In addition to the present casting-off of the Jews, and their future restoration, which, as we see, constitutes the great subject, we get the grafting of the Gentile on the Jewish root, intimated in Hosea 1:10, used to that end by the apostle in Romans 9:26. So the idea, the scriptural idea, of a remnant in Israel is conveyed in the “Ammi” and “Ruhamah” of Hosea 2:1, and thus we do get notices of other points of truth beyond the leading ones. And, further still, as he has said again upon this prophecy, “nothing can be finer than the intermingling of the moral necessity for judgment, the just indignation of God at such sin, pleadings to induce Israel to forsake their evil way and seek the Lord, God’s recurrence to the eternal counsels of His own grace, and, at the same time, the touching remembrance of former relationship with His beloved people; there is nothing more affecting than this mixture on God’s part of reproaches, of loving-kindness, of appeal, of reference to happier moments, that touching mixture of affection and of judgment, which we find again and again in this prophet.” (Hosea 6:7 should be translated, we learn, “but they, like Adam, have transgressed the covenant.” This tells us that Adam and the Jew were alike under law, and, therefore, became transgressors. This is as the teaching of Romans 5.)
In this way, we get variety of matter in Hosea, while, again I say, the death and resurrection of the nation of Israel constitutes the great theme.