Similarly, many a Christian, quite unconsciously, has something or other in his habits, or in his conduct, or in his affections, which would reveal itself to him, if he would look, as being wrong, because it blots out G.o.d.

Let us remember that very little divergence will, if the two paths are prolonged far enough, part their other ends by a world. Our way may go off from the ways of the Lord at a very acute angle. There may be scarcely any consciousness of parting company at the beginning. Let the man travel on upon it far enough, and the two will be so far apart that he cannot see G.o.d or hear Him speak. Take care of the little divergences which are habitual, for their acc.u.mulated results will be complete separation. There must be absolute surrender if there is to be uninterrupted fellowship.

Such, then, is the direction in which we are to look for the reasons for our low and broken experiences of communion with G.o.d. Oh, dear friends!

when we do as we sometimes do, wake with a start, like a child that all at once starts from sleep and finds that its mother is gone--when we wake with a start to feel that we are alone, then do not let us be afraid to go straight back. Only be sure that we leave behind us the sin that parted us.

You remember how Peter signalised himself on the lake, on the occasion of the second miraculous draught of fishes, when he floundered through the water and clasped Christ's feet. He did not say then, 'Depart from Me, for I am a sinful man, O Lord!' He had said that before on a similar occasion, when he felt his sin less, but now he knew that the best place for the denier was with his head on Christ's bosom. So, if we have parted from our Friend, there should be no time lost ere we go back. May it be true of us that we walk with G.o.d, so that at last the great promise may be fulfilled about us, 'that we shall walk with Him in white,' being by His love accounted 'worthy,' and so 'follow' and keep company with, 'the Lamb whithersoever He goeth!'

SMITTEN IN VAIN

'Come to Beth-el, and transgress; at Gilgal multiply transgression; and bring your sacrifices every morning, and your t.i.thes after three years: 5. And offer a sacrifice of thanksgiving with leaven, and proclaim and publish the free offerings; for this liketh you, O ye children of Israel, saith the Lord G.o.d. 6. And I also have given you cleanness of teeth in all your cities, and want of bread in all your places; yet have ye not returned unto Me, saith the Lord. 7.

And also I have withholden the rain from you, when there were yet three months to the harvest; and I caused it to rain upon one city, and caused it not to rain upon another city; one piece was rained upon, and the piece whereupon it rained not withered. 8. So two or three cities wandered unto one city, to drink water; but they were not satisfied; yet have ye not returned unto Me, saith the Lord. 9.

I have smitten you with blasting and mildew: when your gardens, and your vineyards, and your fig-trees, and your olive-trees increased, the palmerworm devoured them: yet have ye not returned unto Me, saith the Lord. 10. I have sent among you the pestilence, after the manner of Egypt; your young men have I slain with the sword, and have taken away your horses; and I have made the stink of your camps to come up unto your nostrils; yet have ye not returned unto Me, saith the Lord. 11. I have overthrown some of you, as G.o.d overthrew Sodom and Gomorrah, and ye were as a firebrand plucked out of the burning; yet have ye not returned unto Me, saith the Lord. 12. Therefore thus will I do unto thee, O Israel; and because I will do this unto thee, prepare to meet thy G.o.d, O Israel. 13.

For, lo, He that formeth the mountains, and createth the wind, and declareth unto man what is his thought, that maketh the morning darkness, and treadeth upon the high places of the earth, The Lord, The G.o.d of hosts, is His name.'--AMOS iv. 4-13.

The reign of Jeroboam II. was one of brilliant military success and of profound moral degradation. Amos was a simple, hardy shepherd from the southern wilds of Judah, and his prophecies are redolent of his early life, both in their homely imagery and in the wholesome indignation and contempt for the silken-robed vice of Israel. No sterner picture of an utterly rotten social state was ever drawn than this book gives of the luxury, licentiousness, and oppressiveness of the ruling cla.s.ses. This pa.s.sage deals rather with the religious declension underlying the moral filth, and sets forth the self-willed idolatry of the people (vs. 4, 5), their obstinate resistance to G.o.d's merciful chastis.e.m.e.nt (vs. 6-11), and the heavier impending judgment (vs. 12, 13).

I. Indignant irony flashes in that permission or command to persevere in the calf worship. The seeming command is the strongest prohibition.

There can be no worse thing befall a man than that he should be left to go on forwardly in the way of his heart. The real meaning is sufficiently emphasised by that second verb, 'and _transgress_'. 'Flock to one temple after another, and heap altars with sacrifices which you were never bid to offer, but understand that what you do is not worship, but sin.' That is a smiting sentence to pa.s.s upon elaborate ceremonial.

The word literally means treason or rebellion, and by it Amos at one blow shatters the whole fabric. Note, too, that the offering of t.i.thes was not called for by Mosaic law, 'every three days' (Revised Version), and that the use of leaven in burnt offerings was prohibited by it, and also that to call for freewill offerings was to turn spontaneousness into something like compulsion, and to bring ostentation into worship.

All these characteristics spoiled the apparent religiousness, over and above the initial evil of disobedience, and warrant Amos's crushing equation, 'Your worship = rebellion.' All are driven home by the last words of verse 5, 'So ye love it.' The reason for all this prodigal ostentatious worship was to please themselves, not to obey G.o.d. That tainted everything, and always does.

The lessons of this burst of sarcasm are plain. The subtle influence of self creeps in even in worship, and makes it hollow, unreal, and powerless to bless the worshipper. Obedience is better than costly gifts. The beginning and end of all worship, which is not at same time 'transgression' is the submission of tastes, will, and the whole self.

Again, men will lavish gifts far more freely in apparent religious service, which is but the worship of their reflected selves, than in true service of G.o.d. Again, the purity of willing offerings is marred when they are given in response to a loud call, or, when given, are proclaimed with acclamations. Let us not suppose that all the brunt of Amos's indignation fell only on these old devotees. The principles involved in it have a sharp edge, turned to a great deal which is allowed and fostered among ourselves.

II. The blaze of indignation changes in the second part of the pa.s.sage into wounded tenderness, as the Prophet speaks in the name of G.o.d, and recounts the dreary monotony of failure attending all G.o.d's loving attempts to arrest Israel's departure by the mercy of judgment. Mark the sad cadence of the fivefold refrain, 'Ye have not returned unto Me, saith the Lord.' The 'unto' implies reaching the object to which we turn, and is not the less forcible but more usual word found in this phrase, which simply means 'towards' and indicates direction, without saying anything as to how far the return has gone. So there may have been partial moments of bethinking themselves, when the chastis.e.m.e.nt was on Israel; but there had been no thorough 'turning,' which had landed them at the side of G.o.d. Many a man turns _towards_ G.o.d, who, for lack of resolved perseverance, never so turns as to get _to_ G.o.d. The repeated complaint of the inefficacy of chastis.e.m.e.nts has in it a tone of sorrow and of wonder which does not belong only to the Prophet. If we remember who it was who was 'grieved at the blindness of their heart,'

and who 'wondered at their unbelief' we shall not fear to recognise here the attribution of the same emotions to the heart of G.o.d.

To Amos, famine, drought, blasting, locusts, pestilence, and probably earthquake, were five messengers of G.o.d, and Amos was taught by G.o.d. If we looked deeper, we should see more clearly. The true view of the relation of all material things and events to G.o.d is this which the herdsman of Tekoa proclaimed. These messengers were not 'miracles,' but they were G.o.d's messengers all the same. Behind all phenomena stands a personal will, and they are nearer the secret of the universe who see G.o.d working in it all, than they who see all forces except the One which is the only true force. 'I give cleanness of teeth. I have withholden the rain. I have smitten. I have sent the pestilence. I have overthrown some of you.' To the Prophet's eye the world is all aflame with a present G.o.d. Let no scientific views, important and illuminating as these may be, hide from us the deeper truth, which lies beyond their region. The child who says 'G.o.d,' has got nearer the centre than the scientist who says 'Force.'

But Amos had another principle, that G.o.d sent physical calamities because of moral delinquencies and for moral and religious ends. These disasters were meant to bring Israel back to G.o.d, and were at once punishments and reformatory methods. No doubt the connection between sin and material evils was closer under the Old Testament than now. But if we may not argue as Amos did, in reference to such calamities as drought, and failures of harvests, and the like, as these affect communities, we may, at all events, affirm that, in the case of the individual, he is a wise man who regards all outward evil as having a possible bearing on his bettering spiritually. 'If a drought comes, learn to look to your irrigation, and don't cut down your forests so wantonly,' say the wise men nowadays; 'if pestilence breaks out, see to your drainage.' By all means. These things, too, are G.o.d's commandments, and we have no right to interpret the consequences of infraction of physical laws as being meant to punish nations for their breach of moral and religious ones. If we were prophets, we might, but not else. But still, is G.o.d so poor that He can have but one purpose in a providence?

Every sorrow, of whatever sort, is meant to produce all the good effects which it naturally tends to produce; and since every experience of pain and loss and grief naturally tends to wean us from earth, and to drive us to find in G.o.d what earth can never yield, all our sorrows are His messengers to draw us back to Him. Amos' lesson as to the purpose of trials is not antiquated.

But he has still another to teach us; namely, the awful power which we have of resisting G.o.d's efforts to draw us back. 'Our wills are ours, we know not how,' but alas! it is too often not 'to make them Thine.' This is the true tragedy of the world that G.o.d calls, and we do refuse, even as it is the deepest mystery of sinful manhood that G.o.d calls and we can refuse. What infinite pathos and grieved love, thrown back upon itself, is in that refrain, 'Ye have not returned unto Me!' How its recurrence speaks of the long-suffering which multiplied means as others failed, and of the divine charity, which 'suffered long, was not soon angry, and hoped all things!' How vividly it gives the impression of the obstinacy that to all effort opposed insensibility, and clung the more closely and insanely to the idolatry which was its crime and its ruin! The very same temper is deep in us all. Israel holds up the mirror in which we may see ourselves. If blows do not break iron, they harden it. A wasted sorrow--that is, a sorrow which does not drive us to G.o.d--leaves us less impressible than it found us.

III. Again the mood changes, and the issue of protracted resistance is prophesied (vs. 12, 13). 'Therefore' sums up the instances of refusal to be warned, and presents them as the cause of the coming evil. The higher the dam is piled, the deeper the water that is gathered behind it, and the surer and more destructive the flood when it bursts.

Long-delayed judgments are severe in proportion as they are slow. Note the awful vagueness of threatening in that emphatic 'thus,' as if the Prophet had the event before his eyes. There is no need to specify, for there can be but one result from such obstinacy. The 'terror of the Lord' is more moving by reason of the dimness which wraps it. The contact of divine power with human rebellion can only end in one way, and that is too terrible for speech. Conscience can translate 'thus.'

The thunder-cloud is all the more dreadful for the vagueness of its outline, where its livid hues melt into formless black. What bolts lurk in its gloom?

The certainty of judgment is the basis of a call to repentance, which may avert it. The meeting with G.o.d for which Israel is besought to prepare, was, of course, not judgment after death, but the impending destruction of the Northern Kingdom. But Amos's prophetic call is not misapplied when directed to that final day of the Lord. Common-sense teaches preparation for a certain future, and Amos's trumpet-note is deepened and re-echoed by Jesus: 'Be ye ready also, for ... the Son of man cometh.' Note, too, that Israel's peculiar relation to G.o.d is the very ground of the certainty of its punishment, and of the appeal for repentance. Just because He is 'thy G.o.d,' will He a.s.suredly come to judge, and you may a.s.suredly prepare, by repentance, to meet Him. The conditions of meeting the Judge, and being 'found of Him in peace,' are that we should be 'without spot, and blameless'; and the conditions of being so spotless and uncensurable are, what they were in Amos's day, repentance and trust. Only we have Jesus as the brightness of the Father's glory to trust in, and His all-sufficient work to trust to, for pardon and purifying.

The magnificent proclamation of the name of the Lord which closes the pa.s.sage, is meant as at once a guarantee of His judgment and an enforcement of the call to be ready to meet Him. He in creation forms the solid, changeless mountains and the viewless, pa.s.sing wind. The most stable and the most mobile are His work. He reads men's hearts, and can tell them their thoughts afar off. He is the Author of all changes, both in the physical and the moral world, bringing the daily wonder of sunrise and the nightly shroud of darkness, and with like alternation blending joy and sorrow in men's lives. He treads 'on the high places of the earth,' making all created elevations the path of His feet, and crushing down whatever exalts itself. Thus, in creation almighty, in knowledge omniscient, in providence changing all things and Himself the same, subjugating all, and levelling a path for His purposes across every opposition, He manifests His name, as the living, eternal Jehovah, the G.o.d of the Covenant, and therefore of judgment on its breakers, and as the Commander and G.o.d of the embattled forces of the universe. Is this a G.o.d whose coming to judge is to be lightly dealt with? Is not this a G.o.d whom it is wise for us to be ready to meet?

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 pa.s.s 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 and Orion, and turneth the shadow of death into the morning, and maketh the day dark with night: that calleth for the waters of the sea, and poureth them out upon the face of the earth: The Lord is His name: 9. That strengtheneth the spoiled against the strong, so that the spoiled shall come against the fortress. 10. They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly.

11. Forasmuch therefore as your treading is upon the poor, and ye take from him burdens of wheat: ye have built houses of hewn stone, but ye shall not dwell in them; ye have planted pleasant vineyards, but ye shall not drink wine of them. 12. For I know your manifold transgressions and your mighty sins: they afflict the just, they take a bribe, and they turn aside the poor in the gate from their right 13. Therefore the prudent shall keep silence in that time; for it is an evil time. 14. Seek good, and not evil, that ye may live: and so the Lord, the G.o.d of hosts, shall be with you, as ye have spoken. 15. Hate the evil, and love the good, and establish judgment in the gate: it may be that the Lord G.o.d of hosts will be gracious unto the remnant of Joseph.'--AMOS v. 4-15.

The reign of Jeroboam II, in which Amos prophesied, was a period of great prosperity and of great corruption. Amos, born in the Southern Kingdom, and accustomed to the simple life of a shepherd, blazed up in indignation at the signs of misused wealth and selfish luxury that he saw everywhere, in what was to him almost a foreign country. If one fancies a G.o.dly Scottish Highlander sent to the West end of London, or a Bible-reading New England farmer's man sent to New York's 'upper ten,'

one will have some notion of this prophet, the impressions made, and the task laid on him. He has a message to our state of society which, in many particulars, resembles that which he had to rebuke.

There seems to be a slight dislocation in the order of the verses of the pa.s.sage, for verse 7 comes in awkwardly, breaking the connection between verses 6 and 8, and itself cut off from verse 10, to which it belongs.

If we remove the intruding verse to a position after verse 9, the whole pa.s.sage is orderly and falls into three coherent parts: an exhortation to seek Jehovah, enforced by various considerations (vs. 4-9); a vehement denunciation of social vices (vs. 7, 10-13); and a renewed exhortation to seek G.o.d by doing right to man (vs. 14, 15).

Amos's first call to Israel is but the echo of G.o.d's to men, always and everywhere. All circ.u.mstances, all inward experiences, joy and sorrow, prosperity and disaster, our longings and our fears, they all cry aloud to us to seek His face. That loving invitation is ever sounding in our ears. And the promise which Amos gave, though it may have meant on his lips the continuance of national life only, yet had, even on his lips, a deeper meaning, which we now cannot but hear in it. For, just as to 'seek the Lord' means more to us than it did to Israel, so the consequent life has greatened, widened, deepened into life eternal. But Amos's narrower, more external promise is true still, and there is no surer way of promoting true well-being than seeking G.o.d. 'With Thee is the fountain of life,' in all senses of the word, from the lowest purely physical to the highest, and it is only they who go thither to draw that will carry away their pitchers full of the sparkling blessing. The fundamental principle of Amos's teaching is an eternal truth, that to seek G.o.d is to find Him, and to find Him is life.

But Amos further teaches us that such seeking is not real nor able to find, unless it is accompanied with turning away from all sinful quests after vanities. We must give up seeking Bethel, Gilgal, or Beersheba, seats of the calf worship, if we are to seek G.o.d to purpose. The sin of the Northern Kingdom was that it wanted to worship Jehovah under the symbol of the calves, thus trying to unite two discrepant things. And is not a great deal of our Christianity of much the same quality? Too many of us are doing just what Elijah told the crowds on Carmel that they were doing, trying to 'shuffle along on both knees.' We would seek G.o.d, but we would like to have an occasional visit to Bethel. It cannot be done. There must be detachment, if there is to be any real attachment.

And the certain transiency of all creatural objects is a good reason for not fastening ourselves to them, lest we should share their fate.

'Gilgal shall go into captivity, and Bethel shall come to nought,'

therefore let us join ourselves to the Eternal Love and we shall abide, as it abides, for ever.

The exhortation is next enforced by presenting the consequences of neglecting it. To seek Him is life, not to seek Him incurs the danger of finding Him in unwelcome ways. That is for ever true. We do not get away from G.o.d by forgetting Him, but we run the risk of finding in Him, not the fire which vitalises, purifies, melts, and gladdens, but that which consumes. The fire is one, but its effects are twofold. G.o.d is for us either that fire into which it is blessedness to be baptized, or that by which it is death to be burned up. And what can Bethel, or calves, or all the world do to quench it or pluck us out of it?

Once more the exhortation is urged, if we link verse 8 with verse 6, and supply 'Seek ye' at its beginning. Here the enforcement is drawn from the considerations of G.o.d's workings in nature and history. The shepherd from Tekoa had often gazed up at the silent splendours of the Pleiades and Orion, as he kept watch over his flocks by night, and had seen the thick darkness on the wide uplands thinning away as the morning stole op over the mountains across the Dead Sea, and the day dying as he gathered his sheep together. He had cowered under the torrential rains which swept across his exposed homeland, and had heard G.o.d's voice summoning the obedient waters of the sea, that He might pour them down in rain.

But the moral government of the world also calls on men to seek Jehovah.

'He causeth destruction to flash forth on the strong, so that destruction cometh upon the fortress.' High things attract the lightning. G.o.dless strength is sure, sooner or later, to be smitten down, and no fortress is so impregnable that He cannot capture and overthrow it. Surely wisdom bids us seek Him that does all these wonders, and make Him our defence and our high tower.

The second part gives a vivid picture of the vices characteristic of a prosperous state of society which is G.o.dless, and therefore selfishly luxurious. First, civil justice is corrupted, turned into bitterness, and prostrated to the ground. Then bold denouncers of national sins are violently hated. Do we not know that phase of an unG.o.dly and rich society? What do the newspapers say about Christians who try to be social reformers? Are the epithets flung at them liker bouquets or rotten eggs? 'Fanatics and faddists' are the mildest of them. Then the poor are trodden down and have to give large parts of their scanty harvests to the rich. Have capital and labour just proportions of their joint earnings? Would a sermon on verse 11 be welcome in the suburbs of industrial centres, where the employers have their 'houses of hewn stone'? Such houses, side by side with the poor men's huts, struck the eye of the shepherd from Tekoa as the height of sinful luxury, and still more sinful disproportion in the social condition of the two cla.s.ses.

What would he have said if he had lived in England or America? Justice, too, was bought and sold. A murderer could buy himself off, while the poor man, who could not pay, lost his case. We do not bribe juries, but (legal) justice is an expensive luxury still, and counsel's fees put it out of the reach of poor men.

One of the worst features of such a state of society as Amos saw is that men are afraid to speak out in condemnation of it, and the ill weeds grow apace for want of a scythe. Amos puts a certain sad emphasis on 'prudent,' as if he was feeling how little he could be called so, and yet there is a touch of scorn in him too. The man who is over-careful of his skin or his reputation will hold his tongue; even good men may become so accustomed to the glaring corruptions of society in the midst of which they have always lived, that they do not feel any call to rebuke or wage war against them; but the brave man, the man who takes his ideals from Christ, and judges society by its conformity with Christ's standard, will not keep silence, and the more he feels that 'It is an evil time' the more will he feel that he cannot but speak out, whatever comes of his protest. What masquerades as prudence is very often sinful cowardice, and such silence is treason against Christ.

The third part repeats the exhortation to 'seek,' with a notable difference. It is now 'good' that is to be sought, and 'evil' that is to be turned from. These correspond respectively to 'Jehovah,' and 'Bethel, Gilgal, and Beersheba,' in former verses. That is to say, morality is the garb of religion, and religion is the only true source of morality.

If we are not seeking the things that are lovely and of good report, our professions of seeking G.o.d are false; and we shall never earnestly and successfully seek good and hate evil unless we have begun by seeking and finding G.o.d, and holding Him in our heart of hearts. Modern social reformers, who fancy that they can sweeten society without religion, might do worse than go to school to Amos.

Notable, too, is the lowered tone of confidence in the beneficial result of obeying the Prophet's call. In the earlier exhortation the promise had been absolute. 'Seek ye Me, and ye _shall_ live'; now it has cooled to 'it may be.' Is Amos faltering? No; but while it is always true that blessed life is found by the seeker after G.o.d, because He finds the very source of life, it is not always true that the consequences of past turnings from Him are diverted by repentance. 'It may be' that these have to be endured, but even they become tokens of Jehovah's graciousness, and the purified 'remnant of Joseph' will possess the true life more abundantly because they have been exercised thereby.

THE CARCa.s.s AND THE EAGLES

'Woe to them that are at ease in Zion, and trust in the mountain of Samaria, which are named chief of the nations, to whom the house of Israel came! 2. Pa.s.s ye unto Calneh, and see; and from thence go ye to Hamath the great; then go down to Gath of the Philistines: be they better than these kingdoms? or their border greater than your border? 3. Ye that put far away the evil day, and cause the seat of violence to come near; 4. That lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall; 5. That chant to the sound of the viol, and invent to themselves instruments of musick, like David; 6. That drink wine in bowls, and anoint themselves with the chief ointments: but they are not grieved for the affliction of Joseph. 7. Therefore now shall they go captive with the first that go captive, and the banquet of them that stretched themselves shall be removed. 8. The Lord G.o.d hath sworn by Himself, saith the Lord the G.o.d of hosts, I abhor the excellency of Jacob, and hate his palaces: therefore will I deliver up the city with all that is therein.'--AMOS vi. 1-8.

Amos prophesied during the reign of Jeroboam, the son of Joash.

Jeroboam's reign was a time of great prosperity for Israel. Moab, Gilead, and part of Syria were reconquered, and the usual effects of conquest, increased luxury and vainglory, followed. Amos was not an Israelite born, for he came from Tekoa, away down south, in the wild country west of the Dead Sea, where he had been a simple herdsman till the divine call sent him into the midst of the corrupt civilisation of the Northern Kingdom. The first words of his prophecy give its whole spirit: 'The Lord will roar from Zion.' The word rendered 'roar' is the term specially used for the terrible cry with which a lion leaps on its surprised prey (Amos iii. 4, 8). It is from Zion, the seat of G.o.d's Temple, that the 'roar' proceeds, and Amos's prophecy is but the echo of it in Israel.

The prophecy of judgment in this pa.s.sage is directed against the sins of the upper cla.s.ses in Samaria. They are described in verse 1 as the 'notable men ... to whom the house of Israel come,' which, in modern language, is just 'conspicuous citizens,' who set the fashion, and are looked to as authorities and leaders, whether in political or commercial or social life. The word by which they are designated is used in Numbers i. 17: 'Which are _expressed_ by name.' The word 'carried back the thoughts of the degenerate aristocracy of Israel to the faith and zeal of their forefathers' (Pusey, _Minor Prophets_, on this verse). Israel, Amos calls 'The first of the nations.' It is singular that such a t.i.tle should be given to the nation against whose corruption his one business is to testify, but probably there is keen irony in the word. It takes Israel at its own estimate, and then goes on to show how rotten, and therefore short-lived, was the prosperity which had swollen national pride to such a pitch. The chiefs of the foremost nation in the world should surely be something better than the heartless debauchees whom the Prophet proceeds to paint. Anglo-Saxons on both sides of the Atlantic, who are by no means deficient in this same complacent estimate of their own superiority to all other peoples, may take note. The same thought is prominent in the description of these notables as 'at ease.' They are living in a fool's paradise, shutting their eyes to the thunder-clouds that begin to rise slowly above the horizon, and keeping each other in countenance in laughing at Amos and his gloomy forecasts. They 'trusted in the mountain of Samaria,' which, they thought, made the city impregnable to a.s.sault. No doubt they thought that the Prophet's talk about doing right and trusting in Jehovah was very fanatical and unpractical, just as many in England and America think that their nations are exalted, not by righteousness, but by armies, navies, and dollars or sovereigns.

Verse 2 is very obscure to us from our ignorance of the facts underlying its allusions. In fact, it has been explained in exactly opposite ways, being taken by some to enumerate three instances of prosperous communities, which yet are not more prosperous than Israel, and by others to enumerate three instances of G.o.d's judgments falling on places which, though strong, had been conquered. In the former explanation, G.o.d's favour to Israel is made the ground of an implied appeal to their grat.i.tude; in the latter, His judgments on other nations are made the ground of an appeal to their fear, lest like destruction should fall on them.

But the main points of the pa.s.sage are the photograph of the crimes which are bringing the judgment of G.o.d, and the solemn divine oath to inflict the judgment. The crimes rebuked are not the false worship of the calves, though in other parts of his prophecy Amos lashes that with terrible invectives, nor foul breaches of morality, though these were not wanting in Israel, but the vices peculiar to selfish, luxurious upper cla.s.ses in all times and countries, who forget the obligations of wealth, and think only of its possibilities of self-indulgence. French _n.o.blesse_ before the Revolution, and English peers and commercial magnates, and American millionaires, would yield examples of the same sin. The hardy shepherd from Tekoa had learned 'plain living and high thinking' before he was a prophet, and would look with wondering and disgusted eyes at the wicked waste which he saw in Samaria. He begins with scourging the reckless security already referred to. These notables in Israel were 'at ease' because they 'put far away the evil day,' by refusing to believe that it was at hand, and paying no heed to prophets'

warnings, as their fellows do still and always, and as we all are tempted to do. They who see and declare the certain end of national or personal sins are usually jeered at as pessimists, fanatics, alarmists, bad patriots, or personal ill-wishers, and the men whom they try to warn fancy that they hinder the coming of a day of retribution by disbelieving in its coming. Incredulity is no lightning-conductor to keep off the flash, and, listened to or not, the low growls of the thunder are coming nearer.

With one hand these sinners tried to push away the evil day, while with the other they drew near to themselves that which made its coming certain--'the seat of violence,' or, rather, 'the sitting,' or 'session.' Violence, or wrongdoing, is enthroned by them, and where men enthrone iniquity, G.o.d's day of vengeance is not far off.

Then follows a graphic picture of the senseless, corrupting luxury of the Samaritan magnates, on which the Tekoan shepherd pours his scorn, but which is simplicity itself, and almost asceticism, before what he would see if he came to London or New York. To him it seemed effeminate to loll on a divan at meals, and possibly it was a custom imported from abroad. It is noted that 'the older custom in Israel was to sit while eating.' The woodwork of the divans, inlaid with ivory, had caught his eye in some of his peeps into the great houses, and he inveighs against them very much as one of the Pilgrim Fathers might do if he could see the furniture in the drawing-rooms of some of his descendants. There is no harm in pretty things, but the aesthetic craze does sometimes indicate and increase selfish heartlessness as to the poverty and misery, which have not only no ivory on their divans, but no divans at all. Thus stretched in unmanly indolence on their cushions, they feast on delicacies. 'Lambs out of the flock' and 'calves out of the stall' seem to mean animals too young to be used as food. These gourmands, like their successors, prided themselves on having dainties out of season, because they were more costly then. And their feasts had the adornment of music, which the shepherd, who knew only the pastoral pipe that gathered his sheep, refers to with contempt. He uses a very rare word of uncertain meaning, which is probably best rendered in some such way as the Revised Version does: 'They sing idle songs.' To him their elaborate performances seemed like empty babble. Worse than that, they 'devise musical instruments like David.' But how unlike him in the use they make of art! What a descent from the praises of G.o.d to the 'idle songs' fit for the hot dining-halls and the guests there! Amos was indignant at the profanation of art, and thought it best used in the service of G.o.d. What would he have said if he had been 'fastened into a front-row box' and treated to a modern opera?

The revellers 'drink wine in bowls' by which larger vessels than generally employed are intended. They drank to excess, or as we might say, by bucketfuls. So the dainty feast, with its artistic refinement and music, ends at last in a brutal carouse, and the heads anointed with the most costly unguents drop in drunken slumber. A similar picture of Samaritan manners is drawn by Isaiah (chap. xxviii.), and obviously drunkenness was one of the besetting sins of the capital.