Hosea 2:15Meaning & Commentary from the Church Fathers

Therefore, the divine John declares, ‘And you have an anointing from the Holy One, … And you do not need anyone to teach you, but His anointing teaches you concerning all things’ (1 John 2:20, 27). By having Christ Himself dwelling in our hearts as our teacher in all essential matters, we embody the model of all virtue and receive an abundant and vital supply of spiritual gifts. Paul confirms this as well, stating, ‘But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him’ (1 Cor. 2:9). He consequently proclaims that He will ‘speak into her heart’; for the Jewish Synagogue, having embraced the divine laws conveyed by the Spirit, will gain understanding, just as the Gentile Church has. Hence, her acquisitions will come from there rather than from this time or event. For because God has communicated within us, and through the Spirit has provided all that is necessary for life and understanding of God, revealed in Christ—through whom we witness the Father—we have received, as mentioned, an everlasting hope, the glory of sonship, grace, and equality with Christ Himself. Such are the inheritance of the saints, such are the treasures of heaven; for they give no thought to earthly matters and have turned away from the world and its allurements. The glade of Achor highlights its significance. This declaration is contingent upon the preceding declaration, when He states, ‘I will give,’ indicating a drawing forth from there; similarly, He will provide the glade of Achor, opening its significance. He aims to illustrate the following: we who have believed look to the experiences of the ancients for guidance on our actions, transitioning from the wrath of God as a harmful endeavor, and instead diligently pursue what is pleasing to Him. The Apostle Paul encourages us in this, saying, ‘Now all these things happened unto them for ensamples, and they are written for our admonition, upon whom the ends of the world are come’ (1 Cor. 10:11). Thus, the path of learning in virtue suggests that we should reflect on the occurrences involving the ancients. The fate of the disobedient and those who disregard divine commandments will, in the judgment of Christ, face severe and unavoidable consequences, as clearly illustrated by the incident of Achor. He was punished along with his entire household, being one who disregarded the divine command by stealing from the devoted items after Joshua—symbolizing Christ—had condemned him. Following Moses, Joshua led the children of Israel across the Jordan and apportioned the promised land among them. Regarding Achor, when he was identified as a thief and admitted his wrongdoing, ‘Jesus took Achor the son of Zerah… and brought him up to the valley of Achor, along with his sons, daughters, cattle, and all his possessions, with all Israel following him: and I will bring him and all into the valley of Achor. Jesus then said to Achor, Why have you brought trouble upon us? The Lord will trouble you this day; and all Israel stoned him, and they erected a great stone over him’ (NASB 7:24-26). Achor signifies ‘confusion.’ In the phrase ‘Emek Achor’ it denotes ‘valley of confusion.’ In that valley, the children of Israel executed Achor, portrayed as a man who defied God and was captivated by material wealth, along with all that was his; for it is written, ‘the wicked shall perish, and the roots of the unrighteous shall be cut off’ (Job 4; cf. Proverbs 2:22). This will indeed reflect the final ages when Christ descends from heaven to reward ‘each according to his deeds’ (Matthew 16:27). Those who rejected the divine commandments and preferred the world will be cast into hell, as into a profound abyss, ‘the wicked will be destroyed’ (Matthew 21:41). Thus, He emphasizes, ‘I will give the glade of Achor’, or ‘Emek Achor’, to unveil its significance: the events that transpired in the valley of Emek Achor will benefit her greatly, awaken her understanding, and finally illuminate her formerly blinded mind. That area was named the valley of confusion because many Israelites fell there when the inhabitants of Ai attacked them, causing great turmoil. Jesus perceived that Israel had lost divine guidance and support. He suggests that what took place in the valley of confusion regarding one who dared to violate divine law ‘will open its meaning’ to a clear understanding of the fate awaiting those who dare to defy (the divine will). Note well that the valley of Achor was not designated to ‘open its meaning’ until He had ‘spoken to her heart’; for the people of Judah are unable to grasp divine commandments, nor do they perceive the mystery of Christ even symbolically, unless, like us who have believed, they receive the fellowship of the Holy Spirit and enlightenment from above. Blessed Paul also reassures us regarding this, asserting that concerning the descendants of Israel: ‘But even unto this day, when Moses is read, the veil remains upon their hearts; Nevertheless when it shall turn to the Lord, the veil shall be taken away. Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty’ (2 Cor. 3:14-17). Therefore, He asserts that He will first speak to her heart, having inscribed divine laws upon it and given her higher knowledge through the Holy Spirit; thereafter, she will comprehend what has occurred both metaphorically and historically in the valley of Emek Achor, which has the power to ‘open her mind’ and deliver her from the former blindness, ‘as partial blindness has befallen Israel’, as the astute Paul states (Rom. 11:25). Likewise, he shall exhibit humbleness akin to the days of his youth and the time of his exodus from Egypt. When, He states, ‘I will speak into her mind and heart, and I will give the glade of Achor to unveil her understanding, then she will humble herself’—she will not adopt a forlorn posture nor become burdened with sorrow, rather she will shed her rebellious, obstinate, and prideful nature. For those who are rebellious are typically proud and stubborn, showing no willingness to honor and adhere to the law. In contrast, one who is willing to obey is humble, submissive, and appealing to God, thus He has declared through the holy prophets that: ‘On whom will I look? Only upon him who is poor and of a contrite spirit, and who trembles at my word’ (Is. 66:2). So when ‘I will speak,’ He expresses, ‘to her heart’; then she will ‘humble herself’ as she did in the beginning, when Moses called her, and the merciful God commanded her to leave the land of Egypt; she rushed with hearty willingness to fulfill His command and fled from her oppressors. But when the laws were delivered on Mount Horeb, those gathered with Moses at Mount Sinai responded with a promise, saying, ‘All that the Lord has spoken we will do, and we will be obedient’ (Exodus 24:7). Thus, she will once again embody humility and obedience, just as in the beginning, when she, reborn through the law to the knowledge of God, willingly pursued what pleased Him. Therefore, He describes the days of her childhood as her rebirth through the law unto the knowledge of God. That is why He termed Israel ‘My firstborn son’ (Exodus 4:22).

In this prophetic declaration, we understand that the guardians of this vineyard, who arise from among the Gentiles and the captivity of sin, will actually be representatives of the Jewish people, specifically the apostles. The valley of Achor, which symbolizes confusion and despondency due to Achan's sin of taking what was dedicated to God, will be transformed into a place of hope and patience, reflecting that the suffering endured was for the sake of gaining prosperity. The valley of Achor is not merely a place of destruction but carries the deeper meaning of confusion, as reiterated by Jesus in His rebuke to Achan: “because thou hast confounded us, the Lord will confound thee this day,” leading to the valley being named Emes Ashor, denoting confusion (Numbers 7:26). Furthermore, when the people emerged from the wilderness to enter the Promised Land near Jericho, the sorrow associated with the Jordan's waters turned into joy with the initial victory of Israel, illustrating that where despair once resided, hope arose, ensuring that, following the punishment of the unrepentant, some would be saved by turning away from the blasphemy of others.

The term “baiting her,” which the LXX translates as “drawing her away,” relates to the latter times when those who reject the truth of Christ may fall for lies but will ultimately be saved upon Christ's return. She shall sing there, reminiscent of her youthful days and her ascent from Egypt, reflecting her restored joy and praise (LXX: “she shall humble herself there”). While the Hebrew suggests various interpretations, our understanding aligns closely with the notion of singing. This echoes the historical context surrounding the exodus, as seen when Mary, after Pharaoh's defeat at the Red Sea, rejoiced and sang, proclaiming, “Let us sing unto the Lord, for he is glorified; he cast the horse and the rider into the sea” (Exodus 15:21). Just as she sang in her youth, she will now also proclaim the reign of Christ and her salvation among the church's assemblies.

It is noteworthy that when exiting Egypt towards better things, the scripture describes our journey as an ascent because Jerusalem is situated in the mountains. In contrast, those who seek help in Egypt, or in worldly matters, are admonished: “Woe to them that go down into Egypt for help” (Isaiah 31:1). Aquila and Theodotion’s translations, which suggest listening and answering, align with the idea that communal singing occurs in response to one another’s praises. However, the LXX and Aquila's interpretation of humbling and breaking is more reflective of humility prompted by acknowledgment of past transgressions, not present trials. Paul's own experience as he mourned his former sins and referred to himself unworthy of the apostolic title illustrates this concept, affirming that such humility is tied to an awareness of previous wounds rather than current distress.

Thus, the Prophet indicates that just as those who lived at that time learned the gravity of wickedness from Achar's punishment, so too would the captives come to an awareness of their sins. He further clarifies this sentiment: And he shall humble himself there as in the days of his youth, and as in the days of his departure from the land of Egypt.

This transformation is contingent upon receiving the promised reward from the Lord, as expressed through the prophet: "and the bow, and the sword, and war, I will eradicate from that land, and I will give them to live in safety" (Hos. 2:18).