What is the significance of God saying, "I will betroth you to me forever" (Hosea 2:19)?

The change of title here is significant. "Ishi" and "Baali" both are used for "husband"; but the latter is strictly "lord, master," and implies simply the wife's subjection; whereas "ishi," "my man," as with similar words in other languages, goes back to creation and the fundamental fitting of man and woman to each other, so that there should be real fellowship or kinship in the relation. The connection with the substitution of the one title for the other as to the true God and the dropping of the very names of the "Baals," the false gods, out of Israel's mouth, is therefore easy to be understood. They had only known God hitherto in the far off place of "master," not in the reality of His glorious nature, not in the affectionate intimacy which He sought. 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: "And I will betroth thee unto Me for ever; yea, I will betroth thee unto Me in righteousness and in judgment, and in loving-kindness and in mercies; I will even betroth thee unto Me in faithfulness" — or "steadfastness" and thou shalt know the Lord."

The change of title here is significant. “Ishi” and “Baali” both are used for “husband”; but the latter is strictly “lord, master,” and implies simply the wife’s subjection; whereas “Ishi,” “my man,” as with similar words in other languages, goes back to creation and the fundamental fitting of man and woman to each other, so that there should be real fellowship or kinship in the relation. The connection with the substitution of the one title for the other as to the true God and the dropping of the very names of the “Baals,” the false gods, out of Israel’s mouth, is therefore easy to be understood. They had only known God hitherto in the far off place of “master,” not in the reality of His glorious nature, not in the affectionate intimacy which He sought. 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: “And I will betroth thee unto Me for ever; yea, I will betroth thee unto Me in righteousness and in judgment, and in loving kindness and in mercies; I will even betroth thee unto Me in faithfulness”—or “steadfastness”—“and thou shalt know the Lord.”

The question of obedience was settled — on Israel's disobedience — by grace, and by the obedience of Christ, the foundation laid by God in Zion. But this principle of grace abounding over sin — by which is shown the inability of disobedience to frustrate the purposes of God, for this grace came after the completion of disobedience — this principle, so glorious and so comforting to the convinced sinner, is confirmed in a striking way by the quotation from Hosea. In this passage from the prophet, Israel is presented, not merely as guilty, but as having already undergone judgment. God had declared that He would no more have mercy (with regard to His patience toward the ten tribes); and that Israel was no longer His people (in His judgment on unfaithful Judah). But afterwards, when the judgment had been executed, He returns to His irrevocable purposes of grace, and allures Israel as a forsaken wife, and gives her the valley of Achor — the valley of trouble, in which Achan was stoned, the first judgment on unfaithful Israel after their entrance into the promised land — for a door of hope. For judgment is changed into grace, and God begins all afresh upon a new principle. It was as though Israel had again come up out of Egypt, but upon an entirely new principle. He betroths her to Him for ever, in righteousness, in judgment, in grace, in mercy, and all is blessing. Then He calls her "Ruhama," or, "the object of mercy"; and "Ammi," "my people."

The circumstance by which God expresses this return to grace is of touching interest. The valley of Achor should be her door of hope. There, where the judgment of God began to fall on the unfaithful people after their entrance into the land, when God acted according to the responsibility of the people — there would He now shew that grace abounded over all their sin. The joy of their first deliverance and redemption should be restored to them. It should be a recommencement of their history in grace, only it should be an assured blessing. The principle of the relationship of Israel with Jehovah should be changed. He would not be as a Master (Baal) to whom she was responsible, but as a Husband who had espoused her.. The Baalim should be entirely forgotten. He would take every kind of enemy out of their land, whether wild beast or wicked man, and He would betroth her unto Him in righteousness and in judgment, in lovingkindness, in mercies, and in faithfulness. She should know that it was Jehovah. Israel being thus betrothed in faithfulness to Jehovah, and such being the assured principles of His relationship with her, the chain of blessing between Jehovah and His people on earth should be secured and uninterrupted. Jehovah should be in connection with the heavens, the heavens with the earth, the earth should yield her blessings, and these should meet all the wants of Israel, the seed of God. And He would sow Israel unto Himself in the earth, and her name should be Ruhamah (that is, received in mercy or grace), Ammi (that is, my people); and Israel should say, "Thou art my God." In a word, there should be an entire restoration of blessing, but on the ground of grace and of the faithfulness of God.

On the other hand, it is not the epoch of the Incarnation, as some pious men say; though how they can venture on it is marvellous. "That day" is still future, and awaits the appearing and the kingdom of the Lord Jesus. It is distressing to confound such a prophecy with Peter's vision in order to apply all to the church now. "The bow and the sword and the battle I will break and remove out of the earth or land, and will make them to lie down safely." But, better than all, "I will also betroth thee to myself for ever;" for what is the worth of every other mercy compared with this nearest association with Jehovah Himself? "Yea, I will betroth thee to myself in righteousness, and in judgment, and in loving-kindness, and in mercies," says He for the third time. "I will betroth thee to myself in faithfulness; and thou shalt know Jehovah."

In that day all the great covenant blessings will return to redeemed Israel. Betrothed again to Jehovah in righteousness, in judgment, in faithfulness and mercies, Israel will know Jehovah. There will be an uninterrupted line of blessing from the heavens down to every earthly blessing. 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 more Lo-ammi, but they will be "His people" and He will be "their God," while the redeemed nation itself will be a blessing in the earth.

The true hope of the church - the "one body" - indwelt by the "one Spirit," is the coming of the Lord Jesus Christ from heaven, to receive us unto Himself. "I go to prepare a place for you. And if I go and prepare a place for you I will come again, and receive you unto myself: that where I am, there ye may be also." When this has been accomplished, Israel will again appear on the scene. Then the Spirit of God will begin to work in the remnant of Judah. After the church is caught away, and during the open reign of Antichrist, before the Lord appears in glory - just between the rapture of the saints and the glorious appearing, this remnant will be the object of the Lord's especial care and love. Speaking of them under the figure of a spouse, He says, "I will allure her, and bring her into the wilderness, and speak comfortably unto her. And I will give 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 Egypt. And it shall be at that day, saith the Lord, that thou shalt call me Ishi, that is, my husband, and shalt call me no more Baali, that is, my lord. And I will betroth thee unto me for ever." Now, their espousals shall be everlasting, the union shall endure for ever, and great will be the Lord's delight in His faithful, loving, admiring, adorning, worshipping spouse. (See Hosea 1, 2, 3)

The true hope of the church — the "one body" — indwelt by the "one Spirit," is the coming of the Lord Jesus Christ from heaven, to receive us unto Himself. "I go to prepare a place for you. And if I go and prepare a place for you I will come again, and receive you unto myself: that where I am, there ye may be also." When this has been accomplished, Israel will again appear on the scene. Then the Spirit of God will begin to work in the remnant of Judah. After the church is caught away, and during the open reign of Antichrist, before the Lord appears in glory — just between the rapture of the saints and the glorious appearing, this remnant will be the object of the Lord's especial care and love. Speaking of them under the figure of a spouse, He says, "I will allure her, and bring her into the wilderness, and speak comfortably unto her. And I will give 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 Egypt. And it shall be at that day, saith the Lord, that thou shalt call me Ishi, that is, my husband, and shalt call me no more Baali, that is, my lord. And I will betroth thee unto me for ever." Now, their espousals shall be everlasting, the union shall endure for ever, and great will be the Lord's delight in His faithful, loving, admiring, adorning, worshipping spouse. (See Hosea 1, 2, 3)

There will also be a union in a future day between Jehovah and Israel. There has been the putting away: Jehovah has said, "She is not my wife, neither am I her husband;" but there is a day coming when she will say, "I will go and return to my first husband." Jehovah responds, "Thou shalt call me Ishi," that is 'husband;' "and shalt call me no more Baali," 'master.' "I will betroth thee unto me for ever." Hosea 2:2-20. Happy unions when the Lord Jesus will be owned and loved by Israel, as their Messiah and King, and the Church be owned and manifested as the bride of Christ!

But a great deal of damage has been done to the right understanding of the O.T. by supposing that wherever blessing is there spoken of, it must refer to the church. God has blessed and will bless others besides the church, especially His ancient people Israel. He uses also endearing terms to Israel. He says to her, "I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgement, and in loving-kindness, and in mercies." This declaration is associated with a day when she will call Jehovah Ishi (that is, husband), and shall no more call Him Baali (that is, master). Hosea 2:16, 19. This is doubtless the key to the Song of Solomon. This is the union spoken of, with which the words of affection, that pass between Christ as Jehovah and the remnant of Israel that will be brought into blessing, are in accord. The song is prophetic, but does not reach to Christ and the church, though, when its right interpretation is seen, the Christian can apply some of its language as his own to the same Lord, who will also be manifested as the Bridegroom of the church. There is however this important difference: in the Canticles the result is more in anticipation, while with the Christian there is present realisation of relationship: in other words, more of desire than of satisfaction.