Therefore behold, I will allure her, and bring her into the wilderness, and speak to her heart.
God has just announced judgment on a nation that behaves like an unfaithful wife. Then the whole passage turns on one word — "Therefore" — and what follows is not more punishment but courtship.
Notice who receives this promise. God speaks it to a people He has already judged.
In this passage from the prophet, Israel is not just guilty. She has already gone through judgment. God had declared that He would no longer show mercy... and that Israel was no longer His people. But afterwards, once the judgment had fallen, He returns to His unchangeable purposes of grace. He allures Israel as a forsaken wife, and gives her the valley of Achor for a door of hope. That was the valley of trouble, where Achan was stoned — the first judgment on unfaithful Israel after they entered the promised land. For judgment is changed into grace, and God begins everything again on a new principle. It was as though Israel had come up out of Egypt again, but on an entirely new principle. He betroths her to Himself for ever — in righteousness, in judgment, in grace, in mercy — and all is blessing. Then He calls her "Ruhama," that is, "the object of mercy," and "Ammi," "my people."
God does not order her back, and He does not drag her back. This is how a dishonoured Husband speaks when He still means to win His wife back.
The prophet speaks of Israel as an unfaithful wife. He shows the unmatched love with which her dishonoured Lord not only receives her, but woos her to return to Him. He says: "Therefore, behold, I will allure her, and bring her into the wilderness, and speak tenderly to her."
God does not speak to her heart in the comfortable city. He takes her out where nothing competes with His voice. One writer, using an older wording — "speak to her heart" — sees Him still working this way.
Long centuries before, the Lord had said to the prophet, "Behold, I will allure her, and bring her into the wilderness, and speak to her heart" (Hosea 2:14). As one has said, "There was no talking to her heart... in the fair and flourishing city... but out in the cold, hungry, empty wilderness, He allured her," there to speak to the conscience and win the heart. And today how often He takes this way with sinners, and, indeed, with saints. We seek comfort and ease, and too often our hearts grow cold and careless. Then the Lord breaks in on our ease with sorrow and trial, to speak to our hearts and draw us to Himself.
God's promise is to speak to her heart. What opens a heart is love, not threat. The same writer points to the look that recovered Peter, and to the word Joseph spoke to the brothers who sold him.
Was it not a look of love that recovered Peter?... Peter discovered by that look that his denial of the Lord had not altered the Lord's love to him. And Peter went out and wept bitterly. Love broke him down. Our sins broke His heart, but His love breaks our hearts. How did Joseph dispel the lingering doubts in his erring brothers, who had treated him so shamefully? We read "he comforted them and spoke to their hearts" (Gen. 50:21, margin). He confirmed his love to them.
The next verse names the place He leads her to: the Valley of Achor, where Achan was judged in Joshua's day. Watch what the relationship becomes when it starts again there. (The quote below uses an older translation, which reads "sing" where the ESV reads "answer.")
Still, Jehovah remembers mercy. Right after this He announces that He will allure her. Though He leads her into the wilderness, He will speak soothingly to her... The very place that was once a door of judgment under Joshua becomes a door of hope in the prophetic vision. "And she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt." And this freshness of renewed youth will not fade away as it did then. "And it shall be at that day, says Jehovah, that you shall call me Ishi, and shall no longer call me Baali" — that is, "husband" in love, not just "lord".
- Therefore. The promise comes after the judgment, not instead of it. Only when the sentence has fallen does God return to grace and begin again on a new principle.
- Allure. The dishonoured Husband does not just take His wife back. He wins her, and the winning is His work, not hers.
- Wilderness. He could not reach her heart in the comfortable city. In the desert nothing competes with His voice.
- Heart. Love does the breaking, not threats. Joseph spoke to the hearts of the brothers who wronged him; God speaks to hers.
- Hope. The valley of judgment becomes the door of hope. God calls her "my people" again, and she calls Him "my husband," not "my lord." This renewed youth will not fade.
And I will give her her vineyards from thence, and the valley of Achor for a door of hope; and she shall sing there, as in the days of her youth and as in the day when she came up out of the land of Egypt.
God has just described this nation as an unfaithful wife. Yet instead of ending her story, He promises her vineyards back and names Achor — a valley remembered for judgment — as her door of hope.
The valley got its name from a failure in Israel's first days in the land. One man secretly kept treasure for himself, and the whole nation lost its next battle.
It is possible for us to find ourselves in "valley" circumstances as the result of our own failures, an experience involving sorrow of heart. In Joshua 7, the people of God are found in the "valley of Achor" — the valley of sorrow, following their defeat by the men of Ai. Achan (which means "troubler") had coveted "a beautiful cloak from Shinar, and 200 shekels of silver, and a bar of gold weighing 50 shekels." It seems the cloak from Shinar — that is, Babylon — attracted him first, something that would make him stand out and give him prominence before others. If failure has come in, with the sorrow that follows it, the remedy is to seek the Lord. He alone can make such circumstances yield blessing and substance to truly repentant hearts.
The whole force of the promise lies in the reversal. God uses the same ground twice, for opposite purposes.
The very place that was once a door of judgment under Joshua becomes a door of hope in the prophetic vision.
That reversal is not God overlooking what happened. It is God outdoing it.
The judgment of God began to fall there, on the unfaithful people, after they entered the land. God was acting according to their responsibility. In that same place He would now show that grace abounded over all their sin. The joy of their first deliverance and redemption would be restored to them. It would be a fresh start of their history in grace, only now it would be an assured blessing.
Achor means trouble, and the promise does not remove the trouble — it makes it the route. Writers apply this both to the nation's future and to any believer who has drifted.
That is, the very scene of judgment will be the very starting-point of recovery. It must be out of "Achor" — that is, out of trouble — that the deliverance comes; it cannot come in any other way. That is the way He will work with Israel by and by, and similarly now in the souls of any who have wandered from Him.
The trouble is specific. Israel had to drag the hidden thing out of Achan's tent and destroy it before the nation could move on.
Their final clearance will only come when they enter the valley of Achor again as a nation. In other words, they must come to whole-hearted self-judgment. They must utterly and radically give up and destroy the accursed thing.
The verse hands back two things: fruitfulness and voice. Older translations read the second half as "she shall sing there"; the ESV renders it "she shall answer." Commentators dwell on the singing, and on the word there.
"She shall sing THERE." Where? In the valley of Achor. Not literally and physically of course, but morally and spiritually she will be there.
Both comparisons in the verse look back to one morning: the day Israel came out of Egypt and stood on the far side of the Red Sea.
How amazing the grace that shines in these promises! To think that at the end of Israel's disastrous history there will yet be a moment when she sings the praises of Jehovah! She will sing with the sweetness of her youth, and with the strength of that moment on the far bank of the Red Sea, when she saw all her enemies dead on the shore!
Writers place the vineyards and the song in Israel's future, tied to a coming time of national distress.
Then she will get her vineyards, her place of blessing, promised to Israel as His earthly people... When Israel is in that great trouble — the great tribulation — the valley of trouble will become the door of hope. For then the Lord will forgive them their sins, cover them with His grace and redeem them by His power. Then the singing times begin again for Israel.
- Trouble. Achor means trouble. The valley took its name from a judgment that fell on Israel at the very start of their life in the land.
- Turn. The place that was once a door of judgment is the place God names as a door of hope — the same ground, the opposite outcome.
- Through. Deliverance comes out of Achor, not around it. Israel must drag the hidden thing out and destroy it before there is a way forward.
- Gift. God gives back what she lost: her vineyards, her place of blessing. The gift is assured this time, not a repeat of the old history.
- Song. She sings there, in the valley itself, with the freshness of the Red Sea morning — grace abounding over all her sin.
And it shall be in that day, saith Jehovah, [that] thou shalt call me, My husband, and shalt call me no more, Baali;
God speaks here to a people who had run after other gods. Instead of naming their punishment, He names the new word they will one day use for Him. The change is only one word. Commentators treat it as the difference between distance and intimacy, and they ask when that day comes.
The verse uses two Hebrew words for "husband." They carry very different weight. One writer traces the difference back to the making of man and woman.
The change of title here is significant. So far they had known God only in the distant place of "master." They had not known the reality of His glorious nature, or the affectionate closeness He was seeking. So nothing kept them from being drawn away to "other lords" that had wrongly taken His place.
"Baal" was not an evil word in itself. God had used it of His own relationship to Israel — which makes His decision to drop it all the more striking.
Baal means "husband" and "lord," and its main idea is ownership... The word does not have to carry a bad sense. In the sense of "husband," God uses it of His own relationship to the people: "your Maker is your baal"; "though I was a baal to them." (Isa. 54:5; Jer. 31:32.) Still, in the end God rejects the word.
The reason follows: they used the same word for the idols they had served.
Israel had credited the Baals with the blessings the LORD had given them. The LORD said He would strip them of those mercies to show them their folly... Israel will no longer call God 'my Master,' which is what the word Baali means, but 'Husband.' He will take away the names of their idol masters, the Baals, and they will not be remembered any more.
The new title is more than a change of words. It tells Israel something about the God who chose it.
Hosea 2 describes the restoration of Israel from the standpoint of the LORD's faithful love. He will be known to His people by a name that expresses that love... We must always bear in mind that the LORD of the Old Testament is the Jesus of the New. And in this place He, the LORD Jesus known to us in grace, is addressed as Israel's Husband. After all her years of wandering and turning away, she will be brought to know the love that has followed her unfailingly.
The promise does not arrive out of nowhere. It follows the wilderness and the valley of Achor — a name that stands for trouble.
That is, the very scene of judgment will be the very starting-point of recovery. It must be out of "Achor" — that is, out of trouble — that the deliverance comes; it cannot come in any other way. That is how He will work with Israel in the days to come, and how He works now in the souls of any who have wandered from Him.
Commentators say none of this has happened yet. They warn against reading it as already fulfilled.
None of these promises about Israel's future — her restoration and spiritual blessings — has come true yet. "It is folly to think that all this was fully accomplished when a remnant returned from the captivity... No; it is a brighter day, when the power of God will make a complete clearance from the world of disorder, misrule, man's violence and corruption."
- Master. "Baali" means lord or owner. It left Israel at a distance, knowing God's authority but not His affection.
- Husband. "Ishi" means "my man," a word reaching back to creation, and it names the intimacy God had always been seeking.
- Cleansing. God drops the old word because Israel used it for idols too. He takes the names of the false gods out of her mouth.
- Achor. The change comes only after the wilderness and the valley of trouble. The scene of judgment becomes the starting point of recovery — for Israel then, and for any wanderer now.
- That day. Commentators hold that this is still future. God will restore Israel, and she will know the LORD of the Old Testament as the Jesus of the New.
for I will take away the names of the Baals out of her mouth, and they shall no more be remembered by their name.
Just before this, God promises that Israel will call Him her husband, not her master. This verse gives the result — the names of the false gods vanish from her speech — and it raises two questions: why does a change of address break the hold of idolatry, and when does this happen?
Verse 16 uses two Hebrew words for "husband." They do not carry the same weight, and the difference explains how the idols kept their hold.
The change of title here matters. "Ishi" and "Baali" are both used for "husband." But "Baali" means strictly "lord, master," and implies only the wife's subjection. "Ishi" means "my man." Like similar words in other languages, it goes back to creation and to the basic fitting of man and woman to each other, so that the relationship should hold real fellowship or kinship. It is easy, then, to see the link between swapping one title for the other in speaking of the true God and the dropping of the very names of the "Baals," the false gods, out of Israel's mouth. Until then they had known God only in the far off place of "master." They had not known the reality of His glorious nature, or the affectionate closeness He was seeking. So nothing held them back from being drawn away to "other lords" that had seized His place.
The word was not evil in itself. Scripture even uses it of God's own bond with His people. Yet here He drops it for good.
Baal means "husband" and "lord," and its main idea is ownership. Even a bird is a "baal of wing," and a hairy man a "baal of hair." So it does not stand so much for the idea of one who rules; that word is rather adon, from din, to "discern," to "judge." Yet the word has no necessarily bad sense either. In the sense of "husband," God uses it of His own relation to the people: "your Maker is your baal"; "though I was a baal to them." (Isa. 54:5; Jer. 31:32.) Still, in the end God rejects the word.
Behind the refusal lies something God wants known about Himself.
How gladly would God have us know that He has a heart!
God attaches the promise to a place with a bad history.
The valley of Achor would be her door of hope. There the judgment of God first began to fall on the unfaithful people, after they entered the land, when God dealt with them according to their responsibility. There He would now show that grace overflowed all their sin. He would give them back the joy of their first deliverance and redemption. Their history would begin again in grace, and this time the blessing would be secure. The principle of Israel's relationship with Jehovah would change. He would not be a Master (Baal) she had to answer to, but a Husband who had married her. The Baals would be entirely forgotten.
Her heart changes first. She finally sees who had been giving her everything all along.
In the past she was blind. She did not know who it was that really loved her, and gave her grain and wine and oil, and decked her with jewels. But when grace works in her heart, she will turn to Him in sorrow and repentance, so that He may take her to His heart once more.
So has any of this happened yet?
All these promises about Israel's future — her restoration and spiritual blessings — are still unfulfilled. "It is a delusion to think that all this was fully accomplished when a remnant returned from captivity."
And the promise is certain, not conditional.
This gives absolute assurance that God will bring them back into relationship with Himself, and that the relationship will last. It will be closer than any they have ever known.
- Distance — Israel knew God only as owner and master. That far-off place left room for other lords.
- Nearness — He asks for the name "my husband." It goes back to creation and means real fellowship, not just subjection.
- Removal — He does not ask her to drop the idol names; He takes them away, so the Baals are entirely forgotten.
- Doorway — At Achor, judgment first fell on Israel. There grace now overflows all their sin, and the place becomes her door of hope.
- Permanence — No return from captivity fulfilled this. It is still ahead, and it brings Israel closer to God than she has ever been.
And I will make a covenant for them in that day with the beasts of the field, and with the fowl of the heavens, and the creeping things of the ground; and I will break bow and sword and battle out of the land; and I will make them to lie down safely.
Hosea has just pictured a broken marriage healed: the Lord takes His people back to Himself. Verse 18 turns outward, to peace with the animals and an end to weapons of war.
The verse gives a date, but only a phrase: "on that day." Commentators place that day beyond anything Israel has seen so far. They warn against pulling it into the present age:
It is not the time of the Incarnation, as some godly men say — though it is astonishing that they dare to say it. "That day" is still future. It awaits the appearing and the kingdom of the Lord Jesus. It is distressing to confuse such a prophecy with Peter's vision and so apply it all to the church now.
The same phrase runs through the prophets with a settled sense:
"That day," then, is clearly a well understood phrase. Used without any special connection, it means the period of Messiah's reign and Israel's blessing.
Notice who does the making. Israel does not bargain with the animals. God makes the agreement for them — and only after He has settled His own relationship with them:
Hosea 2 then gives us a fuller view of Israel's guilt and misery, and of their final blessedness. There is the beautiful description of the covenant the Lord makes for Israel, between them and the beasts of the earth, after He has taken them into covenant with Himself. And there is the view we get of the Lord at one end of a magnificent system of blessing, and Israel at the other, after wilderness days. Both are exquisite.
God names three groups: beasts of the field, birds of the heavens, and creeping things of the ground. That is the whole animal creation. Commentators refuse to shrink the promise down to something already fulfilled:
It is foolish to think that all this came fully true when Israel returned from the Babylonian captivity. This wretched error misleads even Christians. It drags them into the impiety of counting God's word here as mere exaggeration, added to heighten the effect. It is as if the Holy Spirit stooped to be a trickster with words, or a prophet were as vain as a writer chasing style. No; it is a brighter day. Then the power of God will sweep the world clear of disorder, misrule, and man's violence and corruption. He will also reduce the whole animal kingdom to harmless and happy subjection.
Verse 18 sits between Israel's restoration and the blessing of the earth. That order matters:
Verse 18 tells us that creation will then be blessed; the time of its deliverance has come. Here the same thing is indicated as in Isaiah 11:6-7 and Romans 8:21. The end of wars comes then, and universal peace blesses the whole earth. This is always the order in the divine forecasts. First, Israel has to be brought back. After that come the blessings for the earth and the nations. That includes the peace which the blinded world-church tries to secure without the Lord Jesus Christ.
Israel's return to the Lord, flowing out of His grace toward them, brings universal blessedness with it. God will make all the earth feel, to its own joy, the gracious restoration of His long-estranged people.
God abolishes the bow, the sword, and war. He does not regulate them or reduce them. The result is a people lying down without fear. One writer finds a preview of that rest when Christ fed the five thousand:
The scene that follows is surely a foretaste of millennial blessing. It shows the Lord's perfect administration, and the power of one Person to calm the world's unrest and meet its desperate hunger. At His word five thousand men are in a moment set in perfect rest. He speaks the word, and at once we read, "The men sat down." So it will be in the day of the Lord. Then He will "abolish the bow, the sword, and war from the land," and "make you lie down in safety" (Hosea 2:18).
- Relationship first. God settles His own covenant with His people first. Only then does He make a covenant for them with creation. Peace outside flows from peace with Him.
- God is the maker. God makes the agreement for Israel. They add nothing to the deal between themselves and the beasts, birds, and creeping things.
- Creation next. God brings Israel back first. Then comes creation's deliverance, and blessing for the earth and the nations.
- Then the weapons go. God abolishes bow, sword, and war from the land. His people lie down in safety, as the five thousand sat down at Christ's word.
- Still ahead. "That day" is not the Incarnation, not the return from captivity, and not the present age. It waits for the appearing and kingdom of the Lord Jesus, and God means it exactly as He says it.
And I will betroth thee unto me for ever; and I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies;
God speaks here as a husband to a wife who had left Him. He does not just take her back. He binds her to Himself for ever. So who is this bride? When does this promise come true? And how can a holy God enter such a bond again?
The betrothal promise comes after God has already declared the relationship over. One writer traces the order: sentence first, then a fresh start.
In this passage from the prophet, Israel is not just guilty. Israel has already gone through judgment. God had declared that He would no more have mercy... and that Israel was no longer His people... But afterwards, once the judgment had fallen, He returns to His purposes of grace, which He will never revoke... He betroths her to Him for ever, in righteousness, in judgment, in grace, in mercy, and all is blessing.
Betrothal was not the wedding itself. In Israel it still bound the couple by law, and Scripture uses the word in two directions.
The Jews saw this as being as binding as marriage. Only a divorce could end it... Scripture uses it as a picture of Jehovah's favour to His ancient people in a future day, when He will 'betroth' them to Himself for ever. Hosea 2:19-20. Also as to the position in which the church stands to Christ: Paul wrote to the Corinthian saints "I have betrothed you to one husband, to present you as a pure virgin to Christ." 2 Corinthians 11:2. The conduct of the saints should be true to this betrothal.
Earlier in the chapter she stops calling Him "my master" and calls Him "my husband." One writer shows why that change makes the betrothal hold.
"Ishi" and "Baali" both mean "husband." But "Baali" means "lord, master," and points only to the wife's place under him. "Ishi" means "my man." It goes back to creation and to the basic fitting of man and woman to each other, so that there should be real fellowship or kinship in the relation... So far they had known God only in the distant place of "master." They did not know the reality of His glorious nature, or the affectionate closeness He wanted. Thus there was nothing to hinder their being drawn away to "other lords" which had usurped His place. But now, in the future which He here contemplates, all would be changed, so as to make stable the relationship.
The terms are startling when you see who receives them. She had chased other lovers; He answers with righteousness.
There is to be acceptance for this unfaithful one with her injured Lord. She has been unfaithful, it is true... she has said, "I will go after my lovers," but the Lord has also said, "I will betroth you to Me in righteousness and in justice, in steadfast love and in mercy."
Another writer points to the place where God's judgment first fell inside the land.
God's judgment first fell on the unfaithful people after they entered the land. There He acted according to their responsibility. In that same place He would now show that grace abounded over all their sin... The whole basis of Israel's relationship with Jehovah would change. He would not be as a Master (Baal) to whom she was responsible, but as a Husband who had betrothed her.
Some have tied this promise to Christ's first coming. One writer rules that out, and then weighs the betrothal against every other blessing in the chapter.
It is not the time when Christ came as a man, as some godly men say... "That day" is still future, and waits for the appearing and the kingdom of the Lord Jesus... But, better than all, "I will also betroth you to Myself for ever." What is every other mercy worth, compared with this closest bond with Jehovah Himself?
The verse does not end with a private reunion. Because the bond holds, blessing spreads from the heavens to the earth.
Heavens and earth will be gloriously united, and in answer to the call of His people the heavens will hear and cover all with blessing, for Satan's power is now gone. Israel is no longer "not My people," but they will be "His people" and He will be "their God," while the redeemed nation itself will be a blessing in the earth.
- Judgment first. God speaks this promise to a people already sentenced. Only then does He return to purposes He will never take back.
- Betrothal, not sentiment. The word carried the full binding force of marriage. Scripture uses it of Israel's future and of the church's standing toward Christ now.
- Master becomes Husband. The old distance of "my master" left room for other lords; intimacy is what makes the new bond stable.
- Righteousness for the unfaithful. Grace abounds where judgment once fell. He takes the wife who chased other lovers in righteousness, justice, steadfast love and mercy.
- Forever outweighs everything. This chapter promises many mercies. Nearness to God Himself dwarfs them all, and from it blessing spreads to the whole earth.
and I will betroth thee unto me in faithfulness and thou shalt know Jehovah.
Hosea 2 ends with God speaking as a husband to a wife who had run after other gods. He pledges Himself three times over, and this last pledge — "in faithfulness" — raises two questions: when does it happen, and what does it mean to know the LORD?
Commentators place this promise in a future day, not in any past restoration. They read the betrothal as worth more than every other mercy God gives.
"That day" is still future. It awaits the appearing and the kingdom of the Lord Jesus… But, better than all: "I will also betroth you to Myself for ever." What is every other mercy worth compared with this closest association with Jehovah Himself? "Yes, I will betroth you to Myself in righteousness, and in judgment, and in loving-kindness, and in mercies," says He for the third time. "I will betroth you to Myself in faithfulness; and you shall know Jehovah."
Readers have long argued over who this promise belongs to — Israel or the Church. One writer answers that plainly.
Nothing could be more decisive than this… Surely no one can twist it in the way that has been so common, reading "the Church" where it says "Israel." This is how the Old Testament speaks throughout.
The pledges pile up — righteousness, judgment, loving-kindness, mercies — and faithfulness closes the list. Earlier in the chapter God also changes the name Israel calls Him by. That change explains the knowledge promised here.
"Ishi" and "Baali" are both words for "husband." But "Baali" means, strictly, "lord, master," and implies only that the wife is under him. "Ishi," "my man," goes back to creation and to the basic fitting of man and woman to each other, so that there should be real fellowship or kinship in the relation… They had known God until now only in the far-off place of "master," not in the reality of His glorious nature, not in the affectionate closeness He was seeking. So there was nothing to stop them being drawn away to "other lords" which had taken His place. But now, in the future He has in view, everything would change. The change would make the relationship stable: "I will even betroth you to Me in faithfulness"—or "steadfastness"—"and you shall know the Lord."
God takes the valley of Achor, a place tied to His judgment, and makes it a door of hope. That reversal sets the terms of the whole betrothal.
The judgment of God first fell on the unfaithful people after they entered the land, when He dealt with them according to their responsibility. In that very place He would now show that grace abounded over all their sin… It would be a fresh start of their history in grace, and this time the blessing would be secure. God would change the whole basis of Israel's relationship with Him. He would not be a Master (Baal) whom she owed duty to, but a Husband who had betrothed her to Himself.
The last words of the verse answer a problem Hosea named earlier in the chapter.
We can trace Israel's decline first of all to her lack of knowledge about Jehovah's generosity: "She did not know that I gave her grain" (Hosea 2:8). But in the day of future glory, when Jehovah betroths her to Himself, she shall fully know Him. "You shall know the Lord" (Hosea 2:20).
Jeremiah's new covenant carries the same promise. One writer marks how it differs from what believers have now.
When the new covenant is established with Israel, the Lord says, "They shall all know Me" (vv. 31-34). That will indeed be a glad and glorious day… This blessing is so rich that it will be like life from the dead. It will truly be eternal life, though not in the same measure and relationship that belongs to the believer now. They will know Jehovah: we are brought to know the Father and the Son.
The union does not stop with Israel. Blessing runs down from heaven to the land and to every creature.
What an uninterrupted line of blessing, from the heavens down to every earthly blessing in the land of Israel! Every creature of God will then enjoy to the full the fruits of that restored and completed union between Jehovah and His ancient people.
- Grace begins it. God turns the place where judgment first fell into a door of hope, and sets the bond on a new footing — Husband, not Master.
- Faithfulness secures it. The third pledge is "steadfastness," the quality that makes the bond stable after all Israel's wandering.
- Knowledge crowns it. She who did not know who gave her the grain will fully know Him; the far-off place of "master" gives way to closeness.
- Blessing follows it. From that union runs an unbroken line of supply, heaven to earth, enjoyed by every creature.
- Timing frames it. Commentators read "that day" as still future. It waits on the appearing and kingdom of the Lord Jesus, and God speaks the promise to Israel.