Hosea 2:19Meaning & Commentary from the Church Fathers

However, after this period of correction, which came with the arrival of our Savior, a new and unbreakable form of betrothal emerged, one that was far more glorious than the initial covenant and surpassed mere shadows. The Almighty, as if presenting a dowry to His bride, offered the release from earthly bondage and called for a spiritual cleansing through mere symbols and images. Yet, He established the timing of this betrothal; for the first covenant was, as Paul indicates, not "blameless," nor timeless, and was certainly destined for dissolution (Heb. 8:7). Thus, "the second sought a place" (Heb. 8:7)—the new covenant, which through the gift and grace of Christ, brings not just temporal or physical deliverance but marks us among the children of God, providing the promise of the Spirit and instituting everlasting laws. (Psalm 118:142) Clearly indicates to me that the statutes of the law do not endure eternally, since the shadow has been transformed into the reality, and the beauty of truth is not perceptible within the law's writings. For the law was merely a shadow and an image. Consequently, having abolished the old and initial union, He now creates a betrothal to Himself; for the law alone is insufficient to fully and purely unite her with God. We approach Him through the Son and His teachings—that is, the gospel— fostering spiritual unity. In the Spirit, we are one with God and abundantly partake in His divine nature. Perhaps when He declares, "I will betroth you to myself," He subtly implies something further. It could be interpreted as "to Himself" rather than "through Himself," and not as previously through the mediation of angels or the involvement of a servant like Moses; for it is not an intercessor or angel, but as it is written, the Lord Himself, the Word of God the Father, having become man like us, has presented Himself a church and has merged two nations "into one new man, making peace, and reconciling both...in one Spirit unto the Father" (Eph. 2:15-16, 18), according to Blessed Paul. Alternatively, one might interpret this differently. He initially united the synagogue of the Jews in Egypt, but in a sense to another, and not directly to Himself; I refer to the divine Moses, to whom He said, "Go quickly, come down from here: for thy people are lawless, which thou hast brought out of the land of Egypt" (Ex. 32:7). Do you not perceive that He did not yet consider the betrothal of Moses or the people worthy of fellowship with Himself? For, as stated, neither the law nor Moses could unite them with God purely or entirely. This supreme union, truly the work of God alone, is reserved for the Mediator between God and mankind, Jesus Christ, through whom and in whom we are connected to God. "He that is our peace," as Scripture declares (Eph. 2:14), has broken down the wall of sin and has joined us, cleansed and renewed in the Spirit, to Himself, and through Himself to God the Father. Further—refer to verse 20.

This is illustrated in the words spoken to the sinful woman by Jeremiah: ‘Hast thou not called me lord, and father and leader of thy virginity’ (Jeremiah 3:4). Similarly, the Apostle, after addressing issues of sexual immorality and idol worship, declares to the believers in Corinth, ‘We betroth you to one man to present a pure virgin to Christ’ (2 Corinthians 11:2).

We ought to explore why the term betrothal appears thrice. The first declaration is, I will betroth you to Me forever; the second states, I will betroth you to Me in truth and justice, in kindness and mercy; and finally, He reiterates, I will betroth you to Me in faithfulness, and you will know that I am the Lord. Initially, He betrothed her through Abraham or in Egypt to secure an everlasting union. The second betrothal occurred on Mount Sinai, where He granted her the righteousness and justice of the law alongside mercy, enabling her to be taken captive upon sinning, yet allowing her repentance to pave the way for her return and pardon.

The Psalmist reflects on these gifts of betrothal in his songs, proclaiming, I will sing unto Thee mercy and judgement, O Lord (Psalms 100:1), and, Grace and truth shall be cut off, truth and peace shall be loved (Psalms 84:11). Concerning these dual offerings, Psalm seventy-four describes it as two vessels: the wine cup in the hand of the Lord is unmixed; its essence shifts between truth and mercy. But he inquires, O Lord, if iniquity is declared, who will endure? For with Thee is forgiveness (Psalm 129:3).

Thus, the unfaithful woman, once bound in marriage to her bridegroom for eternal unity and later straying into sin in Egypt, is reclaimed under the law. However, having broken it by silencing the prophets, the companions of the bridegroom, the Son of God, our Lord Jesus, ultimately arrives. Upon His crucifixion and resurrection, she is betrothed not through the strictures of the law but in the faith and grace of the Gospel, enabling her to recognize the Only Begotten and, in knowing Him, to also come to understand the Father. For He asked Philip, ‘How long have I been with you, and have you not recognized Me, Philip? He who has seen Me, has also seen My Father: how can you say, “Show us the Father”? Do you not believe that I am in the Father, and the Father is in Me’ (John 14:9-10)? Those who bind themselves to Him in faithfulness and embrace the Gospel will immediately come to know that He is God and will believe in Him whom they once rejected.

She has retained none of the grace of that faithful bride who was once favored with the promise: “And I will betroth thee to Me for ever, and I will betroth thee to Me in righteousness and judgment, in goodness and mercy” (Hos. 2:19).