Verse-by-Verse Bible Commentary
Amos 9:13

Clarke's Commentary

Verse Amos 9:13. The ploughman shall overtake the reaper — All the seasons shall succeed in due and natural order: but the crops shall be so copious in the fields and in the vineyards, that a long time shall be employed in gathering and disposing of them; so that the seasons of ploughing, sowing, gathering the grapes, treading the wine-press, c., shall press on the heels of each other so vast will be the abundance, and so long the time necessary to gather and cure the grain and fruits. We are informed by travellers in the Holy Land, Barbary, c., that the vintage at Aleppo lasts from the fifteenth of September to the middle of November and that the sowing season begins at the close of October, and lasts through all November. Here, then, the ploughman, sower, grape-gatherer, and operator at the wine-press, not only succeed each other, but have parts of these operations going on at the same time. But great fertility in the land, abundance in the crops, and regularity of the seasons, seem to be the things which the prophet especially predicts. These are all poetical and prophetical images, by which happy times are pointed out.

Bridgeway Bible Commentary

9:11-15 HOPE FOR THE FUTURE

Beyond judgment Amos sees God’s forgiveness. Captivity in a foreign land will bring to an end the old division between the northern state of Israel and the southern state of Judah. God will bring the reunited people back into their land, where they will live in security and prosperity under the rule of the restored Davidic dynasty. Israel’s rule will extend over other nations, here represented by Edom (11-12). The land will become so productive that grain will grow faster than farmers can harvest it. The reaper will not be able to finish his work before the next planting is due. Cities will be rebuilt and the people will live in happiness and safety (13-15).

The blessings that the prophet pictures here are far greater than those experienced by post-exilic Israel. In the New Testament Amos’s picture of the rule of the Davidic king over the nations is applied to the expansion of Christ’s kingdom among the Gentiles (Acts 15:13-18; cf. Ephesians 3:6). No doubt there will be an greater application in the future (cf. Romans 8:19-23; 1 Corinthians 15:24-28; 1 Corinthians 15:24-28; Revelation 22:1-5).

Coffman's Commentaries on the Bible

"Behold the days come, saith Jehovah, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed: and the mountains shall drop sweet wine, and all the hills shall melt."

This language, couched in materialistic metaphor is nevertheless descriptive of the "spiritual blessings" to be realized upon the earth through the ultimate coming of the Messiah and the prosperity of his kingdom, the church, upon earth. Hyperbole is also employed, the very idea of the mountain springs running sweet wine instead of water being a certain indication of this. But, despite what seems to be over-extravagant language in this description, nothing weaker than this passage could properly convey the blessings that have come to mankind through the knowledge of the Lord and Saviour Jesus Christ. In comparison to the dark heathen lands where the Lord has never been received, those portions of earth which are even in the most nominal sense "Christian" are excellent examples, even of those material blessings which carry the weight of the metaphor in this glorious promise; and this still leaves untouched the far greater and more wonderful spiritual blessings of the grace, mercy, and peace that are the inheritance of all who know the Lord.

Jamieson interpreted the metaphor of the "plowman and the reaper" as meaning that, "Such shall be the abundance that the harvest and vintage can hardly be gathered before time for preparing for the next crop."Robert Jamieson, op. cit., p. 802. The footnote in the Catholic Bible is also excellent: "By this is meant the great abundance of spiritual blessings, which by a constant succession, will enrich the Church of Christ."Catholic Version of the Holy Bible (New York: Catholic Book Publishing Company, 1949), p. 991.

It was the great misfortune of the Hebrew people to interpret such passages as this literally; therefore, they looked forward to the coming of their Messiah who would enlarge their secular kingdom to include all surrounding nations and miraculously bring about the supernatural wonders like mountain springs running wine! The unspiritual in all generations find the Word of God an enigma.

Barnes' Notes on the Whole Bible

Behold the days are coming - The Day of the Lord is ever coming on: every act, good or bad, is drawing it on: everything which fills up the measure of iniquity or which “hastens the accomplishment of the number of the elect;” all time hastens it by. “The plowman shall overtake the reaper and the treader of grapes him that soweth seed.” The image is taken from God’s promise in the law; “Your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time” Leviticus 26:5; which is the order of agriculture. The harvest should be so copious that it should not be threshed out until the vintage: the vintage so large, that, instead of ending, as usual, in the middle of the 7th month, it should continue on to the seed-time in November. Amos appears purposely to have altered this. He describes what is wholly beyond nature, in order that it might the more appear that he was speaking of no mere gifts of nature, but, under natural emblems, of the abundance of gifts of grace. “The plowman,” who breaks up the fallow ground, “shall overtake,” or “throng, the reaper. The “plowman” might “throng,” or “join on to the reaper,” either following upon him, or being followed by him; either preparing the soil for the harvest which the reaper gathers in, or breaking it up anew for fresh harvest after the in-gathering.

But the vintage falls between the harvest and the seed-time. If then by the “plowmen thronging on the reaper,” we understand that the harvest should, for its abundance, not be over before the fresh seed-time, then, since the vintage is much nearer to the seed-time than the harvest had been, the words, “he that treadeth out the grapes, him that soweth the seed,” would only say the same less forcibly. In the other way, it is one continuous whole. So vast would be the soil to be cultivated, so beyond all the powers of the cultivator, and yet so rapid and unceasing the growth, that seed-time and harvest would be but one. So our Lord says, “Say not ye, There are yet four months, and then cometh harvest? Behold, I say unto you, Lift up your eyes, and look on the fields, for they are white already to harvest” John 4:35. “Four months” ordinarily intervened between seed-time and harvest. Among these Samaritans, seed-time and harvest were one.

They had not, like the Jews, had teachers from God; yet, as soon as our Lord taught them, they believed. But, as seed time and harvest should be one, so should the vintage be continuous with the following seed-time. “The treader of grapes,” the last crowning act of the year of cultivation, should join on to “him that soweth” (literally, “draweth” forth, soweth broadcast, scattereth far and wide the) “seed.” All this is beyond nature, and so, the more in harmony with what went before, the establishment of a kingdom of grace, in which “the pagan” should have “the Name of God called upon” them. He had foretold to them, how God would “send famine on the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord” Amos 8:11. Now, under the same image, he declares the repeal of that sentence. He foretells, not the fullness only of God’s gifts, but their unbroken continuance.

Jerome: “All shall succeed one another, so that no day should be void of grain, wine, and gladness.” And they shall not follow only on one another, but shall all go on together in one perpetual round of toil and fruitfulness. There shall be one unceasing inpouring of riches; no break in the heavenly husbandry; labor shall at once yield fruit; the harvest shall but encourage fresh labor. The end shall come swiftly on the beginning; the end shall not close the past only, but issue forth anew. Such is the character of the toils of the Gospel. All the works of grace go on in harmony together; each helps on the other; in one, the fallow-ground of the heart is broken up; in another, seed is sown, the beginning of a holy conversation; in another, is the full richness of the ripened fruit, in advanced holiness or the blood of martyrs. And so, also, of the ministers of Christ, some are adapted especially to one office, some to another; yet all together carry on His one work. All, too, patriarchs, prophets, Apostles, shall meet together in one; they who, before Christ’s coming , “sowed the seed, the promises of the Blessed Seed to come,” and they who “entered into their labors,” not to displace, but to complete them; all shall rejoice together in that Seed which is Christ.

And the mountains shall drop sweet wine and all the hills shall melt - Amos takes the words of Joel, in order to identify their prophecies, yet strengthens the image. For instead of saying, “the hills shall flow with milk,” he says, “they shall melt, dissolve themselves. Such shall be the abundance and super-abundance of blessing, that it shall be as though the hills dissolved themselves in the rich streams which they poured down. The mountains and hills may be symbols, in regard either to their height, or their natural barrenness or their difficulty of cultivation. In past times they were scenes of idolatry. In the time of the Gospel, all should be changed; all should be above nature. All should be obedient to God: all, full of the graces and gifts of God. What was exalted, like the Apostles should be exalted not for itself, but in order to pour out the streams of life-giving doctrine and truth, which would refresh and gladden the faithful. And the lesser heights, “the hills,” should, in their degree, pour out the same streams. Everything, heretofore barren and unfruitful, should overflow with spiritual blessing. The mountains and hills of Judaea, with their terraced sides clad with the vine were a natural symbol fruitfulness to the Jews, but they themselves could not think that natural fruitfulness was meant under this imagery. It would have been a hyperbole as to things of nature; but what, in naturl things, is a hyperbole, is but a faint shadow of the joys and rich delights and glad fruitfulness of grace.

Calvin's Commentary on the Bible

Here the Prophet describes the felicity which shall be under the reign of Christ: and we know that whenever the Prophets set forth promises of a happy and prosperous state to God’s people, they adopt metaphorical expressions, and say, that abundance of all good things shall flow, that there shall be the most fruitful produce, that provisions shall be bountifully supplied; for they accommodated their mode of speaking to the notions of that ancient people; it is therefore no wonders if they sometimes speak to them as to children. At the same time, the Spirit under these figurative expressions declares, that the kingdom of Christ shall in every way be happy and blessed, or that the Church of God, which means the same thing, shall be blessed, when Christ shall begin to reign.

Hence he says, Coming are the days, saith Jehovah, and the plowman shall draw nigh, or meet, the reaper The Prophet no doubt refers to the blessing mentioned by Moses in Leviticus 26:5 for the Prophets borrowed thence their mode of speaking, to add more credit and authority to what they taught. And Moses uses nearly the same words, — that the vintage shall meet the harvest, and also that sowing shall meet the plowing: and this is the case, when God supplies abundance of corn and wine, and when the season is pleasant and favorable. We then see what the Prophet means, that is, that God would so bless his people, that he would suffer no lack of good things.

The plowman then shall come nigh the reaper; and the treader of grapes, the bearer of seed. When they shall finish the harvest, they shall begin to plow, for the season will be most favorable; and then when they shall complete their vintage, they shall sow. Thus the fruitfulness, as I have said, of all produce is mentioned.

The Prophet now speaks in a hyperbolical language, and says, Mountains shall drop sweetness, and all the hills shall melt, that is, milk shall flow down. We indeed know that this has never happened; but this manner of speaking is common and often occurs in Scripture. The sum of the whole is, that there will be no common or ordinary abundance of blessings, but what will exceed belief, and even the course of nature, as the very mountains shall as it were flow down. It now follows —

Smith's Bible Commentary

Chapter 9

Now in chapter 9 the final prophecy of Amos, he said,

I saw the Lord standing upon the altar: and he said, Smite the lintel of the door, that the posts may shake: and cut them in the head, all of them; and I will slay the last of them with the sword: and he that flees of them shall not flee away, and he that escapes of them shall not be delivered ( Amos 9:1 ).

So this great shaking of God. God said that though they try and flee, they're not going to escape. Though they seem to escape, they're not gonna get away.

Though they dig into hell, from there my hand will take them; though they climb up to heaven, from there I will bring them down: And though they hide themselves in the top of Carmel, I will search and take them from there; and though they be hid from my sight in the bottom of the sea, from there I will command the serpent, and it will bite them: And thought they go into captivity before their enemies, there I will command the sword, and it will slay them: and I will set my eyes upon them for evil, and not for good ( Amos 9:2-4 ).

So the judgment of God is gonna fall against apostate Israel. There is no escaping of it neither in the grave, nor in heaven, nor on Carmel, nor under the sea, nor even in captivity. There will the sword of God still pursue and they will be persecuted. God's hand against them for evil.

And the Lord GOD of hosts is he that touches the land, and it shall melt, and all that dwell therein will mourn: and it will rise up wholly like a flood; and shall be drowned, as by the flood of Egypt. It is he that buildeth his stories in the heaven, and hath founded his troop in the earth; he that calleth for the waters of the sea, and pours them out upon the face of the earth: Jehovah is his name ( Amos 9:5-6 ).

He is the One who is now declaring that judgment that He's going to bring against the apostate nation.

Are ye not as children of the Ethiopians unto me, [totally heathen, totally pagan] O children of Israel? saith the LORD. Have not I brought up Israel out of the land of Egypt? and the Philistines from Caphtor, and the Syrians from Kir? Behold, the eyes of the Lord GOD are upon a sinful kingdom, and I will destroy it from off the face of the earth; saving that I will not utterly destroy the house of Jacob, saith the LORD ( Amos 9:7-8 ).

God will spare a remnant. God will not utterly destroy, for God has yet a marvelous purpose for Jacob, and for the people of Israel.

For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, and yet shall not the least grain fall upon the earth. All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us ( Amos 9:9-10 ).

So God declares His judgment is going to come. They're going to be sifted; they'd be sifted throughout all of the nations of the earth. And surely as you look at the Jewish race, that did indeed happen to them. They were sifted throughout the nations, throughout the world, scattered throughout the world.

In that day will I raise up the tabernacle of David that is fallen, and I'll close the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old ( Amos 9:11 ):

So the promise of the restoration of the Davidic kingdom, a promise of the restoration of the tabernacle of David. Now there are those who take this scripture and interpret as that there will not be a rebuilding, actually, of the temple in Jerusalem, but only of the tabernacle of David, so they will rebuild a tabernacle in Jerusalem. However, there are other scriptures that clearly declare the temple, giving its measurements, its walls and so forth. So that the tabernacle of David is speaking of the Davidic kingdom that God will raise up again. That Davidic kingdom which is fallen. He'll raise up the ruins. "I'll build it as in the days of old."

That they may possess the remnant of Edom, and of all of the heathen, which are called by my name, saith the LORD that doeth this ( Amos 9:12 ).

And now God's future blessings, the Kingdom Age, something that we look forward to today.

Behold, the days come, saith the LORD, that the plowman will overtake the reaper, and the treader of grapes him that sows seed; and the mountains shall drop sweet wine, and the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; and they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled out of their land which I have given them, saith the LORD thy God ( Amos 9:13-15 ).

So this promised restoration. The day will come. I wish that you could go over to Israel with us. I wish that you could see the vineyards that have been planted, the gardens that have been planted, the waste cities that have been rebuilt. Surely God has declared this restoration of the land and as you go over you can see these things of which the Lord spoke, as He has brought the people back again into the land, as they have rebuilt the waste places, as they have planted vineyards, and gardens, and fields, and orchards, and you can see God's Word fulfilled right before your eyes there in that land.

How faithful God is to His Word. When God said it, you better believe it, because you can be sure that it shall indeed happen. "God will not fail one word of His prophecy."

There are many times people who come along proclaiming a gift of prophecy and the ability to foretell certain events. They have accurately predicted things that did indeed happen, which does not really prove necessarily that their predictions were from God. In order that a person might indeed claim divine inspiration for his prophetic utterances, you would have to have one hundred percent accuracy. Because God doesn't make a single mistake. The Bible testifies of itself and says, "Not one word of the prophecy shall fail." Up to this point, He's batting a thousand. Not one single word of prophecy has failed. If He is batting a thousand up to this point, chances are He'll continue to bat a thousand right on out to the end of the game. You can bank on it. You better bank on it. "Let us take heed to the things which we have heard," the Bible says, "lest at any time we should drift away from them. For if the word spoken by angels was steadfast," and it is, "and every transgression and disobedience receives a just recompense of reward, how shall we escape if we neglect this great salvation that God has offered to us?" ( Hebrews 2:1-3 )

Now God said concerning Israel, "There's no escape. I don't care. They try and hide in hell, I'll dig them out from there. If they try to climb to heaven, I'll pull them down from there. If they try to hide in the forests at Carmel, I'll find them. If they try to hide in the bottom of the sea, I'll send the serpent to bite them." No escaping even if they be carried into captivity, the sword will follow them there. There is no escaping from God.

How shall we escape? There is no escape except the one escape that God Himself has provided, and that escape is in Jesus Christ. And that is the great salvation. "How shall we escape if we neglect the great salvation?" You see, God has made the only way of escape and that is through Jesus Christ. And if you reject Him, then there remains only that fearful looking forward to the fiery indignation of God's wrath by which He will devour His adversaries. I mean, that's just as straight as you can put it. Right out of the scriptures.

God has kept His Word. You have every reason to believe He will go right on keeping His Word, and will complete that which He has started. Israel was punished, Israel was carried away captive into the nations, Israel was sifted by the nations, and yet God spared her. "They will not utterly be destroyed." And in a miracle in itself, Israel remained a national identity. The Jew remained a Jew though he had no homeland. And for two thousand years, sifted through the nations and still they remained a national ethnic group, identifiable ethnic group. As God said, "I'm going to spare a remnant of them, and then I will bring them back into the land, and bring them out from the nations where they've been scattered, I'll plant them again in the land. They will build the waste places, they'll plant their vineyards." They've done it. It's there, you can see it with your eyes. God has kept His Word. And God will continue to keep His Word, and that remaining portion of prophecy that has not yet been fulfilled will surely be fulfilled, and that glorious day will indeed come when Jesus will come again and establish the kingdom, God's kingdom, sitting upon the throne of David, and the whole picture will then be complete. We shall live and reign with Him upon the earth.

So, the prophet Amos, very interesting fellow. Fig picker, herdman, and yet called of God, fulfilled his prophecy and left for us this glorious proof of the divine origin of the Word, as we can see today that proof in the land.

Next week Obadiah, and then that interesting character Jonah. I'm fascinated by the story of Jonah. "

Dr. Constable's Expository Notes

In contrast to the images of judgment that Amos had painted throughout this book, days were coming when these terrible conditions would be reversed. The land would become so productive that farmers planting seed for the next harvest would push reapers of the same fields to finish their work so they could plant the next crop. Normally the Israelites plowed their fields in October and the reaping ended in May, but in the future reaping would still be going on in October because of the huge harvests. Wine-makers would similarly push the farmers to plant more vines. The grape harvest took place in August, and farmers planted new vines in November. Harvests would be so abundant that the gathering of one crop would not end before it was time to begin the new crop.

The mountains would be so full of fruitful grapevines that they could be described as dripping with sweet (the best) wine. All the hills would be dissolved in the sense of flowing down with produce, perhaps even washing the soil away with grape juice. This verse pictures the reversing of the curse that God pronounced on the earth at the Fall (Genesis 3:17-19). Instead of drought and famine (Amos 1:2; Amos 4:6-8) there would be abundant harvests (cf. Leviticus 26:3-5; Deuteronomy 28:4-5; Deuteronomy 28:8; Deuteronomy 28:11-12). Even though these may be hyperbolic images, the point is clear.

Dr. Constable's Expository Notes

The blessings of the restored kingdom 9:13-15

Gill's Exposition of the Whole Bible

Behold, the days come, saith the Lord,.... Or "are coming" y; and which will commence upon the accomplishment of the above things, when the church of Christ is raised up and established, the Jews converted, and the Gentiles brought in:

that the ploughman shall overtake the reaper; or "meet the reaper" z; or come up to him, or touch him, as it may be rendered; and so the Targum; that is, before the reaper has well cut down the grain, or it is scarce gathered in, the ploughman shall be ready to plough up the ground again, that it may be sown, and produce another crop:

and the treaders of grapes him that soweth seed; or "draweth seed" a; out of his basket, and scatters it in the land; signifying that there should he such an abundance of grapes in the vintage, that they would continue pressing till seedtime; and the whole denotes a great affluence of temporal good things, as an emblem of spiritual ones; see

Leviticus 26:5; where something of the like nature is promised, and expressed in much the same manner:

and the mountains shall drop sweet wine; or "new wine" b; intimating that there shall be abundance of vines grow upon the mountains, which will produce large quantities of wine, so that they shall seem to drop or flow with it:

and all the hills shall melt; with liquors; either with wine or honey, or rather with milk, being covered with flocks and herds, which shall yield abundance of milk; by all which, plenty of spiritual things, as the word and ordinances, and rich supplies of grace, as well as of temporal things, is meant; see Joel 3:18.

y ימים באים "dies venientes", Montanus, Burkius. z נגש הורש בקוצר "et [vel] cum occurret arator messori", Vatablus, Drusius; "attingent arator messorem", Pagninus, Montanus, Junius Tremellius, Piscator "accedet arator ad messorem", Cocceius. a מושך הזרע "trahentem semen", Montanus, Liveleus, Drusius, Mercerus. b עסיס "mustum", Pagninus, Montanus, Piscator, Mercerus; "musto", Drusius, Cocceius.

Henry's Complete Commentary on the Bible

      11 In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old:   12 That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this.   13 Behold, the days come, saith the LORD, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt.   14 And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them.   15 And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the LORD thy God.

      To him to whom all the prophets bear witness this prophet, here in the close, bears his testimony, and speaks of that day, those days that shall come, in which God will do great things for his church, by the setting up of the kingdom of the Messiah, for the rejecting of which the rejection of the Jews was foretold in the Amos 9:1-10. The promise here is said to agree to the planting of the Christian church, and in that to be fulfilled, Acts 15:15-17. It is promised,

      I. That in the Messiah the kingdom of David shall be restored (Amos 9:11; Amos 9:11); the tabernacle of David it is called, that is, his house and family, which, though great and fixed, yet, in comparison with the kingdom of heaven, was mean and movable as a tabernacle. The church militant, in its present state, dwelling as in shepherds' tents to feed, as in soldiers' tents to fight, is the tabernacle of David. God's tabernacle is called the tabernacle of David because David desired and chose to dwell in God's tabernacle for ever,Psalms 61:4. Now, 1. These tabernacles had fallen an gone to decay, the royal family was so impoverished, its power abridged, its honour stained, and laid in the dust; for many of that race degenerated, and in the captivity it lost the imperial dignity. Sore breaches were made upon it, and at length it was laid in ruins. So it was with the church of the Jews; in the latter days of it its glory departed; it was like a tabernacle broken down and brought to ruin, in respect both of purity and of prosperity. 2. By Jesus Christ these tabernacles were raised and rebuilt. In him God's covenant with David had its accomplishment; and the glory of that house, which was not only sullied, but quite sunk, revived again; the breaches of it were closed and its ruins raised up, as in the days of old; nay, the spiritual glory of the family of Christ far exceeded the temporal glory of the family of David when it was at its height. In him also God's covenant with Israel had its accomplishment, and in the gospel-church the tabernacle of God was set up among men again, and raised up out of the ruins of the Jewish state. This is quoted in the first council at Jerusalem as referring to the calling in of the Gentiles and God's taking out of them a people for his name. Note, While the world stands God will have a church in it, and, if it be fallen down in one place and among one people, it shall be raised up elsewhere.

      II. That that kingdom shall be enlarged, and the territories of it shall extend far, by the accession of many countries to it (Amos 9:12; Amos 9:12), that the house of David may possess the remnant of Edom, and of all the heathen, that is, that Christ may have them given him for his inheritance, even the uttermost parts of the earth for his possession,Psalms 2:8. Those that had been strangers and enemies shall become willing faithful subjects to the Son of David, shall be added to the church, or those of them that are called by my name, saith the Lord, that is, that belong to the election of grace and are ordained to eternal life (Acts 13:48), for it is true of the Gentiles as well as of the Jews that the election hath obtained and the rest were blinded,Romans 11:7. Christ died to gather together in one the children of God that were scattered abroad, here said to be those that were called by his name. The promise is to all that are afar off, even as many of them as the Lord our God shall call,Acts 2:39. St. James expounds this as a promise that the residue of men should seek after the Lord, even all the Gentiles upon whom my name is called. But may the promise be depended upon? Yes, the Lord says this, who does this, who can do it, who has determined to do it, the power of whose grace is engaged for the doing of it, and with whom saying and doing are not two things, as they are with us.

      III. That in the kingdom of the Messiah there shall be great plenty, an abundance of all good things that the country produces (Amos 9:13; Amos 9:13): The ploughman shall overtake the reaper, that is, there shall be such a plentiful harvest every year, and so much corn to be gathered in, that it shall last all summer, even till autumn, when it is time to begin to plough again; and in like manner the vintage shall continue till seed-time, and there shall be such abundance of grapes that even the mountains shall drop new wine into the vessels of the grape-gatherers, and the hills that were dry and barren shall be moistened and shall melt with the fatness or mellowness (as we call it) of the soil. Compare this with Joel 2:24; Joel 3:18. This must certainly be understood of the abundance of spiritual blessings in heavenly things, which all those are, and shall be, blessed with, who are in sincerity added to Christ and his church; they shall be abundantly replenished with the goodness of God's house, with the graces and comforts of his Spirit; they shall have bread, the bread of life, to strengthen their hearts, and the wine of divine consolations to make them glad-meat indeed and drink indeed--all the benefit that comes to the souls of men from the word and Spirit of God. These had been long confined to the vineyard of the Jewish church; divine revelation, and the power that attended it, were to be found only within that enclosure; but in gospel-times the mountains and hills of the Gentile world shall be enriched with these privileges by the gospel of Christ preached, and professed, and received in the power of it. When great multitudes were converted to the faith of Christ, and nations were born at once, when the preachers of the gospel were always caused to triumph in the success of their preaching, then the ploughman overtook the reaper; and when, the Gentile churches were enriched in all utterance, and in all knowledge, and all manner of spiritual gifts (1 Corinthians 1:5), then the mountains dropped sweet wine.

      IV. That the kingdom of the Messiah shall be well peopled; as the country shall be replenished, so shall the cities be; there shall be mouths for this meat, Amos 9:14; Amos 9:14. Those that were carried captives shall be brought back out of their captivity; their enemies shall not be able to detain them in the land of their captivity, nor shall they themselves incline to settle in it, but the remnant shall return, and shall build the waste cities and inhabit them, shall form themselves into Christian churches and set up pure doctrine, worship, and discipline among them, according to the gospel charter, by which Christ's cities are incorporated; and they shall enjoy the benefit and comfort thereof; they shall plant vineyards, and make gardens. Though the mountains and hills drop wine, and the privileges of the gospel-church are laid in common, yet they shall enclose for themselves, not to monopolize these privileges, to the exclusion of others, but to appropriate and improve these privileges, in communion with others, and they shall drink the wine, and eat the fruit, of their own vineyards and gardens; for those that take pains in religion, as men must do about their vineyards and gardens, shall have both the pleasure and profit of it. The bringing again of the captivity of God's Israel, which is here promised, may refer to the cancelling of the ceremonial law, which had been long to God's Israel as a yoke of bondage, and the investing of them in the liberty wherewith Christ came to make his church free, Galatians 5:1.

      V. That the kingdom of the Messiah shall take such deep rooting in the world as never to be rooted out of it (Amos 9:15; Amos 9:15): I will plant them upon their land. God's spiritual Israel shall be planted by the right hand of God himself upon the land assigned them, and they shall no more be pulled up out of it, as the old Jewish church was. God will preserve them from throwing themselves out of it by a total apostasy, and will preserve them from being thrown out of it by malice of their enemies; the church may be corrupted, but shall not quite forsake God, may be persecuted, but shall not quite be forsaken of God, so that the gates of hell, neither with their temptations nor with their terrors, shall prevail against it. Two things secure the perpetuity of the church:-- 1. God's grants to it: It is the land which I have given them; and God will confirm and maintain his own grants. The part he has given to his people is that good part which shall never be taken from them; he will not revoke his grant, and all the powers of earth and hell shall not invalidate it. 2. Its interest in him: He is the Lord thy God, who has said it, and will make it good, thine, O Israel! who shall reign for ever as thine unto all generations. And because he lives the church shall live also.

Spurgeon's Verse Expositions of the Bible

A Revival Sermon

January 26th, 1860 by C. H. SPURGEON (1834-1892)

"Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt." Amos 9:13 .

God's promises are not exhausted when they are fulfilled, for when once performed they stand just as good as they did before, and we may await a second accomplishment of them. Man's promises even at the best, are like a cistern which holds but a temporary supply; but God's promises are as a fountain, never emptied, ever overflowing, so that you may draw from hem the whole of that which the apparently contain, and they shall be still as full as ever. Hence it is that you will frequently find a promise containing both a literal and spiritual meaning. In the literal meaning it has already been fulfilled to the letter; in the spiritual meaning it shall also be accomplished, and not a jot or tittle of it shall fail. This is rue of the particular promise which is before us. Originally, as you are aware, the land of Canaan was very fertile; it was a land that flowed with milk and honey. Even where no tillage had been exercised upon it the land was so fruitful, that the bees who sucked the sweetness from the wild flowers produced such masses of honey that the very woods were sometimes flooded with it. It was "A land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of oil olive, and honey." When, however, the children of Israel thrust in the ploughshare and began to use the divers arts of agriculture, the land became exceedingly fat and fertile, yielding so much corn, that they could export through the Phoenicians both corn, and wine, and oil, even to the pillars of Hercules, so that Palestine became, like Egypt, the granary of the nations. It is somewhat surprising to find that now the land is barren, that its valleys are parched, and that the miserable inhabitants gather miserable harvests from the arid soil. Yet the promise still stands true, that one day in the ver letter Palestine shall be as rich and fruitful as ever it was. There be those who understand the matter, who assert that if once the rigour of the Turkish rule could be removed, if men were safe from robbers, if the man who sowed could reap, and keep the corn which his own industry had sown and gathered, the land might yet again laugh in the midst of the nations, and become the joyous mother of children. There is no reason in the soil for its barrenness. It is simply the neglect that has been brought on, from the fact, that when a man has been industrious, his savings are taken from him by the hand of rapine, and the very harvest for which he toiled is often reaped by another, and his own blood split upon the soil. But, my dear friends, while this promise will doubtless be carried out, and every word of it shall be verified, so that the hill-tops of that country shall again bear the vine, and the land shall flow with wine, yet, I take it, this is more fully a spiritual than a temporal promise; and I think that the beginning of its fulfilment is now to be discerned, and we shall see the Lord's good hand upon us, so that is ploughman shall overtake the reaper, the mountains shall drop sweet wine, and all he hills shall melt. First, I shall this morning endeavour to explain my text as a promise of revival; secondly, I shall take it as a lesson of doctrine; then as a stimulus for Christian exertion; and I shall conclude with a word of warning to those whose hearts are not given to Christ. I. First, I take the text as being A GREAT PROMISE OF SPIRITUAL REVIVAL. And here, in looking attentively at the text, we shall observe several very pleasant things. 1. In the first place, we notice a promise of surprising ingathering. According to he metaphor here used, the harvest is to be so great that, before the reapers can have fully gathered it in, the ploughman shall begin to plough for the next crop while the abundance of fruit shall be so surprising that before the treader of grapes can have trodden out all the juice of the vine, the time shall come for sowing seed. One season, by reason of the abundant fertility, shall run into another. Now you all know, beloved, what this means in the church. It prophecies that in the Church of Christ we shall see the most abundant ingathering of souls. Pharaoh's dream has been enacted again in the last century. About a hundred years ago, if I may look back in my dream, I might have seen seven ears of corn upon one stalk, rank and strong; anon, the time of plenty went away, and I have seen, and you have seen, in your own lifetime, the seven ears of corn thin and withered in the east wind. The seven ears of withered corn have eaten up and devoured the seven ears of fat corn, and there has been a sore famine in the land. Lo, I see in Whitfield's time, seven bullocks coming up from the river, fat and well-favoured, and since then we have lived to see seven lean kine come up from the same river; and lo! the seven lean kine have eaten up the seven fat kine, yet have they been none the better for all that they have eaten. We read of such marvellous revivals a hundred years ago, that the music of their news has not ceased to ring in our ears; but we have seen, alas, a season of lethargy, of soul-poverty among the saints, and of neglect among the ministers of God. The product of the seven years has been utterly consumed, and the Church has been none the better. Now, I take it, however, we are about to see the seven fat years again. God is about to send times of surprising fertility to his Church. When a sermon has been preached in these modern times, if one sinner has been converted by it, we have rejoiced with a suspicious joy; for we have thought it something amazing. But, brethren, where we have seen one converted, we may yet see hundreds; where the Word of God has been powerful to scores, it shall be blessed to thousands; and where hundreds in past years have seen it, nations shall be converted to Christ. There is no reason why we should not see all the good that God hath given us multiplied a hundred-fold; for there is sufficient vigour in the seed of the Lord to produce a far more plentiful crop than any we have yet gathered. God the Holy Ghost is not stinted in his power. When the sower went forth to sow his seed, some of it fell on good soil, and it brought forth fruit, some twenty fold, some thirty fold, but it is written, "Some a hundred fold." Now, we have bee sowing this seed, and thanks be to God, I have seen it bring forth twenty and thirty fold; but I do expect to see it bring forth a hundred fold. I do rust that our harvest shall be so heavy, that while we are taking in the harvest, it shall be time to sow again; that prayer meetings shall be succeeded by the enquiry of souls as to what they shall do to be saved, and ere the enquirers' meeting shall be done, it shall be time again to preach, again to pray; and then, ere that is over, there shall be again another influx of souls, the baptismal pool shall be again stirred, and hundreds of converted men shall flock to Christ. Oh! We never can be contented with going on as the churches have been during the last twenty years. I would not be censorious, but solemnly in my own heart I do not believe that the ministers of our churches have been free from the blood of men. I would not say a hard word if I did not feel compelled to do it, but I am constrained to remind our brethren that let God send what revival he may, it will not exonerate them from he awful guilt that rests upon them of having been idle and dilatory during the last twenty years. Let all be saved who live now; what about those that have been damned while we have been sleeping? Let God gather in multitudes of sinners, but who shall answer for the blood of those men who have been swept into eternity while we have been going on in our canonical fashion, content to go along the path of propriety, and walk around the path of dull routine, but never weeping for sinners, never agonizing for souls. All the ministers of Christ are not awake yet; but the most of them are. There has come a glad time of arousing, the trumpet has been set to their ear, and the people have heard the sound also, and times of refreshing are come from the presence of the Lord our God; but they have not come before they were needed, for much did we require them; otherwise surely the Church of Christ would have died away into dead formality, and if her name had been remembered, it would have been as a shame and a hissing upon the face of the earth. 2. The promise then, seems to me to convey the idea of surprising ingatherings; and I think there is also the idea of amazing rapidity. Notice how quickly the crops succeed each other. Between the harvest and the ploughing there is a season even in our country; in the east it is a longer period. But here you find that no sooner has the reaper ceased his work, or scarce has he ceased it, ere the ploughman follows at his heels. This is a rapidity that is contrary to the course of nature; still it is quite consistent with grace. Our old Baptist churches in the country treat young converts with what they call summering and wintering. Any young believer who wants to join the church in summer, must wait till the winter, and he is put off from time to time, till it is sometimes five or six years before they admit him; they want to try him, and see whether he is fit to unite with such pious souls as they are. Indeed among us all there is a tendency to imagine that conversion must be a slow work that as the snail creeps slowly on its way, so must grace move very leisurely in the heart of man. We have come to believe that there is more true divinity in stagnant pools than in lightning flashes. We cannot believe for a moment in a quick method of travelling to the kingdom of heaven. Every man who goes there must go on crutches and limp all the way; but as for the swift beasts, as for the chariots whose axles are hot with speed, we do not quite understand and comprehend that. Now, mark, here is a promise given of a revival, and when that revival shall be fulfilled this will be one of the signs of it the marvellous growth in grace of those who are converted. The young convert shall that very day come forward to make a profession of his faith; perhaps before a week has passed over his head you will hear him publicly defending the cause of Christ, and ere many months have gone you shall see him standing up to tell to others what God has done for his soul. There is no need that the pulse of the Church should for ever be so slow. The Lord can quicken her heart, so that her pulse shall throb as rapidly as the pulse of time itself; her floods shall be as the rushing of the Kishon when it swept the hosts of Sisera in its fury. As the fire from heaven shall the Spirit rush from the skies, and as the sacrifice which instantly blazed to heaven, so shall the Church burn with holy and glorious ardour. She shall no longer drive heavily with her wheels torn away, but as the chariot of Jehu, the son of Nimshi, she shall devour the distance in her haste. That seems to me to be one of the promises of the text the rapidity of the work of grace, so that the plougher shall overtake the reaper. 3. But a third blessing is very manifest here, and one indeed which is simply given to us. Notice the activity of labour which is mentioned in the text. God does not promise that there shall be fruitful crops without labor; but here we find mention made of ploughmen, reapers, treaders of grapes, and sowers of seed; and all these persons are girt with singular energy. The ploughman does not wait, because saith he, the season has not yet come for me to plough, be seeing that God is blessing the land, he has his plough ready, and no sooner is one harvest shouted home than he is ready to plough again. And so with the sower; he has not to prepare his basket and to collect his seed; but while he hears the shouts of the vintage, he is ready to go out to work. Now, my brethren, one sign of a true revival, and indeed an essential part of it is the increased activity of God's labourers. Why, time was when our ministers, thought that preaching twice on Sunday was the hardest work to which a man could be exposed. Poor souls, they could not think of preaching on a week-day, or if there was once a lecture, they had bronchitis, were obliged to go to Jerusalem and lay by, for they would soon be dead if they were to work too hard. I never believed in the hard work of preaching yet. We find ourselves able to preach ten or twelve times a week, and find that we are the stronger for it,--that in fact, it is the healthiest and most blessed exercise in the world. But the cry used to be, that our ministers were hardly done by, they were to be pampered and laid by, done up in velvet, and only to be brought out to do a little work occasionally, and then to be pitied when that work was done. I do not hear anything of that talk now-a-days. I meet with my brethren in the ministry who are able to preach day after day, day after day, and are not half so fatigued as the were; and I saw a brother minister this week who has been having meetings in his church every day, and the people have been so earnest that they will keep him ver often from six o'clock in the evening to two in the morning. "Oh!" said one of the members, "our minister will kill himself." "Not he," said I, "that is the kind of work that will kill no man. It is preaching to a sleepy congregation that kills good ministers, but not preaching to earnest people." So when I saw him, his eyes were sparkling, and I said to him, "Brother, you do not look like a man who is being killed," "Killed, my brother," said he, "why I am living twice as much as I did before; I was never so happy, never so hearty, never so well." Said he, "I sometimes lack my rest, and want my sleep, when my people keep me up so late, but it will never hurt me; indeed," he said, "I should like to die of such a disease as that the disease of being so greatly blessed." There was a specimen before me of the ploughman who overtook the reaper,--of one who sowed seed, who was treading on the heels of the men who were gathering in the vintage. And the like activity we have lived to see in the Church of Christ. Did you ever know so much doing in the Christian world before? There are grey-headed men around me who have known the Church of Christ sixty years, and I think they can bear me witness that they never knew such life, such vigour and activity, as there is at present. Everybody seems to have a mission, and everybody is doing it. There may be a great many sluggards, but they do not come across my path now. I used to e always kicking at them, and always being kicked for doing so. But now there is nothing to kick at every one is at work Church of England, Independents, Methodists, and Baptists there is not a single squadron that is behindhand; they have all their guns ready, and are standing, shoulder to shoulder, ready to make a tremendous charge against the common enemy. This leads me to hope, since I see the activity of God's ploughmen and vine dressers, that there is a great revival coming,--that God will bless us, and that right early. 4. We have not yet, however, exhausted our text. The latter part of it says, "The mountains shall drop sweet wine." It is not a likely place for wine upon the mountains. There may be freshets and cataracts leaping down their sides; but who ever saw fountains of red wine streaming from rocks, or gushing out from he hills. Yet here we are told that, "The mountains shall drop sweet wine;" by which we are to understand that conversions shall take place in unusual quarters. Brethren, this day is this promise literally fulfilled to us. I have this week seen what I never saw before. It has been my lot these last six years to preach to crowded congregations, and to see many, many souls brought to Christ; it has been no unusual thing for us to see the greatest and noblest of the land listening to the word of God; but this week I have seen, I repeat, what mine eyes have never before beheld, used as I am to extraordinary things. I have seen the people of Dublin, without exception, from the highest to the lowest, crowd in to hear the gospel. I have known that my congregation has been constituted in a considerable measure of Roman Catholics, and I have seen them listening to the Word with as much attention as though they had been Protestants. I have seen men who never heard the gospel before, military men, whose tastes and habits were not likely to be those of the Puritanic minister, who have nevertheless sat to listen; nay, they have come again have made it a point to find the place where they could hear the best have submitted to be crowded, that the might press in to hear the Word, and I have never before seen such intense eagerness of the people to listen to the Gospel. I have heard, too, cheering news of work going on in the most unlikely quarters men who could not speak without larding their conversation richly with oaths have nevertheless come to hear the Word; they have listened, and have been convinced, and if the impression do not die away, there has been something done for them which they will not forget even in eternity. But the most pleasing thing I have seen is this, and I must tell it to you. Hervey once said, "Each floating ship, a floating hell." Of all classes of men, the sailor has been supposed to be the man least likely to be reached by the gospel. In crossing over from Holyhead to Dublin and back two excessively rough passages-I spent the most pleasant hours that I ever spent. The first vessel that I entered, I found my hands ver heartily shaken by the sailors. I thought, "What can these sailors know of me?" and they were calling me "brother." Of course, I felt that I was their brother too; but I did not know how they came to talk to me in that way. It was not generally the way for sailors to call ministers, brother. There was the most officious attention given, and when I made the enquiry "What makes you so kind?" "Why," said one, "because I love your Master, the Lord Jesus." I enquired, and found that out of the whole crew there were but three unconverted men; that though the most of them had been before without God, and without Christ, yet by a sudden visitation of the Spirit of God they had all been converted. I talked to many of these men, and more spiritual, heavenly-minded men I never yet saw. They have a prayer-meeting every morning before the boat starts, and another prayer-meeting after she comes to port; and on Sundays, when they lay-to off Kingstown or Holyhead, a minister comes on board and preaches the gospel; the cabins are crowded; service is held on deck when it can be; and said an eyewitness to me, "The minister preaches very earnestly, but I should like you to hear the men pray; I never heard such praying before," said he, "they pray with such power, as only a sailor can pray." My heart was lifted up with joy, to think of a ship being made a floating Church a very Bethel for God. When I came back by another ship I did not expect to see the like; but it was precisely the same. The same work had been going on. I walked among hem and talked to them. They all knew me. One man took out of his pocket an old leather covered book in Welch "Do you know the likeness of that man in front?" said he, "Yes," I said, "I think I do: do you read these sermons?" "Yes, sir," replied he, "we have had your sermons on board this ship, and I read hem aloud as often as I can. If we have a fine passage coming over, I get a few around me, and read hem a sermon." Another man old me a story of a gentleman who stood laughing when a hymn was being sung; and one of the men proposed that they should pray for him. They did, and that man was suddenly smitten down, and began on the quay to cry for mercy, and plead with God for pardon. "Ah! Sir," said the sailors, "we have the best proof that there is a God here, for we have seen this crew marvellously brought to a knowledge of the truth; and here we are, joyful and happy men, serving the Lord." Now, what shall we say of this, but that the mountains drop sweet wine? The men who were loudest with their oaths, are now loudest with their songs; those who were the most darling children of Satan, have become the most earnest advocates of the truth: for mark you, once get sailors converted, and there is no end to the good they can do. Of all men who can preach well, sailors are the best. The sailor has seen the wonders of God in the deep; the hardy British Tar has got a heart that is not made of such cold stuff as many of the hearts of landsmen; and when that heart is once touched, it gives great big beats; it sends great pulses of energy right through his whole frame; and with his zeal and energy what may he not do, God helping him and blessing him? 5. This seems to be in the text that a time of revival shall be followed by very extraordinary conversion. But, albeit that in the time of revival, grace is put in extraordinary places, and singular individuals are converted, yet these are not a bit behind the usual converts; for if you notice the text does not say, "the mountains shall drop wine" merely, but they "shall drop sweet wine." It does not say that the hill shall send forth little streams; but all the hills shall melt. When sinners, profligate and debauched persons, are converted to God, we say, "Well, it is a wonderful thing, but I do not suppose they will be very first class Christians." The most wonderful thing is, that these are the best Christians alive; that the wine which God brings from the hills is sweet wine; that when the hills do melt they all melt. The most extraordinary ministers of any time, have been most extratordinary sinners before conversion. We might never have had a John Bunyan, if it had not have been for the profanity of Elstow Green; we might never have heard of a John Newton, if it had not have been for his wickedness on shipboard. I mean he would not have known the depths of Satan, nor the trying experience, nor even the power of divine grace, if he had not been suffered wildly to stray, and then wondrously to be brought back. These great sinners are not a whit behind the Church. Always in revival you will find his to be the case, that the converts are not inferior to the best of the converts of ordinary seasons that the Romanist, and the men who have never heard the gospel, when they are converted, are as true in their faith, as hearty in their love, as accurate in their knowledge, and as zealous in their efforts, as the est of persons who have ever been brought to Christ. "The mountains shall drop sweet wine, and all the hills shall melt." II. I must now go on to the other point very briefly WHAT IS THE DOCTRINAL LESSON WHICH IS TAUGHT IN OUR TEXT: AND WHAT IS TAUGHT TO US BY A REVIVAL? I think it is just this,--that God is absolute monarch of the hearts of men. God does not say here if men are willing; but he gives an absolute promise of a blessing. As much as to say, "I have the key of men's hearts; I can induce the ploughman to overtake the reaper; I am master of the soil however hard and rocky it may be I can break it, and I can make it fruitful." When God promises to bless his Church and to save sinners, he does not add, "if the sinners be willing to be saved?" No, great God! Thou leadest free will in sweet captivity, and thy free grace is all triumphant. Man has a free will, and God does not violate it; but the free will is sweetly bound with fetters of the divine love till it becomes more free than it ever was before. The Lord, when he means to save sinners, does not stop to ask hem whether they mean to be saved, but like a rushing mighty wind the divine influence sweeps away every obstacle; the unwilling heart bends before the potent gale of grace, and sinners that would not yield are made to yield by God. I know this, if the Lord willed it, there is no man so desperately wicked here this morning that he would not be made now to seek for mercy, however infidel he might be; however rooted in his prejudices against the gospel, Jehovah hath but to will it, and it is done. Into thy dark heart, O thou who hast never seen the light, would the light stream; if he did but say, "Let there be light," there would be light. Thou mayest bend thy fist and lift up thy mouth against Jehovah; but he is thy master yet thy master to destroy thee, if thou goest on in thy wickedness; but thy master to save thee now, to change thy heart and turn thy will, as he turneth the rivers of water. If it were not for this doctrine, I wonder where the ministry would be. Old Adam is too strong for young Melancthon. The power of our preaching is nought it can do nothing in the conversion of men by itself; men are hardened, obdurate, indifferent; but the power of grace is greater than the power of eloquence or the power of earnestness, and once let that power be put forth, and what can stand against it? Divine Omnipotence is the doctrine of a revival. We may not see it in ordinary days, by reason of the coldness of our hearts; but we must see it when these extraordinary works of grace are wrought. Have you never heard the Eastern fables of the dervish, who wished to teach to a young prince the fact of the existence of a God! The fable hath it, that the young prince could not see any proof of the Existence of a First Cause: so the dervish brought a little plant and set it before him, and in his sight the little plant grew up, blossomed, brought forth fruit, and became a towering tree in an hour. The young man lifted up his hands in wonder, and he said, "God must have done this." "Oh, but," said the teacher, thou sayst, "God has done this, because it is done in an hour: hath he not done it, when it is accomplished in twenty years?" It was the same work in both cases; it was only the rapidity that astonished his pupil. SO, brethren, when we see the church gradually built up and converted, we lose the sense perhaps of a present God; but when the Lord causes the tree suddenly to grow from a sapling to a strong tall monarch of the forest then we say, "This is God." We are all blind and stupid in a measure, and we want to see sometimes some of these quick upgoings, these extraordinary motions of divine influence, before we will fully understand God's power. Learn, then, O Church of God to-day, this great lesson of the nothingness of man, and the Eternal All of God. Learn, disciples of Jesus, to rest on him: look for your success to his power, and while you make your efforts, trust not in your efforts, but in the Lord Jehovah. If ye have progressed slowly, give him thanks for progress; but if now he pleases to give you a marvellous increase, multiply your songs, and sing unto him that worketh all things according to the counsel of his will. III. I now desire, with great earnestness, as the Holy Ghost shall help me, to make the text A STIMULUS FOR FURTHER EXERTION. The duty of the Church is not to be measured by her success. It is as much the minister's duty to preach the gospel in adverse times as in propitious seasons. We are not to think, if God withholds the dew, that we are to withhold the plough. We are not to imagine that, if unfruitful seasons come, we are therefore to cease from sowing our seed. Our business is with act, not with result. The church has to do her duty, even though that duty should bring her no present reward. "If they hear thee not, Son of man, if they perish they shall perish, but their blood will I not require at thine hands." If we sow the seed, and the birds of the air devour it, we have done what we were commanded to do, and the duty is accepted even though the birds devour the seed. We may expect to see a blessed result, but even if it did not come we must not cease from duty. But while this is true so far, it must nevertheless be a divine and holy stimulant to a gospel labourer, to know that God is making him successful. And in the present day we have a better prospect of success than we ever had, and we should consequently work the harder. When a tradesman begins business with a little shop at the corner, he waits a while to see whether he will have any customers. By-and-bye his little shop is crowded; he has a name; he finds he is making money. What does he do? He enlarges his premises; the back yard is taken in and covered over; there are extra men employed; still the business increases, but he will not invest all his capital in it till he sees to what extent it will pay. It still increases, and the next house is taken, and perhaps the next: he says, "This is a paying concern, and therefore I will increase it." My dear friends, I am using commercial maxims, but they are common-sense rules, and I like to talk so. There are, in these days, happy opportunities. There is a noble business to be done for Christ. Where you used to invest a little capital, a little effort, and a little donation, invest more. There never was such heavy interest to be made as now. It shall be paid back in the results cent, per cent; nay, beyond all that you expected you shall see God's work prospering. If a farmer knew that a bad year was coming, he would perhaps only sow an acre or two; but if some prophet could tell him, "Farmer, there will be such a harvest next year as there never was," he would say, "I will plough up my grass lands, I will stub up those hedges: ever inch of round I will sow." So do you. There is a wondrous harvest coming. Plough up your headlands; root up your hedges; break up your fallow ground, and sow, even amongst the thorns. Ye know not which shall prosper, this or that; but ye may hope that they shall be alike good. Enlarged effort should always follow an increased hope of success. And let me give you another encouragement. Recollect that even when this revival comes, an instrumentality will still be wanted. The ploughman is wanted, even after the harvest, and the treader of grapes is wanted, however plentiful the vintage; the greater the success the more need of instrumentality. They began at first to think in the North of Ireland that they could do without ministers; but now that the gospel is spread, never was there such a demand for the preachers of the gospel as now. Proudly men said in their hearts, "God has done this without the intervention of man." I say, they said it proudly, for there is such a thing as proud humility; but God made them stoop. He made them see that after all he would bless the Word through his servants that he would make the ministers of God "mighty to the pulling down of strongholds." Brothers and sisters, you need not think that if better times should come, the world will do without you. You will be wanted. "A man shall be precious as the gold of Ophir." They shall take hold of your skirts, and they shall say, "Tell us what we must do to be saved." They shall come to your house; they shall ask your prayers; they shall demand your instructions; and you shall find the meanest of the flock become precious as a wedge of gold. The ploughman shall never be so much esteemed as when he follows after the reaper, and the sower of seed never so much valued as when he comes at the heels of those that tread the grapes. The glory which God puts upon instrumentality should encourage you to use it. And now I beseech and intreat you, my dear brothers and sisters, inhabitants of this great City of London, let not this auspicious gale pass away without singular effort. I sometimes fear lest the winds should blow on us, and we should have our sails all furled, and therefore the good ship should not speed. Up with the canvas now. Oh! Put on ever stitch of it. Let every effort be used, while God is helping us. Let us be earnest co-workers with him. Methinks I see the clouds floating hither; they have come from the far west, from the shore of America; they have crossed the sea, and the wind has wafted them till the green isle received the showers in its northern extremity. Lo! the clouds are just now passing over Wales, and are refreshing the shires that border on the principality. The rain is falling on Oxfordshire and Gloucestershire; divine grace is distilling, and the clouds are drawing nearer and nearer to us. Mark, my brethren, they tarry not for men, neither stay they for the sons of men. They are floating o'er our heads to-day. Shall they float away, and shall we still be left as dry as ever? 'Tis yours to-day to bring down he rain, though 'tis God's to send the clouds. God has sent this day over this great city a divine cloud of his grace. Now, ye Elijahs, pray it down! To your knees, believers, to your knees. You can bring it down, and only you. "For this thing will I be enquired of by the house of Israel to do it for them." "Prove me now herewith," saith the Lord of hosts, "and see if I will not open the windows of heaven, and give you such a blessing that you shall not have room to contain it." Will you lose the opportunity, Christians? Will you let men be lost for want of effort? Will you suffer this all-blessed time to roll away unimproved? If so, the Church of one thousand eight hundred and sixty is a craven Church, and is unworthy of its time; and he among you, men and brethren, that has not an earnest heart to-day, if he be a Christian, is a disgrace to his Christianity. When there are such times as these, if we do not every man of us trust in the plough, we shall indeed deserve the worst barrenness of soul that can possibly fall upon us. I believe that the Church has often been plagued and vexed by her God, because when God has favoured her she has not made a proper use of the favour. "Then," saith he, "I will make thee like Gilboa; on thy mount there shall be no dew; I will bid the clouds that they rain no more rain upon thee, and thou shalt be barren and desolate, till once again I pour out the Spirit from on high." Let us spend this week ins special prayer. Let us meet together as often as we can, and plead at the throne; and each man of you in private be mighty with your God, and in public be diligent to your efforts to ring your fellow-men to Christ. IV. I have done, when I have uttered a WORD OF WARNING to those of you who know not Christ. I am aware that I have many here on Sabbath mornings who never were in the habit of attending a place of worship at all. There is many a gentleman here to-day, who would be ashamed in any society, to confess himself a professor of religion. He has never perhaps, for a long time heard the gospel preached; and now there is a strange sort of fascination that has drawn him here. He came the first time out of curiosity perhaps to make a joke at the minister's expense; he has found himself enthralled; he does not know how it is, but he has been all this week uneasy, he has been wanting to come again, and when he goes away to-day, he will be watching for next Sabbath. He has not given up his sins, but somehow they are not so pleasurable as they used to be. He cannot swear as he did; if an oath comes out edgeways, it does not roll out in the round form it used to do: he knows better now. Now, it is to such persons that I speak. My dear friends, allow me to express my hearty joy that you are here, and let me also express the hope that you are here for a purpose you do not as yet understand. God has a special favour to you, I do trust, and therefore he has brought you here. I have frequently remarked, that in any revival of religion, it is not often the children of pious parents that are brought in, but those who never knew anything of Christ before. The ordinary means are usually blessed to those who constantly attend hem; but the express effort, and the extraordinary influence of the Spirit, reach those who were outside the pale of nominal Christians, and made no profession of religion. I am I hopes it may meet you. But if you should despise the Word which you have heard; if the impression that has been made and you know it has been made should die away, one of the most awful regrets you will ever have when you come to your right sense and reason in another world will be the feeling that you had an opportunity, but that you neglected it. I cannot conceive a more doleful wail than that of the man who cries at last in hell, "The harvest is past there was a harvest; summer is ended there was a summer and I am not saved." To go to perdition in ordinary times is hell; but to go from under the sound of an earnest ministry, where you are bidden to come to Christ, where you are entreated with honest tears to come to Jesus to go there after you have been warned is to go not to hell merely, but to the very hell of hell. The core and marrow of damnation is reserved for men who hear the truth, and feel it too, but yet reject it, and are lost. Oh! My dear hearer, this is a solemn time with you. I pray that God the Holy Spirit may remind you that it may be now or never with you. You may never have another warning, or if you have it, you may row so hardened that you may laugh at it and despise it. My brother, I beseech thee, by God, by Christ Jesus, by thine own immortal welfare, stop and think now whether it be worth while to throw away the hallowed opportunity which is now presented to thee. Wilt thou go and dance away thine impressions, or laugh them out of thy soul? Ah! man, thou mayest laugh thyself into hell, but thou canst not laugh thyself out of it. There is a turning point in each man's life when his character becomes fixed and settled. That turning point may be to-day. It may be that there shall be some solemn seat in this hall, which is a man knew its history he would never sit in it,--a seat in which a man shall sit and hear the Word, and shall say, "I will not yield; I will resist the impression; I will despise it; I will have my sins, even if I am lost for them." Mark your seat, friend, before you go; make a blood-red stain across it, that next time we come here we may say, "Here a soul destroyed itself." But I pray the rather that God the Holy Spirit may sweetly whisper in thy heart "Man, yield, for Jesus invites thee to come to him." Oh, may my Master smile into your face this morning, and say, "I love thy soul; trust me with it. Give up thy sins; turn to me." O Lord Jesus, do it! And men shall not resist thee. Oh! Show them thy love, and they must yield. Do it, O thou Crucified One, for thy mercy's sake! Send forth thine Holy Spirit now, and bring the strangers home; and in this hall grant thou, O Lord, that many hearts may be fully resigned to thy love, and to thy grace!

Kelly Commentary on Books of the Bible

Lectures on the Minor Prophets.

W. Kelly.

"The words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake."

If the prophet Amos was thus a contemporary of Hosea during some part of his ministry, there is, as we might naturally expect, considerable difference in the character and aim of the two prophets; for God does not write merely to corroborate. For Him to speak once must be sufficient. In grace He may be pleased to give confirmatory testimony, but it is never necessary. Hence, even though there may be ever such strong resemblance in accounts of the same transactions and during the same epoch, substantially at least God has always a special object before Him in the work that He assigns to each. So it will be found that Amos, inasmuch too as he was of Judah, has his own peculiarities and a distinct line from God.

The general tone of the prophecy differs from Hosea's in that the latter speaks with far more emotion, with stronger expressions of passionate grief over the condition of Israel. But there was also this difference, that Amos brings in the Gentiles incomparably more than Hosea, who is almost exclusively Jewish. Hence in the very beginning of our prophet we find the judgments that were impending over the various nations surrounding the land of Israel. We shall find further that the prophecy has a different character even in what is said of Israel and Judah; but this will properly come before us as we examine it in detail.

First then we may notice that thus prophecy, though remarkably connected, consists none the less of different sections. The first two chapters compose a regularly constructed series of judgments, beginning with Damascus, then with Gaza, Tyre, Edom, Moab, Ammon, Judah, and Israel. From the beginning of Amos 3:1-15 both families are taken up, the children of Israel, the whole family, as it is said, which He brought up out of the land of Egypt. From this point onwards each chapter composes a section of the prophecy; so clearly that even those who object to Hosea for the broken and disjointed character of his prophecies admit the orderly series of Amos. It has been already shown how unfounded is the objection to Hosea; but it is the more remarkable in the case of Amos that the connection should be so sustained and evident, inasmuch as the portions of his prophecy were clearly separate in themselves.

The truth is, man has an indifferent judgment of the word of God; and it is a great mistake that he assumes to himself or allows others to judge it at all. It is exactly right to use it for judging others, were it even an apostle that preached. The sure and only way to profit fully by it is first of all to receive it implicitly. When we thus bow our will to God and His word we learn; it cannot be otherwise safely, however grace may save us finally. Hence moral condition is always essential to understanding the word of God. If the will be not subject, spiritual intelligence is impossible. "If thine eye be single, thy whole body shall be full of light." Surely this is worthy of God, and, more than that, it is wholesome for man. There cannot be a more dangerous thing than the appearance of high intelligence where the heart is far from God. Therefore it is the greatest mercy that spiritual intelligence is, as the rule, inseparable from a right condition of the soul with the Lord. It is very possible that the man may have bright thoughts, as indeed commonly is the case with the enemy, who contrives with positive heresy to mix up not a little which sounds plausible and like truth. There may even be attention drawn to neglected truth; but then it is not a truth that sanctifies, but the truth. A truth misused may be the means of the greatest injury and danger to the soul. The truth is found in Christ only, and therefore it is the possession of Christ before us which alone secures both the glory of God and the blessing of man.

In our prophecy then the prophet introduces himself according to his lowly origin and condition. There is no vaunt nor puff. There was love in the Spirit, and love does not behave itself unseemly. There was boldness, as we shall find; there was a courageous uncompromising readiness to oppose wrong-doers, were it the king of Israel, but no hiding that he himself was among the herdmen of Tekoa. Further, he speaks of the king of Israel, not merely of Judah. There was no narrowness of feeling; nor was there unworthy yielding to the condition in which Israel was. There was no excuse drawn from the circumstance of the rent between the ten tribes and the two; as if one by the providence of God cast among the two was therefore to be absolved from all painful duty as to the ten. None the less the mission of Amos as a whole was to Israel. He notices Judah; but the charge given him was Jeroboam's kingdom far more than Judah. In short, his heart being with God, he loved His people as such; he loved the whole of them therefore, and could not yield to the enemy that, if sin had compelled a schism, and this had been the occasion of deeper mischief which dishonoured God, a prophet must abandon his testimony for His name, and forget that all were sons of Israel, and the objects of promise, destined yet to taste of saving mercy, as surely as they were now on the ground of law and reaping the bitter consequences of their unfaithfulness. He could wait for the day when God would cast out all stumbling-blocks and renew the bond that had been broken, renewing it too never to be severed again, under its only rightful head, the true Son of David, the Lord Christ. This we shall find in his prophecy before this notice is concluded.

Further, as Amos does not hide that he was of lowly degree, nor his connection with the south of Judah, neither does he abstain from pressing the solemnity of Jehovah's utterance by him. His words were what "he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake:" warnings first in word, then in deed.

Observe this preface: "And he said, Jehovah will roar from Zion, and utter his voice from Jerusalem." Such is the opening of our prophet, who begins where Joel ends (Joel 3:16). These references to, or citations from, other prophets are designed of God, and serve to bind the various witnesses in one testimony, as another has profitably called to our notice. But how solemn it is that Jehovah utters His voice from the central spot of His worship and government, not to comfort and direct but to denounce; and to denounce not strangers and enemies but His own people! He "will roar;" and the effect is that the shepherds mourn in the south, and the beautiful blooming Carmel withers in the north.

Then we come to particulars. "Thus saith Jehovah; For three transgressions of Damascus, and for four,* I will not turn away the punishment thereof, because they have threshed Gilead with threshing instruments of iron. But I will send a fire into the house of Hazael which shall devour the palaces of Ben-hadad." The Spirit begins with the greatest but most external of the enemies here to be enumerated, the Syrians. Their ruthless and persevering efforts cruelly to exterminate the Jews east of the Jordan would not be forgiven. This filled the cup of Syria. "I will break also the bar of Damascus, and cut off the inhabitants from the plain of Aven, and him that holdeth the sceptre from the house of Eden: and the people of Syria shall go into captivity unto Kir, saith Jehovah." The Syrians were to go back captives to Kir (probably Kurgistan, Georgia), whence they had emerged as conquerors and settlers.

*This formula is not to be taken as equivalent to three+four transgressions, but as the climax after several antecedent evils of lesser degree. (Compare Proverbs 30:15-31)

So also as to Gaza, and in similar style as representing the Philistines, their old, unremitting, and active antagonists, if not an internal, at least a borderer, foe.They had been guilty of transgression upon transgression, and therefore Jehovah would not here too turn back. Be would deal summarily with their iniquity, not carrying them off merely, but annihilating them as a people. "The remnant of the Philistines shall perish, saith the Lord Jehovah."

Then comes before us Tyre, purse-proud as a city of merchant princes usually is, and by commerce connected with every part of the earth; its palaces should be devoured by fire, as in fact came to pass. "Thus saith Jehovah; For three transgressions of Tyrus, and for four, I will not turn away the punishment thereof; because they delivered up the whole captivity to Edom, and remembered not the brotherly covenant: but I will send a fire on the wall of Tyrus, which shall devour the palaces thereof." They were false to their brotherly covenant, and delivered up a complete captivity of the Jews to Edom, the haughty hater of the people of God. Little did they think that He saw and resented their covetous traffic in Israel.

Edom is next threatened with a judgment of no less extreme character. Here the sin was closer, as the tie was of blood, not covenant only pitiless pursuit of his brother, and the keeping up of undying wrath. "Thus saith Jehovah; For three transgressions of Edom, and for four, I will not turn away the punishment thereof; because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath for ever: but I will send a fire upon Teman, which shall devour the palaces of Bozrah."

Ammon yet political and calculating in their desire to destroy Israel for their own interests are doomed of God to go into captivity. "Thus saith Jehovah; For three transgressions of the children of Ammon, and for four, I will not turn away the punishment thereof; because they have ripped up the women with child of Gilead, that they might enlarge their border: but I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, with shouting in the day of battle, with a tempest in the day of the whirlwind." "Thus saith Jehovah; For three transgressions of Moab, and for four, I will not turn away the punishment thereof; because he burned the bones of the king of Edom into lime: but I will send a fire upon Moab, and it shall devour the palaces of Kirioth: and Moab shall die with tumult, with shouting, and with the sound of the trumpet." It would seem that 2 Kings 3:26-27, contains the fact alluded to, which most like Josephus have misinterpreted. "His eldest son" means the eldest son of the king of Edom, the heir-apparent and probably joint king, whom the king of Moab threatened to burn, and did burn his bones, when Israel refused to raise the siege.

After this we come in Amos 2:4 to the solemn announcement that God must deal with Judah as with their Gentile neighbours. With God sin admits of no respect of persons any more than righteousness. "For three transgressions of Judah, and for four, I will not turn back." Here Jehovah's law was broken, and lies or idolatries were trusted.

Lastly we come (verses 6-8) to Israel's transgressions. Here there are apparently four classes of wickedness: hard selfishness ( summum jus summa injuria, we may perhaps say); covetous grinding of the poor; licentious profanity; and idolatrous revelry. The prophet sets before them the gracious and faithful care of God both in the land and before it in Egypt, to shame them (9, 10), and His choice of their sons to be prophets and Nazarites; and what had they done? (verses 11, 12.) Patience was over; no resources should keep or deliver. "Behold I am pressed under you, as a cart is pressed that is full of sheaves. Therefore the flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself: neither shall he stand that handleth the bow; and he that is swift of foot shall not deliver himself. And he that is courageous among the mighty shall flee away naked in that day, saith Jehovah." Israel had failed as a nation before God; and certainly the righteousness that punished the heathen would not spare a more privileged people who bore His name. Yet we find that in these two chapters there is only a general dealing laid down, preparatory to all the details which follow. And this is the more remarkably shown by the fact that fromAmos 3:1-15; Amos 3:1-15 what is special is said of the two houses or the whole family of Israel.

There is more henceforth than dealing generally with Judah and Israel. It was no small dishonour that they should come into the list of guilty nations in and around Palestine scourged for repeated transgressions always ending with the worst. But if Judah and Israel had sunk to the level of the Gentiles, this does not hinder His preferring a peculiar indictment against them, both as a whole and separately. Thus, though there was in chapters 1, 2 the general inclusion of Judah and Israel with the heathen round about them, in chap. iii. we come to what is far closer, more serious and characteristic, for they are here viewed as distinguished from their neighbours.

"Hear this word." It is thus that we enter on a new division of the book. There is a similar commencement of Amos 4:1-13 and Amos 5:1-27, though each may be regarded as distinct discourses. Then comes the obviously different "woe" of Amos 6:1-14, which is followed by other modes of introduction in the rest of the prophecy. But in the third chapter, "Hear this word that Jehovah hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt." What is the ground here taken by God? "You only have I known of all the families of the earth." It is evident that now they are singled out, not mixed up with the Gentiles. But the conclusion is extremely solemn. Because they were thus separated to the knowledge of Jehovah, they only being known as His people, "therefore I will punish you for all your iniquities." The measure of relationship is always the measure of responsibility. The nearer one is brought, the stronger are the grounds, and the higher the character, on which one must be conformed to divine claims in obedience.

This is an invariable moral truth. It is no otherwise in human relationships. A man would resent in his wife what he could not be expected even to notice in another; he might justly and deeply claim a kind of subjection in his child, a different identification with family thoughts and interests in his son, from that which would be suitable in any other. The failure of a confidential servant, even in the eye of men of the world, is incomparably graver than that of a casual labourer. And so it is in all the details of daily as well as spiritual life. Hence under the law wickedness in a ruler was far more censurable than in one of the common people; wickedness in the anointed high priest had an import and consequences more solemn than in any other individual in Israel. We find this distinction where God measures the different offerings for sin. (Leviticus 4:1-35) It is a moral necessity. There cannot be a more misleading thought than that all individuals are exactly on the same level; and that consequently all sins have just the same criminality, no matter in whom they may have been. It is contrary to what every well-regulated mind is able to discern when set before him, and certainly in direct collision with the plain word of God. The fact is that we find ourselves in various relationships; and the higher the relationship, or the greater the privileges, so much the more deplorable is unfaithfulness in that relationship and to such privileges.

This is the reason why the sin of Israel is now dealt with on quite a different ground from what was seen in Amos 2:1-16. There the question was, if the evils of the Gentiles came under the divine notice and chastening, whether Israel could be exempted from the punishment of their faults; and God shows they could not. If the Gentiles were so dealt with, Judah and Israel could not escape. But then this does not hinder there being a second count in which they are tried and found wanting. In chapter iii. they are judged not merely as faulty others were guilty and so were they; but Israel were under Jehovah as none other was, and therefore they were chargeable with treason in a sense that none other could be. "You only have I known of all the families of the earth: therefore I will punish you for all your iniquities." Has this no voice for us? Have we no special relationships with God? Whatever might be the nearness of an Israelite, whatever the blessings heaped on that favoured nation, how can either be compared with the place of a Christian, or of the church, the body of Christ?

Hence it is that in the instructions ofLuke 12:1-59; Luke 12:1-59. Our Lord Jesus lays it down that in the day of His return, while the servant that did not his Master's will shall be beaten, the servant that knew his Master's will and did it not shall be beaten with more stripes. It is impossible to conceive a principle more heinously false than that favoured lands in Christendom are to be passed over more lightly in that day than the dark wastes of heathendom. One meets too often with an impression, for instance, that this country in which the Bible has been circulated more than in any other, and whence it has been sent out beyond any other centre, will be exempted from those condign judgments of God which are predicted to fall upon Christendom. It appears plain that the revealed principles of the divine word point to a conclusion directly opposed. The truth is that the wide diffusion of the Bible creates an aggravated responsibility for those who treat it lightly, and who will assuredly under pressure yield to temptation and give up the truth. It is the evident tendency of the present day, in consequence of the difficulties of adjusting matters, to give up the public recognition of God in the country, to solve the difficulties of various sects and denominations by abandoning all distinct and positive assertion of His truth. Disgust at the selfish squabbles of religionists will lead to the setting up of secular education for instance, and to the division of the funds intended for religious purposes as spoil which will be diverted to the present interests of man. I am convinced that God will take such a notice of it as men do not expect, and that those who have despised even the defective and feeble testimony of His truth in Protestantism will pay dearly for their contempt of Himself and of His word.

No doubt a similar process of disintegration is going on in various ways throughout every other part of Christendom. Rationalistic indifferentism is at least as rife among Romanists. Hence it is that, as one part has more particularly exalted itself by its pretension to be above the others mother and mistress of all, this very arrogance betrays its alienation from the mind of God; for the gospel is perverted into a means of the most egregious worldly ambition, and the holy name of the Crucified becomes the stepping-stone to rank and wealth, and the avowed successor of him who had not silver or gold vies with the kings and queens in the splendour of earthly show, in names of honour, and in every form of the pride and luxury of life. Greater abomination will surely yet appear; when the end of that which sincere men must acknowledge to be contrary to the word of Christ and the teaching of the apostles will be visited as no sin ever was since the world began. Such is the doom that impends over Babylon.

As to the local habitation of Babylon now, or its centre at any rate here below, no man who simply believes the Revelation can question that the seven hills are not spoken of in vain. It is plainly enough intimated where was the city which took the place not merely of being the great but the governing city, ruling the kings of the earth, and reducing them to tribute and vassalage. Rome possessed it first with a pagan profession, afterwards with at least equal ambition and cruelty but far more guilt as the metropolis of Christendom. Other systems may no doubt be bad enough, where all is arranged according to the will of man; but so-called Christian Rome has usurped the dominion of God over conscience, has compelled idolatry as a duty to Christ, has claimed through the cross dominion over the powers that be to the utter confusion of authority as well as holiness and truth, and consequently awaits a more dreadful fate than paganism or Judaism ever knew. Such is the Babylon of the Revelation.

On the other hand we must remember that it is a sorry employment merely to occupy ourselves with that which touches others. Let us seek always to bow to what God has revealed for us, and not only to what He threatens on the iniquity of others. Let us use His word for Christ's glory in our own souls, and this too with earnest desire to help others, especially such as are of the household of faith. If God has been pleased, in the greatness of His grace, to bring any of us into a better knowledge of His truth and into a larger sense of the favour He has bestowed on His church, let us remember that we are responsible exactly according to that measure.

The word "Babylon," I am aware, presents a great difficulty to many minds in applying the idea to Rome. But this arises from a misapprehension of the Apocalypse, which does not merely repeat Old Testament facts, but employs them for deeper purposes in view of the ruin of Christendom. The origin of the application of Babylon seems to be this; the essence of the name consisting in confusion, the meaning is a system of confusion; it is that which seeks and takes the place of exceeding loftiness in the earth, a grand centre, we may say, of races and peoples and tongues. But even before this the great idea was the strength and dignity which result from combination. Later still it was the beginning of the Image power a dominion world-wide in principle. (Daniel 2:1-49) All these combine in the apostacy of Christendom.

Doubtless the church is not a mere aggregate of churches, still less an evangelical alliance. The Christian assembly as a whole was the house of God; there were many members and but one body. Babylon may seize the idea of unity to make a carnal commandment, seeking not the faithful but all the christened world for its own purposes of pride, power, and covetousness; but it has no real conception of the truth. There cannot be the unity of the Spirit in what is merely a fleshly compact, founded on a system of earthly priests and human ordinances, with decrees, canons, and ceremonies innumerable, which may distinguish, but can never unite souls. The sole power of unity in the church of God is the baptism of the Holy Ghost. Inasmuch as Christians have one Spirit dwelling in them all, those who have the Holy Spirit thus are by this great fact members of one and the same body. They are united after the very closest sort. For while there is a base union of flesh, as the apostle so solemnly tells us in 1 Corinthians 6:1-20, and there may be another legitimate and of God, what is either in comparison with the one body formed by the Holy Ghost? Flesh at best is a mere creature, and now being depraved and evil it finds its exercise in will and passion. But union in the Spirit is holy in its nature, and has for its purpose the exalting of Christ. Such is the object of the church of God here below, and anything that does not answer to this will ere long sink into a machinery for selfish purposes. It does not matter whether it be individuals or nations anything that loses sight of God's object and is not carrying out God's plans forfeits its place really except for judgment. If we accept a name, is it not true that God deals with us according to the place we take?

This has been the case with Rome more particularly. No other can put in such a claim to be the Apocalyptic Babylon. But it is well to bear in mind that Rome will put forth her powers in ways for which most now are unprepared. It is my persuasion that those who are not founded on Christ and loving His word by the Spirit of God will merge in Babylon ere long. Thus Rome will think to have its own way immediately before its final judgment and ruin.

There are two spirits, be it never forgotten, struggling for mastery in the world now: one is that of infidelity, the other that of superstition. Of course the spirit of superstition is what triumphs in Romanism. But we must also remember that, although these powers be so opposed in appearance, there is between them a real link of connection and of kindred source under the surface. For in sober truth superstition is as really infidel in the sight of God as scepticism. The only difference is that scepticism is the infidelity of the mind, while superstition is that of the imagination They are both veils which shut out and deny the truth of God, as they both have their spring in a real ignorance of the true God, substituting what is of the first man for the Second, one of them in a reverent tone and with appearances of devotion which outdo the truth which is according to godliness, bowing down even to lick the dust of the earth or anything else that will abase man before his earthly priest as the visible emblem of God; for this is the essence of the system. It is man abased not before God but before man. The aim of the enemy is evident. Every mind taught of the Holy Spirit in this can see without hesitation that God has not His place; and that consequently infidelity is the real root of Popery no less than of open profane scepticism.

Hence they both work so as to help each other on; because the grossness of superstition provokes and produces infidelity as a reaction, whilst the barren misery and desolation of infidelity exposes souls to the high claims of superstition to meet the cravings of the natural heart, where God is not known and self is unjudged. Thus scepticism leads persons indirectly to superstition. The cold blank of infidelity, the hopeless absence of truth, its negative character in short causes the heart to yearn for something positive, something to lean on; and if they have not God and His word to believe, by an abuse of His name they have man at any rate to confess to. Thus to regard man is superstition; but it is evident that the deliverance from it is not giving up scripture, but bowing to God instead of man.

This subjection of heart to God and His word is the sole attitude which becomes one before God; to this we are called by the word of His testimony; and when we rest on Christ's redemption, His Spirit is given to be in us as thus brought to God. Such are those who have received the name of the Lord Jesus; for there can be no real faith in God now without accepting Christ, the Son of God and the Son of man. Impossible to please God without accepting that glorious person, who is as truly God as man, and who has wrought our reconciliation, which supposes indeed the reality of His Godhead and the perfection of His manhood, by a sacrifice in which sin has been completely and for ever judged before God. Consequently he that believes in the name of the Lord Jesus steps into all the blessing that is founded on the work of Christ and commensurate with the infinite dignity of His person.

Such is the position of a Christian. Hence all questions as to acceptance with God are absolutely settled for him, by His grace in Christ; and no matter who or what he may be, whether here or there, black or white, high or low (I do not speak of heterodoxy or sin), every Christian is to be accepted equally as a member of Christ's body. We must rejoice to accept them all as belonging to that one Head, not only for heaven by and by, but for church fellowship now. For what can be more self-condemnatory. than to acknowledge a relationship for Christ which you are ashamed to own for yourself and others on the earth? Is it not of the essence of Christianity to act now on what is unseen and eternal? To allow circumstances to outweigh this does not seem to evidence real faith or genuine love. Be it our joy then as it is our duty to remember in practice that we are called now to be witnesses of what God has done for all that are Christ's, always supposing that there be no question of plain scriptural discipline. There will be no doubt of it in heaven; there should be none on earth among those who are of heaven. The trial is now, and faith and love should surely show their colours in the day of trial. It was all well to love David when as a king he sat on the throne; but the test of affection as well as of intelligence in the mind of God was when David was chased upon the mountains like a partridge.

Here it is exactly, though very far indeed from exclusively, where we are put to the proof now. Against those builded together for God's habitation in the Spirit, which now, alas! has been disfigured and broken as far as outward manifestation is concerned, against God's church, Satan has formed and fashioned that awful mystery of lawlessness, the greatest the world has ever seen, covering under fair forms and high-sounding names the most hideous corruption of truth and sheer rebellion against God. Such, in my judgment, is the system of the Babylon of the Revelation, where with the most shameless confusion the fairest names gloss over the foulest ways and ends, where under the profession of being the servant of servants there is at the same time really the most enthralling tyranny over conscience which can be conceived. In the same way there has been the theory of counsels of perfection, but along with it a system of indulgences for sin and a tariff of enormities for money. What wickedness cannot be bought? What evil cannot be atoned for by some corban given to what calls itself "the church"? Such a system as this must be judged to be a practical denial of God in the church, and a setting up of man in His place, under pretexts which make God a party to His own dishonour; as if the Holy Spirit had signed and sealed over the rights of Christ to men who claim to be the successors of the chief of the twelve apostles in powers which not all the twelve ever possessed, and which not one ever hints at as possible. It is needless of course to enter into more particulars. My point is not now to lecture on Romanism, but to show sufficient cause why its confusion of holy confession with the greatest practical unholiness, which characterises Rome, is called "Babylon."

It may be a question how far a Christian who has really faith in the Lord Jesus, and stands in the integrity of the results of the work of Christ, in whom therefore the Spirit of God dwells, may possibly participate in Babylon, or even manifest its spirit, its essential spiritual element.

That there have been children of God ensnared in Babylon cannot be doubted by those acquainted with early mediaeval, or even later facts. There have been children of God in the position of priests, nuns, monks, cardinals, and popes. That is to say, there have been persons who manifest by their ways and their writings that they were born of God. To me this, instead of being any reason for license, is rather a most solemn warning; because it furnishes evidence how far a converted soul may be beguiled. Nothing can be more false than to argue that Romanism cannot be so bad a system because there have been Christians in it. Rather say the contrary: see the pit into which a Christian may fall! See the appalling quagmire into which a Christian may slip by yielding to human tradition and refusing to use the word of God to judge everything by! Thus to my mind there cannot be the smallest doubt that, as Romanism is the greatest religious imposture under the sun, so there have been children of God drawn into its toils, not merely as lowly and obscure members, but perhaps in its highest seats. I do not doubt that Popes Leo and Gregory, both styled the great, were Christians; nor do I mean to insinuate that these were the only two of whom we may think as saints and brethren in the Lord. My acquaintance with their personal history is not at all minute; but I know enough of them fully yet charitably to believe that there may have been Christians among them. This is humbling and most profitable for one's soul, because it shows to what a pitfall the allowance of unbelief may expose a Christian. It is evident that any one might be ensnared into it, especially such as occupy themselves with a truth not the truth. From one thing indeed I should expect a person born of God to be kept, at any rate not to abide in, namely, what directly destroys the glory of the person of Christ. Now although Popery has brought in the most horrible enormities, both of doctrine and practice, yet thank God they have never given up those fundamental truths which the soul needs for salvation before God. Popery is distinct enough as to all this. I was lately reading a Latin book on theology which I had the curiosity to examine, a modern work of ability, partly because printed in America by a Roman Catholic Archbishop.* And not a little was I pleased, in the midst of feeling what a sorrowful system it is, to find greater tenacity about the foundation truth of God in that book than in many Protestant ones of our day. For instance, one of the works strongly condemned for their looseness of doctrine and heterodoxy is Barnes's Notes on the New Testament, a very popular book. I believe it has been published in Great Britain by various editors who are thought orthodox. But this Popish bishop is quite right, because Barnes denies the eternal Sonship of Christ; and although I should be sorry to express any opinion doubting the author's personal salvation (we have nothing to do with that which belongs to God), I have no hesitation in pronouncing the Protestant commentator unsound and Archbishop F. P. Kenrick justified in his strictures as far as that charge goes.

*Theologiae Dogmaticae Tractatus tres, do revelatione, de ecclesia, et de verbo Dei, quos concinnavit Revmus Dnus Franciscus Patricius Kenrick, Epus Arath. in Part. Infid. et Coadj. Ep. Philadelphiensis. Philadelphiae: typis L. Johnson in Georgii vico. An. MDCCCXXXIX. Voll. iv. I believe there is a supplement of some three 8vo vols. of practical divinity. The dogmatic portion I found enough for my purpose.

And again, who does not know that many have allowed themselves in unholy thoughts about Christ's humanity, where Popery has been quite consistently opposed? Anything like Irvingism would have been denounced by the standards of Popery, no less strenuously than Arianism and of course Unitarianism which is only another word for infidelity. Thus whatever error directly touched the person or natures of Christ has found decided opposition from the theologians of Rome. For this one may thank God as keeping firm the basis of grace for the myriads of souls all over the world who have been entangled in that system. For surely so far as such errors go they are fatal. He who denies the supreme deity of Jesus, or His perfect humanity, is guilty of the deepest affront to God who gave His Son in infinite love, and has sent the Spirit to uphold and testify His glory. There is nothing in the Athanasian creed objectionable on this score. I believe it to be a singularly sound production, though not meaning by this that I should think it right to subscribe to it. I have long done with endorsing the dogmas of men, however excellent in themselves. At the same time, while not willing to bind myself to human definitions of faith, I am of opinion that, put forward merely as an exposition of truth on the human and divine natures in the person of Christ, it is admirable though perhaps too scholastic in form. As for the outcry about damnatory clauses, it is all a mistake. For our Lord Himself says, "He that believeth not shall be damned." Does the Athanasian creed go farther than this? No doubt some who want to do away with that creed believe it: I should be sorry to think that they do not; but if so, it seems to me that they stumble over small things.

From this digression, which may not be unseasonable or without practical use suggested by the then objects of judgment, we will pursue the course of the prophecy.

We have seen the great principle as true of an individual as of a people, and of Christendom as of Israel, that the Lord exercises righteous government with a closeness proportioned to nearness and privilege. It is in vain for unbelief to complain; for this is exactly what righteousness is and should be. The more favoured you may be, so much the more responsibility increases. This was the reason why God made so much of David's sin. How many others, even among the people of God, have been no less guilty than David, but have never been so exposed as he! For he was chastened not only himself as few ever were, but in his family also beyond most; yet spite of his grievous sins, he was one of the rarest men for faith and devotedness that ever lived in Old Testament times. It is plain that God was acting on the same principle with him individually that we find here with the nation. Impossible if one had been so favoured as he and nevertheless had made practical shipwreck not indeed of his faith but of a good conscience, that the Lord could righteously withhold the dreadful chastening inflicted both on him and on his family after him.

This is a peculiarly solemn consideration for us, because the Christian of all men has the greatest privileges, and hence is exposed, if unfaithful, to the severest correction. Never was there such an unfolding of grace and truth as that which came by Jesus Christ our Lord; never such a position of peace and liberty as that to which we are entitled now by the gospel peace and sonship and nearness to God within the rent vail, not to speak of life and incorruption brought to light. As to the last the Old Testament saints too were quickened and will have incorruption, as I need scarcely say. They had a new nature as we have; they will have incorruption at Christ's coming no less truly than we. But now these blessings are "brought to light;" now there is no veil; for us darkness thoroughly passes away and uncertainty. For faith everything now is brought to an issue. Man stands convicted at the cross. Again God has made plain what He is in love and light. Consequently in such a day as this no doubt nor question becomes the soul which believes the word of God. And what is the result for man within the range of the Christian profession? That there are heavier judgments at the conclusion of Christendom than at the crisis of Israel.

There is one practical point on which I must again insist. The hope of special exemption, true of all saints, is an illusion for Great Britain, which on the contrary, as it will play its part in the dreadful tragedy of the falling away, so also cannot go unpunished.

But there is another thing of closer interest to note. The God who will judge in righteousness deals graciously. He does not soften, much less neutralize, judgment by grace, but brings in grace before the judgment in order to deliver from it those who bow to Him. We must never mingle the two together. If grace and judgment be thus jumbled, never will anything be seen aright; you may even forfeit the certainty that you are a Christian, and cannot hope to have peace in your soul. Judgment or mercy must each have its full character as well as measure must be given a free and undisturbed course. Mercy interposes to deliver those that believe; judgment will fall on those that through unbelief are disobedient.

So here Jehovah warns His people through the prophet. He had explained to them the moral principle; now He lets them know His ways in certain brief parables or comparisons. "Can two walk together, except they be agreed? Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all?" First, what communion could there be between God and His people in their then state? Next follow intimations of the sorrow in store for them; the lion's roar for his prey; the snare for the bird, the loud blast of warning for the careless people, all indicate it. "Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and Jehovah hath not done it?" Not moral evil: "Jehovah never does anything of the sort. It is impossible that God should be tempted with evils in that sense, neither tempteth He any man. But evil here and in other places means execution of judgment a tremendous thing in itself, of course, as it is God who acts.

So much has been made of this phrase that it may be well to seek that it be cleared yet more. The very expression, "Shall there be evil in a city?" indicates that it is not in view of a man's heart or life. "Evil in a city" means plague, capture, or any other severe chastening falling on it. This is all that is referred to here.

The passage speaks of Jehovah's punishment as an evil to be borne, and so it is, a fearful scourge inflicted on a city. It is Jehovah then that has done it. Others may look at the secondary instruments; but there is nothing without Him. According to the highest authority, the Lord Jesus Himself, not a sparrow falls to the ground without our Father; how much less can any judgment that envelopes a city take place without Him? Surely therefore, as He does all things, He knows all; and as He knows He communicates what He sees fitting of each judgment to those who hear His mouth and make known His mind. "The Lord Jehovah will do nothing, but he revealeth his secrets unto his servants the prophets."

The Christian stands on this wonderful ground now, inasmuch as he has a place not only priestly but prophetic. By this last I do not mean the power to utter predictions, but that he is graciously let into the secret of what God is going to do. This is the declared privilege of the disciple (John 15:15), and the apostles extend it to Christians in general. (1 Corinthians 2:10-16; 2 Peter 3:17) Ought we then to have a doubtful uncertain mind? I do not mean by this that we may not be exercised in the details of every day, or the claims of duty, and especially the service of the Lord. But trial of faith is one thing; the vague driftings of unbelief another. The Christian should have a sound judgment first of all as to his own soul a thorough judgment as to self in the past as well as the present, with no cloud as to the future; a clear and simple mind both as to God's children with their hopes, and as to the course of things in the world. Some no doubt may be enabled from above to act more powerfully in this respect; but it is the Christian's privilege to know beforehand with a lowly but sure confidence in God for himself. This is what I mean by the possession of a prophetic place. It is any thing rather than a pretension to new revelations; it is really the place of one who is a believer in God's revelation, who receives His written word as that which he is bound to hold, loving to confess it as the one source of divine truth and the only standard of it. Assuredly this is very important, because in our priestly place we draw near to God, and in our prophetic place we are intended to be witnesses of the truth before the time comes when the world too must know it. The world will shortly be forced to learn in bitter sorrow how true was the word of God it despised; they will feel its force by the judgment which He will execute, by the evil which He does not only in a city then, but all over the world in various but righteous measures. The Christian ought to be familiar with it all beforehand. "Seeing ye know these things before," says the apostle, "what manner of persons ought ye to be!" It is a wholly false maxim that the Christian has to wait till the predicted things are accomplished before believing them. The very essence of his faith, as far as this is concerned, is believing them beforehand. When the world itself cannot but bow to their truth, when it will no longer be a question of men's believing them but of being broken and punished for their previous unbelief, when the judgments of God are in the earth and the inhabitants of the world learn righteousness, it will be too late for those who have trifled with the name of Christ and the privileges of Christendom. It will be too late when the long-suspended sentence falls on the guilty. The power, the peace, the comfort, is in receiving the truth before the things appear to man; there is a great blessing for the soul in it, as glory brought to God by it.

This is the moral reason for heeding prophecy in general, which the prophet Amos sets out particularly here. "The lion hath roared, who will not fear? Jehovah hath spoken, who can but prophesy? Publish on the palaces at Ashdod, and on the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria." God would expose them to their neighbours near or farther off; nay, invites these from the heights to behold the disturbances and oppressions of Samaria. They were become reprobate of mind, whose only store consisted of violence and oppression in their palaces. Then we have a description of their evil and what must follow it. "Therefore thus saith the Lord Jehovah, An adversary there shall be even round about the land; and he shall bring down thy strength from thee, and thy palaces shall be spoiled." So that out of that strong people which enjoyed the pride of life in the corner of a bed (or divan) and a couch, the merest refuse of a remnant should be rescued. "As the shepherd taketh out of the mouth of the lion two legs, or a piece of an ear;* so shall the children of Israel be taken out that dwell in Samaria in the corner of a bed, and in Damascus [in] a couch." Possibly Damascus itself is meant as the couch by a strong figure. The Lord will not permit utter destruction to His people. He will allow an extreme judgment because of their sin; but He will preserve a remnant, out of which His grace will make a strong nation. Such is the destiny yet for Israel.

*Some have conceived that the rescued morsels have a specific meaning: the one indicating that by which one walks, the other whereby we hear the word. To me such a forge here seems more than doubtful. They appear to mean rather relies of an all but complete destruction, though possibly they may suggest more for the saved remnant by and by.

In Amos 4:1-13 this is pursued in a still more precise manner. "Hear this word, ye kine of Bashan, that are in the mountain of Samaria." The reference is to those that dwelt at ease and are self-indulgent in Israel, the figure being taken from the herds which grazed on the rich pasture lands coveted by the two and a half tribes on the eastern bank of the Jordan. This soon leads to unfeeling indifference and oppression of others; and so the prophet proceeds to charge them: "Which oppress the poor, which crush the needy, which say to their masters, Bring, and let us drink." Intense selfishness is here laid at the door of Israel. It was the time of their most flourishing state politically, not of their real honour and glory, which was under David and Solomon. But after the rent from Judah, it might outwardly seem to man that Israel was a highly favoured people. Alas! their independence was coeval with their apostacy. They had abandoned the true God, they had set up the calves at Dan and Bethel. They were under the self-asserting government of Jeroboam, whom God had allowed to succeed as a scourge to the guilty house of David. But His eye was in no wise unobservant of their ways. Yet the very fact that He noticed oppression of the poor and other effects of their intense selfishness shows the low condition of Israel.

This I cannot but think an important principle. Suppose the church of God were occupied with rectifying the squabbles of such as did not know how to behave themselves, with frauds in business, or such like faults, moral or social, would it not indicate an exceeding low state? For, properly speaking, these are the mere evil ways of fallen men. What normally belongs to the church or the Christian, while passing no evil by, is to judge spiritual defilement according to God, offences against the holiness and the truth of God, indifference as to such evil, or connivance with it in others. Of all this natural conscience takes no cognizance, and of course they are outside the province of human law. Not that these evils of a spiritual nature are not very real and profoundly bad before God, and even more destructive to the soul than moral ones (for these are at once discerned and would trouble all save for the time the guilty actors); but doctrinal evil is subtler and taints the spirit and conduct of man insensibly. Hence it is worse than practical evil, although they are both of them inconsistent with Christ. Still it is clear that where Christians go astray the evil is naturally apt to be more of a spiritual kind, as that of the world is of a coarse and open sort.

The very fact, therefore, that God here charges upon Israel habits and practices which might be found among the heathen is a flagrant proof of the degraded state into which His people had fallen. He must judge: "The Lord Jehovah hath sworn by his holiness, that, lo, the days shall come upon you, that he will take you away with hooks, and your posterity with fishhooks. And ye shall go out at the breaches, every cow at that which is before her; and ye shall cast them into the palace, saith Jehovah." It is borrowed from helter-skelter confusion among cattle. The last phrase is rather "Ye shall cast yourselves to the mountains of Monah," meaning perhaps Armenia. He does in His government notice, as He always must, the evil of His people that affronts and grieves Him; and He shows further that, as there were such fruits, there was a stock and root also. Their practical evil sprang from idolatrous rivalry of Himself. "Come to Beth-el and transgress; at Gilgal multiply transgression." These names, of such striking association with God, the places where God had manifested His grace and character of old, were now converted each into a focus of corruption. It was at Beth-el where their father Jacob had first seen the vision of God; at Gilgal the reproach of Egypt was rolled away for ever from the sons of Israel on their passage of the Jordan after they had left the wilderness behind. But now, alas! God was degraded as far as the wit of man could in Beth-el, as the people degraded themselves in Gilgal. The true glory of Israel had departed for a season.

The prophet then mockingly bids them come to their haunts of idolatry, but in such terms as to intimate the contrariety to God. "And bring your sacrifices every morning, and your tithes after three years: and offer a sacrifice of thanksgiving with leaven, and proclaim and publish the free offerings: for this liketh you, O ye children of Israel, saith Jehovah." It was dismal, the mingling of heathenish will-worship with the relics and reminiscences of Jehovah. It is bad enough to be careless and unfaithful in the true worship of the true God; it is the gravest insult to mingle nature worship or false gods with the true, keeping up a measure of imitation, but with marked departure from the revealed ritual.

Such was the state of ruin in which Israel now lay, and the Lord shows how He had smitten them with one affliction after another to rouse them from their self-will to feel His dishonour. "And I also have given you cleanness of teeth in all your cities, and want of bread in all your places: yet have ye not returned unto me, saith Jehovah. And also I have withholder the rain from you, when there were yet three months to the harvest: and I caused it to rain upon one city, and caused it not to rain upon another city: one piece was rained upon, and the piece whereupon it rained not withered. So two or three cities wandered into one city, to drink water; but they were not satisfied: yet have ye not returned unto me, saith Jehovah. I have smitten you with blasting mildew: when your gardens and your vineyards and your fig-trees and your olive-trees increased, the palmer-worm devoured them: yet have ye not returned unto me, saith Jehovah. I have sent among you the pestilence after the manner of Egypt: your young men have I slain with the sword, and have taken away your horses; and I have made the stink of your camps to come up unto your nostrils: yet have ye not returned unto me, saith Jehovah."

Thus far they had been incorrigible; even though, as they are reminded, He had overthrown some of them as God overthrew Sodom and Gomorrah. "And ye were as a firebrand plucked out of the burning: yet have ye not returned unto me, saith Jehovah" (verse 11). Now He takes a new method and more ominous than any blow. They must meet Himself. "Therefore thus will I do unto thee, O Israel: and because I will do this unto thee, prepare to meet thy God, O Israel. For, lo, he that formeth the mountains, and createth the wind, and declareth unto man what is his thought, that maketh the morning darkness, and "readeth upon the high places of the earth, Jehovah, The God of hosts, is his name."

It is the strange habit of some to apply this text to a soul which is under the hand of the Lord when brought to believe the gospel; but it is evidently a threat of final judgment. Fully as we may desire to own the exceeding breadth of the divine word, we should not blunt the keenness of its edge in this way. It is excellent to guard one's spirit from the least approach to a captious or critical tone in one's thoughts of the use of scripture made by any simple mind; but we should not confound grace and judgment, or the day of Jehovah with the gospel call to the sinner. There is no lack of suited appeals. There are abundant examples in point. How much more blessed to take those which are intended as a call to mercy, than to turn such a summons of God as this to meet His judgment into an invitation to hear His message in the gospel now! However this by the way.

In Amos 5:1-27 is the third call to hear with a lamentation over the ruin of the virgin of Israel. The prophet only speaks of the present government of God: in no way does he deny an after raising up of Israel, but that their unbelief precluded any means now of staying the evil that had set in. The city that went out (that is, to war) [by] a thousand shall retain a hundred, and that which went out [by] a hundred shall retain ten for the house of Israel. Then Jehovah appeals solemnly to Israel to seek Him and live, not to seek Beth-el, nor to enter into Gilgal, nor to pass to Beer-sheba; "for Gilgal shall surely go into captivity, and Beth-el shall come to nought." When idolatrous superstition turns names and places invested with religious associations against the truth, faith must look simply and solely to God Himself. Here again it is said, "Seek Jehovah, and live; lest he break out like fire in the house of Joseph, and devour it, and there be none to quench it in Beth-el. Ye who turn judgment to wormwood, and leave off righteousness in the earth." It was but vanity or worse to cry up the sacred character of spots where God had once spoken, now alas! openly turned to the purposes of idolatry, not consecrated to God, but by the will-worship of His people. "Seek him that maketh the seven stars [the Pleiades, which consist of seven greater stars, but of many more lesser] and Orion, and turneth the shadow of death into the morning, and maketh the day dark with night; that calleth for the waters of the sea, and poureth them out upon the face of the earth: Jehovah is his name: that strengtheneth the spoiled against the strong, so that the spoiled shall come against the fortress. They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly. Forasmuch therefore as your treading is upon the poor, and ye take from him burdens of wheat: ye have built houses of hewn stone, but ye shall not dwell in them; ye have planted pleasant vineyards, but ye shall not drink wine of them. For I know your manifold transgressions and your mighty sins: they afflict the just, they take a bribe, and they turn aside the poor in the gate from their right. Therefore the prudent shall keep silence in that time; for it is an evil time."

In verses 14-17 the appeal is more moral, but in conformity with the call to seek Jehovah. "Seek good, and not evil, that ye may live: and so Jehovah, the God of hosts, shall be with you as ye have spoken. Hate the evil, and love the good, and establish judgment in the gate: it may be that Jehovah the God of hosts will be gracious unto the remnant of Joseph. Therefore Jehovah, the God of hosts, the Lord, saith thus: Wailing shall be in all streets: and they shall say in all the highways, Alas! alas! and they shall call the husbandman to mourning, and such as are skilful of lamentation to wailing. And in all the vineyards shall be wailing: for I will pass through thee, saith Jehovah."

One evil was then prevalent which the prophet particularly notices, the boldness with which the people said that they desired the day of Jehovah. "Woe unto you that desire the day of Jehovah! to what end is it for you? the day of Jehovah is darkness, and not light. As if a man did flee from a lion, and a bear met him; and went into the house, and leaned his hand on the wale and a serpent bit him. Shall not the day of Jehovah be darkness, and not light? even very dark, and no brightness in it?" This is indeed presumptuous sin, not to believe the gospel but so to brave the day of the Lord. It is not so uncommon. We may often meet with it in Christendom. Have you not heard men say, in the midst of the present confusion, while helping it on, "It is true that the condition of Christendom is awful; but there is one comfort, that the Lord is soon coming to put it all right." Is not this desiring the day of Jehovah in a sense not remote from what is denounced here? "To what end is it for you?" If there were separation practically from what His word condemns, and devotedness to the objects He enjoins on us, it would be another matter. For the day of Jehovah can be an object of desire if our souls are free as far as our conscience knows. We may, as we ought, and must then love His appearing. Far from this being inconsistent with His will and word, it becomes us. If walking in obedience and holiness, we should surely desire it; but it is an empty and bold illusion to settle down deliberately in what is contrary to scripture, and then to talk of longing for the day of the Lord. This seems to be precisely the sin of Israel here denounced. It was an evident sham; not only a powerless word without force in the conscience, but the witness of heart-indifference to the will of Jehovah.

In general indeed there is nothing more dangerous or dreadful than to dislocate scripture from its appeal to the conscience. If I make the hopes of scripture to be simply an imaginative vision before my eyes, instead of hearing it as that which judges what I am doing, what I am saying, what I am feeling now, it is evident that I am not in communion with God about it. I do not speak only of those who, not being real Christians, have necessarily no portion in the blessing, but even of those who appearing to be Christians do nevertheless exhibit the counterpart of Israel's bold unbelief. Assuredly their state is bad, and the thought is displeasing to God. The truth is that one object the Spirit has in setting His return before us is for leading us to clear ourselves from everything inconsistent with His will. As the apostle John says, "He that hath this hope in him purifieth himself as he is pure." It is not merely that the Lord will purify when He comes. He will; but this will be in the way of judgment. Let no man venture to await this process of purification: what we have to do is to seek it from God by His word and Spirit now. We know Christ's love; we delight in His glory; we have Him as our life; and therefore we cannot endure that any thing should be tolerated in our ways contrary to His word. Such is the only right course, if waiting for Christ.

But the sons of Israel were in a very different spirit. They were superstitious and withal, as usual in such a case, distrustful of God. They talked piety, but there was no substance, no reality, in them; and therefore the prophet can but warn what that day must be to such. "Shall not the day of Jehovah be darkness, and not light? even very dark, and no brightness in it." That day ends all fond conceits, and will admit of no lightness of heart; that day will not deal gently with sins or dishonour to the Lord. That day may well call for sackcloth and ashes, for repentance and humiliation of heart; as this day is one of rebuke and blasphemy. Happy is he who is now in the secret of the Lord and in communion with His feeling as to both. So Jehovah says, "I hate, I despise your feast days, and I will not smell in your solemn assemblies. Though ye offer me burnt offerings and your meat offerings, I will not accept them: neither will I regard the peace offerings of your fat beasts. Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols. But let judgment run down as waters, and righteousness as a mighty stream." The pretence of honouring Him in sacrifice and feast-day, in song or harp, was odious, joined as all was with self-will and departure from His word, and the setting up of idols. Then He reminds them that this departure from God was no new thing in Israel. "Have ye offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel? But ye have borne the tabernacle of your Moloch and Chiun your images,* the star of your god, which ye made to yourselves. Therefore will I cause you to go into captivity beyond Damascus, saith Jehovah, whose name is the God of hosts." When the Lord judges, He always goes back to the first sin. This is much to be noticed. It is not otherwise when grace works in our souls. Suppose a Christian, for instance, to have been walking practically at a distance from God. To begin merely with what he was doing today or yesterday is not enough: we must go back to the beginning The Lord will have him to look well and judge, and see what was the root of fruits so evidently bad. Thus even a fall is used by grace as the means of rousing the conscience by the Spirit of God. One is thus made to feel the low point to which one may have come. But the object of God in permitting it is to lead to a retracing of the steps to the first point of departure from Himself.

*The version of Maurer and others, "The sacrifices and offerings ye presented to me during forty years in the desert; but now ye bear the shrine" is inadmissible as a question of Hebrew idiom, and destroys the whole scope of the truth intended; for it contrasts their early fidelity to Jehovah with their actual idolatry. But the Heth is not here the article but interrogative: else it must have been repeated which it is not. Henderson also gives several instances which prove that the insertion of the compensative Dagesh in the letter Zain has not the force alleged. So the Targum and the Syriac, the Septuagint and the Vulgate, took the sentences interrogatively as in authorised version. But some moderns even so understand the sense to be the absolute denial of offerings in the wilderness, which contradicts several express statements of scripture.

Here we have this principle applied to the judgment of Israel.. It is not merely the calves that Jeroboam set for politico-religious purposes at Dan and Beth-el. They are reminded when and where their idolatry began, that is, in the wilderness. False gods were objects of worship there, the Moloch and the Chiun, that they took up all the time that the Levites were carrying the ark of the tabernacle, with the sons of Israel so demurely following. They had not got rid of the gods of Egypt then. They brought these vanities along with them into the wilderness; and now this is charged upon them. "But ye have borne the shrines of your king, and the basis* of your images, the star of your god, which ye made to yourselves." Mark the circumstances. "Therefore will I cause you to go into captivity" (the deportation to the cities of the Medes) "beyond Damascus." Stephen says beyond Babylon (and so indeed was the fact) perhaps to distinguish from the Babylonish captivity. Such was the result of the old sin in the wilderness. No doubt that sin was more glaring at the end; the dark stream was always gathering further contributions to its volume. The mass of waters flowed more mightily down at its mouth than at the beginning of its course. Nevertheless God always goes back to the source, and at last declares that because of the first departure did the final blow come. The captivity of Israel was the consequence of their forefathers' sin in the wilderness, and not merely of the sins they had added to it in the land God allotted them. Of course there were many and bitter aggravations in the land; but the evils which abounded in the land were the consequence of a failure to judge the wickedness in the wilderness. It is the same thing practically with every Christian.

*Such is probably the meaning of the difficult word Chiun.

No doubt grace can and does act in the case of a Christian now, even where he might have slipped seriously aside, but where there followed deep and thorough repentance, and the sense of forgiveness which the Spirit grants. This would become the last starting point, so to speak, and grace if it went back beyond it would use it for good. Not only is He faithful and just to forgive and cleanse, but He loves to bring him who has failed when restored into a better condition than he had ever known before. Witness Simon Peter at the end of the Gospels and the beginning of the Acts. And so it will be with Israel in a future day. But self-judgment, wherever it is thorough, wherever there is a vindication of God against one's own sin, always brings one in the measure of the repentance into a corresponding measure of depth in God's grace never possessed before. There are few things more common than to see a person converted in what may be called a superficial manner. Where this is the case, there is commonly a falling into open failure of one kind or another, sometimes a shameful break-down, by which the man really becomes nothing less than a bag of broken bones, thoroughly brought to nought in his own eyes. After this, when grace has lifted him up, he will be incomparably humbler and will have a more grateful as well as chastened sense of what God is than he had when first converted. Hence, although it be a shame to him that he required such a humiliating process, it is the triumph of divine grace to use his folly for putting him that is restored into a better condition than before he went astray.

But if Peter knew and needed this, Saul of Tarsus did not require it; and I have no doubt that in the early work in the latter's soul the iron entered incomparably more deeply than into any one of the twelve. It is always indeed a matter for thankfulness, when a soul goes through a sound and grave work at the starting point; that is, when it is not all joy and comfort, but the conscience is enabled fully to be before God as to our sins, when we realise gravely all that we have been, and are thoroughly sifted out in His presence. Surely this inward work should not hinder confidence in God. This ought never to be; for grace is preached in the fullest and most absolute way when man is called and enabled to search out and confess what he is in God's sight. On the other hand, there is no need that one should have gone to great lengths of outward evil in act, in order to a profound feeling of depravity and ruin. Paul had been, we may be sure, a more scrupulously moral man all his days than any of the apostles: yet none fathomed the iniquity of his heart as he did. It is therefore very possible by grace to combine the two things, which indeed go together according to God and are dangerous if separated: a rich and unwavering sense of the grace of God in the redemption that is in Christ Jesus; and a deep (the deeper the better) moral process in the soul when it judges itself, and not its acts only, before God. It ought to be evident that this is the kind of conversion which morally most glorifies God. It is that which we see exemplified in the case of Saul of Tarsus. Hence there never was a man who had less of self-righteousness, as far as I know, never one who equally recognised the grace of God. Consequently wherever was a man made so great a blessing to the whole church of God? But where one at first has been drawn more by affection than by conscience, there always follows the work in conscience where the conversion is real; even so, where the inward work has been comparatively superficial, there may be the need of many a moral dealing, sometimes in pain and shame, as we see in the case of Peter. I do not think that Peter would have been allowed to deny his Lord, and to repeat and swear to it too, in a very public manner, unless there had been a good deal of self-righteousness along with ardour which carried him easily into danger but was unable to bring him safely out. Still the Lord is always good, and His grace is tender and considerate, as well as wholesome and holy. Differences there are in men; but never anything but what is good in God.

Amos 6:1-14 is a fresh appeal of Jehovah to those wrapped up in self-security, warning them of sure sorrow. "Woe to them that are at ease in Zion, and trust in the mountain of Samaria, which are named chief of the nations, to whom the house of Israel came?" Here they are shown that the resources of nature are impotent to hide from the judgment of God; impotent too their place of honour in being raised above the nations, with the house of Israel looking up to them. "Pass ye unto Calneh, and see; and from thence go ye to Hamath the great: then go down to Gath of the Philistines: be they better than these kingdoms? or their border greater than your border?" Calneh was far east, a very ancient city and of long continuance. (Compare Genesis 10:10 and Isaiah 10:9) Hamath was a Canaanitish kingdom north of the land. Gath lay in the west. Where were they now? What cause Israel had to fear, worse and more guilty than they! "Ye that put far away the evil day, and cause the seat of violence to come near; that lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall; that chant to the sound of the viol, and invent to themselves instruments of music, like David; that drink wine in bowls, and anoint themselves with chief ointments: but they are not grieved for the affliction of Joseph." Thus whether some pretend to court the day of Jehovah, or others dare not to look "the evil day" in the face that they might oppress and enjoy without remorse, it comes to the same end of judgment from God, who is not mocked in either case. Hence in verse 7 they are told that they shall be with the first that go captive, and the noisy banquet (or revel shout) of the outstretched shall depart. It will be turned into mourning and the cry of despair.

The prophet then solemnly pronounces the hatred God feels against the ways of Israel, so dishonouring to Him and so corrupting to man. "Jehovah hath sworn by himself, saith Jehovah the God of hosts, I abhor the excellency of Jacob, and hate his palaces: therefore will I deliver up the city with all that is therein. And it shall come to pass, if there remain ten men in one house, that they shall die. And a man's uncle shall take him up, and he that burneth him, to bring out the bones out of the house, and shall say unto him that is by the side of the house, Is there yet any with thee? and he shall say, No. Then shall he say, Hold thy tongue; for we may not make mention of the name of Jehovah. For, behold, Jehovah commandeth, and he will smite the great house with breaches, and the little house with clefts." It is a picture of utter desolation and despair.

Lastly, the absurdity of expecting any other result than destruction from their ways is set strikingly before them. "Shall horses run upon the rock? will one plow there with oxen? for ye have turned judgment into gall, and the fruit of righteousness into hemlock: ye which rejoice in a thing of nought, which say, Have we not taken to us horns by our own strength? But, behold, I will raise up against you a nation, O house of Israel, saith Jehovah the God of Hosts; and they shall afflict you from the entering in of Hemath unto the river of the wilderness." The Assyrian must teach Israel with thorns.

In Amos 7:1-17 a gradation of three judgments on Israel is set forth: first (verses 1-3) by the grasshoppers or creeping locusts, next (verses 4-6) by fire, and lastly (verses 7-9) by a plumbline, which intimated the strict measure applied to mark their iniquities; when patience had exhausted itself, further delay would have been connivance in evil. These troubles were accomplished historically, it would seem, in Pul, Tiglath-pileser, and Shalmaneser, who finally swept away the kingdom.

The priest Amaziah strives to arouse the fears and jealousy of the king against Amos (verses 10, 11), while he also pretends to counsel Amos for his good, his aim being to get rid of the divine testimony, which he dreaded. "Then Amaziah the priest of Beth-el sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words. For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their own land. Also Amaziah said unto Amos, O thou seer, go, Dee thee away into the land of Judah, and there eat bread, and prophesy there: but prophesy not again any more at Beth-el: for it is the king's chapel, and it is the king's court." It is remarkable how his language betrays him. Religion in Israel was political arrangements, spite of their effort to imitate the ritual of God. So here even Amaziah speaks of the king's sanctuary as naturally as of the king's court. Just so men call their religious associations by the name of their country, an invented polity or a favourite dogma. A divine source and authority is unthought of, save to adorn the structure, not for subjection of heart and obedience.

The course of this world is traversed by a godly unsparing testimony, which does not fail to be regarded as troublesome to the government. Amos sought no arm of flesh, but openly confessed who and what he was, when God summoned and commissioned him to prophesy. "I was no prophet, neither was I a prophet's son; but I was an herdman and a gatherer of sycamore fruit." He had not been brought up in the school of the prophets, nor had he hitherto enjoyed any other natural advantages. He could boast of no learning acquired among men. Birth or property had done nothing for him. His claim to speak was the fruit of divine grace. Any power that Amos possessed was as a true prophet of Jehovah, and solemn is the message he delivers: "Now therefore hear thou the word of Jehovah: Thou sayest, Prophesy not against Israel, and drop not thy word against the house of Isaac. Therefore thus saith Jehovah: Thy wife shall be an harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land: and Israel shall surely go into captivity forth of his land." In the reiteration of Israel's doom the presumptuous opposition of Amaziah meets with a special, relative, and personal humiliation.

Amos 8:1-14 opens with a fourth symbol a basket of summer fruit, betokening how near as well as sure the end was for Israel. "I will not again pass by them any more. And the songs of the temple shall be howlings in that day, saith the Lord Jehovah; there shall be many dead bodies in every place; they shall cast them forth with silence." The command of the king, the intervention of the priest, would in no way stay, but rather accelerate and increase, the punishment of their iniquity. Thus a still more solemn and complete chastening is proclaimed on Israel. Their oppressive conduct is exposed with vigour, and Jehovah's sworn judgment is repeated. Nothing yet executed meets the term of verse 9. Their worst famine should be one of the word (verses 11, 12): they shall feel the want of what they despised. The most fresh and vigorous should not escape the suffering (verses 13, 14).

Then in Amos 9:1-15 all is crowned by the vision of the Lord standing on the altar to execute without further delay the judgment Himself. "And he said, Smite the lintel of the door, that the posts may shake: and cut them in the head, all of them; and I will slay the last of them with the sword: he that fleeth of them shall not flee away, and he that escapeth of them shall not be delivered." It is no longer a question of sprinkling the lintels of the door with the blood of the paschal lamb. Now, on the contrary, it is His own people who are the object of inevitable destruction. Jehovah is not viewed here as staying His hand and passing over His people, neither does He judge others in His displeasure; He is punishing not the Egyptians or the Gentiles, but Israel. A solemn sight and sound! The theme is pursued throughout the chapter, where the Lord declares that, as His eyes were on the sinful kingdom to destroy it from the face of the earth, so on the other hand He would not destroy the house of Jacob, but He will command, and, spite of their scattered estate all over the face of the earth, He will not permit one grain to escape.

The kingdom which began in sin went on in sin and must perish. There is no prospect of restoration held out to the kingdom founded by Jeroboam. But Jehovah promises the intervention of mercy (not to Judah merely but) to "the house of Jacob." When in the latter day restoration is taken in hand, God will assemble the outcasts of Israel no less than the dispersed of Judah. The chaff, of course, must perish in the fire. The true grain of the Lord's sowing should not fall to the ground. "All the sinners of my people shall die by the sword which say, The evil shall not overtake nor prevent us." It is not the eternal judgment of the dead raised, but a divinely inflicted judgment of the quick in this world, not while the gospel goes forth, but afterwards in view of the kingdom of the Lord over the world in power and glory. The exclusion of the power of Satan over man and the earth, and the public display of the kingdom of our Lord and His Christ, are painfully ignored by the current theology, Catholic or Protestant, Arminian or Calvinist. It is a serious gap both for Christ's glory and the right interpretation of scripture. It is a wrong both to the word of Him who never lied and to His saints who deeply need it, among those especially who are plunged in the usual uncertainty generated by this system of teaching. For if the divine word can fail as to Israel's restoration and pre-eminent glory in their land and the universal joy of the nations as such, how can we trust it for the eternal life of the believer, and for the heavenly privileges of the Christian and the church at this present time? The symmetry of the dispensations of God is also destroyed by the error to any mind capable of a comprehensive grasp of their course as a whole.

Nay, more, it is declared not only that God should preserve what was of Himself in the solemn day which is still future, but "In that day will I raise up the tabernacle of David." He would not permit merely a flourishing state of Judah and of Israel as separate powers. He will reunite them and establish the rights of the united kingdom. "In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof." Weak as that rude booth or hut looked in itself, a fallen thing too, God would raise it up in the day when the strong and high and haughty must fall. Their breaches will He wall up; for many were the breaches sustained from internal weakness and external violence. Nay, He would raise up the ruins of David, and build it as in the days of old; "that they may inherit the remnant of Edom, and of all the Gentiles which are called by my name, saith Jehovah that doeth this." Here is the well-known principle which was applied by James at the council of Jerusalem to the divine right of recognising under the gospel the Gentiles without being circumcised. His argument is that they do not require to become virtual Jews in order to get the blessing of God and to bear His name. For to be circumcised is practically to be no longer a Gentile, but to become a Jew. Whereas now God is really making not Jews but Christians. Therefore to force circumcision on such Gentiles as believed was a total mistake.

On the other hand Jehovah has not yet raised up the tabernacle of David; nor is this at all intimated by James's quotation of the passage. Neither he nor any other apostle ever says that the church of God is the same thing as the booth of David. The whole system which identifies them is foreign and opposed to scripture. It is only the allegorical habit of the fathers which invented the fiction that Zion or Jerusalem, that Judah or Israel, mean the church. But this error lowers our own dignity, and deprives the ancient people of that hope for which God's providence reserves them spite of their actual unbelief. Assuredly God will bless the Jews by and by, and His name will be called upon the Gentiles. Even the most obstinate of Pharisees could not gainsay James's proof of this. If then God were pleased to call His name on Gentiles now by the gospel, who can deny the principle if he believe the prophets? Their own scriptures agree to this, and oppose the narrow-mindedness which would convert them practically into Jews in order to be called by His name. No Israelite could have conceived that God had then raised the fallen hut of David; but he could not gainsay that God spoke of all the nations on which His name should be called when that day comes. It was not inconsistent but in keeping with this, if as Gentiles they were called by His name now. James does not speak of this or any other prophetic citation being fulfilled at present. He simply quotes the broad fact from the Septuagint version, as agreeing with the principle generally laid down by the prophets that all the nations should be called by Jehovah's name. This is indeed the characteristic of the millennial day, when all Israel shall be saved, and shall inherit the remnant even of their bitterest foe as well as of all the Gentiles. Undoubtedly, when it is fulfilled, the subjection of the nations will be for ever, and the kingdom of Jehovah over all the earth, though it be of course the kingdom of the heavens. The apostle cites this then only for present use in sanctioning the reception of Gentiles without circumcision, which it did unanswerably.*

*Even Dr. Henderson confesses that "all attempts to apply what is said respecting the booth of David to the Christian church are unwarranted and futile." Minor Prophets, p. 181, second edition.

The rest of the prophecy speaks of the blessed restoration of .the people to their land in the mercy and to the praise of Jehovah. "Behold, the days come, saith Jehovah, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith Jehovah thy God." Undoubtedly it will be a day of blessing for the souls of all that are born of God; but the prophet's description, though of what is surely beyond nature, is not therefore of heavenly things but of the earth, then indeed the sphere of boundless blessing from God without hurt or danger to man. It is in no way an emblem of the pathway of faith which makes its way by the power of the Spirit against the adverse course of the world; for Satan will then be bound and the Lord reigning not in secret but manifestly, righteousness at ease and in honour, and iniquity, if it display itself for a moment, as speedily suppressed and judged. Hence the natural emblems are here used to set out the abundance to be bestowed here below, when the Redeemer vindicates and manifests the Creator's bounty. It only misleads when the Christian reads such a passage with a view to his own circumstances. It may be lawful to apply the principle in illustration of the rich grace of our God; but we must beware of allowing such a use to deny its just and full meaning, and the evident scope and purpose of the Holy Spirit in it.

It has been well remarked how Amos, a prophet of Judah but for Israel, joins on his own prophecy to that of Joel, whose office was peculiarly toward Judah and Jerusalem, thus purposely identifying their work of testimony (Amos 1:2). Here is a fresh instance, though Amos, evidently taking up the rich promise given at the close of Joel, goes beyond it in strength when he says that all the hills shall (not merely flow with milk, but) melt (verse 13).

But it is not wise to slight the earthly things of that kingdom which, though now exclusively spiritual and heavenly, will really embrace both the heavens and the earth in the day of the Lord's displayed glory. If the tiniest insect or the least of herbs were left outside His reconciliation, the enemy would have gained a victory over God and His Christ, which can never be. Hence the bringing again of the captivity of Israel is to be understood in its obvious import, though surely in that day the spiritual will in their case coalesce with the earthly. To interpret it, exclusively at least, of churches of Christ is infatuation, and gives sanction to a "delusive alchemy,"* which is already turned by less scrupulous hands to efface the incarnation and atonement of Christ and all other foundations. Nor have any of the allegorists any sure means of defending the truth on such principles as these. The partial return from Babylon is the pledge of a complete restoration in the day of Jehovah, as well as a condition of His coming and work whose rejection has made the promises sure in His death and resurrection. The complete fulfilment is the very reverse of ended by His coming; for He will come again, and Israel shall say, Blessed is He that cometh in the name of Jehovah, and the sure mercies of David will be enjoyed to the full. This takes nothing from the church, gives much to Israel, and glorifies Christ in all. But the error is not only unjust to God's word and His ancient people, but it is dangerously false as tending directly to blind Christendom to her impending judgment for her sins and the apostacy close at hand by holding out the false expectation of universal and perpetual triumph.

*So R. Hooker called the habit of allegorizing without warrant or measure.