Amos 7:7-17, Psalm 82, Deuteronomy 30:9-14, Psalm 25:1-10, Colossians 1:1-14, Luke 10:25-37.
A). THE PLUMB-LINE TEST.
Amos 7:7-17.
When I was at High School, we were building a garage. We were taught how to mix mortar, lay bricks, and to check everything was lined up straight with a plumb-line. The work had been begun by those of the Year above mine: but in mid-January 1968 ‘Hurricane Low Q’, the worst storm of Glasgow’s history, had flattened the part-built walls while the mortar was still wet.
This passage in Amos falls into two parts: first, the vision of the LORD measuring a plumb-line built wall with a plumb-line; and second, the response of Amos to Amaziah, the priest of Bethel.
I. Amos 7:7-9.
First, that the wall in the vision was “plumb-line built” (Amos 7:7) can be surmised not only from the grammar, but also from the facts that lie behind the vision. When the northern tribes of Israel had seceded from the house of David after the death of Solomon, it was not without divine commission. The first king Jeroboam (not the one in this passage) had been given the northern kingdom upon certain conditions (see 1 Kings 11:38) but failed to keep those conditions by building golden calves at Dan, and here at Bethel. Those conditions still applied to each successive dynasty until the fall of Israel, but each successive king failed: and Jeroboam the second was no exception (see 2 Kings 14:23-24).
So, we have this picture of the LORD measuring a plumb-line built wall with a plumb-line: He built it, but it was no longer squaring up. Thus, the LORD was setting a plumb-line amid His people Israel, and (because of their sins) there was no longer a pass-over for them (Amos 7:8). The LORD still called them “My people Israel”, but the rule set down in Amos 3:2 still applied.
The threats of the two previous visions had been averted by the prayers of Amos (Amos 7:1-3; Amos 7:4-6). But the setting of the plumb-line called forth no prayer from Amos, and no relenting by the LORD. It was as if Amos had heard what Jeremiah would later hear concerning the southern kingdom of Judah: ‘pray not for this people’ (Jeremiah 7:16; Jeremiah 11:14; Jeremiah 14:11).
There is ‘a sin unto death’ (1 John 5:16), and even the Apostle of love says, ‘I do not say you should pray about that’! If we are not with Christ, we are against Him (Matthew 12:30). When Jesus separates the sheep from the goats (Matthew 25:32) there will be no court of appeal.
This is not in any way unjust. If they failed the plumb-line test (and they would), the high places which Israel pretended had been sacred since the days of Isaac would be made desolate, and the sanctuaries of Israel would be laid waste. A religion built on innovations and lies is of no interest to the LORD: ‘I desire obedience not sacrifice’ (1 Samuel 15:22; cf. Hosea 6:6).
Furthermore, the king himself would fall before the plumb-line. The whole dynasty, and the whole kingdom, was doomed.
II. Amos 7:10-15.
Amaziah, the priest of Bethel reported his version of the words of Amos to the king. The report itself is not entirely accurate, misrepresenting what Amos said, like ‘fake news’ today. “The land is not able to bear all his words,” complained the priest.
Even Jesus was accused of ‘stirring up the people’ (Luke 23:5). His followers were accused of being ‘Those who have turned the world upside down’ (Acts 17:6). But He has warned us to expect it to be so (see Matthew 5:11).
There will always be those in the ‘church’ who take exception to the word of God. How dare you preach the Bible, here in church! Think of Peter and John before the Sanhedrin, and their bold response (Acts 4:18-20). Even then, such was the tenacity of the Apostles, they were later accused of ‘filling Jerusalem’ with their teaching (Acts 5:28).
Then Amaziah mocked Amos, misrepresenting the prophet’s motives in preaching. Flee for your life (he implies). After all, stipends are better in Judah. They will no doubt be glad to hear your words against the northern kingdom down there in the southern kingdom. Get your treasonous words out of the king’s cathedral!
The reply of Amos demonstrates his own tenacity, and his faithfulness to his God and his mission. Amos was not a member of any fraternity such as ‘the sons of the prophets’ (2 Kings 6:1). Amos does not pretend to be anybody in and of himself, but he describes how he was just going about his business as a tender of sycamore fruit and following the sheep, when the LORD called him, “Go, prophesy to my people Israel” (Amos 7:15).
III. Amos 7:16-17.
Amaziah failed the plumb-line test, as will all who tell us ‘do not preach’ (Amos 7:16-17). Amos stood firm, as must we, and passed the plumb-line test. We must persevere to the end and preach the gospel to all nations (Matthew 24:13-14).
B). THE ACCOUNTABILITY OF DELEGATES.
Psalm 82:1-8.
Like the book of Job, Psalm 82 opens in the counsels of heaven (Job 1:6-12; Job 2:1-7). There the ‘sons of God’ came to present themselves before ‘Yahweh’ (the LORD), ‘and Satan came also.’ Here it is “God” (‘Elohim,’ the majestic plural) judging among “the gods” - the same word, but translated in the lower case (Psalm 82:1).
The picture here is of God judging the “gods” in the highest court of heaven. There is both delegation (cf. Ecclesiastes 5:8), and accountability (cf. 2 Chronicles 19:6); and an absence of partiality with God (cf. 2 Chronicles 19:7). God’s complaint is that these “gods” have constantly and consistently been judging unjustly and showing partiality to the wicked (Psalm 82:2). “Selah” calls for a pause for thought.
In this poem, the “gods” are reminded of God’s particular interest in the poor and needy, and those unable to fend for themselves (Psalm 82:3-4; cf. Proverbs 24:11-12). This concern filters down through Moses and Israel to the church, and to every individual Christian. In the New Testament, James 1:27 defines ‘true religion’ in terms our attitude to the widow and orphan.
What happens when the courts of the land, any land, in any age, are not administering justice? When there is a lack of knowledge, and a refusal to understand; darkness prevails. Injustice undermines the very fabric of society (Psalm 82:5).
“I have said,” says God (the “I” is emphatic), “ye are gods; and all of you are children of the most High. But ye shall die like men, and fall like one of the princes” (Psalm 82:6-7). Jesus identifies the “gods” in this Psalm as ‘those to whom the word of God came’ (cf. John 10:34-36).
When the delegated authorities are stripped of office for their failure, it paves the way for the judgment of God. “Arise, O God, and judge the earth: for thou shalt inherit all nations” (Psalm 82:8).
C). ACCESSIBILITY OF THE WORD OF GOD.
Deuteronomy 30:9-14.
The Book of Deuteronomy as a whole, and Deuteronomy 29-30 in particular, are written in terms reminiscent of Ancient Suzerainty treaties. Under certain terms and conditions outlined in the pronouncement of curses and blessings, a more powerful Empire would enter into a covenant to take a lesser nation under its wings, providing that that nation would not make any treaties with anyone else. Thus the Suzerain would proclaim his love and ask nothing but love and loyalty in return.
Despite the Nearness of the word of God suggested here in Deuteronomy 30:14, the LORD has already established that, up to this point, the LORD has not given His people a heart to understand it (Deuteronomy 29:4). The Old covenant consists in ‘this do and live’ (Leviticus 18:5; cf. Romans 10:5), and a time is envisaged (prophesied, indeed) when the anger of the LORD will have been kindled, and He has rooted His people out of the Promised Land (Deuteronomy 29:27-28). However, there is a hint of something new and different yet to be revealed to those who will hear (Deuteronomy 29:29; cf. Matthew 13:11 - read Matthew 13:9-17).
In their captivity, the people have the opportunity for a change of heart (Deuteronomy 30:1-3; cf. Deuteronomy 30:19). I find it reassuring that God’s restorative love reaches even beyond the Space Station (Deuteronomy 30:4) and it is His love which enables us to love Him (Deuteronomy 30:6; cf. Romans 2:28-29). His people return to the land (Deuteronomy 30:5) and the curses fall upon their enemies (Deuteronomy 30:7).
This return is a return to Obedience (Deuteronomy 30:8; Deuteronomy 30:10). It is a return to Prosperity (Deuteronomy 30:9; cf. Deuteronomy 28:11-14). However, it is only possible because of the accessibility of the word of God (Deuteronomy 30:14).
It seems strange to speak of the accessibility of the word of God in ancient Israel, because there was only one copy: and that was kept shut away in the Tabernacle. Yet their fathers had heard it at the mouth of Moses, and they were hearing it again (the name ‘Deuteronomy’ means ‘the second giving of the law’). The network of synagogues which arose out of the Exile were not without their own copies of the word of God (cf. Luke 4:17).
Yet what excuse have we in our age and generation, when the Bible is still one of the bestselling volumes in the world? People may complain that they do not understand it (cf. 2 Peter 3:15-16), but do they really make the effort? All too often the Bible is just another ‘must have’ volume to adorn our shelves!
The ‘Israelites' - whom the Apostle Paul describes as those to whom pertains, among other things, ‘the giving of the law’ (Romans 9:4) - learn the Scriptures by rote. The argument of Deuteronomy 30:11 is that the word of God is not beyond our comprehension. Neither is it beyond our grasp, certainly in these days, in terms of relevance and availability (cf. Romans 16:25-27).
The Apostle alludes to Moses when he speaks of the nearness of God’s word. The law was not inaccessible (Deuteronomy 30:11). Neither is the gospel (Romans 10:6-8).
The idea of men trying to reach God through their own efforts is typified in the Tower of Babel. Even our best efforts at keeping the law have failed. But - praise be to God - God has already come down in the Person of our Lord Jesus Christ (Deuteronomy 30:12; John 1:14; John 3:13).
Moses speaks of the law not being beyond the sea (Deuteronomy 30:13). In the Greek, Paul interprets this as “the abyss” (Romans 10:7) - a possible pseudonym for Hades (cf. Acts 2:31). We don’t need to search for salvation there, for Jesus ‘is not dead, but risen’ (Matthew 28:6).
For Moses, the word was “nigh thee, in your mouth and in your heart, THAT YOU MAY DO IT” (Deuteronomy 30:14). The Apostle Paul makes a new application of this as ‘the word of FAITH which we proclaim’ (Romans 10:8). This is not a word that we “do” as was the law, but a word that we ‘BELIEVE’, as Paul goes on to expound.
“In your mouth and in your heart” (Deuteronomy 30:14; Romans 10:8) finds its match in Romans 10:9, where the Apostle pronounces: ‘If you confess with your mouth the Lord Jesus, and believe in your heart that God raised Him from the dead, you shall be saved.’ Amen.
D). TO YOU I LIFT MY SOUL.
Psalm 25:1-10.
This is a prayer for all seasons. A prayer of trust amid enemies (Psalm 25:2-3). A prayer for guidance in the perplexities of life (Psalm 25:4-5).
It is a prayer in celebration of God’s mercy and lovingkindness (Psalm 25:6). A prayer made in the consciousness of past sin (Psalm 25:7; cf. Psalm 25:11). A prayer confirming the goodness of the LORD (Psalm 25:8).
It is a prayer awaiting the teaching of His way (Psalm 25:8-9). “Way” speaks of Torah - but Torah points to Christ (cf. Luke 24:27). It is a prayer of trust in God’s covenant faithfulness (Psalm 25:10).
1. Affirming Trust.
As we enter this prayer, we first affirm our trust in the LORD (Psalm 25:1).
To the Israelites, the lifting of their hands in prayer (cf. 1 Timothy 2:8) was a gesture of dependence upon the LORD for the answer to that prayer. It indicated openness to God’s grace, willingness to obey His instructions, and submission to His leadership. Self is vanquished when we thus “lift our soul”, and affirm our trust in Him (Psalm 25:1-2a).
2. Justice.
Then we make our plea at the bar of God’s justice (Psalm 25:2-3).
The Psalmist’s plea not to be “put to shame” (Psalm 25:2) was not only personal, but also concerned the whole community of those who “wait” upon the LORD (Psalm 25:3). As such, it also concerned the honour of the God in whom we trust (cf. Joshua 7:8-9). The dependence and trust of the Psalmist is echoed in the expression, “for you are the God of my salvation: on you I wait all day long” (Psalm 25:5b).
3. Truth.
Next, we seek His guidance (Psalm 25:4-5).
To obey the LORD, we need to hear His instructions. Dependence upon God should lead to right living. This involves: following His ways, walking in His paths (Psalm 25:4; cf. Psalm 119:1); being led in His truth, and being taught by Him (Psalm 25:5a). The Father said, ‘This is my beloved Son: hear Him’ (cf. Mark 9:7).
4. Mercy and Loving-Kindness.
On the positive side, we ask the LORD to REMEMBER His tender mercy and loving kindness (Psalm 25:6).
For the Psalmist, these had been demonstrated in ages past: perhaps referring to the LORD’s revelation to Moses, after the golden calf incident (Exodus 34:6). We, too, can ‘count our blessings, name them one by one’ - acknowledging the mercy, compassion and faithfulness of the LORD (cf. Lamentations 3:22-23).
5. Mercy and Goodness.
On the negative side, we ask the LORD effectively to FORGET our sins, and to look upon us in mercy as He would look on Christ (Psalm 25:7). That is what I see here, anyway: perfect substitution (cf. 2 Corinthians 5:21).
The psalmist appeals to the LORD’s mercy and goodness to blot out the sins of his youth, and “remember thou ME for your goodness’ sake” (Psalm 25:7; cf. Psalm 51:1).
6. Affirming God's Goodness.
Next, we affirm God’s goodness (Psalm 25:8).
It is because of the LORD’s goodness (cf. Psalm 145:9) that we can rely upon Him to teach us His way (Psalm 25:8). Jesus said, ‘I am the way, the truth, and the life: no-one comes to the Father but by Me’ (John 14:6).
7. A Promise for the Meek.
Then we claim a promise (Psalm 25:9).
In the Old Testament, the Psalmist promises that the meek shall inherit the land (cf. Psalm 37:11). In the New Testament, Jesus promises that those who are meek shall inherit the earth (cf. Matthew 5:5). So, the LORD undertakes to guide the meek in judgment, and teach them His way (Psalm 25:9).
8. Covenant.
Finally, we claim God’s covenant and Word (Psalm 25:10).
This goodness, mercy and truth is based in God’s covenant, and is consistent with His Word (Psalm 25:10). God’s covenant is sure (cf. Psalm 89:34). The ultimate expression of God’s covenant mercy and love is seen in the Cross of Jesus (John 3:16).
E). THE KNOWLEDGE WE HAVE.
Colossians 1:1-14.
The Apostle Paul was in prison (Colossians 4:10; Colossians 4:18), probably in Rome. We can imagine that any bearer of news of the churches, and of the progress of the gospel, was a welcome visitor. Such was Epaphras a “fellow-servant, who is for you a faithful minister of Christ” (Colossians 1:7) - who had been instrumental in bringing the gospel to the Colossians.
However, after the first flush of conversion the new Christians at Colossae had become somewhat dazzled by certain teachers (possibly from their own number) who were suggesting that there was more to the gospel than they had received. IN EVERY GENERATION OF THE CHURCH THERE HAVE BEEN THOSE WHO CLAIM SUPERIOR ‘KNOWLEDGE’, DIVISIVELY LEADING THE FLOCK ASTRAY. When we are new in the faith we still have much to learn, and are easily susceptible to such malevolent teachings.
First up, Paul acknowledges that those to whom he is writing are true Christians: they are “saints and faithful brethren in Christ” (Colossians 1:2). All Christians are called “saints” (Romans 1:7), “sanctified in Christ Jesus” (1 Corinthians 1:2), partakers of a holy calling (2 Timothy 1:9), set apart by God. All are also “brethren” in the faith.
Paul and Timothy next “give thanks… praying always for you” (Colossians 1:3). Their whole attitude and demeanour was prayerful, in all that they did. They celebrated the “FAITH in Christ Jesus”, the “LOVE to all the saints” and the “HOPE laid up in heaven” of the Colossian believers (Colossians 1:4-5 - compare 1 Thessalonians 1:3; 1 Corinthians 13:13).
Now the gospel which the Colossians first believed, says Paul, is the same “word of truth” which you received, which is constantly “bearing fruit”. THE GOOD SEED OF THE WORD, PLANTED IN GOOD SOIL, TAKES ROOT, GROWS, AND PROVES FRUITFUL (Luke 8:15). Again, this is so because they KNOW the grace of God in truth (Colossians 1:5-6).
All this serves to emphasise the integrity of Epaphras’ teaching (Colossians 1:7). Furthermore, Epaphras had brought a good report of the Colossians to Paul, despite the insipient Gnosticism of some of their members (Colossians 1:8). This is perhaps why Paul is so gentle in his counsel, as opposed to his earlier outrage against the wayward church in Galatia (Galatians 1:6; Galatians 3:1 etc).
Again the Apostle speaks of his ceaseless prayer on behalf of the Colossians. The new teachers were offering superior ‘knowledge’, but Paul prayed that the Colossians might rather experience the manifestation of what they already had: that they might be “filled with the Knowledge of His will” and “increasing in the Knowledge of God” (Colossians 1:9-10). WE DO NOT LACK KNOWLEDGE, BUT NEED RATHER TO TAP INTO THAT WHICH WE ALREADY HAVE.
The fact of the matter is, that “all wisdom and spiritual understanding” (Colossians 1:9); and living worthy lives, and pleasing God, and bearing fruit (Colossians 1:10) is all already readily available to us in Christ Jesus. And it is the possession of ALL Christians, not just a few ‘in the know’!
As Paul continues describing the content of his prayers for the Colossians, he next mentions the subject of their being “with all power” strengthened, according to the might of His glory. This again is something which we already have: power for all patience, power for perseverance, the ability to remain joyful throughout (Colossians 1:11). ‘Miserable’ Christians is an oxymoron!
Furthermore, Paul celebrates the fact that the Father has already qualified us to receive the inheritance which awaits His saints. We are delivered from the power of darkness, and have been translated into the kingdom of His dear Son (Colossians 1:12-13). THIS IS ALL A PRESENT REALITY, AND GROUNDS FOR BLESSED ASSURANCE.
The evidence of the underlying drift away from the gospel is found implicitly throughout this epistle, in Paul’s answers to the perceived problems. This is why, for example, Paul laid so much emphasis on the deliverance which Jesus wrought on our behalf (Colossians 1:13; Colossians 2:15), and on the fullness of what He has accomplished (Colossians 2:10). This is all possible because of what Jesus did on the Cross: “in whom we have redemption through His blood, the forgiveness of sins…” (Colossians 1:14).
We need NOTHING ADDED, NOTHING TAKEN AWAY: but rather to recognise what we already have in Christ Jesus the Lord (Colossians 1:9-14).
F). THE NEIGHBOURLY KINDNESS OF THE HATED SAMARITAN.
Luke 10:25-37.
This well-known parable is best understood within the framework of the question-and-answer narrative between “a certain lawyer” (an expert in the Scripture), and Jesus (Luke 10:25). The motives of the would-be student may well be suspect: he stood up, as a scholar might do to respectfully address a teacher, but seems to have desired to tempt Jesus to say something wrong. This becomes clearer later, after the first round of questions, when he gets his hackles up “willing to justify himself” (Luke 10:29).
The first question of the lawyer is also coming at Jesus from a presumptuous basis, not unusual for mankind: “What shall I DO to inherit eternal life?” (Luke 10:25). An heir does not have to DO anything to deserve his inheritance: it is his birth-right. We do not do good in order to become Christians; rather we become Christians by being declared righteous in God’s sight through the blood of Jesus (Romans 5:9), and being born anew of the Spirit of God (John 3:5).
As a good teacher, Jesus turned the question back upon the impertinent questioner. In effect he turned the lawyer back to the Law, the expert in the Scripture back to the Scriptures: “How do you read it?” Jesus asked (Luke 10:26). This is a good method, forcing the Bible scholar back to the basics of the Bible.
This debate was ongoing among the Rabbis, and each had his treasured formula. The lawyer (Luke 10:27) directs us to the love of God first (Deuteronomy 6:5), and the love of neighbour second (Leviticus 19:18), as Jesus Himself also taught (cf. Matthew 22:37-40; Mark 12:30-31). “This do and you shall live,” answered Jesus (Luke 10:28).
Yet, who can do it? Wishing “to JUSTIFY HIMSELF,” the lawyer posed the second question: “Who is my neighbour?” (Luke 10:29). This is where Jesus inserts the parable of the neighbourly kindness of the hated Samaritan (as I have called it). A man was travelling from Jerusalem to Jericho, and fell among thieves, winding up naked and half-dead on the roadside (Luke 10:30).
Jericho was a city designated to the priestly clans, so it is not surprising that the next person who ‘happened’ along that road was a priest – but instead of showing pastoral compassion, he passed by on the other side. Likewise, a Levite - who served a secondary function in the Temple - following the example of his superior, also passed by on the other side (Luke 10:31-32). Now if you know how jokes go, the punchline would be expected to be that the third person was a Temple lay-worker.
However, the punchline was a cultural shocker: the third person was a Samaritan, and Jews had no truck with Samaritans (cf. John 4:9)! Had Jesus already forgotten how shamefully a certain Samaritan village had treated Him (Luke 9:53)? Yet we must not profile the members of a particular group as if they were all the same as each other.
This stranger had compassion, tended the unfortunate victim’s wounds, put him on his own beast, and took him down to the inn in Jericho (Luke 10:33-34). A Samaritan, of all people, came into Jericho, with a wounded man – presumably a Jew – on his beast: this sounds like a prelude to a lynching, but there is still no doubt that the Samaritan did right. The kind man pays the innkeeper, and promises to come back on his return journey to pay any further expenses which the innkeeper might incur in looking after - and clothing - the victim (Luke 10:35).
The lawyer was obviously looking around to see the boundaries of his own neighbourly obligations. To love our families is natural enough, and by definition to be neighbourly to those in our immediate community: but it is much harder to reach out to those who might feel an antipathy towards us, and we towards them. Yet this is what the hated Samaritan had done.
“Which of these three do you think was a good neighbour to the man who fell among thieves?” asked Jesus ((Luke 10:36). Sad to say, the lawyer could not bring himself even to admit ‘the Samaritan’, but merely generalised: “he that showed mercy on Him.” Jesus hammered the lesson home in terms of the debate which they had just had: “you go and do likewise” (Luke 10:37).
Jesus was on His way to Jerusalem, to die for the sins of His people. He sees us in our plight, naked and left for dead by the ravishes of sin in our lives. He knows that all our efforts to keep the law will ultimately fail (Romans 3:20).
He picks us up, binds us, anoints us, and takes us to a place of safety. There He pays the full cost of our sins. Jesus is the last person we would have expected to do this for us – but is that not one of the points of the parable?
