and of your sisters, ‘My loved one.’
The use of "sisters" here complements the previous mention of "brothers," emphasizing the familial and communal aspect of God's people. "My loved one" is a term of endearment, indicating God's deep affection and commitment to His people, despite their infidelity. This reflects the theme of God's steadfast love (hesed) found throughout the Old Testament, which is unconditional and enduring. In the cultural context of ancient Israel, familial terms were significant, as family was the primary social unit. This phrase also foreshadows the New Testament concept of the Church as the Bride of Christ (Ephesians 5:25-27), where believers are collectively loved and cherished by God. The prophetic imagery in Hosea often parallels the relationship between God and Israel with that of a husband and wife, highlighting themes of love, betrayal, and redemption. This anticipates the ultimate expression of God's love through Jesus Christ, who demonstrates sacrificial love for His people (Romans 5:8).

Hosea begins with an instruction to speak—“Say.” God calls His prophet (and the nation) to declare something new over their kin.

• The backdrop is Hosea 1, where the children’s symbolic names announced judgment: Jezreel, Lo-Ruhamah (“Not Loved”), and Lo-Ammi (“Not My People”). Now the command reverses that verdict.

• Addressing “brothers” signals family unity is being re-established (cf. Hosea 1:11, “the sons of Judah and Israel will be gathered together”).

• Scripture often uses spoken proclamation to enact God’s purposes; think of Ezekiel 37:4, “Prophesy over these bones,” and Romans 10:17, “faith comes by hearing.”

• This verse previews the wider promise in Hosea 2:23, where the Lord says, “I will say to those called ‘Not My people,’ ‘You are My people.’”

The first reversal name is Lo-Ammi to Ammi, “My people.”

• It restores covenant identity first given in Exodus 6:7—“I will take you as My own people, and I will be your God.”

• The phrase anticipates New-Covenant inclusion: Romans 9:25-26 and 1 Peter 2:10 quote Hosea to show Gentiles and Jews alike being called God’s people.

• Literally, God is pledging to bring the northern kingdom back from exile, ensuring Israel is still His nation despite her unfaithfulness.

• For believers today, the words affirm that salvation makes us part of God’s household (Ephesians 2:19), not by merit but by divine declaration.

The instruction continues to the “sisters.” While “brothers” covered the nation as a whole, “sisters” highlights those who had especially felt rejection, corresponding to Lo-Ruhamah in Hosea 1:6.

• Using both genders stresses that every member of the covenant family—male or female—is included in the restoration (cf. Joel 2:28, “sons and daughters will prophesy”).

• The Lord addresses them directly rather than through intermediaries, underscoring personal relationship (Isaiah 43:1, “I have called you by name; you are Mine”).

Lo-Ruhamah (“No Mercy”) becomes Ruhamah, “My loved one” or “Shown Mercy.”

• God is not merely tolerating His people; He pours out covenant love and compassion (Jeremiah 31:3, “I have loved you with an everlasting love”).

• Mercy triumphs over judgment when repentance and divine initiative meet (James 2:13).

• The phrase foreshadows the climactic promise in Hosea 2:19, “I will betroth you to Me forever… in loving devotion and compassion.”

• In Christ, this mercy becomes universally accessible: Titus 3:5, “He saved us… according to His mercy.”

Hosea 2:1 is a divinely authored reversal. Where judgment once named the people “Not My People” and “Not Loved,” God now commands a new confession: “My people… My loved one.” By speaking these words, Israel was to agree with God’s restorative plan, foreshadowing the gospel invitation that calls every believer—male and female, Jew and Gentile—into covenant identity and steadfast mercy.

Parallel Commentaries ...