Hosea 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.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(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 Christ’s incarnation that the human race, which had so deeply revolted, returns to Him, and knows the Lord.

Benson Commentary

Hosea 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 Jeremiah 31:31-34.

Matthew Henry's Concise Commentary

2:14-23 After these judgments the Lord would deal with Israel more gently. By the promise of rest in Christ we are invited to take his yoke upon us; and the work of conversion may be forwarded by comforts as well as by convictions. But usually the Lord drives us to despair of earthly joy, and help from ourselves, that, being shut from every other door, we may knock at Mercy's gate. From that time Israel would be more truly attached to the Lord; no longer calling him Baali, or My lord and master, alluding to authority, rather than love, but Ishi, an address of affection. This may foretell the restoration from the Babylonish captivity; and also be applied to the conversion of the Jews to Christ, in the days of the apostles, and the future general conversion of that nation; and believers are enabled to expect infinitely more tenderness and kindness from their holy God, than a beloved wife can expect from the kindest husband. When the people were weaned from idols, and loved the Lord, no creature should do them any harm. This may be understood of the blessings and privileges of the spiritual Israel, of every true believer, and their partaking of Christ's righteousness; also, of the conversion of the Jews to Christ. Here is an argument for us to walk so that God may not be dishonoured by us: Thou art my people. If a man's family walk disorderly, it is a dishonour to the master. If God call us children, we may say, Thou art our God. Unbelieving soul, lay aside discouraging thoughts; do not thus answer God's loving-kindness. Doth God say, Thou art my people? Say, Lord, thou art our God.

Barnes' Notes on the Bible

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 her's, 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" Revelation 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" Jeremiah 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" John 3:29 of the Church was Christ Jesus; she became "the wife of the Lamb" Revelation 21:9; to Him the Church was "espoused, as a chaste Virgin" 2 Corinthians 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" John 16:8, John 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 Hosea 1:6), wherewith He hath compassion on our weakness; "Faithfulness," that whereby He "keepeth covenant forever" Psalm 111:9, and "loveth His own unto the end" John 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 1 Corinthians 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" John 15:12. "Mercies" are that same love to those who need mercy, whereby we are "merciful, as our Father is merciful" Luke 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" Revelation 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 Virgin's 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" (2 Corinthians 11:2; see Jeremiah 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' Sol 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."

Jamieson-Fausset-Brown Bible Commentary

19, 20. "Betroth" is thrice repeated, implying the intense love of God to His people; and perhaps, also, the three Persons of the Triune God, severally engaging to make good the betrothal. The marriage covenant will be as it were renewed from the beginning, on a different footing; not for a time only, as before, through the apostasy of the people, but "forever" through the grace of God writing the law on their hearts by the Spirit of Messiah (Jer 31:31-37).

righteousness … judgment—in rectitude and truth.

loving-kindness, &c.—Hereby God assures Israel, who might doubt the possibility of their restoration to His favor; low, sunk, and unworthy as thou art. I will restore thee from a regard to My own "loving-kindness," not thy merits.

Matthew Poole's Commentary

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.

Gill's Exposition of the Entire 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 Revelation 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, Jeremiah 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 Isaiah 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.

Geneva Study Bible

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.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

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. Jeremiah 31:35-37; Isaiah 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.

Pulpit Commentary

Verses 19, 20. - Much as was included in these promises, more and better was to follow. The divorced wife was to be taken back; the marriage contract, which her shameful adultery had vitiated, was to be renewed, and past offences condoned. This certainly evidenced extraordinary forbearance and affection. But it was not all. A new and higher relationship was to be entered on; so entirely had God forgiven and forgotten, if we may so say, all the multiplied and aggravated transgressions of Israel against him, that that people is not to be received back as a repudiated wife, but to be henceforth regarded and treated as a chaste virgin, and in that capacity betrothed unto the Lord. And I will betroth thee unto me is the gracious promise thrice repeated, and each time with an additional element of mercy; nor is this betrothal of a temporary character and of short continuance, like the previous marriage compact which the wife's guilt a short time had rendered null and void. It is a durable betrothal, lasting forever. Next to the time during which this betrothal shall continue is the manner in which it is effected, or rather, the basis on which it is established. Justice and judgment present righteousness under two aspects - subjective and objective. Tsedeq, equivalent to tseda-qah, being right, is subjective righteousness and an attribute of God. Mishpat, equivalent to objective right, either as executing judgment or as existing in fact Some attribute these characteristics to God and some to Israel, while others to both. Rashi and Kimchi understand both words tsedeq and mishpat, subjectively and in relation to the Israelites. The former: "In righteousness and judgment wherein ye shall walk;" the latter: "In righteousness which the Israelites shall practice." Wunsche and Hengstenberg understand the righteousness and judgment of God's doing justice and faithfully fulfilling his covenant obligations to Israel. The latter has well remarked in relation to mishpat when distinguishing it from tsedeq, that a man may render what is right to persons and yet not be righteous; that is, there may be objective apart from subjective righteousness. Keil attributes the attributes in question, not only to God fulfilling his covenant engagements to his people, but purifying them through just judgment, and thus providing for their righteousness. That God possesses these is undeniable, but it is equally obvious that he bestows righteousness on his people both by imputation and impartation; he also executes righteousness in their case, purifying them by salutary chastisement, his object being, not only to cleanse, but to keep clean. And yet such is the frailty of man's fallen nature, and so many are the faults and the failings to which he is liable, that loving-kindness (God's condescending love, chesed, equivalent to ἀγάπη) and mercies (inmost compassion on man's weakness, rachamim, σπάχγνα) on God's part must be added to righteousness and judgment in order to secure the stability of those whom he takes into covenant, and the continuance of the contract. Nay; for the attainment of the desired end still more is requisite, for, after all his bestowments and all his discipline, and in addition to all his favor and forbearance, his faithfulness (unwavering steadfastness, emunah, corresponding as the reverse side to and securing the leolam) is indispensable to Israel's perseverance; and thus, notwithstanding Israel's failures, Jehovah's faithfulness guarantees ultimate and lasting success. The special quality on Israel's side is true knowledge of God. Hosea 2:19

Keil and Delitzsch Biblical Commentary on the Old Testament

"And I betroth thee to myself for ever; and I betroth thee to myself in righteousness, and judgment, and in grace and pity. Hosea 2:20. And I betroth thee to myself in faithfulness; and thou acknowledgest Jehovah." ארשׂ לו, 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 (Deuteronomy 20:7). ארשׂתּיך 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 לעולם, "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 equals tsedâqâh and mishpât are frequently connected. Tsedeq, "being right," denotes subjective righteousness as an attribute of God or man; and mishpât, 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 (Isaiah 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. בּאמוּנה is also to be understood of the faithfulness of God, as in Psalm 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.