These are the words of Amos, who was among the sheepherders of Tekoa--what he saw concerning Israel two years before the earthquake, in the days when Uzziah was king of Judah and Jeroboam son of Jehoash was king of Israel. Sermons
I. RURAL AND MENIAL OCCUPATIONS WERE NO BARRIER TO THE ENJOYMENT OF DIVINE FAVOUR OR TO ELECTION TO SPECIAL AND HONOURABLE SERVICE. This lesson, taught by the career of Amos, was taught again by the election of the apostles of the Lord Christ. The great of this world are often apt to regard men of lowly station with disdain, but God takes no heed of social and artificial distinctions. II. THE SECLUSION OF A PASTORAL LIFE WAS A SUITABLE TRAINING FOR THE PROPHETIC VOCATION. As David, when guarding the sheepfolds and leading the flocks to water, enjoyed many opportunities for solitary meditation and for devout communion with God, so Amos in the lonely pastures of Tekoah must have listened to the voice that speaks especially to the quiet and the contemplative, the voice of inspiration and of grace. III. THE RURAL SURROUNDINGS OF THE PROPHET AFFORDED HIM MUCH APPROPRIATE AND STRIKING IMAGERY. The rain and the harvest, the sheep and the lion, the bird and the snare, the fish and the hook, the cart and the sheaf, the earthquake, the fire, and the flood, etc., are all pressed into the service of this poetic prophecy. God taught his servant lessons which stood him in good stead in after years. IV. BY RAISING AMOS FROM THE HERDSMAN'S TO THE PROPHET'S LIFE GOD MAGNIFIED HIS OWN GRACE. The cultivated and the polished are liable to take credit to themselves for the efficiency of their ministry. But when the comparatively untaught and those who have enjoyed but few advantages are raised to a position in which they do a great work for God, "the excellency of the power is seen to be of God himself." - T.
The words of Amos, who was among the herdmen of Tekoa. Though a native of the kingdom of Judah, Amos was sent with a message to the ten tribes. The unity of the two kingdoms was not the less real that their histories were divergent. In its origin, idea, and ultimate aim, the theocracy was one. The division which took place after the death of Solomon was a departure from the original conception, and the fruit of human sin. Yet, like many other events in which the Divine purpose seems to fail, it was so overruled as to promote the very end which it apparently frustrated. Not only were the two kingdoms a source of moral discipline — a mutual check to each other — but a richer, fuller illustration of God's dealings with His people was rendered possible than would .otherwise have been attainable. This unity in diversity, and diversity in unity, this double development, which is yet one, must not be overlooked if we would understand aright the history of God's covenant people. Whatever the two kingdoms were to their own thoughts, they were one in the eyes of God. During the vigorous reign of Jeroboam II., the kingdom of the ten tribes attained to a high pitch of prosperity and power. As this resulted from energy in the administration, rather than in any deeper moral principle, it only hastened the progress of inward decay. Luxury, oppression of the poor, lewdness, and profligacy in its many varied forms, followed in the train. It was thus to a people at the crisis of their destiny, in the height of apparent, but delusive prosperity, that Amos, the humble herdman of Tekoa, and gatherer of sycamore fruit, was sent. The circumstances of his mission gave occasion to a new step being taken in advance in the development of the prophetic testimony. Joel, Amos's immediate predecessor, prophesied to those who were chargeable, indeed, with much formality and shallowness of profession, and were therefore justly liable to severe chastisement, but who were yet free from gross and open vice. Hence, in unveiling the great movements of the future, he still identifies generally the covenant people with the friends of God and the objects of Divine deliverance; and "the nations" generally with the enemies of God, and the objects of His righteous vengeance. In reading the Book of Amos, we find ourselves breathing another atmosphere. The prophet no doubt first proclaims exterminating judgment against the surrounding nations, but this is only the prelude to the announcement of a similar doom on the chosen people themselves, who were eagerly following in the footsteps of the heathen. The prospect is held out, indeed, of blessing in the end, but not in a form that could convey the slightest comfort or hope to that ungodly generation. To them at least it was made abundantly plain that, like their rebellious fathers of old, they should spend their days in a wilderness of tribulation, and should not be permitted to see the promised rest. The book consists of a somewhat lengthened introduction, chaps, 1. 2. — followed by two chief divisions. The first, chaps. 3.-6., in the simple form of prophetic addresses. The second, chaps, 7.-9., in a series of visions. The whole being concluded with a promise of future deliverance and blessing.(Robert Smith, M. A.) (Ernest Elliot.) (W. G. Elmslie, D. D.) Homilist. I. THE SPHERE OF LIFE HE OCCUPIED. He was a "herdman." God has often selected the chief messengers of His truth from men in the humbler walks of life. Elisha, David, etc. Our Lord Himself came from a peasant cottage in Nazareth. In this fact we have two things.1. Worldly pride divinely rebuked, 2. Human nature divinely honoured. II. THE AGE IN WHICH AMOS LIVED. Two events are specified. 1. The political event of this period. "In the days of Uzziah, King of Judah." A comparatively peaceful and prosperous period. 2. The physical event of this period. Two years before the earthquake. Why is the period of his life thus described?(1) Because you cannot rightly judge a man's character unless you understand the circumstances under which he lived.(2) You cannot estimate the value of a man's mission unless you correctly judge of the moral character of his times. III. THE MISSION TO WHICH HE WAS CALLED. What was it to pronounce Divine judgment? He announced it — 1. As coming according to his vision. 2. As coming in a terrible form. 3. As issuing from a scene of mercy. 4. As fraught with calamitous results.What an argument for repentance! (Homilist.) Amos was not ashamed of his descent. He was not a farmer, but a farm-labourer. Who cares to be on very close intimacy with a field-hand, or a cow-herd? To a little outdoor work Amos added the process of cleaning and preparing the fruit, either for preservation or for sale. Whilst he was doing his farm-work and attending to his fruit, a blast from heaven struck his deeper consciousness, and he stood up a prophet. The Lord will bring His prophets just as He pleases, and from what place He chooses. Amos was a field-hand, and yet he was fearless; he was all the more fearless because he was a field-hand. A farmer could not have been so fearless. Amos was a farm-labourer, yet he was equal to the occasion. Education is never equal to anything that is supremely great. There are times in human history when inspiration must go to the front — talent must go behind, genius must go into the first place. When we are inspired we forget our rags. When God calls. let not man despise. God's elections are startling. Amos begins where all rude, energetic minds begin; they begin in denunciation. Judgment seems to be a natural work for them to conduct. Amos issues his judgment against Damascus, Gaza, Tyrus, Edom, Ammon, Moab, Judah, Israel, — all round the circle that judgment-fire sparkles and blazes. It seems so much easier to denounce than to discriminate. Even young prophets began with thunder and lightning. Amos again and again says, "I will send a fire." And the nobles were lying on divans of ivory, having corrupted themselves to the point of rottenness. There are times in human history when only the disinfectant that can work the real miracle is fire. Fire never fails. We need voices of this kind; they help to keep the average of human history well up to the mark.(Joseph Parker, D. D.) It is well to notice —1. The importance of prophecy in an evidential point of view, as one of the supernatural elements of the Bible. To the honest, earnest, impartial inquirer, no more convincing or impressive proof of the truth of this revealed Word can be offered than its propHetic element affords. The age of miracles is past. The testimony of the "more sure (confirmed) word of prophecy," as it has been fulfilled, and as it is daily being fulfilled before our eyes, is all the more important. 2. The importance of the Old Testament Scriptures. The prophet Amos alleges his own inspiration. Much has been made by hostile critics of the supposed discrepancies and contradictions of Scripture; but how little has been said about its marvellous unity! What is it which imparts this unity? 3. In the Book of Amos is illustrated a principle of the Divine dealing. Amos was one of the people, and not in the order of the prophets. The Lord had suddenly and unexpectedly called and commissioned him to be a prophet of Israel. And so, in working for God, the question is not so much whether it is Amos the rude, or Isaiah the polished; the question is, are we verily and indeed called of Him? Are we qualified by His grace, and anointed by His Spirit? 4. The doctrine of a special providence is here strikingly set forth. Judgments were appointed to descend on several nations in succession. Than this there can be nothing more certain, that national sins draw down national judgments and punishments. Men are apt to think they may escape in a crowd. We have each our share in public misfortune and in national guilt, and in God's sight are held liable accordingly. But it is also true, that a special providence works in and with each of God's true children. (R. W. Forrest, M. A.) One point of interest in the Book of Amos is its testimony to the power of inspiration and religion on the untaught and uncultivated mind. It shows how such a mind may strike out bold, simple pathways, and forcible expressions, which arrest us with a greater force than even those of the more refined and cultivated. Imagery borrowed from natural scenery and its circumstances, will be among the most forcible modes of expression which such men will use. We may often gather important lessons from this influence of nature on the mind. She teaches us to dive more into her own calm and profound depth, to read the will of God. In Amos we have a mind accustomed to see duties or acts of religion through images borrowed from the external world. But not only does the form of nature influence the ruder mind of the peasant; he is influenced by the customs and conventionalities of the society in which he lives. Amos makes use of these frequently in connection with his religious mission. One practical question opens out to us, it is the real condition and value of the uneducated mind under the influences of religion. There is often an inclination alike to overrate as to underrate this; and serious injury is done by both tendencies.(E. Monro.) Sunday Companion. Do you remember what was the immediate agent in Bishop Hannington's conversion? Someone sent him a little book. Hannington determined to read every word of it, so he began with the preface. He became impressed with the notion that the book was unscholarly. "I therefore threw the book away, and refused to read it." Some time after he was leaving Exeter for St. Petherwyn, and he spied the old book. He knew his friend would ask him if he had read it. "I suppose I must read through it, and so I stuffed it into my portmanteau. At Petherwyn I took the book out, and read the first chapter. I disliked it so much that I determined never to touch it again. I rather think I flung the book across the room. So back into my portmanteau it went, and remained until my visit to Hurst, when I again saw it, and thought I might as well read it, so as to be able to tell the sender about it. So once more I took the old thing, and read straight on for three chapters or so, until at last I came upon that called, 'Do you feel your sins forgiven?' And by means of this my eyes were opened. I was in bed at the time, reading. I sprang out of bed, and leaped about the room rejoicing and praising God that Jesus died for me. From that day to this I have lived under the shadow of His wings in the assurance of faith that I am His and He is mine." The Lord used that which was apparently contemptible to be a minister of salvation! What appeared to James Hannington to be despicable turned out to be the instrument of his redemption. Now God loves to use the apparently base and ignoble, and the despised! He loves to send His power along commonplace wires! He calls into His service some uncultured speaker, whose words tumble out in disorder, and whose thoughts are wanting in logical succession, and He fills the ungainly speech with power, and through the rough utterance there come spiritual stabs that pierce to the very hearts of the hearers. He loves to use some letter which is devoid of literary grace, and written with no grammatical accuracy, and He fills it with the dynamic of the Holy Ghost, and it is mighty to the bringing down of strongholds.(Sunday Companion.) Many of God's most distinguished workmen have been called from scenes of the humblest labour. It was when toiling over a shoemaker's bench that Carey's soul was filled with a zeal for missionary labour. Morrison was once a maker of shoe-lasts. John Williams, of Erromanga, was called from the blacksmith's shop. Dr. Livingstone from working in a cotton mill. Our Saviour also called His disciples from among the fishermen.(J. L. Nye.) Which he saw concerning Israel. The prophet was specifically appointed for the Israelites, though born elsewhere. But how, and on what occasion, he migrated into the kingdom of Israel, we know not. It is probable that this was designedly arranged, that God might check the insolence of the people, who flattered themselves so much in their prosperity. Since the Israelites had hitherto rejected God's servants, they were now con. strained to hear a foreigner and a shepherd condemning them for their sins, and exercising the office of a judge: he who proclaims an impending destruction is a celestial herald. This being the case, we hence see that God had not in vain employed the ministry of this prophet; for He is wont to choose the weak things of the world to confound the strong, and He takes prophets and teachers from the lowest grade to humble the dignity of the world, and puts the invaluable treasure of His doctrine in earthen vessels, that His power, as Paul teaches us, may be made more evident. But there was a special reason as to the prophet Amos; for he was sent on purpose severely to reprove the ten tribes; and he handled them with great asperity. For he was not polite, but proved that he had to do with those who were not to be treated as men, but as brute beasts; yea, worse in obstinacy than brute beasts; for there is some docility in oxen and cows, and especially in sheep, for they hear the voice of their shepherd, and follow where he leads them. The Israelites were all stubbornness, and wholly untameable. It was then necessary to set over them a teacher who would not treat them courteously, but exercise towards them his native rusticity.( John Calvin.) Two years before the earthquake Palestine lies almost in the centre of one great volcanic region of the earth's surface, that, namely, which includes the basin of the Mediterranean, and the provinces of Western or Central Asia. Traces of that volcanic action are found in every direction. The black basaltic rocks of the Hauran, the hot springs of Tiberias, and Emmaus, and Gadara, the naphtha fountains near the Dead Sea, the dykes of porphyry, and other volcanic rocks that force their way through thy limestone, the many caves in the limestone rock themselves, — all these show that we are treading on ground where the forces of the hidden fires of the earth have been, in times past, in active operation. We are, that is, in a zone of earthquakes. On some of these earthquakes, tremendous in their phenomena, and in the extent of the desolation caused by them, we have full details, in earlier and even in contemporary history. The Jewish writer, Josephus, speaks of one which occurred in B.C. 31, as having destroyed many villages, and countless flocks, and herds, and human lives, which he estimates (with somewhat, perhaps, of Oriental vagueness as to statistics) now at ten, and now at thirty thousand. Herod and his army, who were then carrying on war against the Arabs, were only saved by their being encamped in tents, and so free from the peril of falling houses. As it was, he had to combat the panic and depression which it spread through his troops, and with something of a sceptical epicureanism, to assure them that these natural phenomena were not signs of greater evils to come, but were calamities by themselves, having no connection with any others that followed or preceded them. Within the last thirty years again the shocks of an earthquake were felt over the whole of Syria, in Beirdt, Damascus, Cyprus; Safed was almost utterly destroyed; Tiberias was left little better than a heap of ruins, and one-third of the population perished, to the number of a thousand. Rivers forsook their beds, and left them dry for hours. The hot springs that flow into the Sea of Tiberias were largely swollen in volume, and the level of the lake was raised. One such convulsion has left its impress on the history of the kingdom of Judah. It seems to have been the first great earthquake in the history of Israel. It occurred in the time of Uzziah (Amos 1:1; Zechariah 14:5). There is no trace of anything of the kind in the Book of Judges, or in the earlier history of the Kings.(Dean Plumptre.) People Amos, Aram, Ben, Benhadad, Ben-hadad, Hadad, Hazael, Jehoash, Jeroboam, Joash, Teman, UzziahPlaces Ashdod, Ashkelon, Beth-eden, Bozrah, Carmel, Damascus, Edom, Ekron, Gaza, Gilead, Jerusalem, Kir, Rabbah, Syria, Tekoa, Teman, Tyre, Valley of Aven, ZionTopics Amos, Earthquake, Earth-shock, Envisioned, Herdmen, Herdsmen, Jehoash, Jeroboam, Jerobo'am, Joash, Jo'ash, Judah, Shaking, Sheepherders, Shepherds, Tekoa, Teko'a, Uzziah, Uzzi'ah, VisionsOutline 1. The time when Amos prophesied.3. He shows God's judgment upon Syria, 6. upon the Philistines, 9. upon Tyrus, 11. upon Edom, 13. upon Ammon. Dictionary of Bible Themes Amos 1:1 1469 visions Library The Prophet Joel. PRELIMINARY REMARKS. The position which has been assigned to Joel in the collection of the Minor Prophets, furnishes an external argument for the determination of the time at which Joel wrote. There cannot be any doubt that the Collectors were guided by a consideration of the chronology. The circumstance, that they placed the prophecies of Joel just between the two prophets who, according to the inscriptions and contents of their prophecies, belonged to the time of Jeroboam and Uzziah, is … Ernst Wilhelm Hengstenberg—Christology of the Old Testament The River of Egypt, Rhinocorura. The Lake of Sirbon. Whether, in Prophetic Revelation, New Species of Things are Impressed on the Prophet's Mind, or Merely a New Light? Whether a Natural Disposition is Requisite for Prophecy? How the Rude in Sacred Learning, and those who are Learned but not Humble, are to be Admonished. The Twelve Minor Prophets. Formation and History of the Hebrew Canon. A Discourse of Mercifulness Links Amos 1:1 NIVAmos 1:1 NLT Amos 1:1 ESV Amos 1:1 NASB Amos 1:1 KJV Amos 1:1 Bible Apps Amos 1:1 Parallel Amos 1:1 Biblia Paralela Amos 1:1 Chinese Bible Amos 1:1 French Bible Amos 1:1 German Bible Amos 1:1 Commentaries Bible Hub |
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