The Setting
The rough herdsman from Tekoa came to the northern tribes during the days of Jereboam II (793-753 B.C.), when Israel’s rich were oppressing the poor. Merchants used unjust weights, sold the sweepings with the wheat, and bought a slave for the price of a pair of sandals (Amos 8:5,6). there was widespread bribery of judges, and no one stood up for the oppressed. While some were oppressed and forced into slavery, others lived lavish lives upon bed inlaid with ivory, drinking wine and playing harps (6:1-5). In rebellion they made the Nazarites drink wine and the prophets to cease prophesying (2:11). Hardened by selfishness and greed, the rich had little concern for anything but themselves. Through Amos God is denouncing the injustice of Israel. The day of the Lord was to come, and it would be “as though a man fled from a lion only to meet a bear, as though he entered his house and rested his hand on the wall only to have a snake bite him” (5:19).
The Text
Verses 12,13. God knew how many and how mighty the sins of Israel were. All these judgments result from the people's many sins--sins that grew from rebellion and a love for evil. They afflicted just men, took bribes, and kept justice from the poor man. Wealthy rulers and affluent men had corrupted the judges of the time, who should have given justice to the poor and reprove sinners. Judges were to keep themselves innocent in everything (Ex. 23:6-9; Deut. 16:18-20). In the Law God had defined how Israel was to live, explaining their rights and obligations. One who lives with others the way the Law teaches “does” justice. Doing justice was more than refraining from harming another; it also required an individual and the nation to take an active part in defending the cause of the poor and needy.
In the light of the corruption of the times, the prudent man said nothing, because anything he might have said would have been futile. Protest would only have made the situation worse and brought greater woe. The wicked would oppress the righteous, because they loved evil and hated light (John 3:19,20). Amos, however, as a prophet had to speak out a warning.
Verse 14. Amos exhorts the people to
seek good and not evil as the way to life. To set their hearts on what is good
was the only way the nation could be restored to "life." As a result
"the LORD God Almighty" will be with
you." This expression points to the Lord's presence, not only to dispense
national and individual blessing, but to defend and fight for his people (cf. Deut. 31:8; Jdg. 6:12).
Verse 15. The people were not
only to stop seeking evil (v. 14), they were to hate evil and love good (cf. Psalm 97:10;
119:104; Rom. 12:9; 1 Thess. 5:21,22).
This alone would bring life, for the Lord might possibly have mercy on
the "remnant of Joseph" (cf. v. 6). "Remnant" connotes a portion of something.
Since Amos holds open the possibility of the nation's restoration based on
their repentance, this similar appeal in v. 15 must not be seen as fulfilled in some far-off future but
refers to the possibility of the northern kingdom escaping from God's
judgment--or at least a portion of the people escaping. If these appeals for repentance do not seem
to be in accord with Amos's pronouncements of inevitable doom elsewhere, it may
be that while he saw no hope for the nation as a whole, he continued to hold
out the gracious offer of deliverance, even though only a few would respond.
Verse 21. The people felt a shock when Amos attacked their complacent worship. He proclaims the Lord's hatred of their religious observances because they lacked the love, concern, and humble obedience to God that marks a sincere profession of faith. Every aspect of their ritual was an act of disobedience because it ignored the heart of the law--love for God and concern for others. God simply could not stand to be around the empty worship of rebellious people.
Verses 22,23. The people may continue to bring sacrifices,
but the Lord would not accept them. The "burnt offering" is the offering
that was entirely consumed. The "grain offering" was any offering
given as a gift to the Lord. The "fellowship offering" was offered in
part to the Lord and the rest was shared with the worshiper, his family, and
his friends. Even their songs were a source of revulsion to the Lord. God says
they were to be put away from Him. Amos
is not here arguing against the use of instruments in worship; he is arguing
against offering any worship while maintaining blatantly sinful lives. In 2 Chron. 29:25 God Himself instructs the
use of the instrument in the worship of the temple. Of course the worship of the temple is not the worship of New Testament
Christians.
Verse 24. Practicing “justice” and “righteousness” will transform the people's barren worship into acceptable worship. Only when the personal concern for keeping the law is incorporated into their social structure and "rightness" characterizes their dealings with others will their offerings be acceptable. Justice and righteousness must "roll on like a river . . . like a never-failing stream." A momentary flow of these two qualities will not do. Righteousness and justice must become a way of life.
The Lesson
Sin separates God and man; and when it does, God ceases to hear men’s prayers (Isa. 59:1,2). Indeed, God despises the worship of people who remain unrepentant. No life filled with love for evil can ever please God (Rom. 8:5-8). The affluent Israelites who oppressed the righteous, who offered bribes, who trampled on the poor (Amos 5:11) could not offer up sacrifices or songs delightful to God. God simply refuse to hear them as long as they continued in their sinful ways. Nor can men today expect God to hear their prayers or accept their worship if they regard wickedness in their hearts (Psalm 66:18).
Going through the ritual of worship with an unclean heart and lips has always been an abomination to God. Isaiah warned the people of his time, “When you spread out your hands in prayer, I will hide my eyes from you; even if you offer many prayers, I will not listen. Your hands are full of blood; wash and make yourselves clean. Take your evil deeds out of my sight! Stop doing wrong, learn to do right! Seek justice, encourage the oppressed. Defend the cause of the fatherless, plead the case of the widow” (Isa. 1:15-17).
Every life has a basic moral direction, shaped and maintained by our daily choices. Our calling is to love good and to let virtue shape the course of our lives. When we allow sin toward others in our lives, we also put barriers in the way of our relationship with God (Matt. 5:21-24; 1 John 4:20,21). The wealthy of Israel brought condemnation upon themselves when they ruthlessly dealt with the poor and oppressed, forgetting the Law of God. The time would come when they would search for the Law, but there would be a famine in the land for the Word of God (8:11). Because Israel would not hear, there was no hope for them in the day of the Lord (5:19).
Questions:
1. How were the wealthy of Israel oppressing the poor?
2. In what ways were the judges corrupt?
3. Why was the man who kept silent about the injustices in Israel considered prudent?
4. Should Amos 5:23 be used to show that musical instruments are unwarranted in New Testament worship?
5. How does injustice and unrighteousness toward others interfere with our relationship with our Father in Heaven?