The thought of the Divine omniscience is a welcome thought to the friend, the child of God. But to the impenitent transgressor no thought is so distasteful, so distressing. If he cannot persuade himself that there is no God, he at all events hopes that the Divine eye does not rest upon him, that he is overlooked and forgotten. This vain refuge of sinners is discovered and destroyed by the revelation of this prophecy. The idolatrous temple shall be dismantled, the idolatrous altar shall be overthrown, when the Lord enters into controversy with unfaithful Israel. And in that day the sinful and deluded worshippers and priests shall be scattered. Whether slain or carried into captivity, none shall escape the eye or elude the chastening hand of the God who has been defied or forgotten. Every individual shall be dealt with upon the principles of eternal justice.

I. THE FOOLISH AND VAIN ENDEAVOURS OF SINNERS TO AVOID THE RECOMPENSE OF THEIR INIQUITY. The language of the prophet is vigorous and poetical. He pictures the smitten and scattered Israelites as delving into the abyss, as soaring to the heights of heaven, as hiding in the caves of Carmel, as crouching beneath the waters of the ocean; and all in vain. This figurative language represents the sophistry and the self-deception and the useless wiles and artifices by which the discovered sinner seeks to persuade himself that his crimes shall be unpunished.

II. THE OMNIPRESENCE OF THE RIGHTEOUS JUDGE. We are reminded of that ancient acknowledgment, "Thou God seest me!" as we read this declaration, "I will set mine eyes upon them." The psalmist, in the hundred and thirty-ninth psalm, has given us the most wonderfully impressive description which is to be found even in sacred literature of the omnipresence and the omniscience of God. Next to that description, for vigour and effectiveness, comes perhaps this passage of the prophecies of Amos. At every point and at every moment the universal and all-comprehending Spirit is in closest contact with every created intelligence; and that presence which may be discerned in operation wherever any work of God in the realm of nature is studied, is equally recognizable in the intellectual, the spiritual kingdom. Every conscience is a witness to the ever-present, all-observing Deity.

III. THE CONSEQUENT CERTAINTY OF THE CARRYING OUT OF ALL THE REGAL AND JUDICIAL DECISIONS OF THE DIVINE RULER. The circumstances of Israel led to the application of this great principle to the case of the sinful and rebellious. It was a painful duty which the prophet had to perform, but as a servant of God he felt that there was no choice left him. It was his office, and it is the office of every preacher of righteousness, to say unto the wicked, "Thou shall surely die." - T.

I saw the Lord standing upon the altar, etc. "This chapter commences with an account of the fifth and last vision of the prophet, in which the final ruin of the kingdom of Israel is represented. This ruin was to be complete and irreparable; and no quarter to which the inhabitants might flee for refuge would afford them any shelter from the wrath of the omnipresent and almighty Jehovah." The prophet in vision sees the Almighty standing upon the altar, and hears him give the command to smite the lintel of the temple door that the posts may shake; in other words, to destroy the temple. The temple here is not, I think (though the allusion is uncertain), the temple at Jerusalem, the temple of true worship, but the temple of idolatrous worship. The passage suggests three remarks.

I. THAT UNDER THE RIGHTEOUS GOVERNMENT OF GOD GREAT SIN EXPOSES TO GREAT CALAMITY. How terrible the calamities here referred to! The Israelites, when threatened by the Assyrians, would flock in crowds to Bethel and implore protection from the golden calf. But the very place where they sought protection would prove their ruin. Jehovah says, "Smite the lintel of the door, that the posts may shake: and cut them in the head, all of them; and I will slay the last of them with the sword," etc. The sin of these Israelites in their idolatrous worship was great. They were the descendants of Abraham, the friend of God. As a people, they were chosen of God and blessed with a thousand opportunities of knowing what was right and true in doctrine and in practice. Yet they gave themselves up to idolatry. Hence these terrible calamities. The greater the sin, the greater the punishment. "Unto whom much is given of him shall be much required; He that knoweth his Lord's will and doeth it not, shall be beaten with many stripes;" "It will be more tolerable for Sodom and Gomorrah," etc.

II. THE CONSCIOUSNESS OF APPROACHING CALAMITIES WILL STIMULATE TO GREAT EFFORTS FOR ESCAPE. "Though they dig into hell, thence shall mine hand take them; though they climb up to heaven, thence will I bring them down." There are here supposed attempts at escape. There is the supposed attempt to get into hell - Sheol, the dark realm of shadows, where they could conceal themselves. There is an attempt to climb Mount Carmel, twelve hundred feet in height, there to conceal themselves under the shadows, intricacies, and the crowded forests of oak, pines, laurels, etc., and also in the deep caves running down to the sea. Men in view of great dangers always seek refuge. The sinner here, when he finds death approaching, what strenuous efforts does he employ in order to escape the monster's touch! On the great day of retribution sinners are represented as crying to the rocks and mountains to fall on them.

III. THE GREATEST EFFORTS TO ESCAPE MUST PROVE UTTERLY FUTILE WHEN GOD HAS GIVEN THE SINNER UP. "Though they dig into hell, thence shall mine hand take them," etc. There are many similar passages to these in the Bible, such as the following: "If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there" (Psalm 139:8); "Though his excellency mount up to the heavens, and his head reach unto the clouds; yet he shall perish forever like his own dung: they which have seen him shall say, Where is he?" (Job 20:6, 7); "Though Babylon should mount up to heaven, and though she should fortify the height of her strength, yet from me shall spoilers come unto her, saith the Lord" (Jeremiah 51:53); "Though thou exalt thyself as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the Lord" (Jeremiah 49:16). Whatever the efforts of the sinner in the prospect of approaching danger, there is no escape for him. God is everywhere, and everywhere all-seeing, all-just, and almighty.

CONCLUSION. The only way to escape utter ruin is to renounce your sin, and commit yourself unto the safe keeping of him who is the Redeemer of mankind. - D.T.

And the Lord God of hosts is he that toucheth the land, and it shall melt, and all that dwell therein shall mourn, etc. These words present God to us as the Administrator of justice.

I. THE DOES IT WITH THE GREATEST EASE. The administrators of justice in connection with human government have often to contend with difficulties that baffle and confound them. But the Almighty has no difficulty. "He toucheth the land, and it shall melt." By a mere touch he can punish a whole nation, nay, destroy the world. Whence come earthquakes and volcanoes? Here is their cause: "He toucheth the hills, and they smoke." Never can there be any miscarriage of justice with God. He bears it right home in every case. He has no difficulty about it. He toucheth the clouds, and they drown the world; he kindles the atmosphere and burns cities, etc.

II. HE DOES IT WITH ALL THE POWERS OF NATURE AT HIS COMMAND. "It is he that buildeth his stories in the heaven, and hath founded his troop in the earth." His throne is on high, above all the forms and forces of the universe, and all are at his call. From those heights which he has built, those upper chambers of the universe, he can pour floods to drown a world, or rain fires which will consume the universe. Every force in nature he can make with ease an officer to execute his justice.

III. HE DOES IT DISREGARDFUL OF MERE RELIGIOUS PROFESSION. "Have not I brought up Israel out of the land of Egypt? and the Philistines from Caphtor, and the Syrians from Kir?" Jehovah here repels the idea which the Israelites were so prone to entertain, that because he had brought them out of Egypt and given them the land of Canaan, they were peculiarly the objects of his concern, and could never be subdued or destroyed. He now regarded and would treat them as the Cushites, or Ethiopians, who had been transplanted from their primal location in Arabia into the midst of the barbarous nations of Africa. The Almighty, in administering justice, is not influenced by the plea of profession. A corrupt Israelite to him was as bad as an Ethiopian, though he calls Abraham his father. "Think not to say...that ye have Abraham to your father." Conventional Christians are in the eyes of God as bad as infidels or heathen. He judgeth not as man judgeth, by the outward appearance; he looketh at the heart.

IV. HE DOES IT WITH A THOROUGH DISCRIMINATION OF CHARACTER. "Behold, the eyes of the Lord God are upon the sinful kingdom, and I will destroy it from off the face of the earth; saving that I will not utterly destroy the house of Jacob, saith the Lord." There were some good people amongst the Israelites, men of genuine goodness; the great Judge would not destroy them. "I will not utterly destroy the house of Jacob .... I will sift the house of Israel among all nations, like as corn is sifted in a sieve," etc. He would burn up the chaff, but save the wheat. Evermore will the Almighty Judge recognize and tenderly guard the virtuous and the good, however humble their position in life. He will not destroy the righteous. - D.T.

It is usual for nations to boast of their history, their position, their great qualities, their good fortune, their invincibility. We know this from our own observation of the nations of modern times. And in this respect all ages seem alike. There were, no doubt, very peculiar grounds for self-confidence and boastthlness on the part of the Jews. Yet such dispositions and habits were again and again censured and condemned by the inspired servants of Jehovah.

I. IT IS A BROAD GENERAL FACT THAT THE MOVEMENTS OF NATIONS ARE UNDER THE GUIDANCE OR SUPERINTENDENCE OF THE ALMIGHTY RULER. Amos is directed to point out that what was true of Israel in this respect was equally true of the Cushites, the Philistines, and the Syrians. In the case of all these nations there had been remarkable migrations and settlements. The hand of God is recognized in one as much as in the other. The Hebrews are sometimes charged with narrowness and vanity in their interpretations of Divine providence. Doubtless many of them may be justly so charged. But the language of Amos is a proof that the enlightened Jews took a far wider view. There is no contradiction between general and special providence. The nations of men, because they are men, are subject to the control and direction of God. Not one tribe is unworthy of his regard. In what manner, and to what extent, the great Ruler interposes in the political affairs of peoples it is not for our limited wisdom to decide. But the petty notion that one favoured nation enjoys the protection and guidance of Heaven, whilst other nations are neglected and uncared for, is utterly inconsistent with the teaching of the text.

III. THE GUIDANCE AND PROTECTION WHICH NATIONS HAVE ENJOYED IN THE PAST IS NO GROUND OF EXEMPTION FROM THE OPERATION OF THE MORAL GOVERNMENT OF GOD. There were those in Israel who deemed it incredible that a nation so favoured as theirs had been could possibly be called upon to experience defeat, conquest, captivity, disaster. But the fact is that great privileges simply place men upon a higher level of responsibility. To whom much is given, of them will much be required. Unfaithfulness is the one great ground of censure, condemnation, punishment. Israel had sinned in separating from Judah, in setting up rival altars at Dan and Bethel, in introducing an alien religion, idolatrous sacrifices and worship, in giving way in times of prosperity to luxury, pride, covetousness, and ambition. All the mercies accorded to their forefathers could not release the Israelites from the obligation to maintain the pure religion of Jehovah, and to keep his laws and ordinances. Nor could they be a ground for exemption from the action of those laws of Divine government which are universal in their operation, and disciplinary and morally beneficial in their tendency. The Captivity and the dispersion were conclusive proofs that there is no favouritism in the administration of God's rule; that his laws are not to be defied with impunity by the most privileged of nations. Presumption is irrational and foolish, and is the sure, swift road to destruction. - T.

If any prediction could convince the reader of the Old Testament that the prophets spoke and wrote under a supernatural inspiration, surely this prediction must possess this virtue. The history of Israel, not only in times immediately following upon those of Amos, but throughout the centuries which have since elapsed, is just a fulfilment of this language. How picturesquely and forcibly is the truth presented under this similitude, so natural as employed by one familiar with all the processes connected with husbandry!

I. THE PROVIDENTIAL SIFTING APPOINTED FOR THE HOUSE OF ISRAEL.

1. It has been determined by the Divine Ruler and Lord. "I will command," says Jehovah. Men may trace the history of the Jews with the design of showing that all the events which have occurred to that people are explicable upon ordinary principles, that Israel drops into its place when marshalled by the enlightened philosopher of history. But beneath all such theory there is an explanation which satisfies the intelligence of the thoughtful and devout student of God's Word: the Lord has ordered it.

2. It has taken place in different lands, and throughout lengthened periods. "Among all the nations," was the expression of the inspired prophet. The successive invasions of Palestine, the conquest of Israel and then of Judah, the captivity into the East, the settlements in Assyria and in Persia, the partial restoration to the land of promise, the subjection of Palestine to successive conquerors, and its subjugation by the Romans, the dispersion among the Gentiles, the scattering of the sons of Israel amongst the nations, alike in the East and the West, - these are but some of the more salient points in a history the most remarkable, the most romantic, and yet the most painful, in the Annals of mankind.

3. It has been ordained for a purpose of a moral and beneficial character. Sifting is for the purpose of separating the chaff and refuse from the pure grain. A process of sifting, winnowing, tribulation (in the literal meaning of that word), has been going on throughout the ages. Even yet the purposes of God are very partially accomplished, for the process is continued; nor is there any sign of its immediate termination.

II. THE DIVINE PRESERVATION OF THOSE SUBJECTED TO THIS TRIAL. Not a grain shall drop out of sight and perish. It is a wonderful paradox - sifting and salvation, trial and protection, scattering and gathering, alike experienced. Yet the marvellous story of the chosen people supports to the letter this ancient representation. It is the simple, actual, literal truth.

1. This protection is apparent in the preservation of the Israelites daring the Oriental captivity. This was even made to minister to the religious purity and enlightenment of a nation previously inclined to fall into idolatrous worship.

2. We recognize it equally in the preservation and the national or tribal distinctness of the Jews in the ages which have elapsed since the destruction of Jerusalem. The corn has been sifted, but the grain has not been lost. "Whom he scattereth he shall gather."

3. There is a fulfilment of this inspired declaration in the individual conversions to God which have from time to time taken place among those who have been trained among the unbelieving and rebellious. As a nation Israel has never ceased to endure chastening. But members of the community, individual sons and daughters of Jacob, have again and again been seen to turn unto the Lord whom their fathers grieved by their ingratitude and insensibility. Precious grains have thus been preserved and gathered into the garner and saved.

4. Such cases are an earnest of a more complete fulfilment of the prediction. So - such is the assurance of the Christian apostle - "all Israel shall be saved." - T.

For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth. Introduction: The free use made by Amos of all the scenes in nature. We may learn from the text three lessons.

I. THAT AMONG THOSE CALLED BY A RELIGIOUS NAME THERE EXISTS A GREAT DIVERSITY OF CHARACTER. "I will sift... as corn is sifted." If corn were gathered as manna was - pure, unmixed with deleterious or useless elements - no sifting would be needed. But it grows with other growth, thistles, poppies, darnel, etc., and it seems impossible to keep the field perfectly clear. In the physical, as in the moral, world the false grows beside the true, and the evil beside the good; and God's own law is, "Let both grow together until the harvest." Indeed, during their growth it is difficult to distinguish these. You may mistake tares for wheat, fool's parsley for the garden herb, poisonous fungi for edible mushrooms, and so forth, and only discover your error by serious or even fatal consequences. The mystery of the coexistence of good and evil, then, runs through nature. It is seen in character. "All are not Israel who are of Israel," or are called by that sacred name. Let us now exemplify this from a comparison of the times of Amos with our own.

1. Idolaters were among the prophet's hearers. They had deliberately turned from Jehovah. They held that it was a wise policy on the part of Jeroboam I. to prevent the people going to Jerusalem. They were convinced that the calves at Bethel gave a centre to their national life; and therefore, from motives political and worldly, many of them said, "These be thy gods, O Israel." Knowing as they did the history of their fathers, and the laws and ceremonies of the Mosaic institutes, they sinned against the light. Yet they still called themselves "Israel," and they were not marked out by external sign from the true people of God. No brand was on their foreheads, no curse fell on their homes, no fire of judgment overwhelmed them with destruction; but they were amongst the sleek, successful men of Samaria. In this Christian land, and in our Christian congregations, may still be found those who have forsaken God and made unto themselves other gods. Sometimes, for example, a man deifies wealth. His thoughts are concentrated on it, and his full energies are directed to its attainment. To claims made on his generosity he turns a deaf ear; over scruples about the forsaking of righteousness and mercy he rides roughshod. If at last he succeeds he says, "It is my power, and the might of my hand, that has wrought this." Yet prayerless, godless, as such men are, they still call themselves by the Christian name.

2. Amos spoke to others who were simply indifferent to religion. They considered that the questions debated between the true and false prophets were professional questions, with which they had no personal concern. Worshipping neither the calves nor Jehovah, their wish was to glide quietly through life, winning for themselves such enjoyment as was possible. Describe the attitude of many towards religion in our day - occasionally attending worship, knowing nothing of the meaning of it, and taking their chance as to the unseen future. They are known, not to us, but to God.

3. Some in the days of Amos had the character as well as the name of "Israel. They dared not, could not, go up to Jerusalem. But their families were instructed in the Scriptures. They thought of the old days when Jehovah was universally acknowledged as the Lord, and, like Jacob, they prayed in an agony of supplication, I will not leg thee go, except thou bless me." These belonged not only to the "kingdom" but to the "house" of Israel, on which God would have mercy. (See the promise to this effect, distinguishing between the "kingdom" and the "house," in ver. 8.) Such are still to be found. In business, because of their integrity and charity, their name is as ointment poured forth. In the homes, as instructors of their children, they are preparing blessings for the world. In the sanctuary their praises wing their way to heaven, and in prayer they are princes "having power with God." Now, these differing characters were and are mingled, as are the tares and wheat. They are even united, as are the chaff And the corn, and therefore the day of sifting and separation must come. It has not come yet. When corn is ripening and flowers are blossoming it is useless to send in the weeders. When the reapers are busy their scythes must cut down all growths alike. There is no time then for separation, but it comes at last. You see a heap of winnowed corn in the granary the weeds have been burned, the straw is gone, and all the chaff is scattered. So Israel was to be scattered by persecution, war, and captivity; but not one grain of God's wheat should fall upon the ground. (Text.)

II. THAT THERE ARE TESTING TIMES IN WHICH SUCH DIVERSITY ASSERTS ITSELF. The earth is here represented as a great sieve, in which Israel should be ceaselessly tossed, that the evil might be lest and the good saved. The process is still carried on. There are testing times here, and there will be a testing time hereafter.

1. Preaching, for example, sometimes so disturbs conscience, that on self-examination the man sees what is true and false in his character. Many a hearer has thus been led to ask, "Am I as the chaff which the wind driveth away?"

2. Affliction is a sieve for testing character. Job was an example of this. His distresses revealed him to himself and to his friends; and not a grain of wheat (of that which was worth preserving) was lost. Show how this is still true of the afflicted. Illness, bereavement, losses, etc., lead to serious thought, and while they sometimes destroy unfounded hopes, they give more confidence in that "hope which is the true anchor of the soul, sure and steadfast."

3. Temptation is a revealer of character. Compare the text with our Lord's words, "Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not." What a revelation to Peter of his weakness and presumption was his denial I Illustrate by the story of the two house, built, the one on the rock, the other on the sand (Matthew 7:24 27). Thus we may test ourselves. If the opportunity offers itself to gratify some passion secretly, without the least risk of detection, is the reply, "How can I do this great wickedness, and sin against God?" or is the opportunity gladly seized to enjoy "the pleasures of sin for a season"?

4. Persecution tests character. It is easy to deceive ourselves when all our associations are religious. But let these be changed for worldly, sceptical, or immoral surroundings, and the reality of our religious life is proved. Then, either we say, "We must obey God rather than man," and our character is ennobled by the struggle, or the old prayer is omitted, the old Bible neglected, and the old influences blotted out of memory. All such tests as we have mentioned are sent in mercy, to lead to self-examination, and, if need be, to repentance; but Christ draws the veil of the future, and tells us further of a day when the secrets of all hearts shall be disclosed, and:

5. When the judgment of God, according to equity, will be declared. You may escape all other trials, but you will not escape that. Affliction may leave you untouched. Amidst persecution and temptation your reputation may be unscathed. But death will scatter all delusions, and from it, and from that judgment to which it leads, there is no escape (see ver. 3, "And though they hide themselves in the top of Carmel," etc.). On that day there shall be "the manifestation of the sons of God;" the secret life will be commended, and the quiet service recompensed. With others the vain show will be over, the veil of outward respectability rent asunder, and the words will be heard, "Depart from me, ye that work iniquity!" Then there will come the separation, as between the sheep and the goats, the tares and the wheat, the corn and the chaff. Men may have met in the same church, heard the same gospel, lived in the same home, yet above the portal of heaven is this inexorable law, "And there shall in no wise enter into it anything that defileth,... but they that are written in the Lamb's book of life." Still the words hold good, "Whosoever believeth on him shall not parish, but have everlasting life;" "How shall we escape if we neglect so great salvation?" "Among thy saints may I be found," etc.!

III. THAT OVER THE TESTING PROCESS GOD WATCHES AND RULES SO THAT NOTHING TRUE AND NOTHING GOOD MAY BE LOST. "For, lo, I will command... yet shall not the least grain fall upon the earth" (comp. Malachi 3:3). Our text is true in a much broader sense than that in which we have attempted to deal with it.

1. In changes amongst the nations, where there seems little but confusion and unrest, God rules. He is testing and purifying his own people. Not a grain of his purpose will fall to the earth. "Heaven and earth shall pass away, but my Word shall not pass away."

2. Movements take place in ecclesiastical life. One system makes room for another. The Old Testament economy with its ceremonies, the apostolic Church with its simplicity, the mediaeval Church with its superstitions, etc., all were changed, yet of all the praises and prayers offered through past ages not a grain fell to the earth.

3. In dogmatic theology changes are still going on. Formularies and phrases die out, but the truth in them is not lost. Christ lives and reigns still, and "of his dominion there shall be no end." That which is saved by God is "the grain," that which has life in it; and planted in the earth, it shall be developed in new forms of strength and beauty.

CONCLUSION. Therefore, amidst the wreck and the fall of much that seems precious, let your hearts as Christian men be quiet from fear of evil. Have trust in God, who commands and controls, and believe that amidst all his cares you are not forgotten, amidst all these perils you will be safe. Because good is stronger than evil, and Christ is mightier than our adversary, the words of his promise are true to all believers, "They shall never perish, neither shall any pluck them out of my hand." - A.R.

The conduct of these Israelites, and their fate, may well stand as a beacon of warning to all who have heard the Word of God with indifference and unbelief.

I. THE REASONS WHICH SHOULD PROMPT THE SINNER TO CONCERN.

1. The voice of his own conscience assures him of guilt and ill desert.

2. The warnings of Scripture should not be lost upon him, and revelation abounds with such warnings uttered upon the highest authority.

3. The examples of the impenitent who have been overtaken by judgment and destruction enforce the faithful admonitions of Holy Writ.

II. THE EXPLANATIONS OF THE SINNER'S SELF-CONFIDENCE AND PRESUMPTION. It is unquestionable that there are many who say, "The evil shall not reach nor overtake us." How can this be accounted for?

1. The voice of conscience may be silenced or unheeded.

2. The warnings of Scripture may be utterly disregarded.

3. The sinner may think rather of those instances in which judgment has been delayed than of those in which it has been hastened and fulfilled.

III. THE WISDOM AND DUTY OF IMMEDIATE REPENTANCE.

1. God's Word will certainly be verified.

2. No human power can save the impenitent.

3. The time of probation is short, and may nearly have expired. - T.

The reference is probably not to that tabernacle which was replaced and superseded by the temple of Solomon, but to the house of David. The booth or hut may well serve as an emblem of the depressed state of the Jewish monarchy and people, not simply as they were in the time of Amos, but as the prophet foretold that they should be in days about to come. The language is very expressive, and depicts a restoration very complete. Breaches shall be closed, ruins shall be repaired, the structure shall be rebuilt. The fortunes of the people of David must indeed he dark for a season, but a brighter day shall surely dawn.

I. THE MOST GLORIOUS FULFILMENT OF THIS PROPHECY WAS IN THE ADVENT OF THE DIVINE SON OF DAVID. Jesus was recognized by the people as the descendant and successor of their national hero. They shouted, "Hosanna to the Son of David!" He himself made the claim, only that he asserted that he was not only David's Son, but also David's Lord. Like David, he was "after God's heart;" like David, he sang praises unto God in the midst of the Church; like David, he overcame the enemies of Jehovah and of his people; like David, he reigned over the nation of Israel But unlike David, he was Divine in his nature and faultless in his character; unlike David, he was rather a spiritual than a worldly Conqueror; unlike David, he was King, not over one people, but over all mankind. In Christ the true Israel has found more than the Israel "according to the flesh" lost in David's removal.

II. THE MAIN PROOF OF THIS FULFILMENT OF PROPHECY IS TO BE FOUND IN THE ESTABLISHMENT OF THE MESSIAH'S SPIRITUAL KINGDOM. Time has given an interpretation to this language which was impossible beforehand. How truly the house of David has been more than rebuilt, the kingdom of David more than re-established, is apparent to every observer of what has occurred in the Christian centuries. The kingdom of the Redeemer is:

1. Spiritual. In which respect it is more admirable and more glorious than that of David, which was founded upon the sword, and whose sway was over, not the heart, but the outward life.

2. Universal. For whilst David reigned over a strip of Syrian territory, Christ's empire is vast, and is widening year by year. "The kingdoms of this world shall become the kingdoms of our Lord and of his Christ."

3. Everlasting. The few brief glorious years of David's reign were prophetic of that sway which shall endure forever. Of Christ's kingdom "there shall be no end." - T.

In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old, etc. In the previous verses we have had to notice the destruction of the sinful kingdom; in this paragraph we have the establishment of the true kingdom - the true moral theocracy. "In that day," i.e. when the judgment has fallen upon the sinful kingdom, and all the sinners of the people of Israel are destroyed. "The Israelites," says Dr. Henderson, "now disappear from the scene, in order to give place to a brief and prominent exhibition of the restoration of the Jews from their repressed condition during their anticipated captivity in Babylon." The Apostle James, at the first ecclesiastical council at Jerusalem, quotes this prophecy (Acts 15:16, 17) - not, however, in its identical phraseology, but in its general meaning - and applies it to the establishment of Christ's kingdom in the world by the admission of the Gentiles into it. The old Hebrew world was for ages governed by a theocracy. God was their King. He had under him and by his appointment human rulers and other functionaries; but they were simply his instruments, and he was their King. That form of government has passed away; but it was symbolical: it was the emblem of a higher theocracy that is to be established, not over the Jews merely, but over the Gentiles and over the whole world. It was to stand forever. We shall use these words as an illustration of this theocratic government. Four thoughts are suggested concerning it.

I. IT ROSE FROM THE HUMBLEST CONDITION. "In that day will I raise up the tabernacle of David that is fallen." "The fallen hut of David" (Delitzsch). Not the magnificent palace of David, which the monarch built for himself on Mount Zion (2 Samuel 5:11). "It is striking that Amos, prophesying in Israel, closes with a promise, not to the ten tribes primarily, but to the royal house of David, and to Israel only through its restoration. Strange comment on human greatness, that the royal line was not to be employed in the salvation of the world until it was fallen. The royal palace had to become the hut of Nazareth ere the Redeemer of the world could be born, whoso glory and kingdom were not of this world,... who came to take from us nothing but our nature that he might sanctify it, our misery that he might bear it for us" (Pusey). Ay, this true moral theocracy had in truth a humble origin! Its Founder, who was he? The Son of a poor Jewish peasant, who commenced his life in a stable. Its first apostles, who were they? They were amongst the poorest of the poor. In its origin, indeed, its symbols are the little stone, the grain of mustard seed, and the few particles of leaven.

II. HEATHENS ARE SUBJECT TO ITS AUTHORITY. "That they may possess the remnant of Edom, and of all the heathen, which are called by my Name, saith the Lord that doeth this." The old theocracy was confined to the Jews; this one, this moral theocracy, is to extend to the heathen. Even Edom - the old and inveterate foe of the theocratic people, who may be regarded as the representative of the whole heathen world - is to be subjected to it. It shall "inherit the Gentiles." It is to have the heathen for its inheritance, and the uttermost parts of the earth for its possession. The Bible assures us, in language most explicit and of frequent occurrence, that the time will come when from the rising of the sun to the going down of the same his Name - that is, the Name of this great moral King, Christ - shall be great among the Gentiles. Or, in the language of Daniel, "When the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him" (Daniel 7:27).

III. ABUNDANT MATERIAL PROVISIONS WILL ATTEND IT. "Behold, the days come, saith the Lord, that the ploughman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt." "The metaphorical language here employed is at once in the highest degree bold and pleasing. The Hebrews were accustomed to construct terraces on the sides of the mountains and other elevations, on which they planted vines. Of this fact the prophet avails himself, and represents the immense abundance of the produce to be such that the eminences themselves would appear to be converted into the juice of the grape." Just as this moral theocracy extends, pauperism will vanish. With the kingdom of God and his righteousness all necessary material good comes. "Godliness is profitable unto all things." Let this theocracy, which means the reign in human hearts of Christliness, extend, and the earth "shall yield her increase, and God, even our own God, shall bless us."

IV. LOST PRIVILEGES ARE RESTORED AS IT ADVANCES. "I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and cat the fruit of them." Three blessings, which man has lost through depravity, are here indicated.

1. Freedom. "I will bring again the captivity," or rather, "I will reverse the captivity," give them liberty. Man in a state of depravity is a slave - a slave to lust, worldliness, etc. This moral theocracy ensures freedom to all its subjects. "Ye shall know the truth, and the truth shall make you free" (John 8:32).

2. Prosperity. "Shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof." One of the sad evils connected with man's fallen depravity is that he does not reap the reward of his labours. He builds cities and plants vineyards and makes gardens for others. Through the reign of social injustice he is prevented from enjoying the produce of his honest labours. Under this theocracy it will not be so. What a man produces he will hold and enjoy as his own.

3. Settledness. "I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God." Unregenerate man has ever been restless, homeless, unsettled. He stands not on a rock, but rather on planks floating on surging waters; he is never at rest. All the subjects of the true theocracy are established. "God is their Refuge and Strength."

CONCLUSION. Let us have faith in this predicted future of the world. This faith can alone sustain us in our arduous work; this faith has ever been the nerve of all the great men who have toiled for the world's good.

"Poet and seer that question caught
Above the din of life's fears and frets;
It marched with letters, it toiled with thought,
Through schools and creeds which the earth forgets.
And statesmen trifle and priests deceive,
And traders barter our world away;
Yet hearts to the golden promise cleave,
And still at times, 'Is it come?' they say.

"The days of the nations bear no trace
Of all the sunshine so far foretold;
The cannon speaks in the teacher's place,
The age is weary with work and gold
And high hopes wither, and memories wane,
On hearths and altars the fires are dead:
But that brave faith hath not lived in vain,
And this is all that our watcher said."

(Frances Brown.) D.T.

Nothing short of inspiration can account for such a close to such a book. Throughout his prophecies Amos has been exposing national sinfulness, threatening Divine chastisement, picturing the degradation, the desolation, the captivity of the kingdoms of Israel and of Judah. How comes it that he is able to transcend this distressing representation? to look beyond these gloomy clouds? to discern, whether far or near, the vision of a smiling earth, a happy people, a splendid prosperity, an eternal joy? It is not the force of human reasoning; it is not the impulse of delusive hope. No; it is the presence of the Divine Spirit that has purged the prophet's spiritual vision, so that he sees the glory yet to be; it is this that touches the prophet's tongue, so that the wail of sorrow and distress is changed into the shout of triumph and the song of joy.

"The world's great age begins anew,
The golden years return;
The earth doth, like a snake, renew
Her winter weeds outworn;
Heaven smiles, and faiths and empires gleam
Like wrecks of a dissolving dream."

I. THE PICTURE OF PROSPERITY. The inspired poet presses into the service all the resources of nature laid open to him by long years of observation and of fellowship. We notice as depicted:

1. The fruitfulness of the soil. The crops of corn, the summer vintage, follow each other in quick succession. From the laden vineyards and adown the sunny slopes flow rivers of delicious wine. The boughs of the trees are weighed down with fruit. For the tillers of the soil and the dwellers in the cities there is "enough and to spare."

2. The peopling of the towns and villages. The banished ones have returned. The once-silent streets resound with the noise of traffic, with the voices of men, with the songs of the happy.

3. Security and perpetual possession. No longer do the dwellers in the fenced cities arm themselves and man their walls against the foe; no longer do the husbandmen dread the incursions of marauders. Quiet resting places and a sure habitation are secured by the goodness of Providence. Earth seems transformed into primaeval Paradise.

II. THE REALITY WHICH THIS PICTURE REPRESENTS.

1. By many interpreters this vision of peace and happiness is deemed predictive of national prosperity still awaiting the scattered children of Israel. The land of promise shall again flow with milk and honey. Jerusalem shall again be the seat of a mighty kingdom. The hills of Judah and the plains of Ephraim shall again be tilled by the children of Jacob. A converted Israel shall - from the Mediterranean to the Jordan, and from the Jordan to the desert, from the heights of Lebanon to the river of Egypt - witness to the faithfulness of the Eternal, to the Messiah long rejected, but now and henceforth to be held in honour and to be served with devotion. Planted, and no more to be plucked up, the chosen people shall flourish like the green bay tree, like the cedar in Lebanon.

2. Other interpreters pass straight from this vision of prosperity and gladness to the spiritual prospect which it opens up to the eyes of the believers in God's Word, of the disciples of Christ. There is peace of which the seat is the conscience, the heart, of man. There is plenty for the satisfaction of man's deepest wants. There is a sure abiding place for the faithful in the care and love of the Eternal There is a kingdom which is "righteousness, peace, and joy in the Holy Ghost." There is a city of Which every renewed man becomes a denizen, nay, an immortal citizen. There is prosperity in which the poor, the feeble, the despised may share. And there are songs of gladness and of thanksgiving in which all the redeemed and saved shall join. - T.