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
THE LORD’S CONTROVERSY
#287 THE LORD’S CONTROVERSY
Scripture Micah 6:1-8, NIV
Orig. 9/3/1964
Passage: Listen to what the Lord says:
“Stand up, plead my case before the mountains;
let the hills hear what you have to say.
2 “Hear, you mountains, the Lord’s accusation;
listen, you everlasting foundations of the earth.
For the Lord has a case against his people;
he is lodging a charge against Israel.
3 “My people, what have I done to you?
How have I burdened you? Answer me.
4 I brought you up out of Egypt
and redeemed you from the land of slavery.
I sent Moses to lead you,
also Aaron and Miriam.
5 My people, remember
what Balak king of Moab plotted
and what Balaam son of Beor answered.
Remember your journey from Shittim to Gilgal,
that you may know the righteous acts of the Lord.”
6 “With what shall I come before the Lord
and bow down before the exalted God?
Shall I come before him with burnt offerings,
with calves a year old?
7 Will the Lord be pleased with thousands of rams,
with ten thousand rivers of olive oil?
Shall I offer my firstborn for my transgression,
the fruit of my body for the sin of my soul?
8 He has shown you, O mortal, what is good.
And what does the Lord require of you?
To act justly and to love mercy
and to walk humbly[a] with your God.”
Purpose: Continuing a series from the prophets, here addressing the message of Micah.
Keywords: Bible Study God, Controversy
Timeline: Sequential
Series: Micah
Introduction
Micah was contemporary with Hosea and Isaiah. Little is known about him that he, himself, does not tell us. There is a brief confirmation in the prophecy of Jeremiah of this time and circumstance.
Jeremiah 26:18, “Micah the Moreshite prophesied in the days of Hezekiah king of Judah, and spake to all the people of Judah, saying, ‘Thus saith the Lord of hosts: Zion shall be plowed like a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest.’”
Micah has considerately supplied answers to many of our questions. The opening verse runs the gamut of prophetic i.d. He gives us his authority, “The word of the Lord.” He tells us who he is, “Micah the Moresheth.” We know who his contemporaries were, “Jothan, Ahaz, Hezekiah, kings of Judah.” He names the people who are his audience, “concerning Samaria and Jerusalem.” He makes it plain from this opening verse that his message is one of judgment.
I. The Controversy Stated. “Let the Lord be witness against you, the Lord from his holy temple.”
The central focus of the problem is in the religious chapters. V5, “Is it not Samaria? . . . Are they not Jerusalem?”
Three sins are noted in these opening chapters: Idolatry—1:7, graven images, idols; social injustice—2:3, devise iniquity in the night, covet field, take by violence, oppress weaker men; hypocrisy—3:11, judges, priests, prophets do what they do for what is in their own best interests.
That, for which there is no deliverance for Samaria, marches toward Jerusalem. V12, “Evil came down from the Lord to the gate of Jerusalem.” The Assyrians were then in power. The captivity of Israel was near at hand. Israel/Syria lay siege before Jerusalem, II Kings 16:5 (Ahaz). Ahaz sends for Assyria (Tiglath-Pileser) but it was a sell-out. Five years after Ahaz dies, Samaria falls (II Kings 17:6).
A day of contrasts:
· There is abject selfishness: (See Micah 2:1-3.) Compare Isaiah 5:8, “Woe to them that join house to house, that lay field to field, till there be no place.” Some of this very thing is happening is Palestine. Arabs are working at menial jobs providing services in Jewish towns not available in their own towns.
· There is injustice: False prophets. Micah 2:7, “O thou that art name the house of Jacob, is the Spirit of the Lord straitened? Are these His doings? Do not my words do good to Him that walketh uprightly?”
· God has already planned the restoration. Micah 2:12, “I will surely assemble O Jacob, all of thee; I will surely gather the remnant of Israel.”
II. The Controversy Must Next Be Substantiated. 3:1, “Hear, I pray you O head of Jacob, and ye princes of the house of Israel.”
Micah has nothing to protect. No sin will go unexposed. The princes are charged with violence and oppression, 3:1f. The prophets are accused, 3:5f.
The message of truth is the message empowered by the Holy Spirit. Compare 2:7, “Is the Spirit straitened?” 3:8, “I am full of power by the Spirit of the Lord.” To what degree do we heed the Holy Spirit? Restrict his influence?
III. The Controversy Must Be Secured.
Chapter four is the great “kingdom” chapter.
· 4:1 The future kingdom supreme
· v2 The future kingdom universal
· v3 The future kingdom peaceful
· vs 4-5 The future kingdom prosperous
· vs 6-8 Reigned over by Christ
· vs 9-13 Jewish and Gentile
The coming kingdom: Combined size of Judea/Israel no larger than Louisiana. Compare with Isaiah: Micah 4:1-3 with Isaiah 2:2-4. V9 questions, “Is there no king?” Isaiah 9:6, “Unto us a child is born.” V10 forecasts Babylon. (They are a full hundred years from ascendancy.)
What is a kingdom unless there is a king? Micah 5:2, Bethlehem—birthplace of the coming Messiah. Genesis 49:10, “The scepter shall not depart from Judah till Shiloh come, and unto him shall the gathering of the people be.” Shiloh/tranquil. Shalom/peace.
Micah shows us the kind of man he was. Back to the Bible (3:8), “to declare unto Jacob his transgression.” Back to Messianic hope (4:1-3), “in the last days.” Back to Bethlehem (5:2), “But thou, Bethlehem Ephratha”; the messianic hope takes on personality. Back to ethical righteousness (6:8), “He hath shown thee, O man. . . .”
IV. A Concluding Review.
The book is divided in the following way.
· Judgment 1-3
· Salvation 6-7
The book contains a deeply spiritual, and at the same time simple, message. It is of sin and corruption. It bleeds with the sighing and agony of people caught in the net of misrule of men in authority, 6:1. It insists upon return to God, 1:2, 3:1.
The final two chapters implore the divine character. The mountains (1,2) are called to be witness of the confrontation. God pleads (3-5) for remembrance. Micah 5:4 attests the redemption of the Lord; 5:5 declares the righteousness of the Lord.
The climactic Old Testament spiritual concept, 6:8. Some interpreters see v8 as the mountains (v1,2) answering in witness.
The final chapter concludes:
· Lament, vv1-6
· Intercession, vv7-10
· Promise, vv11-20
One final word on [Micah 6]: V4, Redemption; v5, righteousness; v8, revelation (“He hath shown thee”) and requirement (“What hath the Lord required of thee?”)