This is what the LORD says: "As the shepherd snatches from the mouth of the lion two legs or a piece of an ear, so the Israelites dwelling in Samaria will be rescued having just the corner of a bed or the cushion of a couch. Sermons
The conception of Ames is remarkable for grandeur. He sees in prophetic vision the approaching siege of Samaria, the capital of the northern kingdom, and poetically summons the Egyptians and Philistines to gather themselves together upon the surrounding hills, and to witness the tumults within the city, the assaults from without, and the impending ruin. But the moral significance of history, in the prophet's mind, transcends the pictorial interest; and in this verse he gives utterance to a profound and awful truth with regard to human nature. Wrongdoing corrupts the conscience and interferes with a correct perception of right and goodness. I. IT IS A LAW OF HUMAN NATURE THAT CONDUCT REACTS UPON CHARACTER. No doubt actions are the expression of the moral nature, the moral habits, of men. But, on the other hand, those who persevere in a certain course of conduct are by that very fact moulded and fashioned and even transformed. Thus it is that those who submit to circumstances and who yield to influences are affected even in their inmost moral nature by the experience they pass through. II. PASSION AND INTEREST WARP THE MORAL JUDGMENT. Nations which, like Israel, are guilty of luxury and of idolatry, which pillage their neighbours' goods, and wage unlawful war, involving widespread calamity, thereby blunt their sensibilities to right and wrong. They habituate themselves to regard all questions in the light of their own ambition, or their own aggrandizement and enrichment. As a consequence they are tempted to call evil good, and good evil. Especially are they liable to term a false judgment upon their own conduct. III. THUS WRONG DOING HAS A TENDENCY TO PERPETUATE ITSELF. They who by reason of abandoning themselves to evil courses have silenced the voice of conscience, lose the moral power to do better. Because they "know not to do right," they continue to do wrong. They reap as they have sown. They advance upon the road of sin by the momentum derived from past iniquity. - T. The shepherd taketh out of the mouth of the lion two legs or a piece of an ear. I. THERE IS A DESTROYING POWER AT WORK IN THE WORLD. 1. Variously represented. Here, the lion devouring the sheep. In New Testament, "the roaring," etc.; in Old Testament, "the serpent beguiling," etc.; in New Testament, "that old serpent," etc. 2. His doings are described. Paradise ruined; Abel murdered; the old world destroyed; Sodom and Gomorrah burned; mankind desolated by pestilence, plague, war, famine, physical tortures, burning anxieties — souls lost. 3. He possesses mighty power. Called "prince of the power of the air"; "ruler of the darkness," etc. Unites an angel's strength with a fiend's malignity. Has great power, but not all power. 4. Possessed of supreme subtlety. An angel of light, a lurking beast, a hidden serpent. Marvellously skilful in adapting temptation and detecting opportunities. Persuades those in most danger that they are most safe. II. THERE IS A RESCUING POWER AT WORK IN THE WORLD. He is possessed of all power, and of all wisdom. III. GOD IS READY TO RECEIVE EVEN THE FRAGMENTS. Nothing was left but " two legs and a piece of an ear," vet the shepherd rescues and accepts these. 1. Total destruction was very near: 2. None need despair. 3. None may presume. IV. THAT WHICH IS RESCUED IS FOR ACTIVE SERVICE. "Two legs " — motion, activity. "Piece of an ear." "Faith cometh by hearing," etc. God speaks to the heart through the ear. () Here we have an illustration borrowed from scenes with which Amos was familiar. A part of the shepherd's office in those regions consists in defending the flock against the attacks of wild beasts, as well as the depredations of robbers. As a check against carelessness about the loss of the sheep in either of these ways, it was a part of the shepherd's duty to rescue what he could from the beast that had torn a sheep. Such remains would prove the truth of his account of the matter; and show, perhaps, on some occasions, that he had not refused to attack the beast which had seized the prey. Jacob could say, in respect of his care of Laban's sheep, that he had not availed himself of any immunity which such a custom conferred on the shepherd. "That which was torn of beasts I brought not unto thee; I bare the loss of it; of my hand didst thou require it." And his wicked sons were but speaking a language in common use, when they showed their father the bloody garment of Joseph. Layard has the following passage in his book on "Nineveh." "Violent altercations arose on the subject of missing beasts. Heavy responsibilities which the Effendi did not seem to admit, were thrown upon the wolves. Some time elapsed before these questions were satisfactorily settled; ears having been produced, oaths taken, and witnesses called, with the assistance of wolves and the rot, the diminution in the flock was fully accounted for." The prophet's language conveys the meaning, that after God's righteous vengeance had wrought out its purposes amongst the sinful people of Israel, their condition would be that of a miserable remnant, without any of the glory which once belonged to them as a nation: with just enough evidence left to show that they had been a part of it, and with marks upon that remnant which would show how they had been exposed to violence and spoil. () People Amos, Israelites, JacobPlaces Ashdod, Bethel, Egypt, SamariaTopics Bed, Beds, Bones, Corner, Couch, Couches, Couple, Cover, Cushions, Damascus, Damask, Delivered, Delivereth, Dwell, Dwelling, Ear, Edge, Escape, Honour, Israelites, Jaw, Keeper, Leg, Legs, Lion, Lion's, Mouth, Piece, Rescued, Rescues, Rescueth, Resting, Safe, Samaria, Sama'ria, Saved, Saves, Says, Seats, Sheep, Shepherd, Silk, Silken, Sit, Sitting, Snatched, Snatches, Sons, Takes, Taketh, ThusOutline 1. The necessity of God's judgment against Israel.
9. The publication of it, with the causes thereof.
Dictionary of Bible Themes Amos 3:12 5167 mouth
7145 remnant
7785 shepherd, occupation Amos 3:11-12 7233 Israel, northern kingdom Library April 21 Evening
Enoch walked with God.--GEN. 5:22. Can two walk together, except they be agreed? Having made peace through the blood of his cross . . . You, that were sometimes alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight.--In Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. If, when we were enemies, we were reconciled to God by the death of …
Anonymous—Daily Light on the Daily PathWalking with God
Genesis 5:24 -- "And Enoch walked with God: and he was not; for God took him." Various are the pleas and arguments which men of corrupt minds frequently urge against yielding obedience to the just and holy commands of God. But, perhaps, one of the most common objections that they make is this, that our Lord's commands are not practicable, because contrary to flesh and blood; and consequently, that he is an hard master, reaping where he has not sown, and gathering where he has not strewed'. These …
George Whitefield—Selected Sermons of George Whitefield On Public Diversions
"Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in the city, and the Lord hath not done it?" Amos 3:6. It is well if there are not too many here who are too nearly concerned in these words of the Prophet; the plain sense of which seems to be this: Are there any men in the world so stupid and senseless, so utterly void of common reason, so careless of their own and their neighbours' safety or destruction, as when an alarm of approaching judgments is given, …
John Wesley—Sermons on Several Occasions Preparation for Revival
I trust that most of us who are here met in the name of Jesus, feel a deep, sincere, and constant agreement with God. We have been guilty of murmuring at his will; but yet our newborn nature evermore at its core and center knoweth that the will of the Lord is wise and good; and we therefore bow our heads with reverent agreement, and say, "Not as I will, but as thou wilt." "The will of the Lord be done." Our soul, when through infirmity she is tempted to rebellion, nevertheless struggles after complete …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864 Whether God is a Cause of Sin?
Objection 1: It would seem that God is a cause of sin. For the Apostle says of certain ones (Rom. 1:28): "God delivered them up to a reprobate sense, to do those things which are not right [Douay: 'convenient']," and a gloss comments on this by saying that "God works in men's hearts, by inclining their wills to whatever He wills, whether to good or to evil." Now sin consists in doing what is not right, and in having a will inclined to evil. Therefore God is to man a cause of sin. Objection 2: Further, …
Saint Thomas Aquinas—Summa Theologica Whether the Angels Know the Mysteries of Grace?
Objection 1: It would seem that the angels know mysteries of grace. For, the mystery of the Incarnation is the most excellent of all mysteries. But the angels knew of it from the beginning; for Augustine says (Gen. ad lit. v, 19): "This mystery was hidden in God through the ages, yet so that it was known to the princes and powers in heavenly places." And the Apostle says (1 Tim. 3:16): "That great mystery of godliness appeared unto angels*." [*Vulg.: 'Great is the mystery of godliness, which . . …
Saint Thomas Aquinas—Summa Theologica Whether by the Divine Revelation a Prophet Knows all that Can be Known Prophetically?
Objection 1: It would seem that by the Divine revelation a prophet knows all that can be known prophetically. For it is written (Amos 3:7): "The Lord God doth nothing without revealing His secret to His servants the prophets." Now whatever is revealed prophetically is something done by God. Therefore there is not one of them but what is revealed to the prophet. Objection 2: Further, "God's works are perfect" (Dt. 32:4). Now prophecy is a "Divine revelation," as stated above [3663](A[3]). Therefore …
Saint Thomas Aquinas—Summa Theologica Whether a Good Life is Requisite for Prophecy?
Objection 1: It would seem that a good life is requisite for prophecy. For it is written (Wis. 7:27) that the wisdom of God "through nations conveyeth herself into holy souls," and "maketh the friends of God, and prophets." Now there can be no holiness without a good life and sanctifying grace. Therefore prophecy cannot be without a good life and sanctifying grace. Objection 2: Further, secrets are not revealed save to a friend, according to Jn. 15:15, "But I have called you friends, because all …
Saint Thomas Aquinas—Summa Theologica Whether the Supreme Good, God, is the Cause of Evil?
Objection 1: It would seem that the supreme good, God, is the cause of evil. For it is said (Is. 45:5, 7): "I am the Lord, and there is no other God, forming the light, and creating darkness, making peace, and creating evil." And Amos 3:6, "Shall there be evil in a city, which the Lord hath not done?" Objection 2: Further, the effect of the secondary cause is reduced to the first cause. But good is the cause of evil, as was said above [431](A[1]). Therefore, since God is the cause of every good, …
Saint Thomas Aquinas—Summa Theologica The Carcass and the Eagles
'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! 2. 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? 3. Ye that put far away the evil day, and cause the seat of violence to come near; 4. That lie upon beds of ivory, and stretch themselves upon their couches, …
Alexander Maclaren—Expositions of Holy Scripture "But it is Good for Me to Draw Near to God: I have Put My Trust in the Lord God, that I May Declare all Thy
Psal. lxxiii. 28.--"But it is good for me to draw near to God: I have put my trust in the Lord God, that I may declare all thy works." After man's first transgression, he was shut out from the tree of life, and cast out of the garden, by which was signified his seclusion and sequestration from the presence of God, and communion with him: and this was in a manner the extermination of all mankind in one, when Adam was driven out of paradise. Now, this had been an eternal separation for any thing that …
Hugh Binning—The Works of the Rev. Hugh Binning The Sovereignty of God in Reprobation
"Behold therefore the goodness and severity of God" (Rom. 11:22). In the last chapter when treating of the Sovereignty of God the Father in Salvation, we examined seven passages which represent Him as making a choice from among the children of men, and predestinating certain ones to be conformed to the image of His Son. The thoughtful reader will naturally ask, And what of those who were not "ordained to eternal life?" The answer which is usually returned to this question, even by those who profess …
Arthur W. Pink—The Sovereignty of God Letter xxxvi (Circa A. D. 1131) to the Same Hildebert, who had not yet Acknowledged the Lord Innocent as Pope.
To the Same Hildebert, Who Had Not Yet Acknowledged the Lord Innocent as Pope. He exhorts him to recognise Innocent, now an exile in France, owing to the schism of Peter Leonis, as the rightful Pontiff. To the great prelate, most exalted in renown, Hildebert, by the grace of God Archbishop of Tours, Bernard, called Abbot of Clairvaux, sends greeting, and prays that he may walk in the Spirit, and spiritually discern all things. 1. To address you in the words of the prophet, Consolation is hid from …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux Divine Support and Protection
[What shall we say then to these things?] If God be for us, who can be against us? T he passions of joy or grief, of admiration or gratitude, are moderate when we are able to find words which fully describe their emotions. When they rise very high, language is too faint to express them; and the person is either lost in silence, or feels something which, after his most laboured efforts, is too big for utterance. We may often observe the Apostle Paul under this difficulty, when attempting to excite …
John Newton—Messiah Vol. 2 Christian Perfection
"Not as though I had already attained, either were already perfect." Phil. 3:12. 1. There is scarce any expression in Holy Writ which has given more offence than this. The word perfect is what many cannot bear. The very sound of it is an abomination to them. And whosoever preaches perfection (as the phrase is,) that is, asserts that it is attainable in this life, runs great hazard of being accounted by them worse than a heathen man or a publican. 2. And hence some have advised, wholly to lay aside …
John Wesley—Sermons on Several Occasions Homiletical.
Twenty-four homilies on miscellaneous subjects, published under St. Basil's name, are generally accepted as genuine. They are conveniently classified as (i) Dogmatic and Exegetic, (ii) Moral, and (iii) Panegyric. To Class (i) will be referred III. In Illud, Attende tibi ipsi. VI. In Illud, Destruam horrea, etc. IX. In Illud, Quod Deus non est auctor malorum. XII. In principium Proverbiorum. XV. De Fide. XVI. In Illud, In principio erat Verbum. XXIV. Contra Sabellianos et Arium et Anomoeos. …
Basil—Basil: Letters and Select Works Purposes of God.
In discussing this subject I shall endeavor to show, I. What I understand by the purposes of God. Purposes, in this discussion, I shall use as synonymous with design, intention. The purposes of God must be ultimate and proximate. That is, God has and must have an ultimate end. He must purpose to accomplish something by his works and providence, which he regards as a good in itself, or as valuable to himself, and to being in general. This I call his ultimate end. That God has such an end or purpose, …
Charles Grandison Finney—Systematic Theology The Instrumentality of the Wicked Employed by God, While He Continues Free from Every Taint.
1. The carnal mind the source of the objections which are raised against the Providence of God. A primary objection, making a distinction between the permission and the will of God, refuted. Angels and men, good and bad, do nought but what has been decreed by God. This proved by examples. 2. All hidden movements directed to their end by the unseen but righteous instigation of God. Examples, with answers to objections. 3. These objections originate in a spirit of pride and blasphemy. Objection, that …
John Calvin—The Institutes of the Christian Religion Use to be Made of the Doctrine of Providence.
Sections. 1. Summary of the doctrine of Divine Providence. 1. It embraces the future and the past. 2. It works by means, without means, and against means. 3. Mankind, and particularly the Church, the object of special care. 4. The mode of administration usually secret, but always just. This last point more fully considered. 2. The profane denial that the world is governed by the secret counsel of God, refuted by passages of Scripture. Salutary counsel. 3. This doctrine, as to the secret counsel of …
John Calvin—The Institutes of the Christian Religion The Prophet Amos.
GENERAL PRELIMINARY REMARKS. It will not be necessary to extend our preliminary remarks on the prophet Amos, since on the main point--viz., the circumstances under which he appeared as a prophet--the introduction to the prophecies of Hosea may be regarded as having been written for those of Amos also. For, according to the inscription, they belong to the same period at which Hosea's prophetic ministry began, viz., the latter part of the reign of Jeroboam II., and after Uzziah had ascended the …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament "But Whereunto Shall I Liken this Generation?"
Matth. xi. 16.--"But whereunto shall I liken this generation?" When our Lord Jesus, who had the tongue of the learned, and spoke as never man spake, did now and then find a difficulty to express the matter herein contained. "What shall we do?" The matter indeed is of great importance, a soul matter, and therefore of great moment, a mystery, and therefore not easily expressed. No doubt he knows how to paint out this to the life, that we might rather behold it with our eyes, than hear it with our …
Hugh Binning—The Works of the Rev. Hugh Binning Second visit to Nazareth - the Mission of the Twelve.
It almost seems, as if the departure of Jesus from Capernaum marked a crisis in the history of that town. From henceforth it ceases to be the center of His activity, and is only occasionally, and in passing, visited. Indeed, the concentration and growing power of Pharisaic opposition, and the proximity of Herod's residence at Tiberias [3013] would have rendered a permanent stay there impossible at this stage in our Lord's history. Henceforth, His Life is, indeed, not purely missionary, but He has …
Alfred Edersheim—The Life and Times of Jesus the Messiah Of the Incapacity of an Unregenerate Person for Relishing the Enjoyments of the Heavenly World.
John iii. 3. John iii. 3. --Except a man be born again, he can not see the kingdom of God. IN order to demonstrate the necessity of regeneration, of which I would fain convince not only your understandings, but your consciences, I am now proving to you, that without it, it is impossible to enter into the kingdom of God; and how weighty a consideration that is I am afterwards to represent. That it is thus impossible, the words in the text do indeed sufficiently prove: but for the further illustration …
Philip Doddridge—Practical Discourses on Regeneration Links Amos 3:12 NIV
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