Amos 5:19 Sermons: As if a man fled from a lion, and a bear met him; Or he went into the house and leaned his hand on the wall, and a serpent bit him.

◄ Amos 5:19 ►

It will be like a man who flees from a lion, only to encounter a bear, or who enters his house and rests his hand against the wall, only to be bitten by a snake.

Sermons

Selfishness in Terror	D. Thomas	Amos 5:19
Avengers of a Broken Covenan	Homiletic Magazine	Amos 5:18-19
On False Hopes in Death	Anon.	Amos 5:18-19
The Day of the Lord	T. Horton, D. D.	Amos 5:18-19

Pulpit Commentary Homiletics

Selfishness In Terror

Amos 5:19

D. Thomas

As if a man did flee from a lion, and a bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him. The Israelites rested their hope of deliverance from every kind of foreign danger upon their outward connection with the covenant made with their forefathers; hence many put their trust in the days spoken of in the context, when Jehovah would judge all the heathen, expecting that he would then in all probability raise Israel to might and dominion. All this was simple delusion, the delusion of selfishness; for when Jehovah would appear to punish the nations, Amos says they would be so panic-struck as to be confounded in their efforts to escape. Running from the lion, they would fall into the jaws of the bear; or fleeing into a house, they would be met by a serpent that would bite them. The passage illustrates selfishness in terror. Its characteristic is that in seeking protection from one danger it rushes into another. This is often seen -

I. IN COMMERCIAL LIFE. A selfish man in trade often finds himself running down the hill of insolvency, and ruthless bankruptcy appears before him as a lion ready to destroy him. What does he do? Where does he seek protection? Perhaps in absconscion. But he is apprehended, and he finds he has fled from "a lion" to "a hear," enters the house where the "serpent" of enraged justice fastens on him. Or perhaps he resorts to forgery. Here he is detected, and the same result is experienced. He has fled from the lion only to rush into the jaws of the bear.

II. IN SOCIAL LIFE. In few social circles are men not to be found who in some way or other commit a wrong against their members. Indeed, in family life it is so. Children do some injury to their parents, and parents to their children, husbands to their wives, and wives to their husbands. After the commission of the deed, selfish terror is awakened, and they fabricate falsehoods in order to escape the danger. The falsehood is detected, and then it is felt that the man has only fled from the lion to the bear. He has run for protection where he has found the "serpent."

III. IN RELIGIOUS LIFE. Men get convinced of sin, their consciences are roused, and hell appears before them as a ravenous lion, which they endeavour to escape; and they fly for protection to what? To selfish prayers, selfish sacrifices, selfish performances; but to attempt to escape from hell by selfish efforts is only running from the lion to the bear. "He that seeketh his life shall lose it."

CONCLUSION. This subject is capable of endless illustrations. It is an eternal truth that he who seeks protection from selfish fear only rushes from one danger into another. There is no protection for a soul but in self-renunciation, in the entire consecration of self to the worship and service of the great God. - D.T.

Biblical Illustrator

Woe unto you that desire the day of the Lord!

Amos 5:18, 19

The day of the Lord

T. Horton, D. D.

I. AN AWAKENING COMMINATION.

1. What is meant by the "day of the Lord"? The day of death, or personal dissolution. The day of captivity, or national dissolution. The day of judgment, or general account.

2. What is meant by desiring this day? The people are censured for desiring it rashly, because they did not consider it; scoffingly, because they did not believe it; desperately, because they did not fear it. Men desired the day of the Lord from discontentedness in their own condition; presumption of their own innocency; and from ignorance or misapprehension of the thing itself.

II. THE CONVINCING EXPOSTULATION. "To what end is it for you? " Here is a calling of them to an account for their desire, or an expostulation. And a discovering to them the fruitlessness of their desire, or a conviction. To all good Christians and believers it is a day of absolution; a day of redemption; and a day of salvation.

III. THE EXPRESS CONCLUSION OR DETERMINATION. "The day of the Lord is darkness, and not light." This is to be understood of the day of death and judgment. This sentence may be taken —

1. In the general proposition of it, as it stands by itself.

(1)In the affirmative, what it is;

(2)In the negative, what it is not.By way of opposition; by way of intention, to show the greatness of the darkness; by way of perpetuity. Darkness and always dark; by way of extent or explication, to show unto us the full nature of this business, wherein it does consist.

2. In its particular scope, as directed more especially to the persons above mentioned, who desired this day of the Lord. It carries a threefold force or emphasis with it. An emphasis of information; an emphasis of conviction to those who were obstinate; and an emphasis of astonishment to those which were desperate, which knew it, but laid aside the thoughts and considerations of it, and would put it to the venture.

(T. Horton, D. D.)

Avengers of a broken covenan

Homiletic Magazine.

t: — To the overthrow of the ten tribes for their idolatry Amos refers in the text. He asserts the absolute certainty of that overthrow except on their national repentance.

I. THE HARDENED IMPIETY OF UNGODLY MEN. Numbers of these impenitent and blaspheming Jews openly defied the judgment of the Almighty, mocked at the messages and warnings of God's Word, and, as though to show their utter contempt of the prophet and the prophecy, expressed their desire to "see the day " — to brave the worst — as though convinced that, in spite of warnings, the judgment announced would never take place, or if it did, it would not be nearly so formidable as was described. It is not safe to despise death, as some affect to do, nor that God whose minister death is, since the dread realities of the unseen world will far surpass our utmost apprehension. The Arabians have a saying that there are three things not to be trifled with. It is not good to jest of God, of death, or of the devil. Not of God, for God neither can nor will be mocked. Not of death, for death mocks the pride of all men, one time or other. Nor even of the devil, for the devil puts an eternal sarcasm on those who are too familiar with him.

II. THE CAUSES OF THIS HARDENED IMPIETY.

1. It proceeds from infidel presumption. Infidelity is often more of the heart than of the head. A man never set about proving Christianity untrue, hut he wished it first.

2. Sometimes from a one-sided view of God's character. At one time they argue that God is merciful, and therefore they trust to escape. At other times they think that others having escaped is an encouragement to them, and that threatenings long delayed may never be fulfilled. They presume upon security because sentence against an evil work is not speedily executed. The silence of providence emboldens them.

3. From their practical immoralities. These darken the understanding, and sear the conscience, and blind the mind to its own guilt and deformity.

III. THE THREATENED JUDGMENTS TO WHICH THEY STAND EXPOSED.

1. The certainty of the punishment. "The lion out of the forest; the bear from the wood; and the serpent by the sides of the house" appear. These Jewish hypocrites defied the threatened judgment, but they could not escape it.

2. The slight and casual agency by which it was brought about. Amos paints to the life. To this day this is no uncommon circumstance. The naturalist in Jamaica tells us that the most common reptile of the serpent tribe in the East and West Indies, is the small black snake, which may often be seen hanging half out of the loose walls, so much used as fences, and thus lying motionless for its prey. Now apply these images to God's judgments on the ancient Jews. Their own writers interpret this almost literally of the captivities they should suffer from the Chaldeans, the Persians, and the Grecian armies. Their words are, " Fleeing from the face of Nebuchadnezzar, the Lion, you will be met by Ahasuerus the Persian, and encounter the Persecution instigated by Haman; or (the Empire of the Chaldeans being destroyed), next the Medes and Persians shall arise, compared by Daniel himself to 'the Bear,' as their symbol. But When, at the command of Cyrus and Darius, your captivity is ended, and ye return to Jerusalem, and lean your weary hands upon its ruined wails in hope of peace and safety, then shall come Alexander the Great, the head of the Grecian Empire, — or Antiochus Epiphanes, the Great Persecutor, who shall bite like a serpent. Yet not without, as in Babylon or Susa, but within, in the very borders of the Holy Land itself. By all which it appears," say they, "that the day you anticipate is a day not of joy but of sorrow, not of light but of darkness."

3. Guard against all approaches to this sin. Things do not suddenly come to the worst between man and God. Again, let the young beware of abusing the Divine forbearance to embolden them in sin. But though you escape the lion and the bear, you may, in an unexpected moment, be stung by the serpent to the heart, in the chinks and crevices of the wall.

4. Learn the value and preciousness of that Gospel which reveals a method of escape from greater evils than those which threatened ancient Israel.

5. Beware of neglecting the grace of the dispensation under which you live.

6. Implore especially the grace of the Holy Spirit to renew and restore your nature. To have a proud heart under humbling dispensations, and a hard heart under softening ones is awful.

(Homiletic Magazine.)

On false hopes in death

Anon.

We must distinguish the persons to whom the prophet addresses this solemn denunciation. They are self-deceivers. Notwithstanding the sinfulness of the people, that national pride which led them to imagine that because they had Abraham to their father they must needs be saved — was still their besetting sin.

1. From these words we gather at once this great, fact, that there is a day of the Lord coming — a day of judgment and righteous retribution. It is that day in which He will judge the world in righteousness by Jesus Christ. It will be a day of fearful discovery; of universal assembly; of awful decision.

2. The only ground of hope on which we Can look for salvation in that day. We have peace with God through our Lord Jesus Christ. There is a subordinate condition of acquittal and salvation in the day of judgment. The future destiny of each individual will have an exact reference to the tenor of his present conduct.

3. There are many who form vain hopes of salvation at the coming of our Lord. There are some who appear to have no fear or hope on the subject. There are others who have strong expectations, while they have no warrant from Scripture for their hope. Some trust to what they call the goodness and benevolence of God. Some are self-righteous. Some make a high profession of faith in His name, while they have in works denied Him. Theirs is the hope of the hypocrite that shall perish.

(Anon.)

People

Amos, Joseph

Places

Beersheba, Bethel, Damascus, Gilgal, Gomorrah

Topics

Bear, Bit, Bite, Bites, Bitten, Entered, Face, Fled, Flee, Flees, Fleeth, Goes, Got, Home, Leaned, Leans, Leant, Lion, Meet, Meets, Met, Rested, Running, Serpent, Snake, Though, Wall

Outline

1. A lamentation for Israel.
4. An exhortation to repentance.
21. God rejects their hypocritical service.

Dictionary of Bible Themes

Amos 5:19

4687 snake
5132 biting

Amos 5:18-20

4812 darkness, God's judgment

Amos 5:18-24

9250 woe

Library

April 15 Morning
Their Redeemer is strong.--JER. 50:34. I know your manifold transgressions and your mighty sins.--I have laid help upon one that is mighty.--The Lord. . . thy Saviour and thy Redeemer, the mighty one of Jacob.--Mighty to save.--Able to keep you from falling.--Where sin abounded, grace did much more abound. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.--He is able . . . to save them …
Anonymous—Daily Light on the Daily Path

The Sins of Society
'For thus saith the Lord unto the house of Israel, Seek ye Me, and ye shall live: 5. But seek not Beth-el, nor enter into Gilgal, and pass not to Beer-sheba: for Gilgal shall surely go into captivity, and Beth-el shall come to nought. 6. Seek the Lord, and ye shall live; lest He break out like fire in the house of Joseph, and devour it, and there be none to quench it in Beth-el. 7. Ye who turn judgment to wormwood, and leave off righteousness in the earth, 8. Seek Him that maketh the seven stars …
Alexander Maclaren—Expositions of Holy Scripture

Evidences Internal and Experimental.
1. The external evidences of revealed religion are, in their proper place and sphere, of the highest importance. Christianity rests not upon theory, but upon historical facts sustained by an overwhelming mass of testimony. It is desirable that every Christian, so far as he has opportunity, should make himself acquainted with this testimony for the strengthening of his own faith and the refutation of gainsayers. Nevertheless, many thousands of Christians are fully established in the faith of the gospel …
E. P. Barrows—Companion to the Bible

Whether, by Penance, Man is Restored to his Former Dignity?
Objection 1: It would seem that man is not restored by Penance to his former dignity: because a gloss on Amos 5:2, "The virgin of Israel is cast down," observes: "It is not said that she cannot rise up, but that the virgin of Israel shall not rise; because the sheep that has once strayed, although the shepherd bring it back on his shoulder, has not the same glory as if it had never strayed." Therefore man does not, through Penance, recover his former dignity. Objection 2: Further, Jerome says: "Whoever …
Saint Thomas Aquinas—Summa Theologica

The Kingdom of Judah.
II K. 18-25; II Chron. 28-36. Note: This period covers the time from the fail of Israel to the fall of Judah. It begins in the sixth year of the reign of Hezekiah, whose name is given as the first king of the period since most of his reign was in this instead of the former period. The Kings of this Period. 13. Hezekiah, 2 K. 18:1-20-21; 2 Chron. 29:1-32:33. Reigned 29 years and died. 14. Manasseh, 2 K. 21:1-18; 2 Chron. 33:1-20. Reigned 55 year and died. 15. Amon, 2 K. 21:19-26; 2 Chron. 33:20-25. …
Josiah Blake Tidwell—The Bible Period by Period

The Greater Prophets.
1. We have already seen (Chap. 15, Nos. 11 and 12) that from Moses to Samuel the appearances of prophets were infrequent; that with Samuel and the prophetical school established by him there began a new era, in which the prophets were recognized as a distinct order of men in the Theocracy; and that the age of written prophecy did not begin till about the reign of Uzziah, some three centuries after Samuel. The Jewish division of the latter prophets--prophets in the more restricted sense of the …
E. P. Barrows—Companion to the Bible

Whether the Old Law Should have Been Given to the Jews Alone?
Objection 1: It would seem that the Old Law should not have been given to the Jews alone. For the Old Law disposed men for the salvation which was to come through Christ, as stated above ([2065]AA[2],3). But that salvation was to come not to the Jews alone but to all nations, according to Is. 49:6: "It is a small thing that thou shouldst be my servant to raise up the tribes of Jacob, and to convert the dregs of Israel. Behold I have given thee to be the light of the Gentiles, that thou mayest be …
Saint Thomas Aquinas—Summa Theologica

Degrees of Sin
Are all transgressions of the law equally heinous? Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. He that delivered me unto thee, has the greater sin.' John 19: 11. The Stoic philosophers held that all sins were equal; but this Scripture clearly holds forth that there is a gradual difference in sin; some are greater than others; some are mighty sins,' and crying sins.' Amos 5: 12; Gen 18: 21. Every sin has a voice to speak, but some …
Thomas Watson—The Ten Commandments

The Books of the Old Testament as a Whole. 1 the Province of Particular Introduction is to Consider the Books of the Bible Separately...
CHAPTER XVIII. THE BOOKS OF THE OLD TESTAMENT AS A WHOLE. 1. The province of Particular Introduction is to consider the books of the Bible separately, in respect to their authorship, date, contents, and the place which each of them holds in the system of divine truth. Here it is above all things important that we begin with the idea of the unity of divine revelation--that all the parts of the Bible constitute a gloriously perfect whole, of which God and not man is the author. No amount of study devoted …
E. P. Barrows—Companion to the Bible

Ripe for Gathering
'Thus hath the Lord God shewed unto me: and behold a basket of summer fruit. 2. And He said, Amos, what seest thou? And I said, A basket of summer fruit. Then said the Lord unto me, The end is come upon My people of Israel; I will not again pass by them any more. 3. And the songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence. 4. Hear this, O ye that swallow up the needy, even to make the poor …
Alexander Maclaren—Expositions of Holy Scripture

The Arguments Usually Alleged in Support of Free Will Refuted.
1. Absurd fictions of opponents first refuted, and then certain passages of Scripture explained. Answer by a negative. Confirmation of the answer. 2. Another absurdity of Aristotle and Pelagius. Answer by a distinction. Answer fortified by passages from Augustine, and supported by the authority of an Apostle. 3. Third absurdity borrowed from the words of Chrysostom. Answer by a negative. 4. Fourth absurdity urged of old by the Pelagians. Answer from the works of Augustine. Illustrated by the testimony …
John Calvin—The Institutes of the Christian Religion

Journey to Jerusalem. Ten Lepers. Concerning the Kingdom.
(Borders of Samaria and Galilee.) ^C Luke XVII. 11-37. ^c 11 And it came to pass, as they were on their way to Jerusalem, that he was passing along the borders of Samaria and Galilee. [If our chronology is correct, Jesus passed northward from Ephraim about forty miles, crossing Samaria (here mentioned first), and coming to the border of Galilee. He then turned eastward along that border down the wady Bethshean which separates the two provinces, and crossed the Jordan into Peræa, where we soon …
J. W. McGarvey—The Four-Fold Gospel

The Prophecy of Obadiah.
We need not enter into details regarding the question as to the time when the prophet wrote. By a thorough argumentation, Caspari has proved, that he occupies his right position in the Canon, and hence belongs to the earliest age of written prophecy, i.e., to the time of Jeroboam II. and Uzziah. As bearing conclusively against those who would assign to him a far later date, viz., the time of the exile, there is not only the indirect testimony borne by the place which this prophecy occupies in …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Lord Coming to his Temple
The LORD , whom ye seek, shall suddenly come to His temple; even the messenger of the covenant in whom ye delight: Behold, he shall come, saith the LORD of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? For he is like a refiner's fire, and like a fuller's soap, -- and he shall purify the sons of Levi -- that they may offer unto the LORD an offering in righteousness. W hereunto shall we liken the people of this generation? and to what are they like? (Luke 7:31) …
John Newton—Messiah Vol. 1

Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join …
Hugh Binning—The Works of the Rev. Hugh Binning

An Exhortation to Love God
1. An exhortation. Let me earnestly persuade all who bear the name of Christians to become lovers of God. "O love the Lord, all ye his saints" (Psalm xxxi. 23). There are but few that love God: many give Him hypocritical kisses, but few love Him. It is not so easy to love God as most imagine. The affection of love is natural, but the grace is not. Men are by nature haters of God (Rom. i. 30). The wicked would flee from God; they would neither be under His rules, nor within His reach. They fear God, …
Thomas Watson—A Divine Cordial

Being Made Archbishop of Armagh, He Suffers Many Troubles. Peace Being Made, from Being Archbishop of Armagh He Becomes Bishop of Down.
[Sidenote: 1129] 19. (12). Meanwhile[365] it happened that Archbishop Cellach[366] fell sick: he it was who ordained Malachy deacon, presbyter and bishop: and knowing that he was dying he made a sort of testament[367] to the effect that Malachy ought to succeed him,[368] because none seemed worthier to be bishop of the first see. This he gave in charge to those who were present, this he commanded to the absent, this to the two kings of Munster[369] and to the magnates of the land he specially enjoined …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

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