An Introduction to

Amos

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An Introduction to

Amos
A Brief BACKGROUND to Amos
AUTHOR:
*The prophet Amos (1:1), whose name signifies, burden. *Amos was a native of Judea, chapter 1; 7:14 (Tekoa), but seems to have spent much time prophesying in northern Israel as well, at Bethel (7:12-13). *Amos was contemporary with Isaiah, Hosea, Joel, and Jonah, and prophesied during the reigns of Jeroboam II in Israel, and Uzziah in Judah. *Amos was of humble parentage, born in a remote and obscure village, and employed from youth apparently in a humble though honorable calling. He was a shepherd, and his circumstances were such that his chief food consisted of the coarse fruit of the sycamore. He had received no special training; he was not educated at any of those schools of the prophets then common in Palestine. 1

*Application: Here we must note the wisdom of God in 'condescending to men of low estate.' He delivers his oracles not by 'the wise,' not by 'the scribe,' not by 'the disputers of this world,' but 'chooses the weak to confound the strong, and things which are not to bring to nought things that are; that no man should glory in his sight.' No double God has chosen a Moses, 'learned in all the learning of the Egyptians;' and a Paul, 'bred at the feet of Gamaliel;' but if he did so to demonstrate the power of sanctified learning, he also chose an Amos, who was 'neither a prophet, nor the son (scholar) of a prophet,' but a simple 'herdsman and gatherer of sycamore fruit,' and a few Galilean fishermen, 'without (human) learning,' to demonstrate that God's work is to be done, 'Not by wisdom, nor by might, but by my Spirit, saith the Lord.'2 DATE:
Amos ministered during the reigns of Jeroboam II of Israel and Uzziah of Judah, which could place his ministry anywhere between 793 B.C. (the beginning of Jeroboam's reign) to 739 B.C. (the year Uzziah died). Thus, Amos ministered sometime between the mid and late 8 th century B.C.

AUDIENCE:
Amos' audience appears to be both Israel in the north and Judah in the south, as throughout his preaching he is denouncing the sins of both kingdoms. Having said that, he does appear
1 Comments taken from John Brown of Haddington, The Self-Interpreting Bible. 2 Ibid.

to spend more time condemning the sins of Israel, as perhaps that was his city of residence, though originally from Tekoa of Judah.

CONTEXT:
Amos prophesied during heights of prosperity among the people of God, seemingly unparalleled since the days of Solomon. This was especially true of Israel in the north, for we read of Jeroboam II in 2 Kings 14:25, He restored the border of Israel from the entrance of Hamath as far as the Sea of the Arabah. . . Judah also experienced great military success under the kingship of Uzziah (see 2 Chronicles 26:6-15). Yet Amos makes absolutely certain in his preaching that this worldly prosperity in no way reflected the blessing of God. In fact, he emphatically demonstrates (especially in chapter 4) that they have been under the curse of God. Further, according to Amos' preaching, it would last but a few short years. Though Israel was soaring to the heights of worldly comforts and military and economic success, and though there appeared to be no end to the glory of their kingdom, they were actually on the brink of complete destruction. It is at the height of their prosperity that Amos prophesies impending judgment.

OVERVIEW:
*His STYLE. According to Matthew Poole, he is very sharp in his reproofs, impartial in his censures, earnest in his persuasions to repent, very full in his encouragements to this duty, and demonstratively evident in his charging sin upon them. Amos, though a simple herdsman in his own estimation, is actually a master of rhetoric, using satire, metaphor, and simile, parallelism, and parody in his prophetic declarations. But Amos doesn't use his natural eloquence to flatter or tickle the ears of his audience. His literally techniques are not employed for the sake of impressing his audience, but for the sake of shocking them into life and repentance. He preaches not to flatter, but to strike the conscience. His aim is not that his listeners would marvel at his eloquence, but condemn themselves for their wickedness that by all means he might save some. He is, as it was said of another many years later, infinitely and insatiably greedy for the conversion of souls. *His SCOPE is to wake Israel and Judah up to the truth that the righteous judgment of God is a coming reality that will at last consume many inside the church as well as all those outside. The visible church is no safer from the coming day of God's wrath than their pagan neighbors, if they likewise continue in rebellion, refusing to embrace the covenant from the heart. God's people consider themselves blessed, but they are greatly deceivedmany of them regarding their true condition. They worship God on the Sabbath; they hold to their religious creeds and forms. But their hearts are far from Him. Their religion is useless; it is nothing more than lifeless formality. Amos is given the task of shattering their false hopes, that they might enter into true hope; of breaking them to heal them; of showing their superficial and idolatrous religion to be useless on the day of judgment, and themselves completely exposed to the wrath of God, that they might flee to the only true City of Refuge. *His OUTLINE, in brief, is the following:

I. God's RIGHTEOUS JUDGMENT foretold: 1:1-9:10

Chapters 1-6: DECLARATIONS of God's righteous judgment Chapters 7-9: VISIONS of God's righteous judgment

II. God's GRACIOUS RESTORATION foretold: 9:11-15

*His book is quoted or alluded to in the New Testament, in at least the following passages:

Acts 7:42-43; and 15:15-18.

A Condensed SUMMARY of Amos

Amos looks UPWARDS (1:2, etc):
Amos shows us the character of the Lord. We will get to the attributes of God revealed in Amos more in detail later, but here we would point out that most of Amos focuses on the righteousness and justice of a holy God. His first words after the brief introduction in verse 1 are, The Lord roars from Zion (1:2). The Lord is not only the gentle Lamb of God, but the roaring Lion of Judah. His holiness and righteousness roar against sin. A just judge will punish the guilty; and the Lord, the Judge of all the earth, will by no means leave the guilty unpunished.

Amos looks OUTSIDE (1:3-2:3):

Following 1:2 Amos begins his work by denouncing those outside the covenant community. Salvation is indeed of the Jews. There is no salvation outside of Christ. Pagan unbelievers lay exposed to the wrath of God, for, as Paul sets forth in Romans 1, though they may not possess the Law of God, they have His Law written on their consciences. God's standard is not sincerity or trying ones best; it is perfection in thought, word, and deed. No Arameans (1:3), Philistines (1:6), Sidonians (1:9), Edomites (1:11), Ammonites (1:13), or Moabites (2:1) who lived good, upright decent lives will enter the kingdom of God, because never did one exist. All stand condemned before God as criminal traitors and lovers of sin (Jn.3:19). Thus the message for pagan unbelieversthose making no profession of faith in Christ whether Atheist, Agnostic, Muslim, Hindu, Bahai, Buddhist, Animistic, or anything else, is one and the same (though never politically correct): And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved (Acts 4:12). There is no salvation apart from Christ. Those making no claim to Him have one and the same fate: fire will consume them (1:4,7,10,12,14; 2:2).

Amos looks INSIDE (2:4-5ff): 2:4-5, Thus says the Lord, 'For three transgressions of Judah and for four I will not revoke its punishment. . .So I will send fire upon Judah and it will consume the citadels of Jerusalem.
So far the people of God are probably very much tracking with Amos. They like this preacher. But he is not done yet. Amos now moves from looking outside the covenant community to looking inside the church. As we saw above in the introduction, God's judgment would not just come upon those outside the church. Many inside the church claimed to know the Lord, but He didn't know them. They trusted, perhaps, in the fact that they were covenant children, or that they were still regular church-goers, or their profession of the true religion. But Amos declared that it would not only be those outside the covenant community to whom the Lord would declare: I never knew you. Depart from Me, you who practice lawlessness (Matt.7:23). Amos declares that the fire of hell would likewise consume all the goats (among sheep) and tares (among wheat) inside the church (2:5).

Amos looks BACKWARDS:

*To the Lord's SALVATION of His people from Egypt:

Can REDEEMING LOVE motivate them to return to the Lord? 2:9-10, Yet it was I who destroyed the Amorite before them, though his height was like

the height of cedars and he was strong as the oaks; I even destroyed his fruit above and his root below. It was I who brought you up from the land of Egypt, and I led you in the wilderness forty years that you might take possession of the land of the Amorite. Application: Redemption through the finished work of Christ ought to be present in our preaching.
*To the Lord's DEALINGS with His people in Canaan:

Can COVENANT INDICTMENTS motivate them to return to the Lord? 4:6-12, I withheld the rain from you. . .I smote you with scorching wind and mildew. . .I slew your young men by the sword along with your captured horses. . .Therefore thus I will do to you, O Israel; because I will do this to you, prepare to meet your God, O Israel.
This is a reference to the covenant curses of Leviticus 26 and Deuteronomy 28. If God's people refused to submit to them, He would send them FAMINE, PLAGUE, and the SWORDand if there was still no repentance, the last judgment would be EXILE from the land of Canaan. These are covenant indictments. Amos is showing them their true conditionthat they are not presently under the blessing of God at allGod's dealings with them make crystal clear that they are presently under the judgment of God.

Application: The tests of true conversion ought to be present in our preaching. Amos looks FORWARDS:
*To the certainty of the Lord's RIGHTEOUS JUDGMENT (1:2-9:10):

Can WARNINGS of the coming wrath of God motivate Israel to return to the Lord? 5:6, Seek the Lord that you may live, or He will break forth like a fire, O house of Joseph, and it will consume with none to quench it for Bethel. 5:18-20, Alas, you who are longing for the day of the Lord, for what purpose will the day of the Lord be to you? It will be darkness and not light; as when a man flees from a lion and a bear meets him, or goes home, leans his hand against the wall and a snake bites him. Will not the day of the Lord be darkness instead of light, even gloom with no brightness in it? NEAR judgment: *the EXILE is a coming reality. FAR fulfillment: *the LAKE of FIRE is a coming reality fore-pictured through the exile. Application: Warnings of the coming day of wrath ought to be present in our preaching.
*To the certainty of the Lord's GRACIOUS RESTORATION (9:11-15):

Can PROMISES of the free offer of salvation motivate Israel to return to the Lord? 5:4-6,14, For thus says the Lord to the house of Israel, 'Seek Me that you may live. . .

Seek the Lord that you may live. . .Seek good and not evil, that you may live. NEAR restoration:
*The RETURN from EXILE, RESTORATION to the land, REBUILDING of temple under Ezra and wall of Jerusalem under Nehemiah, and subsequent FRUITFULNESS of the land.

FAR fulfillment:
*The return from exile is a picture of CONVERSION to Christ. *The covenant blessings of 9:11-15 are a picture of the OUTPOURING of the SPIRIT in revival blessings upon the New Testament church (Romans 11, etc).

Application: The free offer of the gospel ought to be present in our preaching.

The MAJOR THEMES in Amos:

I. The Lord's RIGHTEOUS JUDGMENT of the many. II. The Lord's GRACIOUS RESTORATION of the remnant.
I. The Lord's RIGHTEOUS JUDGMENT (1:1-9:10)

The OBJECTS of:

*Unbelievers OUTSIDE the church: Arameans, Philistines, Sidonians, Edomites, Ammonites, Moabites (1:1-2:3). *Unbelievers INSIDE the church: Amos' focus is that Israel and Judah will not be exempt (chapters 2-9).

The BASIS of:

*They are trees with poisonous FRUIT:

Their LIVES testify against them (2:6-8; 4:1; 5:7, 11-12): 4:1, Hear this word, you cows of Bashan who are on the mountain of Samaria, who oppress the poor, who crush the needy. . . 5:7, For those who turn justice into wormwood and cast righteousness down to the earth. 5:11-12, . . .you impose heavy rent on the poor and exact a tribute of grain from them, though you have built houses of well-hewn stone. . .you who distress the righteous and accept bribes and turn aside the poor in the gate. Their WORSHIP testifies against them (4:4-5; 5:21-24, 25-27):
*Religious FORMALITY (4:4-5; 5:21-24):

5:21-24, I hate, I reject your festivals, nor do I delight in your solemn assemblies. Even thou you offer up to Me burnt offerings and your grain

offerings, I will not accept them; and I will not even look at the peace offerings of your fatlings. Take away from Me the noise of your songs; I will not even listen to the sound of your harps.
*IDOLATROUS religiosity (5:25-27):

5:25-27, 'Did you present Me with sacrifices and grain offerings in the wilderness for forty years, O house of Israel? You also carried along Sikkuth your king and Kiyyun, your images, the star of your gods which you made for yourselves. Therefore, I will make you go into exile beyond Damascus,' says the Lord, whose name is the God of hosts. Application: It is a frightening truth, that the main indictment against God's people in Amos is not their theology, but their life and conduct.
*Because they are trees with a poisonous ROOT:

. . .yet you have not returned to Me. . . (Repeated five times in 4:6-11).
They have not returned to the Lordthat is, they remain unconverted. The fruit is poisonous because the root is poisonous. They never truly embraced the covenant from the heart.

The CERTAINTY of (3:11-15; 5:16-20; 8:7; 9:2, 10): 8:7, The Lord has sword by the pride of Jacob, 'Indeed, I will never forget any of their deeds.'
There were (and are) no maybe's about it. God will most certainly judge the unrepentant among His people.

The FORM of (7:17):

EXILE FROM the land.

7:17, . . .Moreover, Israel will certainly go from its land into exile. The MEANS of (3:11; 5:27):
Exile TO ASSYRIA.

5:27, 'Therefore, I will make you go into exile beyond Damascus,' says the Lord, whose name is the God of hosts.' The EXTENT of (5:16-17; 6:9; 8:3; 9:10): 9:10, All the sinners of My people will die by the sword, those who say, 'The calamity will not overtake or confront us.'
ALL those with uncircumcised hearts will be overtaken with judgment (see Matthew 3:8-12; John 15:2-6).

The SEVERITY of (4:2; 5:16; 8:3; 9:4): 4:2, The Lord God has sworn by His holiness, 'Behold, the days are coming upon you when they will take you away with meat hooks, and the last of you with fish hooks.'

5:16, There is wailing in all the plazas, and in all the streets they say, 'Alas, Alas!' 9:4, And though they go into captivity before their enemies, from there I will command the sword that it slay them, and I will set My eyes against them for evil and not for good.
The fearful severity of God's judgment in the exile is not only that Israel would be thrust out of their land; they would be thrust out with terrible brutalitysuch that it would almost be better to suffer death than endure life. This is to signify the severity of the eternal punishment of the wicked; the future torments of those who reject Christ are unspeakably fearful. Many may joke about hell now, but all scoffing will turn to groaning and shrieking on the day of the wrath of the Lamb.

The MEANING of (review from above):

*NEAR judgment:

The EXILE is a coming reality.

*FAR fulfillment:

The LAKE of FIRE is a coming reality fore-pictured through the exile. The PICTURES of (Chapters 7-9):
*Devouring LOCUSTS (7:1-3) and a Consuming FIRE (7:4-6):

The Judge declares his ruling: According to what Amos had previously declared in 3:7, the Lord here reveals to Amos what He is about to do. He has had enoughHe will send judgment upon His people Israela thorough destructionnone will be spared. An advocate pleads for mercy: Amos preached publicly of the wrath of God, but he also plead privately for the mercy of God. The prophet here pleads for Israel and Judah as did Abraham for Sodom and Gomorrah, or Moses on the mountain of God. The basis of his plea is not their merit or innocence, but sheer mercy for the guilty. Judgment is postponed: It seems that Israel is not completely clearedbut given a provisional second chance, much like Jesus' parable of the fig tree in Luke 13:6-8. When the Lord postpones their judgment, will they repent?
*PLUMB LINE (7:7-9):

The evidence is weighed: The Lord's judgment against Israel is not given in a fit of anger. He has been patient with them through hundreds of years of rebellion, and even now He will not execute judgment until the evidence is carefully weighed. Israel thinks they are a structurally sound house, but when they are measured with the straight line of God's righteous judgment, the house of Jeroboam is found to be crooked and will be torn down (see Isaiah 28:17).
*Basket of SUMMER FRUIT (8:1-3):

The verdict is pronounced: There is a play-on-words between summer fruit and end, as they would have been pronounced the same way. Summer fruit was the last fruit of the season, and would turn rotten quickly, making the meaning of the vision clear: Israel is over-ripe for judgment (see Jeremiah 8:20).

*EARTHQUAKE (9:1-2):

The judgment begins: The earthquake appears to be the first of a series of judgments that will culminate in the exile of Israel and Judah from their land (see 1:1; 8:7-10; 9:1,9).
II. The Lord's GRACIOUS RESTORATION (9:11-15)

The NATURE of: A cataclysmic reversal of the covenant CURSES of the Law, and an unprecedented fulfillment of the covenant PROMISES to Abraham:
*Instead of PLAGUE and FAMINE, there will be unimaginable FRUITFULNESS (9:1314).

A fulfillment of the BLESSING promised to Abraham in Genesis 12:2.

*Instead of the SWORD and EXILE, there will be a RETURN to, a REBUILDING of, and everlasting REPOSSESSION of the land (9:11,14-15).

A fulfillment of the LAND promised to Abraham in Genesis 15:7. The MEANING of (review from above):
NEAR restoration:

*The RETURN from EXILE, RESTORATION to the land, REBUILDING of temple under Ezra and wall of Jerusalem under Nehemiah, and subsequent FRUITFULNESS of the land.
FAR fulfillment:

*The return from exile is a picture of CONVERSION to Christ. *The covenant blessings of 9:11-15 are a picture of the OUTPOURING of the SPIRIT in revival blessings upon the New Testament church (Romans 11, etc). The BASIS of:
After 9 long chapters of Amos speaking of the Lord's righteous judgment against His people, these last few verses in the last chapter seem a bit baffling. We are left asking: How could this be? We understand why the Lord would pour out such severe judgment on His people now, but on what basis will He lavish such blessing upon them in the latter days?

Why will Israel be made recipients of the BLESSING promised to Abraham? Why will Israel return to rebuild and repossess the LAND promised to Abraham? The answer: Because of the SEED promised to Abraham (9:14; cf. Genesis 15:5): Galatians 3:13-14, Christ redeemed us from the curse of the Law, having become a curse for usfor it is written, 'Cursed is everyone who hangs on a tree'in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we would receive the promise of the Spirit through faith.
It seems that Amos' message is that, for Israel, salvation would only come through judgment. Their sin had to be dealt with (1:1-9:10) before any kind of restoration could come (9:11-15).

God's wrath had to be poured out in order for His Spirit to descend. The curses of the covenant had to be unleashed upon the guiltythen the blessing would come. And that's exactly what happened. Christ took the punishment of eternal EXILE upon himself on the cross, in order that we might be restored to fellowship with God. Christ took the CURSE of the Law that was ours because of our disobedience, in order that we might become beneficiaries of the full blessing of God through the Spirit.

The ATTRIBUTES OF GOD in Amos

God is SOVEREIGN
*It is the Lord who sent plague, famine, and the sword to His people, and it is He who will use Assyria as His tool to bring about His purposes (3:6; 4:6-11; 6:11,14; 8:11; 9:5,8).

Application: We ought to fear and submit to the One who will never bless an unrepentant church. If God is the One who is ultimately giving His people into the hands of their enemies, then the church in times of severe judgments ought to realize their greatest enemy is not secularism, liberalism, the new age movement, or Islam, but God himselfand in turn stop trying to fight the secondary causes with worldly strategies, but return to the Lord himself, confessing and repenting of sin, that He might return to us once again, and again grant great victories for those who are in themselves totally powerless against their enemies. God is LONG-SUFFERING
*In waiting so long and putting up with so much before finally thrusting Israel out of their land (4:6-11). The Lord is full of kindness and patience towards those who continue in hated and rebellion against Himhow much more for those clothed with the blood of Christ?

*Application: Do our lives reflect the heart of the One who has not only commanded us to love our enemies, but has given us in Himself a perfect example of doing so? Since God has and continues to deal in great long-suffering with us in Christ, we can with one another: Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you (Eph.4:32). God is JUST
*He will not leave the guilty unpunished (Chapters 1-2).

*Application: Is justice my friend or my foe? Have I fled to the city of refuge, to Jesus, who was condemned to satisfy the wrath of God against sin? If not, the sword of justice is my enemy, and will at last cut me down. If so, justice has become my dear friend, for she has been satisfied through the blood of Christ. I might well love and sing and wonder, for now justice smiles and asks no more. God is HOLY
*God is holy and He calls His people in holiness. As God's chosen and special people, Israel and Judah were to be set apart as holybut proved to be the oppositeand through their unholiness they not only degraded themselves but profaned the name of God (2:7; 3:2; 4:2).

*Application: Here is one motivation for us to resist and fight against our sin, that when we walk in unholiness we not only bring misery and discipline upon ourselves, but we also profane the name of our holy God.

God is IMPARTIAL
*He is not impressed with titles, but delights in raising up uneducated herdsmen like Amos as His chosen instruments, passing over the educated and prominent of the priestly line (7:1415). *He will punish those both inside and outside the church who refuse to submit and return to Him (Chapters 1-2), and He will reward those both inside and outside the church who come to Him confessing their sins and seeking His face (5:4,6,14; 9:12).

*Application: We are taught to fear God, who impartially judges according to each one's work (Acts 10:34-35; Rom.2:9-11; Gal.2:6; 1Pet.1:17). If we are in a high position, we thus learn to lay low before God, knowing that without His blessing all our labors will come to nothing, no matter what titles we may possess; and if we are in a low position, we are given great hope and encouragement, that God is able to use those in the most humble and even despised positions as the mightiest forces in His kingdom. God is RELENTING
*The Lord listens to Amos' intercession, and much like Abraham's pleadings for Sodom and Gomorrah, or Moses' intercession for the people in the wilderness, the Lord grants Amos' earnest requests (7:3,6).

*Application: Do WE intercede for perishing sinners? Do we believe that God listens to our prayers of intercession? Does our prayer-life prove it? Ezekiel 22:30 is perhaps the most tragic verse in the Bible. . .but could it also be said of us? I searched for a man among them who would build up the wall and stand in the gap before Me for the land, so that I would not destroy it; but I found no one. God is FAITHFUL
*To keep His Wordboth to keep His promises, and to uphold His threatenings (4:2; 6:8; 8:7; 9:11-15).

*Application: Are we living upon the truth of His Word? Are we applying His promises to our fearful hearts? Are we warning those who seem to us to be outside of Christ of the certainty of His judgment for the unbelieving? God is GRACIOUS
*In His unequivocal promises to receive the one who returns to Him in repentance and faith (5:4,6,14). God would have been righteous and good to just send us all to hellHe was never obligated to show grace to anyone. *Even in the exile we see the severe mercy of God, for it was the severity of His dealings in the exile that would bring Israel once again to repentance (Ezek.20:39-44).

*Illustration of God's severe mercies: When a medical team came to a village in Bangladesh, there was one girl with a hand so infected it had puffed up to twice the normal size. A skilled doctorone of the most gentle men I've ever metover the next few days began to draw out the infected liquid. But though she was given medicine for the pain, it was still so painful that she could be heard crying out when he would work on the infected area. The second day her parents had to force her to come back to the clinic; she didn't want to come inside; she cried and begged not to have to go through it again. She probably hated this doctor for what he was doing to her; at times it sounded like she was yelling curses at him. The pain she experienced over those few days was surely excruciatingbut what she may not have realized was that had

he not taken out the infection, she would have not only certainly lost her hand, but most likely she would have also lost her life (A true story).

Application: Thanking God for seasons of severe mercies.

Seeing CHRIST in Amos

The PERSON of Christ:
*Picture painted of the interceding pleadings of Christ, typified in the tearful pleadings of the prophet Amos (chapter 7).

The CROSS of Christ:

*Allusion given to the cross of Christ (8:8-10). *Need revealed for the cross of Christ (If He should mark iniquities who can stand?) *Picture painted of the cross of Christ (the exile a picture of God's wrath).

The SPIRIT of Christ:

*Need exposed for the work of the Spirit of Christ (poisonous FRUIT revealed a poisonous ROOT).

The SECOND COMING of Christ:

*Warning declared of the coming judgment of Christsoon He who once came as the gentle Lamb of God will return as the fierce Lion of Judah (1:2; 2:5; 4:2; 5:18; 9:10).

LESSONS GLEANED from Amos

Covenant children are given severe warnings as well as rich promises (3:2). The people of God in Amos' day thought they would be blessed because they were God's chosen people. What they found out was they were about to be judged because they were God's chosen people (again, 3:2). Thus covenant children are given not only incredible promises upon embracing the covenant from the heart, but terrible warnings for rejecting so great a salvation. The application is the same for us. As one pastor asked another man who was showing him his baptismal certificate hanging on the wall, Ah, your baptismal certificate. Tell me, when are you going to cash it in? Covenant children must seek God to do in them in reality what the sign of water baptism represents: their hearts must be baptized through the regenerating work of the Holy Spirit. The kind of fruit exposes the nature of the root (2:6-8; 4:1; 5:7, 11-12 together with 4:6-11). Jesus' words in Matthew 7 are based on the ancient principle found in Genesis 1trees bear fruit after their kindand we have the same principle here in Amos. Amos is not a legalist. He is not telling the Israelites to clean up their lives a little so God will be pleased with them. But he is reminding them that lives that are characterized by filth and sin testify to the fact that their hearts have never been regenerated. And he is faithfully warning them that neither religious formality (4:4-5), nor idolatrous religiosity (5:25-27) can save from the coming day of God's wrath. Sanctification can never save a man, but without sanctification no man can be saved (Heb.12:14), for sanctification is the greatest proof of regeneration, and regeneration the greatest proof of justification. Amos simply testifies to the same message that has been preached since Genesis 1, to which John also testified: The axe is already laid at the root of the trees; therefore every tree that does not bear good fruit is cut down and thrown into the fire (Matt.3:10).

Sin leads only to misery and destruction (4:7-11). Sin promises life and joy, but for Israel and Judah it led only to plague, famine, the sword, and in the end, exile. Sin lies to us about where lasting joy and life is found. The richest untapped joys this world has to offer are found in Christin seeking Him, and in the fellowship of His sufferings. If they persecuted the Master, they will also persecute his servants (5:10). Faithfulness to Christ in a fallen world that opposes Him necessitates trials. The truth will never be popularoften it will make us more enemies than friends (7:10). The quicker we remember that we cannot be friends with both the world and Christ, the better. But how much more precious to have God our friend and the whole world against us, than to have all the world but God as our enemy? What will it profit a man to gain the whole world but forfeit his soul?
Lessons gleaned regarding THE MINISTRY in particular:

*The calling to the ministry is a calling that must come from heaven (7:14-15). Amos did not choose to be a preacher or a prophetGod chose him. He did not seek, he did not expect, such a noble mission. It was wholly the Lord's doing, and in meek submission he did the Lord's work. -JB of Haddington *Opposition to a faithful ministry often comes from within the church as much as without (7:10). Amos' greatest opponent was not the Gentile Philistines, or the unbelieving sons of Ammon, or the godless Edomites, or the pagan Assyrians, but Amaziah, the priest of Bethel. I think from this we can learn that, sadly, opposition and persecution comes not only from the outside, but from the inside. The greatest opposition to the rebuilding of the temple and city wall in the days of the restoration under Ezra and Nehemiah came through men who professed Yahweh with their lips, but in truth hated Himthey who were inside the church even leaders over the churchbut only that as wolves they might devour the church. Let us then not be surprised or discouraged when opposition would rise against us from withinbut take heart and strengthen ourselves in the Lord. *Preaching on sin and the coming judgment is the only proper background to preaching on the grace of God as revealed through the cross of Christ (1:1-9:10). Amos preaches of grace and restoration only after he first preaches of sin and judgment. For him the ratio is 95% sin and judgment to 5% grace and restoration. Nor was this some Old Testament system of preaching. Study the preaching of John in the early chapters of the gospels. Our Lord himself preached much more of hell than He did of paradise. And the apostle Paul, in the book of Romans, which most systematically sets forth the core of the gospel, in setting forth the gospel especially in chapters one through three, before proving his points from the Old Testament, answering objections, and applying the truths taught (chapters 4-6), speaks of free grace for sinners through Christ alone in six verses (3:21-26) only after first condemning the whole world on account of their sin before a holy and just God in 64 verses (1:18-3:20). Some may call him a legalist, but Paul knew that men must be broken by the law if they are to find true healing in Christ. *The warnings of Scripture are just as much a part of faithful preaching as the promises of Scripture (3:13). Warnings convict and convert lost sheep, but they also strengthen and nourish those in the fold. Yes, the warnings of Scripture are a means of grace for believers as much as the promisesfor we find the author of Hebrews sternly warning his hearerseven though he had no doubt their faith was genuine: But, beloved, we are convinced of better things concerning you, and things that accompany salvation, though we are speaking in this way (6:9). Scripture itself warns us not only of adding to its sacred contents, but of taking away from them. If God then, has given us warnings to preach in the Scriptures, we would be wise to preach them. Or are we wiser than God? *The doctrine of regeneration is just as much a part of faithful preaching as the proclamation

of accomplished salvation (4:6-12; 5:15; 7:7-9, etc). It was the doctrine of regeneration that was one of the favorite subjects of sermons preached during the Great Awakening, and only heaven's books will tell how many souls have been brought into the kingdom through this blessed teaching of Scripture. It is apparent from our Saviors words in Matthew 7:22-23 that many who think they are Christians, and who profess to be Christians, are not true believers. The doctrine of regeneration is the clearest test to know whether we are truly in Christ or not. In brief: it is our true heart desires that dictate our actions. Many a man refrains outwardly from sin, for various reasons, while inwardly wishing he could indulge. The man's desires testify against himfor though his sin is repressed, it has not been crucified. Sin is still his friend, and God his foe. The true Christian can say with absolute truth that the sin which was once an old friend has become his worst enemy, and the God that he was once ambivalent or apathetic to has become the greatest desire of his heart. Even if there were no heaven or hell, the Christian would follow Christ and fight his sinhe has a completely new nature. But the man still in his sins, though outwardly he may refrain from sin out of fear of hell or any other manner of reasons, yet his truest heart desires testify against himthat he has never been born of the Spirit. This is the doctrine of regeneration, and if we would be faithful preachers of the gospel we must declare this doctrine as clearly and as often as any other doctrine. *We ought to grieve over and intercede for sinners as well as preach to them of righteousness, sin, and the coming judgment (Chapter 7). In public Amos preached to sinners of coming judgment, but in private he interceded for them before God with tears. God has joined these two together as duties of His ministers, and what God has joined together we ought not separate. Our hearts ought to break as well as our lips speak. We are called to a ministry of earnest private pleading as well as faithful public preachingto private tears as well as public discourses.

Reflections on Amos
Chapter 1 Summary: No person need to ashamed of a mean, if honest, original. God can qualify the meanest for the most honorable work. But dreadful is the case of the mightiest nations when the measure of their iniquities is filled up, and the hour of God's judgment is come. Nothing more hastens their destruction than their oppression or murder of the saints, or implacable enmity against near relations. Walls, palaces, cities, or armies are altogether ineffectual to withstand the power of God's wrath. And they who spitefully, covetously, and cruelly thought to drive out others, are often themselves driven out from their dwellings. Chapter 2 Summary: Alas! How horrid are the barbarities of war! But if sinners perish who sinned without law, apostates from God and rebels against his revealed laws may expect double sorrow! Nothing is too horrid for hardened professors. If once men violate their consciences for any advantage, they will soon do it for a very trifling one. And no injury in God's reckoning is more abominable than what is done to the meek; who will not, or, to the poor, who cannot, resent it. Great is the kindness of God in what he has done for us, and in raising up ministers and patterns of holiness in our families. But, alas! How apt are men to forget mercies received, and to seduce ministers and saints into scandal! The consciences of sinners testify that it is not for want, but through the abuse, of the means of grace they are so wicked! And the obstinacy of professors, in many and highly aggravated crimes, is infinitely provoking to God, and infallibly ruinous to themselves. Chapter 3 Summary: How dignified is the church of God! But just and severe are her corrections when her privileges are abused. Obstinacy in sin effectually separates us from a favorable God. And terrible, but certain, preludes of wrath to impenitent sinners are the threatenings of his word and providence. His terrors are not phantoms raised to frighten the weak, ignorant, or superstitious, but awful realities, which will come to pass. And transgressions most surely insnare men in nets of guilt and misery, from which only God's almighty grace, bringing them to repentance, can deliver them. In all our troubles the hand of God must be acknowledged. He never strikes into ruin till, having warned in vain, sinners prove incorrigible; and then his warnings but aggravate their condemnation. Manifest is his justice in their destruction who have outrageously sinned in opposition to multiplied means of grace, and who have accustomed to themselves to wickedness till they consent to or approve it. If we provoke him with our offenses he will oppress us with his judgment, and nothing will be able to prevent our ruin unless we repent. Yea, the things which we had idolized, or had abused to iniquity, shall be ruined along with us. Chapter 4 Summary: God always in the end appears the patron of the injured. Great men often take infernal pleasure to render their inferiors miserable. And what they get by extortion is ordinarily expended on intemperance and luxury. But what is obtained by wickedness strangely perishes, and God turns men out of those rich employments which they abuse to his dishonor, or renders them their plague; and nothing is more awful than his giving them up to their own hearts' lusts. In diversified forms, increasingly dreadful, God can punish and destroy his obstinate adversaries; and he can wonderfully distinguish men in his mercies or judgments. Whether therefore he add to his justice, or power, meet me in mercy, let me prepare for his coming, all awed by his greatness and his glory! Chapter 5 Summary: Sin has the most awful influence to reduce churches and nations. And often death or apostasy much diminishes church members. Yet nations and churches are ordinarily guilty of great and multiplied iniquities before God proceed to execute public judgments upon them. With great earnestness and expectation should we therefore seek after and wrestle with him while he may be found. And if we live up to our prayers, we may expect our requests answered, and happiness in his presence. Great prudence, as well as grief, is necessary in times of singular wickedness and trouble. But it is presumptuous and dangerous to deride God's threatenings and judgments, for they will infallibly overtake the impenitent. How odious to him are hypocritical devotions! If we regard

John Brown's

iniquity in our heart, and practice it in our life, no religious services will avail us. And they who obstinately refuse God's calls shall at last be driven far enough from him in their wickedness.

Chapter 6 Summary: External privileges are very apt to puff up pride. And if we be once abandoned to carnal security, the examples of God's judgments all around us will scarcely affect us. A round of dissipation and luxury effectually alienates the mind from God, and shuts out every serious consideration, and every degree of sympathy with afflicted churches and nations! Pitiful are the darling pleasures of those who are abandoned of God. But fearful is their case when his wrath begins to burn against them. No external relations, church privileges, or temples can prevent his judgments. He abhors the form of godliness which is separated from its power. Dreadful is the situation, when luxurious dissipation is exchanged for sword, pestilence, famine, captivity, and hell! When terrible calamities but plunge men into diabolical astonishment and eternal despair! When all are generally miserable, and none left to comfort another! And when obstinate perverters of justice and proud boasters, are sadly abandoned to their own fate. Chapter 7 Summary: God executes diversified judgments upon obstinate sinners; and commonly directs his strokes in a gradual manner. Yet often the earnest supplications of God's ministers divert his judgment for a time. And even the low and distressed case of nations and churches are a plea with his mercy. But at last utter, though just, destruction shall overtake the incorrigible revolters from his law; and neither temples nor palaces can protect from ruin, but concur to render them more miserable. Furious persecution is the common reward of ministers' faithful warnings and fervent prayers from their wicked neighbors. And none are more ready to wrest their words, and accuse and persecute them as traitors, than profane clergymen, as their fidelity and diligence are a standing reproach to themselves. They who are prompted by all their religion by carnal hopes of provision or preferment are apt to imagine everybody as mean and selfish as themselves. But it is a great comfort, especially in evil times, for ministers to have had a clear call to their work. And if men, even the greatest, oppose them, God will attest their mission and messages in the fearful ruin of their enemies. And it is at our infinite hazard to attempt silencing even the weakest whom God has commanded to speak. Chapter 8 Summary: Whatever God shows us ought to be carefully observed. His patience wears out at length; and obstinate sinning must end in deplorable death. Yea, hopeless is the case when fearful calamities only render men sullen and peevish. Carnal men heartily hate God and his ordinances. Sabbaths and holy duties are intolerable burdens; and merchandise, even the basest, is to them a cordial pleasure. Nor when nations are ripening for ruin do they ever fail to oppress God's poor people. But riches got by rapine will bring on ruin. And let the oppressor be ever so high, the flood of God's wrath shall overwhelm him. They who would not tremble for the sins of the land, shall tremble under its judgments. And if men hate God's Word and ordinances, they, and every impudent idolater, must expect to be deprived of them, and hastened into eternal misery. Chapter 9 Summary: Obstinate wickedness issues at last in dreadful and unavoidable ruin. It avails not who may be for us, if God be against us; wherever we go his eyes are upon his for evil; whatever we do, his hand can destroy us; and all creatures are at his command to execute his judgment. Alas! How sins indulged turn professors of the true religion into worse than heathens! And if they abandon their peculiar holiness, God must strip them of their peculiar privileges. Nothing can be a more lying refuge than hopes of impunity in impenitency; and never is ruin nearer than when men put it far from their thoughts. But marvelously God preserves his elect amidst the most fearful shakings, confusions, and miseries. When all seems desperate, he wonderfully revives his church, and blesses her with all spiritual blessings in Christ Jesus. And great shall be the glory of the coming, and especially of the eternal period, in which not one good thing promised shall remain unfulfilled.