Introduction
We have finished working through the book of Amos passage by passage, and we need to take a week to look at the structure and message of the book as a whole. Next week, Lord willing, we will come to some detailed applications.

The Text
“Hear ye this word which I take up against you, even a lamentation, O house of Israel . . .” (Amos 5:1).

Structure and Overview of the Text
Our text is the first verse in the passage that serves as the center of the seven-fold chiasm which is the entire book. Since many of passages that make up the segments of this chiasm are chiasms themselves, we have something of a “Russian doll” situation.

a coming judgment on Israel and her neighbors (1:1-2:16)
b the prophet is compelled to announce the destruction of Israel and the shrine at Bethel (3:1-15)

c condemnation of rich Israelite women (4:1-13)
d a call for repentance and a lament for Israel (5:1-17)

c’ condemnation of rich Israelite men (5:18-6:14)
b’ the prophet is compelled to announce visions of judgment, and the coming destruction of the shrine at Bethel (7:1-8:3)

a’ coming judgment, but also coming restoration for Israel and her neighbors (8:4-9:15)

 

There are two things to do here. The first is to realize that there are many more parallels within these sections beyond the broader themes laid out above. For example, take the third and the third from last sections. Cows of Bashan are in the mountain of Samaria (4:1); there are those who feed secure in the mountain of Samaria (6:1). These wealthy women drink idly (4:1); these wealthy men drink wine (6:6). The women will go into exile toward Harmon (4:2); these men will be first into exile beyond Damascus (5:27). Empty religious activities are depicted (4:4-5); empty religious activities are depicted (5:21-25). Israel loves it this way (4:5); Yahweh hates it this way (5:21). The coming judgment will turn morning into darkness (4:13); the day of Yahweh will be darkness and not light (5:18, 20). What this means (among many other things) is that this jeremiad is not a blind rant; it is a well- crafted poetic tour de force.

The second thing to remember would be the structured themes found in the whole thing:

a seven-fold chiasm: call to repentance and lament (1:1-2:16)
b seven-fold chiasm: Israel does not know how to do right (3:1-15)

c seven stanzas: what Israel wouldn’t listen to (4:1-13)
d despite lack of repentance: a seven-fold hymn to Yahweh’ power (5:1-17)

c’ seven-fold chiasm: a seven-fold woe at the center (5:18-6:14)

b’ prose section: four visions and Amaziah’s rejection of Amos (7:1-8:3)

a’ seven-fold chiasm: a hymn of praise at the center (8:4-9:15).

Remember the Two Great Themes
False living begins in false worship. If a man worships at Dan, or Bethel, or Gilgal, or Beersheba, instead of worshipping faithfully at Jerusalem, then the necessary result will be false living. That false living will work its way out, necessarily, into cruelty and hardness of heart. Self-serving wealth can do nothing but try to squeeze more out of others. So the two great sins condemned in the book of Amos are syncretistic worship, golden calf worship, and the necessary consequence, which is opulent violence against the needy.

A Prophet, Not a Partisan
Amos could have been taken an ambassador for Judah, which had her own sins. Amos could have been seen as carrying water for Assyria, which was to be the instrument of the judgment that he declared. Amos could have allowed himself to be dragged down into the factionalism that exists in every prosperous era. But he did not. Not only did he insist that the northern kingdom not dilute its worship by going to various shrines, he refused to dilute his message by coming from “various perspectives.” He came with the law of God, and the revealed word of God that had come to him, and he spoke to the sins of Israel that were plain, lying right there on the surface, and therefore undeniable. And that is why he was told to go—as prophets always are.

Courage
C.S. Lewis remarks somewhere that courage is not a separate virtue, but is rather the testing point of all the virtues. If a man is honest only so long as it does not cost him, then he is not honest. The only thing that will protect his honesty is courage. Amos was a courageous prophet, and was unwilling to bend simply because there was a consensus that he ought to. But at the same time, we have to be careful not to affirm the consequent. Courageous prophets will not bend, and neither will mule-headed stubborn men.

The Lure of Wealth
We will have to consider this in more detail as we make application to our circumstances, but it is crucial that we see the problem with the wealthy in the book of Amos. They were condemned because they worshipped the golden calves, not because they had the gold out of which those calves can be made. Compare the riches of those lolling around on ivory beds with the riches of a farmer whose plowman is catching up with his harvesters. What is the issue? What is the difference?

Two Kinds of Light
In the book of Amos, we find two different kinds of light. Picture it this way. If the day is dark gray and overcast, and terrible storms are coming, we still know that if we go high enough above the clouds, the sun is still shining bright. That is what Amos is doing in his periodic hymns of praise to Yahweh. However dark it is here and now, the prophet knows (and sings) that God remains on the throne. The sun is not ever buffeted by the winds.
Because this is true, it is possible for Amos to predict, in the last few verses of the book, that the storm will blow over and that the sun will appear here. A glorious future will come to Israel after the storm. Think of it as Calvinism in current afflictions, and Calvinism looking forward to future glory. Because God is the God of storms now, He will be the God of endless sun, where sorrow and mourning have fled away, and every tear has been wiped from our eyes.

Introduction
We come now to the conclusion of Amos, at least in the form of going through it passage by passage. Next week we will look at the book as a whole, and then some applications—Amos for Americans.

The Text
“Hear this, O ye that swallow up the needy, even to make the poor of the land to fail . . .” (Amos 8:4-9:15).

Structure and Overview of the Text
Amos again follows his consistent pattern. This portion of Amos is another seven-fold chiasm, and is a wonderful declaration of the permanent things.

a the coming destruction of the land (8:4-8)

b Yahweh punishes Israel (8:9-14)

c Yahweh’s judgment—no escape possible (9:1-4)

d a hymn of praise (9:5-7)

c’ Yahweh’s judgment—remnant spared (9:8-10)

b’ Yahweh will restore punished Israel (9:11-12)

a’ approaching disaster (9:13-15)

 

The evil rulers of Israel swallow the need (v. 4). They chafe under the fact that the Sabbath means they cannot cheat people seven days a week (v. 5). They hunger to steal from the hungry (v. 6). So God swears by their “excellency” or pride, and says that He will not forget their deeds (v. 7). The land will rise up like the Nile to flood them (v. 8). God will make their sun go down at noon (v. 9). He will turn all their festival days into bitter days (v. 10). He will send a famine of His own word (vv. 11-12). The young and vigorous will fail (v. 13), and those who swear by the sin of Samaria and other idols will fall forever (v. 14). God will bring judgment on the temple and those in it (9:1). Though they tunnel down to Hades, or any other place in creation, they will be found out (vv. 2- 3). When they think the judgment is complete because they are in exile, they will be struck there (v. 4). Again, they will be flooded with judgment (v. 5). God’s wisdom in creation is declared, and His authority over nations (vv. 6- 7). God sees the wicked and will destroy them (v. 8). A remnant will be spared (v. 9), although the sinners will die (v. 10). And then, at verse 11, an astonished turn occurs. God will raise up the fallen tabernacle of David, and rebuild it (v. 11). Israel will possess all the heathen (v. 12). Astounding prosperity will come (v. 13). The return from exile will be completed (v. 14), and Israel will be restored forever (v. 15).

Those Who Swallow the Needy
Amos begins by attacking those rich, dishonest merchants who rip off the poor. The ephah was the measurement of volume (a little more than half a bushel), and by lining the basket you could make the ephah small. The shekel was the measurement of weight, and by making it “great” you had your thumb on the scales. Why do we have little ridges around the edges of our coins? Why are our current quarters little copper sandwiches? Because we are governed by liars, thieves and scoundrels—and we love to have it so. It is the rich and influential who control the mechanisms of commerce, and it is they who are in a position to rig the system. Cui bono? Well, guess. As we consider this sin, remember how God evaluates it (Prov. 11:1; 16:11; 20:10, 23). Take just one of these. “A false balance [is] abomination to the LORD: but a just weight [is] his delight” (Prov. 11:1). Does cheating with weights and measures somehow become okay if we do it on a grand scale? We can’t be thieves because we steal a lot?

The Sin of Samaria
As we have noted, a recurring theme for Amos is the fact that all this oppression flows out of false worship. False worship cannot produce anything else but oppression. So who will fall, never to rise? Those who swear by the sin of Samaria, which is their idolatry (8:14). Those who say to Dan “thy god liveth.” Dan was the northernmost city, where Bethel’s twin gold calf was. A corrupt shrine was in Beersheba to the south, and so from Dan to Beersheba, from top to bottom, they were all going to fall. Note the sin that causes economic oppression, and mark it well.

Who is the Lord?
Remembering that Amos has marked this point at the center of this chiasm, we must remember the Lord God of hosts is the God of creation. He touches the ground and it swells like a flood (9: 5). He builds story after story into heaven (v. 6); heaven and earth are His skyscraper. He builds His foundational strata on the earth. He summons water out of the ocean, and pours it back out onto the earth (v. 6). The Lord is His name. He is therefore the Lord of nations and mass migrations (v. 7). How could this God not be Lord of the nations?

The Fallen Booth of David
Amos takes a dramatic turn in 9:11, and it is noteworthy that this prophecy is quoted by James at the Council of Jerusalem, and is applied to the creation of the Christian Church and the inclusion of the Gentiles as Gentiles. On the authority of the Lord’s brother, we know that this great prophecy is being fulfilled in us. But what is the tabernacle of David? Why that expression? The tabernacle of David was built on Mt. Zion before Solomon’s temple was built on Mt.Moriah. This tabernacle was not a sacrificial tent, but was rather a place for musical praise. After the temple was built, the music was moved to the temple and took the name “Zion” with it. The place of music in the worship of the Church is therefore significant. There are no more blood sacrifices—but we are to fill the earth with the sacrifices of praise.

Astounding Prosperity
When the fortunes of Israel have been restored, as they have been in the Church, what will be the result? As we look for the new covenant to be established in the earth, what should we look for? First, we should look for the inclusion of all the Gentiles (v. 12). This is how James applied it, quite rightly (Acts 15:16-17). Second, we should look for astounding prosperity. In the first place this would be the mirror image of the famine of the Word of God in 8:11-12. There would be an abundance of teaching and application out of the Scriptures—so much that we won’t know what to do with it all. But in the second place—because we are not spiritualizing gnostics—the time of the new covenant is a time of great material prosperity. The fields will be so fertile that the plowman almost runs down the harvester. The same thing will happen in vineyards. The mountains will drip with wine. The land that had been bulldozed under by the divine judgments is a land that will be settled again, and this time there will be no exile. In the time of the new covenant, the disasters in the first part of this book will never fully apply.

Introduction
When we come to chapter seven of Amos, we shift from poetry to prose, from woe-oracles to narrative. The theme and the message are the same as throughout the rest of the book, but the form in which it comes is quite different. In the first six chapters, Yahweh has been the main speaker; now the main speaker is Amos himself.

The Text
“Thus hath the Lord God shewed unto me; and, behold . . .” (Amos 7:1-8:3).

Overview
In this section, there are four vision reports (7:1-3; 4-6; 7-9; 8:1-3). The first three vision reports are given, and then the flow is interrupted with a narrative of how Israel officially responded to the ministry of Amos, which was not well. After this, the last vision is given, and with a striking and ominous pun.

The first vision is that of a swarm of locusts which devasates Israel. Amos is appalled and intercedes, and so the Lord relents (vv. 1-3). The second vision is that of a great fire that completely parches everything. Amos intercedes again, and again the Lord repents (vv. 4-6). The third vision comes, which is that of the Lord standing on a wall holding a plumbline (vv. 7-9). The Lord is the Lord, Israel is the tilting wall, and Amos is the plumbline. The Lord will relent no longer—that wall has to come down. The high places will be made desolate.

After the first three visions, Amaziah, priest at Bethel, tries to rid himself of Amos. First, he tries to get the king to take action, accusing Amos of sedition and conspiracy (vv. 10-11). That doesn’t work, and so Amaziah turns to cunning. Go home and prophesy there (v. 12). But stop prophesying in Bethel, for it is the king’s chapel and court (v. 13). Amos refuses because it was not his idea to become a prophet (vv. 14-15). And then, Amos makes it even more personal, prophesying straight back at Amaziah, and with full consciousness of what he is doing (v. 16). Thus saith the Lord: your wife will become a whore in the city, your sons and daughters will be slaughtered by the sword, your land parceled out, you will die in a polluted land and Israel will go into exile (v. 17). You thought the land could not bear up under my words before?

Then Amos is shown the fourth vision, a basket of ripe fruit (8:1). There is a close pun between this summer fruit, w hich represent harvest judgment, and the word for end, which God uses in v. 2, promising that He will not relent as He did in the first two visions. No more. The end will come. The word for summer fruit is qayis, and the word for end is qes. At the end the music of the temple will be turned into howling. There will be dead bodies everywhere, and there will be silence.

For He is Small
In the first two visions, Amos takes up a prayer on Israel’s behalf, but note carefully how he pleads. He says, twice, that God should relent because Jacob is small (vv. 2,5). But Israel has incurred judgment precisely because she does not know this, or has forgotten it. Throughout this book, Israel has been preening herself over her wealth, her privilege, her status, her security. But Amos sees how vulnerable she is and pleads that way—Lord God, Jacob is small. “Lord God of hosts, have mercy on the United States for we are tiny.” The fact that such a plea would stick in our throats reveals a large part of our problem—the same, incidentally, as Israel’s.

Blood and Lies
The enemy of our souls hates us, and consistently deploys two weapons against us. The first is overt persecution. Amaziah, the priest of Bethel, takes a quote from Amos and sends it off to Jeroboam II, accusing Amos of disturbing the peace with his conspiracy, his sedition, his lack of decent patriotism. The land is not able to bear up underneath his hate crimes. Amos prophesies jagged things; he does not know how to get along at court, or in ecclesiastical palaces, which everyone knows is by prophesying smooth things. From what we can see in the text, this didn’t work—Jeroboam doesn’t do anything.

So Amaziah moves on to lies. Many Christians who would be valiant in the face of an open threat, straight up the middle, are far too gullible when it comes to the cunning of our adversary. “Thus and so.” “Really?” What lies does Amaziah, priest of Bethel, try to pass off on to Amos? This is quite apart from the lie he told the king about Amos. The prophet was not being seditious by calling the king and the nation to repentance. If that is sedition, then the gospel is always sedition. And, of course, apart from repentance, it is understood to be sedition. But the statement that the land could not bear Amos’ words was a straight-up lie. What the land really couldn’t bear was the coming judgment fromGod.

The five lies of Amaziah to Amos were these: First, he tells him to go, as if he were at liberty to go (v. 12). Second, he tells him to flee, as though the only way to protect himself from harm was by running away (v. 12). Third, he tells him that he will have a good living at home in Judah. There he can eat his bread safely (v. 12), and make a decent living. Fourth, Azariah was a decent king in Judah and so prophets of Yahweh are welcome there, and can prophesy there, with emphasis on the there. If Amos says that he must be a prophet, then the reply is that he can be a prophet someplace else. Amaziah even calls Amos a seer, granting the point of his office. But not a seer for these parts. And fifth, whatever you do, don’t prophesy in Bethel because this is a religious establishment that answers to the king (v. 13). It is not surprising that kings love to meddle with the Church. What is surprising is that the Church sometimes loves this as well.

For the Healing of the Nations
Throughout this book, we have been hammering at the two central problems that Israel had—corrupt worship and a high-handed opulence that was grinding the poor. You always become like the god you worship (Ps. 115), and so if you worship a calf made of gold, you will become hard, cold and metallic yourself, not to mention deaf, dumb and blind.
But you do not avoid false worship by “avoiding false worship.” You can only avoid false worship by worshipping God in spirit and in truth. The water for the healing of the nations (which includes the healing of their economic woes) is water which flows over the threshold of the new temple, and it gets deeper and deeper. And so again, with these two elements, we must guard against two errors. One says that the “important thing here is water,” and so we shouldn’t mind if it flows from Bethel, Dan, Gilgal, and Jerusalem. The other says that we have to keep the water pure and holy, so we dam it up behind the walls of Jerusalem.

Introduction:
In this passage, we begin part way through chapter five, and continue on through the entirety of chapter six. Amos eloquently continues to hammer away at the two things that turn God’s stomach—false worship and an opulent, violent stupidity.

The Text:
“Woe unto you that desire the day of the LORD! . . .” (Amos 5:18-6:14).

Structure and Overview of the Text:
Amos continues his prophetic denunciation of Israel in his characteristic fashion—a seven part chiasm, with a sevenfold woe at the center of it.

a. disaster is approaching (5:18-20)
b. things Yahweh hates (5:21-24). God despises their worship activity.

c. threat of exile—glh, pun on Gilgal (5:25-27)
d. a woe is declared for seven kinds of sin (6:1-6).c’. threat of exile—glh, pun on Gilgal (6:7)
b’. things Yahweh hates (6:8-10). God detests the pride of Jacob

a’. approaching disaster (6:11-14)

 

The false teaching at the false center of worship was that the day of the Lord would be good for them (v. 18). But Amos says that the day would be filled with bad surprises (vv. 19-20). Relief will bring no relief. God detests their cultic worship (v. 21). He can’t stand their sacrifices (v. 22). He has had it with their music ministry (v. 23). Rather, He wants judgment and righteousness like a river, a mighty river (v. 24). Israel struggled with this problem from the very beginning, from the time in the wilderness (vv. 25-26), as Stephen notes when he quotes this passage (Acts 7:38- 43). The result will be exile (v. 27).

The heart of the chiasm is the seven-fold woe—coming down on those who are, first, at ease in Zion and Samaria (6:1); second, who kid themselves about the evil day (v. 3); third, who sprawl on luxury furniture (v. 4); fourth, who eat luxury meats (v. 4); fifth, who jam on instruments like they were David (v. 5); sixth, who slam down wine from punch bowls (v. 6); seventh, who anoint themselves with refined oil (v. 6). They do all this not grieved for the affliction of Joseph. Their problem was a moral stupidity that amounted to insanity.

They were to be led off into captivity (v. 7). God swears by Himself that He hates the pride of their palaces (v. 8). Even the few survivors will die (v. 9). A relative will come to bury them and will ask if any lived (v. 10). The answer is no, and they will be told not even to mention the Lord, a far cry from how we began this—with hypocrites desiring the day of the Lord (5:18). God is going to level the whole thing—the great houses and the little ones (v. 11). Rich and poor together will all be destroyed. The perversion of Israel’s justice into poisonous wormword is like running horses on rock and plowing the ocean with oxen (v. 12). So the lunacy of those who vaunt themselves over a bunch of nothing (v. 13). But God will raise up a nation against them, and Israel will be afflicted (v. 14).

Two Problems With Their Wealth:
This passage repeats and highlights one of the problems with Israel’s wealthy elite, and brings out another. The first problem is that they used the vulnerability of others to gain their wealth. We see this in the great statement of 5:24—judgment and righteousness need to flow as a river. This ruling elite “put away the evil day” and caused the “seat” (or throne) of “violence” to come near (6:3). They were getting their wealth from rip offs.

The second problem was their enjoyment of luxuries in a time and place where it was not fitting. When they should have been grieved for the affliction of Joseph (6:6), they instead gave themselves over to ostentatious and violent self-indulgence. The context determined the sin—we cannot condemn ivory beds per se, not unless in the next breath we also condemn couches, veal, musical instruments, wine, and anointing oil.

From the Wilderness On:
In Stephen’s trial, he defends himself with a long recital of Israel’s history, and he quotes and paraphrases from the Septuagint version of Amos, which causes some of the different readings. The gist, however, is the same. The people of Israel worshipped the golden calf made by Aaron (Acts 7:40-41). God gave them over to worship the tabernacle of Moloch and the star of the god Remphan, with the resultant exile past Babylon (vv. 42-43). From the Hebrew text we have Moloch and Chiun, and exile past Damascus (5:26). The ancient prophets used to regularly misspell the names of idols as a way of taunting them, which is possibly how Chiun gradually became Remphan over the centuries. In 6:13, Amos deliberately misspells the name of the first of the towns reconquered in the TransJordan (2 Kings 14:28) so that it means “nothing.” According to ancient Mesopotamian texts, Chiun is another name for the planet Saturn. And Stephen rebukes their worship of the host of heaven, so this fits.

Acceptable Worship:
Although there is one reference to Zion here (6:1), Amos is assaulting a system of false worship, deliberately set up to compete with and supplant the true worship that God required in Jerusalem. Worship at Zion could be corrupted as well, but worship at Bethel, Dan, and Gilgal was corrupt of necessity.

Worship is a big deal. Our God is a consuming fire, and so we must worship Him with reverence and godly fear (Heb. 12: 28-29). If God hates going to particular kinds of worship services, we have no business wanting to go. If God refuses to go, then why do we agree to go?

Because the children of Israel were prancing around with images, and had been doing so from the forty years in the wilderness on down, God was sick of them. They had images of false gods (Moloch and Saturn), and they had false images of the true God (golden calves as Aaron would have construed them). It does no good, incidentally, to try to make a distinction between images and idols because the word used here is images (5:26). We are not to bow down to any likeness. When worship is false this way, God hates it. When worship is false like this, God can’t stand the feast days, the solemn assemblies, the sacrificial offerings, the vocal music, or the instrumental music. He hates all of it, and the better it is, the worse it is. We are engaged in trying to recover the dignity of liturgical worship, and so if there is anyone who needs to keep this kind of thing in mind, it would be us.

Introduction:
In this next section, we are going to have to follow the way Amos arranged the unit, which, although it starts at verse 1, does not match the chapter divisions (vv. 1-17). This section is a chiasm, and again, not surprisingly, it is seven-fold.

The Text:
“Hear ye this word which I take up against you, [even] a lamentation, O house of Israel . . .” (Amos 5:1-17).

Structure and Overview of the Text: 
Amos begins this word has he has the previous two (3:1; 4:1), with the exhortation that the rebellious house of Israel needs to hear (v. 1).

a lamentation over the fall of Israel (vv. 1-3)
b call for repentance (vv. 4-6a). Amos tells Israel to seek and to live. He uses seven verbs in this exhortation.

c condemnation of injustice (vv. 6b-7)
d Yahweh His name! And on either side of this statement is a hymn to God’s power (vv. 8-9).

c’ condemnation of injustice (vv. 10-13)
b’ call for repentance (vv/ 14-15). Amos tells Israel to seek and to live. And again he uses seven verbs.

a’ coming lamentation (vv. 16-17)

So the center of this word is the nature and character of God. Hear the lamentation, O Israel (v. 1). The virgin Israel is fallen (v. 2). Their fate will be terrible—a reverse decimation (v. 3). God’s appeal to Israel is simple: seek God and live (v. 4). The corollary also follows—if Israel seeks God, then they will not seek Bethel, Gilgal, or Beersheba (v. 5). These false shrines will fail. Seek God and live (v. 6). A condemning fire is coming (v. 6), and will fall on those who pervert justice in the courts (v. 7). The first part of the hymn declares the power of God over the stars, day and night, and the oceans (v. 8). Yahweh is His name (v. 8b). The second part of the hymn is to the God who strengthens the victim (v. 9). Amos then condemns the injustice of those “justices”who hate the prophet and the preacher because they want to sin with a free hand (v. 10). They walk on the poor, but God sees it (v. 11). They rip off the poor in court, and God knows it (v. 12). Because they don’t like being rebuked, they charge the prudent with hate and thought crimes if they say anything (v. 13). Amos returns to his call for repentance—seek good and live (v. 14). Hate evil and love good (v. 15). Establish justice in the gate, and perhaps God will relent (v. 15). But that is not going to happen, and so lamentation is coming (vv. 16-17).

Bethel and Gilgal:
The theme of Amos is not the oppression of the poor by the rich. This is not a class warfare thing—all the oppressed in Samaria who are being mistreated by these fat cat scoundrels are also going to be destroyed by the Assyrians (v. 3). There is no liberation theology here, but there is justice as God defines it. The theme of this book is not the oppression of the poor by the rich—it is the oppression of the poor by the fat cat false worshippers. Bethel is mentioned seven times in Amos. He brings this issue of worship up again and again. The two Hebrew words for exile have g and l as the root, just like Gilgal, and so Amos puns their judgment. And Beth-el, House of God, is rejected as Beth-aven, House of Worthless Idolatry.

Seek, Live:
God invites Israel to seek Him and live (v. 4). Seek and live. The flip side of this is found in the next verse. Seek idols and die. Seek the right God under the wrong golden and calf-like forms and die (v. 5). But the exhoration is repeated again. Seek the Lord and live (v. 6). This is also emphasized by the chiasm—seek good, not evil, that you might live (v. 14). If America is to be pulled back from our idolatrous slow-motion disaster, then we will need to seek Him in order to live. It will not be sufficient if all Americans seek Him in the cubby-holes of their own hearts, while refusing to admit publicly what they are doing. No Savior, no salvation. No Jesus, no way.

Hate, Love:
The perverted justices hate any kind of challenge in the gate (v. 10), and so the prudent are threatened and kept in check (v. 13). This is described as an evil time. And so the prudent are stirred up—don’t let them dictate to you what you can say. Seek good, not evil (v. 14), and if you do then God will be with you. That means there is nothing to fear—not even a Canadian human rights commission. When God is with you, you are charged to hate evil and love good, and do so outside the recesses of your heart. We are charged to hate evil in the court system, and to love good in the court system—in the gate (v. 15). Ancient courts were held behind the city gates, and in rooms and alcoves in the region of the gate.

Yahweh His Name!:
Although Amos is concerned with the false worship established in the northern kingdom, Scripture elsewhere addresses the issue of iniquity trying to co-exist with “true” worship. So the problem of Bethel and Dan is not solved simply by heading south to Jerusalem. Remember, the Lord Jesus fiercely denounced the worship that was occurring there. Reformation is not accomplished in that way.

True worship is what occurs when we come to worship God, with all the externals established in true obedience, and all the internals lined up to match. Clean the inside of the cup, the Lord said, but He did not say that the outside was irrelevant. He said that then the outside would be clean also.

So who is the Lord, that we may worship Him? He is not to be trifled with, and He cannot be tied up with worthless interpretations of the First Amendment, or bottom-line profit and loss statements, or progressive tax policies. He is the Lord. He spoke the seven starts of the Pleiades into existence, and He holds Orion in the palm of His hand—and out there in the galaxies, they have never even heard of Justice Souter.

We worship the God of the galaxies, the God of day and night, the God of oceans and rain, and the God who rises up to defend the downcast.