Amos 3:1-2 - Homiletics

The judgment of apostates a foregone conclusion.

This chapter, like Amos 5:1-27 . and 6; opens with a call to attention. God is going to speak, and his voice is worth listening to. He is going to speak a word, moreover, the issues of which are capital. To attend to his communication is as vitally important as dutiful.

I. GOD , WHO HAD ONLY SPOKEN ABOUT THE HEATHEN , SPEAKS TO ISRAEL . Syria and Edom and Tyre may never have heard of the doom to which they were going down. Their first intimation of the tempest of Divine wrath was likely the falling of the first drops. Their chance of repentance and escape was in this way minimized. Left in ignorance of the danger of advance, there was little likelihood of their turning hack of their own accord. But Israel hears from inspired lips that never lied the guilt of her sin, and its inevitable end. This putting of "prophecy between his secret and its execution" is a special favour on God's side, and a corresponding advantage on her side, whilst, like all advantage, it involves a proportionate responsibility.

II. GOD 'S SPECIAL REGARD FOR ISRAEL HAD EXPRESSED ITSELF IN PECULIAR FAVOURS .

1 . He had constituted them a family by themselves. Other nations in their rise had been left to circumstances and the play of natural affinities. Israel had been called out of the peoples, constituted a nation by itself, furnished with a national organization and policy, and set consciously to work out an exalted destiny. This was fitted to awake a lofty national aspiration, and give direction and dignity to the national life. The choosing of God's people out of the world is the beginning of his favours.

2 . He had brought them out of Egypt. This was an act of Divine power, an instance of Divine championship, an expression of Divine distinguishing favour, and a beginning of Divine help, which contained in it the promise of more to come. Conversion, following on election ( Acts 13:48 ), is another privilege of God's people, and another spur to grateful service.

3 . He had taken them into intimate personal relations. "Known," etc. This is "practically equivalent to electing, including both the motive and result of election" (Keil). God took special notice of them, set them in a gracious relation to himself, acknowledged them to be his people, and brought to hear on them the influences that are over coming forth on those in covenant with him.

III. JUDGMENT IS INEVITABLE WHERE MERCY HAS BEEN RECEIVED IN VAIN . "Therefore will I visit," etc. ( Amos 5:2 ). Mercy extended is made here the ground of judgment denounced. Each gift bestowed in the past is a count in the present indictment.

1 . It is inevitable as punishment. Sin by God's professing people is specially heinous. It involves ingratitude to a special Benefactor, insensibility to his love, contempt of his gifts, and disregard of special claims on their allegiance. The guilt is in every aspect extreme, and so the punishment is sure.

2 . It is inevitable as testimony. God's honour is closely identified with his people's conduct, which must therefore be closely looked after. Any sin in it must be rigidly punished if God would vindicate his purity and impartiality, hating sin as such, and wherever it appears. "It is necessary that God should vindicate his own honour by making it appear that he hates sin, and hates it most in those that are nearest him" (M. Henry).

3 . It is inevitable as discipline. Judgments are corrective as well as putative, In this aspect they are sure, and will be severe in proportion to the love and mercy despised. Whom God leaves without correction he bastardizes ( Hebrews 12:8 ), but he expresses fatherly interest in the application of the rod. Judgment with Israel was just a change of corrective treatment. Mercy had failed, and now love would try another way, that nothing might be left undone to separate Israel from sin. This is why judgment begins at the house of God.