“Amaziah said to Amos, ‘O seer, go, flee away to the land of Judah, and eat bread there, and prophesy there, but never again prophesy at Bethel, for it is the king’s sanctuary, and it is a temple of the kingdom.’
“Then Amos answered and said to Amaziah, ‘I was no prophet, nor a prophet’s son, but I was a herdsman and a dresser of sycamore figs. But the LORD took me from following the flock, and the LORD said to me, “Go, prophesy to my people Israel.” Now therefore hear the word of the LORD.
“‘You say, “Do not prophesy against Israel,
and do not preach against the house of Isaac.”
‘Therefore thus says the LORD:
‘“Your wife shall be a prostitute in the city,
and your sons and your daughters shall fall by the sword,
and your land shall be divided up with a measuring line;
you yourself shall die in an unclean land,
and Israel shall surely go into exile away from its land.”’” [1]
He had only one message, and it was repeated each time he spoke. His message was unwelcomed, generating opposition and animosity from the religious elite of the nation. Despite all the opposition, he persisted in preaching that one message, a message given him by the Living God. He was not a trained preacher, but what he had to say disturbed kings and religious leaders alike. The smell of sheep clung to his garments, ensuring that no one could mistake what his occupation was or who his companions had been. His language was terse, though pregnant with meaning. He was firm in both stature and speech, which only intensified his words. There was nothing of the polish people expected of one who spoke for the Lord GOD.
By his own admission, he was a shepherd who worked seasonally as a “fig nipper;” he bruised sycamore figs to cause them ripen more quickly. Either of these jobs qualified as among the most humble occupations imaginable. In short, he was a layman who worked at the most menial tasks imaginable. One look and anyone would be assured that he was not a member of the ecclesiastical guild that is so highly esteemed among religious folk even to this present day.
Nevertheless, assured that he functioned as God’s appointed spokesman, Amos stirred up the entire land and disturbed the highest offices of the religious establishment. What would prompt a quiet labourer to leave his employment, travel to a foreign country to deliberately seek out the religious leadership solely to confront them, deliberately discomforting them?
Perhaps more germane to the message before us today, why would the elite of the land ignore what he had to say? What would induce religious leaders to dismiss him as unworthy of a hearing, registering their disgust especially at what he was saying, and even going so far as to plead with the king to silence him? Why was the Prophet from Tekoa unwelcomed in Zion?
RELIGIOUS? OR HOLY? “Amaziah said to Amos, ‘O seer, go, flee away to the land of Judah, and eat bread there, and prophesy there, but never again prophesy at Bethel, for it is the king’s sanctuary, and it is a temple of the kingdom.’
“Then Amos answered and said to Amaziah, ‘I was no prophet, nor a prophet’s son, but I was a herdsman and a dresser of sycamore figs. But the LORD took me from following the flock, and the LORD said to me, “Go, prophesy to my people Israel.” Now therefore hear the word of the LORD.
“‘You say, “Do not prophesy against Israel,
and do not preach against the house of Isaac.”
‘Therefore thus says the LORD:
‘“Your wife shall be a prostitute in the city,
and your sons and your daughters shall fall by the sword,
and your land shall be divided up with a measuring line;
you yourself shall die in an unclean land,
and Israel shall surely go into exile away from its land.”’”
[AMOS 7:12-17]
There is a tendency for religious leaders to “play it safe.” We preachers are always tempted to avoid upsetting the world. I must frequently remind myself of Jesus’ teaching on this matter. “If the world hates you, be aware that it hated me first. If you belonged to the world, the world would love you as its own. However, because you do not belong to the world, but I chose you out of the world, for this reason the world hates you. Remember what I told you, ‘A slave is not greater than his master.’ If they persecuted me, they will also persecute you. If they obeyed my word, they will obey yours too. But they will do all these things to you on account of my name because they do not know the one who sent me” [JOHN 15:18-21 NET BIBLE].
All of us want peace with our neighbours, but I must often remind myself that peace at any price is too high a price to pay. Peace with the world at the expense of speaking the truth in love is a price that I am unwilling to pay. The world will never be at peace with my Master.
The attitude revealed in the service of many religious leaders reminds me an incident down in east Texas. A man had experienced car trouble. His car broke down near a church during an evening prayer service. The man, dressed as a devil, was on his way to a Halloween costume party. He entered the church building to see if he could find a phone to phone for help.
The pastor saw the devil come into the back of the auditorium, and was sufficiently disconcerted that without excusing himself, he beat a hasty retreat through the side door to the auditorium. As the stranded traveller made his way down the aisle, row after row of parishioners became aware of his presence; and one after another they fled by whatever exit they could reach.
Blissfully dozing at the front of the church an old deacon was unaware of the presence of this unexpected guest. As the noise of parishioners hurriedly exiting grew in intensity, the old fellow stirred and at last opened his eyes just as the stranded traveller approached him, intent on asking for the use of a phone. The old deacon, arousing out of his slumber was startled to see the devil approaching him. Falling to his knees the old deacon cried out, “Devil, don’t hurt me! I’ve been a church member for fifty years and a deacon for forty, but I’ve always been on your side.”
Let’s think about Amaziah; let’s give particular attention to how he was likely viewed by worshippers coming to Bethel. Amaziah, the Priest of Bethel, was no doubt viewed by the people in quite a positive light. When the people thought of him, they saw him as a good man, perhaps even a patriot. He was respected and honoured by the people. The people no doubt counted themselves blessed should the priest take notice of them. Amaziah wanted what was good for the land, and he spoke often of how God would continue to bless the people. He made those coming to Bethel feel good about their wealth, though they hoarded what they gathered for their own comfort. He affirmed the people as good—people whom God was proud to claim as His own. When worshippers heard Amaziah speak, they felt good about themselves. They were pleased that they set aside time for the occasional visit to the shrine where he preached.
Amaziah was the company man, the one who served the denomination, confusing in his own mind God and denomination. To him, the two were indistinguishable. What was good for God was good for the denomination. Boosting the denomination was the mark of real service; and Amaziah was able to organise the business and keep it rolling. Amaziah could be counted on to pronounce a blessing at every opening of a brewery. He was available to pray over every political campaign, ensuring those in attendance that God was blessing all that they might do. As is true of many churches, even entire denominations in this day, the blessings of God could be withdrawn and no one would notice, since everything was so well organised.
Contrasted with Amaziah is Amos, the rough herdsman whom God dispatched to deliver His stern message to Israel. Amos was God’s prophet appointed to deliver a stern warning to the northern kingdom of Israel. The appointment he received would make it difficult for worshippers to want to cozy up to him. He must have appeared austere, stern, rigid, perhaps even forbidding to worshippers coming to prostrate themselves before the calves at Bethel. His dress was rude, especially when compared to the urbane Amaziah. His speech was pointed; it made those listening uncomfortable. There was no affirmation of the people in Amos’ words.
Amos’ message was definitely not designed to make people feel good about themselves. Therefore, he could depend upon always being given wide berth by worshippers. He charged Israel with lese majesté; he said they were guilty of despising the LORD who brought them from slavery, giving them freedom. He warned Israel that the consequences of their proclivity to sin would be disastrous. God would not continue ignoring their failure to acknowledge Him.
He called their women “cows” and exposed the worship they presented as mere ritual. He called them to think of the climate change they had witnessed in the recent past, considering especially how it came about. He pleaded with them to turn again to God, forsaking their wilful sin—the sin of forsaking the Living God. He charged them with social injustice, despite their boasts of how much they were concerned for the under privileged and the needy. He warned that they were complacent and had grown spiritually destitute despite being overly religious. In spite of the egregious sin of the nation, Amos pleaded with the LORD to spare Israel. He begged the LORD to be gracious because the people wouldn’t be able to bear the punishment they so richly deserved. That is always the mark of a prophet—warning of the consequences of sin, even as he pleads for mercy from the Lord whom he serves.
Throughout the brief days of my service before the Lord, I can recall instances involving a clash precisely like that recorded when Amaziah reacted to Amos. I recall an instance when I had been invited to address a group within a large, prosperous congregation in Dallas County. I spoke from Paul’s letter to the assembly in Philippi, as I called those listening to exalt Christ the Lord by commitment to Him. I made no harsh accusations, nor did I condemn anyone for their lack of service, but I was assuredly passionate and pointed in what I said that day.
Those listening as I spoke that morning sat in stunned silence after I concluded the message with prayer. As the gentleman who had invited me to address the assembly walked me to the door, Ken said, “Mike, what you said was true; and we needed to hear that. However, you will never be invited back. We don’t want to hear that sort of message.” I had known this man for some years; he was, in fact, a family friend. His statement left me grieving for the state of the Faith as represented in that congregation.
I don’t know that the church before which I spoke that day should be considered an aberration. On yet another occasion I was approached by a denominational leader here in western Canada. He wondered whether I would ever consider labouring among the churches he superintended. As we talked, the demeanour of this church leader changed, and his voice earnest as he said, “Michael, you could pastor any of our largest churches, if you would just tone down your preaching. You are too harsh, too demanding. People can’t take that.” Needless to say, I have never worked within that group of churches.
I know that even within this community are people who are prepared to speak ill of me. Though I have not attacked them nor spoken ill of them, they are angry and seek to injure me by assailing my character or by seeking to demean me with their speech. You need not look far nor search diligently to find people who are prepared to tell you outrageous stories concerning me. I’ve often cautioned people that when you mention my name, you will want to duck or pucker. Candidly, people spewing such vile invective are prone to speak ill of any messenger of the Living God who speaks the truth in love. Many of these individuals don’t want to be confronted with God’s righteous demands for those who name His Name to live as transformed individuals.
An old saw asserts, “If you want no trouble, don’t say anything, don’t do anything, don’t be anything.” Interestingly, this is precisely what Jesus has taught all who would follow Him. You will recall that the Master warned His followers, “If the world hates you, know that it has hated me before it hated you. If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. Remember the word that I said to you: ‘A servant is not greater than his master.’ If they persecuted me, they will also persecute you. If they kept my word, they will also keep your.” [JOHN 15:18-20]. Your responsibility as a follower of the Christ is to honour Him as Lord, not to soothe the feelings of self-centred people.
A number of these individuals who gossip with execrable stories concerning me once sat under my preaching. I could tell of a man who boasted vociferously that he would stand with me against any opposition to the Faith. He had even assisted other churches by preaching in their services on behalf of our assembly. I suppose not getting your way justifies disregarding such bold assertions. Some of you who are listening today have encountered people who grow angry at the mention of my name, raging against the message I deliver. When pressed for why they are eager to speak ill of me, it almost inevitably comes down to the fact that they are uncomfortable with the message I present. They complain that my message is “too difficult,” that what is preached is “too demanding,” or the message doesn’t make them “feel good about themselves.”
People who take umbrage at the message I present need to understand that what is declared is not “my message;” I take great pains to ensure that I declare the message of the Lord. Because this is the Lord’s message, I ask you to look at what is written in the Word to see if the things I am saying are what is declared therein. If what is said from this pulpit fails to be supported by the Word of God, you are under no obligation to accept it as true or meaningful. It matters not whether I should speak such words or whether they are delivered by a guest speaker, the child of God should only accept that which is clearly taught in the Word.
When weighing the impact of a message that is delivered, or when attempting to verify the accuracy of a given message, it is essential to consider both the source of the message and the message itself. Who has sent the messenger? What is the character of the messenger? And what information or demand does the message convey? Each of these elements is essential. Let’s briefly consider each of these criterion for determining the veracity and accuracy of messages we might receive.
Who sent the messenger? The answer to this question may not be easy to determine, but ultimately, we should be able to make at least a reasonable assessment of who has sent a messenger. Jesus addressed this very issue when He said, “Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thorn bushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will recognize them by their fruits” [MATTHEW 7:15-20]. Just because a messenger wears ecclesiastical livery does not certify the message as originating with the Lord.
We also must assess the character of the messenger. This provides a clue as to the origin of the message. Paul warned the elders of Ephesus, “I know that after my departure fierce wolves will come in among you, not sparing the flock; and from among your own selves will arise men speaking twisted things, to draw away the disciples after them. Therefore be alert, remembering that for three years I did not cease night or day to admonish every one with tears” [ACTS 20:29-31].
Peter, also, cautioned of the character of those who would bring a message to the saints. “False prophets also arose among the people, just as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Master who bought them, bringing upon themselves swift destruction. And many will follow their sensuality, and because of them the way of truth will be blasphemed. And in their greed they will exploit you with false words” [2 PETER 2:1-3]. If it is not evident that a messenger seeks your eternal welfare, if the messenger is focused solely, or even primarily, on this present age, his character is being revealed, and the revelation is not attractive.
Then, we need to determine what information or demand does the message convey? Obviously, the people who follow the Lord have long been charged with the responsibility to listen carefully to the message delivered, determining whether it aligns with the revealed Word. Long years past, Moses wrote, “If a prophet or a dreamer of dreams arises among you and gives you a sign or a wonder, and the sign or wonder that he tells you comes to pass, and if he says, ‘Let us go after other gods,’ which you have not known, ‘and let us serve them,’ you shall not listen to the words of that prophet or that dreamer of dreams. For the LORD your God is testing you, to know whether you love the LORD your God with all your heart and with all your soul. You shall walk after the LORD your God and fear him and keep his commandments and obey his voice, and you shall serve him and hold fast to him” [DEUTERONOMY 13:1-4].
God may use evil people to convey His message, but one should hold a measure of skepticism when the one speaking is angry or when that one delivering the message is not living a holy life. The messenger is important. A bad tree cannot produce good fruit. Perhaps we can torture imagination to conceive of a process whereby God might compel a bad tree to produce good fruit. However, the tree will never be consistent; the production of good fruit will be a one-off, and a one-off is not a characteristic.
RELIGIOUS BIGOTRY EXPOSED — “Amos replied in answer to Amaziah,
‘I am no prophet,
nor am I a prophet’s son,
for I have been shepherding
and picking the fruit of sycamore trees.
But the LORD took me from tending the flock and the LORD kept saying to me, “Go, prophesy to my people Israel.”
‘“Very well then, hear this message from the LORD’” [AMOS 7:14-16a ISV].
What a message Amos was about to deliver. And the message would be delivered, not by a credentialed priest, but by a shepherd and a fig-nipper. The messenger was not a member of the priestly guild; thus, the impact of his words bore even greater impact than had he been a priest.
Be cautious about challenging the prophet of God; he may inform you of what is pending. He may just tell you something you don’t really want to know. Amaziah was incensed that Amos dared prophesy, especially that he spoke without obtaining ecclesiastical permission. Amaziah was angered that Amos failed to show deference to his priestly office. Amos challenged the authority Amaziah imagined that he possessed as chief priest of the altar of the golden calf. The priest thought he could intimidate the rude prophet to flee Bethel. He imagined he could cower him into fleeing back to Judah. It was a grave mistake on Amaziah’s part. He was about to hear a terrifying message from God’s prophet.
We who stand behind the sacred desk often take great pride in some exceptionally foolish matters. We are proud of where we prepared for service, proud of the denomination within which we serve, proud of our form of worship, proud of who we know in ministerial service, proud of so very much that must pass away with this life. I interacted with a denominational group at one point that tolerated my presence, though they weren’t especially excited about my background. As I spoke with one of the leading lights in that group one day he asked why I didn’t seem more excited about those working within the group. I pointed out that they were closed to welcoming anyone who didn’t attend the right school, or one who didn’t have the right credentials, or anyone who somehow failed to mouth the proper shibboleth. Though the group would never acknowledge they were doing so, they were imposing a purity test on those who serve the Risen Saviour. That gentleman dissented from my assessment, arguing that the men within that group were very open to others who served within the Faith.
It was only a short while later that that particular man was removed from ministry because of moral failure. He was engaged in an illicit relationship with a woman employed as a janitor for his congregation; the sordid affair was ongoing even as we spoke that day. Lynda and I had befriended him and his wife, and God gave us opportunity to minister to them following his removal from pastoral service. We had invited this couple to come up to the Lower Mainland so we could spend some time encouraging them. We took them to dinner at a nice restaurant and spent time speaking with them. While we were dining, that man asked if I remembered the conversation we had had when I questioned the openness of the group to people that failed their artificial criteria for service. Of course, I remembered that conversation. After I had replied in the affirmative, that former pastor said, “You were right, Mike. We were closed. If you weren’t part of our group, didn’t graduate from the right school, or know the right people, we would not accept you as one of us.”
Almost without recognising what was happening, that particular group had become a guild, a closed society with strict, though unwritten, regulations for who could be approved to minister within their religious society. Despite the obvious, they could never admit what they had become. Perhaps they were incapable of seeing what they had become. Perhaps they recognised, if only tacitly, what had taken place and what they had become, and they realised that if they admitted what they had allowed to happen, they would have to deal with their fall. You see, the group had transitioned to religious bigotry, though no one would ever say those words out loud. The great tragedy of this transition in the character of the group to which my friend had once belonged was that the ministers and religious leaders within that group were wilfully ignorant of what had taken place! Though they were professed servants of the Living God, they had in fact become servants of the denomination, and served God only incidentally.
An even greater tragedy is that this group is not the only religious grouping in which I have observed this dynamic. Religious bigotry is a far more common feature of denominational life than one might imagine. Such attitudes of superiority, of exclusiveness, is far more often witnessed among the churches of our Lord than any of us might care to admit. This attitude is a blot on the cause of the Saviour; it is a constant menace to the advance of the Kingdom of God. Preachers begin to take pride in who they know or in where they were schooled, and soon they begin to conflate the Kingdom of God with their particular group.
Let me hasten to say that the very thing I decry at this point is something that can contaminate each of us—we are not immune! It is a natural tendency for us to begin to focus on those we associate with rather than keeping our gaze fixed on the Risen Saviour. We can begin to gradually trust in those who prepare young men and women for service among the churches rather than asking the hard questions concerning doctrine, concerning whether those who guide the churches love the institution more than they love the Master they claim to serve. This transition occurs because we are easily lulled into spiritual somnolence by the dulcimer voice of one who speaks well, one who is able to stir us to action although they are not well-grounded in the Faith. The responsibility for guarding the Faith rests on each member of the assembly.
Would that each follower of the Risen Lord of Glory, and especially that each minister of the Gospel, would learn to say, “If I must boast, I will boast of the things that show my weakness” [2 CORINTHIANS 11:30]. Would that each of us would learn to say with the Apostle, “‘[Christ’s] grace is sufficient for [me], for [His] power is made perfect in weakness.’ Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong” [2 CORINTHIANS 12:9-10]. Amen.
Appearing before an ordination council at one of the largest churches in the world, I was questioned closely concerning my doctrinal position. Among the men before whom I was seated, were stalwarts of the Faith, godly men who had considerable stature in the eyes of the Christian world. Some of those men had sat under the teaching of Dr. George W. Truett. All of them had sat under the ministry of Dr. W. A. Criswell at one time or another. One member of that council was obviously enamoured of the denomination. When it was his turn to ask any questions he thought proper, he asked, “If you ever cease to support this denomination, will you surrender your ordination papers?” My response to this one question didn’t please my interlocutor, though the remainder of those present were quite satisfied. I responded that I was committed to Christ and His Word. Therefore, I could not see myself ever departing from adherence to the Word and to the Saviour who gave that Word. However, I avowed that should the denomination deviate from that Word, I would certainly leave the denomination.
Amaziah appears to have held the opinion that only those whom he approved, or who were approved by the civic leaders (who were also those from whom the religious leaders drew their authority), were pleasing in the sight of the Living God. I need to be very clear so that there is no mistaking what I am about to say. I am convinced of the principles that define the faith of Baptists. However, no one will enter Heaven because they held membership in a Baptist congregation. Tragically, hell will be chock-a-block full of Baptists who thought a quick dip and a name would suffice to turn aside God’s wrath. The name on your church will never suffice to save your soul.
John Wesley, the founder of Methodism, changed his view of division among the churches after a dream he had. In his dream, he reports that he was transported to the gates of hell. There, he asked, “Are there any Presbyterians here?” The answer he received was, “Yes.” “Are there any Roman Catholics in hell?” he inquired. Again, he was assured, “Yes, there are Roman Catholics in hell.” “What about Congregationalists?” Once more he was told, “Of course, there are Congregationalists in hell.” He then tentatively asked, “Not any Methodists in hell, I should hope?” To his dismay, he was told, “Oh, yes, there are many Methodists in hell.”
Suddenly, in his dream, Wesley was transported to the gate of Heaven. Father Abraham stood before him, and Wesley asked, “Are there any Presbyterians here?” “No,” Father Abraham replied. “What about Roman Catholics?” Wesley asked. “There are no Roman Catholics,” Father Abraham answered. “Any Congregationalists?” Wesley asked yet again. Once more, Abraham assured him that there were no Congregationalists in Heaven. Then, Wesley asked the question that most interested him, “Are there any Methodists in Heaven?” He was shocked when Father Abraham responded, “No! There are no Methodists in Heaven.”
“Well, then,” Wesley gasped in surprise, “please tell me who IS in Heaven?” And the answer was promptly and jubilantly given, “Christians! In Heaven, there are only those who love Jesus Christ, only those who are washed in His blood. Here, there are only believers in Christ the Lord.” Dear people, it is not your brand that assures you a place in Heaven; it is faith in the Risen Son of God that secures the salvation that allows you into God’s Heaven.
Religious bigotry characterises the world; but it has no place in the Kingdom of God. Have we not been taught, “By the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. For as in one body we have many members, and the members do not all have the same function, so we, though many, are one body in Christ, and individually members one of another” [ROMANS 12:3-5].
The answer to religious bigotry is to point to the Lord who appoints to His service. One day I will be compelled to leave my ministry behind. The Lord who appointed me to His service so many years ago will call me home, and when He calls, I will answer. Should Christ not come for all the redeemed at that time, you who know me will attend a funeral—an event euphemistically known as a celebration of life. Someone will speak of me and memories of what I have done will be shared. My prayer is that no one will waste any time speaking of my preaching or speaking of what I may have accomplished in my brief service before the Lord and among His churches. What I do pray will happen is that people will speak of the God I served. I will know that my service has been a success if people remember that the God I proclaimed is a great God. If the eulogist exalts God and gives Him glory, then I shall have succeeded in my service. However, if someone speaks of my denominational affiliation, it will be evidence of my failure as a servant of the Living God. I have endeavoured to preach Christ crucified and raised from the dead, the only means of salvation.
THE UNPLEASANT DUTY OF PRONOUNCING JUDGEMENT — “Now therefore hear the word of the Lord.
“‘You say, “Do not prophesy against Israel,
and do not preach against the house of Isaac.”
‘Therefore thus says the LORD:
‘“Your wife shall be a prostitute in the city,
and your sons and your daughters shall fall by the sword,
and your land shall be divided up with a measuring line;
you yourself shall die in an unclean land,
and Israel shall surely go into exile away from its land.”’”
[AMOS 7:16-17]
Do you suppose a prophet, walking in the will of the Lord and speaking as God directs him to speak, enjoys pronouncing judgement? I can assure you that the man of God who knows the heart of God is grieved when he is compelled to pronounce judgement against wicked people. Nevertheless, because he is God’s man, he will say what the Lord has commanded him to say. Even when pronouncing judgement against those who are openly opposed to righteousness, the man of God is grieved; he knows the pain that is pending because of what he is pronouncing. The prophet knows the sorrow that will, of necessity, attend divine judgement. He knows that those who stand near the one against whom judgement is pronounced will grieve—they will share the pain of judgement when it is unleashed. He knows that sorrow will touch many lives. And when the prophet speaks God’s Word against those who profess to know the LORD, the pain of those who are judged will only be intensified.
Reading Amos’ words, I find not a hint of gloating in his pronouncement against the priest of Bethel. Amos speaks deliberately, in measured tones, demonstrating that he knows the sorrow that will soon engulf the Amaziah, the same sorrow that will overwhelm those who listened to the false teaching Amaziah had delivered. Amos knows that when God pronounces judgement, nothing can turn aside the awful consequences. Thus, the man of God is all business as he pronounces what must shortly fall upon Amaziah. It is impossible to imagine even a fleeting smile crossing his face as he pronounces the devastation which the family of Amaziah would experience because of the high priest’s foolish effort of pretending to provide religious leadership in the Name of the Lord GOD of Israel. How awful is the judgement against religious leaders who mislead God’s people!
The horror of the pronouncement of Amaziah’s children being devoured by the sword must surely have shocked all who heard Amos speak. The pronouncement that Amaziah’s wife would be reduced to prostitution in order to eat must surely have shocked everyone present. Amaziah’s eyes would see the horrible events, all the while knowing that it was because of his sin that his family was suffering. He would be powerless to deliver his own family, much less himself from the awful judgement that was shortly to be unleashed. What was even more terrifying was that what Amaziah and his family would soon experience was to be multiplied throughout the land—the LORD was soon to rain down judgement on the land! Because the land had allowed itself to be turned from following the Living God, all alike would suffer.
I must believe that Amos spoke those terrible words with genuine compassion. I must believe that there was a sob in the voice of the man of God as he spoke of what would shortly come upon the land. There was no doubt a sense of dread as Amos spoke of invaders sweeping over the land, ruthless in their destruction and utterly unconcerned for the impact of their invasion on the populace.
Here is a truth that must not be ignored—the insinuation of sin throughout the culture cannot occur without the permission of the people. If the people within a culture stand against evil, if they refuse to permit wickedness to reign unchecked in that society, the land will avoid the inevitable decline into moral turpitude, the disastrous slide into dissolution of character. However, whenever a culture allows wickedness to grow, whenever a society refuses to avoid the arduous task of cleaning out the Aegean Stables and refuses to give even tacit assent to righteousness, that land will continue slipping away. The society that upholds righteousness, that culture that is godly, revealing determination to glorify the Name of the Risen Lord of Glory, that is a generation which will enjoy the blessings of the Lord God.
Here is the hard part arising from what I have just said. Christians within this current society appear to have concluded that they must give up on our current culture. We act as if the battle against evil is hopeless and as if we have lost. Candidly, Christendom has lost the culture war. However, the Faith has not lost the war against dissolution and dissipation. Elijah stood against a culture that was given over to evil. He thought he stood alone, but God informed him, “I still have left in Israel seven thousand followers who have not bowed their knees to Baal or kissed the images of him” [1 KINGS 19:18 NET BIBLE].
There are yet a number of godly men and women who have never conceded the field to wickedness. These precious souls, though grieved by what is taking place, still look up to the Lord GOD, pleading, “O Sovereign Lord, holy and true, how long” [REVELATION 6:10a]? I know this small group exists because it includes you who long for His glory now! By standing firm, by revealing the grace and goodness of the Risen Saviour, you encourage others, giving them strength to walk in His grace and in His power. Your firm stance encourages others to cry out to the Lord. And when His people cry out, will He not answer them? He shall answer! Amen.
[1] Unless otherwise indicated, all Scripture quotations are from The Holy Bible: English Standard Version. Crossway Bibles, a division of Good News Publishers, 2016. Used by permission. All rights reserved.
