CRITICAL NOTES.] Amos] Different from the father of Isaiah, Amots. Tek.] 2 Chronicles 20:20 Earth.] 2 Chronicles 26:16. A premonitory sign in nature of revolutions in guilty kingdoms (Matthew 24:7-8).
Amos 1:2. Roar] Cf. Joel 3:16; Jeremiah 25:30. God will spread terror like beasts of prey (Psalms 18:3). Zion] Seat of government from whence they revolted. Hab.] Poetical for inhabitants. Carmel] whose summit abounded in olives and rich pastures; owing to its nearness to the sea, renewed its freshness and verdure (Song of Solomon 7:5; Isaiah 33:9; Jeremiah 1:19).
HOMILETICS
THE MAN AND HIS MESSAGE.—Amos 1:1-2
Amos uttered words which were the embodiment of Divine communications in vision. When engaged in the daily routine of homely duties he received a Divine summons, “Go, prophesy unto my people Israel.” His predictions are wonderful. It was a strange event for a prophet to be sent out of Judah into the kingdom of the ten tribes. For a man of no training and position, to rise up from the rank of a shepherd, and foretell the destruction of a prosperous and powerful nation. This would demand universal attention.
I. The Word of God often comes to men of humble birth. “The words of Amos, who was among the herdmen of Tekoa.” Amos was only a common shepherd and a fig-cultivator. A man of no learning and connection in life. Yet the call came to him. We pander to the prejudice of sects, regard the opinion of the great, and fear the scorn of the ignorant. Most popular and talented men of the times are sought to render our cause welcome to the people. But God “chooses the foolish things of the world to confound the wise.” The proud and mighty are passed by, and men from the dunghill are exalted to the throne and the ministry. Elisha from the plough, David from the sheepfold, Matthew from the receipt of custom, and Peter from the fishing-net, are selected to be messengers for God. Christ made publicans and fishermen apostles to men. The philosophers of Greece and the senators of Rome were passed by. “He hath put down the mighty from their seats, and exalted them of low degree.” Men of the greatest eminence and usefulness have risen from the lowest ranks. God knows the “right men” for the times, finds them, and puts them into “the right place.” Many are now cultivating high qualities in humble callings, despised and unknown, but whom God is preparing for more honourable spheres.
This law, though custom now directs the course,
As nature’s institute, is yet in force,
Uncancelled, though diffused: and he whose mind
Is virtuous, is alone of noble kind;
Though poor in fortune, of celestial race,
And he commits the crime who calls him base.
II. The call from God often takes men from a lower to a higher sphere of life. A humble shepherd was sent to warn the kings of Israel. Some men are discontented in their place, think they deserve a higher, and cherish ambitious schemes for the future. But if we are not faithful in little we shall not be in great things. “First deserve and then desire.” If we fill our present position with diligence, faith, and earnestness, we are on the way to honour. “Merit well the honour and you shall obtain it.” “The force of his own merit makes his way.” Moses was a faithful servant in his own house before he became master in Israel. Our secular avocations are sacred and should not be despised, filled with grand possibilities and elevate to higher blessings. God speaks to men in business, awakens dormant powers, and calls to distinguished honour. Cincinnatus was called from the plough to the dictatorship. Matthew from the toll-booth, and Peter from his boat, were called to follow Christ and become historians and ambassadors of the age. Work in your daily tasks and trust God for the future. “For promotion cometh neither from the east, nor from the west, nor from the south. But God is the judge: he putteth down one and setteth up another.”
III. The call from God often comes to men in special times. “In the days of Uzziah king of Judah, and in the days of Jeroboam.” “Judge a man by the times in which he lived,” is a common saying. If we thus estimate the prophet Amos, we learn his moral courage and intense feeling as he delivers the burden of the Lord. He was accused of conspiracy and advised to flee, but defends his innocence and authority, and with the heroism of God’s servant repeats the unpleasant message, and unfolds the Divine displeasure. In shepherd’s dress he denounced the idolatry of the court, foretold the destruction of the kingdom and the captivity of the people.
1. Times of natural prosperity. During the vigorous reign of Jeroboam II. the kingdom of Israel enlarged its dominions by the subjugation of adjoining states. With greater security from without, and firmer administration within, there were profound peace, material prosperity, and social gratification. Uzziah also had subdued the Edomites and the Philistines, and made the Ammonites pay tribute. He fortified Jerusalem, and raised a powerful army. His name had spread even to Egypt (2 Chronicles 26). Under these kings the two kingdoms had reached the summit of their power and splendour.
2. Times of moral corruption. National prosperity is no guarantee for pure religion. It often begets indifference, love of ease, and maturity for judgment. “Prosperous times” are very often the least prosperous. Idolatry was sanctioned by the State, and mixed with the worship of God. The luxuries, debaucheries, and reckless conduct of the rich were upheld by oppressing the poor (ch. Amos 2:7-8; Amos 3:9). Perversion of justice (ch. Amos 2:7; Amos 5:7), bribery (ch. Amos 2:6; Amos 5:12), and false measures abounded. In business a griping, hard fisted bargain was sought (ch. Amos 8:5-6). Everywhere in the events of life, sin showed itself in the vile price given for articles of luxury (ch. Amos 2:6; Amos 8:6). In the palace and the sanctuary, from the metropolis to the borders, moral corruption prevailed. But Amos thundered out the word of God amid the splendour and wickedness that surrounded him. He sets before them their sins and pronounces God’s sentence upon them. “Therefore thus saith the Lord God. Therefore thus will I do unto thee, O Israel. Therefore the Lord, the God of hosts, the Lord saith thus” (Amos 3:11; Amos 4:12; Amos 5:16).
3. Times of physical events. “Two years before the earthquake.” Earthquakes are sometimes natural harbingers of coming revolutions. When men are steeped in sin and living in utter carelessness God has many means to rouse them from sleep. When they disregard his word, unnatural and extraordinary signs proclaim his anger. This earthquake must have been very great. It is described as “the earthquake,” and was vividly remembered in the days of Zechariah. Whole cities, like Lisbon, are destroyed by earthquakes in the East, says a writer. Josephus says that in one, a little before the time of Christ, “some ten thousand were buried under the ruined houses.” Referring to this he says, “By it half of a mountain was removed and carried to a plain four furlongs off, and spoiled the king’s gardens.” But in this shaking of the earth we hear the voice of God warning nations of their danger, before the flash falls and the fire consumes them.
IV. The call which comes from God to men is often a call to deliver an unpleasant message. “The Lord will roar from Zion and utter his voice from Jerusalem.” Many are willing to deliver pleasant tidings, to preach “smooth things;” but few have the courage and self-denial to go in the face of public opinion, and declare the truth at the risk of their lives. Amos had to denounce judgments, which are often as necessary as mercies. They both have one aim, and to separate them indicates perverted views of the Divine character and procedure.
1. Judgments authoritative in their origin. “From Zion” and from Jerusalem, where God dwelt and was worshipped. Neither in Bethel nor in Dan, nor in the cities of Samaria and Jezreel, but in the cities of Israel did God manifest himself. Zion was the seat of government and the centre of mercy. From thence issued edicts and decrees for Israel and the world. At the very beginning, therefore, the prophet warned Israel, and declared the name and authority of Jehovah, King in Zion. “The Lord shall roar from on high, and utter his voice from his holy habitation.”
2. Judgments loud in their nature. Jehovah will roar against them as a lion, terrible to shepherds and their flocks. His voice must be heard, and the message demands attention. God roars before he tears, and warns before he strikes. “Thus hath the Lord spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof.”
3. Judgments specific in their design. “Concerning Israel.” “All troubles,” says Bishop Reynolds, “have their commission and instructions from him—what to do, whither to go, whom to touch, and whom to pass over.” The storm passed over adjacent countries, but at last falls down in terrific power and darkness upon the kingdom of Israel. None are beyond the reach or can escape from the punishment of God. The arrows of the Almighty never miss their mark, and stick fast into those at whom they are shot. Sent in love or judgment, they cause a wound which only he can heal. Under his power and presence men are stricken down, and the slain of the Lord are many when he leads in war. Those who sin against light and privileges deserve greater judgment than others. Israel’s advantages were great, and Israel’s sins were grievous. “Go, prophesy unto my people Israel.”
4. Judgments terrible in their consequence. This is read in the terms which describe them. Not only like the roaring of a lion from his secret place; but like the outburst of a thunder-storm, which sweeps over the land, and carries desolation in its train. (a) The land is smitten. Its fruitful portions are made barren. The summit of Carmel, denoted for its fertility and excellency, was consumed by drought. All herbage and verdure withered like a flower. “Sharon is like a wilderness; and Bashan and Carmel shake off their fruits” (Isaiah 33:9). (b) The habitations of men suffer. “The habitations of the shepherds shall mourn.” This is not mere poetic personification. The shepherds mourn at withered pastures, and their habitations are made desolate by the general calamity. Nature, beasts and men, feel the visitation, and mourn in sorrow. God can blight the fairest blessings of men. When “the earth mourneth and languisheth,” let us weep in penitence and turn from sin.
HOMILETIC HINTS AND OUTLINES
The same lessons are here repeated and enforced that we have found elsewhere.
1. Those who take no heed to one message may have others louder. (a) Given by strange men. (b) Confirmed by extraordinary signs in nature.
2. But God is slow to anger, and waits patiently. Before the last punishment is inflicted real space is given for repentance. “Two years before the earthquake.”
3. If all warning is despised, the ministry of the prophet and the sufferings of nature, then there is “fearful looking for of judgment,” &c. The populous cities, the peaceful homes, and the fruitful fields will all suffer when God speaks in wrath.
The shepherd has shaken, not one country, but the world; not by a passing earthquake, but by the awe of God, which, with electric force, streamed through his words [Pusey]
Amos 1:1. It is observable that Amos, the shepherd of Tekoa, south of Bethlehem in Judah, directs his prophecies specially to the ten tribes of Israel. He thus presents an example of Divine kindness and tender sympathy for aliens and rebels; and in this respect is like the Good Shepherd, who was born at Bethlehem, and laid down his life for his sheep when they had gone astray [Wordsworth].
God chooses instruments for important service from inferior stations in society.
1. Men should not be ashamed of their mean extraction, or low occupations in life. Some have childishly wished to blot out every incident concerning their origin. Rousseau, a French lyric poet, is said to have been ashamed that he was the son of a shoemaker.
2. Men should not be reproached for former life, if they earnestly discharge the duties of their present position.
3. God thus magnifies his grace, and rebukes human pride. It is a false notion of true dignity and usefulness, to suppose that they belong to an illustrious pedigree or a long purse.
Honour and shame from no condition rise:
Act well your part—there all the honour lies.
Amos 1:2. Roar from zion. Thus Amos joins on his own prophecy of judgment to that of Joel (Joel 3:16). God roared out of Zion by the voice of Joel, and of Amos himself, denouncing his judgments. And God roared by the voice of the earthquake, confirming that denunciation by a solemn peal of subterranean thunder. The earthquake, as it were, an Amen to the prophecy [Wordsworth].
Mourn. Amos, like Joel, notes the sympathy of the natural world with man in his sorrow. He also displays his own sympathy for the class to which he belonged, by remembering the home which he loved and now left.
ILLUSTRATIONS TO CHAPTER 1
Amos 1:1. Station in life. Low station is no obstacle to God’s favour. St John was the son of a fisherman; recommended to our Saviour neither by refinement of education nor by honourable employment, he was diligently engaged in the labours of an humble occupation when chosen to accompany his Lord. For those, indeed, whom it hath pleased God to place in the higher states of life it is right that they should endeavour to perform the duties of their stations, by a due cultivation of their talents, by the acquirement of suitable accomplishments, and by acting up to the rank in society to which by the good providence of God they are born and designated [Bp Manton].