These three verses reverse the negative meanings of the children's names and apply them to the nation of Israel. The Masoretic Text numbers the verses as 2:1-3.
Verse 1
In the two last verses of the former chapter, the prophet did from God promise marvellous mercy to Judah and Israel, to that remnant of the seed of Abraham who returned out of captivity, and to the converted Gentiles; now in this verse he calls upon them to acknowledge the mercy, and to excite one another to mutual love and esteem.
Indictment of Israel, the Unfaithful Wife (2:2–15)
The verses are numbered in the Masoretic Text as 2:4–17. The relationship between Yahweh and Israel is depicted as one of husband and wife. Israel has been unfaithful to her husband and gone whoring after her lovers, the idols/Baals, from whom she hopes to obtain 'grain, wine, oil, and other products', without realizing that those actually come from Yahweh. Therefore, Yahweh will strip her naked, block her way to find her lovers, withdraw the grain, wine, etc., and allow her religious festivities to cease. Israel will then return to Yahweh, so Yahweh will bring her in the wilderness, responding to him there, like during the Exodus, and bring her again into Canaan.
Remarriage of Yahweh with Israel and the Restoration of Well-being (2:16–23)
The Masoretic Text numbers these verses as 2:18–25. The dominant note of this part is hope that Yahweh and Israel will have a marriage bond again and all will be well.
Verses 19–20
"I will betroth you to Me": from two words in וְאֵרַשְׂתִּ֥יךְ, , "and I will betroth you" and לִ֖י, lî, "to me". "Betroth" or "take as wife" here is a verb that refers to 'the legally binding agreement that preceded the wedding', repeated three times in verses 19–20 to imply 'the intense love of God to His people' that this 'marriage covenant' is as if renewed from the start, but on a different footing 'through the grace of God writing the law on their hearts by the Spirit of Messiah '. It may also denote 'the three Persons of the Triune God, severally engaging to make good the betrothal'.
"For ever": here in the sense 'that no differences shall destroy the mutual harmony between Jehovah and His people'.
Verse 23
"I will sow her": referring to the meaning of Jezreel. The prophet's portrayal of a prosperity includes food in abundance, refreshment limited by moderation, and luxuries without stint. There is a complete reversal of the sorrowful circumstances into which sin had plunged Israel, that God's scattering has now become God's sowing. Aben Ezra remarks that "I sow her that they may multiply and be fruitful as the seed of the earth." The unpitied one has found mercy; the rejected one is received with rejoicing.
"On her that had not obtained mercy": or "upon Loruhamah", or the people of Israel as signified by her and also the Gentiles. They were fulfilled in part in his time, by the conversion of some of the Jews, and by the calling of the Gentiles; but will have a larger accomplishment in the latter day, when all Israel shall obtain mercy, and be saved; see and are applicable to God's people who are called by grace at all times.
"To them which were not my people": or "to Loammi", the people of Israel, signified by the prophet's child of that name, should no longer be called so, but Ammi, "my people", [|Hosea 2:1].
"And they shall say, Thou art my God": The whole relation of the creature to the Creator is summed up in that one word, "Elohai, my God." When God called them His people by His grace, then the prophet states they should obey His call, and surrender themselves to Him to own an exclusive relation to God alone.
