whereas their former knowledge of his character was very imperfect, they shall now have such discoveries of him as they had no conception of before; they shall behold all his perfections as harmonizing in this stupendous act of mercy [Note: Isa 45:21.], and all his glory as shining in the face of Jesus Christ [Note: 2Co 4:6.].]
But is God the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also: and to them also does my text refer: so that, to enter fully into it, we must further notice,
II.
What glad tidings are here announced to the Gentile Church
To the Christian Church does St. Paul expressly apply this prophecy, saying, God saith in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God [Note: Rom 9:24-26.].
Now, in fact, Christ stands in the same relation to us as Jehovah did to the Jews
He is the Bridegroom of his Church [Note: Mat 9:15.]; and every true Christian, as well as the whole body of his Church, is presented to him under the character of his spouse [Note: 2Co 11:2.]. True, we have departed grievously from him, and may justly be put away by him for ever. But he authorizes his ministers to bring us back to him, and engages not to cast off so much as one who shall return to him in penitence and faith [Note: Joh 6:37.]. His language to us is Turn ye, turn ye; why will you die [Note: Eze 33:11.]? And so has he prepared the way for our return, that the perfections of God shall not only not be dishonoured, but shall be greatly glorified, in that event. St. Paul takes great pains to shew, that the righteousness of God will be displayed in it no less than his mercy [Note: Rom 3:25-26.]: so that in it shall mercy and truth meet together, and righteousness and peace kiss each other [Note: Psa 85:10.].
By entering into this relation to Christ, our happiness will be immeasurably and eternally enhanced
[Other unions are but for a time: but this shall be for ever. He will not cast off his people, when once he has been pleased to make us his people [Note: 1Sa 12:22.]. And he wishes us to know this for our joy. The covenant he makes with us is different from that which he made with the Jews. His covenant with them was to depend on their stability; and therefore it was dissolved: but that which he makes with us, provides for our stability itself, and therefore shall never be dissolved to all eternity [Note: Heb 6:17-18.].
And who can conceive what discoveries of his glory shall be vouchsafed to us through eternal ages? We cannot really know God now, unless we are united to him in Christ Jesus: but, when that union takes place, we, like Moses in the cleft of the rock, have all his perfections proclaimed to us, and all his goodness made to pass, as it were, before our eyes [Note: Exo 33:19; Exo 33:23.]. Increasing experience of his love will give us increasing discoveries of his love. Yet to the last we shall only behold, as it were, his back parts, and see him as in a glass darkly: but when once the soul is liberated from the body, we shall see him as we are seen, and know him as we are known [Note: 1Co 13:12.].]
Address
1.
Be like-minded with God in reference to the Jews
[You see with what delight he views their restoration to him: and will you be indifferent about that great event? Far be it from you. The whole creation will take a deep interest in it, and express, every thing according to its ability, its desire to contribute to their happiness [Note: ver. 2123.] Do ye also look forward to the event with ardent desire, and exert yourselves in every possible way to promote its speedy consummation.]
2.
Accept with gratitude the overtures now made in reference to yourselves
[In the name of Jehovah I would now espouse you to the Lord Jesus Christ [Note: 2Co 11:2.]: and for your encouragement I would say, that there is not one perfection of the Deity, not even justice itself, that will not be glorified in your acceptance of his proffered mercy [Note: 1Jn 1:9.]. O, think what it will be to stand in that near relation to the Deity, and what blessedness you will obtain both in time and in eternity by means of it! Methinks all heaven will rejoice when the time shall have arrived for the marriage of the Lamb to be consummated [Note: Rev 19:7.]. May all of you now daily have your meetness for that blessed event increased, and in due season have your joy perfected in the full fruition of your Saviour and your God.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Was there ever any compellation of words of tenderness like these. Everyone is literally and truly fulfilled, in that the Lord Jesus hath united himself to his Church and people, and given them union in himself. The covenant that the Lord hath made for his people, that none of the inferior creatures should hurt them, was nothing compared to what he here saith, of the covenant he had made with them. Betrothing, implies the marriage covenant, and this is not for a day, but forever; an union never to be dissolved. And Jesus hath done this in righteousness, because his righteousness is their righteousness in him, and this righteousness is forever. And this betrothing is in judgment also; for not only the whole is founded in divine justice and equity, but by virtue of the soul’s union with Christ and acceptation in Christ, God’s justice, and God’s holiness, is as dear to the believer as his loving-kindness or his mercy. So that every redeemed soul beholds with delight, that Jehovah hath not relaxed a single atom of his demands of righteousness and judgment, but hath received a full, an ample equivalent, at the hands of the sinner’s surety, for all sin and uncleanness. A just God, and Savior, are here happily blended. Isa 45:2 . And the betrothing of the people by the Redeemer, not only is done in righteousness and judgment, but in loving kindness and in mercies. Sweet compassion, tenderness, and grace, shall go along with all his dispensations towards them; as the Husband over the wife of his bosom. Isa 54:4-6 . And, as if all these assurances were not enough, the Lord Jesus sums up all with a blessed even so, in the faithfulness of his Almighty character, and that his people shall know it. Every jot, every tittle of the covenant shall be fulfilled, and his people shall subscribe to that solemn truth, God is faithful. Deu 7:9 ; 2Ti 2:13 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Hos 2:19 And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies.
Ver. 19. And I will betroth thee unto me for ever ] This, because it could not be easily believed, is thrice repeated. We believe not (whatever men may dream to the contrary) without much ado and many conflicts. When faith goes about to lay hold on Christ, the devil raps her on the fingers, and would beat her off. Hence she is fain to take great pains for it, to work hard for her living. The apostle speaks more than once of the work of faith, , 1Th 1:3 2Th 1:11 . And it is no less difficult (say divines) to believe the gospel than to fulfil the law. No man can come unto the Son except the Father draw him, Joh 6:44 . The soul naturally hangs back, and had as lief put off its immortality as put on Christ: the devil also doth his utmost to hinder. The contest was not so great between Michael and him concerning Moses’ dead body as it is here between the believer and him concerning Christ’s living body. And should not God mightily assist, the business would never be done. Hence faith is called the faith of God’s power, Col 2:12 , the faith of his operation; and what an Almighty power God doth therein put forth is elegantly described by the apostle in that sixfold gradation, Eph 1:19 , which shows it to be more than a moral persuasion. Betroth thee, I will, I will, I will, saith God here; and some think the sacred Trinity is hero (though darkly, according to the manner of those times) brought in betrothing the Church in this trina repetitio. threefold repition. And mark, that he doth not say, I will be reconciled unto thee, and receive thee again after thy foul plays with me (for Reconciliationes fere sunt vulpinae amicitiae inter homines, Men are seldom reconciled heartily), but I will espouse thee, marry thee unto me, and that for ever. I will null the bill of divorce, love you no less than if you had continued true to me, or were now a pure virgin. Quis hanc Dei bonitatern digne collaudet? saith Drusius. Who can sufficiently set forth this goodness of God? When God once pardoneth sin, he will remember it no more; he will not come with back reckonings. Discharges in justification are never repealed or called in again. Peccata non redeunt sins are not returned, is a true axiom; and it is no less true that peccata non minuunt iustificationem. God can pardon sins of all sizes, and as soon disperse the thick cloud as the cloud, Isa 44:22 . See the matchlessness of his mercy to a repenting adulteress, Jer 3:5 . What greater love can he show to her than to marry her again, and rejoice over her as a bridegroom rejoiceth over his bride, Isa 62:5 . Yea, to rest in his love, and to joy over her with singing, Zep 3:17 , and to do this for ever (as it is here promised), so that there shall be no more breach of conjugal love and communion for ever between them. Area amorem illius, Oh love this love of his, saith Bernard, and reciprocate. And as the wife will keep her bed only for her husband (saith Mr Bradford, martyr), although in other things she is content to have fellowship with others, as to speak, sit, eat, drink, go, &c.; so our consciences (which are Christ’s wives) must needs keep the bed, that is, God’s sweet promises, alone for ourselves and our husband; there to meet together, to embrace and laugh together, and to be joyful together. If sin, the law, the devil, or anything would creep into the bed, and lie there, then complain to thine husband Christ, and forthwith thou shalt see him play Phineas’ part; and again, if Satan should summon us, saith he, to answer for our sins, or debts, in that the wife is no suitable person, but the husband, we may well bid him enter his action against our husband Christ, and he will make him a sufficient answer. Thus Mr Bradford in a certain letter of his unto a friend.
In righteousness and in judgment, in lovingkindness, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
I will betroth, &c. Reference to Pentateuch (Exo 22:16. Deu 20:7; Deu 22:23, Deu 22:25, Deu 22:27, Deu 22:28; Deu 28:30). App-92. Elsewhere only in 2Sa 3:14 (“espouse”). Notice the thrice-repeated word here, and in verses: Hos 2:19, Hos 2:20.
Fuente: Companion Bible Notes, Appendices and Graphics
And I will: Isa 54:5, Isa 62:3-5, Jer 3:14, Jer 3:15, Joh 3:29, Rom 7:4, 2Co 11:2, Eph 5:25-27, Rev 19:7-9, Rev 21:2, Rev 21:9, Rev 21:10
for: Isa 54:8-10, Jer 31:31-36, Jer 32:38-41, Eze 37:25-28, Eze 39:29, Joe 3:20
in righteousness: Psa 85:10, Isa 45:23-25, Isa 54:14, Jer 4:2, Rom 3:25-26, Eph 1:7, Eph 1:8, Eph 5:23-27
Reciprocal: Son 3:11 – in the day of his Son 4:9 – my spouse Isa 62:4 – Beulah Isa 63:7 – mention Jer 32:41 – assuredly Eze 16:60 – I will establish Zec 8:8 – they shall be my Act 3:19 – when Rev 12:1 – a woman
Fuente: The Treasury of Scripture Knowledge
Hos 2:19. Betroth thee unto me for ever is a phrase that belongs to tbe marriage relation, and that is tbe comparison that has been used all along concerning God and his people. For ever indicates that, the marriage will never be broken again, and that has specific reference to the truth that the Jewish nation was never again to be sent away bodily into exile as it was in this ease.
Fuente: Combined Bible Commentary
Hos 2:19-20. I will betroth thee unto me for ever I will treat thee, who hast been a harlot, like a wife, if hereafter thou become faithful to me. Yea, I will betroth thee unto me in righteousness, &c. Bishop Horsley translates these verses thus: To myself I say, I will betroth thee with justice, and with righteousness, and with exuberant kindness and with tender love. With faithfulness to myself, I say, I will betroth thee, and thou shalt know the Jehovah. The passage, it seems, maybe paraphrased as follows: I will betroth, or take, thee unto me in a way that shall display, or make manifest, my righteousness, or the regard I have to justice and holiness, my beneficence, or inclination to make my creatures happy, my mercy in forgiving offences committed against me, and my faithfulness in fulfilling my promises, and verifying my declarations. And thou shalt know the Lord Experience the exuberant goodness of Jehovah; shalt find that he is and wilt be a gracious Lord to thee. One especial part of the new covenant consists in imparting to the faithful a more perfect knowledge of God as a sin-pardoning God, and of his will and their own duty: see Jer 31:31-34.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
It would be as though Yahweh and Israel began life anew as husband and wife. [Note: Cf. Kidner, p. 34.] They would return to the courtship days and start again as an engaged couple. In the ancient Near East a man paid a price to seal the agreement when he became engaged (cf. 2Sa 3:14), and people regarded the couple as good as married in the eyes of the law. What the Lord vowed to give Israel to seal this nuptial agreement was righteousness (what was right), justice (fair treatment), loyal love (unswerving commitment), compassion (tender affection), and faithfulness (dependability). This was God’s marriage vow for Israel. In response, Israel would recognize her special relationship to Him and show this by faithfully obeying Him (cf. Jer 31:31-34).