Amos 3:3

"Shall two walk together except they have agreed? Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? Can a bird fall in a snare upon the earth, where no gin is set for him? shall a snare spring from the ground, and have taken nothing at all? Shall the trumpet be blown in a city, and the people not be afraid? Shall evil befall a city, and Jehovah hath not done it?

These verses are the prelude to Amos 3:7,8, below; and they consist of a series of questions, each of which demands a negative answer from the hearers, an answer that is not awaited, for it is considered obvious.

"Shall two walk together ..." Israel's having forsaken God's way means that they are no longer "agreed" with God. "Can they continue together? The law of cause and effect operates to separate them."[7] As Butler noted, "This verse is often quoted in treatises on `Unity,' but Amos 3:3 has nothing to do with the subject of `Unity.'"[8] There is a sin and consequence relationship in all of the statements here. They all mean the same thing: "No calamities or judgments can fall upon any people, but by the express will of God, on account of their iniquities."[9] All of these sayings likewise have a cause and effect connection. "They illustrate the truth that all effects have causes, and that from the cause you can infer the effect."[10]

GOD IN HISTORY

One of the big things in this whole passage is Amos' view of history, not as the accidental and opportunistic deployment of peoples upon the earth, but as a "controlled" entity, subject, absolutely to the will of God. Nations rise and fall by God's will only, wicked nations being used for a season to punish the righteous, but themselves being quickly liquidated when their sins have gone beyond that hidden boundary that separates God's mercy from his wrath.

No matter how men resent and oppose this view of history, it is nevertheless the truth. Nebuchadnezzar was compelled to eat grass with the beasts of the earth for seven years in order that he might know that, "The Most High ruleth in the kingdom of men, and giveth it to whomsoever he will" (Daniel 4:25). Paul affirmed that, "God made of one every nation of men ... and determined their appointed seasons, and the bounds of their habitation, that they should seek God" (Acts 17:26,27). The reason that one nation is blessed is that they might seek God and lead others to know him; and the reason that another nation is oppressed is that they may be punished for their iniquities and know repentance.

So-called "modern man" rejects a premise such as this, as effectively stated by McKeating:

"They (the Israelites) did not think of themselves as wicked. Most modern men would deny the logic of the conclusion. It would be reassuring if history could be shown to exhibit a consistent moral purpose, but such a pattern is difficult to demonstrate convincingly."[11]

Aside from the viewpoint of basic humanism regarding the oppression of the poor, most "modern men" find nothing at all wrong with the conduct of the Israelites. Such vices as drunkenness, adultery, fornication, idol-worship, neglect of religious duty, etc., are merely "doing what comes naturally." Despite the unawareness of the terrible sinfulness of sin which characterizes our own generation to a degree rivaling, we fear, that of ancient Israel itself, God still rules in the kingdom of men; offenses against God will be severely punished; and nations that forget God shall be turned to destruction, regardless of whether or not "modern man" believes it. Ancient Israel did not believe, nor did any other of the eight nations confronted by the judgments of Amos' prophecy; but where are any of those nations now?

"Will a lion ... will a young lion ..." These two similies have the same meaning. Just as the roar of the lion, or the growl of the young lion, means that the prey is before them, the roaring of the prophet against Israel means that, "God not only has before him the nation that is ripe for judgment, but that he has it in his power."[12]

"Can a bird fall into a snare ... etc." The two previous similes were from the standpoint of the predator; in these two (Amos 3:5) the standpoint is that of the prey. "The snare" which God has set for sinners is "the consequence" inevitably connected with evil doing. The very consequences of evil indicate that the Infinite Intelligence wills it so. He indeed has "set the snare." The springing up of the trap is always the consequence of the trigger having been set off by the trespasser. None of the judgments, therefore, which have already been declared by Amos against Israel, and which he is here attempting to explain to the unbelieving people, are in any sense capricious or undeserved. Israel has tripped the trigger of the wrath of God; and the trap would not have sprung had this not been so. Keil quoted a passage from Jeremiah to explain what is said here: "Can destruction possibly overtake you, unless your sin draw you into it? (Jeremiah 2:35)."[13]

"Gin ..." as used in Amos 3:5, "is an old English contraction of `engine.' referring to the mechanism that releases the trap."[14]

"Shall the trumpet be blown in a city and the people not be afraid ..." Here is "the application of the two sets of illustrations,"[15] namely, that the prey hear the voice of the predator and are afraid. Israel has heard the roar of the lion in the prophetic warnings of Amos, and they should be afraid. Motyer pointed out here that:

"The only view of history that the Bible espouses is that the Lord is the Great Agent. Behind every event stands a cause; behind all history stands the Lord (Isaiah 45:5-7). Maybe thus they will prepare themselves for his future acts of judgment."[16]

Keil likewise discerned this as the import of this passage:

"As the trumpet when blown frightens the people out of their self-security, so will the voice of the prophet... The calamity which is bursting upon them comes from Jehovah, and is sent by him for punishment."[17]