Hosea 2:2-23 A Door Of Hope.
Charges were to be brought against Israel for her spiritual adultery, such that her children also would not be shown mercy, because they were children of her harlotry (vv. 1-5). She served those who gave her food and clothing, but the LORD would take that from her, then she might learn that it was the LORD who supplied her needs (v. 7), “which they prepared for Baal” (v. 8). For this cause everything would be taken from her, and mirth would cease (vv. 9-11). This judgment would come for her idolatry, because she forgot the LORD (vv. 12-13). However, it would be in the wilderness that the LORD would speak comfort to her (v. 14), and the Valley of Achor would become a door of hope, “as in the day when she came up from the land of Egypt” (v. 15). Achor remained a standing symbol of those within the nation, in that case Achan, who disobeyed the word of the LORD for the treasures of this world (Cf. Joshua 7:10ff.).
Treasures are not wrong, the LORD in fact promised such, but it is a sin when their acquisition is put above the word of the LORD. In the day when the LORD would speak comfort to her, the LORD would once again speak to her as a Husband and not as Master (v. 16). In that day she would no longer speak of or remember the Baals, but a covenant of peace would be renewed, peace in the earth, and peace with the LORD (vv. 17-19a). It would be a covenant based on “righteousness and justice, in lovingkindness and mercy,” wherein the LORD would betroth His people to Himself in faithfulness, and they would know the LORD (vv. 19b-20). Heaven and earth would thus serve as witnesses, and bear the fruit of blessing to answer the promise of Jezreel (meaning lit. God will sow-1:4-5) (vv. 21-22). However, even greater than these physical and material blessings, was the blessing that the LORD, out of mercy, would plant Israel in the earth as His people, and He their God (v. 23)!*
* Paul made abundantly clear in his explanation of covenant lawsuit and renewal in Romans 9:25-26, that not all Israel who were externally in the covenant, were in reality God’s people. He did this by quoting Hosea 2:23 and 1:10, so that those who were once His people, external members of the covenant community, were not His people, but those who were true sons and daughters, even among the nations, were His true people of the covenant. Furthermore, Paul saw the connection here being in the remnant motif, that within the external covenant community there was “a remnant according to the election of grace (Rom. 11:5).