UHoseya 2:19

Izhibhalo Ezingcwele

19 Ndokugana ube ngowam ngonaphakade, ndikugane ube ngowam ngobulungisa nangokusesikweni, nangenceba nangemfesane;

Bible Verse Review
  from Treasury of Scripure Knowledge

And I will: Isaiah 54:5, Isaiah 62:3-5, Jeremiah 3:14, Jeremiah 3:15, John 3:29, Romans 7:4, 2 Corinthians 11:2, Ephesians 5:25-27, Revelation 19:7-9, Revelation 21:2, Revelation 21:9, Revelation 21:10

for: Isaiah 54:8-10, Jeremiah 31:31-36, Jeremiah 32:38-41, Ezekiel 37:25-28, Ezekiel 39:29, Joel 3:20

in righteousness: Psalms 85:10, Isaiah 45:23-25, Isaiah 54:14, Jeremiah 4:2, Romans 3:25-26, Ephesians 1:7, Ephesians 1:8, Ephesians 5:23-27

Reciprocal: Song of Solomon 3:11 - in the day of his Song of Solomon 4:9 - my spouse Isaiah 62:4 - Beulah Isaiah 63:7 - mention Jeremiah 32:41 - assuredly Ezekiel 16:60 - I will establish Zechariah 8:8 - they shall be my Acts 3:19 - when Revelation 12:1 - a woman

Gill's Notes on the 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.

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” Psalms 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’ Song of Solomon 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.”

Clarke's 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.