Teks -- Hosea 2:19 (NET)

2:19 I will commit myself to you forever; I will commit myself to you in righteousness and justice, in steadfast love and tender compassion.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

JFB: Hos 2:19-20

"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).

JFB: Hos 2:19-20 - righteousness . . . judgment

In rectitude and truth.

JFB: Hos 2:19-20 - 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.

Clarke: Hos 2:19 - I will betroth thee unto me

I will betroth thee unto me - The people are always considered under the emblem of a wife unfaithful to her husband

Clarke: Hos 2:19 - In righteousness

In righteousness - According to law, reason, and equity

Clarke: Hos 2:19 - In judgment

In judgment - According to what is fit and becoming

Clarke: Hos 2:19 - In lovingkindness

In lovingkindness - Having the utmost affection and love for thee

Clarke: Hos 2:19 - In mercies

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,"etc., as a dowry.

Calvin: Hos 2:19 - NO PHRASE

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.

Defender: Hos 2:19 - betroth thee unto me

Israel will indeed be restored as the wife of Jehovah. This promise is eternal, not conditional, though its implementation must await the national repentance and acceptance of Messiah when He returns - after His long absence and Israel's long affliction (Hos 5:5; Mat 23:37-39)."

TSK: Hos 2:19 - And I will // for // in righteousness

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

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Hos 2:19 - And I // betroth // thee // Unto me // For ever // I will betroth thee unto me // In righteousness // In judgment // And in mercies // loving-kindness

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.

Haydock: Hos 2:19 - I will espouse thee

I will espouse thee, &c. This relates to the happy espousals of Christ with his Church, which shall never be dissolved. (Challoner) ---

God gives the dowry, justice, &c.

Gill: 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

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 Rev 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.