Remember Psalm 139, the “birthday psalm,” so called because it’s about God creating King David in his mother’s womb? I’m pretty sure Amos 9–the final chapter of the book of Amos–directly refers to it. As the chapter begins, Amos sees the Lord standing next to an altar. Perhaps Amos is still in Vision Mode, or perhaps this constitutes a full-blown theophany in the vein of Genesis 18. But more important than how the Lord appears to Amos is what he has to say to the prophet.
A few days ago, I happened across some item from my school days. No, I don’t remember what it was. And while I could make this post more interesting by making up some specific item, we here at Chocolate Book are all about truthfulness over entertainment value. Anyway, whatever this item was, it amazed me to think that there were twelve years of my life where I spent one-fourth of the year not working. No obligations! But now those days are gone forever.
If you want to argue that God changes his mind, you’re probably going to turn to Exodus 32. In this well-known passage, after the Israelites make a golden calf and start worshipping it, Moses apparently talks God down from destroying them and starting a new nation with Moses. The text even comes right out and says it: “So the Lord changed His mind about the harm which He said He would do to His people” (Exodus 32:14). But if you wanted to argue your case without reaching for the low-hanging theological fruit, you might opt to look at Amos 7.
Sometimes I wonder just how typical my youth group was of youth groups in the 90s. A big part of the culture was the push to get out of your comfort zone. Whether evangelism, or service projects, or leading a Bible Study, everyone was striving to be Peter on the water, walking out to Jesus; the prevailing catch phrase was “Get out of the boat.” I bought into it, in word and deed disdaining that oft-reviled “comfort zone,” but as soon as I left for college, I severely dialed back my zeal for discomfort. And in retrospect, I think it was because a part of me was never entirely on board with getting out of the boat.
Today, seeing as we’re studying a Jewish prophetic work from the eighth century BC, let’s talk about the Roman Empire.
Amos certainly likes his patterns. We started off with the “For three transgressions and for four I will not revoke” of the first two chapters, then we had the torrent of God’s rhetorical questions welcoming us to chapter three, and now in chapter four, we’ve got the mantra “Yet you have not returned to me.” The latter half of the chapter comprises a litany of disciplinary judgments intended to bring Israel back to their Creator, each punctuated by God’s observation that it didn’t work.
If you’ve made an appointment, you walk together. It’s what you do. If you’re a young lion who’s captured something, you growl from your den. It’s what you do. And if the Lord God has spoken, you prophesy. It’s what you do.
I’m pretty sure the only reason Amos 1 and 2 aren’t a single chapter is to keep the chapters short enough to read in under two minutes. Remember the formula from the first chapter? “For three transgressions of Nation X and for four I will not revoke its punishment, because they did Terrible Thing Y, so I will send fire upon the wall of Nation X and it will consume her citadels, garnish as necessary with additional judgments?” In this chapter it continues. However, it only runs through one foreign nation (Moab) before turning to Israel and Judah. Yes, that’s right. For all the attention God gives the heathens abroad for the abuse they’ve heaped on his people, now he’s turning his attention to his people’s own biggest abusers: themselves.
It’s time for some new prophecy. Today we start the book of Amos, who was a shepherd by trade when God called him to be a prophet. At the time, Israel and Judah had divided into two separate kingdoms; during Amos’ ministry in the mid-eighth century BC, Uzziah ruled Judah to the south, and Jeroboam ruled Israel to the north. Amos was an older contemporary of two prophets whose messages we’ve already seen: Isaiah and Hosea. When you consider that multiple prophets were on the scene at the same time, you have to conclude their audience was in dire need of their message. That audience, of course, is primarily Israel.
Welcome back to Isaiah 56. Yesterday, I found plenty to say about the first verse alone (and, for that matter, the exigencies of drafting a blog post in the Chicago O’Hare Airport without a laptop). Today we’re digging into the meat of the chapter, which concerns foreigners and eunuchs and how they relate to Israel, God’s chosen people. The Sabbath, as we’ve seen, is also an important element, so let’s check it out.