Oh, do not this abominable thing that I hate! Idolatry is the sin specially referred to here. And it was indeed an "abominable thing." Pollution, cruelty, degradation, were inseparably associated with it. But the words may be applied to all sin - should be so applied. For what is sin? It is the acting out of that evil corrupt nature which we know to our cost lurks within us all. It is the stream that naturally flows from an evil fountain, the fruit that is sure to grow on a corrupt tree. Now, this view declares the mind of God -

I. TOWARDS SIN.

1. He calls it "this abominable thing." Thus he brands it. See how justly. For what do we call abominable? Is wrong done to a benefactor abominable? Is not every sin such a wrong? God does not command more than he deserves when he says, "Thou shalt love the Lord thy God with all thy heart," etc. What do we not owe to him? and how do we requite him? Is wrong done to one who has entrusted his goods to us that we may employ them for him, who has made us his stewards that we may employ rightly that which he has committed to our care, - is faithlessness to such abominable? But is not sin precisely such a wrong? Our mind, affections, will, our body with all its faculties and passions, - what are they aught else but our Maker's goods with which, as stewards, he has entrusted us? Let conscience declare the use we have made of them - that sin makes of them. Is wrong done to the defenceless and innocent abominable? Do we not cry out loudly against such a one? But is not sin such a wrong? We sin not to ourselves. We entail the consequences of our actions on those who cannot defend themselves, who are utterly innocent, and who will surely suffer by what we do. No man dieth to himself. He drags down in the vortex in which he himself is engulfed children, friends, neighbours, companions, all whom he has influenced and helped to make sinful like himself. Is wrong done to vast numbers abominable, so that when we hear of how one has brought ruin upon multitudes our anger against him grows the more? Surely it is so. But where do the ever-widening circles of sin's deadly influence stop? How wide an area do they enfold? "Jeroboam the son of Nebat... made Israel to sin." Is that which pollutes and defiles, which is sensual and unclean, abominable? But sin is guilty of all this. For all these reasons and others sin is an abominable thing.

2. He hates it. "Do not...that I hate!" God hates nothing that he has made. To us some creatures are hateful and some persons. But not so to God. He does not hate even the sinner, but only his sin. It is not alone that it is abominable in its own nature that he hates it, but it works such ruin, spreads sorrow and desolation far and wide. It has opened and peoples the abodes of the lost. And it does despite and dishonour to the Son of God. How, then, can God do otherwise than hate it?

II. TOWARDS THE SINNER. Note the pleading tone of this verse, "Oh, do not," etc.! What pity, what compassion, what yearning love, are all discernible in this beseeching entreaty which God addresses to the sinner! "Hear, then, God say to you, 'Do it not!' Now, what are you going to do? Do you mean to tell me that you will persist in it? Do you really mean that? Now, think! Do you really mean to go on sinning in the face of such a message as this? - with conscience smarting, and saying in its guilty smart, Do not that abominable thing! with memory weighted with the recollection of past transgressions, and saying by the leaden burden which it carries, Do not that abominable thing! With all this, and much more, do you mean to say that you will continue in sin? With remorse, like spiritual tempest, already springing up within your soul, and threatening to destroy all your joy and peace; with a fearful looking for of judgment and future indignation; with your miserable convictions, and with your bitter fears; with your gloomy forebodings, and with your knowledge of the results and consequences of sin; - do you mean to tell me that you are determined to continue? Well, if you be determined to continue, when the offended Father comes down to you in his marvellous condescension, and cries, 'Oh, do not this abominable thing that I hate!' then, we fear, there is but little hope; and certainly, if this state of heart continue, we cannot have much hope concerning you. It is probable that if some of you pass by many more seasons of conviction, God will say, 'He is joined to his idols; let him alone;' and you will be, in this world, left alone. You will come here, perhaps, according to your custom, but you will be left alone, I shall never have a message to you; I shall never have a prayer for you; no warning from these lips will ever reach you; you will be insensible as the very pews in which you sit, and nothing shall seem, in these ordinances, to be a voice from Heaven to your guilty and needy soul. Thus will you live until, with a seared conscience, you lie down on the bed of death, and there, perhaps, when it is too late, all your old fears will be awakened. You may send to your minister upon that bed of death, and he may come, but by your bedside he may be speechless, his very power to pray may depart from him, and in trying to ask mercy for you all his utterances may be choked; and you may go from that wretched dying bed to hell. And as you sink down into the pit, the millstone about your neck will be the abominable thing which God hates" (Rev. S. Martin). - C.

I. THEY PREACHED OF THE HISTORIC PAST.

1. From the soil in which they were found. They were stones of Egypt.

2. The place where they were buried — the brick kiln — must have carried their thoughts back to the hard labour of their ancestors under the lash of the taskmasters (Exodus 9:8).

3. The burial of the stones beneath the ground might have suggested the past condition of Israel in this same land; they were buried under the oppressive tyranny of the heathen monarch and his people, and had been raised, as it were, from a grave of degradation and lifted into a new life as a free people by the mighty hand of God.

II. THEY PROPHESIED OF THE FUTURE.

1. The only refuge from the displeasure of God is to be found in God Himself.

2. Unbelief in the Divine Word will not prevent the fulfilment of it.

3. The true minister of God will not be deterred by opposition from declaring the judgments, as well as the mercies, of God.

(A London Minister.).