And there shall be, like people, like priest.
Hosea’s proverb
“Like princes, like people”; but also, alas! “like people, like priests,”--a proverb which has acquired currency from its fatal truth, but which Hosea originated. The causes for the widespread immorality were twofold, as Hosea, resident perhaps in Samaria, saw more clearly, and pointed out more definitely than Amos. They were--
1. The detestable vileness and hypocrisy of the priests, with whom, as usual, the false prophets were in league. From Hosea, the earliest of the northern prophets whose works are extant, to Malachi the latest prophet of the returned exiles, the priests had very little right to be proud of their title. Their pretensions were, for the most part, in inverse proportion to their merits. The neutrality, or the direct wickedness, of the religious teachers of a country, torpid in callous indifference and stereotyped in false traditions, is always the worst sign of a nation’s decadence. Hosea was no exception to the rule that the true teacher must be prepared to bear the beatitude of malediction, and not least from those who ought to share his responsibilities. Amos had found by experience that for any man who desired a reputation for worldly prudence, the wisest rule was to hold his tongue; but for Hosea, for whom there was no escape from his native land, nothing remained but to bear the reproach that” the prophet is a fool, and the spiritual man is mad,” uttered by men full of iniquity and hatred. A fowler’s snare was laid for him in all his ways, and he found nothing but enmity in the house of his God. The priests suffered the people to perish for lack of knowledge. They set their hearts on their iniquity, and contentedly connived at, if they did not directly foster, the sinfulness of the people, which at any rate secured them an abundance of sin-offerings. So far had they apostatised from their functions as moral teachers. And there was worse behind. They were active fomenters of evil. But the second cause of the national apostasy lay deeper still.
2. The corruption of worship and religion at its source. The “calf-worship” was now beginning to produce its natural fruit. It would have indignantly disclaimed the stigma of idolatry. It was represented as “image-worship,” the adoration of cherubic symbols, which were in themselves regarded as being so little a violation of the second commandment that they were consecrated even in the temple at Jerusalem. The centralisation of worship, it must be borne in mind, was a new thing. Local sanctuaries and local altars had been sanctioned by kings and used by prophets from time immemorial. The worship at Dan and Bethel could have claimed to be, in the fullest sense of the word, a worship of Jehovah, as national and as ancient as that at Jerusalem. For the ox was the most distinctive emblem of the cherub, and even in the wilderness, cherubs--possibly winged oxen--had bent over the mercy-seat and been woven on the curtains, and in the temple of Solomon had been embossed upon the walls, and formed the support of the great brazen laver. We read of no protest against this symbolism either by Elijah, Elisha, or Jonah. Hosea could more truly estimate its effects, and he judged it by its fruits. He saw the fatal facility with which the title Baal, “Lord,” might be transferred from the Lord of lords to the heathen Baalim. He saw how readily the emblem of Jehovah might be identified with the idol of Phoenicia. Jehovah-worship was perverted into nature-worship, and the coarse emblems of Asherah and Ashtoreth smoothed the way for a cultus of which the basis was open sensuality. The festal dances of Israel, in honour of God, which were as old as the days of the Judges, became polluted with all the abominations of Phoenician worship. The “adultery” and “whoredom,” which are denounced so incessantly on the page of Hosea, are not only the metaphors for idolatry, but the literal description of the lives which that idolatry corrupted. (Dean Farrar, D. D.)
Priests become time-servers
No greater calamity can come upon a people, because--
1. Such priests cannot exert the influence which they should exert. They should be men of God, supremely loyal to God, and witnessing for the supreme claim of spiritual and eternal things.
2. Their example is positively mischievous. Men need no aid from their leaders in living selfish, self-indulgent, covetous lives.
3. Time-serving utterly ruins personal character. Nobility, heroism, devotion can only be nourished by living outside ourselves, for God and our fellows. Time-servers are self-servers. (Robert Tuck, B. A.)
The degradation of holy office
The people may have what they like, and the priest will say, “You could not help it.” The priest will reproduce what the people are doing, and the people will take encouragement from the priest to go out and do double wickedness, and thus they shall keep the action even. To this degree of corruption may holiest institutions be dragged. The priest--meaning by that word teacher, preacher, minister, apostle--should always be strong enough to condemn; he can condemn generally, but not particularly; he can damn the distant, he must pet and flatter and gratify the near. He will outgrow this--when he knows Christ better; when he is enabled to complete his faith by feeling that it is not necessary for him to live, but it is necessary for him to speak the truth; when he comes to the point of feeling, that it is not at all needful he should have a roof over his head, but it is necessary that he should have an approving conscience; when he completes his theology by this Divinest morality, he will be a rare man in the earth, with a great voice thundering its judgments, and with a tender voice uttering its benedictions and solaces where hearts are broken with real contrition. Priests should lead; priests should not neglect denunciation, even where they are unable to follow their denunciations with examples to the contrary. The Word should be spoken boldly, roundly, grandly, in all its simplicity, purity, rigour, tenderness. (Joseph Parker, D. D.)
The reciprocal influence of priest-hood and people
I. There is sometimes a disgraceful reciprocal influence.
1. It is a disgrace to a true priest to become like the people. One who is not above the average man is no priest, he is out of his place. A priest is a man to mould, not to be moulded; to control, not to cringe; to lead, not to be led. His thoughts should sway the thoughts of the people, and his character should command their reverence. Sometimes you see priests become like the people, mean, sordid, grovelling.
2. It is a disgrace to a people to become like a bad priest. There are priests whose natures are lean, whose capacities are feeble, whose religion is sensuous, whose sympathies are exclusive, whose opinions are stereotyped, whose spirit is intolerant. Shame on the people who allow them selves to become like such a priest!”
II. There is sometimes an honourable reciprocal influence.
1. It is honourable when people become like a true priest; when they feel one with him in spiritual interests and Christly pursuits.
2. It is honourable to the true priest when he has succeeded in making the people like him. He may well feel a devout exultation as he moves amongst them that their moral hearts beat in unison with his, that their lives are set to the same keynote, that they are of one mind and one heart in relation to the grand purpose of life. (Homilist.)
Naughty ministers
1. Evil ministers are a great cause of sin and misery upon the people they have charge of. It is an addition to the priests’ judgment that they drag so many with them into it.
2. Albeit naughty ministers be great plagues and snares to people, yet that will not excuse a people’s sin, nor exempt them from judgment, and therefore the people are threatened also. The sending of evil ministers may be so much the fruit of people’s former sins, and they may be so well satisfied with it as may justly ripen them for a stroke.
3. As pastors and people are ordinarily like each other in sin, and mutual plagues to each other, so will they be joined together in judgments, for “there shall be, like people, like priest,” that is, both shall be involved in judgment (though possibly in different measure, according to the degree Of their sin), and none of them able to help or comfort another.
4. Albeit the Lord may spare for a time, and seem to let things lie in confusion, yet He hath a day of visitation, wherein He will call men to an account, and recompense them, not according to their pretences, but their real deeds and practices.
5. When men have made no conscience of sin, so they might compass these delights, which they think will make them up, yet it is easy for God to prove that the blessing of these delights is only in His hand.
6. As no means can prosper where God deserts and withdraws His blessing, so what a man prosecutes unlawfully, He cannot look it should be blessed. (George Hutcheson.)
A courageous ministerial reproof
The great northern apostle, Bernard Gilpin, who refused a bishopric, did not confine his Christian labours to the church of Houghton, of which he was minister, but at his own expense visited the then desolate churches of Northumberland once every year to preach the Gospel. The Bishop of Durham commanded him to preach before the clergy. Gilpin then went into the pulpit, and selected for his subject the important charge of a Christian bishop. Having exposed the corruption of the clergy, he boldly addressed himself to his lordship, who was present. “Let not your lordship,” said he, “say these crimes have been committed without your knowledge; for whatever you yourself do in person, or suffer through your connivance to be done by others, is wholly your own; therefore in the presence of God, angels, and men, I pronounce your fatherhood to be the author of all these evils; and I, and this whole congregation, will be a witness in the day of judgment that these things have come to your ears.” The bishop thanked Mr. Gilpin for his faithful words, and gave him permission to preach throughout his diocese.