For three transgressions of Damascus, and for four, I will not turn away the punishment, etc. Amos, we are informed, was a native of Tekeah, a small region in the tribe of Judah, about twelve miles southeast of Jerusalem. Nothing is known of his parents. He evidently belonged to the humbler class of life, and pursued the occupation of the humble shepherd and dresser of sycamore trees. From his flock he was divinely called to the high office of prophet; and though himself of the tribe of Judah, his mission was to Israel. He was sent to Bethel, into the kingdom of the ten tribes. He commenced his ministry in the reign of Uzziah, between B.C. 772 and 746, and therefore laboured about the same time as Hosea. In his time idolatry, with its concomitant evils and immoralities of every description, reigned with uncontrolled sway amongst the Israelites, and against these evils he hurls his denunciations. The book has been divided into three or four parts: First, sentences pronounced against the Syrians, the Philistines, the Phoenicians, the Edomites, the Ammonites, the Moabites, the Jews, and the Israelites (ch. 1 and 2). Second, special discourses delivered against Israel (ch. 3 to 6). Third, visions, partly of a consolatory and partly of a comminatory nature, in which reference is had both to the times that were to pass over the ten tribes previous to the coming of the Messiah, and finally to what was to take place under his reign (ch. 7 to 9). His style is marked by perspicuity, elegance, energy, and fulness. His images are mostly original, and taken from the natural scenery with which he was familiar. We may say that the whole passage, extending from Amos 1:13 to ch. 2:8, illustrates the three following great truths:

1. The sins of all the people on the earth, whatever the peculiarities of their character or conduct, are under the cognizance of God.

2. That of all the sins of the people, that of persecution is peculiarly abhorrent to the Divine nature.

3. That these sins expose to suffering not only the actual offenders, but others also. The first and second of these truths we will not here notice; but to the third we must now give a moment's attention. In all the passages to which we have referred at the head of this sketch punishment is the, subject. We offer two remarks on this subject.

I. GREAT SINS ENTAIL GREAT SUFFERINGS. The calamities threatened to these different tribes of different lands are of the most terrible description. But they are all such as to match their crimes.

1. The connection between great sins and great sufferings is inevitable. The moral Governor of the world has so arranged matters that every sin brings with it its own punishment, and it is only when the sin is destroyed the suffering ceases. Thank God, this sin can be destroyed through faith in the mediation of him who came to put away sin by faith in the sacrifice of himself.

2. The connection between great sins and great sufferings is universal. All these sinful peoples had to realize it from their own bitter experience. It does not matter where, when, or how a man lives, his sins will find him out.

II. GREAT SINS OFTEN ENTAIL GREAT SUFFERINGS UPON PEOPLE WHO ARE NOT THE ACTUAL OFFENDERS. "The fire," which is here the instrument of God's retribution to us sinners, would not only scathe the persons and consume the property of the actual offenders, but others. The fact is patent in all history and in all experience, that men here suffer for the sins of others. We are so rooted together in the great field of life, that if the tares are pulled up the wheat will be injured if not destroyed. The cry of men in all ages has been, "Our fathers have sinned, and we have borne their iniquities." Two facts may reconcile our consciences to this.

1. That few, if any, suffer more than their consciences tell them they deserve.

2. That there is to come period when the whole will appear to be in accord with the justice and goodness of God. - D.T.

Amos says that the Moabites were wholly perverse, that no repentance would be hoped for, as they had added crimes to crimes, and reached the highest pitch of wickedness. He mentions one thing in particular — that they had burnt the bones of the king of Edom. Some take "bones" here for courage, as though the prophet had said, that the whole strength of Edom had been reduced to ashes: but this is a strained exposition; and its authors themselves confess that they are forced into it by necessity, when yet there is none. The comment given by the rabbins does not please them, — that the body of a certain king had been burnt, and then that the Moabites had strangely applied the ashes for making a cement instead of lime. Thus the rabbins trifle in their usual way, for when an obscure place occurs, immediately they invent some fable; though there be no history, yet they exercise their wit in fabulous glosses. What need is there of running to allegory, when we may simply take what the prophet says — that "the body of the king of Edom had been burnt": for the prophet simply charges the Moabites with barbarous cruelty. To dig up the bodies of enemies, and to burn their hones, — this is an inhuman deed, and wholly barbarous. But it was more detestable in the Moabites, who had some connection with the people of Edom. If any humanity existed in them, they ought to have restrained their passions, so as not to treat so cruelly their brethren. When they exceeded all moderation in war, and raged against dead bodies, and burnt the bones of the dead, it was extremely barbarous conduct. The meaning of the sentence is this: The Moabites could no longer be borne with, for, in this one instance, they gave an example of savage cruelty. Their treatment of their brethren, the Idumaeans, proved that they had forgotten all humanity and justice.

( John Calvin.)