Amos 7:15














Amos was one of the "goodly fellowship of the prophets," who once witnessed for God on earth, and who now praise God in heaven. There was a long succession of prophets in Hebrew history, and especially during one epoch of that history. The Christian dispensation has also enjoyed the benefit of prophetic gifts and prophetic ministrations.

I. THE AUTHOR AND THE AUTHORITY OF PROPHECY. No true prophet ever spake the counsels of his own wisdom merely. The preface to a prophetic utterance is this: "Thus saith the Lord." "The Lord took me," says Amos, in his simple, graphic style, "as I was following the flock, and the Lord said unto me, Go, prophesy."

1. The prophet was called and appointed by the Lord of all truth and power.

2. The prophet was entrusted by the Lord with a special message. It was these facts that aggravated the guilt of those who were inattentive to the Divine message, who rejected and persecuted the Divine messengers.

II. THE MATTER AND SUBSTANCE OF PROPHECY. The function of the prophet was to utter forth the mind and will of the Eternal. Sometimes it is supposed that it was his special duty to declare things to come, to foretell. Doubtless the prophet was often directed to warn of evils about to descend upon the guilty and impenitent. But to foretell was not so much his distinctive office as to tell forth the commands and the counsels of the Lord.

III. THE PROPHET AS THE VEHICLE OF PROPHECY. Personality, loving intelligence and will, a truly human nature, - such was the condition to be fulfilled by the chosen vehicle of the Divine purposes. Men of temperaments as different as Elijah and Jeremiah were selected by him who can make use of every instrument for the fulfilment of his own purposes. One thing was necessary, that the prophet's whole nature should be penetrated by the Spirit of God, that he should give himself up entirely to become the minister and the messenger of Eternal Wisdom.

IV. THE METHODS OF PROPHECY. Speech was no doubt the chief means by which the prophet conveyed his message to his fellow men; speech of every kind, bold and gentle, figurative and plain, commanding and persuasive. Life was no inconsiderable part of prophecy. There were cases in which the very actions and habits of the prophet were a testimony to men. Symbols were not infrequently employed in order to impart lessons which could be better taught thus than by the logical forms of speech. God made use of every method which human nature allowed and the conditions of the prophetic ministry suggested.

V. THE PURPORT OF PROPHECY. An agency so special and so highly qualified must have aimed at an end proportionably important and valuable. It may be noted that:

1. Prophecy was largely intended to lead sinful people to repentance and reformation.

2. To encourage the obedient and spiritual amidst difficulties and persecutions.

3. To introduce higher views of religion than those current at the time, and thus to prepare the way for the dispensation of the Messiah, for the religion of the Spirit, for the universal kingdom of truth and righteousness. - T.

The Lord took me as I followed the flock, and the Lord said unto me, Go, prophesy unto My people Israel.
: —Holy Scripture seldom teaches more impressively than when it teaches by contrasts. There may be instituted a contrast between two classes of religious workers.

1. Professional religious workers. In every age there have been such men — conventional religionists, whose creed is compromise, and whose maxim is, "Sail with the stream."

2. Men whose hearts the Lord has touched. Such was Amos. Observe the surroundings of his life. What Was it the mere professionals were afraid of in his message? They may have feared lest the people should be roused to think. More probably they felt the inward uneasiness which hollow profession must ever experience when brought into contrast with genuine piety and the power of the Holy Ghost. The presence and testimony of Amos condemned them. The priest Amaziah suggested that Amos would be wise to flee away to the land of Judah. There would have been nothing necessarily sinful in following this advice. The presence of the prophet in Jerusalem would have been hailed with the warmest sympathy and welcome. He would have gained a wide popularity, and would have been an object of general admiration. And we are all liable to be influenced by such motives. We do not like to stand alone, beset with continual difficulties arising from our position. No doubt Amos would have yielded had he not been walking in the Spirit, and it is only this that will keep an.y of us at the post of duty. We are often tempted to run away from the cross given us to bear, flattering ourselves all the time that in doing so we are seeking opportunities of greater usefulness. We cannot get away from the Cross; it is the law of true Christian experience. Satan will always entice us to run away. Consider the temptations of the prophet more in detail.

1. Immunity from danger is promised. Amos was in a state of continual danger where he was.

2. If Amos would only go across the border, he had a clear prospect of obtaining what none of us can do without — bread. He might count upon a comfortable maintenance, a good living. A judicious use of his religion would have got him on in the world, and his godliness might have been made the steppingstone to rank and fortune. The position of Amos where he was must have been very precarious; he had left his regular means of livelihood, and was living a life of faith. He must have been living, as we say, "from hand to mouth." To stay where he was would be to continue in poverty, perhaps to starve.

3. There was something more than even bread. Which of us does not know the yearning of the human heart for sympathy? How painful it is to stand alone! Which of us is altogether indifferent to popularity?

4. Even this was not all. The temptation is backed by an attempt to get up a question of casuistry. The king has commanded you not to speak, and you are disobeying him. How dare you arrogate to yourself such airs of superiority, and set yourself up as better than every one else? This is one of the severest trials of the Christian life. It does seem to those who do not take pains to find out the truth, as if we assumed an attitude of religious superiority. But, after all, our position is not as trying as Amos's was. Our only safety is .ever to put our direct duty to God before our indirect. Be loyal to Him-personally, first; be loyal to Him indirectly, through your king or your parent, second; and remember you cannot be loyal to Him indirectly, when you have ceased to be loyal to Him directly. Against all these considerations of expediency and self-interest what had Amos to set? Only one mighty word from the lips of God. It was this that kept him at his post. "Go, prophesy unto My people Israel." That was all; but it was clear. The voice said, "Amos, go!" From that moment Amos lived for God and His work; he turned his back on the sheepfold, gave up the gathering of sycamore, and began to deliver his message. Everything seemed to wave him back to his primitive seclusion. But against all opposition rang out the clear inner voice, "Amos, go; have not I sent thee?" And he went, with his life in his hand. He went, in the face of the jeers, and scoffs, and threats of the world, and the advice of such religious professors as Amaziah. We do not want two-faced Christians. We want men who, like Amos, are carried forward by the mighty consciousness of the Divine call, men in whom inmost heart the mighty, some of God is heard, calling them as by name, and bidding them Go.

(W. M. Hay-Aitken, M. A.)

Felix Faure, the late president of the French Republic, never sought to conceal his lowly origin. Hanging in a conspicuous place on the wall of his presidential office was a photograph of a young man wearing a tanner's blouse and wooden shoes. Faure the president, did not forget that he was once Faure the currier.

People
Amaziah, Amos, Isaac, Jacob, Jeroboam
Places
Bethel, Brook of the Arabah
Topics
Flock, Followed, Prophesy, Prophet, Taketh
Outline
1. The judgments of the grasshoppers,
4. and of the fire are diverted by the prayer of Amos.
7. By the wall of a plumb line is signified the rejection of Israel.
10. Amaziah complains of Amos.
14. Amos shows his calling
16. and Amaziah's judgment.

Dictionary of Bible Themes
Amos 7:15

     6620   calling
     7740   missionaries, call

Amos 7:10-17

     7760   preachers, responsibilities

Amos 7:14-15

     7758   preachers, call

Library
Whether Irony is a Sin?
Objection 1: It seems that irony, which consists in belittling oneself, is not a sin. For no sin arises from one's being strengthened by God: and yet this leads one to belittle oneself, according to Prov. 30:1,2: "The vision which the man spoke, with whom is God, and who being strengthened by God, abiding with him, said, I am the most foolish of men." Also it is written (Amos 7:14): "Amos answered . . . I am not a prophet." Therefore irony, whereby a man belittles himself in words, is not a sin.
Saint Thomas Aquinas—Summa Theologica

Scriptural Types.
1. The material world is full of analogies adapted to the illustration of spiritual things. No teacher ever drew from this inexhaustible storehouse such a rich variety of examples as our Saviour. His disciples are the salt of the earth, the light of the world, and a city set on a hill. From the ravens which God feeds and the lilies which God clothes, he teaches the unreasonableness of worldly anxiety. The kingdom of heaven is like seed sown in different soils, like a field of wheat and tares
E. P. Barrows—Companion to the Bible

The History of the Prophetic Sermons, Epistles, and Apocalypses
[Sidenote: Real character and aims of the prophets] To understand and rightly interpret the prophetic writings of the Old Testament it is necessary to cast aside a false impression as to the character of the prophets which is widely prevalent. They were not foretellers, but forth-tellers. Instead of being vague dreamers, in imagination living far in the distant future, they were most emphatically men of their own times, enlightened and devoted patriots, social and ethical reformers, and spiritual
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

The River of Egypt, Rhinocorura. The Lake of Sirbon.
Pliny writes, "From Pelusium are the intrenchments of Chabrias: mount Casius: the temple of Jupiter Casius: the tomb of Pompey the Great: Ostracine: Arabia is bounded sixty-five miles from Pelusium: soon after begins Idumea and Palestine from the rising up of the Sirbon lake." Either my eyes deceive me, while I read these things,--or mount Casius lies nearer Pelusium, than the lake of Sirbon. The maps have ill placed the Sirbon between mount Casius and Pelusium. Sirbon implies burning; the name of
John Lightfoot—From the Talmud and Hebraica

The Prophet Hosea.
GENERAL PRELIMINARY REMARKS. That the kingdom of Israel was the object of the prophet's ministry is so evident, that upon this point all are, and cannot but be, agreed. But there is a difference of opinion as to whether the prophet was a fellow-countryman of those to whom he preached, or was called by God out of the kingdom of Judah. The latter has been asserted with great confidence by Maurer, among others, in his Observ. in Hos., in the Commentat. Theol. ii. i. p. 293. But the arguments
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

On the Interpretation of Scripture
IT is a strange, though familiar fact, that great differences of opinion exist respecting the Interpretation of Scripture. All Christians receive the Old and New Testament as sacred writings, but they are not agreed about the meaning which they attribute to them. The book itself remains as at the first; the commentators seem rather to reflect the changing atmosphere of the world or of the Church. Different individuals or bodies of Christians have a different point of view, to which their interpretation
Frederick Temple—Essays and Reviews: The Education of the World

The Essay which Brings up the Rear in this Very Guilty Volume is from The...
The Essay which brings up the rear in this very guilty volume is from the pen of the "Rev. Benjamin Jowett, M.A., [Fellow and Tutor of Balliol College, and] Regius Professor of Greek in the University of Oxford,"--"a gentleman whose high personal character and general respectability seem to give a weight to his words, which assuredly they do not carry of themselves [143] ." His performance is entitled "On the Interpretation of Scripture:" being, in reality, nothing else but a laborious denial of
John William Burgon—Inspiration and Interpretation

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