The Pulpit Commentary — Amos — Section 149

have averted it; their one way of escape, and pressed its adoption strenuously, Had they not been as blind as besotted, they would have revered him as a national benefactor, But the reformation he preached meant the abandonment of rooted habits and the harassing of vested interests in sin, neither of which would be so much as named, Accordingly, Amos anticipated the experience of all reformers since, in beiug assailed by a policy of falsehood, backed by force. We have here- 1 I. A :MEDDLING PRIEST. " The priest of Bethel" was the chief idol-priest at the sanctuary of the golden calf there. His position and functions were in profane mimicry of those of the high priest at Jerusalem. In making this charge: 1. He appeals to /orc,e. The tyrant Jeroboam was the embodiment of irresponsible power in Israel, Idolatry is the religion of brute force. Its appeal to the strong arm as the only argu- ment worth using is characteristic. Error eschews argument. The kingdom of dark- ness instinctively fears the light. What is an outrage on reason takes its shelter fitly behind a sword. "My kingdom is not of this world;" " The weapons of your warfare are not carnal." The true religion makes its appeal to truth. The religion that appeals to the sword is prima facie false. 2. He is prompted by jeal01J,Sy. He had a vested interest in the national idolatry. To abolish it would be to take the bread out of his mouth. Like the chief priests and scribes with Christ, and the Ephesian silversmiths with Paul, Amaziah was striking for his livelihood. "He went away sorrowful, for he had great possessions." Conflicting self-interest, actual or supposed, is a constant and effective obstacle in the way of the religious life, It is the preliminary necessity of leaving all in act or spirit that makes the followers of the Lord so few. 3. He makes a lying acc,u;ation, (Ver. 11.) Amos had not really made either statement. That applied to Jeroboam had been made about Jeroboam's house. That about Israel had been accompanied by a call to repentance, and a conditional promise of escape, which modified its character altogether. The charge, therefore, consists of a lie and a half- truth, and is an attempt to work on the king's personal fears, by construing into a conspiracy against his kingdom and life what Amos did to save both. For this now stale device persecutors in all ages have shown a characteristic predilection. Christ was calumniously accused of speaking against Cresar (Luke xxiii. 2; John xix. 12; Matt. xxii 21). Paul was falsely charged with "doing contrary to the decrees of Cmsar," and "stirring up sedition among the Jews" (Acts xvii. 7; x.xiv. 5). And often since has the assertion of liberty of conscience been construed into rebellion against tbe civil power. Falsehood and violence are the traditional propaganda of the kingdom of darkness. 4. He judges the prophet's '1TIO'l'als by the standard of his own. (Ver. 12.) His relation to his own office was utterly sordid. He held the office of priest for the " bit of bread" it secured him. And he assumes that Amos is like him- self. It is thus that the saint "judges the world, yet himself is judged of no man." Forming an estimate of the righteous, the wicked leave conscience out of the computa- tion, and so vitiate the finding. 5. He condemns idolatry by the argument he mes in its defence. (Ver. 13.) "The king's sanctuary," set up and consecrated by the king, maintained by his anthority, and subordinated to bis purposes. The national idolatry was a creature of the king. Its claim to be a religion was no stronger than his claim to be a god. For reliizious ordinances state authority is so inadequate as only to expose them to suspicion-the suspicion of adjustment to a state policy rather than to the Word and glory of God. IL A FAITHFUL l'BOPHET. Like every true man, Amos was: 1. Humble. (Ver. 14.) He remembers and confesses his lowly origin. He asks no respect but such as ruight be due to his native condition. He treats the prophetio office as an entirely unmerited dignity. His exercise of it was disinterested. He was neither a professional propLet nor the son of one. His prophesying was an incident, and the trust of Divine grace. The man whom office spoils was unfit for it. The religion that is puffed up by employment in God's work was never intelligent, or of a high order. 2. Loyal to his IJivine commission. (Ver. 15.) In a believing life God is all. His will is the supreme itJterest and exclusive rule. God has chosen the man, and that means unconditional co1,secratioa. God has commissioned him, and be makes the fact the basis of his whole life-programme. "I must work the works of him that sent me." '!'hat is a compre- hensive life-maxim. In the spiritual circle nothing is held supremely important but tliat God'B work be done. 3, Zealous. ;\.mos made Uie salvation qf Israel a personfll Ort. Vil. 1-17.j TIIE BOOK OF AMOS. 149