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THE MESSAGE OF AMOS

HE prophecy of Amos is unique in that it differs in some ways from the others in the Divine library. It is peculiar in

that the prophet himself was neither a prophet, nor the son of a prophet. These terms, however, must be understood technically. When he de clared "I was no prophet; neither was I a proph et's son," he meant that he was not recognized as a prophet, nor had he been to one of the schools of the prophets. In the language of our own day, he was a layman, and an untrained man withal. The prophecy is preeminently peculiar in the matter of outlook. There is a most significant omission from this book. Amos never used the phrase so common in other writings, "the God of Israel." His outlook was a far wider one. It is only as we recognize this fact that we can appreciate the real value of the book.

According to Amos, Jehovah roars over Zion, and utters His voice over Jerusalem, but the

things He has to say are said to Damascus, Gaza, Tyre, Edom, Ammon, Moab, Judah, and Israel. As we read these messages of Jehovah we are impressed by the fact that there is no peculiar and startling gap between the first six and the last two. It is one continuous message beginning with the word of Jehovah to Damascus and ending with His word to Israel. Amos spoke as one who saw God to be not the God of Israel and Judah only, but also the God of Damascus, Gaza, Tyre, Edom, Ammon and Moab.

In this prophecy, therefore, God is seen as detached, and yet directing; detached from the prophetic order, and yet directing through a man who became in the fullest, finest sense of the word a prophet; detached from every nation, and yet directing all, governing the affairs of each.

The permanent values of the book are three. First it gives us the philosophy of the Divine government in the comprehensiveness of its outlook Secondly it reveals the practice of the Divine government in that while the prophet was care ful to begin with the distant nations in order to show that the principles of government are the same in all nations, his supreme illustration

is that of the application to Israel. Finally, in a brief and yet suggestive paragraph with which the book closes, we have the promise of the Divine government.

First, then, as to the philosophy. The fact of Divine government is recognized. Amos never affirmed it, never argued it, but from the first chapter to the last assumed it, and applied it. The supreme atmosphere of the book is that of the government of God. That fact being recognized, we discover in the method of the prophet a revelation of the method of God's government. Amos reveals the standard of the requirement, the principle of the administration, and the patience of the method of God.

As to the standard of requirement; all the denunciations of the nations are denunciations called forth by the fact that they have harmed other nations. The charge against Syria was that of cruelty; against Philistia, that of her slave trade; against Phoenicia, that she had acted as slave agent in spite of a covenant made in which she promised not to do so; against Edom, that of determined and revengeful unforgiveness; against Ammon, that of cruelty based upon cupidity; against Moab, that of violent and vin

dictive hatred; against Judah, the only case in which the description recognizes the relation of the people to God Himself, the charge was dismissed in a brief word as that of having been guilty of despising the laws of God. Finally, in the case of Israel the charge was that she had become corrupt, and had oppressed the poor and needy within her own borders. Thus it will be seen that the denunciations of the nations were due to their having violated the rights of humanity; and thus it is evident that the standard of God's requirement in His government of the nations is that of their attitude towards other nations.

Then we have the principle of government revealed. We see that principle as we watch the method. The severest words of denunciation were reserved for Israel. The judgment described as falling upon her was far more terrible than that upon either of the other nations. It is impossible to read these messages without discovering that the principle of government is that light creates responsibility, and the nations are judged by God according to the light they have received. National privilege spells national responsibility. If light be refused, then judg

ment is far severer than when light has been lacking.

Finally, we have the patience of the method of God. As we read these messages we notice how each one begins. "For three yea, for four." This is a figurative way of declaring that God does not act immediately in judgment, but that He waits in order to give every nation the chance of repentance.

We have thus in this book not merely the revelation of the requirements, and of the standard, and of the patience of the government of God; but through these things we clearly see the aim of God in government. If cruelty makes Him angry, it is because His heart is set upon kindness. If oppression stirs up His wrath, it is because His purpose for man is that he should live in peace. If the sorrows inflicted upon man by man call down His judgment, it is because the one great desire of His heart for humanity is that of its well-being and happiness. His government always moves towards the establishment of the best and highest conditions. God is angry with everything that mars; strife, cruelty, war, oppression, because these are against the aim of His government. In the