The reproofs contained in this chapter lay special emphasis upon the sins of the upper classes. But the prophet brands the whole nation also for its irreligion and immorality, and (in the second part of the chapter) for its political corruption.

I. THE EXPOSURE OF ISRAEL'S SIN. The wickedness of the people is portrayed, both as regards principles and individual acts. It may be described as:

1. Gold-blooded in its principles. (Vers. 1-3.) These showed themselves in habits of:

(1) "Falsehood." (Ver. 1.) There was "no truth in the land" (Hosea 4:1). The life of the nation had become a lie. Towards God there was chronic hypocrisy, and towards man habits of theft and robbery (Hosea 6:6-10).

(2) Sympathy with sin and crime. (Ver. 3.) The ruling classes had become morally so corrupt that not only was their example always evil, but it also gave them positive satisfaction to take note of the immoralities of their subjects. Such satisfaction is itself the climax of human wickedness (Romans 1:32).

(3) Spiritual inconsiderateness. (Vers. 2, 7.) The root of all the evil was Israel's forgetfulness of God. They failed to remember his holiness, his justice, his omniscience. And, in ignoring these truths, they neglected also their own highest interests; for, from the lack of timely repentance, their sins "beset them about." This inconsiderateness is the cardinal error of all ungodly men. Multitudes, like Ephraim, have had their attention loudly called to spiritual things by the voice of temporal blessings, of gospel promises, and of providential chastisements; but they will not hear! But, again, Israel's sin was:

2. Hot-blooded in its acts. (Vers. 4-7.) Here the people are com- pared three several times to a baker's "oven," the meaning being that in doing their deeds of guilt they were enthusiastic and passionate, They sinned hotly in the direction of:

(1) Idolatry. (Ver. 4.) "They are all adulterers;" i.e. king, princes, and people alike were guilty of apostasy from Jehovah, and shared in the dissoluteness which was associated with the worship of the Phoenician deities. "They had violated their faith pledged to God, they gave themselves up to filthy superstitions, and they had wholly corrupted themselves; for faith and sincerity of heart constitute spiritual chastity before God" (Calvin). Their souls were inflamed with their idolatrous lusts like a burning oven.

(2) Debauchery. (Ver. 5.) Both the king and the nobles followed habits of intemperance. At the banquet held on the royal birthday he and they "erred through strong drink," and scoffed together at the majesty of Jehovah. In our own country, too, how many there are who spend Christmas as if they were celebrating the birth of the devil rather than that of the Redeemer!

(3) Anarchy. (Vers. 6, 7.) The fiery passions of the people caused the land to be long torn by disorder and revolution. Their rulers became fuel for the fire of their anger. "All their kings are fallen;" - Zechariah was murdered by Shallum, Shallum by Menahem, Pekahiah by Pekah, etc. Indeed, very few of the monarchs of the northern kingdom died in peace. During its entire course, the heat of political violence devoured like a furnace; and in the deepest national calamities none sought the aid of the Divine King.

II. WHAT LED TO THIS EXPOSURE.

1. The encircling presence of their sins. (Ver. 2.) The people sinned so deeply and so boldly that their enormities grew up around them like a rampart. Wherever they went their wickedness attended them, and became a swift witness against them. A man's iniquity wraps him round like a poisoned tunic. He is "holden with the cords of his sins" (Proverbs 5:22); and it is his own hands, alas! that have forged and riveted his chains. Evil doings "beset" a man through the accusations of conscience, through the power of habit, through the action of natural law, and through the providence of God, which makes sure that his "sin will find him out."

2. God's remembrance of their sins. (Ver. 2.) The Lord must take notice of sin, for he must punish it. Although the sinful nation has forgotten this, the fact remains. "They are before my face;" i.e. ever present to me; I cannot avoid seeing them. "These words ["before me"] in the first commandment teach us that God, who seeth all things, taketh notice of, and is much displeased with, the sin of having any other god" (Westminster Assembly's Shorter Catechism).

3. God's efforts to cure them of their sins. (Ver. 1.) As the depth and seriousness of a wound are often not known until the surgeon probes it, and as the nature of a disease may not be fully understood for some time after the physician has begun to grapple with the case, so the depravity of Israel was adequately exposed only when God adopted strong measures in connection with it, by the chastisements of his providence, and the warning voices of his prophets. For the people refused to obey each summons to repentance; and, instead of placing confidence in Jehovah, "they called to Egypt, and went to Assyria" (ver. 11). So the very means of grace which God used in order to save Israel, became the occasion of showing how far the nation had already wandered from him, and even of inducing them to wander still further. And thus is it still, when God deals with men by his Word and Spirit. "By the Law is the knowledge of sin" (Romans 3:20). The primary work of the Holy Ghost is to "convince the world of sin" (John 16:8). By his common grace he gives, even to the unconverted, a partial view of their own unworthiness. And, in the case of all who enter upon the Christian life, he uses the disclosure of sin to lead the penitent to renounce all self-righteousness, and to fall at the feet of the Lord Jesus Christ for mercy. - C.J.

We identify the deceiver as strong drink.

I. THE DANGEROUS AND INSINUATING CHARACTER OF INTOXICATING DRINKS. "The thief cometh in." Compare the movements of thieves with the manner in which these drinks operate upon different classes of our fellow-men.

1. The thief will often seize the property of others under false pretences. So the strong drinks pretend to give strength to the weak, and to preserve the strong from becoming weak. Those drinks pretend to act favourably upon the sympathies of our nature, and to promote good fellowship among neighbours and friends. But when and where did strong drink perform such wonderful things?

2. The thief commits his depredations under the guise of friendship.

II. you are known to have money, many will offer friendship, and when they have gained your confidence, they will strip you of everything you possess. And it is thus with the friendly glass.

3. The thief pounces upon his prey at unawares. And the thief, strong drink, acts very much in the same way. To be forewarned is in many cases to be forearmed, but too many refuse to take warning, and hence the thief pounces upon them at unawares, and they become an easy prey.

4. The thief pays no respect either to age or sex. The thief is known to seize upon male or female, old or young, any party, or under any circumstance, if he can but meet with a victim. And the thief, strong drink, acts precisely in the same way. In every walk of life, in every condition of society, and under every variety of circumstance this thief commits his depredations.

5. The thief, in the accomplishment of his object, often takes away the life of his victim. Here is another most painful characteristic of strong drink. By this thief multitudes of men die and go to their long home.

II. THE EVILS INFLICTED UPON OUR COUNTRY BY THE TRAFFIC IN STRONG DRINKS. "The troop of robbers spoileth without."

1. The vast-extent of this source of evil. Thousands are engaged in the manufacture of strong drink.

2. The traffic fails to give an equivalent for what it costs.

3. The traffic in strong drink spoils the morals of our country.

4. The traffic is spoiling the efforts of the Church.

III. THE MEANS BY WHICH THESE EVILS MAY BE REMOVED.

1. The real cause of these evils must be kept distinctly in view. Individual example is the matter requiring supreme attention.

2. The manufacture and sale of intoxicating drinks, except for scientific and medicinal purposes, must be condemned.

3. The practical rather than the doubtful should be steadily pursued. There is always a danger of our having our minds diverted from the real to the visionary. It is a delusion to trust to acts of parliament. Personal and individual abstinence is the one thing to urge.

(D. Sunderland.)