Nor does Amos go elsewhere for the religious sanctions of his ethics. It is by the ancient mercies of God towards Israel that he shames and convicts his generation--by the deeds of grace which made them a nation, by the organs of doctrine and reproof which have inspired them, unfailing from age to age. _I destroyed the Amorite before them.... Yea, I brought you up out of the land of Egypt, and I led you forty years in the wilderness, to possess the land of the Amorites. And I raised up of your sons for prophets, and of your young men for Nazirites. Was it not even thus, O ye children of Israel? saith Jehovah._[173] We cannot even say that the belief which Amos expresses in Jehovah as the supreme Providence of the world[174] was a new thing in Israel, for a belief as universal inspires those portions of the Book of Genesis which, like the Book of the Covenant, were already extant.
We see, therefore, what right Amos had to present his ethical truths to Israel, as if they were not new, but had been within reach of his people from of old.
We could not, however, commit a greater mistake, than to confine the inspiration of our prophet to the past, and interpret his doctrines as mere inferences from the earlier religious ideas of Israel--inferences forced by his own passionate logic, or more naturally ripened for him by the progress of events. A recent writer has thus summarised the work of the prophets of the eighth century: "In fact they laid hold upon that bias towards the ethical, which dwelt in Jahwism from Moses onwards, and they allowed it alone to have value as corresponding to the true religion of Jehovah."[175] But this is too abstract to be an adequate statement of the prophets' own consciousness. What overcame Amos was a Personal Influence--the Impression of a Character; and it was this not only as it was revealed in the past of his people. The God who stands behind Amos is indeed the ancient Deity of Israel, and the facts which prove Him God are those which made the nation--the Exodus, the guidance through the wilderness, the overthrow of the Amorites, the gift of the land. _Was it not even thus, O ye children of Israel?_ But what beats and burns through the pages of Amos is not the memory of those wonderful works, so much as a fresh vision and understanding of the Living God who worked them. Amos has himself met with Jehovah on the conditions of his own time--on the moral situation provided by the living generation of Israel. By an intercourse conducted, not through the distant signals of the past, but here and now, through the events of the prophet's own day, Amos has received an original and overpowering conviction of his people's God as absolute righteousness. What prophecy had hitherto felt in part, and applied to one or other of the departments of Israel's life, Amos is the first to feel in its fulness, and to every extreme of its consequences upon the worship, the conduct and the fortunes of the nation. To him Jehovah not only commands this and that righteous law, but Jehovah and righteousness are absolutely identical. _Seek Jehovah and ye shall live ... seek good and ye shall live._[176] The absoluteness with which Amos conceived this principle, the courage with which he applied it, carry him along those two great lines upon which we most clearly trace his originality as a prophet. In the strength of this principle he does what is really new in Israel: he discards the two elements which had hitherto existed alongside the ethical, and had fettered and warped it.
Up till now the ethical spirit of the religion of Jehovah[177] had to struggle with two beliefs which we can trace back to the Semitic origins of the religion--the belief, namely, that, as the national God, Jehovah would always defend their political interests, irrespective of morality; and the belief that a ceremonial of rites and sacrifices was indispensable to religion. These principles were mutual: as the deity was bound to succour the people, so were the people bound to supply the deity with gifts, and the more of these they brought the more they made sure of his favours. Such views were not absolutely devoid of moral benefit. In the formative period of the nation they had contributed both discipline and hope. But of late they had between them engrossed men's hearts, and crushed out of religion both conscience and common-sense. By the first of them, the belief in Jehovah's predestined protection of Israel, the people's eyes were so holden they could not see how threatening were the times; by the other, the confidence in ceremonial, conscience was dulled, and that immorality permitted which they mingled so shamelessly with their religious zeal. Now the conscience of Amos did not merely protest against the predominance of the two, but was so exclusive, so spiritual, that it boldly banished both from religion. Amos denied that Jehovah was bound to save His people; he affirmed that ritual and sacrifice were no part of the service He demands from men. This is the measure of originality in our prophet. The two religious principles which were inherent in the very fibre of Semitic religion, and which till now had gone unchallenged in Israel, Amos cast forth from religion in the name of a pure and absolute righteousness. On the one hand, Jehovah's peculiar connection with Israel meant no more than jealousy for their holiness: _You only have I known of all the families of the earth, therefore will I visit upon you all your iniquities._[178] And, on the other hand, all their ceremonial was abhorrent to Him: _I hate, I despise your festivals.... Though ye offer Me burnt offerings and your meal offerings, I will not accept them.... Take thou away from Me the noise of thy songs; I will not hear the music of thy viols. But let justice run down as waters, and righteousness as a perennial stream._[179]