Exposition of Amos 4-9, Part 4 · Section 4
VERSE 4, 5, 6.
Thus hath the Lord shewed me, and behold the Lord God called to contend by fire, and it devoured the great deep, and did eat up a part.
Then said I, O Lord God, cease I beseech thee, by whom shall Jacob arise, for he is small?
The Lord repented for this, This also shall not be, saith the Lord God.
WEE are now come to the second Vision, and that is of Fire, denoting a greater Judgement than the former; Locusts devour but the blade and blossoms, but fire consumes both roots and fruits. The Lord had wasted many Rods in vaine upon them, he now casts them into the fire, to see whether that will melt or mend them. These three Visions are a kind of Gradation; that of the Locusts was sad, that of Fire was worse, and that of a Plumb-line was worst of all. This Vision though it differ in matter, yet for method it is alike.
1 Here is the Preamble, or Preface to the Vision, Thus hath the Lord God shewed me.
2 Here is the Vision it self, with an Ecce in the front of it, Behold, the Lord God called to contend by fire; that is, by War, which the King of Assyria a fierce enemy should bring upon them.
3 Here is the fruit and effect of this fire.
1 It devoured the great deep, or it devoured a great abyss, and depth of waters.T…hom rabba, multiplicity of waters, o… the deep Sea, Exo. 25.5. Is…. 51.10. i. e. Populi, domo…um & opum imm…nsitatem. A Lapide. This fire devoured not only wood and waters above the earth, but also the waters inclosed in the hollow parts of the earth, from whence fountains and rivers doe issue, Gen. 7.11.
By this devouring fire most understand the Kingdome of Syria, which was laid waft and totally devoured by Tiglath-pileser King of Assyria, 2 King. 16.9. and by the abyss of waters is here meant multitudes of people, as Ezek. 31.4. Revel. 17.1. the Whore sits upon many waters; that is, she hath rule and power over many people.
Chelech, Pars, Portio, Possessio, Josh. 15.13. Psal. 16.5.2 After this, it did eate up a part, and had devoured all but that the Prophet interceded for them; or it consumed a peece of the Land, or a part of the portion and possession of Gods people. By this is understood some part of Israel, viz. two Tribes and a half, which Tiglath-Pileser carried away Captive into Assyria, and thereupon is said to eate up a part of Israel, 2 King. 15.29. 2 Chron. 5.26. Isa. 9.1, 2.
3 Here is the Prophets sympathy, and sense of this Judgement, vers. 5. it put him upon Prayer, and made him deprecate the averting of it. Then said I, O Lord God cease I beseech thee, by whom shall Jacob arise, for he is small? It is the very same Prayer, and the same Arguments that he used before, vers. 2. only in the place of forgiving, he puts ceasing, Cease Lord this thine anger against thy people, and the sheep of thy pasture; hold thy hand, for if thou thus goe on to affict thy people, who shall remaine of Iacob? surely none at all. This …orbearing being a visible effect of pardon, he desires that God would manifest it; and so it is the same Prayer in effect with the former.
1 Obs. Hence note, that it is lawful (as occasion requires) to pray the same Prayer, and use the same Arguments as formerly we have done.
Amos doth so here, and speeds. So did Christ, Mat. 27.44. he prayed the third time, saying the same words, this he did out of fervency of spirit.
2 Obs. We must persevere in Prayer for the people of God.
As their misery doth renew, so must our Prayers for them be renewed. Thus did Amos, God threatens a second Judgement, and Amos by a second Prayer averts that also. The work is good,See more in my Com on Psal. 82.8 p. 182. and no difficulties should discourage us. The Church is near and dear to God, tis his Beulah and Hephzibah, Isa. 62.4. his beloved Spouse, and we never please him better than when we are importunate with him for Sions good. Hence he so oft commands us to pray for the peace of Ierusalem, and promiseth that they shall prosper who love it; yea he bids us command him when it is for the good o… his Sons and Daughters, Isa. 45.11.
4 Here is the good success and happy issue of his Prayer, he obtains his request, since it is for Israel that he prayes, it is but ask and have. By his Prayers and Tears he extinguisheth this fire when nothing else could doe it, and gets the Judgement suspended for a time, to see if their hard hearts would at length relent and return. This may incourage us much in this duty of Prayer.
The Lord repented also for this: this also shall not be, vers. 6. I will hold my hand (saith God) the fire which I threatned shall not yet come, the Land shall not be de…troyed at this time. So gracious is the Lord, and ready to forgive, and so quickly he repents him of the evil which he intends against his people, especially when his Ministers intercede for them, Ioel 2.13. he afflicts not willingly, Judgement is his strange work, and Fury is not in him, Isa. 27.4.
But though the Lord at the intercession of his Servants may suspend his fiery Judgements here (though oft-times hee pleads with them here by Fire, Sword, Famine, &c. Isa. 66.15, 16. Ezek. 38.22.) yet without repentance the fire of the last Day will certainly devour them; God will then contend with fire, and execute the fierceness of his fury upon the workers of iniquity.
Brevitas orationis Pathos habet. Aretius.3 Obs. Hence note, That short Prayers full of faith and fervency, may prevail very much with God for a People.
It is not the loudness, or the length, or the neat expressions which take with God, 1 King. 18.26. Eccles. 5.2. Mat. 6.7. & 7.21. But it is the faith and sincerity of him that prayes; poor broken Prayers coming from a broken heart are of great worth in the sight of God, Matth, 15.25. Eli…ahs Prayer was short and pithy, and prevailed, 1 King. 18.36. so Psal. 6.3. My soul is sore vexed, but thou O Lord how long, viz. wilt thou delay to help me? It is an abrupt broken speech, but God can pick sense out of our non-sense.
Prayer is a work of the Heart, and not of the Tongue, words are but the out-side of Prayer, it is the Hearts desire which God eyes and respects, and if thy affections fly aloft, though thy words doe but creep, yet thy faith shall get what thy words cannot; yea if thou canst not speak, yet if thou canst weep, God will hear the voyce of thy weeping; Tears have a voyce, Psal. 6.8. as well as words.
The Lord called to contend with fire.
Kara, vocavit, promulgavit, clamavit, Prov. 12.13. Zach. 7.1Or, the Lord proclaimed that he would contend with fire, or plead, that is, punish them with fire. Thus Hos. 4.1. The Lord hath a Controversie, that is, a Plea or Process, not only verbal, but real; that is, he had Judgements ready to execute on them.Deus juridicè citavit, & in jus ad suum tribunal vocavit terram Israel, provocans ad ignem, & litem illi intendens, ut ageret eam ream ignis. Mariana. Larib baesh, ad litigandum in i. e. cum igne. Rib significat in judicio litigare, contendere, & causam agere, Isa. 1.18. & 3.13. This contending notes Israels obstinacy; we use not to contend, or goe to suit, till we have tried all other means to get our right, yet cannot get it, then we are constrained to contend. As War, so Law, is, or ought to be our last refuge. God had used all means to win this People, but in vaine, and therefore he is now constrained to contend with Fire and Sword against them.
Q. But what is meant by Fire here?
A. Interpreters vary. 1. Some take it Literally, for some extraordinary fire which should fall from Heaven and consume them, as it did Sodom and Gomorrah, and Aarons Sons, Levit. 10.2. and Iobs Sheep and Servants, Iob 1.16. So (say some) God called his Angels to execute judgement on these wicked men, and to contend or plead for him by fire in their destruction.
2 By fire others understand a great Drought, when the violent heat of the Sun-beams should pierce the deepest parts of the earth, below the roots of the Corn and Trees, and so should make a perfect famine. This extream heat and scorching of the Sun is called a Fire, Ioel 1.19, 20. A fire hath consumed the Pastures of the Wilderness, and a flame hath burnt up all the trees of the field; that is, the great heat of the Sun like to a fire hath consumed all.
3 By Fire may be meant the Wrath of God, which was now inflamed against this stubborn People, and this is the kindler of all Penal fires, and is oft in Scripture called Fire, Iob 31.12. Isa. 26.11. Amos 5.6. Heb. 12. ult.
4 And most genuinely: Fire is here taken Metaphorically for some direful and dreadful Judgement (for Fire of all the Elements is most terrible) which should consume their men, money, health, strength, Iob 15.31, 34▪ More especially, here it adumbrates War, which should be managed by some fiery, furious enemy, who like fire should wast and consume all before it. So Ezek. 20.48. Behold, I will kindle a fire in thee, which shall devour every green tree, and every dry tree; that is, all sorts of people, both old and young, rich and poor; the fire of War shall consume them all. So Numb. 21.28. Isa. 66.15, 16. Ier. 48.45 Lam. 2.3. Amos 1.4, 7, 10. & 2.5.
OBSERVATIONS.
1 When lesser Iudgements will not mend a People, God usually comes with greater.
The devouring Locusts could not stir this people, God wil now see what the Fire will doe. Great impenitency calls for great punishment,See my Com. on Hos. 13.16. Obs. 4. p. 68. Levit. 26.18. But of this elsewhere.
2 Sin is the great make-bate between God and his people.
It breeds contention and dissention between them, God hath a Suit and an Action against such, Hos. 4.1. God had a Controversie against Israel, and cites them to answer the Plea which he had against them for their ignorance, cruelty, swearing, lying, &c. God loves his Creature, as it is his Creature, but when it becomes a sinful, rebellious Creature, he abhors it, and delights in its destruction, Prov. 1.26. This bred the Quarrel between God and the Old world, Gen. 6.2, 3. and between him and Ierusalem, Jer. 30.15. Hos. 12.2. Micha 6.2, 3. Sin bred the first Controversie and Quarrel between God and the Angels, and between God and Adam. This turns him who is sweetness it self, and mercy it self, into wrath and fury, Isa. 64.5. it is sin that warres against God, and therefore no wonder if he warre against it; it is directly opposite to his holy Nature, Psal. 5.5. and dishonours him in all his Attributes. Sinners deny his Omniscience, as if he did not see what they doe;See Dr. Goodwins aggravat. of Sin, on Rom. 7.13. p. 9, &c. and his Omnipotence, as if he were unable to punish; and his Iustice, as if he would never call them to an account, &c. no wonder then if God have a quarrel with such.
Sin warres against the Lawes of God, against the Spirit of God, Isa. 7.13. Ephes. 4.30. against the Saints of God, against the wayes and Worship of God, yea against all that is Gods. No wonder then if he contend by Fire, against that which so fiercely contends, and fights against him and his.
3 Warre is a dreadful Iudgement.
It is one of Gods last and sore Rods, Ezek. 14.21. hence it is compared here to fire,See more on Amos 4.10. which is one of the most terrible elements that are. If the Lord should contend with Water, and send a floud upon the world, that were sad, but Fire, Fire is farre more terrible to the nature of man. As Peace is one of the choycest Mercies, so War is the saddest Judgement. Peace sweetens our blessings, and makes them blessings indeed. To have Houses, Goods, Lands, and be in continual danger of losing by enemies, imbitters all to us. Hence when the Lord would promise a choyce Mercy, he tells his People that hee will break the Bow and the Sword, and make them to lye down in safety, Hos. 2.18. Levit. 26.5, 6. Iob 11.19. Isa. 2.4. & 33.20. Hence the Psalmist calls upon Gods People to praise him for this mercy of mercies, in making our barres strong, and setling peace in our borders, Psal. 147.12, 13, 14. It is in times of Peace, that Fields are tilled, the Gospel spreads, Learning increaseth, and the Church is edified, Ezek. 37.26. Acts 9.31.
[See more for Peace, Sibel. 1 Tom. p. 576, &c. D. Tuckney, Good day well improved, Mr. Harvey his Olive Branch, D. Stoughtons Ser. on Psal. 144.15. D. Tho. Taylors Ser. fol. on Heb. 12.14. p. 418. & D. Gauden on the same text. Church his Treasury, p. 309. Barlow on 2 Tim. 2.22. p. 160.]