and hence the length of his ministry. Samuel and Timothy given to God when young. Jeremiah consecrated from the womb. An honour and privilege to serve God in youth. Energy and enthusiasm are necessary as well as talent and experience. "I remember thee, the kindness of thy youth." II. The Divine message. 1. Its nature. A "word," the expression of the mind and purpose of God. The power of a word to influence character and change the destinies of life. Words of monarchs have decided the fate of empires. The word of God, judgment or mercy, the message of life or death to a people. "To the one we are the savour of death unto death, and to the other of life unto life." 2. Its origin. "The word of the Lord." Not by man nor from man, not self-originated; it was first God's and then became the prophet's. "For the prophecy came not in old time by the will of man." Men not left to their own devices and must not declare their own opinions. God finds the message and speaks with Divine certainty and authority. All teaching deserving the name comes to us not as the product of human thought but of the Holy Spirit. "Preach the preaching I bid thee." The Bible is pre-eminently the prophetic word. "Ye do well that ye take heed to it." 3. Its medium. Through Hosea. God's message through men and to men. Man in his moral nature is renewed, elevated, and qualified to teach and bless a fallen people. This displays Divine wisdom and love, creates sympathy for our fellow-creatures, humanizes the Bible, and renders the gospel more charming and attractive. III. The dark days. 1. Days of prevalent idolatry. "The land hath committed whoredoms." Idolatry was made the national religion. The worship of Baal was a rival to the worship of God. Calf-worship led to sin, licentiousness and sensuality. The first in rank were first in excess. Sad when men of high position fall into vice! Now, even, men profess to own God, talk of "nature" and "natural laws," yet forget God, or "change their glory (i.e. their God) into the similitude" of an ox, a man, a hero, or an abstract principle. 2. Days of political anarchy. Kings came to the throne by the murder of their predecessors and were in turn murdered by their successors. Military despotism disturbed the peace, and horrible slaughter stained the people of the land. 3. Days of threatened judgment. Hosea sent to urge to repentance, for captivity was imminent, certain, and irreversible; but God was forsaken, the nation was insensible of its moral and political decay, and judgments lost their terror. In spite of warning after warning the people sought to prop themselves up by alliance with Egypt and Assyria. When a nation is rotten at the core no outward power or splendour can prevent its decay. It carries within it the seeds of death. The sky grew darker and darker; the thunder at last resounded; calamities could not be averted; then judgments fell upon them without mercy in dispersion and destruction. 4. Days of little success. Israel was not converted but taken into captivity, yet Hosea laboured on year after year, through good and evil report (Amos vii. 10, 12). No abatement of his earnestness and efforts. He was faithful to his trust and to his God. It is often the lot of God's servants to labour long and see little fruit. Isaiah cried, "I have laboured in vain, I have spent my strength for nought, and in vain." We must be content to toil on and deliver our message to the greatest sinners in the darkest days, and feel like the prophet named, "surely my judgment is with the Lord, and my work with my God." HOMILETIC HINTS AND OUTLINES. In the days of, ver. 1.-Hosea's ministry. 1. A type of God's long-suffering and mercy; waiting long, sending prophets, and offering grace to a sinful people, until beyond the reach of mercy. 2. A type of service fixed in time and sphere, in chequered scenes and great discouragements. God gives to every servant his special place and peculiar gifts. In hope and humble confidence he must labour on. The days of Jeroboam II., days of prosperity and political pre-eminence. He reigned 41 years; recovered lost cities (2 Kings xiv. 28; Amos i. 3, 5); was victorious in war (2 Kings xiii. 4; xiv. 26); and enjoyed the teacning of Hosea, Joel (iii. 16), Amos (i. 1), and Jonah (2 Kings xiv. 25). But idolatry was mixed with the worship of Jehovah; drunkenness and oppression prevailed in the country, and the prophets predicted its downfall. 1. Temporal prosperity is no guarantee for public morality. The kingdom, amid splendour and popularity, rotten at the core, decaying in vigour, and under the judgment of God. 2. Temporal prosperity is no security against public calamity. "Temporal prosperity is no proof either of stability or of the favour of God. Where the law of God is observed, there, even amid the pressure of outward calamity, is the assurance of ultimate prosperity. Where God is disobeyed, there is the pledge of coming destruction. The seasons when men feel most secure against future chastisements, are often the preludes of the most signal revolutions" [Pusey]. Kings rise and empires fall, but God's purpose is the same; carried on through all times and by all agencies. Kings die and are buried in the dust; prophets live in all ages and rewarded in eternity. "Monarchs have their times and their turns, their rise and their ruin" [Trapp]. Men pass away notwithstanding wealth and talent. Nations pass away— notwithstanding political power and military glory. God is eternal and carries on his work. The perpetuity of truth. Although these kings successively appeared and passed away, the ministry of Hosea kept on. 1. The “Word of the Lord" is adapted to all generations. It is congruous with all intellects, it chimes in with all hearts, it provides for the common wants of all. 2. The "Word of the Lord" is necessary for all generations. All men in all ages and lands want it, it is as indispensable to their happiness as air is to their life. Generations may appear in the distant future, who may not require our forms of government, our social institutions, our artistic devices, our mechanical inventions, and who may despise our literary productions, but no generation will ever appear who will not require the "Word of the Lord" [Homilist]. HOMILETICS. THE SYMBOLIC MARRIAGE.-Verse 2. Whether this be regarded as a real and external transaction, or a spiritual scenery, or allegorical description, all agree in taking it as a type of God's dealings with unfaithful Israel. Divine truth was to be acted, embodied in sensible signs and prophetic life. Hosea commanded to marry a prostitute and beget children, whose names, called by God himself, were to set forth the evils of departure from him. I. A type of Israel's fallen condition. It was the chosen people, specially created and brought into covenant relation to God. This relation, often represented under the figure of marriage, they vowed to keep. But the contract was broken, they had fallen away from God, and gone a whoring after other gods. Idolatry was not accidental, but prevalent; the whole land was polluted, and the sin national. The idolatry of foreign nations was regarded as an abomination, but the sin of Israel a more glaring enormity and greater moral guilt. Three things are condemned in Scripture as idolatry. 1. The worshipping of a false god; 2. the worshipping of the true God through an image; 3. the indulgence of those passions which draw the soul from God. Israel were guilty of the first in bowing the knee to Baal, and of the second in setting up the golden calves. Men now often guilty of the third. Lust, covetousness, and pleasure allure their hearts, and they set up gold, honour, popular applause, and worldly distinction, and cry, "These be thy gods." II. A type of God's love to sinners. 1. Love to the unfaithful. Israel had fallen, but God loved her with a ten!r love, and sought to restore her to himself. Many have made a profession, Christians have left their first love, broken their engagement with God, and fallen into disgrace. Love is wounded, and deeply wounded, at such treatment, but it remains love, cannot suffer apostasy from him, and seeks to restore and save. "Thou hast left thy first love. Remember, therefore, from whence thou art fallen, and repent and do the first works." 2. Love to the unworthy. We shrink from the unchaste and condemn the outcast, but they are not beyond hope. The drunkard, the thief, and the idolater are renewed and restored to God, formed into a church, and sanctified for his service. Love," it has been said, "descends more abundantly than it ascends. The love of parents for their children has always been far more powerful than that of children for their parents; and who among the sons of men ever loved God with a thousandth part of the love which God has manifested to us?" III. A type of moral life unstained by surrounding evils. The prophet was holy, separated from sinners, and dared not associate with adulterers. 1. In the family was a "wife of whoredoms" and "children of whoredoms." 2. In the land corruption and abominations were prevalent. What a trial of patience! What a test of character this would be! Christians are often so placed, but must be "the salt of the earth," preserve from corruption, and incite men to live godly in dangers by which they are surrounded. Even in Sardis were a few who had not defiled their garments. "To keep himself unspotted from the world." IV. A type of parental sin portrayed in children's character. Parents leave behind them legacies of guilt and shame; contaminate their offspring by their influence and example. Children inherit the lands and the lusts of their ancestors, and are often cursed with the consequences of parental folly. Drunkenness, debauchery, and adultery entail on human life their ruinous and loathsome effects. Men transmit to remote posterity guilt and misery, and God visits "the iniquity of the fathers upon the children unto the third and fourth generation." This should excite pity for children and caution in parents for their solemn charge and responsibility. HOMILETIC HINTS AND OUTLINES. Go, take, ver. 3.-1. A people sunk into sin and idolatry need desperate and extraordinary efforts to save them. 2. Men employed in saving them must deny themselves, and adopt the means God directs. Hosea takes a strange wife. Ezekiel loses his own, xxiv. 16, 17. Our will must be merged into God's. "This figure was proposed to the people that they might perceive in the looking-glass of this allegory, first, their duty towards God; second, their disloyalty; thirdly, their penalty for the same" [Trapp]. Idolatry is spiritual whoredom. It defiles the soul, God's bridal-bed. It breaks the marriage-knot, and discovenants. It enrageth God, who in this case will take no ransom. It subjecteth men to the deepest displeasure of God, it besots them and unmans them [Trapp]. Children of whoredom. The sins of parents also descend in a mysterious way on their children. Depart from God.-I. God is the II. Departure from God is idolatry. Sin hinders and indisposes in the pursuit after God. It is a violation of his law and rejection of his love and authority. It renounces all subjection to him, and casts him off entirely. This is to prefer the creature to the Creator, in whom all joys and blessings consist. If we seek anything out of God, we turn from following him, and take something else to be our god. This is to make an idol, and prefer emptiness and vanity. An idol is nothing. Men have many idols. When they do not worship God, they worship themselves, their fellowcreatures, their works, and their substance. It is not necessary that each one should sing a psalm and offer a prayer to deify self. The outward life is a psalm, and the inward life a prayer. Man cannot dethrone God in heart and life without putting an idol in his place. "Little children, keep yourselves from idols." III. This departure involves others in its consequences. Every individual is a centre of moral influence. Every word and deed sends forth more than electric fluid. He may choose what he will do, but having done, he cannot stay the consequences of the act. Kings and priests, ministers and parents, influence others for good or evil, produce effects which do not terminate on themselves, but extend to society, and are transmitted to posterity as mighty, indestructible forces of existence. "When one member suffers, all suffer with it." neglect of duty, wrong example, and leading others into sin we injure our fellow-creatures, and leave an active influence, which does not cease when we repent or die. Wealth, language, and customs influence the health and morals of society. By And as the seed sown will produce the harvest, so licentiousness and idolatry sow their fruits in families, churches, nations, and fill "the earth with violence." "The land hath committed great whoredom." HOMILETICS. THE THREE JUDGMENTS.-Verses 3—9. The names of the three children given by God himself were to be significant. The life of the prophet was to be a living sermon before the people. His marriage preached God's mercy, and his children God's judgment. If they refused his words, they should see his actions. In the first name we have a warning of terrible judgment, in the second its connection with the Divine nature, in the third the result. Destruction, cessation of mercy, and rejection, would be dreadful to any nation, but to Israel they involved the loss of special privileges and distinctions, their social, political, and theocratical position. JEZREEL; OR DIVINE RETRIBUTION.—Verses 3—5. I. The destruction of the Royal Family. "Upon the house of Jehu." J. anointed at God's command to execute judgment upon the house of Ahab (2 Kings ix. 6, 7); was rewarded in measure for his conduct, yet served his own ends, and in executing judgment upon others, brought it upon himself and family. God loves justice, and will punish those who administer it from wrong motives and feelings. Kings and men in authority must not fall short of duty, nor exceed it in any respect. "So awful a thing it is to be the instrument of God in punishing or reproving others if we do not by his grace keep our own hearts and hands pure from sin" [Pusey], that we may be rejected ourselves. The slaughter of the Gibeonites by Saul, the conduct of Amalek towards Israel, seemed to be forgotten, but punishment came at last. Jehu's house is visited, his progeny extinguished in the fourth generation for his offences. If we judge others we should not do the same things ourselves. II. The destruction of the Regal Sovereignty. "And will cause to cease the kingdom of the house of Israel." The strength of the kingdom was paralyzed after the destruction of the house of Jehu. Of five kings that followed Zechariah, only one died a natural death, the others were murdered and dethroned. The kingdom was distracted and broken, and in about 50 years completely destroyed by the captivity of the ten tribes. Kingdoms are built up, extended, and established by God; but the immorality of the rulers and the idolatry of the people will sow the seeds of decay and death. When God has numbered their days, no power, no splendour can hold them up. Foreign invasion and civil revolution may overturn. That kingdom is the strongest, the most splendid and secure, which makes God its sovereign. The skill of parliaments, the valour of soldiers, and the power of wealth are no security against the judgment of God. "Put them in fear, O Lord; that the nations may know themselves to be but men." III. The destruction of Military Prowess. "I will break the bow of Israel." The bow was the special pride of Jehu (2 Kings ix. 24); the military strength upon which Israel relied, and for which it was famous (Jer. xlix. 35). 1. This strength shall be broken. When God blows with the blast of his anger, individual health, family prosperity, and national glory fade like a flower. The strength of body, the vigour of mind, and the power of numbers are weak before him. God can humble the pride of men and nations, and take from them whatever they make their strength and defence. 2. This strength shall be irreparably broken. All power and projects defeated. When God breaks none can piece; when man pieces God can break. "The shield, the sword, and the battle," weapons offensive and defensive, God can dash in pieces. In the spiritual conflicts of this and every age, no weapon formed against his people and his purpose shall prosper. IV. The destruction of National Prestige. "In the valley of Jezreel." This valley was the very centre and security of the kingdom, their Marathon and their Waterloo. It was the scene of their exploits and skill; the place of Ahab's wickedness and Jehu's zeal. Here God had executed judgments against the enemies, and delivered his people from danger. In this very spot in which the nation's history was localized the nation's glory should fade away, and the nation's guilt be punished. Places of carnal security often exposed to shame and destruction. "Thus it is ever; when retribution comes it seems to despise the very things in which its victim gloried. A noble lineage, great wealth, patrimonial possessions, elevated positions, brilliant genius, and distinguished abilities; these are the modern Jezreels of sinners. In these they boast. But what are these? God, when he comes to judgment, will strike them in those very places, he will break their bow in the valley of Jezreel" [The Homilist]. HOMILETIC HINTS AND OUTLINES. Jehu's conduct. 1. Service insincere. God's will done half way, not fully. He killed the priests, but clave to the calves. 2. Service from wrong motives. He acted not, as he pretended, out of zeal for God, but served his own political ends, and did God's will from selfish and base motives. 3. Service divested of real virtue. It had no principle in it, and of was no true worth in the sight of God. His piety gave way to policy, and policy stained his piety. "By the ends, and not by the works done, are virtues distinguished from vices. Two things make a good Christian, and declare him so-good actions and good aims. And although a good aim doth not make a bad action good (as in Uzziahı), yet a bad aim makes a good action bad, as here in Jehu" |