Immediately after the death of Jeroboam, it soon became apparent on which side the truth lay. There followed an interregnum of from eleven to twelve years.[1] After the termination of it, Zachariah, the son of Jeroboam, succeeded to the throne; but he was murdered by Shallum, after a short reign of six months, 2 Kings xv. 10. Shallum, after he had reigned only one month, was slain by Menahem, ver. 14. Menahem reigned ten years at Samaria. Under him, the catastrophe was already preparing which brought the kingdom to utter destruction. He became tributary to the Assyrian king Pul, vers. 19-21. He was succeeded by his son Pekahiah, in the fiftieth year of Uzziah. After a reign of two months, he was slain by Pekah, the son of Remaliah, who held the government for twenty years (ver. 27), and, by his alliance with the kings of Syria against his brethren the people of Judah (comp. Is. vii.), hastened on the destruction of Israel. The Assyrians, under Tiglathpileser, called to his assistance by Ahaz, even at that time carried away into captivity part of its citizens,—the tribes who lived on the other side of the Jordan. In the fourth year of Ahaz, Pekah was slain by Hoshea, who, after an interregnum of eight years, began to reign in the twelfth year of Ahaz, xvii. 1. He became tributary to Shalmaneser; and the end of his government of nine years was also the end of the kingdom of the ten tribes. His having sought for an alliance with Egypt drew down, upon himself and his people, the vengeance of the king of Assyria.
We have already proved that the historical references in the prophecies of Hosea extend to the time when the last king of Israel attempted to secure himself against Asshur, by the alliance with Egypt. It is very probable that the book was written at that time. At the time when the sword of the Lord was just being raised to inflict upon Israel the death-blow, Hosea wrote down the sum and substance of what he had prophesied during a long series of years, beginning in the last times of Jeroboam, when, to a superficial view, the people were in the enjoyment of the fullest prosperity. When at the threshold of their final fulfilment, he condensed and wrote down his prophecies, just as, in the annus fatalis, the fourth year of Jehoiakim, Jeremiah, according to chap. xxv., gave a survey of what he had prophesied over Judah during twenty-three years.
In the prophecies of Hosea, as in those of Amos, the threatening character prevails. The number of the elect in Israel was small, and the judgment was at hand. In Jeremiah and Ezekiel, too, the prophecies, previous to the destruction, are mainly minatory. It was only after the wrath of God had been manifested in deeds, that the stream of promise brake forth without hindrance. Hosea, nevertheless, does not belie his name, by which he had been dedicated to the helping and saving God, and which he had received, non sine numine. (הושע, properly the Inf. Abs. of ישע, is, in substance, equivalent to Joshua, i.e., the Lord is help.) Zeal for the Lord fills and animates him, not only in the energy of his threatenings, but also in the intensity and strength of his conviction of the pardoning mercy and healing love of the Lord, which will, in the end, prevail. In this respect, Hosea is closely connected with the Song of Solomon—that link in the chain of Holy Scripture into which he had, in the first instance, to fit. There are in Hosea undeniable references to the Song of Solomon. (Compare my Comment. on the Song of Solomon, on chap. i. 4, ii. 3.) It is certainly not by accident that the brighter views appear with special clearness at the beginning, in chap. i. 3 (compare ii. 1-3, 16-25 [i. 10, ii. 1, 14-23], iii. 5), and at the close, xiv. 2-10 (1-9), where the fundamental thought is expressed in ver. 4 (3): "For in Thee the fatherless findeth mercy." But even in the darker middle portions, they sometimes suddenly break through; compare v. 15, vi. 3, where the subject is: "He teareth and He healeth us; He smiteth and He bindeth up;" vi. 11, where, after the threatening against Israel, we suddenly find the words: "Nevertheless, O Judah! He grants thee a harvest, when I (i.e., the Lord) return to the prison of My people." (Judah is here mentioned as the main portion of the people, in whom mercy is bestowed upon the whole, and in whose salvation the other tribes also share.) Compare also xi. 8-11, where we have this thought: After wrath, mercy; the Covenant-people can never, like the world, be altogether borne down by destructive judgments; xiii. 14, where the strong conviction of the absolutely imperishable nature of the Congregation of the Lord finds utterance in the words, "I will ransom them from the hand of hell; I will redeem them from death: O death! where is thy plague? O hell! where is thy pestilence? repentance is hid from Mine eyes." Simson is perplexed "by the sudden transition of the discourse, in this passage, from threatening to promise,—and this without even any particle to indicate the mutual relation of the sentences and thoughts." But the same phenomenon occurs also in vi. 11 (compare Micah ii. 12, 13), where, likewise, several expositors are perplexed by the suddenness and abruptness of the transition. It is explained from the circumstance, that behind even the darkest clouds of wrath which have gathered over the Congregation of the Lord, there is, nevertheless, concealed the sun of mercy. In the prophets, it sometimes breaks through suddenly and abruptly; but in this they are at one with history, in which the deepest darkness of the night is oftentimes suddenly illuminated by the shining of the Lord: "And at midnight there was a cry made: Behold, the bridegroom cometh."
The sum and substance of Hosea's prophetic announcement is the following:—Israel falls, through Asshur: Judah, the main tribe, shall be preserved from destruction in this catastrophe. (The prophet's tender care for Judah is strikingly brought out in his exhortation to Israel, in iv. 15, that they should desist from their compromises in religion, and that, if they chose to commit sin, they should rather desert the Lord altogether, lest by their hypocrisy Judah also should be seduced and infected.) But at a later period, Judah too is to fall under the divine judgment (ii. 2 [i. 11], where it is supposed that Judah shall also be carried away into captivity; v. 5: "Israel and Ephraim fall by their iniquity, Judah also falleth with them;" v. 12: "I am unto Ephraim as a moth, and to the house of Judah as rottenness;" compare also xii. 1, 3), although the immediate instruments of the judgment upon Judah are not mentioned by Hosea. But the judgments which the two houses of Israel draw upon themselves by their works (ii. 2 [i. 11], iii. 5, indicate that even Judah will, at some future time, rebel against the house of David) shall be followed by the deliverance to be accomplished by grace. Judah and Israel shall, in the future, be again gathered together under one head, ii. 2 (i. 11); a glorious king out of David's house not only restores what was lost, but also raises the Congregation of the Lord to a decree of glory never before conceived of, iii. 5: "Afterwards shall the children of Israel return and seek the Lord their God, and David their King, and shall fear the Lord and His goodness in the latter days."
The peculiarity of the Messianic prophecies of Hosea, as compared with those of the time of David and Solomon, consists in the connection of the promise with threatenings of judgments, and in the Messiah's appearing as the light of those who walk in the deepest darkness of the divine judgments. It was necessary that this progress should have been made in the Messianic announcements, before the breaking in of the divine judgments; for, otherwise, the hope of the Messiah would have been extinguished by them, because it was but too natural to consider the former as, in fact, an annihilation of these dreamy hopes. But now there was offered to the elect a staff on which they might support themselves, and walk with confidence through the dark valley of the shadow of death.
The Book of Hosea may be divided into two parts, according to the two principal periods of the prophet's ministry,—under Jeroboam, when the external condition was as yet prosperous, and the bodily eye did not as yet perceive anything of the storms of divine wrath which were gathering,—and under the following kings, down to Hosea, when the punishment had already begun, and was hastening, by rapid strides, towards its consummation.—Another difference, although a subordinate one, is this:—that the first part, which comprehends the first three chapters, contains prophecies connected with a symbol, while the second part contains direct prophecies which have no such connection. A similar division occurs in Amos also,—with this difference, that there, the symbolical prophecies form the conclusion. The first part may be considered as a kind of outline, which all the subsequent prophecies served to fill up; just as may the 6th chapter in Isaiah, and the first and second in Ezekiel. We shall give a complete exposition of this section, as it will afford us a vivid view of the whole position of Hosea, and as it is just there that the Messianic announcement meets us in its most developed form.
[ [1]] Ewald, Thenius, and others, will not grant that such an interregnum took place. As numbers were originally expressed by letters, in which an interchange might easily happen, we cannot deny the possibility of such an error having occurred in 2 Kings xiv. 23. It is quite possible that the duration of Jeroboam's reign was there originally stated at fifty-two or fifty-three, instead of forty-one years. But strong reasons would be required for rendering such a supposition admissible,—the more so, as the interchange would not have been limited to one letter, as Thenius supposes, but must have extended to both. But no such reasons exist. The silence of the Books of Kings upon the subject of this interregnum cannot be urged as a reason, since these books are so exceedingly short as regards the history of the last times of the kingdom of Israel. Sacred historiography has no interest in the details of this process of decay, which began with the death of Jeroboam,—which also is represented by Amos as if it were the day of Israel's death (Amos vii. 11: "Jeroboam shall die by the sword, and Israel shall be led away captive out of their own land"), although bare existence is still, for some time, spared. By the rejection of this interregnum, Hosea's ministry would be shortened by twelve years; but this gain—if such it be—can be purchased only at the expense of a most improbable extension of the duration of Jeroboam's reign. Simson, S. 201, has defended the interregnum.