a gatherer of sycamore fruit in Tekoa, near Bethlehem, where Amos was born.  Yet to this poor man, looking after sheep and cattle on the downs, and pondering on the wrongs and misery around, the word of the Lord came, and he knew that God had spoken to him, and that he must go and speak to men, at the risk of his life, what God had bidden, against all the nations round and their kings, and against the king and nobles and priests of Israel, and the king and nobles and priests of Judah, and tell them that the day of the Lord is at hand, and that they must prepare to meet their God.  And he said what he felt he must say with a noble freedom, with a true independence such as the grace of God alone can give.  Amaziah, the priest of Bethel, who was worshipping (absurd as it may seem to us) God and the golden calf at the same time in King Jeroboam’s court, complained loudly, it would seem, of Amos’s plain speaking.  How uncourteous to prophesy that Jeroboam should die by the sword, and Israel be carried captive out of their own land!  Let him go home into his own land of Judah, and prophesy there; but not prophesy at Bethel, for it was the king’s chapel and the king’s court.  Amos went, I presume, in fear of his life.  But he left noble words behind him.  “I was no prophet,” he said to Amaziah, “nor a prophet’s son, but a herdsman, and a gatherer of wild figs.  And the Lord took me as I followed the flock, and said, Go, prophesy unto my people Israel.”  And then he turned on that smooth court-priest Amaziah, and pronounced against him, in the name of the Lord, a curse too terrible to be repeated here.

Now what was the secret of this inspired herdsman’s strength?  What helped him to face priests, nobles, and kings?  What did he believe?  What did he preach?  He believed and preached the kingdom of God and His righteousness; the simple but infinite difference between right and wrong; and the certain doom of wrong, if wrong was persisted in.  He believed in the kingdom of God.  He told the kings and the people of all the nations round, that they had committed cruel and outrageous sins, not against the Jews merely, but against each other.  In the case of Moab, the culminating crime was an insult to the dead.  He had burned the bones of the king of Edom into lime.  In the case of Ammon, it was brutal cruelty to captive women; but in the cases of Gaza, of Tyre, and of Edom, it was slave-making and slave-trading invasions of Palestine.  “Thus saith the Lord: For three transgressions of Gaza, and for four, I will not turn away the punishment thereof; because they carried away captive the whole captivity, to deliver them up to Edom.  But I will send a fire upon the wall of Gaza, which shall devour the palaces thereof.”

Yes.  Slave-hunting and slave-trading wars—that was and is an iniquity which the just and merciful Ruler of the earth would not, and will not, pardon.  And honour to those who, as in Africa of late, put down those foul deeds, wheresoever they are done; who, at the risk of their own lives, dare free the captives from their chains; and who, if interfered with in their pious work, dare execute on armed murderers and manstealers the vengeance of a righteous God.  For the Lord God was their King, and their Judge, whether they knew it or not.  And for three transgressions of theirs, and for four, the Lord would not turn away their punishment, but would send fire and sword among them, and they should be carried away captive, as they had carried others away.  But to go back.  Amos next turns to his own countrymen—to Judah and Israel, who were then two separate nations.  For three transgressions of Judah, and for four, the Lord would not turn away their punishment, because they had despised the law of the Lord, and had not walked in His commandments.  Therefore He would send a fire on Judah, and it should devour the palaces of Jerusalem.  But Amos is most bitter against Israel, against the court of King Jeroboam at Samaria, and against the rich men of Israel, the bulls of Bashan, as he calls them.  For three transgressions, and for four, the Lord would not turn away their punishment.  And why?

Now see what I meant when I said that Amos believed not only in the kingdom of God, but in the righteousness of God.  It was not merely that they were worshipping idols—golden calves at Dan, and Bethel, and Samaria, at the same time that they worshipped the true God.  That was bad, but there was more behind.  These men were bad, proud, luxurious, cruel; they were selling their countrymen for slaves—selling, he says so twice, as if it was some notorious and special case, an honest man for silver, and the poor for a pair of shoes.  They were lying down on clothes taken on pledge by every altar.  They were breaking the seventh commandment in an abominable way.  They were falsifying weights and measures, and selling the refuse of the wheat.  They stored up the fruits of violence and robbery in their palaces.  They hated him who rebuked them, and abhorred him that spoke uprightly.  They trod upon the poor and crushed the needy, and then said to their stewards, “Bring wine, and let us drink.”  Therefore though they had built houses of hewn stone, they should not live in them.  They had planted pleasant vineyards, but should not drink of them.  And all the while these superstitious and wicked rich men were talking of the day of the Lord, and hoping that the day of the Lord would appear.

You, if you have read your Bibles carefully and reverently, must surely be aware that the day of the Lord, either in the Old Testament or in the New, does not mean merely the final day of judgment, but any striking event, any great crisis in the world’s history, which throws a divine light upon that history, and shows to men—at least to those who have eyes wherewith to see—that verily there is a God who judges the earth in righteousness, and ministers true judgment among the people;—a God whom men, and all their institutions, should always be prepared to meet, lest coming suddenly, He find them sleeping.  If you are not aware of this, the real meaning of a day of the Lord, a day of the Son of Man, let me entreat you to go and search the Scriptures for yourselves; for in them ye think ye have eternal life, and they are they which testify of the Lord, of that Eternal Son of whom the second Psalm speaks, in words which mobs and tyrants, the atheist and the superstitious, are alike willing to forget.

In the time of Amos, the rich tyrants of Israel seem to have meant by the day of the Lord some vague hope that, in those dark and threatening times, God would interfere to save them, if they were attacked by foreign armies.  But woe to you that desire the day of the Lord, says Amos the herdsman.  What do you want with it?  You will find it very different from what you expect.  There is a day of the Lord coming, he says, therefore prepare to meet your God.  But you are unprepared, and you will find the day of the Lord very different from what you expect.  It will be a day in which you will learn the righteousness of God.  Because He is righteous He will not suffer your unrighteousness.  Because He is good, He will not permit you to be bad.  The day of the Lord to you will be darkness and not light, not as you dream deliverance from the invaders, but ruin by the invaders, from which will be no escape.  “As if a man did flee from a lion, and a bear met him; or went into the house and leaned his hand on the wall, and a serpent bit him.”  There will be no escape for those wicked men.  Though they dug into hell, God’s hand would take them; though they climbed up into heaven, God would fetch them down; though they hid in the bottom of the sea, God would command the serpent, and it should bite them.  He would sift the house of Israel among all nations like corn in a sieve, and not a grain should fall to the earth.  And all the sinners among God’s people should die by the sword, who say, “The evil shall not overtake us.”

This was Amos’s