All the prophets called upon Israel to repent, but not like Hosea. Jeremiah and Isaiah did not teach Israel what to say, whereas Hosea taught them how to appease God: “Say to Him, ‘Forgive all iniquity...’” (Hosea 14:3). In addition, Hosea declared Israel to be merely stumblers, as it is written: “You have stumbled in your iniquity” (Pesikta Rabbati 44:23).
The Holy One, Blessed is He, said to Reuben: “You were the first to repent. By your life, your descendant will be the first to urge repentance.” This refers to Hosea, who said, “Return, O Israel” (Hosea 14:2) (Bereishit Rabbah 84:19).
Compared to the love Moses expressed toward the people of Israel, and compared to the contempt Balaam expressed toward them, Hosea was neutral about Israel: he neither loved nor hated them (Bamidbar Rabbah 2:17).

It is the eighth century B.C.E.; the Northern Kingdom of Israel is being threatened by the Assyrians and is on the verge of collapse. Hosea, the son of Beeri, is chosen, at the beginning of his ministry, to represent the sins and waywardness of the Jewish people by means of a marriage to a harlot. Obediently, he follows the Divine imperative, and marrying Gomer, they preside over the births of two sons, Jezreel and Lo-ammi, and a daughter, Lo-ruhamah. The progeny have both specific and symbolic destinies. Jezreel is to bring to an end the kingdom of Jehu. Lo-ruhamah, meaning “that hath not obtained compassion,” and Lo-ammi, meaning “not my people,” represent the Lord’s rejection of Israel.
There are sacrifices one makes in taking on the role of the prophet. Jeremiah is denied a family. Just as striking is the Lord’s punishment of Hosea through a forbidden union. In each case, however, the prophet’s misery and unhappiness are extended to his people. That is, our people are seen through the career suffering of the prophet; it is not the other way around.
This is in no way a mitigation of the sins Israel has committed, which are neatly enumerated and rehearsed by Hosea and his eleven prophetic colleagues to follow. It rather imparts more evidence of the biblical authors’ literary panache. Hosea is gifted. His brevity should not be confused with his stature. He rails against Israel’s infidelity, her worship of Baal, and laments the loss of worship of Yahweh. He is stern, unbending, and yet, finally, he typifies Israel’s prophet. That is, he offers consolation - the opportunity for Israel to repent and receive God’s favor and blessing once again. Those words have particular significance in Judaism, for on the Sabbath of Repentance, the Haftarah begins with Hosea 14:2:
Return, O Israel, unto the Lord thy God;
For thou hast stumbled in thine iniquity.
Hosea, sufferer for and against Israel, lover and chastiser of our people.