Reading for this Sunday: Amos 9:11-15 (feel free to read all of chapter 9)
Just a short reflection - late in the week this time. :)
Amos ends with a very hopeful message to the survivors of God's judgment. This remnant will once again experience God's covenantal blessings. In this section, Amos gives a vision of what is to come.
This restoration will include gardens, vineyards in abundance, cities - reconstructing the world as they once knew it. They will permanently occupy the land. There is a newness here - a new kind of relationship with the land, God, and each other.
On Sunday we'll reflect on where we are now, after reading Amos.
*Why does the book of Amos end like this?
* What have we learned?
* What do we want to take away from Amos?
* How does it impact the way that we live?
* Are there specific actions we can think of - small steps - that would be in line with what Amos is calling for in this book?
Showing posts with label Amos. Show all posts
Showing posts with label Amos. Show all posts
Friday, 28 October 2011
Thursday, 20 October 2011
the visions
Reading for this Sunday: Amos 6-8
Amos 6 tells of the lifestyle of Israel - one of opulence, self-indulgence, pride, pleasure-seeking, security, and superiority. Amos points to expensive furniture, elegant dining, entertaining, drinking, and wearing expensive perfumes. In Amos 6:6, the most shocking pronouncement is that Israel doesn't care - they're not grieved over their own ruin (Joseph = Israel here).
God is judging the people because of 2 sins: injustice (6:12) and pride (6:13). They have suppressed the helpless and have found pride in their military achievements - ascribing their great accomplishments to their own work, not God's work through them.
Amos describes 5 visions. We'll look at the first 4.
Vision of Locusts (Amos 7:1-3)
Locusts were and image understood to represent God's judgment. In Amos 7:2-3, Amos intercedes on behalf of Israel, pleading with God. Verse 3 is interesting. Here, God relents/repents. This is an emotional response that tells of God's deep connection with Israel.
Vision of Fire (Amos 7:4-6)
Again, judgment is seen through a vison. Like the first vision, Amos pleads with God and God cancels the planned judgment.
Vision of the Plumb Line (Amos 7:7-14)
The plumb line was used in construction to make buildings truly vertical. In this section, Amos does not plead to God, and God does not back away from the judgment.
We looked at Amos 7:10-17 in our first week together. Basically: the priest at Bethel told the king that Amos is stirring up trouble, and should be sent back to his home in Judah. Amos persists and says that God told him to prophesy to Israel.
Vision of Basket of Fruit (Amos 8:1-14)
Here, Israel is pictured as a basket of summer fruit. It is addressed to the wealthy - those who do not think of the needy and who are not living out the covenant agreements in community with others. Judgment is pronounced. There will be an earthquake, a famine, and silence from God (vs. 12).
The first two visions concerned the common people. The third was speaking to the royal house of King Jeroboam. The fourth addressed the rich and powerful. All are visions of dying.
* What do these passages say to us about our lifestyles? Do our material possessions lessen our dependence on God?
* How do we intercede on behalf of others, just like Amos did after seeing the first 2 visions?
Amos 6 tells of the lifestyle of Israel - one of opulence, self-indulgence, pride, pleasure-seeking, security, and superiority. Amos points to expensive furniture, elegant dining, entertaining, drinking, and wearing expensive perfumes. In Amos 6:6, the most shocking pronouncement is that Israel doesn't care - they're not grieved over their own ruin (Joseph = Israel here).
God is judging the people because of 2 sins: injustice (6:12) and pride (6:13). They have suppressed the helpless and have found pride in their military achievements - ascribing their great accomplishments to their own work, not God's work through them.
Amos describes 5 visions. We'll look at the first 4.
Vision of Locusts (Amos 7:1-3)
Locusts were and image understood to represent God's judgment. In Amos 7:2-3, Amos intercedes on behalf of Israel, pleading with God. Verse 3 is interesting. Here, God relents/repents. This is an emotional response that tells of God's deep connection with Israel.
Vision of Fire (Amos 7:4-6)
Again, judgment is seen through a vison. Like the first vision, Amos pleads with God and God cancels the planned judgment.
Vision of the Plumb Line (Amos 7:7-14)
The plumb line was used in construction to make buildings truly vertical. In this section, Amos does not plead to God, and God does not back away from the judgment.
We looked at Amos 7:10-17 in our first week together. Basically: the priest at Bethel told the king that Amos is stirring up trouble, and should be sent back to his home in Judah. Amos persists and says that God told him to prophesy to Israel.
Vision of Basket of Fruit (Amos 8:1-14)
Here, Israel is pictured as a basket of summer fruit. It is addressed to the wealthy - those who do not think of the needy and who are not living out the covenant agreements in community with others. Judgment is pronounced. There will be an earthquake, a famine, and silence from God (vs. 12).
The first two visions concerned the common people. The third was speaking to the royal house of King Jeroboam. The fourth addressed the rich and powerful. All are visions of dying.
* What do these passages say to us about our lifestyles? Do our material possessions lessen our dependence on God?
* How do we intercede on behalf of others, just like Amos did after seeing the first 2 visions?
Tuesday, 18 October 2011
critiquing and energizing
We started out our study talking about the prophetic voice. I shared about Brueggemann's idea that the community of faith must hold an alternative vision of the world, and that the church's vocation is to critique the dominant culture around us and energize our communities by providing an alternative vision.
There have been some ideas shared in the comments that I wanted to highlight here. Then feel free to add more in the comments section below here.
* What is that alternative vision? The idea of "shalom" comes to mind - right/whole relationships with each other, ourselves, creation, and God. What scriptures come to mind when you think about this alternative vision?
* How can we critique the dominant culture?
Some ideas have been mentioned:
1. by living more with less
2. by questioning what it means to live at, or beyond our means - this includes our homes, our food, our transportation, ...
3. thinking through our connections to others (the use/construction of technology and the resources extracted from other countries was mentioned this past Sunday; the export of asbestos from Canada to India; native issues within Canada)
* How can we energize ourselves and our communities to move towards this alternative vision?
What are your ideas?
[more to come about our readings for this week]
There have been some ideas shared in the comments that I wanted to highlight here. Then feel free to add more in the comments section below here.
* What is that alternative vision? The idea of "shalom" comes to mind - right/whole relationships with each other, ourselves, creation, and God. What scriptures come to mind when you think about this alternative vision?
* How can we critique the dominant culture?
Some ideas have been mentioned:
1. by living more with less
2. by questioning what it means to live at, or beyond our means - this includes our homes, our food, our transportation, ...
3. thinking through our connections to others (the use/construction of technology and the resources extracted from other countries was mentioned this past Sunday; the export of asbestos from Canada to India; native issues within Canada)
* How can we energize ourselves and our communities to move towards this alternative vision?
What are your ideas?
[more to come about our readings for this week]
Tuesday, 11 October 2011
worship + justice
Reading for this week: Amos 4:6-13 and Amos 5.
In Amos 4:6-11, notice the refrain that repeats: "yet you did not return to me, says the LORD." In these passages, the Israelites are receiving the same kinds of plagues and punishments that Egypt received. The tables have turned, and it's like Amos is telling them: you have become like Egypt - the oppressor who isn't following God's ways.
Notice the number of times that the phrase "in the gate" comes up in chapter 5. The gate is the place where the elders sat to make court-like decisions and people gathered. It was an important meeting place.
If you've stuck with the readings so far, you'll be rewarded by some "good parts" in this chapter. In Amos 5, the word "seek" is repeated 3 times. In verse 4, "For thus says the LORD to the house of Israel: Seek me and live." Then in verse 6, "Seek the LORD and live." Verse 14-15 reads,
In Amos 4:6-11, notice the refrain that repeats: "yet you did not return to me, says the LORD." In these passages, the Israelites are receiving the same kinds of plagues and punishments that Egypt received. The tables have turned, and it's like Amos is telling them: you have become like Egypt - the oppressor who isn't following God's ways.
Notice the number of times that the phrase "in the gate" comes up in chapter 5. The gate is the place where the elders sat to make court-like decisions and people gathered. It was an important meeting place.
If you've stuck with the readings so far, you'll be rewarded by some "good parts" in this chapter. In Amos 5, the word "seek" is repeated 3 times. In verse 4, "For thus says the LORD to the house of Israel: Seek me and live." Then in verse 6, "Seek the LORD and live." Verse 14-15 reads,
"Seek good and not evil, that you may live;
and so the LORD, the God of hosts, will be with you,
just as you have said.
Hate evil and love good, and establish justice in the gate;
it may be that the LORD, the God of hosts,
will be gracious to the remnant of Joseph."
The following speech is more well-known.
"I hate, I despise your festivals, and take no delight in your solemn assemblies.
Even though you offer me your burnt offerings and grain offerings, I will not accept them;
and the offerings of well-being of your fatted animals I will not look upon.
Take away from me the noise of your songs;
I will not listen to the melody of your harps.
But let justice roll down like waters,
and righteousness like an ever-flowing stream."
And this, written by Martin Luther King, Jr. in "Letter from Birmingham Jail (April 1963)":
"Was not Jesus an extremist for love -- "Love your enemies, bless them that curse you, pray for them that despitefully use you." Was not Amos an extremist for justice -- "Let justice roll down like waters and righteousness like a mighty stream." Was not Paul an extremist for the gospel of Jesus Christ -- "I bear in my body the marks of the Lord Jesus." Was not Martin Luther an extremist -- "Here I stand; I can do none other so help me God." Was not John Bunyan an extremist -- "I will stay in jail to the end of my days before I make a butchery of my conscience." Was not Abraham Lincoln an extremist -- "This nation cannot survive half slave and half free." Was not Thomas Jefferson an extremist -- "We hold these truths to be self-evident, that all men are created equal." So the question is not whether we will be extremist but what kind of extremist will we be. Will we be extremists for hate or will we be extremists for love? Will we be extremists for the preservation of injustice--or will we be extremists for the cause of justice? In that dramatic scene on Calvary's hill, three men were crucified. We must not forget that all three were crucified for the same crime--the crime of extremism. Two were extremists for immorality, and thusly fell below their environment. The other, Jesus Christ, was an extremist for love, truth and goodness, and thereby rose above his environment."
* What would God think of our worship today?
* How do we pair worship with acts of justice?
* How are we looking out for the poor "in the gate"?
* Is this text anti-worship or anti-liturgy? Or is it the lack of connection between worship and life?
* Is this text anti-worship or anti-liturgy? Or is it the lack of connection between worship and life?
Tuesday, 4 October 2011
a witness to the nations
The reading for this coming Sunday, October 9th is Amos 3.
Amos 3 sounds a bit like a court case. The case is presented in Amos 3:1-2. Amos has some opening questions in Amos 3:3-8 - ones which seem to need no answer. There is a testimony of hostile witnesses in 3:9-10, then the verdict and sentencing in 3:11-15.
If we think of the relationship between Israel and God as a marriage, God has kept God's side of the bargain (covenant), while Israel has been unfaithful. God delivered Israel and selected Israel to be a special, chosen nation. But Israel has forgotten, and God is jealous. Prophets have tried to remind Israel, but Israel has failed to hear the prophetic word while living in the Promised Land.
The Israelites have lost their sense of integrity. This messages hits hard, striking again at Israel's secure, comfortable living. In the judgment proclaimed here (vs.11-15), altars in Bethel (meaning "House of God") will be eliminated, opulent homes will be destroyed, and there will be no grace.
God is holding Israel to a high standard, and judgment is coming because they "knew better." More was expected of them, and they have failed miserably. The covenant was an invitation to privilege, but also to responsibility. There are consequences for forgetting - and Amos is alerting Israel to this cause-and-effect relationship.
In the BCBC commentary, Guenther writes: "By summoning the nations to observe Israel's sin, God exposes their shame. The act of judgment vindicates God and preserves the divine integrity. As they witness God's punishment of that sin, his sovereignty and hatred of sin become clear to all. God's purposes were not to be thwarted, even by the unbelief and disobedience of his people. In this way the divine judgment becomes a faith invitation to the nations."
* Is this "invitation" inviting? In what ways are we a witness to the nations of who God is?
* What is the image of God portrayed so far in Amos?
* How is our picture/image of God different from the ones portrayed here in Amos? Does our picture need expanding, or are we the "right" ones? Does Amos' picture of God need expanding?
* The church, like Israel, has a high calling. Read Isaiah 43:1-3 for a beautiful passage about Israel's/our chosen status. How are we embodying that calling? How are we claiming our "chosen-ness"?
* Is God silent today? If not, what messages are coming from prophets around us?
Amos 3 sounds a bit like a court case. The case is presented in Amos 3:1-2. Amos has some opening questions in Amos 3:3-8 - ones which seem to need no answer. There is a testimony of hostile witnesses in 3:9-10, then the verdict and sentencing in 3:11-15.
If we think of the relationship between Israel and God as a marriage, God has kept God's side of the bargain (covenant), while Israel has been unfaithful. God delivered Israel and selected Israel to be a special, chosen nation. But Israel has forgotten, and God is jealous. Prophets have tried to remind Israel, but Israel has failed to hear the prophetic word while living in the Promised Land.
The Israelites have lost their sense of integrity. This messages hits hard, striking again at Israel's secure, comfortable living. In the judgment proclaimed here (vs.11-15), altars in Bethel (meaning "House of God") will be eliminated, opulent homes will be destroyed, and there will be no grace.
God is holding Israel to a high standard, and judgment is coming because they "knew better." More was expected of them, and they have failed miserably. The covenant was an invitation to privilege, but also to responsibility. There are consequences for forgetting - and Amos is alerting Israel to this cause-and-effect relationship.
In the BCBC commentary, Guenther writes: "By summoning the nations to observe Israel's sin, God exposes their shame. The act of judgment vindicates God and preserves the divine integrity. As they witness God's punishment of that sin, his sovereignty and hatred of sin become clear to all. God's purposes were not to be thwarted, even by the unbelief and disobedience of his people. In this way the divine judgment becomes a faith invitation to the nations."
* Is this "invitation" inviting? In what ways are we a witness to the nations of who God is?
* What is the image of God portrayed so far in Amos?
* How is our picture/image of God different from the ones portrayed here in Amos? Does our picture need expanding, or are we the "right" ones? Does Amos' picture of God need expanding?
* The church, like Israel, has a high calling. Read Isaiah 43:1-3 for a beautiful passage about Israel's/our chosen status. How are we embodying that calling? How are we claiming our "chosen-ness"?
* Is God silent today? If not, what messages are coming from prophets around us?
Tuesday, 27 September 2011
naming the evils
Our reading for this coming Sunday (October 2nd) is from Amos 1 and 2.
These are not easy passages, and your eyes might glaze over from all of the destruction and curses that are flowing from Amos' mouth.
Look at the way God's voice in Amos 1:2. God's message of judgment comes between two roars of a lion (Amos 1:2 and Amos 3:8). Judgment is proclaimed on 8 nations.
Compare the various judgments in Amos 1 and Amos 2. Notice which nation is most harshly judged.
I looked to the BCBC commentary on Hosea and Amos to help me understand exactly what the sins were for each nation. I've listed the sins beside each nation below.
The first nations mentioned are ones that share no recognized blood ties with Judah and Israel:
* Arameans (Damascus/Syria): greed, demanding revenue, extracting taxes
* Philistines (Gaza): selling an entire community into slavery (genocide)
* Phoenicians (Tyre): ruthless slave trade, failure to keep faith
The next ones are distant relatives:
* Edomites (Edom): vengeance, violence by the sword against his brother
* Ammonites (Ammon): invading other lands, killing, selling women into slavery
* Moabites (Moab): attitude of insult toward others
The final ones hit close to home:
* Judah: deliberately rejected God's laws, refused to keep God's decrees, pursued false gods
* Israel: debt-slavery, extortion (selling their neighbours to erase minor debts), oppressing the poor, sexual abuse, injustice and hypocrisy
These judgments follow a pattern. They begin with: Thus says the Lord. Then they state: For 3 transgressions of ... and for four I will not revoke the punishment. They state the charge of sinfulness "because they..." followed by the punishment "I will send..." They end with "says the Lord."
In the BCBC commentary, Guenther writes, "Israel's wealthy are preoccupied with accumulating goods; people and community are of little consequence. The conventional wisdom seems to be "Suppress compassion if you want to succeed." No one argues with success. No one except Amos." (p. 260)
* Imagine hearing these indictments against us today. Do any of them ring true?
* Which nations could you imagine being held accountable for sins today? Imagine a prophet today talking about nations that are far away from Canada, then ones who are closer, and then finally lacing into our nation, saving the largest list for Canada. How would this feel, especially if it were a foreigner and a common man like Amos delivering the message? This passage makes me think of another one: to whom much is given, much is also expected. (Luke 12:48)
* Can you name evils in our society today? What would they look like? Some might be subtle - like ways of thinking. Others might be more obvious - like our lifestyles or our government's policies.
* What evils would make God's voice roar today? Does it make our voices roar too?
These are not easy passages, and your eyes might glaze over from all of the destruction and curses that are flowing from Amos' mouth.
Look at the way God's voice in Amos 1:2. God's message of judgment comes between two roars of a lion (Amos 1:2 and Amos 3:8). Judgment is proclaimed on 8 nations.
Compare the various judgments in Amos 1 and Amos 2. Notice which nation is most harshly judged.
I looked to the BCBC commentary on Hosea and Amos to help me understand exactly what the sins were for each nation. I've listed the sins beside each nation below.
The first nations mentioned are ones that share no recognized blood ties with Judah and Israel:
* Arameans (Damascus/Syria): greed, demanding revenue, extracting taxes
* Philistines (Gaza): selling an entire community into slavery (genocide)
* Phoenicians (Tyre): ruthless slave trade, failure to keep faith
The next ones are distant relatives:
* Edomites (Edom): vengeance, violence by the sword against his brother
* Ammonites (Ammon): invading other lands, killing, selling women into slavery
* Moabites (Moab): attitude of insult toward others
The final ones hit close to home:
* Judah: deliberately rejected God's laws, refused to keep God's decrees, pursued false gods
* Israel: debt-slavery, extortion (selling their neighbours to erase minor debts), oppressing the poor, sexual abuse, injustice and hypocrisy
These judgments follow a pattern. They begin with: Thus says the Lord. Then they state: For 3 transgressions of ... and for four I will not revoke the punishment. They state the charge of sinfulness "because they..." followed by the punishment "I will send..." They end with "says the Lord."
In the BCBC commentary, Guenther writes, "Israel's wealthy are preoccupied with accumulating goods; people and community are of little consequence. The conventional wisdom seems to be "Suppress compassion if you want to succeed." No one argues with success. No one except Amos." (p. 260)
* Imagine hearing these indictments against us today. Do any of them ring true?
* Which nations could you imagine being held accountable for sins today? Imagine a prophet today talking about nations that are far away from Canada, then ones who are closer, and then finally lacing into our nation, saving the largest list for Canada. How would this feel, especially if it were a foreigner and a common man like Amos delivering the message? This passage makes me think of another one: to whom much is given, much is also expected. (Luke 12:48)
* Can you name evils in our society today? What would they look like? Some might be subtle - like ways of thinking. Others might be more obvious - like our lifestyles or our government's policies.
* What evils would make God's voice roar today? Does it make our voices roar too?
Monday, 19 September 2011
introducing... Amos!
Since scrolls seemed to factor pretty largely in both Sunday school and the sermon on Sunday, I thought we could look at where Amos fits in the scrolls. Amos is found in the minor prophets scroll, near the beginning of the scroll.
Historically, it is thought that Amos is the oldest/first among the prophetic writings. So, in a way, he's breaking new ground.
But as far as the order goes, Amos is the 3rd of the minor prophet books. Here they are, in the order found in our Bible: Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi.
If you have an introduction to Amos in your Bible, take a look at that. Let us know what strikes you as interesting.
It's estimated that Amos was written around 760 B.C.E. Times were good for both Israel (the Northern Kingdom) and Judah (the Southern Kingdom). They had both grown prosperous and had powerful militaries.
Amos' name means "to lift a burden" or "carry." Amos was a herdsman and a tender of sycamore trees. He was from Tekoa, which was located near Bethlehem in Judah. He carried his message from Judah to prophesy to the Northern Kingdom of Israel.
For our first reading, let's look at a little introduction to Amos in Amos 7:10-17.
Amos left one comfortable vocation in Judah (herdsman) to follow an uncomfortable vocation in Israel (prophet). Amos, as we'll soon find out, did not deliver a popular message. It was hard and staggering. How would he have sensed that this was his calling? Have you ever struck out in a similar way - following God's calling to do something uncomfortable?
Historically, it is thought that Amos is the oldest/first among the prophetic writings. So, in a way, he's breaking new ground.
But as far as the order goes, Amos is the 3rd of the minor prophet books. Here they are, in the order found in our Bible: Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi.
If you have an introduction to Amos in your Bible, take a look at that. Let us know what strikes you as interesting.
It's estimated that Amos was written around 760 B.C.E. Times were good for both Israel (the Northern Kingdom) and Judah (the Southern Kingdom). They had both grown prosperous and had powerful militaries.
Amos' name means "to lift a burden" or "carry." Amos was a herdsman and a tender of sycamore trees. He was from Tekoa, which was located near Bethlehem in Judah. He carried his message from Judah to prophesy to the Northern Kingdom of Israel.
For our first reading, let's look at a little introduction to Amos in Amos 7:10-17.
Amos left one comfortable vocation in Judah (herdsman) to follow an uncomfortable vocation in Israel (prophet). Amos, as we'll soon find out, did not deliver a popular message. It was hard and staggering. How would he have sensed that this was his calling? Have you ever struck out in a similar way - following God's calling to do something uncomfortable?
In The Prophetic Imagination, Walter Brueggemann writes about the alternative vision that the community of faith must hold. The church’s vocation is to critique the dominant culture around us and to energize our communities by providing an alternative vision.
We'll talk more about prophetic voice on Sunday, and here are some more questions to ponder. Feel free to respond in the comments below, or save your response for Sunday.
 |
| sound your voice |
* What prophetic voices have been silenced through the ages, or are silenced right now?
* What would be a difficult message to deliver to SJMC today?
* Who do you see as a prophet in our time?
* Prophets like Amos were keenly aware of current events and spoke out on issues of the day. How political are you?
* How is SJMC critiquing the dominant culture or injustices in our world?
* How is SJMC energizing our community by providing an alternative vision?
Wednesday, 14 September 2011
unleashing Amos
Welcome!
Perhaps you find the title of this blog a little curious. I do too. Unleashing scripture??? Is it like a wild animal or something?
Well, yes.
The Bible can be wild. Unpredictable. Uncomfortable.
And the book of Amos - which we'll be studying for the next 8 weeks - is no exception. Amos is a wild one. He's a prophet who says some pretty harsh things. Things that might make us squirm in our seats.
This coming Sunday (18th) we'll be part of a larger class led by Derek Suderman that will look at "The Beginning of Scripture." I thought that this would be a good introduction as he'll be giving some suggestions, hints, and things to keep in mind as we study the Bible together.
Perhaps you find the title of this blog a little curious. I do too. Unleashing scripture??? Is it like a wild animal or something?
Well, yes.
The Bible can be wild. Unpredictable. Uncomfortable.
And the book of Amos - which we'll be studying for the next 8 weeks - is no exception. Amos is a wild one. He's a prophet who says some pretty harsh things. Things that might make us squirm in our seats.
This coming Sunday (18th) we'll be part of a larger class led by Derek Suderman that will look at "The Beginning of Scripture." I thought that this would be a good introduction as he'll be giving some suggestions, hints, and things to keep in mind as we study the Bible together.
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