And I raised up of your sons for prophets, and of your young men for Nazarites.
Divine appointments and their frustration
The sin and folly of their conduct is manifest when we consider--
I. The author of the appointments. “I raised up.” The Founder of their nation. He whose mercies have been commemorated in the ninth to the eleventh verses, had originated these appointments. What more signal proof of the folly in attempting this reversal! Everything that God willed should have been accepted gratefully as their rule of life; yet they tampered with His appointments thus.
(1) An abiding sense of the relations which God bears to His people is a constant safe guard against the spirit which would east off all restraint. He is the Author of all our blessings.
(2) The claim on reverence for Divine appointments is not confined to His people. God’s love is boundless as the universe.
II. When we consider the character of the appointments. God was striving to preserve the national purity, to train them up in all His ways. Such was His purpose in these remarkable institutions:--the prophetic office, and the order of the Nazarites. God had raised up these workers out of the “young men” of Israel--the class which could bring the greatest energy to this arduous work, devote the longest time to it, and furnish, amid the temptations to which youth was peculiarly exposed, the strongest proof of the restraining grace of God. God still uses means to preserve men in purity. The Spirit of God is His witness; conscience is His voice; truth is His messenger; His servants, by their words, and by the example of godly lives, are our prophets and the Nazarites. How great these agencies! Seek to know them to your own salvation.
III. Were frustrated by those for whose benefit they had been made. No regard for God, no sense of their own interest, deterred them from presuming to interfere with the counsels of God. The motive which prompted such conduct marks their degradation. The Nazarites were a standing reproof of their excess and revelry; the prophets were obnoxious because they tore away the disguises by which sin sought to hide its deformity, and warned the people of danger. If the voice of the prophet was silenced, they fancied that heaven had no means of reproving sin. They forgot that God could speak in the thunder and the earthquake. Application--Man can frustrate the purposes of God. Heaven may appoint; earth may undo the appointment. The effort is proof of degradation. Success in such effort is the worst punishment of any man. Israel reaped disaster and ruin from this attempt to reverse God’s appointments. False prophets multiplied, sin increased, the nation went into captivity. (J. Telford, B. A.)
The vow of the Nazarite
Though Amos was neither a prophet nor a prophet’s son, but a rough herdsman, and unlettered gatherer of sycamore leaves, his was one of those masculine, indignant natures which burst like imprisoned flame through the white ashes of social hypocrisy. Like Samuel before Saul, like Elijah before Ahab, like John the Baptist before Herod, like Paul before Felix, like John Huss before Sigismund, like Luther before Charles V., like John Knox before Mary, so Amos testified undaunted before the idolatry of courts and priests. One crime of that bad period was luxury and intemperance. In this text the prophet confronts Israel with the high appeal of God, whether He had not put the fire of the Spirit into the hearts of some of their sons, and they had quenched that fire by their blandishments and conventionalities; and whether He had not inspired some of their youths to take the vow of abstinence, and they with the deliberate cynicism of worldlings had tempted them to scorn and break that vow? The very essence of the vow of the Nazarite was self-dedication. The young Nazarite consecrated himself to God, he offered himself, his soul and body, a reasonable, holy, and living sacrifice. The Nazarite was a marked man, and because his vow was regarded as a tacit condemnation of the popular self-indulgence, he was exposed to the sneers of the worldly, and the temptations of the base. Nevertheless, “wisdom is justified of her children.” The best men, and the bravest men, and the least conventional men, in this world have been ever the most loudly and the most scornfully abused. Little recked the true Nazarite of muttered sarcasm and bitter hate,--little as recks the sea of the foolish wild birds that scream above it. Health, strength, physical beauty, wholesomeness of life, tranquillity of soul, serene dominion over evil passions, followed in the path of early and life-long abstinence. There seems to be a special strength, a special blessing, above all, a special power of swaying the souls of others for their good, which is imparted to wise and voluntary abstinence. The hands of invisible consecration overshadow, the fire of a spiritual unction crowns the head of him who in early youth has learnt to say with his whole heart, “In strong warfare, in holy self-denial, I dedicate my youth to God.” This age wants, this England wants, the Church of Christ wants those who, self-dedicated, like the ideal Nazarite, to noble ends, have not lost the natural grace and bloom of youthful modesty. We do want natures strong and sweet and simple, to whom life is no poor collection of fragments, its first volume an obscene and noisy jest book, its last a grim tragedy or a despicable farce; but to those of whom, however small the stage, the life is a regal drama, played out before God and man. We want the spirit of willing Nazarites. And total abstinence was the central conception of the vow of the Nazarite. (The rest of the sermon is an impassioned plea against indulgence in alcoholic drinks.) (Dean Farrar.)
The vigorous young man in most danger
To supply the abundance of life in the large and rich nature of a young man is difficult; and it is that which makes his being for ten or twelve years of his youth so critical and so precarious. You will have noticed that it is not the dull men who go to pieces in a small town, but often the best men, the men who have the largest natures to fill, and who, therefore, find the town too monotonous for them. It is the same in the workshop. It is the best workmen who go furthest wrong when they begin to drink. A cabbage is perfectly happy in a back garden; and a dull young man is perfectly happy without any brilliant outlet for his energies and amusements. But the man that requires looking after is the man of strong and vigorous youth, the man of rich personality, the man of strong individuality, the all-round good fellow, who is so hard to interest and so hard to control. So much as his life is difficult to control, so much the better to the community when it is fairly won over for high purposes and noble ends. The difficulty is to get hold of the brilliant young man and interest him, and divert his strong, rich life into useful channels. (Prof. Drummond.)
But ye gave the Nazarites wine to drink.
Giving wine to the Nazarite
In Israel worldly prosperity had produced its usual effect--in excessive self-indulgence, and in forgetfulness of God; and in the capital itself, more especially, the luxurious life of the upper classes contrasted painfully with the miserable destitution of those who were dependent upon them. Under the circumstances we should have expected God to interfere. And He does interfere. He calls forth a considerable number of Nazarites, and sends them as His representatives among the people. The Nazarites were a class of persons whose mode of life wan intended to be a witness to the high importance of the covenant-position of Israel. Some such took vows for a period; some for life. Their obligations were mainly to abstain from the use of all intoxicating liquor. And they were to be on their guard against ceremonial defilement. Every Nazarite who made his appearance in public would be a living protest against the sensual ways of the leading inhabitants. We, can well understand that these self-indulgent nobles and wealthy citizens would not unfrequently endeavour to induce one of these devotees to break his vow. It would be a triumph for them if they succeeded. The charge is brought against them by Amos. What lessons may be conveyed to persons situated as you and I are? There is something peculiarly bad in God’s sight in the endeavour to induce another person to act in opposition to his conscience. By “offering wine to the Nazarite we are clearly casting in our lot with the opponents of the cause of Christ. (Gordon Calthrop, M. A.)
Ruin wrought by drink
We have no means for focalising the ruin wrought by England s greatest trade. The Press cannot mirror the tithe of it, nor the gossip relate its thousandth part. The trade is everywhere, and everywhere its work is one--unceasing slaughter. Could we but see in one fearful perspective the colossal host of men and women and sweet children struck to death by the traffic in drink, a new agony of compassion would break from the Church’s heart, and the days of the trade that can only flourish as men decay would be numbered. (Great Thoughts.)