Jasper County Democrat, Volume 18, Number 69, Rensselaer, Jasper County, 27 November 1915 — AMOS THE FEARLESS PROPHET [ARTICLE+ILLUSTRATION]

AMOS THE FEARLESS PROPHET

Amos s:lls. — Nov. tS. Amos the Shepherd Becomes Amos the Prophet—Divine Methods of Presenting the Prophet’s Message—lsrael Guilty of Injustice and Oppression—Lessons For Our Day—lsrael's Recovery Foretold Fulfilment of This Prophecy Now Due. "Be that hath ily Word, let him speak Up Word faithfully." —Jeremiah 2J .-28. CHE Prophet Amos belongs to a period about a century after the Prophets Elijah and Elisha and about two centuries before the Prophets Jeremiah, Ezekiel and Daniel. Like David, he was a sheep tender, a farmer, upon whom the Lord poured His Spirit with mighty power, sending him to proclaim the disasters sure to come upon Israel unless they repented of their iniquities. The brunt of the Prophet's message fell against the ten-tribe kingdom. The Divine method of presenting this matter is noteworthy.

The message began with the adjoining nations, and proceeded gradually to Israel, the tentribe kingdom. We can fancy the attention given the message by t he Israelites until the weigh t to the Prophet’s testimony was found to be against them. Then we may be

sure that there was great indignation. This denunciation of Israel occurs chiefly in chapters 3-0 and chapter 7:9-17, When the Prophet openly foretold the fall of the reigning dynasty, Amaziab, the priest of Bethel, interfered, bidding Amos to return to his own country. But under the special power of file Holy Spirit, using him to deliver a particular message, the Prophet refused to return home until he had accomplished his errand. He also added to the retribution of Israel some prophecies respecting the priest's own household.

“Not Aif That Say, Lord, Lord.” Today's lesson is a part of the Prophet's pleading with the Israelites to return to harmony with God and thus to avert the Impending calamities. History shows that the time was a very prosperous period, not only for Judah, but also for Israel. The prosperity was of an earthly kind. Riches were accumulated. But these were in the hands of the greatThe Prophet then warns the rich that the poor were being unjustly dealt with. He intimates that from this source trouble would ultimately come, and that the only terms Upon which they could hope to live as a nation would be by seeking the Lord. It would he vain for them to seek help at Bethel, Gilgal or Beersbeba, the centers of their religious Institutions, which were corrupt; for these would all go down in the predicted trouble. God Himself must he sought with an honest heart; also He would cause destruction to break out like a fire and destroy the House of Joseph. The tentribe kingdom is here called the House of Joseph, because of the preponderating influence of the tribes of Ephraim and Manasseh, which had sprung from Joseph. Hence a fire breaking out in the House of Joseph means the destruction which would come upon the ten-tribe kingdom Unless they repented of their evil course. The Prophet then particularizes some of the wrongs of his day. Justice was not rendered in their courts. The poor who appealed to the courts got wormwood—bitterness, disappointment. He declares that righteousness was cast down to the earth; that equity was not a matter of primary consideration; that bribery was rife; that wealth, power and influence could accomplish almost anything. There must be a turning from this condition; and relief could come only from turning to the Lord.

God Careth For the Poor and Needy. In Verse 9 the Prophet Intimates that God’s power would be with the poor and oppressed for their deliverance; and that this would mean destruction against the strong and powerful, against those who hate reproof and oppose the upright Verses 11 and 12 particularize the nature of the injustice which should be discontinued. Verse 13 implies that . there were some

Israelites who did not approve the general course; but that these, a helpless minority, kept silence from prudential reasons because the time was evil and to have espoused the cause of the oppressed would have accomplish-

ed no good results. But the Prophet was especially commissioned of the Lord to give this very reproof, and must therefore speak his message boldly. The lesson closes with an exhortation that the Prophet’s hearers make a thorough reformation—that they seek good and irot evil, love righteousness and hate sin. Then indeed they might apply to themselves God's promises, as they were already disposed to do. Such claims would be appropriate enough if they conformed to the Divine requirements, but not otherwise. If they as a people would come into line with God’s requirements. lie would be gracious to them. Otherwise they must expect chastisements.

Amos and Azariah.

The Shepherd-Prophet Amos.