For three transgressions of Damascus, and for four, I will not turn away the punishment, etc. Amos, we are informed, was a native of Tekeah, a small region in the tribe of Judah, about twelve miles southeast of Jerusalem. Nothing is known of his parents. He evidently belonged to the humbler class of life, and pursued the occupation of the humble shepherd and dresser of sycamore trees. From his flock he was divinely called to the high office of prophet; and though himself of the tribe of Judah, his mission was to Israel. He was sent to Bethel, into the kingdom of the ten tribes. He commenced his ministry in the reign of Uzziah, between B.C. 772 and 746, and therefore laboured about the same time as Hosea. In his time idolatry, with its concomitant evils and immoralities of every description, reigned with uncontrolled sway amongst the Israelites, and against these evils he hurls his denunciations. The book has been divided into three or four parts: First, sentences pronounced against the Syrians, the Philistines, the Phoenicians, the Edomites, the Ammonites, the Moabites, the Jews, and the Israelites (ch. 1 and 2). Second, special discourses delivered against Israel (ch. 3 to 6). Third, visions, partly of a consolatory and partly of a comminatory nature, in which reference is had both to the times that were to pass over the ten tribes previous to the coming of the Messiah, and finally to what was to take place under his reign (ch. 7 to 9). His style is marked by perspicuity, elegance, energy, and fulness. His images are mostly original, and taken from the natural scenery with which he was familiar. We may say that the whole passage, extending from Amos 1:13 to ch. 2:8, illustrates the three following great truths:

1. The sins of all the people on the earth, whatever the peculiarities of their character or conduct, are under the cognizance of God.

2. That of all the sins of the people, that of persecution is peculiarly abhorrent to the Divine nature.

3. That these sins expose to suffering not only the actual offenders, but others also. The first and second of these truths we will not here notice; but to the third we must now give a moment's attention. In all the passages to which we have referred at the head of this sketch punishment is the, subject. We offer two remarks on this subject.

I. GREAT SINS ENTAIL GREAT SUFFERINGS. The calamities threatened to these different tribes of different lands are of the most terrible description. But they are all such as to match their crimes.

1. The connection between great sins and great sufferings is inevitable. The moral Governor of the world has so arranged matters that every sin brings with it its own punishment, and it is only when the sin is destroyed the suffering ceases. Thank God, this sin can be destroyed through faith in the mediation of him who came to put away sin by faith in the sacrifice of himself.

2. The connection between great sins and great sufferings is universal. All these sinful peoples had to realize it from their own bitter experience. It does not matter where, when, or how a man lives, his sins will find him out.

II. GREAT SINS OFTEN ENTAIL GREAT SUFFERINGS UPON PEOPLE WHO ARE NOT THE ACTUAL OFFENDERS. "The fire," which is here the instrument of God's retribution to us sinners, would not only scathe the persons and consume the property of the actual offenders, but others. The fact is patent in all history and in all experience, that men here suffer for the sins of others. We are so rooted together in the great field of life, that if the tares are pulled up the wheat will be injured if not destroyed. The cry of men in all ages has been, "Our fathers have sinned, and we have borne their iniquities." Two facts may reconcile our consciences to this.

1. That few, if any, suffer more than their consciences tell them they deserve.

2. That there is to come period when the whole will appear to be in accord with the justice and goodness of God. - D.T.

We have here the supplement to the former verse: the sin which wearies God reacts on those who walk in it.

I. A PICTURE OF THE DECAY OF NATIONAL PROWESS. It is a painful remembrance of departed power, like some castle once the seat of a nation's strength, now in ruins. The swift are there, but their swiftness is gone; the strong remain, but only as a wreck of their former selves, unable to gather up their strength. Danger found them, like Samson in the lap of Delilah, shorn of all their boasted power. He who handles the bow dare not stand to pour his shafts on the enemy; the fleet of foot, and even the mounted soldier, should fall into the hands of the enemy, and the mighty man, once full of courage, should be glad to escape, stripped of arms and clothing, in the day of visitation. Every sentence increases the effect of this picture. What they had been and what they were forms a terrible contrast.

II. THE REASON FOR SUCH A DECAY OF PROWESS. Sin had borne this deadly fruit. All their national valour sprang from confidence in God. They knew that "the angel of the Lord encampeth round about them that fear Him, and delivereth them." What foe could stand before men who leaned on the arm of God? Lord Bacon says, that "man, when he resteth and assureth himself upon Divine protection and favour, gathereth a force and faith which human nature in itself could not obtain." All their victories are proof of these words. Confidence in God had brought David off victorious in his conflict with Goliath (Deuteronomy 32:30). All was changed now. Sin had sapped their confidence in heaven, and the whole fabric of their national life was tottering to its foundations. They felt the truth of the old words, "He that offends against heaven has none to whom he can pray." History presents many parallels to this declension. Injustice and sin have shorn great men of their strength, and left them weak in the hour of danger.

III. THE EFFECTS OF THIS DECAY OF VALOUR WERE SOON EVIDENT. For them, as for us, peace depended on prowess; prowess was born of confidence in God. Foes, who were only held in check by fear, soon discovered their declension, — for such decay has many tokens, — and quickly overran their land. The floodgates were opened, and a tide of vengeance poured itself over their land. Three times Amos repeats, — the reiteration marking the certainty of their doom, — "He shall not deliver himself." Application. Sin is ruin. He who would have victory must be loyal to heaven, then God will surely fulfil to him the great promise to Joshua (Joshua 1:5).

(J. Telford, B. A.)