Hosea

The prophet Hosea prophesied during the same period of time as Isaiah; but he is more occupied with the existing condition of the people, and especially of Israel, although he often speaks of Judah likewise. His prophecy is more simple in its character than that of Isaiah. His style on the contrary, is extremely energetic, and full of abrupt transitions. The reign of that king of Israel, which is given as a date to the prophecy, was outwardly a moment of prosperity to that portion of the land. The prophecy itself will inform us of its moral condition. The patience of God bore long with the rebellion of His people taking pity on their affliction (see 2 Kings 17), even as long as this patience could be a testimony to the real character of the God who exercised it, and did not deny holiness and righteousness, nor give a sanction to sin, so that it was still possible to bless the people, without sacrificing all true testimony (even in the eyes of the heathen) to what God is — in a word, "until there was no remedy."

Jeroboam reigned during a period which commenced some years before the reigns of Uzziah, etc., kings of Judah. Uzziah began his reign fourteen years before the end of Jeroboam's reign. He reigned fifty-two years; Jotham reigned sixteen years; Ahaz, sixteen years; Hezekiah, twenty-nine years. So that Hosea prophesied over fifty years,* and perhaps longer; being a witness, during those long years, to Israel's rebellion against Jehovah, his heart grieved and broken by the iniquity of a people whom he loved, and whose happiness, as being the people of Jehovah, he had at heart.
{* The reign of Jotham was as to some part, possibly the most of it, coincident with that of Uzziah, who was put aside as a leper.}

The prophecy of Hosea is divided into two parts: the revelation of God's purposes with respect to Israel; and the remonstrances which the prophet addresses to the people in the name of Jehovah. In this latter part he frequently speaks of Israel as a whole; frequently also he distinguishes between Israel or Ephraim and Judah. But I do not see that he addresses himself directly to Ephraim (that is, to the ten tribes). He speaks of Ephraim, but not to Ephraim. Moreover, this is the general character of his prophecy — a kind of prolonged lamentation, expressing his anguish at the people's condition, while unfolding all the dealings of God towards them, except chapter 14, in which he calls Israel to such a repentance as shall take place in the last days.