Exposition of the 12 Small Prophets, Amos · Chapter 7
CHAP. 7.
THe ſcope of the moſt part of the reſt of this prophecie tends to confirme the ſentence already paſt againſt this incorrigible people. Wherein by ſeveral types repreſented and explained by God, is declared that the ſentence of their deſolation was irrevocable. And with all the prophet aſſerts his own authority to deliver this meſſage; and ſubjoynes ſomewhat for the comfort of the godly.
In the firſt part of this chap. under the type of devouring graſhoppers, and of burning fire, both which are diverted at the prayer of Amos, v. 1.—6. and of the Lords ſtanding upon a wall with a plum-line, v. 7. is ſignified, that the Lord having hitherto chaſtiſed Iſrael moderatly to reclaim them, and having removed theſe afflictions, that they might be wrought upon; Now (ſince they are become deſperate) he will not forbear nor moderate their calamities as formerly, v. 8. but will eſpecially deſtroy their Idolatry, and cut off their Royal Family, v. 9. In the ſecond part of the chap. Amos being accuſed and delated to the King, by the falſe Prieſts at Bethel, v. 10.11. and being by him allured and terrified from propheſying any more againſt them, v. 12.13. he doth vindicate and aſſert his own authority to propheſie, v. 14, 15. and threatens this ſubtil perſecuter, and confirmes the ſad ſentence againſt the land, v. 16.17.
Verſe 1. THus hath the Lord God ſhewed unto me, and behold he formed graſhoppers in the beginning of the ſhooting up of the latter growth: and lo, it was the latter growth after the Kings mowings.
2. And it came to paſſe that when they had made an end of eating the graſſe of the land, then I ſaid, O Lord God; forgive, I beſeech thee, by whom ſhall Jacob ariſe? for he is ſmall.
3. The Lord repented for this, It ſhall not be, ſaith the Lord.
The Lord being to declare that his long-ſuffering and patience toward that people, was at an end; He doth firſt hold forth how and in what meaſure it had been manifeſted to them, by two types and viſions. The firſt whereof (in theſe verſes) is of graſhoppers created by God to conſume their fruits, which having conſumed much, they are (upon the interceſſion of Amos, pleading from Jacobs irrecoverable condition) recalled from the utter conſuming of all. For clearing of this, conſider, 1. This being but a viſion, it is not needful to underſtand theſe graſhoppers literally, or onelyonly of theſe or the like creatures ſent among them, and cauſing famine, of which chap. 4.9. But generally they ſignifie all the leſſer afflictions (by incurſions and invaſions from enemies, by drought, inſects, or the like) whereby they were afflicted, and by which, and his ſending them in a more moderate and gentle way, God did excite them to repentance. 2. As for the time of this viſion, being the beginning of the ſhooting up of the latter growth, after the Kings mowings, it ſeemeth to be underſtood not ſo much of their cutting the firſt growth of the rank corn, that ſo it might ſtand and ripen the better; as that the firſt growth of their graſſe was cut down for the Kings uſe, to maintain his war-horſes, and the latter growth came to the people for their private uſe. And this circumſtance of the viſion is not neceſſarily to be interpreted of their condition after their defection from the houſe of David, that their former flouriſhing condition was become but like a latter growth, oft cut down: But it ſeemeth rather to ſignifie that this rod did afflict chiefly onelyonly the body of the people, their Kings being (as the type imports) furniſhed, and their ſtate yet ſtanding. 3. This interceſſion of the Prophet, albeit it hold forth in particular his tenderneſſe and ſympathie with that people; yet it points out alſo what was the practice of all the godly in that time. Doct. 1. When the Lord is about to ſtrik his people in greateſt extremity, it is their duty to be convinced, and acknowledge that mercy and long-ſuffering hath been much manifeſted toward them, before it come to that; for, ſo much doth the ſcope of this and the following type and viſion, premitted to the third, import: for by the two firſt he clears what his long-ſuffering had been, before the final ſentence come forth. 2. Such is our ſtupidity, and little obſerving of Gods dealing, that when it is moſt obvious and viſible, yet it muſt be much and divers wayes inculcate; for, albeit the afflictions that had come upon them, might be ſenſibly felt; Yet it muſt not onelyonly be told they were afflicted, but it muſt be held out in a ſenſible type, and they excited twice to remark it, Behold, lo; and all this eſpecially is done, to let them ſee Gods hand in theſe lots, that ſo they might make uſe of them. 3. It is not inconſiſtent with the Lords mercy and long-ſuffering toward a ſinning people, that he ſtrikes them in ſome meaſure: But when he doth ſmite in meaſure and not procceed to extremity, even that ſhould ſerve to magnifie his mercy and long-ſuffering, and to invite them to repentance, that they may reap more fruits of mercy; for, in this viſion, wherein he holds out his long-ſuffering, it is declared he did ſmite them, but ſo as might rather allure them to come to him, then conſume them. 4. Trouble is of Gods creating and forming, and he is to be looked on as the author thereof; and before a needful affliction be wanting, God will create or forme it out of nothing, or what is unlikely to produce ſuch a trial: for, the Lord God ſhewed to me, and behold, he formed graſhoppers. 5. Weak means and ſcourges in Gods hand will ſerve his turn, to afflict in what meaſure he pleaſeth; Therefore are theſe afflictions compared to graſhoppers, or the like little creatures, and yet they did eat up, and put the ſenſible Prophet to prayer. 6. It ſhould be acknowledged as ſpecial mercy, when God doth ſpare any thing, when he inflicts ſtroaks on a people for ſin: And in particular, albeit ſtroaks on particular perſons may be very ſad; yet they ſhould not be accounted intolerable, ſo long as the publick intereſt and a ſtate ſtands; for, ſo much may be ſignified by the graſhoppers coming not before the latter growth after the Kings mowings, as is before explained. 7. It is no ſtrange thing, that when God inflicts any calamities, they do conſume much before a people be ſtirred up to make any uſe of them; for, ſo much is imported in the viſion, they made an end of eating the graſſe of the land, before the Prophets interceſſion. 8. Albeit ofttimes few of theſe who are ſmitten and eſpecially concerned in judgements, will be ſenſible or ſeek to God under them; yet the truly godly both ſhould and will intercede with God in times of publick calamities; for, ſo much doth Amos practice teach. 9. Such as would intercede acceptably with God, in times of calamities, ſhould be moſt affected with the ſenſe of ſin, and a deſire to have it removed; Therefore doth Amos begin, O Lord God forgive, I beſeech thee, as expecting a good iſſue from the trouble, in the pardon of their ſin. 10. Such as are truly convinced of, and humbled under the ſenſe of ſin, will be driven to ſeek for a free pardon, as their onelyonly refuge; and will be far from thoughts of their own deſervings, or of their ability to rid themſelves of that burden: for, ſuch is Amos requeſt, forgive I beſeech thee. 11. Trouble will ſoon exhauſt and bring a people ſo low, as there will be no viſible effectual mean of their reſtauration, were they never ſo potent before; for, ſo much is imported in that queſtion, by whom ſhall Jacob ariſe? that they were fallen, and neither could they raiſe themſelves, nor were there any other to help them. 12. When the Lord brings a Church ſo low, and they are ſenſible of their ſin; ſuch a condition calls on them who are ſenſible to betake themſelves to God, as Amos doth here; and they are warranted to cleave to a Covenant intereſt (imported in the name of Jacob, with whom the Covenant was made or renewed) to plead in faith againſt the utter ruine of a Church, and her falling without recovery (for, the queſtion laieth this as a principle, that Jacob muſt ariſe, and upon that he pleads againſt their hopleſſe condition) and they are warranted to make uſe of their own weak and low condition, as an argument of pity; Therefore it is ſub-joined, for he is ſmall. 13. The Lord is very willing to be intreated, and upon intreaty, to divert and moderate his ſtroaks, eſpecially during the time of his long ſuffering; for this, it ſhall not be (to wit, to undo them quite) ſaith the Lord; his word is enough for it. 14. Whatever be the carriage of men under calamities; Yet it is Gods mercy and gracious condeſcendence that is alone to be magnified in any moderation or favour they meet with; for, The Lord repented for this, or of this &c. It was his gracious condeſcending to change his dealing (as men do, when they repent) that produced this favourable ſentence.
Verſe 4. Thus hath the Lord God ſhewed unto me; and behold, the Lord God called to contend by fire, and it devoured the great deep, and did eat up apart.
5. Then ſaid I, O Lord God, ceaſe I beſeech thee, by whom ſhall Jacob ariſe? for he is ſmall.
6. The Lord repented for this. This alſo ſhall not be, ſaith the Lord God.
The ſecond type and viſion pointing out Gods long-ſuffering, is of fire devouring the great deep (or drying up the ſprings which come from it) and conſuming a part of the land; the progreſſe whereof is ſtopped upon the interceſſion of Amos, as the former was. This alſo being a type repreſented in a viſion, needs not to be underſtood literally of fire or drought, whereby ſome parts of that Kingdome were afflicted. chap. 4.7.8.9. but it ſeemeth to point out other ſadder calamities, which like fire threatned to devour the whole Kingdome (which may be here ſignified by the great deep, or a confluence of waters; as uſually great Nations are ſignified by waters, Rev. 17.1.15.) and did conſume it in part, when their power was broken and weakned, their men killed, and the ſword, famine, and peſtilence, ſucceeding one another, or coming together, had almoſt ruined them. And particularly, it ſeemeth to relate to the ſtroaks inflicted by Hazael and his ſon, which had undone them, if the Lord had not raiſed up Jeroboam the ſecond to interpoſe, 2. Kings 14.23,—27: and it may be alſo to the ſtroaks inflicted by the Aſſyrians before their final overthrow. Doct. 1. Leſſer corrections, and moderation and favour ſhewed in them, are ofttimes ſo abuſed, as draweth on new and ſadder ſtroaks; for, this followed after the former, when they had made no uſe of them, nor of their deliverance from them. 2. Such as will contend and ſtrive with God, and will not be bettered by his dealing, do provoke him to ſtrive with them yet more; and he hath ſtill more and ſadder ſtroaks, and inſtruments to inflict them, and power to make them effectual: for, he called (to his fitted inſtruments) to contend againſt their ſtubbornneſſe by a new judgement of fire, and it devoured. By all which he proveth himſelf to be the Lord God, as here he is twice deſigned. 3. The wrath of God purſuing an inpenitent people, is ſo violent and irreſiſtible as no indeavours of men can ſtand in its way, or ſtop the courſe thereof; Therefore it is compared to fire, devouring the great deep, and eating up a part, and ready to devour all, if God had not recalled it. 4. It is the duty of Gods people not to be weary of prayer and interceſſion in times of calamitiy, even albeit they ſhould increaſe, and a people grow ſtill worſe; for, Amos intercedes again upon this new occaſion, though greater, and though the people were ſo much the more hardened, by their abuſe of Gods former dealing. 5. Albeit Gods faithful ſervants be ofttimes ill-beloved and hated by a wicked people; yet they are indeed their beſt friends, and ſpecial means, by their interceſſion, of drawing down any bleſſings which they enjoy; for, ſo did Amos prove to Iſrael, however they could not endure him. 6. The ſame arguments for coming ſpeed in prayer, muſt not be caſt away, even when a people have abuſed Gods accepting of them; but may yet be pleaded before him in new ſtraits; for, albeit the people made ill uſe of Gods favouring them in mercy, upon the grounds of Amos pleading; yet he reneweth the ſame ſure in this new difficulty; onelyonly in place of pardon and forgiving, he pleads that God would ceaſe, or forbeare to ſtrike further and conſume them by it; as being a viſible effect of pardon, which he deſires may be manifeſted: or as pointing out what it is to grant a National pardon to the body of a people; to wit, That the Lord would ſo far paſſe over their provocations, as not to deſtroy them from being a Church and Nation, though by peece-meal he cut off all the particular offenders, were they never ſo many, yea and puniſh them eternally for their ſins. See Numb. 14.19, 20, 21, 22, 23. 7. The Lords compaſſion is not ſo exhauſted, by letting forth it ſelfe in former exigents, nor yet by a peoples abuſing the effects thereof; but he hath ſtill bowels of mercy ready upon prayers and interceſſions, to reſpect them: and it is not once but often that he moderates the afflictions of his people, before he utterly conſume them. For, upon this ſecond interceſſion for this ſtubborn people, Amos finds the ſame mercy in God, and gets the ſame anſwer that formerly. And albeit Amos was an eminent Prophet, yet he was a man ſubject to like paſſions, and may be an encouragement to others, Jam. 5.17.
Verſe 7. Thus he ſhewed me, and behold, the Lord ſtood upon a wall made by a plumb-line, with a plumb-line in his hand.
Verſe 8. And the Lord ſaid unto me, Amos, what ſeeſt thou? and I ſaid, A plumb-line. Thou ſaid the Lord, Behold, I will ſet a plumb-line in the midſt of my people Iſrael, I will not again paſs by them any more.
The ſcope of this third type and viſion, of the Lords ſtanding upon a wall made by a plumb-line &c. is to ſhew, that the Lord will not deale ſo favourably with this people as formerly. But as he had (like a Maſter builder building a ſtraight wall by a plumb-line) erected them into a Nation and orderly ſtate, and had given them an excellent rule and line of lawes, whereby they ought to have ſquared their actions; So ſince they were ſo far degenerate, and were neither excited by lighter rods, nor drawen to repentance by heavier judgements, nor, wrought upon by his favours, He will not any longer ſpare them, nor hold off the extremity of deſolation and ruine from coming upon the Nation. But as a builder doth exactly try his work by his plumb-line, to caſt down what is not regular; ſo he will not look upon their ſinful courſes any longer with an eye of mercy, and pity, and long-ſuffering, but according to the ſtrict rule of juſtice: and he will exactly try how they have obſerved the Law in worſhip and manners, and will accordingly recompence, and not ſpare. And ſo this relates to what was execute by Shalmaneſer. We have the ſame ſimilitude made uſe of much to this purpoſe, 2. Kings 21.13. Iſa. 34.11. Lam. 2.8. and ſomewhat like it is ſpoken of Dan. 5.27. Doct. 1. It is our duty to be attentive to what God reveals of himſelf and of his minde, as being well worth the marking; and we have need to be excited to conſider it, even when it moſt nearly concerns us; Therefore is Amos quickned to conſider this type, by a queſtion, Amos, what feeſt thou? 2. When men are moſt attentive in conſidering, and do ſee moſt of what God manifeſts, yet they will not profit as becomes without Gods help, and unleſſe he explain his own minde from ſtep to ſtep; for, though Amos ſee the type, and give an account what it is, yet he doth not underſtand the ſignification thereof, till God reveal in it to him. 3. When extreame judgements are neareſt approaching, ordinarily they are little diſcerned by them who are concerned; for, ſo much may be imported in this, that however Amos preſently underſtood the former types, yet he cannot underſtand this (pointing out the utter deſolation) though he ſee it, till God expound it. 4. A people who have formerly reaped the fruits of Gods long-ſuffering, even once and again, and after they have abuſed them, are not to expect that he will ſpare them, when they continue in ſin, and make no uſe of his goodneſſe; for after his former long ſuffering held forth in the former viſions, it comes now to this, I will not again paſſe by them any more, to wit, to deale moderately, and paſſe over their provocations, and ſpare them, or but lightly touch them as in paſſing, as he had done formerly. So the phraſe to paſſe by imports. See Mic. 7.18. 5. God needs no more at any time to ruine a people, but exactly conſider their ſins according to the Law, and puniſh them accordingly; and he will do ſo to all ſuch as make no uſe of Chriſt, but continue in ſin, and turn the grace of God into wantonneſſe; for, ſo much is ſignified by ſetting a plumb-line in the midſt of Iſrael, as is before explained. 6. No priviledge or pretence of intereſt in God will ſecure impenitent ſinners, nor availe them to prevent even utter deſolation; Therefore doth he give them their title, my people Iſrael, in the very ſentence, to ſhew that this ſhould availe them nothing to hold it off. 7. When God reckons with his people, it will be a ſad account that he hath taken much pains upon them, and furniſhed them with notable means of doing well, and yet they have degenerate; So much is ſignified in that they were ſometime a wall made by a plumb-line, whom now he tries by a plumb-line. See Jer. 2.21. 8. It is a ſad evidence that judgements do tend to utter ruine, when prayer is reſtrained under them; So much ſeemeth to be ſignified in that Amos intercedes not here as formerly. And we finde it foretold that during the captivity of Babylon, prayer ſhould be reſtrained, Ezek. 24.23. And it is regrated that it was ſo, Dan. 9.13.
Verſe 9. And the high places of Iſaac ſhall be deſolate, and the ſanctuaries of Iſrael ſhall be laid waſt; and I will riſe againſt the houſe of Jeroboam with the ſword.
This ſentence of their utter ruine, is further enlarged and explained: and it is declared, that eſpecially he will deſtroy their idolatry, and lay the places thereof deſolate; and that he will cut off the houſe of their King, and ſo pull away the two pillars upon which their ſtate leaned. This ſtroak on Jeroboam the ſeconds family was accompliſhed, as we finde, 2. Kings 15.8, 9, 10. after which the Kingdome decayed daily, and came to ruine ſpeedily. Doct. 1. Idolatry and a falſe religion is one prop of a ſtate which will ſooneſt faile it of any, and a ſin which God will leaſt ſpare in his people, of any courſe they take; for, ſo did Iſrael finde in the matter of what they accounted their Sanctuaries, and their high places. 2. The Lord is ſo provoked againſt idolatry and a falſe religion among his people, that he will be ſatisfied with no leſſe then the utter overthrow thereof, and the deſolation, of the places where it is practiſed, if no other courſe will draw men from it; Therefore he threatens that their high places and Sanctuaries ſhall be deſolate and laid waſte. 3. The moſt ſpecious pretences of imitating and reſpecting godly progenitours, in idolatrous courſes, will not juſtifie them, were they never ſo many; But that abuſe and pretence will adde to the controverſie; Therefore are they called the high places of Iſaac, (who worſhipped God publickly in ſeveral places of that land, chiefly at Beerſheba, as is marked on chap. 5.5.) and the ſanctuaries of Iſrael, who met with God, and worſhipped him in ſeveral places, eſpecially at Bethel. And by this is declared, that their pretence of imitating them in chooſing theſe places, ſhould not hold off the ſtroak, but rather help it on. 4. Royal authority, and the command of Rulers can as little juſtifie idolatry, as the pretence of the example of Progenitours; But Rulers do thereby rather draw violent deſtruction upon themſelves and their families, which God is able to inflict when he pleaſeth: for, ſaith he, I will riſe againſt the houſe of Jeroboam with the ſword. 5. The violent judgements that come even upon wicked Rulers, are tokens of wrath, and a meane to draw it on upon a ſinful land; for, this againſt the houſe of Jeroboam, is brought in as helping on that ſad ſtroak upon the whole Nation. v. 8.
Verſ. 10. 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.
11. For thus Amos ſaith, Jeroboam ſhall die by the ſword, and Iſrael ſhall ſurely be led away captive out of their own land.
Followeth, to the end of the chapter, the prophets trials from the falſe prieſts at Bethel, with his carriage in relation thereunto. This prieſt doth, Firſt (in theſe verſes) accuſe him to the King. Wherein, 1. He chargeth him with treaſon and open rebellion, and that he excited the people againſt authority by his doctrine againſt him. 2. He declareth that the land cannot bear all his words, whereby may be ſignified, that upon his doctrine, the land is like to be ſhaken with commotions, tumults and conſpiracies; Either the ſubjects being afflicted with his doctrine will ſide with him, and riſe up againſt authority, or (which is more likely to be the ſenſe) the people cannot endure him and his doctrine, and are but waiting for the Kings decree againſt him, that they may execute it; or are ready to do it of their own head in a tumultuous way, if he will not appeare. And ſo he would inſinuate to the King, that it was a way to loſe the hearts of his ſubjects, if he did tolerate ſuch a man ſo odious to him. 3. To make good this his charge and aſſertion, he repeats ſome of Amos doctrine to the King, but unfaithfully and not fully. Doct. 1. Such as are, and reſolve to be faithful meſſengers and ſervants to God, in corrupt and declining times, ought to lay their account for perſecution; for, ſo much doth Amos lot warn us of. 2. As falſe teachers prove readily moſt cruel perſecuters of faithful Miniſters, becauſe of their own intereſts, that are like to ſuffer prejudice; So this courſe is more horrid in them then any others; Therefore is it chiefly marked what Amaziah the prieſt of Bethel did. See Jer. 20.2, 3. 3. It is a ſpecial meane taught by Satan, for driving on a courſe of perſecution, when perſecuters do delate the faithful ſervants of God unto Kings and Rulers, as enemies to them; and when, having Kings eares, they do informe againſt them behinde their back, when they know not of it, nor are admitted to ſpeak for themſelves: for, this was Amaziahs way, he ſent to Jeroboam King of Iſrael &c. 4. It is the ordinary trick of perſecuters, and a great injury to theſe whom they informe, as well as to the party troubled, that they do miſrepreſent matters, and do hide the true cauſe of their ſplene, and onelyonly pretend great friendſhip to authority, and accordingly hold out what may be plauſible to them, and effectual to ſharpen their rage againſt Gods ſervants, for, though his own intereſt really grieved him, and that Amos cried down his high places, as afterward appeareth; yet there is not a word of that in the delation, but onelyonly of treaſon, and loſeing the Kings ſubjects one way or other by Amos preachings. 5. It is an old, but an injuſt ſcandal caſt upon faithful Miniſters, that by their free preaching, they are the trumpets of ſedition and rebellion, affronters of authority, and withdrawers of their ſubjects from their duty; for, ſuch is the charge againſt Amos, Amos hath conſpired againſt thee in the midſt of the houſe of Iſrael; the land is not able to bear all his words. Whereas Amos was his beſt friend, ſeeking his real good, and learning him how to prevent the loſeing both of himſelfe and his ſubjects; and to rebuke his ſin openly, being publick and general, I was not to affront him, but to apply a publick remedy to a publick inveterate evil; and to think otherwiſe, were for a man to lift up himſelfe againſt God, as if he ſhould not be reproved by him. And in a word, Amos doctrine could be intolerable to none, but ſuch as proclamed their contempt of God, and their own incorrigibleneſſe in ſin. 6. It is alſo an old and injuſt trick in calumniatours and perſecuters, to repeat the doctrine of honeſt miniſters unfaithfully, in the eares of Rulers, by diminiſhing, perverting & corrupting what they ſay; for, ſuch is the account that he gives of Amos doctrine. v. 11. for albeit he repeat truly concerning the captivity of the people, yet neither in that, nor what concerns the King, doth he repeat the cauſes procureing theſe ſtroaks, which Amos had clearly told; And he puts in Jeroboam himſelfe in place of his houſe which Amos had threatned, v. 9. to ſet the King more on edge. 7. It is an evidence of the deſperate and deadly condition of a land, when a people do by ſin procure ſaddeſt judgements, and yet will not ſee them approaching, and are ready to perſecute any who tell them of their danger; for, ſuch was the temper of this falſe prieſt; He ſuppoſeth it a quarrel great enough, that Amos had told the Kings houſe and the land of their approaching hazard.
Verſ. 12. Alſo Amaziah ſaid unto Amos, O thou ſeer, go, flee thee away into the land of Judah, and there eat bread, and propheſie there.
13. But propheſie not again any more at Beth-el: for it is the Kings chappel, and it is the Kings court.
This courſe not ſucceeding, (as it ſeemes Jeroboam would not meddle with Amos, either out of feare or policy) he takes another courſe: And pretending friendſhip and a reſpect to the prophets good, He. 1. adviſeth him to leave that land and go to Judah; alledging that now he might go eaſily if he went ſoone; but if he fled not ſhortly, he was in hazard to be taken or ill intreated: and withal, he laieth before him how he might live better in Judah, and exerciſe his calling with more peace and fruit then in Iſrael, v. 12. 2. He adviſeth him eſpecially not to propheſie any more in Beth el; and that becauſe it was the Kings Sanctuary (as the word will bear) appointed by him for publick worſhip, and ſo none might challenge it; and withal it was the Kings chappel, where he himſelfe performed publick worſhip; and therefore he could not endure any contradiction there, which would reflect both upon his authority enjoyning that worſhip, and upon his own practiſing of it. Likewiſe he tels him, that Beth el is the Kings Court, where he remains, and hath his reſidence at ſome times, eſpecially when he came to worſhip, or, the houſe of the Kingdome, a place of publick judicatories where his oppoſition could be leſſe hid or endured then elſewhere. Doct. 1. As the Lord can when he will, diſappoynt and break the ſnares of perſecuters when they are moſt ſubtilly laid; (as here it appeareth Jeroboam did nothing upon this ſubtile and nettling deſolation:) So perſecuters are endleſſe in their projects, and when one faileth, they will be ſure to eſſay another; As the practice of this falſe prieſt may teach us. 2. As perſecuting enemies may pretend friendſhip, that they may overthrow Gods ſervants; So they are moſt dangerous when they do ſo, and do inſinuate by flattery, that they may ſuggeſt ill counſels, or otherwiſe enſnare them: for, this was Amaziahs laſt refuge to inſinuate with Amos, that he might be rid of him. And therefore he who counted but baſely of the prophet, and in his delation to the King calls him onelyonly Amos, now he inſinuates with him, and called him the Seer, a name given of old to prophets, 1. Sam. 9.9. He who would have incenſed the King againſt him, pretends now a great ſolicitude for his ſafety, good and eaſe, and that his hazard was from others onelyonly; flee, ſaith he, for thy ſelfe, (as it is in the original) or for thine own behoofe, and eat bread in Judah, which thou wilt not get here: And he who could not endure good doctrine, pretends that he is not againſt propheſying, but acknowledgeth it is good; onelyonly he would not have his perſon in hazard, but let him propheſy with ſafety in Judah; propheſy there. So ſubtile are peſecuters, and can turn themſelves into ſo many ſhapes, that they have need of much light from God who would diſcern and avoyd them. 3. Whatever perſecuters, and eſpecially corrupt Church-men, may pretend for their way, of zeal to Religion, or of reſpect to the ſervants of God, or to theſe whom they incenſe againſt them; Yet it is but themſelves, and their gain and advantage, which is their ſnare and ſets them to worke: for, ſo much doth he diſcover in that particular counſel, propheſie not at Bethel, though he tell not the true cauſes of that counſel; for, he drave his great trade there, and he was affraid leſt the Prophets doctrine ſhould bring down his market, and therefore he would be rid of him. 4. The diſcourſes and inſinuations of this ſubtile perſecuter, which were unſound, and nothing elſe but ſo many tentations and ſnares laid in Amos way, may afford unto faithful Miniſters eſpecially, ſeveral cautions and directions in proſecuting their calling. And 1. Gods ſervants, as they muſt be ſimple, harmleſſe and innocent, ſo they muſt be wiſe and prudent, not truſting every flattering inſinuater, or giving ſimple credit to every inſinuation; Otherwiſe, they may get a perſecuting Amaziah in their boſome in place of a friend, and be drawn upon a ſnare. 2. It is a great ſnare, and very unbeſeeming the ſervants of God, to be affrighted in or for their duty, ſo as to abandon it; for, flee for thy ſelfe, as a man affrighted and minding onelyonly his own ſafety, was an ill counſel. See. Neh. 6.10, 11. 3. A ſeeming creditable pretence of retreat will not warrant mens faithleſſe terrour in performing duty, or their neglect of it; for, though he propound fleeing to the land of Judah, as creditable enough to withdraw into his own Country and home, yet that is alſo but a ſnare. 4. Men muſt not abuſe providential opportunities concurring with other tentations, to withdraw them from their duty in a time of hazard, or to draw them any way wrong; for, albeit he propound his counſel, as that providence gave him now liberty of retreat, if he would flee and make haſte, and that he would not meet with the like again, when poſſibly he would deſire it; yet that was no ſufficient argument to Amos. Providence muſt never be ſo read, as to draw men from their duty revealed in Scripture. 5. A Miniſter muſt not make choice of places wherein to exerciſe his calling, according as he may get reſpect or commodity thereby; But he muſt follow the call of God, whatever his lot be, or though it ſhould ſeeme he would be better elſewhere; for, it is but a poor argument that he may eat bread in Judah, and therefore ſhould leave Iſrael where he was not well reſpected nor entertained. 6. Miniſters muſt not quit a ſtation wherein God hath put them, pretending they do no good in it, and that they might be more uſeful elſewhere; But it is their duty to ſow the ſeed of the word wherever he commands them, and let him make what uſe of their ſervice he pleaſeth; for, it is another unſound inſinuation in this counſel, that he might propheſie in Judah, and his calling be more reſpected, and prove more ſucceſsful there, then in Iſrael. 7. Miniſters muſt not be allured with promiſes of immunity for by-gons, to omit duty for the future; for▪ this was another ſnare laid, propheſie not again any more at Bethel, which imports that nothing would be ſaid for what was paſt, If he took heed for time to come. 8. Faithful Miniſters muſt not be borne down, nor their hands weakened by the general applauſe and countenance given to ill courſes; But they muſt do their duty in oppoſing evils that are generally countenanced and cried up; for, it was Amos duty to propheſie at Bethel, and he did ſo, not onelyonly becauſe it was a publick place to preach in, but he would witneſſe againſt their idolatry, in the place where their calves were worſhipped and moſt in requeſt. 9. Faithful Miniſters muſt not give way to this corrupt principle, that Rulers muſt not be controuled, but their will ſtand for a law in matters of Religion; and that it is a contempt of, and enjury done to their authority, to warn them of their ſin; But they are bound to condemn both their injunctions in matters of Religion, and their practices, if they be contrary to the word; for, it is no valid argument for ſilence at Bethel, that it is the Kings Sanctuary, or Chappel. 10. Miniſters muſt not be dazzled with the greatneſſe of men, or danger of hazard from them, nor with eminency of places, in doing their duty: But they muſt ſet their faces like a flint againſt all ſuch diſcouragements and tentations; for, that Bethel is the Kings Court, or houſe of the Kingdome, is no ſufficient argument for Amos ſilence and flight.
Verſe 14. Then anſwered Amos, and ſaid to Amaziah, I was no prophet, neither was I a prophets ſon, but I was an herdman, and a gatherer of ſycomore fruit.
15. And the Lord took me as I followed the flock, and the Lord ſaid unto me, Go propheſie unto my people Iſrael.
Amos, in this firſt part of his reply, doth aſſert his authority to propheſie, particularly againſt Iſrael; ſhewing that he was extraordinarily called to it, when he dreamt not of it, but was earning his bread, and living ſoberly in a mean calling; and that before that calling came, he was neither a Prophet, nor ſo much as a Prophets ſon, that is, trained up in the ſchooles of the Prophets in order to that calling. See 2. Kings 6.1. But he was brought to it, as David to the Kingdome from following the ewes. And by this he cleareth that he propheſied not thus of his own head, or at the command of any other, but God onelyonly; And that he never turned a prophet for his food, being meanely bred, and content with ſober diet. Doct. 1. A clear calling from God to any ſtation, is a ſweet ſupport under any diſtreſſe or oppoſition men may meet with in it: and they who have this, ought to be comforted in it, whatever come; for, Amos oppoſeth his cleare call to all theſe inſinuate hazards. 2. Albeit men be bound to means and to walke by a rule, yet God is not bound, but may call and employ whom he will, and make them able and eminent; for, of a mean herdman, he maketh an eminent Prophet. 3. No lawful calling how meane ſoever, is a diſparagement to any, but it is rather a commendation, when God laieth a mans lot low, that he ſtoops to a meane calling and keeps by it, and lives ſoberly in it; for, Amos thinks it no diſparagement, that he was an herdman, and a gatherer of ſycomore fruit, for himſelf and family, or poſſibly to ſell. 4. It is no diſparagement to the word, nor ſhould it be the leſſe reſpected, that meane men are employed to carry it, ſeeing it is the word of God, in whoſe mouth ſoever it be; and the excellency of the power thereof is of God, and not of men; for, Amos thinks it no juſt ground of ſleighting the meſſage he carried, that the Lord took him as he followed the flock, and ſaid, Go propheſie &c. 5. Where the Lord giveth a call and impoſeth a duty, he muſt be obeyed and followed, oppoſe who will; for, in anſwer to all that was ſaid for his fleeing to Judah, he aſſerts this, The Lord took me, and ſaid, Go propheſie to Iſrael. See Act. 4.19. 6. The Lord evidenceth ſuch reſpect to a people in ſending his meſſengers unto them, that it is very odious in them to deſpiſe and loath ſuch a mercy; for, he upbraids their ingratitude with this, that it was in the Commiſſion, propheſie unto my people Iſrael.
Verſe 16. Now therefore hear thou the word of the Lord; Thou ſayeſt Propheſie not againſt Iſrael, and drop not thy word againſt the houſe of Iſaac.
17. Therefore thus ſaith the Lord, 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 ſecond part of this reply, Amos in the Lords name threatens this falſe Prieſt for his preſumptuous prohibiting of him to propheſie: and foretels that his wife ſhall be an open harlot (not ſo much forced by ſouldiers, as voluntarily addicted to it) his children ſhall be ſlain, his land divided, and himſelf die in exile out of the holy land: And withal he declareth that however he would not hear of it, yet Iſrael ſhould certainly go into captivity. And it is very likely he went into captivity with them, either at the firſt or ſecond time, of which, 2. Kings, 15.29. and chap. 17. for it is not ſo many yeares betwixt the death of this Jeroboam, and the laſt captivity, as ſhould make it altogether incredible. Doct. 1. Such as would hinder the courſe of Gods word, and oppoſe his ſervants in carrying of it, ſhall not miſſe a ſad word againſt themſelves; for, though this Prieſt deſerved this ſad ſentence otherwiſe, yet this put the capſtone on all, Thou ſayeſt, propheſie not againſt Iſrael, and drop not thy word againſt the houſe of Iſaac. And for this phraſe, that propheſying is called dropping, See on Mic. 2.6. And even threatnings againſt incorrigble people may be compared to dropping and rain, becauſe however they do not make a people fruitful, yet they proſper in what the Lord ſends them to do, as is ſaid in a certain caſe, Iſa. 55.10, 11. 2. It is an ill uſe made of a peoples priviledges, when they are held up to ward off ſad meſſages, and do embolden them to deſpiſe the word; Therefore doth Amos mention his muſtering up of the titles of Iſrael and the houſe of Iſaac, in this matter, though it was not before recorded; It may be he preſſed Amos oftener then once, and was more boiſterous at one time then another. 3. It is righteous with God to make oppoſers of the word, ſpectacles of his juſtice and indignation; and to let out judgements on corrupt Church-men, their families and enjoyments, ſutable to their abuſing of his Church and people in their calling; for, ſuch a procedure is to be ſeen in this ſentence againſt the Prieſt: He induced Gods Church to ſpiritual adultery; and his wife is an harlot in the city. See Hoſ. 4.13: He deſtroyed the ſouls of Gods children; and his ſons and daughters fall by the ſword. He was given to the world, and was a chiefe cauſe why Iſrael was diſpoiled of their inheritance; and his land is divided by line, among the Conquerours. He was a chiefe cauſe of Iſraels exile, and would not let them beleeve it; and he gets the threatning verified on himſelf, and that without recovery, thou ſhalt die in a polluted land. And he polluted the holy land with idolatry; and he dies in a polluted land: 4. Whatever be the ſecure confidences of ſinners or ſeducers; yet theſe will not make void Gods threatnings, but he will refute all their dreames by reall ſtroaks: for, in oppoſition to what he would not beleeve himſelf, nor let the people beleeve, it is here again aſſerted, and Iſrael ſhall ſurely go into captivity, ſaith the Lord. 5. Whatever may be the lot of the truly godly, yet it cannot but be ſad and bitter to wicked men, when they are made witneſſes of theſe calamities which they occaſion and draw upon a people, by miſleading and hardning them in ſin; and when they ſhare deeply in them, and never ſee an end of them, but die under them; for, ſo much may be gathered from this, that he lived till the captivity came, and drank ſo deep of that cup.