Amos 2:8
They lie down beside every altar on garments taken in pledge. And in the house of their God, they drink wine obtained through fines.
Sermons
A Nation's CrimesJ.R. Thomson Amos 2:6-8














The ministry of Amos was mainly to the northern kingdom. With this passage commences the long impeachment and warning which the prophet was inspired to address to Israel. The previous denunciations are pungent, but brief; now Amos puts forth all his strength of invective, reproach, and expostulation.

I. UNGODLINESS IS AT THE ROOT OF A NATION'S MORAL DEBASEMENT. Israel did not, indeed, abjure religion; but Israel abjured God. "The house of their god," says the prophet with a quiet irony, referring to the idol temples which the people had taken to frequenting. The reverence of the supreme Lord of righteousness is the very root of national morality. Let a people worship such deities as were worshipped by Israel's neighbours, the Philistines, the Amorites, the Syrians, and it is well known to what fatal results such worship will surely lead. And let a nation abandon all worship, and live a life of sense, and it is certainly upon the high road to moral ruin.

II. GREED AND OPPRESSION ARE AMONG THE FRUITS OF NATIONAL UNGODLINESS. In the state of society with which Amos was conversant, these immoral habits displayed themselves in the enslavement of the poor or in their deprivation of the ordinary comforts of life. There was no human law to prevent some of the base transactions mentioned, and all belief in a Divine Law was abandoned. History gives us many proofs of the pernicious effect of secularism and superstition upon human relations. Not only are all restraints, save those of civil law and physical force, spumed and ridiculed; there is no impulse and no motive to a higher than the selfish and animal life.

III. FLAGRANT LICENTIOUSNESS IS ANOTHER FRUIT OF A NATION'S IRRELIGION. The passions which lead to such atrocities as those here mentioned are, no doubt, deep seated in human nature. But religion assists men, not in repressing them wholly, but in controlling and guiding them. It is believed by many that Amos refers to some of the practices which were encouraged by the idolatries to which the Israelites were conforming. Certain it is that infidelity is often associated with the vilest principles of an immoral life, and tends to the letting loose of that wild beast-sensual appetite - which works dire devastation in society.

APPLICATION. These considerations should induce those who prize true religion for themselves to seek its maintenance at home against the assaults of infidelity, and to seek its propagation in lands where its absence is so morally deleterious. - T.

For three transgressions of Israel, yea, for four, I will not turn away the punishment thereof.
I. GOD IS THE SOLE AND RIGHTEOUS GOVERNOR OF THE WORLD. Not simply of Israel, but of Israel's enemies, Syria, Gaza, Edom, etc. Here we get a glimpse of the great truth of God's common Fatherhood. Amos somewhat anticipated Peter, "God is no respecter of persons," and taught that God regarded the sin of Israel as He did that of Syria and Edom. That God would bring them to judgment in common with other nations, came as a thunderclap to the people of Jeroboam

II. With Amos there came to Israel a new conception of God. Note his words (Amos 3:2). Their privileges and blessings would not exempt them from sin's consequences. They regarded God as benevolent to them. The prophet proclaims Him as righteous (Amos 5:21-24).

II. JUDGMENT TURNS, NOT ON QUESTIONS OF PRIVILEGE, CEREMONY, OR PROFESSION, BUT ON CHARACTER — Upon the character manifested in our treatment of those in our power. Personal character is tested by our treatment of "the least of these My brethren." Priest and Levite proclaimed their unmercifulness in leaving the robber-smitten man to his fate. We see in the infinite regard and tender compassion of Christ to the poor, the suffering, the outcast, a revelation of God's character. National character similarly tested. Damascus, Edom, Tyre, Israel cursed for what they did to people "defenceless and in their power." Doing is the gauge of being. Their greed was expressed in their utter disregard of the rights of others. Damascus rioted in the blood of defenceless Gilead (Amos 1:3). Gaza traded in men (Amos 1:6). Tyre was rich, clever, strong, enterprising, artistic, resourceful, conquering. Lust of wealth and power led them, notwithstanding their close alliance with Solomon, to trade in Hebrew captives (Amos 1:9, 10). Edom became the incarnation of the demon revenge (Amos 1:11). Ammon, prompted by lust of gain, invaded with devilish ferocity the sanctity of motherhood (Amos 1:13). Israel, ceremonious, self-righteous, prosperous, idolatrous, vain, privileged, denied justice to her poor, oppressed her children, sacrificed her young life to pleasure (Amos 2:6-8). These nations were marked, as modern nations, alas! are too often, by selfishness, and wide wasting and insatiable pride." "For these things," etc. Samson could not destroy Gaza, but greed did. Tyre was strong to defy Assyria, to found Cathage, and set at nought Nebuchadnezzar, but was consumed by fire enkindled of her own lust. The stone houses and rocky palaces of Edom afforded no refuge from the consequences of her sins. Israel destroyed herself. He who obliterated Tyre, removed Israel, consumed Edom and Gaza. "He who obliterated Babylon, destroyed Egypt, buried Greece and Rome under the debris of their own greatness." He still judges the nations. In reading the judgments pronounced by Amos we are reminded that —(1) Whoever sins against man sins against God. All human interests are sacred.(2) The law of equilibrium obtains in matters moral as well as physical. As we give we receive. Justice is of God and meted out to all. Anything that dulls the heart's sensibilities, robs of manhood's sympathy, destroys the faculty for humanity, prepares for hell.(3) Character is destiny. "Salvation is character, character is the result of moral decisions made daily."

III. SIN IS CUMULATIVE. What are the three transgressions? They are not stated. The fourth only is mentioned. Why? The last is the abridgment and consummation of all the foregoing. It does not stand alone. It is but the development in the way of evil. The first sin leads to the second, and the fourth were impossible but for the former three. The growth is shown in the case of Edom (Amos 1:11). Ver. 11 indicates —(1) A time when Edom was so sensitive that the very thought of cruelty caused him to shudder.(2) But he nursed revengeful thoughts; kept the memory of wrongs ever fresh; until the shuddering ceased. "He corrupted his compassions."(3) His anger grew upon him until it thoroughly conquered him. He became gradually the incarnation of brutal revenge. Gradually men ripen for judgment. To-day's deeds are the fruit of former days. Present life is the resultant of the past. No deed, no day, no sin stands alone!

IV. THE CONSEQUENCES OF SIN ARE INEVITABLE. Every act of sin is self-destructive. It avenges itself. The forces of judgment are loosed by the act which violates the law.

(John T. Ecob.)

They sold the righteous for silver, and the poor for a pair of shoes
The prophet means that there was no justice nor equity among the Israelites, for they made a sale of the children of God: and it was a most shameful thing that there was no remedy for injuries. The prophet levels his reproof against the judges, who then exercised authority. The just, he says, is sold for silver: this could not apply to private individuals, but to judges, to whom it belonged to extend a helping hand to the miserable and the poor, to avenge wrongs, and to give to every one his right. It is then the same as though the prophet had said that unbridled licentiousness reigned triumphant among the Israelites, so that just men were exposed as a prey, and were set, as it were, on sale. He says, first, that they were "sold for silver," and then he adds, "for shoes": and this ought to be carefully observed; for when once men begin to turn aside from the right course, they abandon them selves to evil without any shame. When an attempt is first made to draw aside a man that is just and upright and free from what is corrupt, he is not immediately overcome; though a great price may be offered to him, he will yet stand firm: but when he has sold his integrity for ten pieces of gold, he may afterwards be easily bought, as is the ease with women. Judges, then, who first covet silver, that is, who cannot be corrupted except by a rich and fat bribe, will afterwards barter their integrity for the meanest reward; for there is no shame any more remaining in them. This is what the prophet points out in these words, — that they sold the just for silver; that is, they sold him for a high price, and then they could be corrupted by the meanest gift, that if one offered them a pair of shoes, they would be ready without any blush of shame to receive such a bribe.

( John Calvin.)

Two centuries ago quaint Thomas Fuller said, "If any suppose that society can be peaceful while one half is prospered and the other half pinched, let him try whether he can laugh with one side of his face while he weeps with the other." I am not concerning myself now, however, with those outside the Church, but those within. As surely as darkness follows sunset will the alienation of the masses follow sanctimonious selfishness in the Church. If a Christian's motto is "Look out for number one," then let them look out for estrangement and coldness on the part of number two. The Church millionaire stands at exact antipodes to the Church millennial, and in proportion aa the former flourishes, the latter will be hopelessly deferred. It is not an orthodox creed which repels the masses, but an orthodox greed. Let a Christian man stand forth conspicuously in any community, as honest as the law of Moses, and, yet let it be seen that he is building up an immense fortune by grinding the faces of the poor and compelling them to turn the grindstone for him while he does it, and he will wean a whole generation from the Gospel. The reckless "I don't care for the Church," which is coming up in ever-loudening chorus from the poorer classes, is but the echo of the stolid and selfish " I do care for myself and my own that we may live luxuriously and fare sumptuously," which is the undeniable expression of so many Christian lives.

(A. J. Gordon, D. D.)

People
Amorites, Amos, Nazarites, Nazirites
Places
Edom, Egypt, Jerusalem, Kerioth, Moab
Topics
Altar, Beside, Clothes, Clothing, Condemned, Debt, Drink, Drinking, Fined, Fines, Garments, Gods, Laid, Lay, Ones, Payment, Pledge, Pledged, Pledges, Stretch, Stretched, Themselves, Wine, Wrongdoing
Outline
1. God's judgments upon Moab,
4. upon Judah,
6. and upon Israel.
9. God complains of their ingratitude.

Dictionary of Bible Themes
Amos 2:8

     5274   credit
     5329   guarantee

Amos 2:4-8

     8739   evil, examples of

Amos 2:6-8

     5444   pledges
     5504   rights
     7233   Israel, northern kingdom
     8701   affluence
     8807   profanity

Library
Ripe for Gathering
'Thus hath the Lord God shewed unto me: and behold a basket of summer fruit. 2. And He said, Amos, what seest thou? And I said, A basket of summer fruit. Then said the Lord unto me, The end is come upon My people of Israel; I will not again pass by them any more. 3. And the songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence. 4. Hear this, O ye that swallow up the needy, even to make the poor
Alexander Maclaren—Expositions of Holy Scripture

Third Circuit of Galilee. The Twelve Instructed and Sent Forth.
^A Matt. IX. 35-38; X. 1, 5-42; XI. 1; ^B Mark VI. 6-13; ^C Luke IX. 1-6. ^b 6 And he ^a Jesus ^b went about ^a all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner sickness and all manner of sickness. [In the first circuit of Galilee some of the twelve accompanied Jesus as disciples (see [3]Section XXXIII.); in the second the twelve were with him as apostles; in the third they, too, are sent forth as evangelists to supplement
J. W. McGarvey—The Four-Fold Gospel

The Kingdom of God Conceived as the Inheritance of the Poor.
These maxims, good for a country where life is nourished by the air and the light, and this delicate communism of a band of children of God reposing in confidence on the bosom of their Father, might suit a simple sect constantly persuaded that its Utopia was about to be realized. But it is clear that they could not satisfy the whole of society. Jesus understood very soon, in fact, that the official world of his time would by no means adopt his kingdom. He took his resolution with extreme boldness.
Ernest Renan—The Life of Jesus

To his Praise!
"They shall abundantly utter the memory of thy great goodness." THIS chapter is written more than seven years later than the foregoing, in further testimony and praise. Returning to Canada at the time of the Great War, we came face to face with a serious financial crisis. Only two ways seemed open to us. One was to lay our affairs frankly before the Board, showing that our salary was quite insufficient, with war conditions and prices, to meet our requirements. The other course was to just go forward,
Rosalind Goforth—How I Know God Answers Prayer

The Tests of Love to God
LET us test ourselves impartially whether we are in the number of those that love God. For the deciding of this, as our love will be best seen by the fruits of it, I shall lay down fourteen signs, or fruits, of love to God, and it concerns us to search carefully whether any of these fruits grow in our garden. 1. The first fruit of love is the musing of the mind upon God. He who is in love, his thoughts are ever upon the object. He who loves God is ravished and transported with the contemplation of
Thomas Watson—A Divine Cordial

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