This is what the Lord GOD says: "The city that marches out a thousand strong will only see a hundred return, and the one that marches out a hundred strong will have but ten left in the house of Israel." Sermons
This and several other passages in this book of prophecy prove to us that Amos was a man who lived much in communion with nature and nature's God. A herdsman and a gatherer of figs, he passed his earlier years, not in towns, in palaces, in libraries, in schools, in the temple, but beneath the open sky, and in the presence of the solemnity, the grandeur, the sublimity, of the works of the Eternal. He had climbed the mountains of Judaea, had gazed upon the rugged ranges that closed in the Dead Sea, had scanned the desert of the south, and had delighted himself in the blue waters of the Mediterranean. He had out watched the stars and greeted the glorious dawn; he had bowed his head before the tempest, and heard the voice of the Almighty in the thunder's crash. He had read the scroll which unfolds itself to every observant eye; he had listened to the language best heard in solitude and seclusion. His meditations concerning God as known, not by the book of the law, but by the book of nature, relate to - I. GOD'S CREATIVE POWER. This he doubtless recognized wherever he turned, by day and by night, in the peaceful plain and upon the awful hills. He here refers to two instances of the Maker's might, two proofs of his incomparable majesty. "He formeth the mountains. The stability and the immensity of the mountains have ever possessed a charm and an inspiration for the sensitive and thoughtful student of nature. Little as Amos could have known of those processes by which the enduring hills have been fashioned, he was capable of appreciating their testimony to the Creator, and probably of recognizing their symbolism of Divine attributes. The wind is a phenomenon which has always impressed the observer of God's works. Its immense power and its inscrutable mystery, its tenderness as it breathes through the forests at eventide, its awfulness when it roars upon the mountains, when it lashes into fury the mighty waves of the sea, are suggestive of the manifold operations of the all-comprehending Deity. And our Lord himself has reminded us of its symbolical significance as setting forth the wonderful, varied, and inexplicable manifestations of the presence and the working of the Divine Spirit. II. GOD'S SPIRITUAL INSIGHT. When the prophet describes God as declaring unto man what is his thought," the language has sometimes been taken to refer to the Divine thought revealed to man; but it probably is to be interpreted of that omniscient energy by virtue of which the Eternal penetrates the spiritual nature of men and reads their thoughts afar off. That the creating Spirit is thus in perpetual and intimate contact with those created spirits into which he has breathed the breath of life, and which he has fashioned in his own likeness: this is reasonable enough. Yet the enunciation of this unquestionable truth should have two effects upon us. It should enhance our conception of God's majesty, and so call forth our adoration and our praise; and it should make us concerned as to the moral quality of the thoughts of our minds, which the omniscient and holy God must surely estimate with justice, and by a standard infinitely lofty and pure. III. GOD'S PROVIDENTIAL RULE. If we take literally the language, "That maketh the morning darkness, and treadeth upon the high places of the earth," then these clauses are additional acknowledgments of the Creator's power and wisdom as displayed in nature. But coming after the preceding clause, which refers to men's thoughts, they seem to invite another interpretation. God's presence is to be recognized in the order of the world, in the tokens of moral government, in the workings of retributive law - in a word, in the facts which are justly deemed providential. IV. GOD'S GLORIOUS NAME. To the Hebrew mind there was a very close connection between the nature and attributes and the Name of the Divine Ruler and Lord. He was Jehovah, i.e. the Self-existing and Eternal, whose Being accounts for all being beside. He was the Lord of hosts, i.e. supreme over all powers, possessed of all might, ordering all natures and all processes according to his own wisdom. The angelic hosts of unseen ministers and warriors, the armies of Israel and of the nations, the innumerable forces that obey the Divine behests and bring to pass the Divine purposes, - all these are beneath the cognizance and the sway of the Eternal, all these are ever executing his authoritative commandments and establishing his universal and everlasting kingdom. In the presence of a Being so glorious, so mighty, so holy, what power attaches to the monition of Scripture, "Stand in awe, and sin not"! - T. I hate, I despise your feast days. I. The Divinely ABHORRENT. The same aversion from the ceremonial observances of the insincere and rebellious Israelites which Jehovah here expresses He afterwards employed Isaiah to declare to the Jews ( Amos 1:10). The two passages are strikingly parallel, only the latter prophet amplifies what is set forth in a more condensed form by Amos. It is also to be observed, that where Amos introduces the musical accompaniments of the sacrifices, Isaiah substitutes the prayers: both concluding with the Divine words, "I will not hear." "Take thou away from Me the noise of thy songs; for I will not hear the melody of thy viols." The singing of their psalms was nothing more to God than a wearisome word which was to be brought to an end. Singing and playing on harps was a part of the worship of the temple ( 1 Chronicles 16:40; 1 Chronicles 23:5, 25.). Nothing seems more abhorrent to the holy eye and heart of Omniscience than empty ceremony in religion. No sacrifices are acceptable to Him, however costly, unless the offerer has presented himself. II. The Divinely DEMANDED. "Let judgment run down as waters, and righteousness as a mighty stream." We prefer to see justice rolling on like mighty waters, and righteousness as a swelling and ever-flowing stream, to crowded churches. "Show me your faith by your works." Show me your worship by your morality; show me your love to God by your devotion to your fellow-men. " If we love one another, God dwelleth in us." () But let judgment run down as waters, and righteousness as a mighty stream This is one of the commonest ideas all through the prophets, but it is the sole idea of Amos. I. THE PROPHET. Amos is probably the oldest prophet whose writings have come down to us. Once only the Divine inspiration descended on him, and constituted him the messenger of heaven. Amos was the prophet of a single occasion. II. His PROPHECY. Amos opened his message in a way that must at once have riveted the attention of the crowd. Be began with a series of brief oracles about the neighbouring nations. He denounces their sins, and announces the punishments that were about to fall on them for their sins. Notice the peculiarity of the sins which this prophet denounces. This is the speciality of Amos. They are not sins against God, but against man. The oppression of the poor is the subject of Amos. The prosperity of the country was only illusory. The righteousness which the righteous God requires is not something in the air. It is not an abstraction, it is conduct between man and mall, and there is no righteousness of any account that does not embrace that. () People Amos, JosephPlaces Beersheba, Bethel, Damascus, Gilgal, GomorrahTopics Able, Forth, Goes, Hundred, Leave, Marches, Says, Strong, Ten, Thousand, Thus, TownOutline 1. A lamentation for Israel.
4. An exhortation to repentance.
21. God rejects their hypocritical service.
Dictionary of Bible Themes Amos 5:3 1656 numbers, combinations
7145 remnant 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 PathThe 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 Links Amos 5:3 NIV
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