(19, 20) Then Jehovah, turning again to the wife of His youth, says to her, "I will betroth thee" (as at the first, when maiden undefiled). Three times is this phrase repeated. "Righteousness" and "judgment" indicate the equitable terms on which God would accept the penitent; and lest this thought should crush her with fear, "lovingkindness" and "tender mercies" follow; and lest this should seem too good, He adds "with faithfulness" (to myself).

I will betroth thee.--It is in the betrothal of humanity to God in Christ's incarnation that the human race, which had so deeply revolted, returns to Him, and knows the Lord.

Verses 19, 20. - Much as was included in these promises, more and better was to follow. The divorced wife was to be taken back; the marriage contract, which her shameful adultery had vitiated, was to be renewed, and past offences condoned. This certainly evidenced extraordinary forbearance and affection. But it was not all. A new and higher relationship was to be entered on; so entirely had God forgiven and forgotten, if we may so say, all the multiplied and aggravated transgressions of Israel against him, that that people is not to be received back as a repudiated wife, but to be henceforth regarded and treated as a chaste virgin, and in that capacity betrothed unto the Lord. And I will betroth thee unto me is the gracious promise thrice repeated, and each time with an additional element of mercy; nor is this betrothal of a temporary character and of short continuance, like the previous marriage compact which the wife's guilt a short time had rendered null and void. It is a durable betrothal, lasting forever. Next to the time during which this betrothal shall continue is the manner in which it is effected, or rather, the basis on which it is established. Justice and judgment present righteousness under two aspects - subjective and objective. Tsedeq, equivalent to tseda-qah, being right, is subjective righteousness and an attribute of God. Mishpat, equivalent to objective right, either as executing judgment or as existing in fact Some attribute these characteristics to God and some to Israel, while others to both. Rashi and Kimchi understand both words tsedeq and mishpat, subjectively and in relation to the Israelites. The former: "In righteousness and judgment wherein ye shall walk;" the latter: "In righteousness which the Israelites shall practice." Wunsche and Hengstenberg understand the righteousness and judgment of God's doing justice and faithfully fulfilling his covenant obligations to Israel. The latter has well remarked in relation to mishpat when distinguishing it from tsedeq, that a man may render what is right to persons and yet not be righteous; that is, there may be objective apart from subjective righteousness. Keil attributes the attributes in question, not only to God fulfilling his covenant engagements to his people, but purifying them through just judgment, and thus providing for their righteousness. That God possesses these is undeniable, but it is equally obvious that he bestows righteousness on his people both by imputation and impartation; he also executes righteousness in their case, purifying them by salutary chastisement, his object being, not only to cleanse, but to keep clean. And yet such is the frailty of man's fallen nature, and so many are the faults and the failings to which he is liable, that loving-kindness (God's condescending love, chesed, equivalent to ἀγάπη) and mercies (inmost compassion on man's weakness, rachamim, σπάχγνα) on God's part must be added to righteousness and judgment in order to secure the stability of those whom he takes into covenant, and the continuance of the contract. Nay; for the attainment of the desired end still more is requisite, for, after all his bestowments and all his discipline, and in addition to all his favor and forbearance, his faithfulness (unwavering steadfastness, emunah, corresponding as the reverse side to and securing the leolam) is indispensable to Israel's perseverance; and thus, notwithstanding Israel's failures, Jehovah's faithfulness guarantees ultimate and lasting success. The special quality on Israel's side is true knowledge of God.

2:14-23 After these judgments the Lord would deal with Israel more gently. By the promise of rest in Christ we are invited to take his yoke upon us; and the work of conversion may be forwarded by comforts as well as by convictions. But usually the Lord drives us to despair of earthly joy, and help from ourselves, that, being shut from every other door, we may knock at Mercy's gate. From that time Israel would be more truly attached to the Lord; no longer calling him Baali, or My lord and master, alluding to authority, rather than love, but Ishi, an address of affection. This may foretell the restoration from the Babylonish captivity; and also be applied to the conversion of the Jews to Christ, in the days of the apostles, and the future general conversion of that nation; and believers are enabled to expect infinitely more tenderness and kindness from their holy God, than a beloved wife can expect from the kindest husband. When the people were weaned from idols, and loved the Lord, no creature should do them any harm. This may be understood of the blessings and privileges of the spiritual Israel, of every true believer, and their partaking of Christ's righteousness; also, of the conversion of the Jews to Christ. Here is an argument for us to walk so that God may not be dishonoured by us: Thou art my people. If a man's family walk disorderly, it is a dishonour to the master. If God call us children, we may say, Thou art our God. Unbelieving soul, lay aside discouraging thoughts; do not thus answer God's loving-kindness. Doth God say, Thou art my people? Say, Lord, thou art our God.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 Revelation 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, Jeremiah 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 Isaiah 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.