Bible Commentaries
Amos

AMOS

The Prophet of Justice

In the history of Jehovah’s worship, Amos, the prophet of Israel, stands first among the great preachers of reformation. Among other men, he towers above them as a giant in courage and faithfulness.

About the Author

The book is "the words of Amos"- "the herdsman of Tekoa" (Amos 1:1). All that is known of the author is that revealed in this book. His home was Tekoa, a small mountain village, located 12 miles south of Jerusalem and some 22 miles from Bethel, the place where he delivered his message. Tekoa was situated in a lonely, sparsely populated district overlooking the wilderness of the Jordan Valley and the Dead Sea which lay some 18 miles away.

The name, "Amos," means "burden-bearer." We must not confuse him with Amoz, the father of Isaiah. The fact that his father’s name is not mentioned suggests that he was probably from a poor, obscure family.

For his occupation, Amos was a shepherd of an ugly type of sheep called noked (Amos 7:14). They were noted for their fine wool. Also, he was a dresser of sycamore trees. These were not like our western sycamore trees; rather they were a poor quality of fig trees called mulberry figs. "Dresser" means pincher. The unripe figs had to be punctured to promote ripening. The fruit was infested with insects and inedible until the end was punctured so the gnats could escape.

Amos’ ministry was unique. He declared that he "was no prophet, neither was (he) a prophet’s son" (Amos 7:14). By that he meant that he was not a professional prophet nor had he been to a school for prophets (2 Kings 2:3). Instead, God had specially called Amos for his mission to Bethel.

G. G. Findlay describes Amos as "a son of the wilderness... a man of granite make, stern, fearless, self-contained, of powerful, well-knit mind, vivid imagination and lofty bearing." Amos was deeply devoted to God and his law. His preaching was blunt, courageous and dynamic. He was a powerful preacher of repentance. Someone has styled him "the plumb line preacher" (Amos 7:7). As was John the Baptist in the New Testament, so was Amos in the Old. Amos had first-rate oratorical powers. He used the Hebrew without blemish. His writings are judged by many to be the oldest of the prophets to have survived.

The Background of Amos’ Work

Politically, Assyria had long been casting lustful eyes at the rich land of Israel. Jeroboam II had ascended Israel’s throne in 783 B.C., and ruled as a military despot. Uzziah had become king of Judah in c.a. 786 B.C. Both kingdoms enjoyed success and prosperity both politically and economically. With their prosperity came luxury and corruption in government and society. Justice was perverted. The poor were crushed and abused because of the greed of the wealthy.

Religion had degenerated into a commercial racket. In the public mind, Jehovah had been reduced to the level of a pagan god. People were careful for the outer forms of worship but inwardly were spiritually bankrupt. The impact of their religion on their daily lives was bad. It corrupted rather than elevated them.

The mission of Amos was to go to Bethel, the religious center of the Northern Kingdom, and proclaim the doom of the nation. So degenerate was Israel that nothing could forestall her judgment. His predictions were fulfilled within thirty years. Bethel, the site of Amos’ preaching, was small town located some ten miles north of Jerusalem. It was one of the major religious shrines of the Northern Kingdom. Its religious significance was long established since Jacob had his dream there, wherein he saw the ladder extending into heaven (Genesis 28:10-19). Jeroboam had made it a worship center by placing one of his golden calves there (1 Kings 12:26-31).

The serious student will do well to read the historical background of Amos’ day as recorded in (2 Chronicles 26) and (2 Kings 14:23-29). The message of Amos can only be understood in the light of his social, economic and historical background as mentioned above.

Amos is thought to have prophesied between 765 -750 B.C. His contemporaries were Hosea in the north and Isaiah and Micah in the south. It is possible that he may have known Elisha and Jonah, both of whom would have been yet alive, albeit very old in his day.

About the Book of Amos

The book bears the name of its inspired author.

The literary qualities of the book are noteworthy. Most of Amos’ book is cast in poetic form. This is obscured in the King James and American Standard Versions but clarified in the Revised Standard Version. Amos’ style reflects high literary ability. He is master in the use of metaphors, sarcasm, irony and parallelism. George Robinson observes that "He is the author of the purest and most classical Hebrew in the Old Testament." His style is simple and terse. In the words of G. Gilfillam, "As (Robert) Burns among the poets, is Amos among the prophets."

As to date, Amos’ book is thought by many to be the earliest of the writing prophets to come down to us. Amos’ words, "two years before the earthquake" (Amos 1:1) tell us that his book was not completed until at least two years following the oral delivery of his message.

Amos seems to have had a special fondness for the book of Deuteronomy as he alludes to it repeatedly. (Compare Amos 2:10 and Deuteronomy 29:5; Amos 4:10 and Deuteronomy 4:30; Amos 4:11 with Deuteronomy 29:22-23 and Amos 5:11 and Deuteronomy 28:30-39).

Twice we find Amos quoted in the New Testament. Stephen quotes Amos 5:24-27 in Acts 7:42-43. James cites Amos 9:11 in Acts 15:16-18.

It is interesting to study the contrasts between Amos and Hosea.

1. Amos thundered the doom of Israel without a sigh, but Hosea did so with a broken heart

2. Amos had little to say about Baal, but to Hosea that was the root of all the problems.

Six purposes are discernable in the book.

1. He wrote to announce the coming judgment upon Israel because of their idolatry and sin;

2. To make plain to the people of Israel what the demands of God’s service were;

3. To remind his people that God cares for all nations and exercises sovereignty over them;

4. To show that all nations are expected to respect such basic rules of human conduct as integrity, honesty, purity and fairness;

5. To point out that cruel, inhumane treatment of one’s neighbor will negate all worship, no matter how elaborate it may be, and

6. To remind Israel of Jehovah’s faithfulness to his covenant and law and their accountability to a practical observance thereof.

As is their usual custom, the have presumed to dissect Amos’ book, labeling parts of it as from some unknown latter source. Their conclusions are highly subjective and are built upon a contrived base. For a good analysis and refutation of their approach to Amos see Gleason Archer’s Survey of Old Testament Introduction.

Some Miscellaneous Facts about the Book

Theo Laetsch wrote that "never has the holy law of God been preached with greater earnestness and intensity than it was proclaimed by (this man), who spared neither rich nor poor, neither young nor old, neither vociferous rebel nor unctuous hypocrite." Amos charged his hearers with four great sins: materialism, oppression of their neighbors, moral decadence, and religious hypocrisy. These four evils are yet abundant in our contemporary society.

The prophet had no comforting words for those in adversity, only threats of vengeance and punishment for a sinful nation. His threats were realized when Tiglath-pilesar of Assyria captured the northern portions of Israel in 734 B.C. Later in 722 Samaria, the capital, fell to Shalmaneser IV and Sargon II. Taken captive were 27,290 Israelites.

The writing of Amos has inspired numerous compliments from students of the prophets. Cornhill says, "Amos is one of the most wonderful appearances in the history of the human spirits." Unknown admirers have said, "Amos is the first of the great reformers" and "Amos towers in the distance like an earth-born Atlas..."

Keys That Unlock the Message of Amos

There are two key verses in the book:

(Amos 5:24) "But let justice roll down as waters, and righteousness are as a mighty stream."

(Amos 8:2) "Then said Jehovah unto me, the end is come upon my people Israel; I will not again pass by them anymore."

The key word of Amos is "punishment."

The key phrase is "Thus saith Jehovah."

The key thought is that God’s justice demands punishment upon Israel for their injustice.

The key characters are Amos, the shepherd, commissioned by God to be a prophet to Northern Israel and Amaziah, the corrupt priest of the Baal shrine at Bethel.

A Simple Analysis of Amos

I. Judgments Upon Nations (Chapter 1-2).

II. Judgments Upon Israel (Chapters 3-6)

III. Israel’s Doom Symbolized (Amos 7:1 to Amos 9:10)

IV.A Promise of Restoration (Amos 9:11-15).

EXPOSITION OF THE BOOK OF AMOS

Introduction

"The words of Amos, who was among the herdsmen of Tekoa which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash, two years before the earthquake" (Amos 1:1). These words introduce the author and set the date for the giving of the prophecy. "Amos" means burden-bearer. He was a herdsmen. It is not the usual word shepherd, "but one that marks a peculiar breed of sheep...that he tended" (F.C. Cook). The sheep were small and unsightly, but prized for the high quality of their wool. They were called "noked." He likely tells us about his occupation to neutralize the criticism that he had become a prophet simply for the sake of bread (Amos 7:12). He already had an honorable occupation. He did not have to preach to make bread money. Amos was from Tekoa, a small village in the rugged mountains 12 miles south of Jerusalem, and some 22 miles from Bethel. His home overlooked the wilderness of the Jordan Valley and the Dead Sea. The ruins of ancient Tekoa yet bear that ancient name.

Amos "saw" his message before he proclaimed it. His words, came not from himself but were revealed to him by Jehovah. (Compare Isaiah 30:10). The subject of his prophecy is "Israel," i.e., the Northern Kingdom ruled over by king Jeroboam.

He dates his prophecy by these chronological markers;

1. "The days Uzziah king of Judah," i.e., 783-742 B.C. (Eerdman’s Bible Dictionary).

2. "In the days of Jeroboam the son of Joash king of Israel," i.e., 786-746 B.C.

3. "Two years before the earthquake in the days of Uzziah. No precise date can be set for the quake at this point. Zechariah was still talking about it in 520 B.C. (Zechariah 14:5).

To appreciate the following record of Amos preaching experience at Bethel we must try to visualize the luxury and corruption of the royal city with its degrading system of Baal worship and the sensual crowd that had gathered there for their pagan festival. Into the city walks Amos, the shepherd. He was a rugged mountain man, dressed in a shepherd’s garb, likely with the smell of the sheepcote upon him. He is revolted at the sight he sees and the people probably despise the stranger. He stations himself at a busy place and begins to proclaim his message of judgment. To get a favorable hearing he lashes out against all of Israel’s hostile neighbors. The crowd nods and speaks its approval. He then blasts Judah their alienated kinsmen. That they really enjoy. Finally, when he has them eating out of his hand, he delivers the principal message he was sent to declare. Israel has grievously sinned and must now pay the cost. The people are stunned. For a moment they are speechless. They burn with shame. They grow angry. But God’s man had done his job. The word has been delivered. He emphasizes that God’s true message will be heard from Zion, i.e., Jerusalem, where his temple is situated and where David’s dynasty ruled rather than at Samaria or Bethel where idols were worshiped and where Jeroboam prevailed.

Most scholars, based on internal considerations, base the date of Amos between 765 and 750 B.C.

Declaration of Judgment Against the

Nations for Their Crimes (Amos 1:2 to Amos 2:16).

"And he said, Jehovah will roar from Zion and utter his voice from Jerusalem; and the pastures of the shepherds shall mourn and the top of Carmel shall wither" (Amos 1:2). "He said" refers to the prophet Amos. He opens his proclamation with a bold metaphor calculated to grab the attention of the crowd. "Jehovah will roar from Zion" suggests that as the lion roars, striking terror into every living creature about, so will God roar. The lion roars when he leaps upon his victim. That God is going to roar implies that deadly judgments will immediately follow. Joel used similar imagery (Joel 3:16) so also Jeremiah (Jeremiah 25:30). Amos refers back to this phrase and explains that God’s roar is heard through the preaching of his faithful prophets. Normally, when a lion roars, an animal or a man perishes. When God roars, the pastures and the tree-covered mountains will wither as in a drought. The pastures likely refers to Amos’ home land near Tekoa. Carmel is a notable mountain on the Mediterranean coast in northern Israel. The following judgments spoken against six heathen neighbors, Judah and Israel are the message of God’s roar.

Judgment Against Syria (Amos 1:3-5)

"Thus saith Jehovah: For three transgressions of Damascus yea for four, I will not turn away the punishment there of; because they have threshed Gilead with threshing instruments of iron. But I will send a fire into the house of Hazael and it shall devour the palaces of Benhadad. And I will break the bar of Damascus, and cut off the inhabitant from the valley of Aven and him that holdeth the scepter from the house of Eden; and the people of Syria shall go into captivity" (Amos 1:3-5). Amos uses a common formula to introduce each of the eight oracles of judgment, "Thus saith Jehovah" gives authority to his message by pointing to its source which is Jehovah, the great Ruler and Judge of all men and nations. He alone has the power to bring such dire threats to pass (Psalms 7:11-13). "For three transgressions...yea for four" should not be taken literally since he in seven cases mentions only one sin as typical of the wickedness of the nation and in the eighth case he lists six sins worthy of punishment. The meaning is that three such sins would render the subject worthy of punishment. Now they have committed four thus they are more than due their judgment (See Genesis 15:16 and Leviticus 18:25). The same figure of speech is used for blessings in (Job 5:19).

The nation under consideration is Syria, Israel’s neighbor to the northeast (see Amos 1:3-4). He identifies her in several ways. He speaks of Damascus, the capital of Syria; the house of Hazael, the ruling dynasty of kings in Syria; the palaces of Ben-Hadad who was the son of Hazael (2 Kings 13:3); the inhabitants from the valley of Aven and him that holdeth the scepter from the house of Eden the precise location of these two places is unknown. Aven means vanity and is used by Hosea to shame those who had turned Bethel (house of God) into Bethaven (a house of vanity) because it had been made a center for idolatry (Hosea 4:15). The mention of "him who holdeth the scepter from Eden" suggests that it was one of the royal cities of the Syrian kingdom.

The sin of Syria which he singles out for condemnation is that "they have threshed Gilead with threshing instruments of iron." This threshing instrument evidently consisted of a wheel or drum, in which were embedded iron spikes, which was driven over the sheaves of grain to crush them. The words are open to two possible interpretations;

1. The Syrians actually subjected some of their Jewish captives to a torturous death beneath such threshing machines. Such cruelties were not unknown in the ancient world;

2. He may be using a metaphorical expression that says the Syrians so desecrated Gilead it was crushed like threshed grain. This is implied in 2 Kings 13:7, "for the king of Syria destroyed them and made them like the dust in threshing."

God would send conquering armies into Syria who would break the bars of their city gates, burn their palaces, cut off their people and take them into captivity into Kir. Amos sees the Syrians driven from their pleasant land and carried to Kir as prisoners of war. The site of Kir is uncertain. Isaiah mentions a Kir in Moab, a desolate desert region. The Moabites trafficked in prisoners of war sold into slavery. This may be the point Amos is making.

Some fifty years later, Syria received the threatened judgment at the hands of the Assyrians(2 Kings 16:9).

Judgments Against the Philistines (Amos 1:6-8)

"For three transgressions of Gaza... because, they carried away captive the whole people, to deliver them up to Edom. But I will send a fire on the wall of Gaza, and it shall devour the palaces thereof. And I will cut off the inhabitants from Ashkelon; and I will turn my hand against Ekron; and the remnant of the Philistines shall perish, saith the Lord Jehovah" (Amos 1:6-8). Gaza, Ashdod, Askelon, and Ekron were city states of the Philistine League. Gath is not here mentioned. It had likely already been destroyed (See Amos 6:2). The Philistines were renowned for their military power and the strength of their fortress cities, yet God promises to destroy them by fire, i.e., by war in which they would be burned. The crime of the Philistines was enslaving, i.e., selling "the whole people" to Edom. Two such raids by the Philistines are recorded (2 Chronicles 21:16-17; 2 Chronicles 28:16-18). They were indiscriminate in dealing with civilians taken in war. None were spared, young and old were led away. They were not taken as prisoners, but sold to the Edomites, inveterate enemies of the Hebrews, who would deal with them without mercy. For their cruelty even "the remnant of the Philistines shall perish" i.e. they would be totally annihilated as a nation. Both Assyria and Egypt inflicted severe penalties upon the Philistines but the Babylonians under Nebuchadnezzar pretty well destroyed them by defeat and mass deportation. Other prophets also predicted the fall of the Philistines (Isaiah 14:28-31; Jeremiah 25:20; Jeremiah 47:1-7; Ezekiel 25:15-17 : Zephaniah 2:4-7; Zechariah 9:5-8).

Judgments against Tyre (Amos 1:9-10)

"For three transgressions of Tyre.... I will not turn away the punishment thereof; because they delivered up the whole people to Edom, and remembered not the brotherly covenant. But I will send a fire on the wall of Tyre, and it shall devour the palaces thereof" (Amos 1:9-10). Tyre was the principle city of Phoenicia. It was the head of a vast maritime fleet and a network of seaport colonies scattered around the Mediterranean. Her sin was the same as that of the Philistines, selling Hebrew slaves to Edom; It was exacerbated by the fact they had violated "the brotherly covenant" which had been established by David and king Hiram of Tyre (1 Kings 5:1-12). That covenant evidently created a compact of mutual respect and assistance that would have especially forbidden slave raiding and trafficking. As God promised, Tyre repeatedly fell victim to her enemies. She was taken and burned by the Assyrians under Sargon (721-705 B.C.). Nebuchadnezzar besieged mainland Tyre for thirteen years (585-572 B.C.) and destroyed it. Alexander the Great took the island city after a seven month siege and utterly destroyed it (332 B.C.). God is not mocked. Other prophets predicted Tyre’s fall (See Isaiah 23:1-18; Jeremiah 27:1-11; Ezekiel 26:2-21; Joel 3:4-6).

Judgments against Edom (Amos 1:11-12)

"For three transgressions of Edom...I will not turn away the punishment thereof; because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath forever. But I will send a fire upon Teman, and it shall devour the palaces of Bozrah" (Amos 1:11-12). Edomites were descended from Esau the brother of Jacob. God forbade the Hebrews to take their land or harm them for they were brethren (Deuteronomy 23:7). Their land was originally called Seir and was situated south of the Dead Sea. They did not view Israel as brethren but as despised foes and considered themselves in a state of perpetual war with them. No specific crime is mentioned, only the characteristics of their heart towards Israel. At every opportunity they pursued Hebrews with the sword. They cast off all pity, i.e., suppressed and stifled all sympathy or compassion. Their anger tore perpetually like a beast of prey tearing at its victim until it is totally devoured. Nothing is so cruel and vicious as a blood feud. Pusey notes the following worldly observations; "Fierce are the wars of brethren." Again he says "no love, well-nigh, is more faithful than that of brothers, so no hatred, when it hath once begun, is more unjust or fiercer." Christ demands that we not let the sun go down on our wrath (Ephesians 4:26).

Teman was the southern district of Edom and Bozrah, a major city. They seem to stand by metonymy for the whole of the nation. Edom was driven out of her homeland by the Nabatean Arabs. In the fourth century B.C.. Judas Maccabeus defeated them, slaughtering some 20,000. John Hyrcanus, subjected them and forced them to be assimilated into Judaism. In the Jewish rebellion, the Roman finished exterminating their remnant. Other prophets condemned Edom and predicted her doom. (See Isaiah 34:5-9; Jeremiah 49:7-22; Ezekiel 25:12-14; Malachi 1:3-4).

Judgments against Ammon (Amos 1:13-15)

"For three transgression, of the children of Ammon....I will not turn away the punishment thereof; because they have ripped up the women with child of Gilead, that they may enlarge their border. But I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof; with shouting in the day of battle, with a tempest in the day of the whirlwind; and their king shall go into captivity, he and his princes together, saith Jehovah" (Amos 1:13-15). The Ammonites were descended from Ben-Ammi, the son of Lot. Ammonites committed atrocities against defeated enemies such as disemboweling expecting mothers. Such terrorism was not limited to Ammon. Elisha predicted that Hazael, king of Syria would resort to this evil practice (2 Kings 8:12) and Menahem so punished the mothers of Tiphsah (2 Kings 15:16). The Ammonites used such terror to enlarge their borders; that is, to take the land of the Hebrews, subduing them by terror. The specific occasion of this event is not given. Perhaps they joined with Hazael of Syria in attacking Gilead (Compare 2 Kings 8:12; 2 Kings 10:32).

Rabbah was the capital of Ammon. It would be stormed, taken and burned by invading troops. Her king and princes would go into captivity. Nebuchadnezzar’s Babylonian troops reduced Ammon and sent her residue into captivity (Ezekiel 21:18-21).

Judgments upon Moab (Amos 2:1-3)

"For three transgressions of Moab......I will not turn away the punishment thereof; because he burned the bones of the king of Edom into lime. But I will send a fire upon Moab, and it shall devour the palaces of Kerioth; and Moab shall die with tumult, with shouting and with the sound of the trumpet; and I will cut off the judge from the midst thereof, and will slay all the princes thereof with him, saith Jehovah" (Amos 2:1-3). Moabites occupied the land east of the Dead Sea and north of Edom. Moab, father of the tribe, was also a son of Lot by his daughter. Though kin to Israel, there was an implacable hatred toward them and hostility that never burned out. Moab is cited for one of her many infamous crimes; the dead body of the king of Edom had been desecrated by burning it to ashes. By burning them into lime, some supposed that they were then mixed with mortar and used in some building. Such a shocking and diabolic deed revealed an evil aspect of the nation’s character. Judgment must come. Fires of war will devour her. Kerioth, chief city of Moab, would be destroyed. What nations sow they also reap (Galatians 6:7). Moab was the subject of other prophets as well. (See Isaiah 15:1 to Isaiah 16:14; Jeremiah 48:1-47; Ezekiel 25:8-11; and Zephaniah 2:8-9).

Judgments upon Judah (Amos 2:4-5)

"For three transgressions of Judah...I will not turn away the punishment thereof; because they have rejected the law of Jehovah and have not kept his statutes, and their lies have caused them to err, after which their fathers did walk. But I will send a fire upon Judah and it shall devour the palaces of Jerusalem" (Amos 2:4-5). Given the rivalry and hostility of the Northern Kingdom toward the South we can imagine the evident approval on the faces of Amos’ audience; the amens and perhaps even cheers as he lashed Judah for her sins. In a masterful way, he led them as a leader leads his animals to their fold.

The charge laid against Judah is not atrocity or violence, it is religious apostasy. They rejected the law of Jehovah. The law or Torah says Keil, "is the sum and substance of all the instructions and all the commandments which Jehovah had given to His people as the rule of life." The statutes are the individual precepts. The lies that caused them to err were their idols and the false religious system they had substituted for Jehovah’s worship. The writer of Kings tells us that idolatry was wide spread in Judah during Uzziah’s reign (2 Kings 15:1-4). The judgment of Judah for her transgressions was the same as for her heathen neighbors. Fiery judgments of war would sweep over her. This occurred when the Babylonians destroyed Jerusalem in 587/586 (See 2 Kings 25:8-12). It is noteworthy that nations that sinned without having God’s written revelation were no less guilty than Judah who had the Law. (Compare Paul’s teaching on this subject in Romans 2:11-16).

Having thoroughly disarmed his hearers and having won their attention by his sound thrashing of their neighbors, Amos turns to the business at hand.

Judgment Upon Israel (Amos 2:6-16)

"For three transgressions of Israel...I will not turn away the punishment thereof; because they have sold the righteous for silver, and the needy for a pair of shoes-- they that pant after the dust of the earth on the head of the poor, and turn aside the way of the meek; and a man and his father go unto the same maiden to profane my holy name and they lay themselves down beside every altar upon clothes taken in pledge; and in the house of their God they drink the wine of such as have been fined" (Amos 2:6-8). The ten northern tribes under the leadership of Jeroboam I, revolted against the house of David and established themselves as the Kingdom of Israel. (Compare 1 Kings 12:1-21). While rebelling against God politically, they also corrupted his worship by embracing the Baal worship of their heathen neighbors. Thus at Bethel Jeroboam I had set up one of his golden calves (1 Kings 12:26-33). That pagan religion soon reflected itself in the moral, ethical life of the nation. From their many transgressions, he chooses a few examples.

1. They abused the poor, by selling them into servitude because of indebtedness. A poor man was allowed to sell himself into slavery in order to work out his debts (Leviticus 25:39), but he was to be treated as a brother. No authorization however was given for the forcible selling of the poor. The guilt of the oppressors is exposed when he notes that for a trifling amount, the price of a pair of sandals, they would enslave a brother!

2. They were guilty of land grabbing. Micah also rebuked this sin; "they covet fields and seize them" (Micah 2:2). Their greed is painted in hyperbolic strokes. They even demand the dust the poor farmer cast on his head in mourning, when he saw his fate. (Compare Lamenations 2:10).

3. They turned aside the way of the meek. This refers to a corrupt legal system that allowed the wealthy and powerful to get unjust advantage over law-abiding citizens. (See Proverbs 17:23).

4. They were guilty of blatant immorality. "A son and his father go unto the same maiden" for sexual purposes. Such was considered incestuous under the law. (Compare Leviticus 18:7; Leviticus 18:15). This is an allusion to the ritual fornication of the Baal worship (See Hosea 4:14). Each shrine had its male and female prostitutes. Such immoral practices profaned God’s holy name because the degenerate worshipers claimed they were doing so in the name of Jehovah. It is important to note that the Hebrews did not renounce Jehovah in their apostasy. They simply embraced Baal practices and said that they were doing those things in service to Jehovah. This common practices is called syncretism which is the blending of two or more things together. Profanation of God’s name was strictly forbidden (Leviticus 22:32)

In their ritual fornication they laid down beside the altar on a poor man’s cloak taken in pledge. If a man was so poor that all he had for collateral was his large outer cloak, it could be used but had to be returned to him at sundown (Deuteronomy 24:12-13). This was because the cloak was also his blanket under which he slept at night. These wicked people had kept the poor man’s cloak overnight and used it for a pallet for their sinful indulgence lest their own cloak be soiled.

Note that Amos says these things were done "in the house of their God." It was not Jehovah’s house, but the Baal shrines where such took place. Such practices had nothing to do with the righteous God of heaven.

Their Baal worship included indulgence in wine. Amos shames them for extracting unjust fines from their neighbors and then using the proceeds in worship. Such was an insult to God.

"Yet destroyed I the Amorite before them, whose height was like the height of the cedars and he was strong as the oaks; yet I destroyed his fruit from above and his roots from beneath. Also I brought you up out of the land of Egypt and led you forty years in the wilderness, to possess the land of the Amorite. And I raised up of your sons for prophets, and of your young men for Nazirites. Is it not even thus, 0 ye children of Israel? saith Jehovah. But ye gave the Nazirites wine to drink, and commanded the prophets saying Prophesy not" (Amos 2:9-12). In this section he stresses their utter ingratitude toward God who had done so much for them and their contempt toward his righteous servants.

"Yet I destroyed the Amorite" ties this paragraph with what had been previously noted. They had turned from Jehovah to embrace the religion of the local population whom he calls Amorites. Yet Jehovah had defeated the Amorites and shown their gods to be nothing but wood and stone. He was clearly superior to the legendary Baal gods. Amorite was technically the name of one group of the Canaanites. They were the mightiest of those tribes. By metonymy, Amos makes them stand for all the tribes that Jehovah had driven out (Deuteronomy 1:20; Deuteronomy 1:27). To emphasize how strong they were, he likens them to oaks and cedars. Their cedar trees were conifers growing 80-100 feet high. Moses tells us that the Canaanites were of unusually large stature. (Numbers 13:32-33). Their great strength meant nothing to Jehovah who easily destroyed them (Joshua 10:12-21). To destroy their roots and fruits simply meant total destruction. Their tribe became extinct.

It was Jehovah not the Baal gods or Jeroboam’s calf that had brought their fathers out of Egypt and safely led them through the wilderness to their homeland (Exodus 20:2).

They showed their ingratitude and contempt for God by seeking to corrupt his holy servants, Nazirites, and prophets. Nazirites lived plain and simple lives for God. They abstained from all products of the vine including wine (Numbers 1-12).Their abstinence was a constant reminder of the sins of indulgence of the people, hence they sought to corrupt the Nazirites. Heavy drinking was a problem Amos fared. (See Amos 2:8; Amos 4:1; Amos 6:6).

They tried to silence the prophets that God sent to rebuke them. Isaiah rebuked the same sin (30:10). God sent the prophets to warn them lest they perish. They rejected God’s merciful gift.

"Behold, I will press you in your place, as a cart presseth that is full of sheaves. And flight shall perish from the swift; and the strong shall not strengthen his force; neither shall the mighty deliver himself; neither shall he stand that handleth the bow, and he that is swift of foot shall not deliver himself; neither shall he that rideth the horse deliver himself; and he that is courageous among the mighty shall flee away naked in that day, saith Jehovah" (Amos 2:13-16). As a heavily loaded cart presses down the soft earth beneath its wheels so will God crush Israel. The KJV renders the lines "Behold, I am pressed under you..." If this be the correct reading, God is saying that he is weary of dealing with the rebellious people. (See Isaiah 43:24).

Israel under Jeroboam was strong militarily (2 Kings 14:23-28). They were confident that their mighty troops could deliver them from any enemy. With words describing their forces of war he predicts that all will perish. Kenneth Taylor captures the meaning of Amos’ prophesies:

"Your swiftest warriors will stumble in flight. The strong will all be weak and the great ones can no longer save themselves. The archers aim will fail the swiftest runners won’t be fast enough to flee and even the best of horsemen can’t outrun the danger then. The most courageous of your mighty men will drop their weapons and run for their lives in that day” (Living Bible Amos 2:14-16).

Three Proclamations From God (Amos 3:1 to Amos 4:13).

In the third chapter Amos stresses the necessity for judgment upon Israel. "Hear this word that Jehovah hath spoken against you, 0 children of Israel, against the whole family which I brought up out of the land of Egypt, saying, you only have I known of all the families of the earth; therefore I will visit upon you all your iniquities" (Amos 3:1-2).

The rebuke, while spoken to Israel, includes Judah as well; "the whole family." The Hebrews enjoyed special favors, privileges and standing with God. Of all the nations of earth he had selected them alone to be his covenant people. They thought that their election would spare them from judgment. The prophet corrects their faulty view by telling them that God would hold them more responsible precisely because they had enjoyed greater privileges. Judgment always begins at the house of God (1 Peter 4:17).

The prophet now asks a series of seven rhetorical questions which logically lead to the conclusion that his message is from God.

1. "Shall two walk together except they have agreed?

2. Will a lion roar in the forest, when he hath no prey?

3. Will a young lion cry out of his den, if he have, taken nothing?

4. Can a bird fall in a snare upon the earth, where no gin is set for him?

5. Shall a snare spring up from the ground and have taken nothing at all?

6. Shall the trumpet be blown in a city and the people not be afraid?

7. “Shall evil befall a city and Jehovah hath not done it?" (Amos 3:3-6). The first five of these questions are drawn from Amos’ experience in the wildness country. The answer to all seven is no! He asks them not for information, but to emphasize his point which is Every effect has a cause.

"Walk together" is progressive imperfect and means "keep on walking together" (Laetsch). In the desert, people do not just happen to be together they must agree to be so. The two walking together are Jehovah and the prophet. The lion does not roar until be springs upon his prey. Like a lion, Jehovah has roared (Amos 3:8). Israel’s judgment has begun. A gin was a bird trap consisting of a net and a stick to act as a spring. His point is, the trap is not activated unless a bird has disturbed it. Israel would be snared in the net of her sins. He could be saying a bird does not get caught in a trap unless someone has set a trap. That someone is God. The trumpet he mentions is the alarm trumpet to warn the citizens of an impending invasion. Amos’ message was that sound of warning. "Shall evil befall a city and Jehovah hath not done it" speaks not of moral or ethical evil but of calamity or overthrow (Joshua 23:15) . These events are not just accidental or fortuitous, God rules in the kingdoms of men (Daniel 4:25).

"Surely the Lord Jehovah will do nothing, except he reveals his secret unto his servants the prophets. The lion hath roared; who will not fear? The Lord Jehovah hath spoken; who can but prophesy?" (Amos 3:7-8). Amos has come to them with his message of warning because God, who had ordained a judgment on Israel, has revealed it to him and it is his job to warn them. (See Ezekiel 33:11-12). God likewise warned the ancient world through Noah (2 Peter 2:5). The lion who has roared is the Lord Jehovah who has spoken. The prophet has no choice, he must prophesy, i.e., declare to them their coming doom!

"Publish ye in the palaces at Ashdod and in the palaces in the land of Egypt and say, assemble yourselves upon the mountains of Samaria, and behold, what great tumults are therein and what oppressions in the mist thereof. For they know not to do right saith Jehovah, who store up violence and robbery in their palaces" (Amos 3:9-10). God, though his prophet, sends invitations to the heathen rulers of Ashdod (Philistines) and Egypt to come and be witnesses to the sins of Samaria, the capital of the Northern Kingdom. "Tumults" speak of the disorders and confusion in the nation’s capital where might is right and the weak are crushed by the powerful. So corrupt are they that they have no sense of morality or justice. Their hearts were seared as with a hot iron (1 Timothy 4:2). Their palaces were filled with the spoils of violence and robbery. The effect is stated but the cause is intended.

By mentioning palaces we are led to understand that it was the rulers of Samaria that he had in mind.

"Therefore thus saith the Lord Jehovah; an adversary there shall be even round about the land; and he shall bring down thy strength from thee, and thy places shall be plundered" (Amos 3:11). The adversary that would plunder Samaria and the Northern Kingdom was Assyria. Amos made his pronouncement in c.a. 760-759. In 734 Tiglath-Pilesar and his hordes took Galilee and Gilead. In 722 Samaria fell to Shalmaneser thus ending the Northern Kingdom.

"Thus saith Jehovah: As the shepherd rescueth out of the mouth of the lion two legs, or a piece of an ear, so shall the children of Israel be rescued that sit in Samaria in the corner of a couch and on the silken cushions of a bed" (Amos 3:12). Again the prophet borrows from his life as a shepherd to illustrate his point. If a hired shepherd lost a sheep to a wild beast it was not enough simply to report it, he was to find the beast and victim and reclaim such pieces as he could. These were presented as proof of his report (Exodus 22:10-13). His point is that all that will be left of Jeroboam’s kingdom is a scattered remnant. The same thing later happened to Judah (2 Kings 25:10-12). His references to their couches, and silken cushions is an allusion to their wealth and luxurious living. The word rendered, "on the silken cushions of a bed" are obscure in the Hebrew. The KJV renders them "in Damascus in a couch." Jeroboam had conquered, Damascus and occupied it (2 Kings 14:28). Perhaps he refers to those agents of the Northern Kingdom who had lived in luxury as they occupied the city of Damascus.

"Hear ye and testify against the house of Jacob saith the Lord Jehovah, the God of hosts. For in the day that I shall visit the transgressions of Israel upon him, I will also visit the altar of Bethel and the horns of the altar shall be cut off and fall to the ground and I will smite the winter house; and the houses of ivory shall perish, and the great houses shall have and end, saith Jehovah" (Amos 3:13-15). The words "Hear ye and testify" (Amos 3:13), are spoken by God to Amos. "God of host" means God who leads the armies of heaven (Revelation 19:11-14). We can see the prophet casting his eyes about the sacred city of Bethel, pointing to its shrine and declaring in thunderous tones, "God will visit the altars of Bethel with judgment!" The horns of the altar were projections on each corner that resembled the horns of an ox. The blood of sacrifices was applied to the horns (Exodus 29:12). "The horns of the altar" have ever been considered a sanctuary (1 Kings 2:28-30). By threatening to cut off the horns of their altar he is saying that there will be no place of refuge or sanctuary when God’s judgment comes. Their idolatrous religion will be worthless in that day. Their "winter houses and summer houses" (Amos 3:15), alludes to their wealth. In those days few could afford two houses. They had gained their wealth by oppression and would lose it to the invading armies. "Houses of ivory" were decorated with ivory panels and furniture of inlaid ivory. Ahab had such a house (1 Kings 22:39).

In chapter four, Amos tells his hearers that judgment is definitely coming upon them. They had better get ready for it. He opens with a ringing rebuke of the women of Samaria. "Hear this word, ye kine of Bashan that are in the mountain of Samaria, that oppress the poor, that crush the needy, that say to their lords, Bring, and let us drink. The Lord Jehovah hath sworn by his holiness, that, lo the days shall come upon you, that they shall take you away with hooks and your residue with fish-hooks. And ye shall go out at the breaches, and every one straight before her, and ye shall cast yourselves into Harmon, saith Jehovah" (Amos 4:1-3). "Hear this word" is a strong imperative to his audience that they pay attention to his message. "Kine" are cattle. "Bashan" was the region east of Jordon between Mount Herman and the mountains of Gilead renowned for its rich pasture land. He speaks not of four legged cows but of those wealthy women "of Samaria that oppress the poor, that crush the needy, that say to their lords, Bring, and let us drink" (Amos 4:1). Ezekiel called the mighty men and princes of Israel’s enemies, "fatlings of Bashan" (Ezekiel 39:18). David spoke of his enemies as strong bulls of Bashan (Psalms 22:12). He uses this demeaning phrase to rebuke the wicked self-indulgent women who, by their insatiable demands, pushed their husbands to exact more from the suffering poor. Isaiah had a similar rebuke for the women of Israel (Isaiah 3:12; Isaiah 32:9-11). God swore by his holiness (Amos 4:2), which they had offended and which was opposed to all for which they stood, that He would justly punish them. (See also Psalms 89:35).

The conquering Assyrians would take them away "with fish-hooks" (Amos 4:2). Hooks and fish-hooks are parallel with the same meaning. As fish are helpless when snared on a hook and their captor will certainly drag them out of their natural habitat, so will those proud women be snared when the Assyrians take them into captivity. Engravings discovered by archeologists show in vivid detail that the Assyrians did literally put hooks in the lips of some of their captives and led them by strings. Their "residue" most likely refers to their children and personal attendants. "Breaches" are gaps torn in the walls of their defeated city. His picture is, as the cowherd drives his cattle through a gap in a fence so the Assyrians will drive the fat kine of Samaria through the broken walls of Samaria. "Everyone straight before her" as a line of cows proceeds one after the other with eyes cast down. "Ye shall cast yourselves into Harmon" is considered by many scholars the most difficult verse in Amos. This is because, the Hebrew text, is hopelessly, obscure. We are consoled by the fact that our understanding of the gist of Amos message is not affected if we cannot resolve these few words. Laetsch understands it to be Harman, the northern boundary of Bashan, through which they would pass when led away into captivity. This agrees with Amos’ words in (Amos 5:27) "I will cause you to go into captivity beyond Damascus" which is north of Harmon. The KW renders it "ye shall cast them into the palace." Cook understands this to mean that the cruel wanton nobles of Samaria would be made slaves to serve in the palaces of their conquerors. That was a common practice in those days. The former seems more likely the meaning to this author.

With great and sarcastic irony Amos now addresses the pilgrims who had come to Bethel for worship. "Come to Bethel and transgress; to Gilgal and multiply transgression; and bring your sacrifices every morning and your tithes every three days; and offer a sacrifice of thanksgiving of that which is leavened and proclaim freewill offerings and publish them; for this pleaseth you, 0 ye children of Israel, saith the Lord Jehovah" (Amos 4:4-5). As Amos witnesses the fervent activities of the priests and worshipers at Bethel, he rebukes them with words dripping with irony. "Go on in the path you have chosen for yourselves; go on disobeying God; go in your pretentious hypocrisy." He must not be understood as in anyway, endorsing or approving their actions. It is as when a parent, after repeated warnings, tell the child "go ahead and do it" implying that to do so will bring swift punishment for disobedience.

Bethel and Gilgal were places rich in the sacred history of the Hebrew people. At Bethel, Jacob saw, in a dream, the ladder extending into heaven with Jehovah standing at the top (Genesis 28:12; Genesis 28:18-19). At Gilgal (between Jericho and the Jordan River), the Hebrews first camped after crossing the river and renewed the covenant and rite of circumcision (Joshua 4:19; Joshua 5:3). Jeroboam had positioned one of his golden calves at Bethel. Gilgal also was devoted to idolatrous worship (See Hosea 4:15; Hosea 9:15). They went to these shrines to worship God, but Jehovah viewed it as transgression because it was contrary to his will. Jesus declares the same is true today (Matthew 7:21-23).

Amos proceeds to describe the extravagance of their worship, "sacrifices every morning" and "tithes every three days." The law called for a tithe for the poor every three years (Deuteronomy 14:28). Keil correctly observes that this should not be taken literally. "Amos speaks hyperbolically to depict the great zeal displayed in their worship." He is saying, even if you did this it would be of no value. The whole system is flawed at the heart. You only increase your sin by so doing!

The law forbade the use of leaven in loaves that were burned as thank-offerings (Leviticus 7:11-12). Leaven was to be used in the loaf of the heave-offering given to the priest (Leviticus 7:13-14. Worshipers at Bethel either defied God or perhaps they sought to go a little beyond duty and burn even some of the priest’s loaf. In either event they sinned. Beyond the required worship, they offered abundant "freewill offerings." We can conclude from this that the worship of the Northern Kingdom was patterned largely after that of Moses’ law. They did not totally reject it, they only mingled it with the Baal worship of their neighbors.

"For this pleaseth you" (Amos 4:5), tells, us God’s evaluation of their worship. In the words of Paul, it was "will-worship" (Colossians 2:23). "What they willed they kept of God’s system and what they willed they rejected." This was the fundamental flaw of their religion and of modern denominational systems. Repetition in religious observances cannot compensate for a disobedient spirit (Matthew 6:1-7).

The prophet now reminds his hearers of five previous judgments God had sent upon them and the fact that they had not learned from them nor repented. Therefore, only destruction was left (Amos 4:6-13). "And I also have given you cleanness of teeth in all of your cities, and want of bread in all your places; yet have ye not returned unto me, saith Jehovah" (Amos 4:6). Cleanness of teeth is an idiom for famine and scarcity of food. Without food to eat the teeth need no cleaning. Famine is one of God’s four sore judgments (Ezekiel 14:21). God sends hardships on people for a purpose, hoping that they will return unto him. Israel repeatedly ignored the warnings.

"And I also have withholder the rain from you, when there were yet three months to the harvest; and I caused it to rain upon one city, and caused it not to rain upon another city; one piece was rained upon, and the piece whereupon it rained not withered. So two or three cities wandered unto one city to drink water and were not satisfied; yet have ye not returned unto me, saith Jehovah" (Amos 4:7-8). God withheld his blessing of rain as a chastisement for their sins. We must not conclude that every drought is such a punishment. Our present knowledge of meteorology helps us understand the cycles of rainfall. If every drought were a judgment from God, then water storage or irrigation would be attempts to thwart a punitive lesson from God. No believer would think this to be the case. On the other hand our modern knowledge must not lead us to the faulty conclusion that God cannot or will not use the elements to punish rebellious people. God withheld their needed rain! Sadly they ignored the warning.

"I have smitten you with blasting and mildew. The multitude of your gardens and your vineyards and your fig trees and your olive trees hath the palmer worm devoured; yet have ye not returned unto me..." (Amos 4:9) "Blasting" is the result of the scorching hot winds that sometime blew from the Arabian desert, wilting the crops and causing them to die (Genesis 41:6) Mildew is a fungus that causes the grain to weaken, turn yellow and die without fruit. It usually comes when there is too much rain (Compare Deuteronomy 28:22). The palmer worm refers to a form of locusts. The Hebrew word means "Shearer" (See Joel 1:4).

"I have sent among you pestilence after the manner of Egypt: your young men have I slain with the sword, and have carried away your horses; and I have made the stench of your camp to come up even into your nostrils: yet have ye not returned unto me..." (Amos 4:10). Pestilence was the scourge of the ancient world. They did not understand how it was transmitted nor the conditions that were conducive to it. Neither did they have any treatment for it. It had to run its course, taking multitudes in its wake. Pliny, the Roman historian, styled Egypt as the mother of such pestilence. When God delivered Israel from Egypt he promised that none of the diseases of Egypt would be upon them, if they obeyed him. (Deuteronomy 7:15). On the other hand if they disobeyed him those plagues would overtake them (Deuteronomy 28:58-60)

Their young men God caused to be slain by the sword of war. What God causes to be done, Scripture writers say He did. Their victorious enemies would take away their war horses and implements of war. Hazael of Syria conquered the North and left them but fifty horsemen, ten chariots and ten thousand footmen (2 Kings 13:3-7). The stench of decaying corpses and dead animals, following their defeat, did not teach them anything (Isaiah 34:3). Pestilence and war are among God’s four sore judgments (Ezekiel 14:21).

"I have overthrown cities among you, as when God overthrew Sodom and Gomorrah and ye were as a brand plucked out of the burning..." (Amos 4:11). Most all commentators agree that he speaks of earthquakes and the fires commonly resulting from them. To "overthrow" means literally to turn upside down (Cook). (Compare 2 Kings 21:13). When God threatened to turn Samaria upside down like a dish, this throws light on the destruction of Sodom and Gomorrah (Genesis 19:24-25). The specific calamities Amos had in mind are not stated. Note how he has proceeded from the lesser to the greater judgments. We marvel at the blindness of those Hebrews who experienced all of those chastisements and yet returned not to God. Is our generation any more perceptive or penitent?

The prophet proceeds to draw the inevitable conclusion, "Therefore thus will I do unto thee, 0 Israel; and because I will do this unto thee, prepare to meet thy God, 0 Israel. For, lo, he that formeth the mountains, and createth the wind, and declareth unto man what is his thought; that maketh the morning darkness, and treadeth upon the high places of the earth Jehovah, the God of hosts, is his name" (Amos 4:12-13). Having persistently rebelled against Jehovah and having ignored his merciful warnings, Amos charges them to "prepare to meet (their) God," to answer for their crimes. The judgment threatened will be far worse than all the others. Amos does not tell them what it will be. He leaves them to ponder, in suspense, their coming doom. We know from later history that it was the dismantling and destruction of their nation and the deportation of their people by the Assyrians. That began in 734 and was completed in 722 B.C.

Lest they think that they can escape their doom, he then describes in words of uncommon force and beauty the God to whom they must answer. God is omnipotent, he forms great mountains and creates the wind, an invisible, yet powerful and destructive force. He declares man’s thought. He is omniscient. He maketh the morning darkness. He providentially rules his creation. Morning is a symbol of hope and goodness whereas darkness symbolizes pain, sorrow, despair, destruction. He treadeth upon the high places as a_victorious conqueror. He is invincible. Jehovah, the self-existing, unchanging one, is his name (Exodus 3:14-15). He is God of hosts, he leads the armies of heaven in crushing his enemies (See Habakkuk 3:12-15).

A Funeral Dirge for a Dying Nation (Amos 5:1 to Amos 6:14)

"Hear ye this word which I take up for a lamentation over you, 0 house of Israel. The virgin of Israel is fallen; she shall no more rise; she is cast down upon her land; there is none to raise her up. For thus saith the Lord Jehovah; The, city that went forth a thousand shall have a hundred left, and that which went forth a hundred shall have ten left, to the house of Israel" (Amos 5:1-3). "Hear ye" calls their attention to his doleful words. A "lamentation" is a song of mourning for the dead. Although the Northern Kingdom of Israel was in its heyday of power and prosperity, the intrepid prophet sings her death chant as a present reality.

Poetically he calls the population of the nation "the virgin of Israel." This speaks not of their purity, for that had long since been lost. Rather, he means that up to this point she had been carefully guarded and sheltered by God. Isaiah used similar words for Babylon: "sit in the dust, 0 virgin daughter of Babylon... for thou shalt no more be called tender and delicate" (Isaiah 47:1). Using the prophetic perfect or "prolepsis," he speaks of the nation as already fallen. Her wound is mortal. "She shall no more rise up." She cannot save herself and "there is none to raise her up." She had rejected her only hope, which was Jehovah.

"The city that went forth a thousand" refers to the number of military troops sent forth to battle (Compare 1 Samuel 8:20; 1 Samuel 11:8). Only "a hundred left" suggests that their losses would be staggering. We should not interpret the number literally. He uses a metonymy, a definite for an indefinite number. The point made is their armies would be devastated. A small town would supply a hundred troops, a larger town a thousand.

"For thus saith Jehovah unto the house of Israel, Seek ye me, and ye shall live; but seek not Bethel nor enter into Gilgal, and pass not to Beersheba: for Gilgal shall surely go into captivity and Bethel shall come to nought. Seek Jehovah, and ye shall live; lest he break out like fire in the house of Joseph, and it devour, and there be none to quench it in Bethel" (Amos 5:4-6). While judgment tarries, God extends to them a gracious offer. If they turn back to him they shall live; if not, they will perish. The prophet uses an antithesis to make his point.

"Seek ye me (Jehovah) and ye shall live"

"Seek not Bethel (idolatry) for it cannot save.”

Jehovah the only true God would not be found at Bethel, Gilgal etc. Bethel, Gilgal and Beersheba were centers of idol worship. Beersheba was sacred to the memory of the Hebrews. There Abraham called upon God (Genesis 26:23-25; Genesis 46:1-2). It later degenerated into a center of idolatry (2 Kings 23:8). Beersheba was located in Judah some fifty-three miles southwest of Jerusalem. Doubtless some of the people of the North made the long pilgrimage to worship at Beersheba’s pagan shrine. Amos likely mentions this to shame them about Jeroboam I’s excuse for building the shrine at Bethel. "It is too much for you" he said, to go up to Jerusalem" (1 Kings 12:28). It was too hard to go twelve miles to Jerusalem to worship Jehovah at his temple. but, not too hard to travel sixty five miles to Beersheba to worship at a forbidden shrine. This he says to shame them.

With a figure of speech called paronomasia he plays on the sound and meaning of Gilgal and Bethel. "Gilgal shall taste the gall of exile." (G .A. Smith). "Bethel (house of God) shall become Bethel (a house of nothing)." Hosea made a similar play on the meaning of Bethel (Hosea 10:5; Hosea 10:8).

"The house of Joseph" stands for the Northern Kingdom, Joseph being (the father of the founders of the two principal tribes, Ephraim and Manasseh."

God’s wrath is often described as a raging fire (See Deuteronomy 4:24; Isaiah 10:17; Jeremaih 4:4). In those days, fire was much more disastrous and uncontrollable than in our day. It was greatly feared and once started, the destruction was usually total. "Our God is a consuming fire" (Hebrews 12:29).

"Ye who turn justice to wormwood, and cast down righteousness to the earth, seek him that maketh the Pleiades and Orion and turneth the shadow of death into morning, and maketh the day dark with night; that calleth for the waters of the sea and poureth them out upon the face of the earth (Jehovah in his name); that bringeth sudden destruction upon the strong so that destruction cometh upon the fortress" (Amos 5:7-9). "Wormwood" is a bitter plant. Here it is used figuratively for injustice. What is more bitter than a corrupt court? "Righteousness" means "right doing." This they had overthrown or cast to the ground. They put down righteousness and exalted wickedness in their courts.

For the third time, he urges them to seek God as their only hope of deliverance (Psalms 34:10). They are urged to seek Jehovah who has the power to create the heavenly bodies (Pleiades and Orion) and to destroy. Pleiades is the heavenly constellation called the seven stars or seven sisters. Job alludes to them (Job 9:9; Job 38:31). Orion is the constellation sometimes called the giant. Amos’ point is that they should seek the mighty Creator who alone can save them. The "shadow of death" is the night which God turns to day. He "calleth for the waters of the sea and poureth them out upon the face of the earth." This alludes to the moisture evaporated from the sea and returned to the earth in rain. This is a provision of the great Creator. Some take it to mean destructive tidal waves or hurricane-type storms. God’s destructive power cannot be resisted. It comes suddenly and unexpectedly (Matthew 24:44). Even strong fortresses will crumble before him (Amos 5:9). He is almighty and irresistible.

"They hate him that reproveth in the gate and they abhor him that speaketh uprightly" (Amos 5:10). The gate was the business center of a city. There kings held court (1 Kings 22:10) and legal matters were pursued (Deuteronomy 25:7). There prophets often resorted to declare God’s message (See Jeremiah 17:19; Jeremiah 19:2; Isaiah 29:21). "Him that reproveth in the gate" was the prophet Amos and any other faithful men of God sent to correct them. Rather than welcome them, the people hated them.

"Forasmuch therefore as ye trample upon the poor and take exactions from him of wheat; ye have built houses of hewn stone but ye shall not dwell in them; ye have planted pleasant vineyards but ye shall not drink the wine thereof. For I know how manifold are your transgression and how mighty are your sins—ye that afflict the just, that take a bribe and that turn aside the needy in the gate from their right" (Amos 5:11-12). We can imagine the rustic prophet now stationed near the gate where judges conducted court. Pointing with his gnarled finger, he charges them with tramping the poor and unjustly taking even the food from the mouth of him and his family. Henderson takes the "exactions" to be exorbitant taxes. Laetsch and Pusey think it is interest on loans. The law forbade one to lend or take food for interest (Deuteronomy 23:19). The average Hebrews lived in houses made of mud bricks (Isaiah 9:10). Only the wealthy could afford houses of cut stone. We should not summarily condemn those with wealth and fine houses. It is how they acquire they wealth and use it that makes it good or bad. To prosper at the unjust expense of the poor is always wrong. Oppressing the poor is a perennial problem of ancient and modern civilizations. The Psalms, the Proverbs, and the Prophets abound with references to this sin (Psalms 10:9; Proverbs 22:16; Isaiah 3:14-15). "He that oppresseth the poor reproacheth his Maker" (Proverbs 14:31). As a just reward for their ill-gotten gain they will not live to enjoy their fine homes and the produce of their vineyards. This threat is taken from (Deuteronomy 28:38-45).

"For I know" your transgressions, stresses God’s omniscience. Nothing can be hidden from him. He knew all about their secret bribes and private agreements made with judges and lawyers to get advantage over the righteous poor (Comp. 1 Samuel 12:3-4). Job is a good example of how a righteous man deals with his poor neighbors (Job 31:16-22).

Amos refers to himself in Amos 5:13, observing that from the world’s point of view, he would be wise to keep silent. Perhaps he is repeating what someone was overheard to say. As he said earlier, "Jehovah bath spoken; who can but prophesy?" (Amos 3:8). In the words of Jeremiah, God’s word was like fire (fever) in his bones it had to come out (Jeremiah 20:9).

Having rebuked their sins, he offers an exhortation: "Seek good, and not evil, that ye may live; and so Jehovah the God of hosts, will be with you as ye say. Hate the evil and love the good and establish justice in the gate; it may be that Jehovah, the God of hosts, will be gracious unto the remnant of Joseph" (Amos 5:14-15). In these lines the prophet makes clear that religion and morality are inseparable. If one is seeking good he will naturally hate evil. In a day when religious folks want to constantly hear about love, they need to be reminded that being godly involves hating the things God hates. (Comp. Proverbs 6:16-19; Malachi 2:16; Hebrews 1:9). The specific thing that they should seek and love was "justice in the gate" or courts! Likewise they should hate and abhor injustice. If that glaring social wrong could be corrected forthwith, "it may be that Jehovah.... will be gracious unto the remnant..." While it is too late to avert judgment, with proper repentance, God would save a remnant of the nation. "Joseph," the father of Ephraim and Manasseh, stands for the Northern Kingdom.

With prophetic vision Amos sees the mourning their sin will bring. "Therefore thus saith Jehovah, the God of hosts, the Lord; Wailing shall be in all the broad ways; and they shall say in all the streets, Alas! And they shall call the husbandman to mourning and such as are skillful in lamentation to wailing; and in all vineyards shall be wailing; for I will pass through the midst of thee, saith Jehovah" (Amos 5:16-17). People would mourn for their losses in the coming war of judgment. Husbands, sons and fathers would be slain or captured in combat, cities would be burned, homes rifled, women ravished and captives taken. A similar prophetic picture is given by Zechariah of Jerusalem’s fate at the hands of the Romans (Zechariah 14:1-2). Those "skillful in lamentation" were the professional mourners who were a common part of ancient society (See Jeremiah 9:17-18). Such pitiful mourning is reflected in Jeremiah’s Lamentations which describes the horrible plight of the survivors after Jerusalem fell to Nebuchadnezzar’s troops. The reason they will morn is, "for I will pass through the midst of thee, saith Jehovah." It will be as when He passed through Egypt and smote their first born (Exodus 12:12). Then he passed over Israel and smote Egypt, now Israel, will feel his wrath.

Amos now delivers two "woes" upon his hearers: "Woe unto you that desire the day of Jehovah! Wherefore would you have the day of Jehovah? It is darkness and not light. 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, shall not the day of Jehovah be darkness and not light? even very dark and no brightness in it?" (5:18-20). Perhaps some in the audience had responded to his warnings by saying, "Let the day of the Lord come we are ready for it" or "We are God’s chosen people. When the day of the Lord comes he will bless and save us." To this he sharply responds. With his "woe to you" he points out that the day of the Lord will be different than they think. It will not be one of light and blessing but a dark night of suffering. Jeremiah encountered this same spirit in Jerusalem (Jeremiah 17:15). Amos then uses a homely illustration from the wilderness country to show that they would in no wise escape the judgment. He describes a man out in the countryside when suddenly he is confronted by a lion, in panic he turns and flees for his life. Just when he thinks he is safe he meets a ferocious bear. With heart pounding, he finally makes it to the safety of his house. Panting, he leans for rest upon the rock wall and from between the cracks a deadly viper strikes him. For all of his efforts to escape death, it finally caught him. So will God’s judgment find every sinner in Israel. The day of which he speaks is the day when Assyria will destroy their nation and take them into captivity.

Like most people, the people of Israel falsely assumed that sin, rebellion and disobedience could be atoned for by elaborate ritual and effusive religious observances. To this attitude the prophet, addresses himself. He represents God as saying, "I hate, I despise your feasts, and I will take no delight in your solemn assemblies. Yea though ye offer me your burnt-offerings and meal-offerings, I will not accept them; neither will I regard the peace-offerings of your fat beasts. Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols. But let justice roll down as waters, and righteousness as a mighty stream" (Amos 5:21-24). Sinful man, tends to think that God is a beggar who is obliged to cheerfully accept any scrap thrown to him. Amos makes it clear that such is not the case. God hates hypocritical, insincere worship. He will not accept it, nor bestow blessings upon such worshipers. Other prophets made the same point about worship. (See Isaiah 1:11-17, Malachi 1:6-10). "Feasts" refers to their great annual festivals of Passover, Pentecost and Tabernacles (Leviticus 23:1 ff). "Solemn assemblies" refers to their gatherings for the ceremonies of those feasts (Leviticus 23:36). "Burnt-offerings" are described in Leviticus chapter 3. "Meal-offerings" are sometimes translated "meat-offerings" but they involved neither blood nor meat. They consisted of cereals or grains. It was always accompanied by a whole burnt-offering or peace-offering. (See Leviicus 2:1-4; Numbers 15:1-6). "Peace-offerings" were animal sacrifices presented to God, but eaten by the priest and the worshipers.

A "viol" was a kind of harp frequently used in worship (Psalms 150:3-4). Their worship was lavish, the ritual no doubt beautiful but it was rejected because their lives did not measure up to God’s standard. Amos must not be understood as condemning true, scriptural worship. God actively seeks true worshipers who will worship him in spirit and in truth (John 4:23-24). Liberal writers seize verses such as these to argue that all worship is useless. Such exegesis reveals much about the state of their hearts. That which nullified their worship was their wicked life style and the way they treated their neighbors. Therefore he challenges them to "let justice roll down as waters, and righteousness are a mighty stream." These words need still to be emblazoned on every house of worship and in every human heart. With this statement, Amos erected a monument that will honor his name until the Lord comes.

Continuing his reproof of their false worship, he says, "Did ye bring unto me sacrifices and offerings in the wilderness forty years, 0 house of Israel? Yea, ye have borne the tabernacle of your king and the shrine of your images, the star of your god, which ye made to yourselves. Therefore, will I cause you to go into captivity beyond Damascus, saith Jehovah whose name is the God of hosts" (Amos 5:25-27). Verses 25 and 26 have been the occasion for thousands of hours of study on the part of commentators. Two possible meanings are seen for Amos 5:25.

1. "Did ye bring unto me (Jehovah) sacrifices in the wilderness" he asks, or were, they really for the idol gods you knew in Egypt?

2. It could be elliptical; "Did ye bring unto me only sacrifices....in the wilderness" or did you not have to obey me as well. The author omits a word, (in this case it is only), not by accident. Similar usage on the same subject is seen in 1 Samuel 15:22. "Behold, to obey is better than sacrifice (only)...." Jeremiah also in Jeremiah 7:22 uses this devise. "For I spake not unto your fathers....concerning burnt offerings or sacrifices (only)." We know that he certainly did speak to them of sacrifices (Leviticus 1:1 ff).

Given the context of the proceeding verses, (Amos 5:21-24), it seems that he is saying that God has never been satisfied with sacrifices and ritual alone, but has always expected personal righteousness and social justice as well. Given the verse following he seems to say that" from the beginning you Hebrews have been idolatrous at heart, even though you worshiped me outwardly." Centuries and scholarship have yet to settle the point absolutely.

There is uncertainty as to the time-frame of 5:26. "In the Hebrew it is simply and ye bare" (Cook). The KJV and ASV render it "ye have borne" which can mean that the Hebrews, as a race, practiced idolatry even during the wilderness wandering or that those of the Northern Kingdom, to whom Amos spoke, were guilty of idolatry. Both of these points are true. The RSV and the NEB both reflect this idea. "But now you shall take up the shrine of your idol... (NEB). That is to say "if you want to worship idols you can take them with you when you go into captivity." That Israel was prone to idolatry from earliest times is fact. The golden calf was made and worshiped while Moses was yet on the mount (Exodus 32:1-6). In Deuteronomy 32:17, Moses looks back over the past forty years and reminds them that they had clung to their idols. Ezekiel makes the same charge in chapter 20:16 of his book.

Amos now offers specific facts to substantiate his allegations "ye have borne the tabernacle of your king and the shrine of your images, the star of your god" (ASV). The difficulty of these words is seen in the variety of translations:

"ye have borne the tabernacle of your Molock and Chium your images, the star of your god" (KJV)

"you shall take up Sakkuth your king and Kaiwan your star" god your images (RSV)

"you shall take up the shrine of your idol king and the pedestals of you images" (NEB)

The ASV and NEB seem to best convey the meaning.

"Tabernacle" refers to a portable booth in which the idol was housed. Such, were common among the pagans in those days. The word rendered "shrine" (ASV) is better rendered "pedestal" in the NEB. This was the stand on which the image rested when in camp. This is Keil’s understanding. The KJV and RSV translators took the words for tabernacle and pedestal as proper names for their gods.

The only hint as to the nature of their idolatry is in the expression "star of your god." This implies it was astral worship which was evidently a problem during the Exodus. Moses saw fit to warn them against worshiping the sun, moon and stars (Deuteronomy 4:19). All of their Canaanite neighbors adored the heavenly bodies; the Assyrians’ system of idolatry was built upon worship of the heavenly orbs. The NEB seem correct in saying "but now you shall take up the shrine of your idol king and the pedestal of your images.....and I will drive you into exile beyond Damascus" i.e. into Assyria. Amos reminds them that this is no idle threat for God is its author. Stephen cites these words from Amos in his speech before the Sanhedrin (Acts 7:40-43). He uses the words of the Septuagint.

Amos’ second woe rebukes the rulers for their sins of pride, indulgence and false security. "Woe to them that are at ease in Zion, and to them that are secure in the mountain of Samaria, the notable men of the chief of the nations, to whom the house of Israel come!" (Amos 6:1). God’s prophet spares neither the rulers of Jerusalem nor Samaria, denouncing all of them. "At ease" means ’secure.’ He is rebuking the false sense of security that both sets of rulers were displaying. Words of warnings about a coming day of Jehovah did not faze them. Both nations were enjoying a high degree of economic and military strength in Amos’ day. With their fortress cities, they felt invincible. "Notable men" means distinguished and renowned. The same word is used by Moses to identify the princes of the tribes (Numbers 1:17). They thought of themselves as "the chief (men) of the nations" i.e. the choicest. The house of Israel came to them for advice and leadership.

He then urges them to consider three contemporary examples; Calneh, Hamath, and Gath. Calneh was to the east on the Tigris. One had to "pass over" the Euphrates to get there. Hamath was situated on the Orontes River in Syria, north of Israel. Gath was a Philistine city state south and west, near the Mediterranean coast. Each of these cites had been strong, fortified and prosperous. Hamath had recently been taken by Jeroboam II (2 Kings 14:25; 2 Kings 14:28). Gath had fallen to Uzziah of Judah (2 Chronicles 26:6). Calneh’s history was that of being ravaged by first one enemy and then another. Some scholars identify Calneh with Kollani, north of Hamath (see Laetesch). If these powerful kingdoms had fallen, in their own day, why should they think that they would fare better? Taylor paraphrases it will. "Once they were better and greater than you, but look at them now."

He continues his rebuke ofthe rulers, "--ye, that put far away the evil day and cause the seat of violence to come near" (6:3). They refused to believe that God would destroy them or that they could be brought down. As in Ezekiel’s day, they said, "the vision that he seeth is for many days to come, and he prophesieth of times that are far off " (Ezekiel 12:27). (See also 2 Peter 3:3-4). They refused to face the possibility and reality of a coming judgment. They continued to indulge themselves and actually "caused the seat of violence to come near," even sooner and more certainly. The word rendered "seat" of violence means, the sitting, dwelling or throne" (Laetsch). It is noteworthy that the Assyrian monarchs carried their thrones with them into battle and sat upon them when observing or administering judgment following the battle (Rawlinson). This may be his point.

Five examples of their indulgence are cited. "That lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall; that sing idle songs to the sound of the viol; that invent for themselves instruments of music, like David; that drink wine in bowls, and anoint themselves with the chief oils; but they are not grieved for the affliction of Joseph" (Amos 6:4-6). He describes the life style of the rich and powerful. The masses knew no such luxury. The things listed were not sinful in and of themselves. It was not evil to rest on a bed of ivory or to eat beef and mutton etc. It was wrong because they were not grieved or concerned about the sad state of affairs in the nation. "Beds of ivory" were wooden frames decorated with inlaid ivory. They lounged on couches while they ate and relaxed.

Amos 6:5 has frequently been used to try to show that God disapproved of David’s introduction of instrumental music into the worship of God. Such an interpretation is faulty.

1. This speaks of the banqueting and entertainment of the rich, not worship.

2. If it was wrong on the basis of this verse for David to use instruments, it was also wrong to lie on couches and eat beef, mutton, etc.

3. David introduced instrumental music into temple worship because "the commandment was of Jehovah by his prophets" (2 Chronicles 29:25).

4. If it was sinful for Israel to use instruments of music in worship then the Holy Spirit inspired the psalmist to encourage them to sin by saying "Praise ye Jehovah....with stringed instruments" (Psalms 150). Such could not possibly be the case. The fact is, this passage is not discussing the use or non-use of musical instruments in worship. The New Testament church uses no musical instruments because Christ has not authorized their use (Matthew 28:18; Matthew 28:20; 2 John 1:9).

"Therefore shall they now go captive with the first that go captive; and the revelry of them that stretched themselves shall pass away" (Amos 6:7). His conclusion is drawn and his point made; those careless, indulgent rulers will be in the forefront of those marched away into captivity. The Assyrian’s policy was to deport and resettle, in distant lands, the people they conquered (2 Kings 17:5-6) Their revelry will be a sad bitter memory as they are marched away in chains, knowing that because of their sinful indulgence God had destroyed their nation.

"The Lord Jehovah path sworn by himself, saith Jehovah, the God of hosts; I abhor the excellency of Jacob and hate his palaces; therefore will I deliver up the city with all that is therein" (Amos 6:8). God swore by himself since there is no higher authority by which to sware (Hebrews 6:13). "The excellency of Jacob" refers to their national pride. (See the footnote). Hosea saw and condemned that pride (Hosea 5:5; Hosea 7:10). Jeremiah dealt with the same problem in Judah (Jeremiah 13:9). It was not a wholesome sense of self-worth which he condemned, but an arrogant, false pride based on their feelings of national superiority. God hated their hollow insincere worship (Amos 5:21) their pride and their grand palaces.

"And it shall come to pass, if there remain ten men in one house that they shall die. And when a man’s uncle shall take him up, even he that burneth him, to bring out the bones out of the house, and shall say unto him that is the innermost parts of the house, Is there yet any with thee? and he shall say, No; then shall he say, Hold thy peace; for we may not make mention of the name of Jehovah" (Amos 6:9-10). With graphic, chilling strokes, Amos describes the horrors of the coming judgment. Assyria’s siege of Samaria would last three years. He sees ten survivors huddled in one house. Perhaps in one of the palaces mentioned above. One by one they succumb to starvation and the ever present plague that accompanied siege warfare. All immediate family members have perished. An uncle, the nearest surviving relative, comes with "a burner" whose job it is to dispose of the corpses. When nine have been removed, the burner discovers the last one yet alive, "in the innermost parts of the house," i.e., the fartherest corner. He asks him, "Is there yet any with thee?" And the pitiful emaciated survivor whispers, No. Perhaps the poor fellow began thank God that they had found him. Please, the uncle interrupts, "Hold thy peace," i.e., "hush," we may not mention the name of Jehovah. The likely reason being a matter of fear lest Jehovah’s attention be called "to the survivor and he too be smitten.

Then in solemn, doleful tones Amos says, "For, behold, Jehovah commandeth. And the great house shall be smitten with breaches, and the little house with clefts" (Amos 6:11). The judgment will smite all, great and small. They will be beaten to dust. The RSV renders it "fragments and bits."

This section closes with two rhetorical questions, a rebuke and a promise of doom. "Shall horses run upon the rock? Will one plow there with oxen? that ye have turned justice into gall, and the fruit of righteousness into worm-wood; ye that rejoice in a thing of nought, that say, Have we not taken to us horns by our own strength? For, behold, I will raise up against you a nation, 0 house of Israel, saith Jehovah, the God of hosts; and they shall afflict you from the entrance of Hamath unto the brook of the Arabah" (Amos 6:12-14). No right-thinking person would run his horse upon a rock lest he fall and break a leg or shatter his hooves nor would one plow on a rock lest he break his plow. But Israel has followed a course just as stupid. Four instances are cited;

1. They have turned justice into the bitter gall of injustice;

2. Righteousness they have turned into hemlock (a poisonous plant) of unrighteousness;

3. They rejoice in idols which are things of nought (nothing);

4. They have boasted that they had taken horns of power by their own strength. Horns were considered symbols of power. By their own strength meant they thought they were strong enough that they did not need God (Deuteronomy 33:7; 1 Kings 22:11). This boast probably refers to their recent victories over Syria whereby their ancient border had been restored (2 Kings 14:25-28).

To reward their wickedness; God would raise up Assyria and whip them from Hamath, their northern boundary, to the brook of the Arabah, their southern boundary below the Dead Sea.

Five Visions of Judgment (Amos 7:1 to Amos 8:14).

"Thus the Lord Jehovah showed me; and behold, he formed locust in the beginning of the shooting up of the latter growth; and lo it was after the king’s mowings. And it came to pass that when they made an end of eating the grass of the land, then I said, 0 Lord Jehovah, forgive, I beseech thee; how shall Jacob stand? for he is small. Jehovah repented concerning this: it shall not be, saith Jehovah" (Amos 7:1-3). Amos stresses in each of these messages that "the Lord showed me." They were not tales or speculations of his own contrivance. The same is true of all the writers of scripture. David said "The Spirit of Jehovah spake by me, and his word was upon my tongue" (2 Samuel 23:2). Paul wrote, "which things we speak, not in words which man’s wisdom teacheth, but which the Spirit teacheth; combining spiritual things with spiritual words" (1 Corinthians 2:13). Then he reminded them that the things he wrote "are the commandment of the Lord" (1 Corinthians 14:37). In Peter’s words, "men spake from God, being moved by the Holy Spirit" (2 Peter 1:21) Faithfulness to God involves belief in the inspired, inerrant, authoritative Word of God.

It is important to note that Amos relates to us a vision, not an historical event that had occurred. This is evident from verse three where God repented and said "it shall not be." Locust plagues were the scourge of the eastern people. Before the days ofpesticides and crop dusting, the people were helpless against the invading horde. They would literally strip the land bare of vegetation, even barking the trees. The Lord "formed" the locust. Clearly Amos had pointed their attention to God who formed the mountains (Amos 4:13) and the heavenly orbs (Amos 5:8). Now he reminds them that even the tiny grasshopper is the product of God’s power. Further all the works of his hand, exist to serve him. In the face of a God so awesome, with such inexhaustible resources, how can they expect to successfully ignore or resist him?

He sees the hay fields. The first mowing had been completed. It went to the king as a tax or levy (See 1 Kings 4:27; 1 Kings 18:5). "The latter growth" would be the second and last mowing before the long dry summer season set in. If this crop failed, the common people would be in great distress. Remember, locust eat not only hay but every green plant. Seeing this coming disaster, Amos cries out, "0 Lord Jehovah forgive, I beseech thee." Intercession was part of a prophet’s work. So did Moses (Numbers 14:19) and Samuel (1 Samuel 7:8) and Jeremiah (14:19-22). The prayer of a righteous man availeth much (James 5:16).

Jehovah heard and honored Amos’ prayer and "repented concerning this." He suspended the planned judgment. Infidels and skeptics pounce on this and similar verses, attempting to find a contradiction and discredit God. They cite, "God is not a man.....that he should repent" (Numbers 23:19). The answer is simple. The holy and righteous God commits no sin for which he needs to repent. He does however, alter his course of action as a wise ruler. In this vision we see God’s mercy in restraining judgment.

"and behold, the Lord Jehovah called to contend by fire; and it devoured the great deep, and would have eaten up the land. Then said I, 0 Lord Jehovah, cease, I beseech thee; how shall Jacob stand? for he is small. Jehovah repented concerning this: This also shall not be, saith the Lord Jehovah" (Amos 7:4-6). The fire that devoured the great deep (large bodies of water) and would have eaten up the land, is an extended drought. Realizing the awful damage a prolonged drought would do and the suffering that would result therefrom, again the prophet successfully intercedes. Not only for nations, but for individuals should we intercede (1 John 5:16).

Again, we remind our readers that this was a vision Amos saw, not a particular historical event. "Thus he showed me; and behold, the Lord stood beside a wall made by a plumb-line, with a plumb-line in his hand. And Jehovah said unto me, Amos, what seest thou? And I said, A plumb-line. Then said the Lord, Behold, I will set a plumb-line in the midst of my people Israel; I will not again pass by them anymore; and the high places of Isaac shall be desolate and the sanctuaries of Israel shall be laid waste; and I will rise against the house of Jeroboam with the sword" (Amos 7:7-9). Before, Amos saw locusts and drought as God’s agents of destruction. In this vision, the Lord himself is seen inspecting the nation. In his hand is a plumb-line, i.e., a string with a metal weight attached at one end which is used to measure and determine the vertical straightness of a wall. We call the metal weight a "plumb-bob." A wall that is standing properly is said to be plumb. Such measuring devises were used in erecting walls. They were also used to determine if a wall was leaning and therefore in need of demolition (See 2 Kings 21:13; Isaiah 34:11). The wall stands for the Northern Kingdom. The plumb-line represents God’s, word his righteous standard of judgment. The nation was out of plumb. God had confirmed it and would call for its demolition. Twice judgment had been deferred through the intercession of Amos. Now it must come. We are reminded of his earlier words "for three transgressions of Israel, yea for four I will not turn away the punishment thereof’ (Amos 2:6).

"The high places of Isaac" stand parallel to "the sanctuaries of Israel." He refers to their centers of idolatry. He likely calls them by Isaac’s name for that patriarch had worshiped God faithfully in the very place, such as Beersheba, where they now worshiped idols (Compare Genesis 26:23-25; Amos 5:5; Amos 8:14). The house of Jeroboam suffered this violence when, Zechariah, was assassinated by Shallum (2 Kings 15:8-12). His death fulfilled yet another prophecy spoken to Jehu, founder of the dynasty, that his sons would reign to the fourth generation (2 Kings 10:30).

This threat against the house of Jeroboam provoked an immediate response by the priestly guardian of Bethel’s shrine. "Then Amaziah the priest of Bethel sent to Jeroboam the king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel; the land is not able to bear all his words. For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of his land" (Amos 7:10-11). Rankled at Amos’ preaching and concerned by the attention he was getting, Amaziah sends a message hurriedly to the king. He was seeking relief; perhaps an injunction prohibiting Amos’ preaching or better still his arrest. As is typical of corrupt professionals, Amaziah painted Amos’ preaching in the darkest colors, not hesitating to shade it to gain a favorable response. He falsely asserts that Amos was part of a conspiracy, which would involve others in some planned criminal activity. He took Amos’ warning against the dynasty and said that Amos had threatened the king’s life. He failed to note the basis of the prophet’s threat of captivity and that it was conditional. National repentance could help their situation (Amos 5:14-15). He did not tell the king that God had said these things, only that Amos had done so. "The land is not able to bear all his words" means "we cannot afford to tolerate such preaching." Opponents of reformation frequently protest that such change would be destructive to the society and government.

"Also Amaziah said unto Amos, 0 thou seer, go, flee thou away into the land of Judah, and there eat bread, and prophesy there; but prophesy not again any more at Bethel; for it is the king’s sanctuary, and it is a royal house" (Amos 7:12-13). It is noteworthy that Jeroboam evidently took no notice of Amaziah’s urgent communiqué. Either he did not view Amos as a threat or he hesitated to challenge a prophet of God. Perhaps he recalled how a prophet from Judah had dealt with the first Jeroboam at that very place. (1 Kings 13:1-6). Such information would temper even a king’s reaction. Not getting the desired results from the king, Amaziah proceeded to deal with the pesky prophet personally. "flee thou away into the land of Judah" means literally, "flee for thy profit" or as we would say, "if you know what is good for you, you will get out of here."

The word "seer" from the Hebrew hozeh, a word frequently used for prophets because they saw visions (1 Samuel 9:9; 2 Samuel 24:11). The pagan priest urged Amos to go back to Judah, his homeland where such preaching as his would be acceptable. He later told him that he was persona non grata in Bethel. He then added an insult by suggesting the Amos’ motivation was for "bread," i.e., food for his belly. Then as now, there were mercenary prophets in the land. Micah speaks of corrupt prophets that "divine for money" (Micah 3:5-11). Being a priest who served for hire, Amaziah wrongly assumed Amos to be cut of the same cloth.

Bethel was "the king’s sanctuary," i.e., a sanctuary founded by and governed by the king as the principle seat of worship in his land. Amaziah spoke better than he knew. It surely was Jeroboam’s and not Jehovah’s sanctuary. God’s house was at Jerusalem (1 Chronicles 23:25). That which is human in origin will forever remain human. It was "a royal house" which means that the king had a residence there. While the chief seat of political power was at Samaria, the king had residences in other places for his enjoyment. Earlier, Amos had mentioned summer houses and winter houses (Amos 3:15).

"Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet’s son; but I was a herdsman, and a dresser of sycamore trees; and Jehovah took me from following the flock, and Jehovah said unto me, Go prophecy unto my people Israel" (Amos 7:14-15). We thrill at the response of Amos to the threats, insults and prohibitions of the corrupt priest. Imagine the rustic shepherd, staff in hand, as he straightens himself and fastens his unblinking, piercing eyes on the gorgeously arrayed Amaziah. With firm measured tones his answers first his insult that he was preaching or prophesying for bread. He was not a prophet by profession or training. The rebellious kings of Israel kept a large band of time-serving prophets on payroll to preach the king’s will to the people (1 Kings 18:19; 1 Kings 22:6). This kind of prophet Amos was not. We should not conclude, as do some liberals, that Amos repudiates and indicts all prophets with these words, only those who are false. Such false prophets did their work in view of the financial reward it would bring them (See Jeremiah 6:13-14; Micah 3:5; Micah 3:11).

"A prophet’s son" is a disciple or student of a school of the prophets. Such schools existed from the days of Samuel (1 Samuel 19:19-21; II King’s 2:3-7). Doubtless, young men of spiritual inclination went to these schools to study at the feet of great prophets like Samuel, Elijah and Elisha. Amos had not gone to school to become a prophet. Jehovah had specially called him for his task and given him his message. As to Amaziah’s assertion that he was looking for bread, Amos informs him that he had an honorable occupation as a shepherd and tender of sycamore fig trees. Among the Hebrews, shepherds were common and respected. David had secured them a place of honor in the eyes of the people. His use of the word noked, rendered "flock," provides a clue for the variety of sheep he kept. Noked’s are a small ugly sheep with a highly valued, superior coat of wool. The sycamore tree, of which he spoke, is the sycamore fig (not to be confused with our American sycamore). It is a large tree reaching up to fifty feet in height. It has a fruit similar to the mulberry fig but of inferior quality and eaten only by the poor. The fruit was dressed by pinching or puncturing the end of the fruit to allow insects to escape and to hasten ripening. God had specifically commission this rugged man of the wilderness to "Go prophesy unto my people Israel."

As the prophet responded directly to the corrupt priest, his words of bold confidence sent a shudder through the body of Amaziah. "Now therefore hear thou the word of Jehovah; Thou saith Prophesy not against Israel and drop not thy word against the house of Isaac" (Amos 7:16). God had said, "Go prophesy unto my people Israel." Amaziah had said "Prophesy not against Israel." The unspoken question rings out, who should a prophet, obey? How dare a mortal man contradict the command of the living God?

We can visualize Amos taking a step nearer to Amaziah, extending his finger to touch his chest and saying, "therefore, thus saith Jehovah: Thy wife shall be a harlot in the city and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou thyself shalt die in a land unclean, and Israel shall be led away captive out of his land" (Amos 7:17). In the coming fall of the nation to the Assyrian invaders, his wife would be forced by the extremities and hardships to sell herself in order to survive. His children would perish in the battle. His property would be apportioned to foreigners whom the Assyrians would send to occupy the land. Amaziah would be led away captive to a foreign land from which he would never return. To the Hebrews every land beyond their own was unclean, polluted by the heathen population and their customs. He ends his solemn pronouncement with the very words that Amaziah had reported to Jeroboam "Israel shall surely be led away captive out of his land." We can well imagine Amaziah standing there, thunderstruck and speechless. With a gulp, he slowly backs away and with trembling heart makes his way to his chamber. Like a mighty warrior, Amos emerges from the battle arena unscathed, the enemy humiliated and driven from the field.

He now reverts to his visions of judgment. "Thus the Lord Jehovah showed me: and, behold a basket of summer fruit. And he said, Amos, what seest thou? And I said, a basket of summer fruit. Then said Jehovah unto me, The end is come upon my people Israel; I will not again pass by them anymore. And the songs of the temple shall be wafflings in that day, saith the Lord Jehovah; the dead bodies shall be many; in every place they shall cast them forth with silence" (Amos 8:1-3). Having routed Amaziah, Amos turned back to the crowd that had gathered and related his fourth vision. "Summer fruit" was the fruit gathered in the summer, the last thing to be harvested in the Hebrew agricultural cycle. As summer fruit meant the end of the growing life of the fruit, so it symbolized the end of the northern kingdom. Here again, Amos plays on the sound and spelling of the words "Summer fruit kayitz" and "end gets" (Laetsch). The end he sees is the judgment and destruction of their nation by the Assyrians.

God "will not again pass by them anymore." In the earlier visions, twice he saw judgment deferred, but now justice demands it be exacted (Compare 7:3,6,8). It is now too late to avert it. The word "temple" is the same as "palace" (See foot note). If he means temple, the praise songs celebrating Baal’s gifts will turn into shrieks and howls of terror and anguish; if he means "palace," their songs of merriment and entertainment will be turned into cries of anguish when the alien armies overrun them. The vision is ghostly. He sees the horrible aftermath of the siege and dead bodies everywhere, victims of famine, pestilence and sword, God’s agents of judgment (Ezekiel 14:21). So numerous are the corpses that proper burial is impossible. The pitiful survivors cast them out of their midst. Shock, sorrow and misery weigh so heavily on the workers that not a word of mourning, prayer or eulogy is spoken.

"Hear this, 0 ye that would swallow up the needy, and cause the poor of the land to fail, saying, when will the new moon be gone, that we may sell grain? And the Sabbath, that we may set forth wheat, making the ephah small and the shekel great, and dealing falsely with the balances of deceit; that we may buy the poor for silver and the needy for a pair of shoes and sell the refuse of the wheat?" (Amos 8:4-6). The prophet then turned his broadside against the greedy merchants of the land. They swallow up, literally "pant after," the poor like a ravening beast does his prey. They oppressed the poor economically, causing them to fail financially. Especially, they wanted the poor man’s land (Isaiah 5:8). He specifies several examples of their corrupt practices. The day of "the new moon" was a holiday on which men rested and trading was suspended (See Numbers 28:11; 2 Kings 4:23). The same was true of the weekly Sabbath (Deuteronomy 5:12-14). Those pillars of the community dutifully observed the holy days but chaffed and fretted because in so doing they were losing so much business. They drew near with their lips but their hearts were far from God (Matthew 15:8). "To set forth wheat" meant literally to open the granaries for buying and selling (Genesis 41:56).

They were crooked business men. Four examples of their dishonest practices are reported.

1. They made their ephahs small. An ephah was a basket for dry measurement holding 5. 8 gallons. By using smaller than standard ephahs they got the same money for less goods.

2. They made the shekel larger. A shekel was a coin or a measurement of weight. In those days, a customer’s precious metal was weighed to determine its value. By using extra heavy counter weights they again defrauded their customers.

3. They used deceitful balances or scales that always weighed to the advantage of the merchant. Moses’ Law strictly forbade such evil practices. "Thou shalt not have in thy bag diverse weights a great and a small... a perfect and just weight shalt thou have" (Deuteronomy 25:13-16).

4. They sold the refuse of the wheat, i.e., the hulls, trash, that which was spoiled and broken pieces that had been sifted out and was normally given to the animals. Those greedy merchants sold the trash by carefully mixing it with the good. Such economic fraud is still a current problem. Governments have to constantly monitor manufacturers and merchants lest they defraud consumers. The news frequently reports those apprehended so doing.

In their greed, after having reduced to poor man to poverty they then would buy him, i.e., place him in servitude. To show how vicious they were, he notes that they would do so for a sum as trifling as a pair of sandals. This of course was done with the collusion of the corrupt courts condemned in Amos 5:10-12.

"Jehovah, hath sworn by the excellency of Jacob, Surely I will never forget any of their works. Shall not the land tremble for this, and every one mourn that dwelleth therein? yea, it shall rise up wholly like the River, and it shall be troubled and sink again, like the River of Egypt. And it shall come to pass in that day, saith the Lord Jehovah, that I will cause the sun to go down at noon, and I will darken the earth in the clear day" (Amos 8:7-9). "The excellency of Jacob" is Jehovah himself (Compare Amos 4:2). This verse poses some difficulty because in other settings "the excellency of Jacob" reflects the prosperity and status of Israel (See Nahum 2:2). This can be explained by viewing it as a metonymy where the benefit received stands for the bestower thereof which is Jehovah. God "will never forget any of their (evil) works." He is omniscient, knowing all things and forgetting nothing. Every crime against the poor would one day be properly rewarded. This reminds us of Jesus’ words that every hair of your heads is numbered and not even a tiny sparrow will be forgotten by God (Luke 12:6-7). God will not forget abuse of the poor who are made in his image.

Because of their sins of oppression, the land, i.e., their society or nation, will "tremble" as in an earthquake; be troubled and swept away like the flooding Nile, and darkened as the sun in an eclipse. All of these phenomena of nature were viewed with great fear by the ancients. Amos’ use of similes and metaphors does not demand a literal earthquake, flood or eclipse. The upheaval of their nation in the coming judgment by Assyria was what he has in mind. To darken the sun is frequently used as a symbol for the violent overthrow of rulers and government (See Joel 2:31; Isaiah 13:9-10; Revelation 6:12-15).

"And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning for an only son, and the end thereof as a bitter day" (Amos 8:10). He describes the awful sorrow that will come upon them when the Lord’s judgment comes. Instead of their great and joyous festivals, there will be bitter mourning as at the death of an only son. Other prophets used similar language to describe the sufferings of national judgment by war. (See Isaiah 15:1-3; Ezekiel 7:14-18). "Lamentations" are funeral dirges. Sackcloth is a coarse cloth like our burlap. It was worn as a sign of great mourning. Shaving the head and/or beard was a sign of great sorrow (See Isaiah 3:24). The whole nation would mourn bitterly as a family who lost an only son (See Jeremiah 6:26). Their loss, however, would be their defeat in war; the loss of thousands of casualties in combat and slaughter; the ruining of their cities; the overthrow of their government and the deportation of their people.

"Behold, the days come, saith the Lord Jehovah, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of Jehovah. And they shall wander from sea to sea, and from the north even to the east; they shall run to and fro to seek the word of Jehovah, and shall not find it. In that day shall the fair virgins and the young men faint for thirst" (Amos 8:11-13). As the most serious and disastrous penalty against Israel, God promises that he will take away from them his faithful prophets and the divine message they conveyed. The results would be a spiritual famine. They had despised God’s prophets and ordered them to keep quite (Amos 2:12), now God would take away his messengers and his word (Compare Micah 3:7) and they would yearn for and search for it like a starving man searches for food. The same kind of famine later occurred in Judah (Ezekiel 7:26). It is an awful judgment when God abandons people.

"From sea to sea" means from west to east, from the Mediterranean to the Sea of Galilee and the Dead Sea. We would say, from one end of the land to the other. Even the young in their strength shall not survive without God’s life-giving word (Matthew 4:4). Our modern generation shows great contempt for God’s word as they indulge themselves in sensual pleasures and materialism. But when hardships come, and come they surely will, they will go seeking after a word from God. They may well, by then, find themselves in a spiritual wasteland.

"They that swear by the sin of Samaria, and say, As thy god, 0 Dan, liveth; and, As the way of Beersheba liveth; they shall fall, and never rise up again" (Amos 8:14). "The sin of Samaria" refers to the golden calves that the rulers of Samaria had set up at Bethel and Dan (1 Kings 12:26-29). At Beersheba, where Abraham had worshiped God, Amos’ generation worshiped idols (See Kings 23:8; Amos 5:5). For the "way of Beersheba" the marginal note has "the manner of" which is the clearer meaning. Paul spoke of Christianity as "this way" (Acts 22:4). Such swearing was meaningless for their calves and oaths were nothing (aven). Furthermore, such oaths violated Deuteronomy 6:13-14. "Thou shalt fear Jehovah....and him shalt thou serve and shalt swear by his name." "They shall fall and never rise up again" speaks of the final and complete overthrow of their nation. When Assyria dismantled the Northern Kingdom in 722 and deported her people, the political kingdom of Israel was forever destroyed. Her scattered survivors were absorbed by the Kingdom of Judah. Thus was fulfilled the words of David; "The wicked shall be turned back into Sheol, Even all the nations that forgot God" (Psalms 9:17).

Israel’s End Foreseen (Amos 9:1-4).

"And I saw the Lord standing beside the altar: and he said, Smite the capitals, that the thresholds may shake; and break them in pieces on the head of all of them, and I will slay the last of them with the sword: there shall not one of them flee away and there shall not one of them escape" (Amos 9:1). This is the last of the five visions of God’s judgment upon the Kingdom of Northern Israel. In the vision, Amos saw the Lord standing by the altar. The prophet used the name Adonai for God which denotes his power and authority. Thus Adonai has the power and authority to judge and destroy a rebellious nation. He does not use the name Jehovah, which means God of the covenant, because Israel had long since despised and broken their covenant with Jehovah.

The altar, by which Amos saw the Lord standing, was most likely the one at Bethel where Amos was confronting the people. This is the most natural meaning. It was the worship center that would shortly be smitten and destroyed. Some reason that since he speaks of altar (singular) it would have to be the one delegated altar at Jerusalem but the citizens of the North had long since rejected Jerusalem’s temple for their shrines at Dan and Bethel. Although Solomon’s temple would later be destroyed, that would be a judgment on the Southern Kingdom of Judah, not Northern Israel. The vision shows God smiting one particular altar of idolatry. The one stands by metonymy (a part for the whole) for every pagan shrine in the land.

God ordered an unnamed agent to smite the capitals of the temple. Some think he speaks to Amos, but the prophet would not be able to bring down the building. To described the judgement, God borrowed imagery from previous destructions. (Compare 2 Samuel 24:15-16 and 2 Kings 19:35). "The capitals" are the ornamental crowns of the great supporting columns of their temple. On the capitals rested the threshold or lintel beams that supported the roof. Amos sees a smashing blow from above that brings down the roof of the temple upon the heads of the pagan worshipers. This is reminiscent of Samson bringing down the temple of Dagon on the Philistine idolaters (Judges 16:29-30). The actual fulfillment of this vision was when Tiglath-pileser, Shalmaneser IV and Sargon II brought their Assyrian troops into Israel. They defeated and dismantled the sinful nation. None would escape the threatened judgment. If they survived the destruction of their temple and fled, the avengers God would hunt them down.

"Though they dig into Sheol, thence shall my hand take them; and though they climb up to heaven, thence will I bring them down. And though they hide themselves in the top of Carmel, I will search and take them out thence, and though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and it shall bite them" (Amos 9:2-3). With vivid poetic style, he describes the desperate attempt of the survivors to escape from God’s punishment. He uses a double parallel. Sheol means literally, "the unseen world, the state or abode of the dead" (International Standard Bible Encyclopedia). It is frequently used for the grave where the bodies of the dead are deposited and left unseen to those upon the earth. If the fugitives tried to hide in the dark recesses of a cave or an underground chamber, they would not escape the hand of the all-seeing God. "Though they climb up to heaven," a literal impossibility, is explained in the parallel line that follows;

"though they climb up to heaven"

"though they hide.....in the top of Carmel"

Notice the contrast. They could not hide from God in the deepest cave nor on the top of a mountain. Mount Carmel was only 1728 ft. above sea level, but it was covered with a rich growth of trees and shrubs and riddled with over 1000 caves. It was thus an excellent hiding place for one pursued by men, but of no avail when fleeing from God. Hiding in "the bottom of the sea" balances with the earlier line about digging into Sheol. In those days, no man could actually hide in the depth of the sea. But should he try to do so, God would not be thwarted. He will command a sea serpent to bite him. These venomous sea serpents, called hydrophidae, are common in the warm waters of the Indian and Pacific Oceans. Their bite is deadly. All of these examples of man’s inability to flee from God declare the fact of His omniscience. Nothing is hidden from his sight (Hebrews 4:13). David praised the all-seeing God in similar terms in Psalms 139:7-12.

"And though they go into captivity before their enemies, thence will I command the sword, and it shall slay them; and I will set mine eyes upon them for evil, and not for good" (Amos 9:4). A fifth attempt by the idolatrous Israelites to escape death is now illustrated. Some might think to meekly surrender to the conquering Assyrians and accept life in captivity. God responds by warning that even in a far distant land he can send his sword to destroy them. Normally, the idea of God’s eyes being upon his people is considered to be a blessing. "The eyes of the Lord are upon the righteous" (Psalms 34:15). "The eyes of Jehovah are always upon it" (the land of Israel) (Deuteronomy 11:12). But Amos sees the omniscience of Jehovah as assurance that the wicked will in no way escape his just reward.

"For the Lord, Jehovah of hosts, is he that toucheth the land and it melteth and all that dwell therein shall mourn; and it shall rise up wholly like the River and shall sink again like the River of Egypt" (Amos 9:5). With two awesome word pictures Amos describes the coming judgment upon Israel. God will touch the nation, and it will melt under his finger as butter before the sun. They will be helpless to resist their destruction. The nation will be in a state of upheaval, churning like the Nile in flood season. It will then sink in the flood with everything of value swept away. The same thought was expressed in Amos 8:8.

"It is he that buildeth his chambers in the heavens, and hath founded his vault upon the earth; he that calleth for the waters of the sea, and poureth them out upon the face of the earth; Jehovah is his name" (Amos 9:6). In Amos 9:5 Amos sets forth God’s irresistible power to destroy the wicked. In Amos 9:6 he speaks of the divine exaltation. He is God whose "chambers" are in the heavens. This is rendered "stories" in the KW. It literally means "stairs." The thought being, that the heavens we see are but the stairs that lead upward to the dwelling place of Jehovah (Laetsch) (Compare Hebrews 4:14 when Christ is said to have "passed through the heavens"). "His vault" refers to the sky visible to inhabitants of earth. The ancients looked up into the heavens and described them as the underside of a great cupola or dome, above which God resided. The KJV rendering "of his troops" has led to much speculation. It is rendered "his vault" in the ASV and "its foundation" in the NIV. This mighty, transcendent God that Israel had spurned, is the same God who in Noah’s day called for the waters of the sea and then poured out the destructive deluge upon a wicked generation (Genesis 7:4). "Jehovah is his name." The Hebrew YHWH translated Jehovah means the God of "underived existence" (Fairbairn) or the self-existing one. All other things in existence, whether spiritual or material, exist because of His will and power. Jehovah has always existed. He depends upon no one and holds the power to destroy all things created. (Compare Exodus 3:13-15 and Colossians 1:16-17).

He Destroys Their Boasting (Amos 9:7-10).

In the following verses the prophet respond to four common boasts of the Israelites Even though they had long ago apostatized from Jehovah, yet they clung to what they believed to be a privileged status with him. "Are ye not as the children of the Ethiopians unto me, 0 children of Israel? saith Jehovah" (Amos 9:7 a). They boasted "we are the children of Israel." They falsely assumed that since God had blessed their father Jacob and promised the land of Canaan to his descendants, they would always be privileged and secure therein. God responded to their faulty theory by telling them that they were no different than the "children of the Ethiopians," idolatrous Gentiles, whom they despised! The Hebrews boasted that God had brought them out of the land of Egypt. They assumed that they alone were the objects of God’s providential rule in the earth.

"Have not I brought up Israel out of the land of Egypt, and the Philistines from Caphtor, and the Syrians from Kir?" (Amos 9:7). God smashes their mistaken idea by informing them that he had also brought the wicked Philistines from Caphtor and the hated Syrians from Kir. Caphtor is thought to be an early name for the island of Crete from whence the Philistines had migrated to Canaan. (See Jeremiah 47:4 and Ezekiel 25:16). The location of Kir, from whence the Syrians migrated, is unknown. In 1:5, Amos predicted the Syrians would be taken captive unto Kir. The history of the world is the migrations of nations. Few lands today are populated by their original stock of people. A good example is the United States, migrating Englishmen and Europeans took the land from its native inhabitants. Paul reminds us that it is God who determines the appointed seasons and bounds of the habitation of the nations of the earth. (Acts 17:26) In this respect, Israel was no different than other nations.

"Behold the eyes of Jehovah are upon the sinful kingdom" (Amos 9:8 a). They also boasted that "the eyes of the Lord Jehovah were upon them. Their poets and prophets had often used that phrase (See Amos 9:4). The Hebrews assumed His eyes were on them only for good. He corrects their mistaken view by informing them that His eyes are truly on them and what he sees is a sinful nation deserving punishment.

"And I will destroy it from off the face of the earth; save that I will not utterly destroy the house of Jacob, saith Jehovah" (Amos 9:8 b). The extent of the nation’s judgment is now announced. The political kingdom will be destroyed from off the face of the earth. That was done by Sargon II in 722 B.C. He defeated, dismantled and deported Northern Israel. Jehovah then hastened to add that in the destruction he will save the righteous remnant, even as he saved Noah and his family.

"For, lo, I will command, and I will sift the house of Israel among all the nations, like a grain is sifted in a sieve, yet shall not the least kernel fall upon the earth" (Amos 9:9). The threshed grain is sifted to cleanse it, to save the good wheat and to separate the chaff and trash. Likewise, through the judgment to come upon Israel, God will providentially preserve his righteous remnant (Compare Matthew 3:11-12). The surviving remnant from the North attached themselves to the nation of Judah (2 Chronicles 30:10-19; 2 Chronicles 30:25).

"All the sinners of my people shall die by the sword, who say, the evil shall not overtake nor meet us" (Amos 9:10). While the righteous will be saved as wheat in the sieve, the wicked will die by the sword of war. Their fourth boast was "the evil shall not overtake nor meet us." How wrong this idea was, was fully realized by those who lived to see the first Assyrian invasion in c.a. 734 B.C.

Blessing of Future Days (Amos 9:11-15).

In the final five verses, the prophet offers a glowing ray of hope for a people whose national doom had just been announced. That this passage is messianic is indisputable, for James, at the Jerusalem conference, said so and applied it to the establishment of Messiah’s kingdom and the conversion of the Gentiles (Acts 15:13-18). And examination of the entire section (vss 11-15) leaves the impression that the prophecy is dual in nature. By that we mean, it had both a close and a distant fulfillment. That such dual prophecies are used by God in predicting the future can be seen by considering the great prophecy of 2 Samuel 7:12-16. In that prophecy, both Solomon, his temple and his kingdom and Christ and his spiritual kingdom (temple) are under consideration. The flag that suggests this conclusion is in (Amos 9:14-15); "I will bring back the captivity of my people Israel, and they shall build the waste cities and inhabit them....and I will plant them upon their land..."

"In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up its ruins, and I will build it as in the days of old; that they may possess the remnant of Edom, and all the nations that are called by my name, saith Jehovah that doeth this" (Amos 9:11-12). "In that day," i.e., in the day when the fortunes of God’s people are in hopeless disarray, He will act on behalf of his people. This looks back to Amos 9:8-10 and the disastrous judgments promised. "The tabernacle of David" will be restored. F. C. Cook notes it is "a word used for a temporary structure of boughs, or the rude hut of soldiers in the field" (See 2 Samuel 11:11). This speaks of the ruined condition of David’s dynasty and kingdom at the time the prophecy would be fulfilled. Normally, one would speak of the "house of David," but after the fall of Israel to Assyria and Judah to Babylon and their resulting captivity, it was more like a hut.

When God restored David’s people to their land in 536 B.C., and placed Zerubbabel of the Davidic line, in the governor’s chair, it was only a dim shadow of the kingdom over which David had ruled. Only in Messiah’s kingdom was their prediction fully realized (Acts 2:29-35). The little state of Judah was broken and in ruins when Jesus came to it. It was subject to Rome who had divided the land and set petty rulers over it with no consideration for the house of David.

"That they may possess the remnant of Edom, and all the nations that are called by my name, saith Jehovah that doeth this" (Amos 9:12). Edom was kin to Israel, being descended from Esau, Jacob’s brother. Yet the Edomites were Israel’s most bitter enemy. David had subdued the Edomites (2 Samuel 8:14) but they regained their freedom by revolting from Jehoram (2 Chronicles 21:8-10). In the days of Judah’s restoration, John Hyrcanus defeated the Edomites and they were absorbed into the Jewish nation. But Amos looks beyond that event to the day when Edom and all the Gentile "nations "that are called by God’s name are part of Messiah’s spiritual kingdom, the church. They would be identified or called by the name Christian (Acts 11:26). Edom stands representatively for all Gentile nations, for when James cited this verse it was to prove that Peter was justified in taking the gospel to Cornelius the Roman (Acts 15:13-19). It is noteworthy that James, in referring to Amos, loosely quotes from the Septuagint, hence the variation in the wording.

"Behold, the days come, saith Jehovah, that the plowman shall overtake the reaper and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring back the captivity of my people Israel and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them" (Amos 9:13-14). The promise of super abundant crops is to be understood as a restoration of prosperity, not literally. It took Israel’s crops as long to grow and mature as it does ours. This is a renewal of the promise made to the fathers through Moses. "And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time; and ye shall eat your bread to the full...." (Leviticus 26:5). In Messiah’s kingdom these promises are realized in the spiritual blessings we have in Christ (Ephesians 1:3; Philippians 4:18-19).

"The mountains shall drop sweet wine" is a metonymy where by mountains stand for the vineyards grown upon them. From the vines the sweet wine came. "The hills shall melt" is explained by the parallel verses (Joel 3:18). "and the hills shall flow with milk." In this illustration, the hills stand by metonymy for the flocks of goats and herds of cattle that grazed on them and produced the milk.

Through the kindness of Cyrus, king of Persia, the remnant was restored to their land in 536 B.C. They were led by Zerubbabel and Joshua, the high priest. They did rebuild Jerusalem and the wasted cites in the years following, but they were not to stay there forever. Sin would once more be their undoing. "And I will plant them upon their land and they shall no more be plucked up out of their land which I have given them, saith Jehovah thy God" (Amos 9:15). Only in Messiah’s kingdom does this verse find its fulfillment. Of his faithful sheep who follow him, the good shepherd says "no one is able to snatch them out of the Father’s hand" (John 10:29). Those who come to him on his terms he, "will in no wise cast out" (John 6:37). The Lord’s church is a spiritual "kingdom that cannot be shaken" (Hebrews 12:28).

Amos’ prediction of the establishment of Messiah’s kingdom, which is his church, is solid proof that the church was foreknown and fore-planned by God. It was part of the eternal purpose of God (Ephesians 3:10-11) and not an afterthought as the advocates of premillennialism affirm.

LESSONS TO REMEMBER

1. National sin will result in national judgment. While individuals will stand before the judgment throne of God (Revelation 20:11-12), nations will be judged now!

2. Nations and individuals that have received special privileges must assume corresponding responsibilities.

3. God is gracious and patient in warning us of judgment (2 Peter 3:9), but he will not keep warning us forever.

4. From Amos, we see purpose and meaning in national disasters.

5. God is sovereign ruler over all the nations of the earth to make them prosper or to destroy them.

6. Social injustice is as intolerable in God’s sight as religious corruption.

7. Selfish indulgence leaves us deaf to the cries of the poor and oppressed.

8. False pride in ones self-sufficiency chokes out God’s influence in our lives.

9. The most elaborate worship, if insincere, is an insult to God.

10. God’s spokesmen must never be silenced by the worldly-minded in the church.

11. Foolish sinners worship the stars while rebelling against Him who made the objects they adore.

12. Worldly men, like Amaziah, cannot conceive of one serving God from any motive other than money (Amos 7:12).

13. A crooked wall always hates a straight plumb line.

14. Justice between men is one of the divine foundation blocks of society.

The Days of Amos

The days of Amos were “evil times” (Amos 5:13). Uzziah was king of Judah, and Jeroboam II was king of Israel. Uzziah reigned 52 years (790 to 738 BC / 2 Chronicles 26:3), whereas Jeroboam II reigned forty-one years in Israel (791 to 750 BC / cf. II Kg. 14:23). Amos’ prophecy had to fall some time between 791 and 750 BC (the time that encompasses both reigns of Uzziah and Jeroboam II). The only other indicator of time is that this prophecy falls two years before the “earthquake” (Amos 1:1; see also Zechariah 14:5). During these days the Assyrian Empire was on the verge of world dominance and would begin their westward trek of war and terror under Tiglath-Pileser, king of Assyria, who would arise to power in Assyria at approximately 745 BC i.e., 5 years after Amos’ prophecy. Amos came to pronounce a message of doom upon the people of the northern nation of Israel (Amos 1:1; Amos 7:15).

God in Amos

Amos was careful to identify Jehovah as the “God of hosts” on eight occasions in his prophecy. Amos would leave no doubts within the mind of Israel as to their lawless state and just judgment that they faced. No sin committed by Israel had escaped the all-seeing and all-knowing God (Amos 4:13). Amos not only revealed the omniscience of God but also that He is omnipotent (Amos 4:13; Amos 5:8-9). During these evil days the prophet proclaimed, “prepare to meet thy God, O Israel” (Amos 4:12).

Amos

The name “Amos” means “burden-bearer” (ISBE v. 1, pp. 114). Amos’ home town was Tekoa, which was located six miles south of Bethlehem. Tekoa was high in elevation and overlooked wilderness areas of Judah and Palestine. Amos lived here as a “herdsman” (Amos 1:1) and “dresser of sycamore trees” (cf. Amos 7:14). God called Amos to prophesy to Israel, and it seems that he did most of his work at Bethel (Amos 7:13). Amos was a man of prayer (cf. Amos 7:2; Amos 7:5) and deep conviction (Amos 7:14 ff). At one point, Amaziah the priest had commanded Amos to go south to speak his words of doom, yet the prophet answered by a “thus saith Jehovah” (Amos 7:15). Amos was a man that placed God’s commands before man’s (cf. Acts 5:29).

Israel

Israel had become as the heathen to the Lord (Amos 9:7). God said of Israel, “I know how manifold are your transgressions, and how mighty are your sins” (Amos 5:12). Furthermore, the Lord proclaimed that Israel was “the sinful kingdom” (Amos 9:8). Israel had far removed itself from the plumb-line of truth and justice (Amos 7:7-8). Amos revealed Israel’s lack of regard for the poor (Amos 2:6-7; Amos 4:1; Amos 5:11-12; Amos 8:4) and insatiable appetite for riches (Amos 3:12; Amos 3:15; Amos 5:11; Amos 6:1-3). Israel was ungrateful (Amos 2:9) and disrespectful toward God (Amos 2:11-12). God had given her His divine revelation, yet she turned to her own ways (Amos 3:1-2; Amos 3:10). The people were guilty of idolatry (Amos 3:14) and disingenuous worship (Amos 4:4-5; Amos 5:21 ff; Amos 8:4-6). Israel was deluded in that she considered that God was with her while she conducted herself in unlawful ways (cf. Amos 5:14; Amos 5:18 / “as ye say” compare to Jeremiah 2:35; Jeremiah 8:8; Jeremiah 13:22; Jeremiah 16:10). Israel was filled with pride (Amos 6:8), and the people were cheaters and swindlers (Amos 8:5-6) who were dependant upon their own strength (Amos 6:13). That which really identifies Israel’s character is her state of self imposed spiritual delusion. Israel not only thought that God was with her (cf. Amos 5:14), but looked forward to the day of God’s judgment (Amos 5:18) because she thought, “The evil shall not overtake nor meet us” (Amos 9:10).

The Day of Judgment for Israel

Due to Israel’s wickedness Amos proclaimed, “prepare to meet thy God” (Amos 4:12). The Lord proclaimed, “The end is come upon my people Israel” (Amos 8:2). God would send the Assyrian army to accomplish His judgment upon Israel (cf. Isaiah 10:5; Hosea 11:5; Amos 3:11; Amos 5:27). Israel had only captivity (Amos 6:7; Amos 6:14; Amos 7:9) and violent judgment (Amos 8:3; Amos 9:1-2; Amos 9:10) to look forward to. The foolishness of Israel was depicted in her actually longing for this day (cf. Amos 5:18). The days of judgment would be times of great sorrow and darkness for the wicked (Amos 5:16-20; Amos 8:9-10). Not one single wicked man or woman would survive this day (Amos 9:1; Amos 9:10).

Lessons learned from Amos

We, too, live in an “evil time” (Amos 5:13). A day of judgment is coming and shall fall upon the misguided masses that have put God out of their lives. Many today are religiously deluded. Religious people in our society long for the day when Christ shall come again, yet fail to realize that His coming will be a day of terror for all who did not subject themselves to His authority (Amos 5:18; Matthew 7:21-23). Denominational bodies are worshipping the Lord and doing many things in His name, yet for the workers of iniquity the Lord “hates, despises, and takes no delight in your solemn assemblies” (Amos 5:21). Amos helps us to understand that God has a standard, His law, by which man is measured (cf. Amos 7:7-8). If any man or woman does not meet that standard, then violent judgment awaits. God’s day of terror will not be a time that the wicked should look forward to. The wicked will not be able to hide on the mountain tops, clouds of the heavens, and depths of the earth or sea without being found (Amos 9:1-4). Now is the time to let God’s word fashion my life rather than man’s will (Amos 7:14 ff).

Israel’s Sin (Amos 5:12; Amos 7:7-8; Amos 9:8):

1. No regard for the poor (Amos 2:6-7; Amos 4:1; Amos 5:11-12; Amos 8:4).

2. An insatiable appetite for riches (Amos 3:12; Amos 3:15; Amos 5:11; Amos 6:1-3)

3. Ungrateful toward God for His acts of care and mercy toward them (Amos 2:9)

4. Exercised disrespect for God’s prophets and the Nazirite who illustrated a desire to follow God (Amos 2:11-12).

5. God had given them His divine revelation yet they turned to their own ways (Amos 3:1-2).

6. Did not have a knowledge of God and His laws (Amos 3:10).

7. Idolatry (Amos 3:14)

8. Unlawful and un-thoughtful worship (Amos 4:4-5; Amos 5:21 ff; Amos 8:4-6)

9. Refused to repent even after God exercised His divine chastening upon them (Amos 4:6-11).

10. Israel hated and mistreated the righteous and just (Amos 5:7; Amos 5:10)

11. Israel was deluded in that they considered that God was with them while they conducted themselves in unlawful ways (cf. Amos 5:14; Amos 5:18 / “as ye say” compare to Jeremiah 2:35; Jeremiah 8:8; Jeremiah 13:22; Jeremiah 16:10).

12. Pride (Amos 6:8)

13. Dependant upon their own strength (Amos 6:13)

14. Cheaters and swindlers (Amos 8:5-6)

Questions for Amos Chapter 1

1) When did Amos, the shepherd, reveal his visions in verse one of this book? (Amos 1:1)

2) What was the theme of Amos’s message, according to verse two of this book? (Amos 1:2)

3) What was the pronouncement of doom against Damascus in verses three through five? (Amos 1:3-5)

4) What would become of the Philistines because of their enslavement of entire communities in these verses? (Amos 1:6-8)

5) How would Tyre be punished for her sins, according to verses nine and ten? (Amos 1:9-10)

6) What was the judgment against Edom in verses eleven and twelve? (Amos 1:11-12)

7) How would God deal with the terrible cruelty of Ammon in verses thirteen through fifteen? (Amos 1:13-15)

Questions for Amos Chapter 2

1) How would God deal with Moab, according to the first three verses of this book? (Amos 2:1-3)

2) What was the ruling against Judah in verses four and five? (Amos 2:4-5)

3) How had Israel sinned, according to verses six through eight of this book? (Amos 2:6-8)

4) How would God deal with Israel’s sins in verses six through sixteen? (Amos 2:6-16)

5) How had God dealt with His people in the past in verses nine through twelve? (Amos 2:9-12)

6) Who would be affected by God’s severe punishment, according to these verses of this book? (Amos 2:13-16)

Questions for Amos Chapter 3

1) Why did God speak out against Israel in verses one and two of this book? (Amos 3:1-2)

2) Why was Israel’s punishment inevitable, according to verses three through eight? (Amos 3:3-8)

3) What were the injustices of Israel in verses nine and ten of this book? (Amos 3:9-10)

4) What catastrophes did Amos unfold in verses eleven through fifteen? (Amos 3:11-15)

Questions for Amos Chapter 4

1) Why did Amos speak against Samaria’s upper-class women in verses one through three? (Amos 4:1-3)

2) How were the Israelites guilty of religious hypocrisy, according to verses four and five? (Amos 4:4-5)

3) What was Israel’s persistent attitude toward God in verses six through thirteen? (Amos 4:6-13)

Questions for Amos Chapter 5

1) What lament did Amos summon the people to hear in these verses? (Amos 5:1-3), (Amos 5:16-20)

2) How was repentance possible, according to these verses of this book? (Amos 5:4-6), (Amos 5:14-15), (Amos 5:23-24)

3) What were the Israelites accused of in these verses of this book? (Amos 5:7), (Amos 5:10-13), (Amos 5:21-22)

4) What was Amos’s portrayal of God in verses eight and nine of this book? (Amos 5:8-9)

Questions for Amos Chapter 6

1) What did Amos say to those who enjoyed affluence and comfortable living in verses one through seven? (Amos 6:1-7)

2) How did Amos describe the complete devastation of Israel in verses eight through fourteen? (Amos 6:8-14)

Questions for Amos Chapter 7

1) What three visions did the Lord reveal to Amos in these verses of this book? (Amos 7:1-9)

2) What were the meanings of the visions, to Amos in verses one through nine? (Amos 7:1-9)

3) Why did Amos appeal to the Lord, according to these verses of this book? (Amos 7:1-9)

4) How did Amaziah oppose Amos in verses ten through thirteen? (Amos 7:10-13)

5) How did Amos defend his call to prophecy in verses fourteen and fifteen? (Amos 7:14-15)

6) What word did the Lord have for the priest in verses sixteen and seventeen? (Amos 7:16-17)

Questions for Amos Chapter 8

1) What was the horror of Amos’s fourth vision, according to verses one through three? (Amos 8:1-3)

2) Why would there be unprecedented mourning in the land, according to these verses? (Amos 8:4-10)

3) What would characterize God’s silence toward Israel in verses eleven through fourteen? (Amos 8:11-14)

Questions for Amos Chapter 9

1) What did Amos see in his fifth and final vision in verses one through ten of this book? (Amos 9:1-10)

2) How did Amos describe the restoration after judgment in verses eleven through fifteen? (Amos 9:11-15)

God Rules (Amos 1-2)

Brent Kercheville

The time frame of this prophecy is approximately 762 BC. This is forty years before the northern nation called Israel is going to be overthrow and wiped out by the Assyrian Empire. This is a time of prosperity and wealth for the northern nation. Under the reign of Jeroboam II, the nation has established its borders and regained power that it had not seen since the reign of Solomon. The reign of Jeroboam II was a reign of peace and prosperity for the northern kingdom. Nations that usually were a threat, such as Egypt, Babylon, Syria, and Assyria, were in a period of relative weakness, which offered security to Israel. This security enabled them to enjoy a period of great prosperity.

The first verse of the book tells us that Amos is the prophet, but he is not an ordinary prophet. Rather, he is a livestock breeder who lives in the town of Tekoa, which is ten miles south of Jerusalem. This offers Amos a unique perspective. First, he is not from Israel, but from the southern nation called Judah. Second, Amos will speak forcefully against the wealth and prosperity of the nation because he has not participated in this prosperity. Proper credentials for God’s spokespersons is not formal training, formal ordination, or an official title. These things do not qualify a person to speak for God. Biblically speaking, only one who has the revelation from God has the proper credentials to speak for God.

The Lord Roars From Zion (Amos 1:2)

The prophecy begins with a statement of power and fear. The Lord roars from Zion. The imagery is of a lion roaring because God is about to attack. The prey is in its grasp and therefore the lion roars. The imagery goes beyond the lion metaphor. The Lord’s voice roars depicts amazing power being brought against the people.

The LORD roars from Zion, and utters his voice from Jerusalem, and the heavens and the earth quake. (Joel 3:16 ESV)

Notice the same effect occurs in Amos 1:2. The pastures of the shepherds mourn and the top of Mount Carmel withers. God’s wrath is seen as a withering drought against the green hills and pastures of the land. The roar is intended to send a shockwave through the nation. Where God roars from is also important. He roars from Zion. God speaks from his temple in Jerusalem, not from the Israelite temples in Dan and Bethel.

Judgment On The Surrounding Nations (Amos 1:3 to Amos 2:3)

The form of Amos’ prophecy is interesting. The declaration does not begin with Israel. Rather, the prophecies of judgment center on the surrounding nations initially. The oracle concerning the nations would cause the audience to think that Amos is delivering a message of salvation to Israel from the nations. One can see that these judgments would curry favor for Amos as an outsider.

There are seven nations that are brought under God’s judgment before God turns his message of judgment upon Israel. Six of these oracles are against the heathen nations, those who were not under the law of Moses and were not in a covenant relationship with the Lord. For each of the nations, God’s judgment came based upon how they treated others. Cruelty toward others is the cause for God to act against them. There is a formula that Amos uses. He identifies the sin and the punishment that will come because of the sin. You will also notice the repeated refrain for each oracle against each nation: “For three transgressions and for four.” Their sinfulness is a pattern and they continue to go over the limit. They are compounding sin upon sin and judgment is therefore deserved.

Before we read the specific sins we need to consider what God is teaching. God is patient in the midst of our sins. It is not for one sin that God reigning down his wrath on any of these nations. God is giving time to repent. God is being merciful and allowing the sins to continue with the desire for them to turn back to God. However, time did not change the hearts of the people. Rather than turning to the Lord, the people have compounded their sins. Though God is patient in our sins, there will be a time of judgment. The Lord must roar and wrath must come now. But God’s patience prevailed until they had filled up their sins to the uttermost (cf. 1 Thessalonians 2:16).

Notice the sins that the nations committed that God declared worthy of their judgment.

1. Syria (Damascus was the capital) was condemned for their harsh cruelty toward the people they conquered. Amos says that they rode over the defeated Israelites with threshing boards. Threshing boards had iron teeth which was used to separate the grain from the stalk. But the Syrians used these boards on the people they conquered. Clearly God does not subscribe to the idea that all is fair in war. Syria had gone too far.

2. Philistia (Gaza) was condemned for kidnapping peaceful people for the purpose of turning a profit. They were willing to injure others and sacrifice morality and humanity for the sake of making money.

3. Phoenicia (Tyre) followed the same error as Gaza. They apparently cooperated in selling slaves to other nations. There was a callous disregard for humanity, sacrificing human rights for business profits.

4. Edom was condemned because of its treatment of the people of Israel. There was to be a brotherhood between the Hebrews and the Edomites because Jacob and Esau were brothers.

5. Ammon was brought under judgment for massacring innocent and defenseless pregnant women. This is also extremely egregious. To kill the innocent so that they could expand their border is the reason for Ammon receiving God’s wrath.

6. Moab was condemned for their total disrespect for the dead.

These condemnations teach us that God holds all nations accountable for their acts of inhumanity against individuals. Every nation that does not respect human life will come under God’s judgment and they will be held accountable for their atrocities.

Judah Condemned (Amos 2:4-5)

Now the judgment turns to the people of God. God pronounces judgment on Judah, but for different reasons that what we read in the previous judgments. Judah is condemned because they refused to follow God’s stipulations and instructions. They rejected the law of the Lord. Judah had been given a covenant which they violated. Instead of obeying God, they turned to lies, false gods who led them astray just as their ancestors followed before them.

Israel Condemned (Amos 2:6-16)

The condemnation finally arrives on Israel. One can feel the weight of the prophecy. Israel is acting like the nations. They are committing the same sins as these nations who do not have a covenant relationship with God.

They oppressed the weak and poor. Amos 2:6 describes the merciless selling of destitute people who could likely have paid their debt if given a bit more time. They unnecessarily foreclosed on small loan amounts (like a pair of sandals). They abused the helpless and weak. Amos 2:7 says that they “turn aside the way of the afflicted.” Powerful people were manipulating the weak and afflicted, using their power against them. They forced people to do things that they did not want to do and made life miserable for them. Amos 2:7 describes the sexual abuse of a servant woman by both the father and son. God condemns the mistreatment of a hard working household employee.

We can commit the same sin when we take the power or authority we have and use it to force others to do what we want. We see this abuse in marriage and friends, where through our words or actions we will punish each other until we make them do what we want them to do. We will ignore them, be rude to them, be angry with them, or act in some other sinful way to force the other to do something. We do not have the right to force anyone to do anything. Not even our Lord forces us to do anything. Husbands, you do not force your wives to do things by being loud or threatening. Wives, you do not force your husbands to do things by being a nag or withholding affection. Friends, you are not to force one another to do what you want through manipulation. Neither are we do use our power to compel people we do not know to do what we want.

Notice how God describes these actions in verse 7. He says that his holy name is profaned. This is God’s view of our sins. We must not see our sins as nothing or merely small indiscretions. We are disrespecting, corrupting, and defiling the holy name of the Lord when as the supposed people of God we force people to obey our wishes.

In Amos 2:9-11 God gives the reason why we cannot use force and oppression on others. God graciously cared for his people when they were oppressed. God reminds the people how he took care of his people when they were oppressed in Egyptian slavery. God does not abuse the oppressed. God does not take advantage of the weak. God cares for them. This is most clearly seen in sending his Son for our sins. God calls us weak and helpless in our sins. God came for our deliverance.

For while we were still weak, at the right time Christ died for the ungodly. (Romans 5:6 ESV)

We cannot forget the grace of God toward us. We are to be thankful to God and obey his covenant because of his grace. The purpose of God’s past actions of grace are to generate grace toward others and obedience toward God. Grace is not given to be wasted but is provided to encourage a positive response of thankfulness and service.

God’s grace is also seen in sending messengers to warn his people of impending judgment. Restoration is possible only if people are open to God’s gracious attempts to convict them of sin and his gentle prodding to discipline those who need correction. If people are not affected by God’s grace, they will one day stand accountable before his face. We cannot rebel against God’s grace and plunge ourselves into sin. Further, we will not encourage others to sin. But this is what these people did. They forgot God’s grace and encouraged sinful behavior.

Amos 2:12-16 reveals how they made the Nazirites drink wine and commanded to the prophets not to speak to the words of the Lord. The Nazirites were outstanding examples of lives consecrated to the Lord, providing a visible testimony of the humility of heart and purity of life that the Lord expects. They encouraged people to break that holiness and purity and commit sin. Therefore, Israel and her army will be defeated. They will not survive the coming day of the Lord.

Conclusion

Rebellion against God’s design for healthy human relationships erodes God’s holy reputation. We are to have a concern for God’s holy name just as Moses had on Mount Sinai (Exodus 32:12). When we act like the world, how can the world learn about the holy God? We have a covenant relationship with God and we know what God expects from our lives. We must not defile the holy name of God. We must see God’s grace as the means for us to show grace to everyone we know and meet.

The Lion Has Roared (Amos 3:1-15)

Brent Kercheville

One of the problems with being the chosen people of God is that we think we are the chosen people of God. We lose humility and begin to think of ourselves as important before God. God repeatedly challenges the arrogant thinking that we are special. Israel believed that because they were the chosen people of God that they were special because of their obedience to God and therefore would avoid judgment. Judgment would happen to the world, but the chosen people of God would be spared. God tried from the beginning to warn the people against this kind of foolish thinking.

Beware lest you say in your heart, ‘My power and the might of my hand have gotten me this wealth.’ You shall remember the LORD your God, for it is he who gives you power to get wealth, that he may confirm his covenant that he swore to your fathers, as it is this day. (Deuteronomy 8:17-18 ESV)

“Do not say in your heart, after the LORD your God has thrust them out before you, ‘It is because of my righteousness that the LORD has brought me in to possess this land,’ whereas it is because of the wickedness of these nations that the LORD is driving them out before you. Not because of your righteousness or the uprightness of your heart are you going in to possess their land, but because of the wickedness of these nations the LORD your God is driving them out from before you, and that he may confirm the word that the LORD swore to your fathers, to Abraham, to Isaac, and to Jacob. “Know, therefore, that the LORD your God is not giving you this good land to possess because of your righteousness, for you are a stubborn people. (Deuteronomy 9:4-6 ESV)

The events of the Exodus were not for them. The people were not to witness the ten plagues, the parting of the Red Sea, the destruction of the Egyptians, and the miraculous provisions of the wilderness and think that they were something special. These things were to draw the people to God in awe and proclaim his glory and goodness. Unfortunately the people thought their chosen status would protect them from harm.

With Privilege Comes Accountability (Amos 3:1-2)

Notice the privileges that God expresses to the people. “I brought you up out of the land of Egypt” (Amos 3:1). “You only have I know of all the families of the earth” (Amos 3:2). You were the chosen people of God. You saw God work to redeem you and deliver you. You were the only people to have this covenant relationship with God. “Therefore I will punish you for all your iniquities.” The result is not that God is going to overlook their sins. Rather, God will punish them for every sin. Their chosen status does not mean they are protected from judgment. Their chosen status meant they had greater accountability to God. They knew what God required. They were to be to the Lord a kingdom of priests and a holy nation (Exodus 19:6). With the privilege of knowing God came the responsibility of acting like the people of God.

The same accountability is described to us. Consider the message found in the parable of the talents. Everyone was given a degree of wealth from the master and each were accountability for what they were given. Israel was the one talent man who had taken the blessings and privileges of God and did nothing with them. Listen to the words of the apostle Peter:

But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. (1 Peter 2:9 ESV)

You are the chosen people of God, a holy nation. The purpose is not to think that we are special because of ourselves. Our status before God is not because of ourselves, that we can boast in our works. Seeing what God has done for us is to cause us to proclaim the excellencies of Christ. He called us out of darkness. Christ is the light who is shining in the darkness. We proclaim him because we were blind and without the light of Christ we would continue to be blind.

The Lion Has Roared (Amos 3:3-8)

Amos now introduces a serious of rhetorical questions to lead the people to grasp two important conclusions. The first message is that the judgment of God is coming with cause. Notice the rhetorical questions in Amos 3:4-6 to see God making this point. Does a lion roar when he has no prey? Does a young lion cry if he has taken nothing? Does a bird fall in a snare if there is no trap? Does a trap snap shut if there is nothing to spring the trap? The answer to all of these questions is no. These things only happen with a purpose. The victim has been trapped. Look at the questions in Amos 3:6. Are people to be afraid when the trumpet sounds in the city? Yes, they are because that is the alarm to the people warning of invasion. Does disaster come to a city unless the Lord does it? The cities of Israel only fell when the people were in rebellion. God would cause their defeat because of their sins. Think about the success of the conquest of Jericho and the failure of the attack at Ai. Disaster comes when you are not faithful to him. What is the point? The beginning of verse 8 is the answer. “The lion has roared; who will not fear?” The Lord has spoken. Judgment is coming. Amos is calling for the people to make a decision to respond appropriately to the revealing of God’s plan. God’s plan will be revealed in Amos 3:11-15. But before revealing God’s plan, Amos is preparing the hearts of the people to listen to the message of God. The trumpet has sounded. The trap has shut. The lion has roared. You need to listen to the alarm and hear the message of the Lord.

The second point is that Amos is carrying the message of the Lord. Amos needs to validate that he indeed is God’s messenger. Look at Amos 3:3. “Do two walk together, unless they have agreed to meet?” Amos’ message is not a coincidence or an accident. Amos has been called by God to make this declaration. Amos 3:7 continues this point. “For the Lord God does nothing without revealing his secret to his servants the prophets.” Amos declares that his message is from God. Amos proves his relationship with God because God has revealed his plan for the nation of Israel to him. Notice the end of Amos 3:8 for the second conclusion to be drawn from these questions. “The Lord God has spoken, who can but prophesy?” The Lord has spoken. Who can refuse to proclaim God’s message? God has called me to walk with him and revealed his plan to me. I must speak God’s plan to you. God is the lion and his prophecy is roar.

God calls for us to pay attention to the declaration of his word. When God speaks, his voice roars through the earth. It is easy to lack intensity when listening to God’s word. We can pay attention to everything else and get distracted when trying to read God’s word or listen to its proclamation. The voice of the Lord must grab our attention. The voice of the Lord must cause us to respond in attention, like the blowing of the trumpet sounding the alarm. God has spoken. Be at attention and focus on what God has to say.

The Downfall and Devouring of Israel (Amos 3:9-15)

In Amos 3:9 God through his prophet Amos calls Egypt and Philistine to be witnesses to the wickedness in Israel. These two nations were past oppressors of Israel. Yet these immoral heathens are called to judge the morality of Samaria. See how wicked God’s people are! The nations are called to be a witness against the people of God. Verse 10 defines the problem. They are morally warped. They do not even know how to do what is right. Their storehouse is not full of mercy and grace, but violence, robbery, and oppression. This is an accurate description about the nature of sin. We look at sin is a harmless act. The problem is that sin warps our thinking, our hearts, and our consciences. We lose our innocence and develop depraved hearts and minds. Sinful act after sinful act leads us to a point that we can no longer even do what is right because we have lost all sensitivity to the will of God. We look at people and perhaps ourselves and wonder how people can get so steep in sexual sin. The path is very simple: dabble in it a little and lose sensitivity to the sinfulness of what you are doing. Soon you need a little more to satisfy the desire you have awakened. Before long you will get so far down the path that you will be consumed by these sins. What began as a hobby or an occasional act now has become a vice. You have become imprisoned to the sin and it feels like you cannot stop. You engage in it even when you do not want to and even if you know better. Finally you will be at the point where it can be said that you do not even know what is right. This is why it is so important to guard our hearts. The danger of allowing our hearts to stray from the right paths of the Lord are very serious.

The final verses of this chapter describe the coming doom against the nation. All of their defenses will not help and their strongholds will be plundered. Amos 3:12 pictures the ferocity of their doom. Like a shepherd rescuing a sheep from the mouth of a lion with only two legs or a piece of an ear, so will be the people of Israel. There will be nothing left of their former lifestyle. There will only be fragments left, just enough to prove who the victim was. Their lavish living will suddenly perish. All that will be left is part of a bed. Your comforts and conveniences will all be taken away. Your wealth will be gone. You will have nothing left but a fragment. Life apart from God may yield temporary material gain, but will surely result in eternal loss. Their houses of ivory and summer and winter homes will be taken away (Amos 3:15). Your pleasures in comfort and wealth will come to an end. How foolish to plunge ourselves into what makes us comfortable when God will destroy all these things!

Get Ready To Meet Your God

Amos 4:1-13

Brent Kercheville

In Amos 3 we saw the prophet declare the voice of the Lord concerning the sins of the nation of Israel. There were two sins in particular that were specified as being punished by God. Amos 3:14-15 announces the demolition of the altars and the houses of ivory. The problem is in their hearts that falsely worship God and desire wealth, possessions, and comfort. The fourth chapter of Amos explores these two issues in greater depth. Before we begin this prophetic declaration warns us that God is very much concerned about our worship and about our desires for wealth and comfort. These two sins are specifically identified. Therefore we need to be deeply concerned about these sins.

The Heart of Materialism (Amos 4:1-3)

Perhaps one of my favorite images in the book of Amos. Amos calls the women, “cows of Bashan,” and tells them to pay attention. The cows in Bashan were particularly known as being excellent cattle and were fed well. Amos calls them cows of Bashan because these are pampered, self-indulgent ladies who maintain their lifestyle by crushing the poor and speaking demandingly to those around them. In fact, notice the poor treatment of the husbands. They demand their husbands to wait upon them and provide them luxuries so that they can indulge themselves in satisfying their pleasures. This problem is not unique to their society. This same materialistic drive brings out these attitudes today. We have to have stuff and we will harm others so that we can have our luxuries. Amos pictures women who do not have a quiet and submissive spirit that God commands (cf. 1 Peter 3:3-5; 1 Timothy 2:9-12), but have seized control and are bossing the husbands around. They are demanding of husbands because they have a taste of luxury and comfort. It is not enough to work to pay the bills and provide a home. Instead, the command is to crush the poor so that we can have our luxuries.

Therefore, God makes an oath against this attitude. Notice in Amos 4:2 that God swears in his holiness. The holy Lord cannot lie and sin cannot go unpunished before his holy eyes. Judgment is coming upon the nation because they are so consumed by wealth and comfort. God declares the comfort these people will experience. A nation will take them away with hooks. Amos is prophesying the means of Assyrian captivity. Each prisoner was connected to a rope by a hook through the nose or lip. They are going to go out through the breaches, which means that the walls of the city will be destroyed. In fact, the walls to their cities will be so demolished that they will be able to walk out straight ahead. They will not have to weave and wind through the rubble. The destruction will be so extensive that they will be taken by hooks straight out of the city. Being cast out to Harmon symbolized being taken off of their land and being sent to a far-away land.

Wealth and comfort are sources of false security. God will take away the things that we put in our trust in. Listen to the New Testament writers make the same point.

As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy. (1 Timothy 6:17 ESV)

3 Your gold and silver have corroded, and their corrosion will be evidence against you and will eat your flesh like fire. You have laid up treasure in the last days. 4 Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts. 5 You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in a day of slaughter. (James 5:3-5 ESV)

The way we use, own, acquire, and disperse material goods symbolizes and expresses our attitudes about ourselves, other people, and God. How we handle our wealth and pursue our comforts reflects our the depths of heart. Do we really trust God? Is our hope in our things? Is our comfort our greatest desire? The use of our goods reveals the answer to these questions and more.

Sinful Worship (Amos 4:4-5)

The second indictment is the sin in their worship. Amos calls for the people to go to their centers of worship and continue to sin. It is a sarcastic call to worship. Instead of calling to worship with the traditional words, “Enter his gates with thanksgiving and his courts with praise” (Psalms 100:4) and “Come, let us sing for joy to the Lord” (Psalms 95:1), Amos begins, “Come and sin.” Bring your sacrifices! Bring your tithes! While they do these things they are sinning. Their sacrifices do not bring forgiveness but adds to the people’s sinfulness. These people are very religious! But worship that is not God-focused is sin. Notice that these people keep these religious practices so that they can brag about them to everyone. We do the same thing where we think we are so holy and so pious because we come to worship every time the doors are open. But if you are boasting then you are not worshiping God but yourself. You are not worshiping for the glory of God but for the glory of self.

Further, God does not care about external religion. Notice that the people were bringing their tithe every three days. Moses declared that the tithe of the produce of the land would be paid in the third year (Deuteronomy 14:22; Deuteronomy 14:28; Deuteronomy 26:12). These people are over religious. Is this a bad thing? No, except that they are not doing this because they love God but love the attention of others. Don’t think that you are impressing God with the number of religious acts that you do. We are not impressing God. God wants worship when it is motivated from a thankful and gracious heart. He does not want checklist religion. He wants grace-driven obedience.

You Did Not Return To Me (Amos 4:6-13)

God now declares all the things that happened in an effort to try to generate repentance in their hearts. Events were happening to them in an effort to cause them to turn to God rather than continue down their sinful path. Amos 4:6 says that God gave them cleanness of teeth. This is not good hygiene, but is an idiom to speak of having a lack of food to eat. You have clean teeth because you have nothing to eat. There was famine (Amos 4:6), drought (Amos 4:7-8), blight, mildew, and locusts (Amos 4:9), pestilence (vs. 10), and destruction (Amos 4:11). God is teaching us something important about these events. We are supposed to consider our ways and dedicate ourselves to God. In last week’s lesson we studied Luke 13:1-9 and saw Jesus teach that God does not punish individuals presently for their sins. However, this does not mean we are blind about the things that go on around us. When bad things do happen, we are supposed to use those times turn our hearts to God. This is a key teaching by James and Peter in their letters. Trials and suffering are to produce within us godly characteristics that will draw us to him. Trials are to humble us so that we are prepared for repentance. We are to see these things as God’s grace to try to stop us plummeting away from God.

However, notice the repeated phrase in this section by Amos. “Yet you did not return to me, declares the Lord” (Amos 4:6; Amos 4:8-11). They refused to turn their eyes to God. They refused to see that they needed the Lord in their lives. They were blinded by all of their religious acts and desires for wealth and comfort that they could not see that they were lacking. Therefore, God has a response for the people. “Therefore, thus I will do to you, O Israel; because I will do this to you, prepare to meet your God, O Israel!” If we will not prepare to meet God in holiness, then prepare to meet God in judgment. Prepare to meet your glorious God. The God who forms the mountains and creates the wind. The God who knows our thoughts. The God who makes the morning turn to darkness. The God who walks on the mountaintops of the earth. The Lord, the God of heaven’s armies, is the one. Prepare to encounter God.

Prepare To Meet God

We do not want to meet God in judgment. We need to make preparations to meet God on good terms, which can only occur with the blood of Jesus covering our sins.

Bring our hearts to worship.

God does not want our attendance, but our hearts in worship. Two years ago we reformatted our worship to try to encourage this. Our acts of worship are not to interfere with each other but draw our hearts closer to God. We are engaged with God. Our hearts and minds are so engaged with song that we are joining with God. We do not want to interrupt that but facilitate it. The Lord’s Supper brings us to the next stage of worship as we orient our minds to the great sacrifice of our Lord. Then we are offered an opportunity to show our thanksgiving as we give back to God a portion of what he has given us. Then when I get up here to speak, I do not want to break that engagement. So I am not going to start sermons with jokes or levity but try to bring continuity as we move our hearts closer to God as we dig into his wonderful word. We do not want to interrupt engage hearts so that this turns into just getting acts of worship out of the way. So we have called upon our worship leaders to make a conscious effort as they lead the congregation to draw people’s hearts to God. When we do not bring our hearts then we are multiplying our sins as we worship.

Worship is a loving response to God, not a means

of impressing God or pleasing ourselves.

The people of Israel are worshiping for what they get out of it. They were getting pride and arrogance. They were bragging about the frequency of their worship. Frequency of worship comes from a desire to worship, not for selfish fulfillment. Worship is not about us but is about God. We need to consider our hearts before worship and prepare our hearts for worship. Proper worship is difficult to participate in when we have not given ourselves every opportunity to attain it. When we show up late, we make it hard to get ourselves ready for God, and worse, we are taking others out of that engagement with God. When we are tired because of decisions we made earlier in the day or the night before, then we make it hard on ourselves to engage God with our heart. Clear your obstacles so that you can meet and engage God.

Don’t be cows of Bashan.

Do not allow yourself to be consumed by your comforts and your wealth. Do not make decisions based on your comfort and your wealth. Our choices must be based on what is godly and what is good for the kingdom of God. We spend too much of our time and too much of our effort not on godliness but worldliness. Too many important decisions neglect to calculate the spiritual impact it will have on us, our spouses, our children, our church, and God’s kingdom. Think clearly. Think godly.

Seek Me and Live

Amos 5:1-15

Brent Kercheville

Death Of A Nation (Amos 5:1-3)

Amos begins his next message with startling words. Amos takes up a lament over the house of Israel. Do not forget that at the time Amos is preaching the nation of Israel is experiencing prosperity, wealth, and power. Israel has not had this kind of wealth and power since the reign of Solomon, two hundred years previous to this time. However, Amos is taking up a funeral song. The Hebrew word translated “lamentation” in the ESV which you read in verse 1 was a song or poem mourning the death of a relative, friend, or national hero (Expositor’s Bible Commentary). The NLT and NET properly translate this as a “funeral song.” The HCSB captures this meaning with the translation of verse 1, “Listen to this message that I am singing for you, a lament, house of Israel.” Israel is at the height of its power and Amos is singing a funeral song for the nation. The song is being sung as if the nation is already extinguished. It is over for the nation. The nation has fallen and will never rise again. Israel is described as a virgin, which implies that she is like a young girl in the prime of life. The once vibrant woman now lies totally helpless on the ground with no one to help. Verse 3 depicts the armies of Israel being decimated. Though the nation thinks everything is great, in actuality they are enjoying their final few days.

It is important for us to be able to see our true status before God. We cannot be deceived by prosperity and power. Just because things are going well in life does not mean that we are in right standing before God. The nation of Israel is back at its pinnacle of wealth and prosperity yet Amos is singing a funeral song for the nation. It is during our times of prosperity that we must carefully evaluate ourselves. It is when we are experiencing the blessings in life that we must make sure that we are not blinded from seeing our spiritual flaws.

Seek Me And Live (Amos 5:4-15)

The requirements are God are very simple. Seek the Lord and you will live. But we need to seek the Lord properly. There is a right way to seek the Lord. In this section Amos is going to explain how the people were supposed to seek the Lord to find life, yet failed.

Not in false worship (Amos 5:5-7)

The Lord declares to seek him and live. Notice that God says not to seek Bethel, Gilgal, or Beersheba. The people are seeking religion. They are seeking the performance of sacrifices and temple worship. But they are not seeking God. Do we see the difference? There is a difference between seeking the church and seeking the Lord. There is a difference between simply singing songs and engaging the hearts so that the songs draw us closer to the Lord. There is a difference between hearing the words of a sermon and seeking to know God through his word. There is a tremendous difference. Seek the Lord. Seek to encounter the Lord in worship. Seek to know the Lord and live! The goal is not worship. One of the worst teachings we have presented is that there are five acts of worship that must be done. Completing the five acts is not the goal. These five acts are the tools used to draw us to God. The goal is the seek the Lord. Prayer, singing, fellowship, giving, preaching, teaching, and the Lord’s Supper are all tools for us to reach that goal of seeking the Lord and drawing closer to him. Worship is not the goal. Israel’s religious activity amounted to nothing because they were not seeking the Lord. Amos warns that there is no security in worshiping in those locations. The people are not truly seeking or worshiping God at these temples. Therefore God will not accept their offerings.

God’s call to seek him and live does not mean that if you will seek him you will not get killed. Rather, seek the Lord to find true life. Seek the Lord to experience the blessings of God. We must always remember that God’s definition of “live” is not just the opposite of death, but is the opposite of a destructive life that lacks true joy and bringing one into God’s eternal life. As Paul said in 1 Timothy 5:6, some are dead while they yet live. Jesus said that if we lose our life for His sake, we will find life. However, rather than seeking the Lord, the people are turning justice into poison and bitterness. Wormwood was a bitter tasting plant that had a poisonous extract. They are turning justice upside down rather than seeking the Lord in righteousness and dealing with others in the righteousness of God.

In humility (Amos 5:8-13)

Seek the Lord by seeing the power of God. Seek the Lord in humility because he is the one who is in charge. The power of God is seen in the constellations. Not only did God create the stars, he put them in a order so that you can see designs in them. He has the power to turn the deep darkness into morning. He calls for the waters of the sea and dumps them on the surface of the earth. The Lord is his name. He causes there to be light. He causes the rain to occur. He put the stars in their place. Seek the Lord in humility because he is in charge.

Second, seek the Lord in humility because he knows your actions. In Amos 5:10-11 God is able to recount what the people are doing. God knows our actions. He knows what we are doing on this earth. God says that he sees that they hate being corrected and hate the person who tells them the truth of God’s word. He sees that they are trampling the poor. He sees that the poor are being taxed. He sees that you are living in luxury and wastefulness. But notice God’s subtle statements. But have built these houses but you will not live in them. You have planted vineyards but you are not going to drink their wine. Your time has come and your days are numbered. We seek the Lord in humility because he knows what we are doing.

Third, seek the Lord because God has tallied your sins against you. Notice the chilling declaration of God in Amos 5:11. “I know how many are your transgressions and how great are your sins.” Your sins are mounting against you. I see your actions and your sins are being counted against you. I know what you have done. We seek the Lord in humility because we know our hands are crimson stained with sins. Our sins are great and are tallied against us.

Only when we see this truth can we have an appreciation for Jesus. Only when we understand the tally of sins marked against us can we appreciate mercy and grace. Humble living comes when we grasp our spiritual condition and grasp what God has done to deal with our violations. There is no room for pride when are sins are ever before our faces. There is no room for self-seeking when we are mindful of the enormous list of sins that stand against us. There can only be humility when we see the blood of Jesus cleanse us from our sins.

In goodness (Amos 5:14-15)

The final way we need to seek the Lord from this text is by seeking what is good, not evil. Seek what is good to find life. God cannot have a relationship with us when we love evil. Notice the middle of Amos 5:14. Seek good “so the Lord, the God of hosts, will be with you.” Seeking good is the only way we can maintain a relationship with God. God is only with us when there is a return to godly behavior. We cannot claim to be the people of God and then engage in ungodly behavior. Seeking the Lord is to hate evil and love good. We cannot love evil and seek God. These two things do not work together. You may think you are seeking God while loving evil, but you are not going to find God. You will not have a relationship with him.

Seeking the Lord through living a holy life cannot be lip service like these people are doing. The people were preaching to seek the Lord and he will be with them. However, they were not doing this. They were claiming this truth but not living it. It is easy to say, “Seek the Lord” but it is another thing to truly seeking the Lord by hating evil.

Conclusion

Seek the Lord in righteousness and humility. Do not seek the Lord in false worship. Religious activity is not seeking the Lord. Truly desire to know God and pursue him in all you do. This pursuit will lead to desiring what is good and hating what is evil.

The Day of the Lord

Amos 5:15 to Amos 6:14

Brent Kercheville

Amos 5 began with a funeral song sung by Amos for the nation of Israel. The requirements of God were very simple. They should have been seeking the Lord, but not with their false worship and pious pretenses. The people should have seek the Lord in humility and in goodness. But the people failed to seek the Lord and find true life. Therefore, Amos has sung the words, “Fallen, no more to rise, is the virgin Israel” (Amos 5:2). The rest of chapters five and six describe the coming judgment through a serious of woes.

Don’t Look Forward To The Day Of The Lord

(Amos 5:16-20)

There is going to be great amounts of wailing because the Lord is going to pass through their midst. This statement reminds of the exodus when God passed through the nation of Egypt on the day of the Passover. When the Lord passed through Egypt it was a triumphant moment for God’s people. But now God will pass through the midst of Israel and it will be their doom. The destruction will be so great that everyone, even down to the farmers, will be wailing.

The people of Israel were looking forward to the day of the Lord, believing that in that day the Lord would bring them victory and blessings. They considered themselves to be God’s people and worthy of God’s rescue. Amos gives the warning that the day of the Lord is not light for you, but darkness. Contrary to their expectations, the day of the Lord will bring their doom. Further, there is no escape from this coming day. Amos likens the day of the Lord to a man who fled from a lion only to run into a bear and die. Or like a person who went into the house thinking he was safe only have a viper bite him. Notice that Amos again is not offering any hope for the nation. There is no rescue. There is no deliverance. The day of the Lord will not be a day of redemption, but a day of destruction.

God Hates Your Worship (Amos 5:21-27)

In Amos 5:21-27 Amos declares that God hates Israel’s worship. Once again God turns his attention to the worship of Israel. What amazing words! “I hate, I despise your feasts, and I take no delight in your solemn assemblies.” Listen to the utter rejection and disdain God has for their worship: “I hate” (Amos 5:21), “I despise” (5:21), “I take no delight” (Amos 5:21), “I will not accept” (Amos 5:22), “I will not look upon” (Amos 5:22), “take away from me” (Amos 5:23), and “I will not listen” (Amos 5:23). God says he hates their worship assemblies, their sacrifices, their songs, and their music. He hates all of it. He will not accept it. He will not listen to it. He will not look upon it. He wants it all taken away from his sight. Can you imagine if we heard those words today? What if God said to us, “I hate your worship assemblies, your Bible studies, your Lord’s Supper memorial, your singing, and your prayers. I will not accept any of it. I do not want to hear it. Take it all away from me!”

The question is why? Why does God hate these things? What was happening that caused this anger from the Lord? Amos 5:25 contains the answer as God asks a rhetorical question: “Did you bring to me your sacrifices and offerings during the forty years in the wilderness, O house of Israel?” The point of the question is that God did not merely want their worthless sacrifices in the wilderness. God demanded their heart that would lead them to obedience. This is what God was calling for in the wilderness. God wanted to them to love the Lord, the first and the greatest of all the commandments. God wanted them to seek the Lord and not live in rebellion. Yet the people of Israel are doing just that. Amos 5:26 reveals that the hearts of the people of Israel are filled with idolatry. Take your idols all the way into exile!

If we worship God then we must walk in his ways. Worship is supposed to change our lives, bringing repentance and renewal to our hearts. God hates our worship when our hearts are not engaged on him but have been stolen by the idols of this world. When our passions are for worldly things rather than for his glory and his Son, Jesus, then God does not receive our worship. We must develop the heart that desires to worship, not merely worship because we think such an act pleases God. Sunday pew sitting is not acceptable! God wants lives that worship him and are living sacrifices every day. Otherwise our assemblies are hated by our Lord.

Woe To Complacency (Amos 6:1-7)

The second woe is against the complacency and affluence of the people. The people think they do not need God for anything. They have everything they could ever want. They are believe they are secure and satisfied because of their wealth. They take their ease. They live for their comforts. The condemnation is not the wealth itself, because God had made them prosperous. The condemnation is that the people found their security and joy in their wealth. Now the people felt secure because of the wealth they possessed. They thought the day of judgment and disaster would not come because they had their wealth (Amos 6:3).

We easily do the same thing as these people in the days of Amos. One way we do this is by making comparisons in wealth. We want to make sure that we are equal to or greater than our neighbors. If they get a new car, then we need to get a new car because we think we deserve it more than they. We compare the new toys they buy versus ours. We compare the size of our homes, the niceness of our yards, or some other standard by which we are finding our value. Rather than finding our value in God and his grace, we care about what we have. We find security in accumulating possessions, keeping things nice and as new as possible, and always keeping up with the neighbors. What we fail to see is that our wealth is causing us to be complacent toward God. We lose our passion and our zeal for him and his word because we are caught up in the things we have. We are entangled in having the comforts and ease that this world has to offer. Rather than being uncomfortable to the glory of the Lord, we want to be comfortable for the glory of ourselves. Instead of seeking and saving the lost, we will sit and watch the television show, Lost. Our efforts turn to our comforts and we lose our purpose and mission given to us by God to passionately pursue his kingdom. Verse 6 shows that this was the trouble with Israel. They are enjoying drinking wine from the bowl rather than being grieved over the spiritual condition of Israel. Spiritual things no longer drive our hearts nor direct our actions. Comfort and wealth become the drive and the decision-maker. We think we have all we need without God.

Woe To Pride (Amos 6:8-14)

This complacency and enjoyment of wealth leads to pride. In this section of Amos God declares that he will take their pride away. God decrees, “I will deliver up this city and all that is in it.” If ten are in the house, they shall die. Fear will strike the nation so severely that they will be afraid to even utter the name of the Lord lest the wrath of God come against him. How proud do you think you can be when you stand before the Almighty God? Job’s pride was brought low when the Lord visited him in the whirlwind. We too easily are trusting in ourselves on the basis of our wealth, our work, and wisdom. We need to seriously consider if we are trusting our lives to God or if we are trusting in ourselves. Can we honestly say that we have put our lives in the hand of God or are we still running our lives? God tells Israel that they think they are something when they are actually nothing. They were rejoicing because they had conquered Lo-debar. God makes fun of them because Lodebar literally means “nothing.” God makes a play on words telling the people that they think they are something when they conquered nothing. How can we possibly think that we have power before God? How can we think that we have any room for pride or selfish ambition before God? Who do we think we are? Trust in God, not in yourself. To think that we do not need God’s direction and do not need to obey his words is the highest point of selfish pride. We are not that wise or that smart. God possesses wisdom and we are arrogant to think that we know better how to live in this world than what he has revealed to us.

Conclusion

God has promised that another “day of the Lord” is coming. “But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed.” (2 Peter 3:10 ESV) We need to carefully consider if we are truly ready for the coming the Lord. We must learn from Israel’s example by carefully considering if we are holding on to our idols and false worship all the while thinking that the day of the Lord is something to look forward to when it is not. We must prepare our hearts and change our lives if we are going to be truly ready for the day of the Lord. Do not be caught by surprised. Do not let the day of the light of Christ become your day of darkness because you were walking in the sins of Israel.

Measure Up

Amos 7:1-17

Brent Kercheville

There is a dramatic shift in the closing chapters of Amos’ prophecy. The final three chapters unveil five visions of judgment. Amos 7 contains the first three visions. The visions begin in verse 1 with the words, “This is what the Lord God showed me.”

Vision #1 — Locusts (Amos 7:1-3)

The first vision is an image of utter devastation. The timing of this plague is critical. The latter growth was the final harvest until the next season. The king has already taken his portion (likely as taxes) and so the harvest that is left is now reserved for the people. However, the judgment is a mass of locusts coming and wiping out the food for the people. Amos recognizes that this judgment is severe and that no one would survive. The people will die from starvation if the final harvest is destroyed by the locusts. The use of locusts was one of God’s tools of judgment as a warning for the nation of Israel if they broke the covenant (Deuteronomy 28:42). We have observed in our study of this prophecy the fiery nature of Amos’ words against the nation of Israel. But even at seeing this vision of judgment, Amos prays to God for his to not do this. Notice Amos’ words, “O Lord, God, please forgive!” Amos is calling for an act of pure grace. The people have not repented. There is no basis upon which Amos can make a plea to God because the people have not changed at all (which is the irony of this chapter as we will see as we progress through this chapter). Amos simply cries out, “Forgive,” depending completely on God. There is no reason for God to act. But notice what God does: “The Lord relented concerning this. ‘It shall not be,’ said the Lord.”

Vision #2 — Fire (Amos 7:4-6)

The second vision is similar to the first vision. The vision is of an all-encompassing, all-consuming fire upon the nation, devouring sea and land. Once again Amos surprisingly intercedes on behalf of the people of Israel, asking the Lord to relent. Once again there is no basis for God to relent of this judgment. There has been no change in the hearts of the people. Yet Amos begs for grace and the Lord relents of this judgment.

We must never underestimate the value of prayer and the intercessions of the righteous. As much as Amos is angry with these people for their sins, there is compassion for the souls of these people. His compassion for these people has led him to proclaim God’s word to them and his compassion has led him to intercede on their behalf. Intercession requires a love for the souls of the people. We must learn the value of intercession on behalf of others. We should see the power of our prayers in the hands of our God. God is influenced by our prayers. It is a truth that is difficult to see and perhaps even more difficult to accept. But the repeated message of the scriptures is that we have the ability to speak and influence the Almighty God. We can even ask for God to act graciously in the lives of others without basis or cause. What an amazing and compassionate God we serve! Israel was worthy of these judgments because of their sins. Yet Amos begs mercy and grace, and the Lord, without cause, relents. God is long-suffering and surprisingly patient. We must appreciate this in how we pray and treat others. God has been gracious and compassionate toward our great sinfulness. On that basis we must cry out to God to act similarly toward others because we love God’s creation and want their souls saved from the coming judgment.

Vision #3 — Plumb Line (Amos 7:7-9)

The third vision is of a plumb line. A plumb line is a standard by which a wall’s vertical trueness is tested. It determines if the wall is straight and in line, or if it is leaning. The plumb line is being set in Israel to determine its moral straightness. God exposes the true state of his people’s character and faithfulness to his covenant with the plumb line. It is a call to the people to measure up. God is going to test them for their moral uprightness. The plumb line is placed and God will not overlook or pass by the sins of the people any longer. God has overlooked the sins of Israel for hundreds of years. But this is no longer the case. It is time for judgment. The people have not measured up. Therefore, the judgment is described in Amos 7:9. The places of their pagan sacrifices and sanctuaries will be destroyed. Further, the dynasty of Jeroboam will be brought to an end. Notice that this is a merciful change from the previous two visions. In the first two visions, all the people were going to die. Now the picture is of being taken into exile and the death of the royal family and the leadership (cf. Amos 7:11). Even in judgment, God is being compassionate toward the people.

Accusing Amos (Amos 7:10-17)

In the middle of Amos revealing the visions that the Lord gave him, we have an interruption. You will notice that chapter 8 continues the rest of the visions Amos saw from the Lord. But Amos 7:10 records an interruption to Amos’ preaching. Amaziah is a priest at Bethel. Recall that Bethel is one of the locations were the first king of Israel, Jeroboam the son of Nebat, erect golden calves and sanctuaries for worship. This was an abomination to God. Amaziah is a priest at this false temple and send a message to King Jeroboam (please note that this is a later Jeroboam, often called Jeroboam II, to differentiate him from Jeroboam the son of Nebat). The summary of Amos’ message is this: “Jeroboam shall die by the sword, and Israel must go into exile away from his land.” Amaziah cannot handle listening to Amos’ message against sin and the coming judgment for sins.

Amos is preaching a counter-cultural message. He is preaching a message that is not politically correct. We are in a society that rejects the message of God. We are in a society that only wants to hear what is acceptable and correct in our culture today. If you say anything against this acceptable message, then you will be rejected and labelled. We are called upon as Christians to preach counter-cultural messages. We are given that task. That is exactly what it means to be lights shining into the midst of a crooked and perverse people (Philippians 2:15). It is shame and sad that all too often Christians are molded by the world rather than transforming the world with the message of the gospel. Christians too often are deeming what is acceptable or not acceptable by the definitions of the world, rather than the definitions of God’s word. Only when the world says something is wrong do we then say that it is wrong. Sexual sins and marriage issues are classic examples. Seventy years ago the church would stand up and say that sex before marriage, sex outside of marriage, sex with anyone who is not your spouse, and the like are sinful. The church would say that divorce is sinful. The church would say that homosexuality and adultery are sinful. The church would say that remarriage is sinful. But the reason that was taught was not because that was God’s word but because the world agreed. The proof is that the world has changed its thinking and Christians have changed their thinking also. Now Christians do not have a problem with divorce and remarriage or do not have a problem with sex before marriage or adultery, and all the rest. Why? Why is it a problem now? The reason we have problems now with it is not because God’s word changed or became more difficult, but because the world changed and we do not want to be counter-cultural. We make an enormous mistake and commit a grave sin when we examine God’s law through the lens of our culture today.

Please notice how Amaziah frames the message of Amos to the king. “For thus Amos has said” (Amos 7:11). Amos was saying, “The Lord said to me.” But Amaziah does not see this as a message from God, but the words of a man. How many times people will do this with God’s word! You will not believe how many times I will read a passage of scripture and the person I am studying with will say, “Are you trying to say…?” Or “So what you are saying is…” I always answer the same way: “I am not saying anything. This is what God said.” This isn’t my interpretation. This is not my words. This is the word of the Lord. This is what God’s word said. All I did was read it and make some passing comments of interest about what God said.

Finally, notice what Amaziah says to Amos in Amos 7:12. Amaziah calls Amos a prophet for hire. Basically, I know you have a job to do and that is why you are preaching, but go do your preaching somewhere else. Stop preaching against Bethel. Amos responds that he is not a prophet for hire. He was a herdsman and a grower of figs. Amos was not doing his job for the money. He was prophesying because he received the word of the Lord. We need preachers, teachers, elders, and leaders among God’s people who do not work for the money, but because the work needs to be done. We should not have to bribe people to do the Lord’s work and people should not be working because of the money. Preacher, do not preach because of the pay check. Do not preach because you do not know what else to do with yourself. Preach because you are compelled by the word of the Lord! Preach because you feel like you must proclaim God’s word and not for any other reason.

The irony of this chapter is staggering. Amos has been the one who has interceding on behalf of these people to not be fully destroyed by locusts or by fire. The thanks that Amos receives is to be called a prophet for hire and told to go home. Do not tell a person who is declaring God’s word to not speak it. Everyone must proclaim God’s word and we cannot listen to those who tell us not to. We cannot listen to people who want a softer, more culturally acceptable, and more politically correct message. God’s word is God’s word and we must declare God’s word, even in the face of rejection and opposition. This is the consistent example of the scriptures from the prophets to the apostles. People will reject, but we must obey God rather than humans by continuing to proclaim God’s truths.

Notice the retribution God brings on those who reject and torment those who are proclaimers of God’s word. Amos responds to Amaziah that he will die in an unclean land, his land would be divided up and given away, his children would be killed by the sword, his wife would turn to prostitution, and Israel will surely go into exile. We cannot be shaken when people tell us to adjust our message to match the culture. We cannot give up when people do not want to listen to God’s word. We must keep teaching, knowing that God will pass his judgment on those who try to interfere with the work.

Conclusion

Notice how compassion and the proclamation of truth fit together in this chapter. We are compassionately praying to God on the behalf of others, meanwhile teaching them the way of the Lord. We must proclaim the truth of God’s word, unchanged, unfiltered, and undiluted. This is a compassionate reaction to the world, and then pray for them to receive and accept the good news that God has extended to the world.

The Dark Days

Amos 8:1 to Amos 9:10

Brent Kercheville

Amos in the midst of revealing the visions the Lord has shown him. In chapter 7 Amos revealed the first three visions. But then Amaziah the priest from Bethel interrupted this preaching concerning the visions from the Lord. Chapters 8 and 9 continue with the final two visions of this prophecy.

The Vision of Summer Fruit (Amos 8:1-3)

The fourth vision is a basket of summer fruit. This vision contains a play on words. The Hebrew word for “summer fruit” sounds very similar to the word for “end.” The play on words brings about the idea that the fruit is ripe for harvest, that is, Israel is ripe for God’s judgment. As God declared in Amos 7:8, God restates that he will not spare the nation from judgment any longer. The nation is worthy of judgment and God cannot overlook their sins any more. The songs in their idolatrous temples will become the sound of wailing. Here is what Amos sees: dead bodies, thrown everywhere, and total silence. It is a gruesome scene of judgment because the people have rejected the Lord.

Dark Hearts (Amos 8:4-6)

God does not judge without cause. God is not acting out of emotional anger but out of justice because the sins of the nation have become so great. Amos 8:4-6 describes the condition of the people’s hearts. Listen to what they are doing. They have become so worldly and so materially minded that they do not want to keep the feast and holy days to the Lord. In Amos 8:5 they are asking when the new moon will be over so they can get back to selling grain. They want to get back to their schedules. They want the Sabbath to hurry up and end so they can get back to making money. In the process they are acting unjustly, destroying the poor and oppressing the needy as they try to acquire more for themselves. “When will worship be over? We want to get back to our schedules.” Can you see these people as clock watchers, hoping for the Sabbath to end so they can get back to making money? There is no joy in worship. There is just the desire to get the worship over. Hurry up and get through it because we have things to do. You will notice over the past couple years that we have extended our worship with scripture readings and the Lord’s Supper talks because the last thing we want to communicate is that we are in a hurry. Rather, we are trying to give a focused amount of time to each aspect of our worship as we draw our hearts near to God. There is supposed to be a life change that comes from worship because we have entered the presence of God. Too often we come with a “leave me alone and let me get back to my life.”

Silence From God (Amos 8:7-14)

These are chilly words of judgment: “Surely I will never forget any of their deeds.” Judgment is coming for every sinful act they have committed. These people will not get away with abusing the poor and cheating the oppressed. These people will not get away with swindling others. They will not avoid judgment for desiring their own schedules and wealth over worshiping the Lord.

Amos 8:9 describes the nation falling at its peak. We have noted through our study of Amos that the northern nation called Israel is at its peak in power and wealth. It is like the sun at noon in terms of the greatness of the nation. But in its greatness of wealth and power God is going to darken the earth. It is the end of the nation, even though it seems to be in its pinnacle. Bitter mourning and wailing is coming.

Further, the Lord is going to send a famine, but it is the most fearful famine you can experience. It is a famine of hearing the words of the Lord. You have rejected the word of the Lord now, so that when you see the word of the Lord you will not find one. You will not have the Lord to rely upon anymore because you have relied on your wealth and despised the word of the Lord. God will be silent toward these people. They will look for a prophet but they will not find it (Amos 8:12). Even the strong or the young will not have the word of God (Amos 8:13-14). Now they will reap the harvest of the whirlwind for their rejection of God’s word.

How often this happens to us! How often we live how we want to live and reject the counsel and the commands of the Lord. Then we experience suffering, depression, desperation, and misery from our foolish decisions. Because we have rejected the counsel of the Lord we experience terrible consequences in our lives, in our families, and in our relationships. Then we start running to the word of God looking for some magic words to fix our problems. Yet so often it is too late. The damage of sin has been inflicted and now we must suffer the consequences. Suddenly we turn our eyes upward only to see the darkness of our sins coming down upon us. We pay the temporal consequences for our sins.

Vision of the Lord Besides the Altar (Amos 9:1-10)

The final vision reveals the Lord standing beside the altar. God declares that there is nowhere to run and nowhere to hide. Try to go to the tops of the mountains or the depths of the sea but judgment is surely coming (Amos 9:2-4). There is no escape for rejecting the word of the Lord.

Listen to the power of the Lord in Amos 9:5-6. Do not suppose that we can hide ourselves from God. This reminds me of the foolishness of Adam and Eve thinking they could hide themselves from the Lord after they committed the sin of eating from the tree. Israel is not protected. Israel does not have special status before the Lord (Amos 9:7-10). The surrounding nations are going to shake Israel so that they sinners are punished with the sword. God sees this sinful nation.

This is a grave warning against being arrogant. Israel was arrogant, believing that they were special which led them to being immune to God’s judgment. Notice in Amos 9:7 that the Lord points out that Israel was not the only nation that he delivered from a land. The Lord governed the migration of Israel just as he had governed the migration of these other nations. We have no special standing before the Lord. The apostle Paul warns us against this kind of thinking in his letter to the Romans.

But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root of the olive tree, 18 do not be arrogant toward the branches. If you are, remember it is not you who support the root, but the root that supports you. 19 Then you will say, “Branches were broken off so that I might be grafted in.” 20 That is true. They were broken off because of their unbelief, but you stand fast through faith. So do not become proud, but fear. 21 For if God did not spare the natural branches, neither will he spare you. 22 Note then the kindness and the severity of God: severity toward those who have fallen, but God’s kindness to you, provided you continue in his kindness. Otherwise you too will be cut off. 23 And even they, if they do not continue in their unbelief, will be grafted in, for God has the power to graft them in again. 24 For if you were cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these, the natural branches, be grafted back into their own olive tree. (Romans 11:17-24 ESV)

Observe Romans 11:22 -- Note “God’s kindness to you, provided you continue in his kindness. Otherwise you too will be cut off.” When we forget God’s kindness toward us, then we are liable to become arrogant. Further, we must continue in his kindness based on his kindness toward us. Israel had lost their way and we can lose our way when we presume our place in the kingdom of God. As soon as we think that we stand without the grace of God and without standing fast in the faith, then we are also ripe for judgment, rather than ripe for receiving God’s blessings.

Israel’s Restoration

Amos 9:11-15

Brent Kercheville

For the first time in Amos’ prophecy, the message declared are words of hope and restoration. The prophecy up to this point has been descriptive for the end of the physical nation of Israel. The people are deserving of judgment because they have taken the material wealth and blessings given by God to turn their hearts away from loving and serving him. But now there are a few words of hope, a message of restoration of the people.

Restoring David’s Kingdom (Amos 9:11-15)

Amos begins with the phrase, “In that day,” and in Amos 9:13 says, “The days are coming.” These are words used by the prophets in reference to the coming of the Messianic age. “In those days” points to the events leading up to and including the dawning of the new age when the Messiah would come and bring victory and deliverance. So the days are coming, Amos says, when the Lord is going to restore the kingdom. Notice the language of Amos 9:11, “raise up, repair, and rebuild.” The kingdom is described as merely “the booth of David.” It is not described as the temple of David or as the great kingdom of David. Now it is pictured as a fallen, damaged tent. We are to see the kingdom as insignificant, in a powerless and weakened condition. The devastated nation is going to be restored. It will be rebuilt “as in the days of old” (Amos 9:11). The glory of the coming kingdom will return and it will stand in glory like in the days of the reign of David.

Further, this coming glorious kingdom will possess the remnant of Edom and all the nations who are called by my name. David’s dynasty would be reestablished in that day and the rebuilt empire will include the remaining portion of Edom and control many nations. Edom was historically an enemy to the nation of Israel. But when the Lord rebuilds this kingdom, this kingdom will possess the enemies that stood against her. Israel was to look forward to a day when they would be so great that the nations would be subject to them. Amos is foreseeing the conversion of the nations, as “all the nations who are called by my name.” God will possess the nations and they will submit to him. God’s character will be seen in the people that are named. God will rule over them and they will be his people. The possession of Edom and the nations must not be understood as military subjugation, but as their spiritual incorporation into the restored kingdom of David.

Amos 9:13-14 describes a time when the kingdom is plentiful. Rather than experiencing the famine and drought that Amos prophesied would happen shortly (Amos 4:6-8), there was a time coming when there would be abundance. The new Messianic era will usher in a time of abundance and a reversal of fortunes. This is exactly the promise God made to Moses in Deuteronomy 30:1-3. After the disobedience of the nation and its judgment, God would restore the kingdom yet again.

Finally, Amos 9:15 pictures the kingdom with eternal security. The Lord would plant these people and they would never be uprooted. God’s forgiveness to Israel is pictured as permanent and that blessings would continually flow from God. The restoration of covenant blessings is offered as an unconditional promise. Notice that they would be planted on their land and never uprooted reflects a fulfillment of the land promise given to Abraham by the Lord. Therefore, we are also reading about a reversal of destiny. In Amos 5:2, the Lord declared that the nation was fallen and never to rise again. But in those coming days a restoration would occur where this kingdom could never fall.

The question that surely would have been on the minds of the people, not only after Amos prophesied, but more importantly, after the destruction of Israel, is how could this happen? How can this restoration occur? Israel is decimated by the Assyrian invasion. Judah, the southern nation, will also be wiped off the land. Nothing will be left. The people are removed from their land and sent into exile. Yet Amos prophesies that it is not over. Somehow, the kingdom of David would be rebuilt to the glory of its former days and would possess the nations. The blessings of God would pour out again toward the people, their fortunes would be restored, and they would have eternal security in this kingdom. What is Amos predicting? The answer lies in the New Testament book of Acts where we read this prophecy’s fulfillment.

Acts 15:13-21 and Amos’ Prophecy

Before we begin, we need to set the context of Acts 15. Christians were teaching that the Gentiles needed to be circumcised in order to be part of the kingdom of God and receive salvation. Recall that under that in the Old Testament circumcision was a sign of the covenant between God and Abraham, and all his descendants. This was a mark to show the covenant relationship between God and his people. So there is a gathering in Jerusalem about this question concerning Gentiles entering into a covenant relationship with God without circumcision. The apostle Peter argues that God poured out the Holy Spirit on them in a visible way to show that Gentiles were part of the covenant and part of the Messianic kingdom. Paul and Barnabas further point out that God was with them performing miracles as they preached the gospel to the Gentiles. What they are implying is that if the good news of the kingdom was not for the Gentiles, then why is God performing miracles through them as they preach to the Gentiles? James, the brother of Jesus, adds to these points by quoting from Amos, the very passage we have examined in this study. James teaches that what is happening with the Gentiles is what Amos said would happen.

The Remnant of Edom vs. The Remnant of Mankind.

You will notice that there are two differences between what Amos said and what James quotes. The two differences are in this phrase: Amos said the restored kingdom would possess the remnant of Edom while James says that the remnant of mankind may seek the Lord. Consider, however, that Amos and James are teaching the exact same thing. First, Edom stood symbolically as a symbol for wicked humanity. I do not have the time or space in this message to explore this. Homer Hailey wrote a useful book on this topic called, “The Edomites: Symbol Of The World.” He points out through a number of prophecies how Edom became a symbolic reference for Adam, that is, the wicked and the opponents of the Lord and his people. You will see this when you read through the prophets. Note how Edom and Esau are always pictured as enemies of the Lord and his people (cf. Obadiah 1:18-21; Malachi 1:2-4; Lamentations 4:21-22; Isaiah 34:5-6). Just as Jacob/Israel stands for the people of God, Esau/Edom stands for the wicked who oppose God. Therefore, James is simply expressing the symbol. Amos said the remnant of Edom which means the remnant of humanity, as James quotes it.

Possessing the Remnant of Edom vs.

The Remnant of Mankind Seeking The Lord.

The second difference is also important to observe. Amos said that the restored kingdom would possess Edom while James says that the remnant of mankind may seek the Lord. James is teaching the explanation of this prophecy. The way the restored kingdom would possess Edom was to give them the right to seek the Lord. The restored kingdom would not militarily or politically possess the physical land, but by offering the right to seek the Lord, they would become part of this restored kingdom. Therefore, the Gentiles (nations) and the wicked opposition (Edom) would be possessed because they will seek the Lord and become part of this glorious, restored kingdom. This is how God would raise up the glorious kingdom of David. This is the point James is making in Acts 15. The kingdom was now being extended to the Gentiles as they were, not by them becoming Jews or trying to keep the Law of Moses. The Gentiles who call on the name of the Lord would belong to the restored kingdom of God.

The Unshakable, Glorious Kingdom

Coming back to Amos, let’s apply these images of Amos to the kingdom we have received. The kingdom has been restored as the dynasty of David has been reestablished with Jesus as the king (cf. Matthew 1). The blessings are given to those who are in his kingdom and a reversal of fortunes has occurred. Rather than lost in our sins as part of wicked Edom, we are able to be part of righteous Israel. God is continually pouring out his blessings on his people. The Lord has restored his covenant blessings to those who seek the Lord. This offer of forgiveness is permanent and we enjoy the eternal security that he promised. Nothing can separate from the love of God found in Christ Jesus our Lord (Romans 8:35-39). To conclude, listen to a few writers of the New Testament.

Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, for our God is a consuming fire. (Hebrews 12:28-29 ESV)

Therefore, brothers, be all the more diligent to confirm your calling and election, for if you practice these qualities you will never fall. For in this way there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ. (2 Peter 1:10-11 ESV)

We exhorted each one of you and encouraged you and charged you to walk in a manner worthy of God, who calls you into his own kingdom and glory. (1 Thessalonians 2:12 ESV)

He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins. (Colossians 1:13-14 ESV)

A NEVER-FAILING STREAM: THE PROPHETIC BOOK OF AMOS

Week One: The Prophet Speaks (Amos 1:1 to Amos 2:3)

The prophetic book of Amos calls us to rethink some of our stereotyped views of God’s nature and God’s will. Whether the prophet focuses on specific problems of his own day and time, looks at future events, or teaches general spiritual lessons, in all cases he emphasizes God’s unchanging nature and eternal qualities. Although Amos truthfully provides God’s perspective on events and questions of the past, present, and future, his primary aim is to teach us that God is a never-failing stream of wisdom, righteousness, power, and compassion that never changes.

Amos is one of the earliest prophetic books, with his ministry taking place in the first half of the 8th century BC (the 700’s BC), during a time when two powerful kings had lengthy reigns over the two halves of Israel (Amos 1:1). The historical books of the Bible tell us that King Uzziah (also called Azariah), who ruled the Southern Kingdom of Judah, had some good spiritual qualities but drifted away from God later in his life; and he died a leprous outcast. King Jeroboam II of the Northern Kingdom of Israel was a skilled secular ruler, but idolatrous and immoral. The two rulers parallel many characteristics of the Israelites as a whole during this era.

Amos’s message is one of warning - a compassionate warning from a caring God, but a strong warning nonetheless (Amos 1:2). Depicting God as a roaring lion, Amos will soon go on to detail the ways that outward prosperity and apparent military strength have led the people of both Israel and Judah to become spiritually complacent, to the point that they have become hardened to the needs of others and unappreciative of their many blessings.

But Amos’s first messages details the dangers that Israel and Judah face from the neighboring pagan nations, who have each committed many outrages and atrocities against the Israelites and against each other (Amos 1:3 to Amos 2:3). With graphic language, Amos describes the violence of Aram (or Damascus or Syria, Amos 1:3-5), the oppression of the Philistines (of Gaza, Ashdod, and Ekron, Amos 1:6-8), the greed of Tyre (Amos 1:9-10), the anger and jealousy of Edom (Esau’s descendants, Amos 1:11-12), the brutish cruelty of the Ammonites (Amos 1:13-15) and the savage hostility of Moab (Amos 2:1-3).

In each case, the prophet also warns of God’s impending judgment against these nations. Yet we must use care not to misunderstand these pronouncements. For one thing, Amos is about to recount the spiritual offenses of Judah and Israel, God’s own people. They may seem less spectacularly infamous, but they are equally damaging to their relationship with God.

But beyond that, believers in every era have trouble understanding the reason why God tells about the judgment awaiting the violent and the ungodly. Such warnings are by no means a call for us to judge, to hate, or to become angry - they are just the opposite. Judgment belongs to God and God alone, and we humans have no call to usurp God’s proper role. He wants us to be fully confident of his ability to discipline and judge as he deems appropriate and when he deems suitable - and until then, he expects us to live in grace and peace, leaving the judging to him.

- Mark Garner, 2013

A NEVER-FAILING STREAM:

THE PROPHETIC BOOK OF AMOS

Week Two: Troubled Times (Amos 2:3-8)

The prophet Amos opened his ministry by detailing the offenses of the nations surrounding God’s people in Israel and Judah. The Arameans, Philistines, and others were violent, idolatrous, oppressive, and immoral. They harmed and tormented each other as well as harming and tormenting the Israelites. Yet the prophet’s message was not for God’s people to exact vengeance, but rather to leave them to God. We are about to see a big reason why, because Amos will now detail the spiritual problems amongst God’s own people.

They have not been as violent as the Philistines or the Arameans, but the inhabitants of Judah, the southern kingdom, still face a stern rebuke from God (Amos 2:4 a). It is human nature for us to see the faults of others and not our own, and this is just as true amongst believers. Others’ sins do not excuse our pride or self-righteousness - rather, the world’s sin makes it even more important for us to remain true to God’s grace and truth. God has not called us to change the world through aggression or guilt, but to show the world the better way of grace and spiritual wisdom.

The residents of Judah have been just as eager to worship idols as the pagan nations have been (Amos 2:4-5). Idolatry was a chronic problem in the Old Testament era, and it is a problem for Christians today - even believers in the living God are often tempted by other ’gods’. An idol is not just something that we ’put ahead of God’, but is anything other than God to which we look for deep security, meaning, purpose, or identity - the things that God alone can truly give us.

Now the prophet Amos lived in the northern kingdom of Israel, which had kept the name of ’Israel’ for itself after splitting with the tribe of Judah and its allies. So Amos’s denunciation of the rival kingdom of Judah could well have been applauded by those around him - but he will immediately deal with them too. The prophets in Scripture were not like so many preachers in the church today, who loudly denounce the misdeeds of outside groups but do nothing to help the church to deal with its own preconceptions and pride.

Indeed, the prophet’s homeland of northern Israel was indulging in sins ranging from economic oppression to hypocritical behavior to blasphemous false worship (Amos 2:6-8) . This was a time (the reign of King Jeroboam II) of outward stability and prosperity, which led the people into a false sense of security. Surely, they thought, God was blessing them and so everything must be well spiritually with them. Believers today often have the same inability to separate spiritual well-being from the outward blessings that God gives us in spite of ourselves.

Instead of being humbly grateful for their wealth, the Israelites of Amos’s generation were greedy for more. So instead of using their wealth to help those less well-off, they looked down on the less fortunate, patronizing them and oppressing them. This is just human nature, and God has been dealing with it for several millennia. But let us try to be just a little different, just a little less ungrateful and a little more generous. It won’t earn us any extra blessings, but it will please God and it might even help a few others to see his light in their lives.

- Mark Garner, 2013

A NEVER-FAILING STREAM:

THE PROPHETIC BOOK OF AMOS

Week Three: Remembering God’s Grace & Power

(Amos 2:9-16)

The prophet Amos has described a bleak spiritual landscape, both in the neighboring nations and in Israel itself. And he openly warns of the discipline that awaits those who will not heed his message. Yet God’s desire is not to punish, but to heal. Amos recalls the ways that God has blessed and cared for Israel in the past, in the hopes that some of the Israelites will remember the grace and the power that are joined together in God’s character.

Even at this early date - Amos is writing in the 8th century BC - God had already spent centuries protecting and guiding his people (Amos 2:9-10). When the Israelites were few and vulnerable, he kept stronger nations from destroying them. When the Israelites were in bondage, he came to their aid. When they strayed he was gracious, patient, and faithful to his own nature.

God’s gracious care for Israel did not stop with protecting them from enemies, for he also provided each generation with numerous prophets and other spiritual leaders to keep them faithful to God and aware of his presence (Amos 2:11). From Abraham’s lasting example of faithfulness to the humble leadership of Moses to truthful prophets like Elijah and Amos himself, God made sure that his people never lacked spiritual examples and spiritual teachers.

But, human nature being what it is, the Israelites rarely appreciated godly leaders or teachers, and instead they craved and honored the kinds of worldly leaders who would bring them fleshly triumphs and earthly wealth. Too often they took God’s power and grace for granted.

So, while the Israelites gladly accepted God’s protection and blessings, more often than not they rejected those who spoke in his Name, or even pressured them to tailor their words to their audiences’ desires (Amos 2:12). They even pressured the Nazirites to break their vows and conform. All this is being done by persons who claim to believe in God, but who also worship many other ’gods’ - not just metal or stone idols but also ’gods’ like materialism and earthly power.

Therefore God warns them that his power and his presence, so often used to protect them, can just as easily become hazardous (Amos 2:13-16). When God’s presence dwells among his people, of its very nature it brings blessing and peace to the faithful. But because God cannot have fellowship with sin, it is dangerous for his presence to be too close to uncleanness. God never threatens arbitrary punishment, but he warns believers not to defile themselves in his presence. He wants his Word and his presence to be a blessing, not a hazard - but that is our choice, not his.

Notice what God says and what he does not say. He is not calling for his people to go on a moral crusade to stamp out other persons’ sins. Nor is he even concerned with the number of sins or even the severity of the sins. He is, rather, warning about the dangers of claiming to belong to God while in practice being more interested in material gain or outward appearances. God’s presence is among us, too - so let us remain humbly dependent on his grace and his power, not on human wealth or theology or good works, so that his presence will always be a blessing to us.

- Mark Garner, 2013

A NEVER-FAILING STREAM:

THE PROPHETIC BOOK OF AMOS

Week Four: The Lion Has Roared (Amos 3:1-8)

Amos has exposed the false security of the Israelites, and has shown them that the sins of other nations do not excuse their own offenses. God’s power and presence, so often used to protect them, can just as easily be turned against them. He emphasizes this with a series of images capped off with the image of God as a roaring lion who is neither to be trifled with nor ignored.

Belonging to God did not confer privilege or exempt Israel from responsibility and discipline - in fact, quite the opposite (Amos 3:1-2). This is not a case of God ’holding them to a higher standard’, or any such thing - it is, simply, a direct consequence of living in his holy presence. Uncleanness and holiness create a volatile combination, as several incidents in the Old Testament demonstrate.

We are apt to misuse this idea today by expecting God to punish a nation or some other group ’for its sins’. In Christ, God establishes relationships with individuals, not communities. Each believer carries God’s presence, through the Spirit, in his or her heart. We must keep our hearts free of hatred, aggression, selfish ambition, envy, and the like - such sins may not lead to violent outward consequences, but when unchecked they can push God’s presence away from us.

The prophet emphasizes the inherent logic and consistency in the ways that God sees things and does things (Amos 3:3-6) . Amos’s images appeal to common sense, asking us to look at things as they are, for what they show us, instead of seeing things as we wish they were. Scientists have a principle called "Occam’s (or Ockham’s) razor", which advises them to accept the simplest possible explanation for a given set of facts. Likewise, Amos simply asks whether it really makes sense that God could actually approve of oppressive and materialistic practices, or whether it is more likely that Israel is taking a grave spiritual risk by continuing in such ways.

God never acts arbitrarily, so he prepares us and cautions us of his intentions and his priorities (Amos 3:7). And he has done so for the Israelites through Amos. The fact that so much selfishness and violence has gone seemingly unpunished does not prove that God doesn’t mind, but that God is patient and compassionate. He gives everyone every chance to see their fleshly practices for what they are, in the hopes that we will turn to him in our hearts for forgiveness.

Today, the New Testament calls us not to allow sins to take root in our hearts. Yet we are more concerned with outward appearances and religious observance than with the worldly poison that has seeped into our hearts. The risk is not outward disaster, but rather that of drifting away from God’s presence a little at a time, even as we think that we are still very ’religious’.

And so we come to the image of God as a lion that has roared, signifying the inevitability of what he has determined to do (Amos 3:8). Yet it is a mistake to see this lion as vindictively and eagerly looking forward to killing his prey. God does not threaten, he only warns of the inevitable. Today too, God does not make arbitrary decisions regarding who can know him. His presence simply cannot dwell for long where there is hatred, deceit, prejudice, or idolatry being ignored. This, not our worries about outward things, is the caution to which we should take heed.

- Mark Garner, 2013

A NEVER-FAILING STREAM:

THE PROPHETIC BOOK OF AMOS

Week Five: An Open Display Of Discipline (Amos 3:9-15)

Amos has alerted the Israelites to the spiritual danger in which they have put themselves. In a surprising shift, the prophet now addresses their pagan neighbors, inviting them to watch as God humbles and purges his people. God wants the world to see that his people are not privileged to sin as they wish. This is a message both to believers and to unbelievers.

Amos thus speaks to the residents of Philistia and Egypt, calling them to take a good look at the oppression, violence, and materialism that pervade Israel (Amos 3:9-10). God willingly exposes his own people to the embarrassment of having their sins exposed in front of even ’worse’ sinners. There are several reasons for this, but perhaps the most significant for us is to remember that God has never presented his people in an idealistic light - he knows that they are only human, and he wants everyone to remember it.

Believers in our society are especially prone to the worldly habit of trying to idealize everything by exaggerating the good points of themselves, their families, and their churches. Many congregations openly resort to hype, self-promotion, and other such fleshly tactics at the expense of sharing the simple nature of Jesus with one another. God wants unbelievers to see that we too are sinners, inherently no better and no more moral than unbelievers - we are just forgiven.

This also helps explain the inevitability of the coming chastisement, because the Israelites have complacently taken God and his blessings for granted (Amos 3:11-12). The terrifying picture of Israel as the paltry remains of a carcass left by a ravenous lion does not have to come to pass literally; but to prevent it, Israel must change from the heart, not merely in their outward behavior.

Today God will not punish whole groups or nations in the same manner, because in Jesus God establishes relationships with individuals, not groups. But the same spiritual hazard can await us if we do not keep our hearts pure. If we allow hatred, selfish ambition, or materialism to take root in our hearts, then the world’s predations will ravage us spiritually and leave us with only the shell of a relationship with God, even though we may still be outwardly ’religious’.

And so God will reluctantly but decisively cleanse his people through harrowing discipline, in the full knowledge that he will be damaging and destroying some of his own work in the process (Amos 3:13-15). The altars once faithfully built in God’s name, the temple whose construction God so joyfully oversaw, the homes that God lovingly gave his people - all will be swept away if he has to allow the impending discipline of Israel to proceed.

God has graciously and compassionately given us many blessings, both material and spiritual. While we tend to fret and fear for our material goods, most of us are unlikely ever to face drastic worldly losses. We are usually in greater danger spiritually, for the world constantly tries to divert our attention from grace and truth and towards their fleshly controversies, competitions, and resentments. It is up to us to value and protect the spiritual blessings in our hearts, since those are the true treasures that God has given us.

- Mark Garner, 2013

A NEVER-FAILING STREAM:

THE PROPHETIC BOOK OF AMOS

Week Six: What You Love (Amos 4:1-5)

The prophet has openly and clearly pronounced the impending discipline that the Israelites face. He now further details the reasons for it. God always gives us one more chance, and he always wants us to know the reasons for his discipline once he sees no alternative but to impose it. God is never arbitrary, and he will only impose his discipline when we have left him no choice.

Even the women of Israel, once known for gentleness and faithfulness, have indulged in the oppressive and exploitive practices that the male Israelites have adopted (Amos 4:1). These insensitive women have profited from Israel’s prosperity, but instead of being grateful they have become callous. They eagerly oppress the poor to avoid sharing their wealth. "Bring us some drinks": they care only about their next pleasure and continued ease, not the suffering outside their homes.

Therefore no one will be exempted in the traumatic times that lie ahead if nothing changes (Amos 4:2-3). Their false security, pride, and insensitivity will rebound upon them once God can no longer withhold his discipline. Many will find themselves without homes or material goods when the Assyrians attack. The prophet’s warning is so stark that it is astonishing to remember that it went unheeded. But we too do not heed spiritual warnings that are just as clear and just as important.

In the midst of all the oppression and violence, the Israelites have never ceased regular sacrifices, festivals, and other religious observances, thinking erroneously that these alone can please God (Amos 4:4). This was a large part of their false security, just as it gives believers today a sense of false security when they can point to their activities and accomplishments in the name of God.

Their very worship displeased God in spite of their zeal: "Go to Bethel and sin; go to Gilgal and sin yet more" - some of their most eagerly-anticipated festivals merely annoyed God because they had no genuine conception of why he wishes to be worshiped in the first place. It does God no good for us to make a lot of noise or burn up a lot of energy; nor does it please him for us to make loud proclamations of our faith in him in front of other believers. The Israelites love the activities and they love themselves for performing them, but they do not love God.

Worst of all, the Israelites only perform these rites in order to look good and to feel superior to those whose outward level of observance is not as impressive (Amos 4:5). For the Israelites to boast about all the ’sacrifices’ they have offered shows a complete misunderstanding of the purpose of sacrifice. But "this is what you love to do"; they are seeking only to satisfy and exalt self, not God. They are merely worshiping worship, thinking that the physical acts are what matter.

To us, Amos’s message is to call ourselves constantly to re-evaluate and reconsider the things we do and why they do them. We should worry less about getting others to do the things we think they should do, and instead help we one another to keep our priorities on a more spiritual level. Outward actions are not a reliable indication of love for God - many are zealous in ministry and observance without having much love for God himself. God would rather have a mustard seed’s worth of faith and love than a mountain-moving but loveless collection of outward actions.

- Mark Garner, 2013

A NEVER-FAILING STREAM:

THE PROPHETIC BOOK OF AMOS

Week Seven: Prepare To Meet Your God (Amos 4:6-13)

Amos has described the spiritual problems that have pushed the Israelites far from God. Their idolatry, materialism, and superficial, flesh-pleasing ’worship’ are so entrenched that God has decided to use any type of discipline that might give them the chance to return to him. Through the prophet, God next reminds them of the things he has already tried, so that they realize how strongly he wants their hearts to turn back to him.

At times, God briefly withheld food and water from the Israelites, to remind them of their need for him (Amos 4:6-8). Note that this was not punishment for punishment’s sake. God always prefers to forgive sin rather than punish it; and in allowing us to undergo pain or loss for a short while, his purpose is to help us understand how much we need his grace, protection, and guidance.

Although most believers today do remember to give God thanks for their meals, we tend to notice only a small fraction of the ways that God provides for us and protects us. Only at those rare times when a basic need is lost or threatened do we even think of how helpless we can be. Many persons even become angry with God during times of crisis, instead of thanking him that most of the time we really have little to worry about.

But because Israel has ignored his care, God has allowed them to undergo more severe trials, with the same intention of opening their eyes (Amos 4:9-10). Even today, believers often entirely misunderstand the reasons why God sometimes allows disasters to occur. These can be important reminders of our mortality and vulnerability. It is not healthy - either spiritually or psychologically - for us to live in denial of our fragile nature as physical beings.

God has also, at times, allowed other nations to threaten or even defeat Israel, in order to help them see how dependent we are on him (Amos 4:11). To God, this was the most difficult form of discipline to impose, for it meant exposing his own people (and the blessings he had given them) to the ravages of idolatrous pagans with no interest in spirituality. God never enjoys watching anyone suffer. We, on the other hand, often give in to a desire for revenge or punishment when someone who has harmed us, threatened us, or disgusted us - and as a result, we develop a distorted view of God’s far wiser forms of discipline.

So God reiterates his purpose: he wants his people to acknowledge his presence, to remember that he lives, and to be ready to meet him (Amos 4:12-13). God created the world itself, and he has absolute dominion over everything in our universe. To think that we can fool God, defy him, out-theorize him or out-argue him is not so much sinful as it is silly.

And to think that we can take care of ourselves and meet all our own needs is not independence, it is folly - and it is a form of folly that someday might be revealed at a very inopportune moment. It is so much better to have the humility to accept our need for God, and to rejoice in his willingness to care for us.

- Mark Garner, 2013

A NEVER-FAILING STREAM:

THE PROPHETIC BOOK OF AMOS

Week Eight: Seek The Lord & Live (Amos 5:1-6)

Even as the prophet details the Israelites’ sins and spiritual flaws, he consistently reinforces God’s desire for them to return to him, to accept forgiveness of sins, and to resume a healthy and joyous relationship with their Creator. When we study the spiritually dark times in Israel’s history, it is worth remembering that God does not want sinners to be punished and then die - he wants them to seek him and live.

Despite God’s great love, he fears that his people have fallen too hard to be able to get back on track (Amos 5:1-2). Sadly, in Amos’s lifetime "Virgin Israel" has already fallen spiritually beyond recovery. God waited even longer, and gave them even more chances to return; but they would not respond. Yet even in the sadness of their spiritual collapse we can be encouraged by God’s persistence in reaching out to them. He will do the same thing for us if it becomes necessary.

Even amongst those who believe in God, there are times when most hearts stray from God’s presence and his true priorities (Amos 5:3). Many Christians get emotionally involved in controversial issues that allow us to feel outrage or moral superiority. But when it comes to calling for grace and peace instead of anger, hatred, and violence, many believers would rather indulge their fleshly passions instead. Having large numbers of persons who profess to believe in God is much less worthwhile than having a few who are truly guided by God’s grace and truth.

To seek God truthfully and effectively, the Israelites must move beyond ritual and outward worship (Amos 5:4-5). As the prophet has already detailed (see, for example, Amos 4:4-6), the Israelites are enthusiastically involved in ’religious’ festivals, ’sacrifices’, and other such activities. But as soon as they leave these assemblies, they oppress and compete with one another instead of living in love and mutual aid. Energetic worship, outward zeal, and loud proclamations of faith are meaningless unless we are going to live by God’s grace, peace, and hope.

Ancient Israel often became complacent because of how well God took care of them. As a result, they took the very institutions God gave them and turned them into blasphemous distortions of worship. We have much to learn from them, for today also we see ’Christianity’ widely used as a pretext for vengeance, hostility, and division.

Although God’s love is great, it is still dangerous to take his love for granted; for he is also perfectly righteous, and he cannot endure sin in his presence indefinitely (Amos 5:6). Amos’s generation viewed God as a mere good luck charm or mascot, cheering him yet having no genuine awareness of who he was. They believed in a trivial God who had no interest in their hearts and who had no real power other than what they allotted him.

God does not desire to punish Israel or anyone else. But if we persist in claiming to belong to him while living only for ourselves and for material gain, then his own nature will force him to expel us from his presence. This is why he wishes us to "seek me and live" - God can forgive everything when seek him for his own sake and are willing to live humbly in his presence.

- Mark Garner, 2013

NEVER-FAILING STREAM:

THE PROPHETIC BOOK OF AMOS

Week Nine: True Justice, True Strength (Amos 5:7-17)

The Israelites of Amos’s lifetime had lost sight of a lot of important things, replacing God’s perspectives with attitudes more convenient for pursuing their own agendas. Among their distorted perspectives were their views on justice and strength. Confident that their possessions and their sense of outward security demonstrated God’s favor, the Israelites had come to see both justice and strength in terms of physical force, rather than from a more spiritual viewpoint.

Not merely ignoring justice and truth, Israel is actively trampling on those who try to practice these things (Amos 5:7; Amos 5:10). They use their national institutions - some given to them by God - to serve the interests of those who already have more power and wealth than they need or deserve. Meanwhile, those who have the least and suffer the most are denied any real influence. This applies equally well to just about every human society, including ours.

It is human nature that even those who have plenty are not content with it, but jealously guard it and usually feel that they need ’just a little more’ to be secure - but we find, of course, that when we do get a little more, we then still need ’just a little more’. The solution to this cannot come by human laws or methods, but only by humbling ourselves before God.

Knowing their hard hearts, God impresses upon them a sense of his own transcendent majesty and genuine power (Amos 5:8-9). Giving them new legal principles or improved methodologies would at most work for a very short time. But if they (or we) would only humble themselves in God’s sight, then so many other things would change naturally, rather than requiring force or laws.

Like the Israelites of Amos’s day, we would do well to allow the true measure of God’s majesty to fill our hearts. We eagerly tell unbelievers to believe that God made the stars and the universe, yet we rarely allow ourselves to be completely humbled by this same realization. If we did, we would trust far more in God’s ability to care for us, and far less in wealth and human institutions.

In times when aggression and selfishness are admired, the poor and weak are even more vulnerable and exploited than usual (Amos 5:11-12). Amos sees a drastic contrast between the luxuries of the upper classes and the squalor of the poor. There was (and is) more than enough wealth to go around, but the inequalities were (and are) shockingly obvious to anyone perceptive.

As bad as things are, God knows that there are some caring, faithful believers in the land who both need and desire his help and guidance (Amos 5:13-15). He knows that they are too few to change all of the outward problems, and he knows that they will suffer with the rest of the nation when Israel is disciplined. He advises them simply to live by truth and grace, no matter what everyone else is doing. This will keep their souls safe, even if their faith exposes them to outward dangers.

Because Israel has ignored milder forms of discipline and teaching, God is prepared to act more decisively (Amos 5:16-17). Unfortunately, these warnings will go unheeded by those who most need to listen. For the few who are truly seeking God, there is no magic method by which they can fix things; they should only continue to love and to do what is right even when others do not.

- Mark Garner, 2013

A NEVER-FAILING STREAM:

THE PROPHETIC BOOK OF AMOS

Week Ten: Longing For The Day Of The Lord

(Amos 5:18-24)

In Amos’s time, as in ours, the concept of "the Day of the Lord" held a fascination for religious persons. Even those with hearts full of selfishness and materialism were fascinated with the possibility of God coming down in dramatic fashion to enforce perfect ’justice’ on earth - since it is human nature for us all to assume that ’justice’ will be to our own benefit. But the prophet warns that Israel will in no way benefit from a true ’Day of the Lord’.

There is a fleshly conception of the ’Day of the Lord’ that has always been popular (Amos 5:18). Even many believers in Jesus foolishly fantasize about our Savior coming down to force unbelievers to obey him, to establish a pointless earthly ’kingdom’, or to show who was ’right’ about everything. But a true ’Day of the Lord’ is not something that allows anyone to brag or boast about being more knowledgeable or being spiritually superior.

Any time when God’s power and presence are fully revealed, it will be equally intimidating and imposing for everyone (Amos 5:19-20). The imagery in these verses emphasizes the unpleasant surprise that such occasions will bring to those who feel spiritually superior - they will expect to be praised and rewarded, but will instead be swept away by God’s righteous judgment. This warning is not given to overt unbelievers, but rather to those who consider themselves to be righteous yet who have exploited others and judged others.

The Israelites of Amos’s day continually rely upon their outward fleshly activity or zeal to make up for their shallow understanding of God and their insensitivity to his presence (Amos 5:21-22). Whenever the (or a) ’Day of the Lord’ comes, we shall be emphatically reminded that our outward accomplishments matter little to God, when compared with the more important question of whether we are living in grace and peace, whether we are caring and giving to others.

And so God has no interest in their false outward ’worship’, no matter how loud or enthusiastic it is (Amos 5:23). In fact, he is positively annoyed by it, because it illustrates their insistence on trying to justify themselves by their works, even as their hearts are hardened and far from him. Their worship is not bad in itself, but it is worse than meaningless because while doing it their focus is really on their own supposed righteousness, not on God’s presence.

God also takes little pleasure in many of the things that today’s believers do in his name. When Christians pursue secular authority in order to force others to ’obey God’, or issue aggressive condemnations of ’sinners’, they push others away from Jesus rather than drawing them to the cross. When churches focus foremost on outward ’growth’, whether by erecting lavishly furnished edifices or by building super-sized congregations, this too is meaningless to God.

Instead, God calls his people to show more justice and righteousness in their interactions with other persons (Amos 5:24). Unless we truly care for everyone equally, our ministry loses its meaning. Unless we learn to be gracious even to the worst of sinners, we can never really help anyone see the true grace of God. Unless we set aside human religion and live at the foot of cross, we can only bring seekers to an institution or an organization, not to Jesus himself.

- Mark Garner, 2013

A NEVER-FAILING STREAM:

THE PROPHETIC BOOK OF AMOS

Week Eleven: Spiritual Laziness (Amos 5:25 to Amos 6:7)

Most believers make sincere efforts to put their faith into practice through worship and ministry. Yet we can be diligent in our outward actions while being spiritually lazy. Amos often details the enthusiasm and energy with which the Israelites of his day ’worshiped’ God, yet he has also said that this in itself does not please God. Their problem is complacency, or spiritual laziness - they assume that because they feel good about things, then God must be pleased with them.

Because the Israelites rely on ’zeal’, without examining or questioning their religious assumptions or beliefs, they have devoted themselves to the wrong things in God’s eyes (Amos 5:25-27). They worship and sacrifice to the living God, but they are just as zealous in worshiping and sacrificing to other false gods - some of them tangible idols and others intangible ’gods’ like materialism.

This is a caution for us too, for we all tend to have multiple loyalties, some truly Christian but others only apparently so. It is all too easy to profess the love and grace of Jesus, yet to pursue selfish ambition, divisiveness, and fleshly position just as zealously as any Darwinist. When we harbor such false gods in our hearts, when we "lift up the shrine" of cultural and political idols - even if we do so in the name of God - then we cannot truly exalt the pure love and grace of Jesus.

So when Amos reproaches the people for their complacency, his words also caution us (Amos 6:1-2). Most Israelites are not physically lazy, for they are bustling about their activities, both secular and religious. Because of this, and the outward (though temporary) success they are having, they feel secure and confident that they are on the right track. So the prophet reminds them that other nations are equally busy pursuing their own earthly agendas and worshiping their own ’gods’.

Unless Israel truly understands the different nature of the living God, and stops treating him as a mere slogan or good luck charm, they are no different from the Philistines. Likewise, when we assume that our society’s idols of success, power, and privilege are valid principles of ministry, instead of questioning them so that we see how incompatible they are with the gospel’s central value of grace, then we are little different from believers in some other man-made religion.

An abundance the good things of this life can deceive any believer into thinking that all is well spiritually (6:3-4). Now, God will not take away our blessings whenever we sin, because he loves us and willingly gives lots of good things even to those who refuse to believe in him. So we would do well to see our earthly pleasures as yet another unconditional display of his grace, not as a sign that our meritorious beliefs or actions have earned us a special standing with God.

Because the Israelites are so sure of themselves, God may soon have no choice but to remove the sources of their false security (6:5-7). God’s reference to their failure to "grieve over the ruin of Joseph" is hardly literal, for the nation is prospering - it refers to their inability to notice their decaying spiritual state, their unwillingness to put the simple blessing of knowing God ahead of their earthly pleasures and fleshly zeal. The lesson for us is that it is God’s presence, not our actions or beliefs, that keeps us safe spiritually.

- Mark Garner, 2013

A NEVER-FAILING STREAM:

THE PROPHETIC BOOK OF AMOS

Week Twelve: The Dangers Of Pride (Amos 6:8-14)

The prophet has warned the people of Israel about their spiritual laziness, their unwillingness to examine their religious assumptions or to re-focus their time and energy. This in turn comes from their pride: an unwarranted sense of their own righteousness and a false assurance that they fully deserve the good things they have. Pride is particularly hazardous to our souls, because it hardens us to other sins and makes it difficult for God to help us without taking firm action.

Israel’s entrenched pride has, over time, completely eroded their relationship with God (Amos 6:8). Even the great city of Jerusalem with its fortifications and material blessings - things God himself gave to his people - now disturb God rather than pleasing him. God does not regret blessing them, nor does he wish to take away their blessings; but if he must, then he will. Notice that it is not the sins of unbelievers that move God to take firm action, but rather the pride and idolatry of those who consider themselves to be his own people.

The harsh discipline on the horizon will merely be an outward reflection of Israel’s complete alienation from God’s presence (Amos 6:9-11). The prophet’s stark imagery reveals they way that they secretly think about God, despite their outward zeal. The name of the Lord is already alien to their souls, because they do not value his presence or the chance to know him. He matters to them only as a source of blessings and as an object of outward worship, by which they can convince themselves that they are ’religious’.

This same insensitivity has also caused them to become completely hardened to the needs of others less fortunate (Amos 6:12-13). God is doubly saddened by this, because of what it has done to their own souls and because he always cares for the poor and weak. Amos uses discordant images - such as the impossible picture of oxen plowing along rocky crags - to emphasize how inappropriate it is for God’s own people not to be compassionate and generous to those in need.

This is just one of many examples that show how easy it is to focus on outward things at the expense of understanding God’s character. The Israelites have been so busy offering sacrifices and having festivals that they never really stopped to consider God’s true nature, or to learn the things that God values the most. Small gestures of concern and kindness matter much more to him than we think they do.

Those who are hard, proud, and oppressive cannot reproach God when they too experience such treatment (Amos 6:14). "With the measure you use, it will be measured to you" (Matthew 7:2, Mark 4:24, Luke 6:38). If we disregard the needs of those in difficulty, we cannot complain when our own needs are ignored. If we try to boss others around and force them to obey us, then we can hardly object when someone even more domineering starts to push us around.

God does not ask for us to be heroes, and he does not promise that our lives will be full of wealth and excitement. But he does promise to give us grace, peace, and hope; and he asks only that we keep our hearts soft and that we remain content to live in his presence.

- Mark Garner, 2013

A NEVER-FAILING STREAM:

THE PROPHETIC BOOK OF AMOS

Week Thirteen: Locusts & Fire (Amos 7:1-6)

The Israelites have become hardened both to God’s presence and to the needs of others, because of their pride. Despite this poor spiritual condition, they think that God is very pleased with their ’worship’ and ’ministry’, because they are so outwardly zealous. This spiritual complacency has led God to consider the possibility that drastic discipline may be the only way to restore his people to a genuine faith and awareness of him. Because God still does love his people, before he acts he discusses some of the options with the faithful Amos.

First, God indicates that he might send a swarm of locusts large enough to consume the majority of the nation’s crops (Amos 7:1). Besides the disciplinary impact of such a plan, there would also be a measure of ’poetic justice’. The Israelites have lost sight of the value of God’s presence, valuing him only for what he gives them; and this has led to them exploiting one another instead of helping each other. They have themselves been behaving like a pack of locusts, hungrily looking at the world around them for ways they can fulfill their desires, instead of reflecting God’s grace.

And so a swarm of locusts would be more than an arbitrary ’punishment’, for it would emphasize one of the worst spiritual problems in Israel. And God apparently had used this method once before, as described in Joel 1. But this time it will not come to pass, because of God’s grace.

For the caring prophet is horrified at the prospect of seeing the land ’stripped clean’, and he successfully appeals to God not to let it happen (Amos 7:2-3). Amos fully understands the need for discipline, so he does not object to that in itself. He simply fears that such a drastic action would permanently destroy the land, rather than giving them a chance to come back to God: "How can Jacob survive? He is so small."

And indeed this matters to God, because God never desires punishment for punishment’s sake. Even the state of eternal separation from God is not an arbitrary punishment, but rather God’s reluctant acknowledgement that many persons do not wish to live in his presence.

God next describes the possibility of unleashing a raging fire that would ’devour the land’ (Amos 7:4). This too would carry a certain grim irony: God desires his presence to filter through the land, but the Israelites have instead filled the land with their own pride and self-will. A fire is an image of drastic purification, which is what their hardened hearts now need.

Yet this time too, God graciously accepts the prophet’s appeal to spare Israel this devastation (Amos 7:5-6). Again, Amos does not deny that Israel would deserve it, but merely worries that the land could not survive such an ordeal. Just as we can learn from God’s graciousness in accepting the prophet’s appeal, so also we should remember the grounds on which Amos appealed for mercy.

When we try to present a ’case’ to God that we deserve reward, or that someone other than ourselves deserves punishment, then there is no reason why he should listen. It is when we acknowledge our mistakes and weaknesses, and plead for his grace and compassion in spite of them, that he will give us what we need.

- Mark Garner, 2013

A NEVER-FAILING STREAM:

THE PROPHETIC BOOK OF AMOS

Week Fourteen: The Plumb Line (Amos 7:7-9)

In an extraordinary conversation reminiscent of God’s relationship with Abraham, God has described to Amos some of the forms of discipline he is considering - and each time he graciously listened when the prophet pleaded with him not to implement them. When God considered sending locusts or fire to bring discipline upon Israel, Amos did not dispute the need for discipline, but feared that either of those two scourges would weaken Israel beyond the possibility of recovery. So God now continues his discussion with the faithful prophet.

God’s instrument of discipline this time seems much less fearsome, as he appears to the prophet holding only a plumb line (Amos 7:7). This was a common sight in ancient cities, because every edifice needed to be ’plumbed’ to make sure that it was constructed in a level and stable fashion. Here, God is showing Amos a different means of looking at Israel - he is ’plumbing’ Israel to see how well the people stand up against the sound foundation and guidelines that God has given them. The implication is that God will simply let his spiritual ’plumb line’ speak for itself’.

So God confirms what he has in mind (Amos 7:8). It is immediately clear to Amos that any spiritual ’plumb line’ will reveal some grave problems. Israel’s entire relationship with God is unstable - indeed, their very concept of God is unstable. Their ’faith’ has little to do with God’s true nature.

The same applies to churches and Christians today. Most believers and congregations do not use a spiritual plumb line, but rather make evaluations based on external results and outward appearances - just as Israel did in Amos’s time. Today, God will not send deliberate calamities upon nations or cultures; instead, he will use the same plumb line of faith and grace to determine when we are straying from the values of the cross in order to satisfy our own appetites.

Unlike the earlier proposed forms of discipline, the plumb line will specifically identify and remediate the biggest sources of spiritual trouble (Amos 7:9). In Amos’s vision, God identifies three particular areas: the high places, the sanctuaries, and the house of Jeroboam. All three of these caused untold spiritual harm in Israel, and all three have parallels in our own time and place.

Ancient Israel’s "high places" were ’do it yourself’ worship sites where the Israelites combined sacrifices or rituals in the name of the living God with rites and practices that they copied from the surrounding idol worshipers. Our society is full of ’high places’ too - misguided believers who insist on mixing the gospel with personal ambitions, politics, and other pointless causes.

God’s plumb line also singles out the sanctuaries of Israel - not because they are bad in themselves, but because they have been profaned by false spiritual leaders who used them for their own power and wealth. True spiritual leadership involves only responsibility, not authority or privilege. Likewise, the idolatrous house of Jeroboam, the ruling family of Israel, has done considerable harm. The equivalent today is not the secular government, but the many so-called Christian leaders who seek to impose their will and methods on others. God’s ’plumb line’ does not judge pagans, but instead seeks to purify the hearts of those who profess to believe.

- Mark Garner, 2013

A NEVER-FAILING STREAM:

THE PROPHETIC BOOK OF AMOS

Week Fifteen: The Priest & The King (Amos 7:10-13)

Like Abraham pleading with God for Sodom and Gomorrah centuries before, Amos has pleaded with God to reconsider some of the most drastic possibilities for disciplining his people. And God has listened: instead of locusts or fire, God will use a spiritual ’plumb line’ that will zero in on the worst sources of spiritual rot - the idolatrous high places, the profaned sanctuaries, and the materialistic and violent ruling house of Israel. It is sadly ironic that Amos, who spoke compassionately for the survival of Israel, is now perceived as a traitor and a rebel.

When the powerful priest of Bethel gets word of Amos’s latest message, he immediately accuses the prophet of being involved in a traitorous conspiracy (Amos 7:10). This priest, Amaziah by name, has heard Amos’s ’plumb line’ prophecy, and instead of heeding the message he has reacted emotionally. Instead of seeing that Amos has the people’s best interests at heart in critiquing the nation’s institutions, this foolish priest feels compelled to express his faith in king and country.

Believers in every era have difficulty distinguishing between the living God and the human institutions he sometimes chooses to use. No earthly organization, leader, nation, or institution is holy by nature, even if it labels itself as if it were. Believers often share Amaziah’s misguided tendency to react defensively to critiques of their nation or culture. Amos actually loved both Israel and its institutions, but out of love he pointed out their flaws. The priest, on the other hand, did not love his country or his people - he had made idols of them.

Thus, like many believers in every era, the priest cannot distinguish between faithfulness to the living God and false loyalty to human rulers and institutions (Amos 7:11). When he hears the prophet’s warnings about the coming exile, he wrongly assumes that Amos desires to see this happen, whereas the prophet was merely faithfully reporting the truth as revealed to him by God.

Any believer can discipline himself or herself to live by the truth - yet in practice this is quite difficult and thus quite rare. We allow our beliefs to be formed by earthly influences, and are afraid to question them; yet when a Scripture clearly sets forth a different spiritual principle, we anxiously explain it away rather than accept the need to reconsider our previous beliefs.

This priest’s attitude has many parallels today. One example is the misguided loyalty - common to members of many denominations - that leads believers to think that there is one completely correct church and that all the others are wrong. Another is the strange idea that a ’Christian’ country (if such a thing even exists) should stamp out sins by force, instead of forgiving them.

And so this influential priest uses his authority to intimidate and threaten the isolated but faithful prophet (Amos 7:12-13). His aggression is not a sign of strength, but one of weakness. It is Amos who is secure, and who is unafraid to teach the truth even when it produces no outward results. Sadly, many contemporary Christians are like the priest Amaziah, basing their ’beliefs’ not on God’s Word, but on a view of God that allows them to pursue their own agendas. The path of truth is often lonely - but God will always be there on it himself, and he shall keep us company.

- Mark Garner, 2013

NEVER-FAILING STREAM:

THE PROPHETIC BOOK OF AMOS

Week Sixteen: The Priest & The Prophet (Amos 7:14-17)

Amos has successfully appealed to God on behalf of Israel, yet now he is accused of conspiracy and treachery. When God raised the possibility of completely leveling Israel by locusts or fire, the prophet anxiously pointed out that Israel was too weak ever to recover from such disasters; so God instead used his spiritual ’plumb line’ to focus his discipline squarely on the religious and civic institutions that had most led the land astray. But then the influential priest of Bethel charged Amos with conspiring against the king, and tried to drive the prophet from the land.

Amos does not immediately defend his message, but instead he first points out that he is no professional (Amos 7:14-15). Unlike the priest, Amos is not motivated by a desire for position, income, or authority. He was a shepherd and he also tended a grove of trees - peaceful, solitary occupations best suited for someone content neither to have any personal ambitions nor to expect life to be full of excitement and pleasure.

So when God called Amos to a prophetic ministry, Amos’s response was one of faith. He was not driven by the desire to push himself forward or to obtain authority for himself. The faithless priest Amaziah cannot grasp this, and the contrast between these two reminds us to guard our own hearts against the wrong kinds of motivation for ministry. Amos is willing to live in peace without troubling anyone, and he is equally willing to speak uncomfortable truths - he is content with either, as long as it is God’s will.

Like many religious leaders, the priest of Bethel sees things in terms of institutions and agendas, and so he has completely misunderstood and rejected Amos’s message of truth (Amos 7:16). Amos is not speaking against God, but against those who, like this priest, have used God only as a pretext to serve and aggrandize themselves. God loves Israel, but he is distressed with what it has become. God loves the Israelites, but he cannot allow their current uncleanness in his presence.

This priest and the rest of Israel’s religious leaders will themselves face the worst of the coming discipline (Amos 7:17). Amos pronounces a particularly dire fate for the faithless Amaziah, because as God’s anointed priest, his uncleanness has caused the worst trouble. Yet as we read Amos’s foretelling of woe, we should be careful how we apply it in our own times.

God’s weightiest warnings and the prophet’s most fearsome denunciations come to those who consider themselves to be acting in God’s name. The strongest discipline is not reserved for those who know that they are pagans, but for those who claim to belong to God while serving their own fleshly desires. Many other nations were even more violent and materialistic than Israel, yet it is Israel whom God will discipline.

So too today, rather than bemoaning the behavior of unbelievers, Christians would do well instead to purify their own hearts, and actually live by the grace and love they profess. God already knows all about the sins of unbelievers - he has called us to something far higher and nobler than merely condemning others and trying to force our ways on them.

- Mark Garner, 2013

NEVER-FAILING STREAM:

THE PROPHETIC BOOK OF AMOS

Week Seventeen: The Fruit Basket (Amos 8:1-6)

After Amos has defended himself against the wild charges of conspiracy and treason leveled against him by a powerful priest, he finds refuge in the Lord. But God is not finished giving the prophet messages to proclaim, for he now shows Amos a new vision that both foretells and explains the discipline that is looming over Israel.

The image of a fruit basket holds a double meaning (Amos 8:1). Scripture often uses fruit as an image for the life and growth that God’s Word produces. Yet here, the ripeness of the fruit is also a sobering reminder of spiritual responsibility. When God looks for spiritual fruit like grace and patience, and instead finds worldly attitudes, the time may be ripe for discipline.

Indeed, it is now time for Amos to call attention to the bad fruit that God has found where he hoped for good (Amos 8:2-3). God hoped for his people to love him for his own sake, yet they serve God only to gain selfish rewards. God hoped for his people to care for each other and sacrifice for one another, yet they have become greedy and materialistic. God hoped that other nations would look at his people and see spiritual faith and hope, yet the surrounding nations know Israel as a wealthy, elitist nation whose political and religious leaders are self-centered schemers.

God also hopes that his children today will produce spiritual fruit - love, joy, peace, patience, and the other fruits of the Spirit (Galatians 5:22-23). But we are more motivated by competitiveness, insecurity and ambition, seeking instead the kinds of ’fruit’ that excite and satisfy the flesh. This is usually not ill-intentioned, for it usually arises from the simple unwillingness to remain humbly aware of how little we understand about God. The best way to produce genuine spiritual fruit is to remain humble and open to anything God tells us.

God is particularly disappointed at the hardness and selfishness he has found in Israel (Amos 8:4). God has always understood that human beings, even those who know and love him, will make all kinds of mistakes. But we never have to be hard and cold towards one another. Even when we cannot solve someone’s problems, we can always sympathize, listen, and pray instead of making up rationalizations for ignoring the struggles of others - and also instead of the lazy quick-fix solutions that we often try to dump on others.

While many around them are in need, most of the Israelites are completely pre-occupied with the most worldly and trivial of pursuits (8:5-6). Amos’s depiction of a society obsessed with buying, selling, and competing ought to remind us of our own culture. Even churches overtly compete for members and money to boost their own egos and influence. Moreover, on an individual level many believers are far more interested in and motivated by things that allow them to compete with others to show who is more spiritual.

None of this is necessary, for God has given us more than enough of the things that matter, so that we can all have as much as we really need. If we have the courage to set aside the ’religious’ preconceptions we get from the world, then we can produce true, good, lasting spiritual fruit.

- Mark Garner, 2013

A NEVER-FAILING STREAM:

THE PROPHETIC BOOK OF AMOS

Week Eighteen: Darkness At Noon (Amos 8:7-10)

Many years of idolatry, oppression, and materialism have led Israel into spiritual ruin. God is going to discipline his people, but not arbitrarily; nor will he punish them for punishment’s sake. In this vision, God shows Amos that the discipline will match the spiritual ills of the Israelites. And he also provides a glimpse of the distant future, both to encourage faithful believers like Amos in this trying time and also to establish an important link with the distant future.

Despite his deep love for his people, God cannot simply ignore the hardness and pride that now permeate Israel (Amos 8:7). It is not that he is merely offended, nor is he merely angry because they have ’broken his rules’. God is not as small -minded as human leaders can be. God is unhappy because his people have so deliberately and coldly treated one another - and even themselves - like mere objects, disregarding and negating the best of what he has created.

The gift of life is precious, and God also gave us to each other to care for, support, help, and appreciate. It is one thing that we so often forget this amidst the world’s distractions - God can always remind us in gentle ways. But it is far worse when someone claims to believe in God yet willfully chooses to put material things or selfish ambitions ahead of living human beings.

Thus the discipline looming over Israel is not arbitrary, but inexorable (Amos 8:8). The land already ’trembles’ figuratively from Israel’s ingratitude and self-righteousness. It is already ’flooded’ figuratively by the innocent suffering that the Israelites have inflicted on one another. And there is already a spiritual ’drought’ caused by the widespread apathy towards God.

While Amos’s imposing imagery pronounces discipline, it also looks ahead to better things (Amos 8:9). In its original context, Amos’s depiction of darkness at noon is spiritual and figurative, implying that God will soon ’turn out the lights’ over Israel. For the moment, they are congratulating themselves on being ’religious’ while enjoying their sins. But soon the façade will be removed: they will be captured by pagans who are even crueler, but are honest about their own nature.

Yet this otherwise bleak picture also looks forward to the greatest blessing God would ever give, in its foretelling of the literal darkness on the day of Jesus’ crucifixion. That day would bring an unprecedented injustice when the purest and truest of all humans was brutally killed, yet it would simultaneously announce a complete Jubilee of grace for all humanity. The darkness on that day would recognize the horror of sin while ushering in a glorious era of grace.

Yet to heal Israel’s present spiritual sickness, and also to bring salvation to the whole world later, God must overturn a lot of familiar things (Amos 8:10). The prophet’s imagery of fearful change is partly literal, but is also in part a foretelling of the time when God’s people would have to learn to do without the false security of human governments or exhaustive law codes to help them seek God. Israel’s history teaches us that it is actually a blessing to do without these things, but the prophet’s turbulent imagery aptly reflects the trauma it causes when we must let go of them.

- Mark Garner, 2013

A NEVER-FAILING STREAM:

THE PROPHETIC BOOK OF AMOS

Week Nineteen: Spiritual Famine, Spiritual Thirst (Amos 8:11-14)

Israel’s outward prosperity and fleshly zeal has blinded them: not only to their materialism and idolatry, but also to their own inner needs that have been going unmet. The land is full of both material blessings and outward religious activity, yet God’s presence has been pushed into the background. The Israelites are satisfying their flesh, but starving their souls.

Because they rely on their own fleshly forms of righteousness, the Israelites have neglected to listen to God or read his Word - as God now makes clear (Amos 8:11). Though the needs of their souls are being neglected, the people have continually covered up their real needs by accumulating material blessings and by engaging in enthusiastic outward ’worship’. Human nature being what it is, they are not about to acknowledge their mistakes; so God must do it for them.

These Israelites have parallels in today’s church. Many congregations are much more interested in pursuing external agendas than in helping believers to develop a real awareness of God’s presence. Many individual believers would much prefer for God give them the secret for obtaining the worldly goods they crave, rather than have to learn how to develop a meaningful personal relationship with God. But they still need the Word of God in all its truth, even when it tells them what they do not wish to hear.

Through the prophet, God warns that he is about to withdraw his Word - that is, his presence - in order to show the people where their real needs lie (Amos 8:12). Right now, they are quite content to claim an allegiance to God even as they go about oppressing and cheating each other - why shouldn’t they be? They are ’having it both ways’, feeling religious while living like pagans.

But when God removes his protective presence, they will find out what it is really like to live only for this world. Without God to protect us, this world is no longer full of opportunities for pleasure and gain - it becomes a nightmarish spectacle of mutual exploitation and deceit.

It is a sad aspect of human nature that we often realize God’s greatest blessings only when he withholds them from us for a time (Amos 8:13). This happens because we convince ourselves that our strength and our wisdom come from ourselves rather than from God. Most of the time, God graciously allows us to believe this cherished lie, because his love for us outweighs his disappointment at our ingratitude. But once in a while he must remind us of how weak we really are without him, and then we are ’faint’ indeed.

Dramatic outward professions of faith and emotional promises of loyalty to God count for little in establishing a genuine closeness with our Creator (Amos 8:14). When the prophet criticizes the Israelites for making emphatic oaths of faith and then proceeding to behave so selfishly, he is cautioning us as well. Our own society is full of persons who use God and Jesus as mere slogans to justify their own fleshly desires, agendas, and resentments. God does not want our petty little human dramas - he wants us to fill our hearts with grace, humility, and peace.

- Mark Garner, 2013

A NEVER-FAILING STREAM:

THE PROPHETIC BOOK OF AMOS

Week Twenty: Nowhere To Hide (Amos 9:1-4)

It is now clear even to Amos, who wishes things could be otherwise, that God has no choice but to bring decisive discipline upon the Israelites. In this next vision, God tells the prophet that no one will be able to escape the effects of the discipline he is bringing upon them. No one should rejoice when God must deal with the sinful - it is never better than a regrettable necessity.

God will "cut off the heads of all the people" - that is, render the Israelites helpless (Amos 9:1). This image is appropriate to the problem, for Israel’s pride is the main cause of so many other problems. The Israelites have taken their spiritual superiority for granted, and they cannot see how far they have drifted from God.

The most urgent need for discipline, whether in the Old Testament, the New Testament, or today, is not with unbelievers who are committing atrocious sins. It is for believers who do not realize their own sin, pride, and hardness of heart. If Christians wish to avoid experiencing the kinds of drastic discipline that we read about in the Scriptures, then instead of railing against sinners outside of the church they should work for more humility and graciousness inside the church.

Just as no one will be able to escape God’s hand, so also it is wise for us all to remember that nothing we do escapes God’s sight (Amos 9:2) . When the prophet depicts God reaching down to apprehend the sinner trying to dig his way out of God’s sight, and portrays God reaching upward to seize the malefactor trying to escape by climbing to the sky, these are warnings for us as well.

It is so easy for us to observe, critique, and bemoan the actions of others, especially those who are not even believers in God. It is much harder to look into our own hearts and see the need for deeper humility, more consistent purity, and more abundant gratitude and grace. When we turn the focus onto the sins of outsiders or unbelievers, it is like these ancient Israelites thinking that their own sins will escape God’s notice just because the sins of others are ’worse’.

Human nature being what it is, the Israelites will try all sorts of ways to escape from God (Amos 9:3). These images are even more vivid, to emphasize the futility of putting up diversions or excuses when God shows us the need for spiritual change and renewal. And it is so unnecessary for us to live in denial of our weaknesses: God never expects perfection from his people, just a little faith, gratitude, and humility. Instead of using our energy to create excuses and distractions, we could be praising him, thanking him, and allowing him to pour out his grace upon us.

Although God has never ceased to love his people, his awareness of their spiritual decay has induced him implacably to decide to hand them over to rough treatment at the hands of the Assyrians (Amos 9:4). As Amos writes his prophecies, this is now inevitable; but it could have been different. In God’s compassion and grace, he has sent them warning after warning. So too today, his Word continually reminds us of what he really wants - not dramatic outward changes but soft and grateful hearts. If we just listen, instead of hiding, we can save ourselves a lot of trouble.

- Mark Garner, 2013

NEVER-FAILING STREAM:

THE PROPHETIC BOOK OF AMOS

Week Twenty-One: Shaking Things Up (Amos 9:5-10)

God’s discipline is a favorite hobby-horse of those who see themselves as spiritually superior, and it is a favorite threat of those who resent having their fleshly agendas frustrated by others. But when God actually does bring discipline, it is not in the form that these self-appointed judges expect. God’s true forms of discipline shake up our preconceptions and misconceptions.

The prophets often remind us of God’s genuine majesty and transcendence (Amos 9:5-6). Believers often talk about God’s power, yet rarely understand what they are saying. The prophet’s imagery reminds his listeners that God has the power to control whole rivers, nations, and planets. He also emphasizes that God’s hand brought this whole universe into being - and he can end it, too.

If we truly believe that God created the world and has absolute power over it, then why do we argue and panic over things that happen in the world? If we truly understand that our very lives continue at God’s mercy and pleasure, then why do we resent the smallest inconvenience or expense that we encounter? If we truly believe that God will judge the world, then we are we in such a rush to announce our own condemnations of those who fall short of our moral standards?

Another common shortcoming amongst God’s people, both then and now, is the unfortunate tendency to misunderstand why we matter to God - and how we don’t matter (Amos 9:7). In ourselves, we are no more meritorious than any group of pagans. Having a relationship with God comes by grace alone. And God is no more concerned with our earthly agendas, in themselves, than he is with the activities of unbelievers. Nothing we do has any meaning unless we are doing it with his presence in mind and with the humility that comes from that awareness.

Being God’s people does not give us any special privileges, only responsibilities (Amos 9:8). It is still a widespread misconception that many believers expect God to go around disciplining nations or other groups who deny him or openly reject him. If God does overtly implement discipline, it is far more likely to be directed at those who openly claim to believe in him yet whose hearts are full of hatred, violence, materialism, or other things that push God’s presence away from us.

Thus, though the pagan nations are doing even worse things, it is Israel that is about to be "shaken in a sieve" (Amos 9:9-10). It does not surprise God when pagans misbehave. Nor is their outward behavior his primary concern with them, for he wants them to come to him first, and then there will be plenty of time to renew and rebuild them from the inside. Unbelievers have no answer for life’s worst experiences, and indeed sometimes they even directly bring harm upon themselves. So God does not need to go out of his way to discipline them.

It is believers whom God needs to shake up from time to time. God "has given us everything we need for life and godliness" (2 Peter 1:3), yet we so often wander off in search of new methods or theological speculations. We have spiritual and eternal blessings beyond description, yet still get frustrated when our earthly preferences and desires go unfulfilled. It is an act of compassion on God’s part when he lovingly but firmly stirs us up a little, to remind us of what really matters.

- Mark Garner, 2013

A NEVER-FAILING STREAM:

THE PROPHETIC BOOK OF AMOS

Week Twenty-Two: Restoring The Fallen Tent

(Amos 9:11-12)

Throughout Amos, God has repeatedly warned of the harsh discipline that lies ahead for his people. There were often times in Israel’s history when God allowed them to suffer at the hands of pagans, as a way of curing them of idolatry and other sins. But discipline in itself was never God’s goal. Throughout ancient Israel’s troubled history, God had always intended to preserve the nation, and ultimately to give his people a new and greater kind of glory.

The long-standing promise to "restore David’s fallen tent" was always meant spiritually rather than literally (Amos 9:11 a). It did find a short-term fulfillment in the return to physical Israel after the Babylonian exile that had, for a time, brought an end to the nation of Israel. Thus this promise, like to many promises in Isaiah and other prophetic books, held meaning and encouragement for its original hearers while also finding a more complete fulfillment in the gospel.

The two meanings of this particular promise are brought together in Acts 15, when James the (half-) brother of Jesus quotes it during the public discussion about the relationship between Christian Gentiles and the Old Mosaic Law. James realized that, however much the promise may have meant to the Jews themselves, it was always intended foremost as an expression of God’s desire to graft the Gentiles into the family of his chosen people. In the Acts account, James’s deeper understanding of Amos’s promise is one of the deciding factors in the early church’s decision not to bind the old Jewish laws on Gentile converts.

No matter how badly ancient Israel sometimes suffered, God always restored it and reserved for it a much greater future (Amos 9:11 b). God always honored and fulfilled his own promises even when his people forgot them or completely rejected them. God took one family, first built it into a strong nation, and then used Israel as the seed of a far more glorious spiritual kingdom.

Thus, when God proceeded to "build it as it used to be", he actually made it something far greater than the physical nation ever was, or even than it ever hoped to be. Even the greatest and most faithful physical nation would mean little compared to the spiritual kingdom of heaven, composed of believers whose sole motivation is to know their Creator and to live in his presence, regardless of what he does or does not give them in this life.

The true inheritance of Israel was never an earthly kingdom or earthly riches, but a kingdom that would encompass believers from all over the world (Amos 9:12). As Isaiah wrote, "it is too small a thing for you to be my servant to restore the tribes of Jacob … I will also make you a light for the Gentiles, that you may bring salvation to the ends of the earth" (Isaiah 49:6).

And in our day, it is far too small a thing for believers to look to the gospel for mere earthly rewards, comfort, excitement, or enjoyment. Amos makes the same call to today’s church, calling us out of our earthly obsessions and our spiritual torpor, so that we can understand what the gospel is really all about.

- Mark Garner, 2013

A NEVER-FAILING STREAM:

THE PROPHETIC BOOK OF AMOS

Week Twenty-Three: Plowing & Reaping (Amos 9:13-15)

Scripture often uses images of plowing and reaping to describe the process by which God constantly prepares his people for what lies ahead and also brings forth good fruit by means of his Word. Amos uses this kind of agricultural imagery to close the book, both to leave his hearers with a positive perspective and also to emphasize to all of us that God’s ministry is always a work in progress, in which all times and places are connected.

God begins with an ’impossible’ image to show how his intentions will be fulfilled on a spiritual level (Amos 9:13 a). The imagery of the reaper being overtaken by the plowman implies that the nation’s ’harvest’ will be so great that they won’t have time to collect it all before it is time to sow a new crop - that is, that if they will just set aside their selfish concerns and fleshly desires, then God can fill them to overflowing with more valuable spiritual blessings.

"Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap" (Luke 6:38). When we too can stop pushing our agendas and harping on our desires (which we usually call ’needs’), then we can see what God can really do in our hearts and our minds. God’s spiritual blessings are much greater, but also much more subtle, than the earthly benefits that even believers hope to ’get out of’ serving and worshiping God.

God also promises spiritual plenty (Amos 9:13 b). Even under the worst earthly circumstances, an abundant spiritual harvest awaits us. But when churches and believers are pre-occupied with numerical results or emotional satisfaction, they cannot even see the far greater spiritual blessings that God offers us. We do not need radically new methodology, dramatic gestures or huge sacrifices, but simply need to adjust our perspectives and priorities.

The simple imagery of daily living is also a powerful spiritual promise (Amos 9:14). As the prophet depicts a peaceful homecoming for God’s people, with the resumption of the quiet routines of daily life, he is again speaking on two different levels. God will indeed, after sending his people into exile, bring them back and let the nation of Israel again exist for a time. But his real purpose is not an idealized earthly lifestyle - it is for those who believe in him to know the deeper joy of being contented with spiritual blessings no matter what happens in this world.

The prophet’s promise of planting and harvesting finds its most important fulfillment in the way that Christians can live so as constantly to sow the good seed of truth and grace, and can see a spiritual harvest that may not even be noticeable to the undiscerning. Though this takes more self-discipline to appreciate, it is a more lasting and more secure promise than the brief but welcome periods of earthly rest that God often gives us.

The book closes with the promise that God’s people will never be uprooted (Amos 9:15). "My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one can snatch them out of my hand" (John 10:27-28). We simply need to remain in Jesus’ hands, staying faithful to his values of truth, hope, and grace no matter what is happening in the world around us.

- Mark Garner, 2013

AMOS

By Ralph L. Starling

The Minor Prophets have the same message:

“Obey God and enjoy many blessings.”

Other Nations have the same options,

But there is only one God; no substitutions.

Amos preaches to the nations around them:

Syria, Philistia, Tyre, Ammon and Edom.

Punishment for not 3, but 4 transgressions.

“Thus saith the Lord” is repeatedly mentioned.

Israel is reminded they are God’s family,

And had received His blessings continually.

He asks, “Can 2 walk together except they agree?”

“How can I bless you, except you walk with me?”

To great length He describes His dismay,

With all of His blessings they didn’t behave.

Amos is allowed a number of visions;

How God’s punishments will be implemented.

Announcement of Judgment - Amos 1:1 to Amos 2:16

Open It

1. What line of work would you like to be doing three years from now?

2. If you had the opportunity to work in the criminal justice system, in what position would you be most effective?

Explore It

3. When did Amos, the shepherd, reveal his visions? (Amos 1:1)

4. What was the theme of Amos’s message? (Amos 1:2)

5. What was the pronouncement of doom against Damascus? (Amos 1:3-5)

6. What would become of the Philistines because of their enslavement of entire communities? (Amos 1:6-8)

7. How would Tyre be punished for her sins? (Amos 1:9-10)

8. What was the judgment against Edom? (Amos 1:11-12)

9. How would God deal with the terrible cruelty of Ammon? (Amos 1:13-15)

10. How would God deal with Moab? (Amos 2:1-3)

11. What was the ruling against Judah? (Amos 2:4-5)

12. How had Israel sinned? (Amos 2:6-8)

13. How would God deal with Israel’s sins? (Amos 2:6-16)

14. How had God dealt with His people in the past? (Amos 2:9-12)

15. Who would be affected by God’s severe punishment? (Amos 2:13-16)

Get It

16. What advantage was there in God choosing Amos, a shepherd and a farmer, to deliver such a harsh prophetic message to His people?

17. How do you think Amos felt about presenting God’s message to the northern kingdom of Israel?

18. When have you felt unqualified for ministry that you have been called to do?

19. If you were to speak out against social injustice, what would compel people to listen to you?

20. How might a wealthy Christian church today compare with affluent Israel in Amos’s day?

21. What types of social and religious corruption do you see in Christian circles?

22. How has the church grown hard and callous in their dealings with others?

23. What level of responsibility do you feel toward the homeless and needy?

24. In what ways do we turn a deaf ear to God’s Word?

Apply It

25. Starting today, what practical steps can you take toward letting the Holy Spirit soften your heart toward the Lord and bring renewal to your spiritual life?

26. How can you help a child or an adult this week caught in an unfortunate set of circumstances?.

Reasons for Judgment - Amos 3:1 to Amos 6:14

Open It

1. What one family relationship would you consider very unique and rewarding?

2. If suddenly you inherited a lot of money, what would you do with it?

3. When do you feel most content and secure?

Explore It

4. Why did God speak out against Israel? (Amos 3:1-2)

5. Why was Israel’s punishment inevitable? (Amos 3:3-8)

6. What were the injustices of Israel? (Amos 3:9-10)

7. What catastrophes did Amos unfold? (Amos 3:11-15)

8. Why did Amos speak against Samaria’s upper-class women? (Amos 4:1-3)

9. How were the Israelites guilty of religious hypocrisy? (Amos 4:4-5)

10. What was Israel’s persistent attitude toward God? (Amos 4:6-13)

11. What lament did Amos summon the people to hear? (Amos 5:1-3; Amos 5:16-20; Amos 5:27)

12. How was repentance possible? (Amos 5:4-6; Amos 5:14-15; Amos 5:23-24)

13. What were the Israelites accused of? (Amos 5:7; Amos 5:10-13; Amos 5:21-22; Amos 5:25-26)

14. What was Amos’s portrayal of God? (Amos 5:8-9)

15. What did Amos say to those who enjoyed affluence and comfortable living? (Amos 6:1-7)

16. How did Amos describe the complete devastation of Israel? (Amos 6:8-14)

Get It

17. How do family members help make you feel exceptional?

18. If your behavior were troubling to others, which family member would do the best job of discussing it with you?

19. In what ways do you think you need to be less attached to money, things, material comforts, and status?

20. What is the prevailing attitude in your church toward money, possessions, and status?

21. How does your church treat the poor and needy?

22. If Amos visited your congregation, what examples of religious hypocrisy might he point out?

23. Why, like Israel, does the church today need to seek the Lord?

24. What is wrong with being a complacent Christian?

25. How might your sense of security and well-being be off base?

26. In what ways should we fear the Lord’s judgment?

Apply It

27. What is one step you can take to become a more obedient, humble, and dependent child of God?

28. How can you share some of your resources with those who are needy or oppressed?