HOMILETICS
CRITICAL NOTES.]
Amos 9:7. As children] No longer highly favoured Israelites, but acting like Cushites. Their election of no avail. They had become like the heathen, accursed as Ham, black as Ethiopians, whose skin symbolized spiritual darkness (Jeremiah 13:23). Brought up] Israel’s deliverance from Egypt no more than the bringing of Assyrians out of former dwelling-places.
Amos 9:8.] Election therefore will not save the idolatrous nation. God’s eye turned upon them, watched in order to punish them (Psalms 34:14). Not utterly] Threatening is mitigated; grace saves a few.
GOD’S COVENANT DOES NOT INVALIDATE HIS WORD.—Amos 9:7-8
In these words Amos confirms the certainty of punishment. Israel were a sinful nation, and neither pious ancestors nor covenant relations could prevent their destruction.
I. God’s covenant may be undervalued and violated. Israel professed to be God’s people, and boasted of descent from holy progenitors. A noble ancestry is of no worth unless we follow their example. The piety of predecessors does not justify, but aggravates our sin. With good patterns before them men should live better. But they degenerate into heathens and idolaters. God values them no more than the most contemptible nations of the world. Their sins had made them like other people. The gold becomes dim; the children of Israel become children of the Ethiopians. We may boast of our election, and be esteemed by others for our profession; but if we break God’s covenant, we cannot expect God’s protection. What the Apostle says of circumcision applies to election. It is a benefit to none but those who keep the law (Romans 2:25). It will not avail us to say “Abraham is our Father,” unless we do “the works of Abraham” (John 8:39; Romans 9:7-8).
II. God’s special providences in fulfilling his covenant may be abused. The plea was that God would not cast off his people; for he delivered them from bondage and pledged himself to be their God. True, God chose them that they might love him, and so long as they kept his law he protected and saved them. Special favours do not exempt from Divine justice. They lay us under greater obligation to obey; for those who have much will be punished more severely for their sins, and from them much will be required. Special deliverances may become common providences. Redemption from Egypt was no more to Israel than the leading of the Philistines and Syrians out of their former into their present dwelling-places. Those who neglect or abuse their privileges are guilty—
1. Of great ingratitude.
2. Of great rebellion. When men abuse their mercies, and despise the God of mercy, it is only just with him to strip them of their honours and visit their sins.
HOMILETIC HINTS AND OUTLINES
1. External privileges no ground for boasting before God. Others may possess them. They may be taken from us. What was designed as a favour may lose its result by our conduct.
2. External privileges do not preserve from degenerate conduct. Israel lost their character and were esteemed as heathens. Conventional Christians and corrupt Churches are as bad as Infidels and Turks.
3. External privileges are no guarantee against punishment for sin. God accounts sin under such circumstances all the baser. Instead of hiding the guilty, such gifts abused expose them to greater condemnation. If we live not up to the obligation of God’s mercies, we forfeit the honour of them.
ILLUSTRATIONS TO CHAPTER 9
Amos 9:7. Ethiopians. Inconsistency has been execrated in every age, as the assassin of religious character and peace, introducing anarchy and confusion into the repose of Christian Churches, casting stains upon garments which ought to be kept unspotted from the world, and by evil influence directly and bad example indirectly, throwing a reproach upon the cause of Christianity, and making the tongues of its enemies to blaspheme [W. S. M.].
“Like—but oh! how different” [Wordsworth].