Amos 4:12 Therefore thus will I do to you, O Israel: and because I will do this to you, prepare to meet your God, O Israel. The words of Amos, as they are understood by Christendom, bidding us prepare for a final and extraordinary meeting with God, appeal to our sense of prudence and to our sense of justice. The words rouse these original instincts of the human soul to a new activity. Behind the sense of justice and of prudence there is in the soul of man another feeling, more indefinite, yet not less real than these — the sense of awe or reverence. Fear, love, and admiration enter into reverence in different proportions, but it cannot be identified with any one of them. It is the virtuous emotion whereby the soul of man sincerely acknowledges the presence of greatness. Reverence is not in any sense a fictitious sort of virtue. Some think reverence is the upshot of artificial circumstances, of artificial and stinted convictions, a fruit of narrow associations, of subjection to characters and to traditions of a particular type. But, reverence, like all virtue that deserves the name, is based on truth. And it is not exclusively, or even chiefly, ecclesiastical excellence. It is true that the Church of Christ is the great school of reverence, because, within it, the highest and most commanding greatness is continually presented to the soul of man. But reverence, as a human excellence, is older than the Church, older than Christianity, older than revelation; it is as old as the idea that there is anything in existence that is greater than man. The first school of reverence which has been provided for us is the natural world around us. I an feels, behind nature, a higher power of some kind, which appeals to his sense of greatness. In the absence of revelation, the mystery of the natural world has led to abundant error and degradation. Nature is, in a way, God's first revelation to man. It is our first teacher of that practical sense of a higher greatness which we call reverence. The lesson is learned more effectively from man himself. Man becomes an object of reverence whenever a higher greatness than his own rests upon him; and it may do this in one of two ways, as the greatness of office, or the greatness of character. High office, always and everywhere, is a shadow of the majesty of God. But character commands reverence more than orifice. Office is in a sense outside a man, character is himself. Conspicuous goodness, in every age, compels reverence. Aristides, by his justice; Scipio, by his chastity; Cato, by his inflexibility. Nor is reverence less due to great names because it has been exaggerated. Exaggeration becomes impossible when we remember that the true object to which reverence is due is nothing in the man himself, as it is not anything in nature herself. It is that higher greatness which in both may be discovered beyond. Reverence is no mere inoperative sentiment when it is sincere. It carries with it practical consequences. Hence the extreme importance that the objects of reverence should be, as far as may be worthy of it. That one human form, one human character might command a boundless reverence, the Infinite Being submitted Himself to bonds, and appeared among us m a created form, that in Him all Christian reverence might centre. Below the throne of Jesus Christ reverence is always paid to a greatness distinct from and beyond the object which immediately provokes it; it is paid to God. Behind nature we find the omnipotence of God; behind human office the authority of God; behind human character, in its highest forms, the holiness of God. We do not vet see God, we feel God. Amos knows the difference between that sort of apprehension of God which is common among men; between talking about Him as men do, and "meeting" Him. Israel was irreverent, and Amos bids Israel prepare to meet its God in quite a different sense to that in which He had been met either at Bethel or Samaria in the prosperous days which were drawing to their close. Israel was to meet Him in suffering. Suffering strips off from the eye the conventional films which hide out God; it brings us face to face with Him. So, too, with us Christians as to death and judgment. How are we to be educated for the sight of God after death? Chiefly by worship. Religion is neither morality nor worship. It is the relation which binds the soul to God, of which religion morality is a necessary symptom, and worship a necessary exercise. But who ever heard of anything that could be called religion which was without a worship? Worship is the highest expression of reverence. Worship is an education for the inevitable future, a training of the soul's eye to bear the brightness of the everlasting sun. (Canon Liddon.) Parallel Verses KJV: Therefore thus will I do unto thee, O Israel: and because I will do this unto thee, prepare to meet thy God, O Israel. |
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