In Hos 2:14 the promise is introduced quite as abruptly as in Hos 2:1, that the Lord will lead back the rebellious nation step by step to conversion and reunion with Himself, the righteous God. In two strophes we have first the promise of their conversion (Hos 2:14-17), and secondly, the assurance of the renewal of the covenant mercies (Hos 2:18-23). Hos 2:14, Hos 2:15. “Therefore, behold, I allure her, and lead her into the desert, and speak to her heart. And I give her her vineyards from thence, and the valley of Achor (of tribulation) for the door of hope; and she answers thither, as in the days of her youth, and as in the day when she came up out of the land of Egypt.” לָכֵן, therefore (not utique, profecto, but, nevertheless, which lâkhēn in Hos 2:6 and Hos 2:9, and is connected primarily with the last clause of Hos 2:13. “Because the wife has forgotten God, He calls Himself to her remembrance again, first of all by punishment (Hos 2:6 and Hos 2:9); then, when this has answered its purpose, and after she has said, I will go and return (Hos 2:7), by the manifestations of His love” (Hengstenberg). That the first clause of Hos 2:14 does not refer to the flight of the people out of Canaan into the desert, for the purpose of escaping from their foes, as Hitzig supposes, is sufficiently obvious to need no special proof. The alluring of the nation into the desert to lead it thence to Canaan, presupposes that rejection from the inheritance given to it by the Lord (viz., Canaan), which Israel had brought upon itself through its apostasy. This rejection is represented as an expulsion from Canaan to Egypt, the land of bondage, out of which Jehovah had redeemed it in the olden time. פָּתָה, in the piel to persuade, to decoy by words; here sensu bono, to allure by friendly words. The desert into which the Lord will lead His people cannot be any other than the desert of Arabia, through which the road from Egypt to Canaan passes. Leading into this desert is not a punishment, but a redemption out of bondage. The people are not to remain in the desert, but to be enticed and led through it to Canaan, the land of vineyards. The description is typical throughout. What took place in the olden time is to be repeated, in all that is essential, in the time to come. Egypt, the Arabian desert, and Canaan are types. Egypt is a type of the land of captivity, in which Israel had been oppressed in its fathers by the heathen power of the world. The Arabian desert, as the intervening stage between Egypt and Canaan, is introduced here, in accordance with the importance which attached to the march of Israel through this desert under the guidance of Moses, as a period or state of probation and trial, as described in Deu 8:2-6, in which the Lord humbled His people, training it on the one hand by want and privation to the knowledge of its need of help, and on the other hand by miraculous deliverance in the time of need (e.g., the manna, the stream of water, and the preservation of their clothing) to trust to His omnipotence, that He might awaken within it a heartfelt love to the fulfilment of His commandments and a faithful attachment to Himself. Canaan, the land promised to the fathers as an everlasting possession, with its costly productions, is a type of the inheritance bestowed by the Lord upon His church, and of blessedness in the enjoyment of the gifts of the Lord which refresh both body and soul. דִּבֶּר עַל לֵב, to speak to the heart, as applied to loving, comforting words (Gen 34:3; Gen 50:21, etc.), is not to be restricted to the comforting addresses of the prophets, but denotes a comforting by action, by manifestations of love, by which her grief is mitigated, and the broken heart is healed. The same love is shown in the renewed gifts of the possessions of which the unfaithful nation had been deprived.
In this way we obtain a close link of connection for Hos 2:15. By מִשָּׁם ... נָתַתִּי, “I give from thence,” i.e., from the desert onwards, the thought is expressed, that on entering the promised land Israel would be put into immediate possession and enjoyment of its rich blessings. Manger has correctly explained מִשָּׁם as meaning “as soon as it shall have left this desert,” or better still, “as soon as it shall have reached the border.” “Its vineyards” are the vineyards which it formerly possessed, and which rightfully belonged to the faithful wife, though they had been withdrawn from the unfaithful (Hos 2:12). The valley of Achor, which was situated to the north of Gilgal and Jericho (see at Jos 7:26), is mentioned by the prophet, not because of its situation on the border of Palestine, nor on account of its fruitfulness, of which nothing is known, but with an evident allusion to the occurrence described in Joshua 7, from which it obtained its name of ‛Akhōr, Troubling. This is obvious from the declaration that this valley shall become a door of hope. Through the sin of Achan, who took some of the spoil of Jericho which had been devoted by the ban to the Lord, Israel had fallen under the ban, so that the Lord withdrew His help, and the army that marched against Ai was defeated. But in answer to the prayer of Joshua and the elders, God showed to Joshua not only the cause of the calamity which had befallen the whole nation, but the means of escaping from the ban and recovering the lost favour of God. Through the name Achor this valley became a memorial, how the Lord restores His favour to the church after the expiation of the guilt by the punishment of the transgressor. And this divine mode of procedure will be repeated in all its essential characteristics. The Lord will make the valley of troubling a door of hope, i.e., He will so expiate the sins of His church, and cover them with His grace, that the covenant of fellowship with Him will no more be rent asunder by them; or He will so display His grace to the sinners, that compassion will manifest itself even in wrath, and through judgment and mercy the pardoned sinners will be more and more firmly and inwardly united to Him. And the church will respond to this movement on the part of the love of God, which reveals itself in justice and mercy. It will answer to the place, whence the Lord comes to meet it with the fulness of His saving blessings. עָנָה does not mean “to sing,” but “to answer;” and שָׁמָּה, pointing back to מִשָּׁם, must not be regarded as equivalent to שָׁם. As the comforting address of the Lord is a sermo realis, so the answer of the church is a practical response of grateful acknowledgment and acceptance of the manifestations of divine love, just as was the case in the days of the nation's youth, i.e., in the time when it was led up from Egypt to Canaan. Israel then answered the Lord, after its redemption from Egypt, by the song of praise and thanksgiving at the Red Sea (Exodus 15), and by its willingness to conclude the covenant with the Lord at Sinai, and to keep His commandments (Exodus 24).