NEITHER PROPHET NOR PROPHET’S SON
#112 NEITHER PROPHET NOR PROPHET’S SON
AMOS
Tekoah - 12m south Jerusalem
· Only Amos in OT
· Name means "burden" or "with aburden" see 2:13
· Prophet - see 7:10
Words
· "pledge" 2:8 Lev. 25:35-45 see see 2:6
· "known" 3:2 consider Clinton
Outline
· 1:1-2 intro 1:3-2:5
· The demands of justice (8 burdens) Damascus/Gaza/Tyre ///Edom/Ammon/Moab
· Judah 2:6-16 Israel
· 3:1-5:27 words of the Lord v27 into captivity
· 6:1-14 day of reckoning
· 7:1-9:10 Visions
· 9:11-15 "I will bring again the captivity of my people".
1. Sin is worse in contrast with grace.
2. Mere ritual is offensive to God. 4:4,5;5:21f 3. Prosperity offers greater peril than poverty. 4. Abuse of the poor is contemptible to God 2:6;4:1;5:11,6:6
5. God's dealings are for men's discipline, not doom.
6. Discipline unheeded hastens doom. 6:3-7
Scripture Amos 7:10-17, NIV
Orig. 7/29/1964 (2/1976)
Rewr. 5/29/1989
Passage: 10 Then Amaziah the priest of Bethel sent a message to Jeroboam king of Israel: “Amos is raising a conspiracy against you in the very heart of Israel. The land cannot bear all his words. 11 For this is what Amos is saying:
“‘Jeroboam will die by the sword, and Israel will surely go into exile, away from their native land.’”
12 Then Amaziah said to Amos, “Get out, you seer! Go back to the land of Judah. Earn your bread there and do your prophesying there. 13 Don’t prophesy anymore at Bethel, because this is the king’s sanctuary and the temple of the kingdom.” 14 Amos answered Amaziah, “I was neither a prophet nor the son of a prophet, but I was a shepherd, and I also took care of sycamore-fig trees. 15 But the Lord took me from tending the flock and said to me, ‘Go, prophesy to my people Israel.’ 16 Now then, hear the word of the Lord. You say, “‘Do not prophesy against Israel, and stop preaching against the descendants of Isaac.’
17 “Therefore this is what the Lord says:
“‘Your wife will become a prostitute in the city, and your sons and daughters will fall by the sword. Your land will be measured and divided up, and you yourself will die in a pagan[a] country. And Israel will surely go into exile,
away from their native land.’”
Purpose: Continuing a series from the Prophets, here sharing the first of two parts on Amos as the voice of God’s judgment.
Keywords: Bible Study Judgment
Series, Old Testament Prophecy Series, Book Study
Timeline/Series: Sequential
Introduction
An overview is all we have time for tonight. Amos is our prophet of note. In his confrontation here with Amaziah, “the priest of Bethel,” he makes the point that he has come into Samaria at the behest of God only. He had no prior experience as a prophet nor was his father a prophet. Judah, you remember, was said (II Kings 14:25) to be a prophet who was the son of a prophet.
In fact, some scholars perceive that these chapters supply the sum of Amos’ ministry. He seemed to have been called out of the fields of Tekoa to come to Samaria to speak only this message. His entire stance as a prophet lasted only a few days. We do know where he came from. We do not know where he went after this time.
We do know that he lived during the reign of Jeroboam (7:9). Uzziah was on the throne in Judah. He was contemporary with Joel. Isaiah was a young man, being groomed for a later day in the courts and temple in Jerusalem, [and] in reasonable proximity to the time that Jonah would be heaved upon the beach leading to Nineveh.
Following Jehu’s stormy reign came Jehoahaz and Jehoash. Samaria suffered severely from the Syrians. Jeroboam brought strength. Fred Wood (Bib. Illus. Sp85) says that he was “the strongest king of any who sat on the throne of Israel during her stormy history.”
His reign, however, was devoid of moral uprightness and spiritual significance. There was injustice, oppression, and violence. Amos, himself, tells us how the people were exploited, “Panting after the dust of the earth on the heads of the poor,” (2:7).
I. First, There are the Eight Burdens of Amos. 1:3, “Thus saith the Lord, for three transgressions of Damascus, and for four, I will not turn away . . . because. . . .”
Seven times this is similarly stated. 1:3 (Damascus), 1:6 (Gaza), 1:9 (Tyre), 1:11 (Edom), 1:13 (Amon), 2:1 (Moab), 2:4-6 [(Judah and Israel)].
In every instance he uses the same format. It was a word from God. It certified their guilt. 1/N, 2,3/W, 4,5/E, 6/S. God is sovereign over all. Jeremiah 12:14, “Thus saith the Lord against all mine evil neighbors, that touch the inheritance which I have caused my people Israel to inherit.” It forewarned them of judgment. It leaves no [opportunity to revoke].
The sin pictured is past that which offers prospect of repentance. Every believer should see any sin as with potential to break the spirit. Every believer unbeliever should ask at what point repentance is no longer possible. [James] Moffatt1 captures the spirit of this by translating “for crime upon crime.” “Transgression” is not a strong enough word. The idea is rebellion. Leviticus 26 describes punishment. Five times “If ye will not yet.” Each time punishment is extended. Leviticus 26:41, “If their uncircumcised hearts be humbled . . . then will I remember my. . . [covenant]. . . .”
In every case except one, the symbol of this impending judgment is fire. Fire can purify or putrefy. Later they will be forewarned (5:6) of “like fire . . . devouring . . . and none to quench it in Bethel.”
Fire is often used to describe God.
· Exodus 3:2, symbol of God’s presence
· Deuteronomy 4:24, “For the Lord thy God is a consuming fire.”
· Isaiah 33:14, “Who among us shall dwell with the devouring fire?”
· Jeremiah 23:29, “Is not my word like as a fire? saith the Lord.”
Destruction of Israel will take another form.
II. Next, Come Five Short Messages from Amos. 3:1, “Hear this word that the Lord has spoken.”
He speaks of a nation chosen. Their relationship is affirmed. V2, “You only have I known.” It is to know intimately. Their responsibility is adjudged. V2, “Therefore will I punish you for all your iniquities.” Different from transgressions (rebel). Perverseness, guilt.
He speaks of a nation covenanted. Chapter 3:3-15; v3, “Can two walk together except they be agreed?” Again, relationship affirmed. God reaches out to His people through His servant, the prophet. God works so diligently with Jonah. He takes a southern prophet to speak to the northern tribes. The individual must be moldable to God’s plan. Again, responsibility is adjudged. They are to prepare themselves for eventualities of God’s design. They will be surrounded, held captive, exiled. Amos is the first to prophesy exile: 4:12. 3:14, “The horns of (Bethel’s) altar shall be lopped off.”
Next, he speaks of a nation chastened, Chapter 4. Still again, the relationship is affirmed. He speaks of Bethel, Gilgal, places of spiritual significance—Amos 3:14, 4:4, 5:5; Hosea 4:15, 5:8, 10:5,15 (Beth Aven). And, responsibility is adjudged. God announces expectation—what He will do to them—five times: 4:6,8,9,10,11. He says, “Ye have not returned to me.” There is an ultimate warning. V12, “. . . Prepare to meet thy God, O Israel.”
Then, he speaks of a nation charged. Chapter 5, even here the relationship is affirmed. V4,6, “Seek the Lord, and ye shall live.” Not Bethel, Gilgal, Beersheba. The judgment is clear and settled. Justice will prevail: They have lived in [a] fine house, feasted from fine vineyards—both will stand idle. Judgment is announced.
· Fire, not mentioned in 2:6f, is mentioned in 5:6.
· Darkness is announced in terms of the “day of the Lord,” v20.
· Judgment upon their feast days: feast days are not at fault, abuse of them is problem.
· Captivity is pronounced.
Finally, he speaks of a nation confronted. There is little talk of relationship. There is much of affliction (sheber). 28 of 45 Old Testament uses are in prophets of impending political disaster.
III. The Book Concludes with Five Visions from the Lord.
Four of these begin similarly: 7:1,4,7; 8:1. “Thus hath the Lord showed.”
· A vision of locusts, 7:1-3—destruction, v1; a cry for forgiveness, v2; destruction averted, v3.
· The vision of fire, 7:4-6—judgment, v4; an appeal for restraint, v5; the appeal granted, v6.
· The vision of the plumb line, 7:7-9—truth brought to bear, v7; no intercession; judgment is determined, v9.
· Vision of summer fruit, 8:11-14—judgment is imminent; it will affect them where they will be the most hurt, v11. (The prophet’s voice will be stilled.)
There is a parenthetical confrontation with the “priest of Bethel” (7:10-17). The false spokesmen have much to lose.
A final vision of Jehovah, 9:10-17. Judgment will be executed, v1-10. A remnant will be spared and restored in time, v11-15. V11, “I will raise up the tabernacle of David that is fallen.”
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LINKS/REFERENCES
1https://www.britannica.com/search?query=james+moffatt
CARDINAL PRINCIPLES OF A COMMITTED PROPHET
#353 CARDINAL PRINCIPLES OF A COMMITTED PROPHET
Scripture Amos 3:2, NIV
Orig. 1/22/1967 (10/1981)
Rewr. 11/7/1986
Passage: “You only have I chosen of all the families of the earth; therefore I will punish you for all your sins.”
Purpose: Following revival, to give my people opportunity for serious soul-searching to determine the working of grace in their own lives.
Keywords: Forgiveness Responsibility
Grace Revival
Introduction
What is the link between faith and the way we live? Are acquaintances able to read by our actions and our words that being a Christian brings some pronounced changes in our lives?
The story is told of two [men] who were riding a train together. One punched his friend, pointed toward a man sleeping a few seats from them, and said, “Isn’t that the evangelist that preached that arbor revival last summer?” The other looked as carefully as he could and replied, “Well, it does look like him, but I don’t believe it is ‘cause he don’t have on one of those loud coats.”
Well, they got into an argument. One was sure it was. The other was sure it wasn’t. Finally, one who raised the question pushed it further, “I bet you $50 that that is Rev. Ambusher.” After getting his friend’s consent he went up to the sleeping man, awakened him, and asked if he were the reverend. The awakened man lit into the questioner. He was angry because he had been awakened, and told the man in no uncertain terms how he felt. In fact, he called the man by some very unpopular names.
The one who initiated this scene sheepishly returned to his seat. He declared to his friend. “The bet’s off! He wouldn’t tell me his name! I don’t know if he’s Ambusher or not!”
It is a sad day indeed, when one cannot substantiate differences in the lives of so-called believers from those around them.
I. The First Principle is that Grace is Extended. “You only have I known of all the families of the earth.”
Grace is extended through election. Deuteronomy 7:7, “The Lord did not set His love upon you and choose you because you were more in number than any people, for you were the fewest, . . . but because the Lord loved you.”
Do our rich gifts mandate a worthiness? Am I worthy of health when tens of thousands face lingering deaths? Do I deserve the pleasures of family when so many are alone? Were there no others who would have been more receptive of the miracle of forgiveness than I?
By so many important considerations, we are recipients of undeserved grace. Little boy on Today Show, born without arms, stubs for legs, but this glorious attitude about life. Veteran who lost legs to land mine; in Boston marathon, took five days to finish, born-again Christian—“First step is hard, afterward you’re on your way home” (Bob Wieland).
Some home types we have known.
It was a grace that was to be reflected in human righteousness. Psalm 23:3, “He leadeth me in the paths of righteousness for His name’s sake.” Proverbs 14:34, “Righteousness exalteth a nation. Sin is a reproach to any people.” Matthew 5:10, “Blessed are they which are persecuted for righteousness’ sake: for theirs is the Kingdom of Heaven.”
It was to be reflected in worship and praise of God. Some think that non-tongues speakers can “praise” God. Isaiah 60:18, “Thou shalt call thy walls Salvation, and thy gates Praise.”
It was to be a reflected grace in terms of social justice. Amos 5:15, “Hate the evil and love the good, and establish judgment in the gate.” 5:24, “Let judgment run down as waters, and righteousness as a mighty stream.”
II. The Second Principle is When Grace is Extended, Responsibility is Demanded. “. . . Therefore, I will punish you for all your iniquities.”
It is the requirement of His sovereignty to punish sins. But understand punishment in God’s use of the concept. We think of punishment for the drugged rapist, or the child abuser. Whatever it takes to protect. (Little interest in reforming.) With God, punishment is redemptive: Meted out to effect human good—ultimately on the back of Jesus, “With His stripes we are healed”; meted out to change society.
Yet, how ready we are to prevent this redemptive punishment. Jesus worked closer and closer with the disciples. They were more and more included in Jesus’ life and works. Yet, when told of His approaching death, the ready response was, “Master, this shall not be.”
Such punishment is the only thing that will bring the human ego to the point of spiritual awareness. Most of us wax soft on capital punishment—biblically sound; rationale the criminal mind understands; to punish by taking human life is inhumane.
But there is no doubt that such pending punishment keeps us spiritually aware. Edmund Burke, Reflections on the Revolution in France, “He that wrestles with us strengthens our nerves and sharpens our skill. Our antagonist is our helper.”
III. The Final Principle is that God’s Judgment is Rendered in Mercy.”
Listen to a further word of the prophet.
· 5:1, “Hear ye this word of Lamentation.”
· 5:18, “Woe to you that desire the day of the Lord.”
· 7:8, “Behold, I will set a plumbline in the midst of my people Israel.”
· 8:3, “. . . The songs of the temple shall be howlings in that day.”
But listen as the book is concluded. 9:11-15, “11 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 his ruins, and I will build it as in the days of old:
12 that they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the Lord that doeth this. 13 Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed. . . . 14 And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them . . . . 15 And I will plant them upon their land, and they shall no more be pulled up. . . .”
The highest of principles illustrates
· First, God’s judgment, meted out in the person of His only son Jesus: John 10:11, “The good shepherd giveth his life for the sheep”; I Peter 3:18, “For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God.”
· And second, in the midst of moral perversity, [that] God’s redemptive judgment is at work.
Conclusion
The quality of mercy is not strained;
It droppeth as the gentle rain from heaven
Upon the place beneath. It is twice blest;
It blesseth him that gives and him that takes:
'T is mightiest in the mightiest; it becomes
The throned monarch better than his crown:
. . . It is enthronèd in the hearts of kings,
It is an attribute to God himself;
And earthly power doth then show likest God's
When mercy seasons justice.
. . . in the course of justice, none of us
Should see salvation: we do pray for mercy;
And that same prayer doth teach us all to render
The deeds of mercy.
Shakespeare, The Merchant of Venice, Act IV Scene I