Amos 2:6

For three transgressions of Israel, yea, for four, I will not turn away the punishment thereof.

National unrighteousness

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).

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). 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). These nations were marked, as modem 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). Verse 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.

No remedy for injuries

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.)

The penalty of oppression

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.)