I’ve made no secret of my disgust over the current state of politics in the United States of America. A casual browse through social media will tell you all you need to know about that. I also haven’t tried to hide my growing distaste for the way Christians across the country are responding to the situation we find ourselves in. (A situation we made for ourselves, if we’re choosing to be honest today). Clearly we (very much in the general sense of the term) have chosen to prioritize fleeting political power over preaching the Gospel. What other conclusion can be made when pastors waste their breath defending sexual predators and some who should know far better compare the President to Jesus? Worse yet and outrageously, we have the gall to act surprised and upset when someone calls us on our blatant, transparent hunger for power and disregard for the morality we claim to live by.
We love to cluck our tongues and shake our heads when reading the Gospels. Those Sadducees, we think. All they wanted was money. And, oh, those Pharisees. They just wanted to control people. Jesus was so right to put them all in their places.
We shouldn’t be so smug.
And we’d do well to read the book of Amos.
The LORD roars from Zion,
And utters His voice from Jerusalem;
The pastures of the shepherds mourn,
And the top of Carmel withers.
– Amos 1:2 (NKJV)
Let that chill your bones for a second. The Lord roars. He’s not happy. He’s not smiling. He’s not cute. He’s not something you can hold to the side.
The dominant message of the book of Amos is the proclamation of judgment upon Israel by Yahweh their God because of their oppression of the poor. The book of Amos accuses them of “sell[ing] the righteous for silver, and the needy for a pair of sandals” (2:6); of crushing the needy (4:1); of abusing the legal processes held in the town gate for the improper acquisition of large estates (5:10-11); and of indulging in merrymaking, all the while taking no responsibility while the community was breaking apart (6:1-7). …
Amos criticizes his hearers’ confidence that the sanctuaries and their sacrificial cult would gain them Yahweh’s approval. Amos uses the very language of the cult itself, but with satirical tone, to poke fun at his hearers’ reliance upon the sanctuaries, to show that Yahweh desires justice and righteousness more than sacrifice, and to proclaim the end of the cultic centers (see 4:4-5; 5:4-7, 21-24).
– Asbury Bible Commentary, emphasis mine
Look at us, all fat and happy. Sitting up in our clean little church buildings, quite content with ourselves. Raising our voices neither in praise nor repentance, but in clamor, railing against the “liberals” or “conservatives” (whoever they are and whatever those terms mean) and how they are “destroying this country” and “we need to take it back.” We shake our fists to the rallying cry of “what about…?!” We turn blind eyes to sin and excuse failings of character because that politician might just give us whatever it is that we want in this moment.
…they sell the righteous for silver,
And the poor for a pair of sandals.
They pant after the dust of the earth which is on the head of the poor,
And pervert the way of the humble.
A man and his father go in to the same girl,
To defile My holy name.
They lie down by every altar on clothes taken in pledge,
And drink the wine of the condemned in the house of their god.
– Amos 2:6b-8 (NKJV)
We like to think that we’re so much better than the people we read about in the Bible.
We’re exactly the same.
With few exceptions, the prophets were sent to the people of God. To the people who knew better. Their messages, from the mouth of God Himself, were meant to slap them across the face. To shake them out of their self-indulgent stupor. To cause them to look up instead of down. To grab them by the hair so hard that they couldn’t help but notice the pain.
This is a side of God that we like to ignore. We like to focus on His gentleness and love. So we fail to realize that the hair-grabbing and face-slapping are acts of love. He is broken-hearted. He is justly angry. He wants His people to wake up, to get over themselves, to move beyond this whiny, annoying, petulant phase.
Because they have work to do. Because they are so much more.
Ancient Israel was meant to shine the light of God out into the dark world, just as the church is meant to do today. Just as they did, we have forgotten our purpose. We are so focused on achieving societal dominance through laws and slogans and slick marketing that we fail to tell people about Jesus. We fail in the one mission we have.
He who forms mountains,
And creates the wind,
Who declares to man what his thought is,
And makes the morning darkness,
Who treads the high places of the earth—
The LORD God of hosts is His name.
– Amos 4:13 (NKJV)
Let that chill your bones for a second. How is it that we can possibly be so small-minded as to believe that God, who spoke all there is into existence, won’t notice that we’ve gotten so far off course as to be in another country entirely?
In two weeks we celebrate Christmas. We pause and again reflect on the miracle of God Come to Earth. In our reflections, let us consider this commentary on Matthew 2:
The contrast between Herod and Jesus centers upon the question of kingship. Matthew introduces the theme of kingship at the outset of the chapter: The wise men ask Herod where the king of the Jews has been born (2:2), Jesus is indirectly identified as a ruler (v. 6), and Matthew repeatedly refers to Herod as the king (vv. 1, 3, 9). Matthew thus directs our attention to two types of king and two types of kingdom: the kingship of Herod versus the kingship of Jesus.
The kingship of Herod is presented in harsh terms. His tyrannical rule is characterized by an all-consuming desire to preserve his own status and power. Herod will stop at nothing, including the murder of innocent children, to realize his self-serving goals.
The nature of Jesus’ kingship, on the other hand, is defined by the word from Micah quoted in 2:6: He will be “the shepherd of my people Israel.” He is the gentle and loving Ruler of his people, who, like a shepherd, saves his people from destruction. Specifically, Jesus reigns as King over his people by dying for them (27:11, 29, 37), thereby saving them from their sins (1:21; cf. 20:28). The contrast with Herod could not be more pronounced: Jesus gives his life for the sake of others; Herod takes the lives of others for his own sake.
This tension between the kingdom of Herod and the kingdom of Jesus points to the conflict between the kingdom of this world (i.e., the desire for power and self-rule on the part of evil persons everywhere) and the kingdom of God. The passage challenges readers to reflect upon the character of their own lives in order to determine whether the spirit and attitude of Herod (an attitude of militant self-rule) is present to any degree in their hearts. Those readers who see a bit of Herod in themselves will soon encounter a word of challenge and hope: “Repent, for the kingdom of heaven is near” (3:2; 4:17).
We get to choose: Herod or Amos? The kingdom of this world or the Kingdom of God?