The God with whom we have to do.
God always acts in character. From the thing he is may be inferred the quality of the thing he will do. We see him here—
I. AS REVEALED BY HIS NAMES. Each Divine name and title is a Divine revelation; sets forth some one of God's incomparable perfections.
1. Jehovah. "The Being;" "the Living One." In contradistinction to idols, having real existence. In contradistinction to created things, having eternal existence. In contradistinction to all outside himself, having necessary existence. Jehovah is the true God and alone claiming faith, the self-existent God and alone giving life, the eternal God and alone conferring immortality.
2. God. "The Adorable One." The Sum of all excellence. The Object of all worship. The Inspirer of all veneration. The Being who at once deserves and commands the heart s whole allegiance and devotion.
3. Of hosts. "God of the armies." The hosts are the heavenly bodies (Genesis 2:1; Deuteronomy 4:19), the angels (Joshua 5:14, Joshua 5:15; 1 Kings 22:19; Psalms 103:21; Psalms 148:2), and men (Exodus 12:41). All these he made, owns, keeps, controls, and uses. He is the universal Sovereign, and "doeth according to his will" everywhere, always, and without appeal. Such a Being it is no light thing to meet. Just as it is done will utter ruin or absolute safety result.
II. AS REVEALED BY HIS WORKS. The worker puts something of himself into his work—the author into his book, the painter into his picture, the mechanic into his machine. And so with God (Psalms 19:1).
1. He produces physical phenomena. Three kinds are enumerated:
Matter in all forms is the creature of God. Its mutations are the doing of his power. Its elements are the instruments of his hand. He does to it and by it what his own moral excellence prompts. And thus it reveals him. We
"View great Nature's open eye,
And see within it trembling lie
The portrait of the Deity."
2. He reveals mental phenomena. "Maketh known to man what is his [man's] thought." The power of introspection is peculiar to man of earthly creatures. He takes cognizance of what passes in his own mind; reads his thoughts, and analyzes the process of thinking. This is among the highest exercises of reason. It is a revelation of its marvellous powers, and so of the wisdom and power of him by whom the faculty was bestowed. If a man's thoughts are open to himself, much more are they to God. The mind can do all this; what cannot the Maker of it do (Jeremiah 17:9, Jeremiah 17:10)?
3. He rules moral phenomena. "Goeth over the high places of the earth." The "high places" are the exalted people. All these he rules. The highest do his bidding. From prince to peasant all are but clay in the Potter's hands. Who, then, shall strive with him? What can avail against his transcendent might? All natural forces, all creaturely existences, are but tools in his hand, and ministers that do his will. This is the God we must meet, and to meet whom we may well prepare.
HOMILIES BY J.R. THOMSON
Hypocrisy.
The rhetorical fervour of the prophet leads him in this passage to address himself to the guilty nobles of Israel in terms of bitter irony. That descendants of Abraham should have forsaken Jehovah, should have set up altars to a golden calf, or to deities of their heathen neighbours,—this cuts the prophet to the heart. But that, even whilst acting thus, they should retain some of their ancient observances, should profess any reverence for the precepts of the Law of God,—this is the most cruel wound. Hence this language of irony, the severity of which is apparent to every reader.
I. IT IS HYPOCRISY OUTWARDLY TO REVERENCE THE ORDINANCES OF GOD WHILST REALLY SERVING GOD'S ENEMIES. Sacrifices, tithes, leaven, offerings—all of which are mentioned in this passage—were prescribed in the Mosaic Law. The sin of the Israelites lay here. All the time that they were attending to these observances, they were worshipping idols, and breaking the first and second commandments of the ten. Virtually, all men who profess Christianity, and yet love the sinful practices and pleasures of the world, are guilty of this sin. It is hypocrisy, which is worse than an open defiance of the Divine authority.
II. HYPOCRISY SEEMS TO MEET A NEED OF DEPRAVED AND SINFUL NATURES. "This liketh you;" "So ye love to have it;"—such is the reflection of Amos upon this evil conduct. Men do not "like" to break off the associations of the past; they do not "like" to turn their back upon the principles they have formerly professed; they do not "like" to forfeit the apparent advantages of conformity to the requirements of religion. Yet, at the same time, they are not willing to forsake the pleasures of sin, to deny self, to take up the cross.
III. HYPOCRISY MAY DECEIVE SOCIETY, AND MAY EVEN DECEIVE THE HYPOCRITE, BUT IT CANNOT DECEIVE GOD. The conscious aim of the hypocritical is often to impress their companions with the belief of their goodness. But in many cases men actually persuade themselves of their own piety, whilst their life is in flagrant contradiction to the assumption. Let it never be forgotten that God "searcheth the heart, and trieth the reins of the children of men;" that his scrutinizing gaze cannot be averted, nor his righteous judgment avoided. Those who multiply insincere observances really "multiply transgression." And multiplied transgressions surely involve multiplied penalties.
APPLICATION. Bethel and Gilgal are not the only spots on earth where hypocrisy has been practised. The question of all importance forevery professed worshipper to put to himself is this—Is there harmony between the language which I use in devotion and the thoughts and desires of my heart, the actions and habits of my life?—T.