The Israelites rested their hope of delivers.nee from every kind of foreign cianger upon their outward connection with the covenant made with their forefathers; hence many put their trust in the de.ye spoken of in the context, when Jehovah would judge all the heathen, expecting that he would then in all probability ra.ise Israel to might and dominion. All this wa.s simple delusion, the delnsion of selfishness; for when Jehovah would appear to punish the nations, Amos says they would be so panic-struck as to be -confounded in their efforts to escape. Running from the lion, they would fall into the jaws of the bear; or fleeing into a. house, they would be met by a serpent that would bite them. The passage illustrates selfishness in terror. Its characteristic is that in seek- lll" protecUon from one danger it rushes into another. This is often seen- I. IN COMMERCIAL LIFE. A selfish man in trade often finds himself running down the hill of insolvency, and ruthless bankruptcy appears before him as a lion ready to destroy him. What does he do? Where does he seek protection ? Perhaps in absconscion. But he is apprehended, and he fin<ls he has fled from "a lion" to" a bear" enters the house where the "serpent" of enraged justice fastens on him. Or perhaps he resorts to forgery. Here he is detected, and the same result is experienced. He has fled from the lion only to rush into the jaws of the bear. II. IN SOCIAL LIFE. In few social circles are men not to be found who in some way or other commit a wrong against their members. Indeed, in family life it is so. Children do some injury to their parents, and parents to their children, husbands to their wives, and wives to their husbands. After the commission of the deed, selfish terror is awakened, and they fabricate falsehoods in order to escape the danger. The falsehood is detected, and then it is felt that the man has only fled from the lion to the bear. He has run for protection where he has found the "serpent." III. IN RELIGIOUS LIFE. Men get convinced of sin, their consciences are roused, and hell appears before them as a ravenous lion, which they endeavour to escape; and they fly for protection to what? To selfish prayers, selfish sacrifices, selfish performances; but to attempt to escape from hell by selfish efforts is only running from the lion to the bear. "He that seeketh his life shall lose it." CONCLUSION. This subject is capable of endless illustrations. It is an eternal truth that he who seeks protection from selfish fear only rushes from one danger into another. There is no protection for a soul but in self-renunciation, in the entire consecration of self to the worship and service of the great God.-D. T. Vars. 21-24.- The divinely abhorrent and the divinely demanded. " I hate, I despise your feast days, and I will not smell in your solemn assemblies," etc. Notice- !. THE DIVINELY ABHORRENT. What is that? Mere ceremonial religion; empty ritual. "I hate, I despise your feast days, and I will not smell in your solemn assemblies," etc. "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 J ewe (Isa. i. 10, etc.). 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 accomp1miments 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 round which was to be brought to an end. Singing and playing on harps was a part of the worship of the temple (1 Ohron. xvi. 41; xx.iii. 6; xx.v.). 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. No psalmody is acceptable to his ear but the psalmody of self- oblivious devotion." "God is a Spirit: and they that worship him must worship him in spirit and in truth." II. THE DIVINELY DEMANDED. "Let judgment run down as waters, and righteous- ness as a mighty stream." While no direction is given respecting the regulation of the sacrifices in order that they may be rendered acceptable, here is a special demand for morality in life, moral rectitude in conduct. Thus God once more expresses the idea tha.t " to obey is better than sacrifice, and to hearken than the fat of rams." 'fb.e way to worship God acceptably is not by ceremonial observances, not by religious 112 THE BOOK OF AMOS. [011. VI, 1-14.
contributions, not in singing psalms, but in doiug the right and loving thing towards our fellow-men. The true practical expression of our love to God is that of a virtuous- ~d generous conduct towards mankind. Stud your country with fine churches if you like, fill them with resthetic worshippers and enthusiastic devotees. But all that is- abhorrent to God unless you feel and act rightly towards your fellow-men in your daily life.. We had rathe~ see justice rolling on like mighty waters, and righteousness as a swellmg and ever-:flowmg stream, than 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." •• If a man say, I love God, and hateth his brother, he is a liar: for if he loveth not his- brother whom be hath seen, how can he love God whom he hath not seen? "-D. T.
EXPOSITION. OHAPTEB VL judgment (2 Sam. xv. 4), and who ougM therefore to be patterns of righteousness and Vers. 1-6.-With a second woe the pro- equity. The rendering of tlle Vulgate in- phet denounces the chiefs of the whole flredientes pompatice domum Israel, "e~ter- nation, who were quite satisfied with the lll~ with pomp into the house of Israel•~