The Pulpit Commentary — Amos — Section 142

II. Goo'e AGENTS BTBIKB IN TFIE NIOK OJ' TIME, "He formed locust8 in the be~in,ning of th~ springing up of the seco~d crop." In consequence of the timing of this Judgment, 1t 1s: 1. More thorough-go,m,g. IC the locusts had been sent earlier there might have been time aner they had gone for the second crop to grow. If they had come later, it might have been already saved. God will not beat the air, He will strike how and when and where the culprit shall feel his blow, 2. It ill more strilcing. The element of time is the chief index to the miraculo\18 character of many events. 'l'hey follow immediately on the Divine word or act, and so reveal themselves to be Divine works. The catching of a netful of fishes, or the sudden calming of a storm, or the recovery of a woman from fever, were none of them necessarily miraculous events. It was their occurrence at the Saviour's word that revealed the Divine agency in them. The coming of the locusts at the prophet's word, and at the critical time, revealed God's hand in the event. 3. It ia more effectual. A judgment is likely to serve its disciplinary purpose in proportion as it is real, appropriate, and manifestly of God. The difference between a timely judgment and an untimely one would be the difference between one blessed to its proper effect and one utterly futile. III. THEY MAKE AN END OF THE WORK THEY TAKE IN HAND. fo all that God does we should expect thoroughness. 1. There is the power. All forces and agents are under his control. He can bring them to bear in any quantity and on any point. ]!'or him "nothing is too hard," and "all things are possible." When God lifts his hand he can" smite through." 2. There is the need. Divine judgments never come unneeded, nor till it is evident that nothing else will do. Each is wanted, and the whole of each. U anything less, or anything else, were sent it would be inadequate. 'l'he la.at atom of imagined strength must be destroyed. 'rhe last remnant of fancied resource must be swept away. Only when every conceivable prop ha.a been knocked away will men be brought to their knees in absolute submission. IV, THE HAND OF JUD0MENT MAY BE ARRE8TED DY THE TOUCH OF PRAYER, "Jehovah repented of this: It shall not take place, saith Jehovah." The pictured events never transpired. The adoption and abandonment of them as retributive measures occurred only in vision. Still, a parallel for this "plastic vision " ma.y be found in God's actual doings, as in the case of the antediluvians, of Saul, of Hezekiah, of Jerusalem, and of Nineveh (Gen. vi. 6; 1 Sam, xv. 11; Isa. xxxviii. 1-5; 2 Sam. xxiv, 16; Jonah iii. 10). As to this: 1. God does not change his mind, but his method. His immutability arising out of bis infinity is clearly revealed (Numb. xxiii. 19; 1 Sam. xv. 29; Ezek. xxiv. 14; Ma.l. iii. 6). As self-existent and independent he is above the causes of change, whilst as an absolute Being he is above the possibility of it. And the immutability of his Being is true of his purpose. His ends are unchallengeably right and his means resistlessly powerful He may change his method, and often does. Up to a certain point is mercy. Then it is expostlllation, denunciation, and judgment in quick succession. When one method fails to bring about desired results, another and another are resorted to by a God who will not fail. The variation of method is really the expression of an unalterable plan, 2. This change of method is correlative to a change of circumstances. It is the varying of the one that leads to the varying of the other. New circumstances justify and even ca.il for a new line of action. Yet these circumstances are themselves part of his wider purpose, which therefore remains unchanged and unchangeable. 3. Such a change of circumstances is often the introduction of the element of prayer. This is a new factor in the problem, and puts another complexion on the case. Nineveh, sinning with a high hand, God said he would destroy. But Nineveh, praying in dust and ashes, was a different thing. God does not destroy penitent people. 'l'his, and not the sparing of them, would imply a change of purpose, and even of nature itself. Intercessory prayer, as here, modifies the circumstances in a different way; but the modification is real, and will be co-ordinated with a corresponding modification in God's way. 4. The mcessity of a case is a legitimate plea with God. " How can Jacob stand? for it is email." So David prays, "Pity me, for I am weak." God's blessings are not only gifts, but mercies. He bestows them freely, and in pity for our need. The extremity of this need is, therefore, its strength as an appeal for God's help. "My God shall supply all yoµr need, according to his riches in glory by Christ Jesus." 1-12 THE DOOK OF AMOS. [ou. vn. 1-17.