Perilous Presumption (Amos 3:1–15)

When it comes to a person’s salvation, false security is a greater problem than no security. It is an eternally perilous problem.

The lack of assurance of salvation is a frequent pastoral issue. Because of poor teaching, anxious dispositions, and very sensitive consciences, some genuine Christians struggle with assurance. This robs the true Christian of joyful spiritual stability. These Christians need encouraging instruction so that they might with confidence call out, “Abba, Father.” But even if they die as doubting Thomases, they will nevertheless find that they are saved. Though frightened by the Day of the Lord, they will find themselves safe and sound in the arms of Jesus.

On the other hand, there are many who live with false assurance. Many are not truly saved but presume they are accepted by God and are therefore immune from his wrath. They give little thought to the Day of the Lord, our day of judgement. This too is a persistent problem; it is a perilous problem. It was the problem that Amos addresses in chapter 3.

Israel was desirous for the Day of the Lord so that others would get their just deserts. But, as Amos points out, this was a perilous presumption because, in fact, the Day of the Lord would result in their judgement, their condemnation, their destruction (5:18–20).

Their presumption blinded them to four truths:

1. God’s Grace Creates Godly Obligations (vv. 1–2)
2. God’s Warnings Point to Serious Consequences (vv. 3–8)
3. God’s Justice is Universally Impartial (vv. 9–12)
4. God’s Judgement is Humanly Inescapable (vv. 13–15)
5.  

Today’s church needs to hear and heed the same warnings, thereby delivering us from the same perilous presumption. May God help us.

First, we learn that grace creates godly obligations. “Hear this word that the LORD has spoken against you, O people of Israel, against the whole family that I brought up out of the land of Egypt: ‘You only have I known of all the families of the earth; therefore I will punish you for all your iniquities’” (vv. 1–2).

The opening verse is a call to “hear” and to heed the “word” of “the LORD” against “Israel, against the whole family that he brought up out of the land of Egypt.” The Lord, through his prophet, is reminding his people of his sovereign salvation in their exodus from Egypt. he says this to justify his impending punishment. Privilege ushers in responsibility. Amos declares here what should be obvious: God’s grace creates obligations. Failure will be met with punishment.

“To know the grace of God is to know oneself as grateful,” writes Kevin Vanhoozer. Amos pointed out in chapter 2 how God had been amazingly gracious extending sovereign grace (2:9), saving grace (2:10), and sustaining grace (2:11). However, rather than responding with godliness borne of gratitude, Israel responded with ungodliness borne of ingratitude. Ingratitude is the mother of idolatry, immorality, and injustice (Romans 1:21ff). All of this invites the wrath of God. God’s grace to his people provides neither immunity nor impunity.

God says, “You only have I known of all the families of the earth,” highlighting Israel’s debt of gratitude.

“Known” here means more than mere cognisance, more than mere intellectual apprehension. Of course, the Lord knew of the existence of other peoples, of other nations.

This word means to know intimately (see Genesis 4:1; Psalm 1:6). It indicates an intimate relationship, one that bears fruit. The point is that Israel was chosen by God. He paid particular attention to her. She was his elect nation (Isaiah 41:8–9; 43:10; 44:1; see Deuteronomy 7:6–11).

God choosing them was completely because of his sovereign grace. He chose them because he chose to love them. They were no more deserving of God’s grace than any other people. God’s choosing them, and entering into a covenantal (marital) relationship with them, created an obligation. Brothers and sisters, there are obligations of grace (Ephesians 1:3–13; Colossians 1:13–14).

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Second, we see that God’s warnings point to serious consequences.

In this passage, Amos asks seven rhetorical questions, each calling forth what should be an obvious answer. It is a brilliant approach to his purposeful climax in vv. 7–8. He points to obvious examples of cause and effect, of warnings and consequences to awaken them to their impending peril. God’s prophetic word will come to pass. It applies to everyone. You are not an exception. Pay attention!

Amos wants his hearers to listen to God’s word and to think. This is for their benefit. They are to engage their minds. Amos makes an argument that just as the natural world operates on the principle of cause and effect, so does the spiritual world. Amos provides seven examples to illustrate this before making a prophetic appeal. He is developing the argument that the effect of God’s punishment arises from a related cause. In their case, the cause of punishment is their sin and God’s sovereign response.

“Do two walk together unless they have agreed to meet?” No. Several women in our church meet to walk together. This doesn’t just happen. Rather, they made a plan to do so. They agreed to meet at such and such a time at such and such a place to walk together. The agreement was the cause of the effect, walking together.

Perhaps Amos is indicating that God and Israel entered into an agreement to walk together. We call this a covenant. Unfortunately Israel chose to walk away and therefore to walk alone (see Genesis 17:1; Leviticus 26:3).

“Does a lion roar in the forest when he has no prey?” No. Lions only roar to warn others away from territory, including warning hyenas after the lions have taken the prey. A lion’s roar is the effect of the cause—the prey has been taken.

The Lord has roared forth his word of judgement (1:1). Israel is the prey to be taken—the effect; God’s roaring judgement is the cause. Judgement is irrevocable. “As a lion warns his adversaries of danger, so the Lord has roared so that Israel might fear him and repent” (Betts). The Lord will roar one way or another: either to warn or to devour.

“Does a young lion cry out from his den, if he has taken nothing?” No. As above, the effect of the crying out is caused by securing its prey.

“Does a bird fall into a snare on the earth, when there is no trap for it?” No. If there is no trap, the bird will not be snared. The bird being snared is the effect of the cause which is the trap.

Israel will fall (v. 11). She will be punished (v. 2), which is the effect of the cause which is the trap of disobedience which she herself has set. “The wicked are snared in the work of their own hands” (Psalm 9:16).

“Does a snare spring up from the ground, when it has taken nothing?” No. This parallels the same thought as above, though here most likely the snare is with reference to animals. The effect of the snare being sprung is caused by an animal entering it. Israel entered the snare of judgement by her continual, unrepentant disobedience.

“If a trumpet is blown in a city, are not the people afraid?” Yes, they are afraid! Israel used trumpet calls to both call the community together as well as to warn of impending danger (Numbers 10:1–10). Amos is pointing out the effect of the trumpet blowing is caused by an outside threat. In this case, the prophetic trumpet is being blown because God’s judgement is a very real threat.

“Does disaster come to a city, unless the LORD has done it?” No. Perhaps this is the only question over which some might hesitate to answer. It may not seem rhetorical, except to those who take seriously the biblical teaching of God’s absolute sovereignty.

The cause of the disaster (the effect) is the Lord. He brings calamity to criminals, that is, to lawbreakers. He answers their lawless effect with his holy cause.

There is nothing irrational about faith in God. There is nothing irrational about the word of God. Just as there is cause and effect in the physical world, so there is cause and effect in the “spiritual” world. God’s warnings point to God’s certain punishment.

“A warning is never given unless disaster is imminent, but a warning is given and God is sending disaster” (Boice).

Verse 7 functions like a rhetorical question. That is, “Does the Lord God do anything without revealing his secret to his servants the prophets?” No! “Therefore, listen to me.” Amos is establishing credibility for his message. “He had to step forward in the interim of grace between warning and disaster and make his message clear to the people” (Motyer).

The effect of the roar is caused by the Lion taking his prey (v. 8). Therefore “Pay attention. Don’t be oblivious to his roar (1:2; 3:4). Don’t be oblivious to your danger. Don’t be oblivious to the fearful response you should have!”

The intended effect of “fear” is caused by what God has revealed, by what he has “roared.” What God has roared/revealed is the cause of how Amos is affected. He must “prophesy.” Because there are no exceptions. Woe is Amos if he does not honour God’s cause.

God’s prophetic word of judgement and Amos’ prophetic declaration of that word has a cause: Judgement is coming. “How can I not warn you of that perilous Day of the Lord?” God’s word makes clear that judgement is coming, so how will you respond?

Third, we learn that God’s justice is universally impartial.

The key word and concept in this passage is “strongholds” (vv. 9, 10, 11). Amos calls two witnesses to the stand to watch as God brings judgement upon Israel, beginning at Samaria (vv. 9, 12). Despite Israel’s political accomplishments, military strength (v. 11) and economic success (v. 12) her presumed “defences” are going to “be brought down” and she is going to be “plundered” by the Assyrians whom the Lord will send (vv. 6, 11).

The main cause of this effect is their oppression (v. 10). The same kinds of oppression committed by the pagans (v. 9).

Israel’s election does not give her immunity from God’s just judgement. Whether Philistines or Egyptians, God’s justice is impartial.

This is a tragic scene in which pagans are called to witness the demise of God’s people because they are doing the same evil deeds as those who are not God’s people. “Their expertise as oppressors made them well suited to identify Israel as a fellow persecutor of the poor and weak. In other words, ‘It takes one to know one’” (Betts). This is shameful (Romans 2:1–5; 17–24; 1 Corinthians 15:34).

Are our entertainment habits different from the unbelieving world? How do we use our mobile phones and smart TVs? Are our spending habits different? Do we treat our employees better than greedy unbelievers? How do we treat the marginalised? Do we treat all as the image of God? How do we speak of those who are demographically different? How do we treat those under our authority?

We must not be oblivious to the fact that just as God judges the sins of a godless society, so he will judge the sins of a godless church (see Revelation 2–3).

“Israel would not survive the attack of the enemy (v. 11). Only fragments of their former luxurious lifestyle would be found after the enemy overran the land” (Smith and Page). There are two related ideas intended here.

First, God is saying that, as Israel’s Shepherd, they and not he are to blame for their defeat and destruction. God sovereignly brings the destruction (v. 6) but the cause is Israel’s sin. God is not to be blamed for the loss of the flock (see Exodus 22:10–13; Genesis 31:38–39).

Consider the blasphemous folly of shaking our fists before the face of God when we simply reap what we sow. Churches that compromise on doctrine, discipleship, discipline, devotion and the church ends up in demise. Mistreat your wife, cheat on her and then wonder why the marriage is over.

Second, God might be alluding to the hope of a remnant. Though the nation has succumbed to materialistic oppression nevertheless some will survive by God’s grace (“the corner of a couch and part of a bed” [see 5:15]). The point is that it should be obvious to God’s people that they cannot sin with impunity. Neither can we.

This raises serious questions for Christians, for those who profess to belong to God in Christ.

First, it needs to be established that this is the word of God. We must take it at face value.

Second, taking it at face value means also taking it in context of all of Scripture. It is essential to remember that this was the choice of a nation through whom Messiah—the true Israel—would come. That is, this was geo-political election of a people in which they were related to God externally by covenant. As Paul will explain in Romans 9:6, “For not all who are descended from Israel belong to Israel.”

So how does one know if they are salvifically known by God (3:2)? By the fruit they bear. At this stage the fruit borne by Israel was rotten. It was no different than the fruit of the surrounding nations (see vv. 9–12). Therefore, they will be punished like (and worse) than the other nations. Perhaps a remnant will emerge from the punishment, but most will be exposed as those who were ‘God’s people’ in name only. Like in our day.

The writer to Hebrews had the same concern (6:1–8; 10:23–31). These sobering words must not be ignored or flippantly explained away. This was a warning to the first century church and it remains so in our 21st century church.

The writer is not saying that someone truly born again might possibly fall away. Rather he is warning against those, like in Israel of Amos’s day, who had only an external connection to God and to his people.

They enjoyed the loving, joyful, hopeful gathering of God’s people produced by the Holy Spirit. They were excited and felt connected to the church the day they were baptised hearing the hearty, “Amen!” They were thrilled to hear the promise that one day all things will be made new. They loved the feel of the congregational singing and the sense of God’s immanence and transcendence.

And yet, when forced to choose between their friends and having God as their friend, when confronted with the idolatrous lure of money, success, prestige, comfort, they chose their own desires against God’s declared will.

Many like this still attend church services. They continue to sing, to give, and maybe even to pray. But their hearts are far from God, having been given over to that which is fallen and fading.

In such cases they are still under the wrath of God, and the Day of the Lord is the last thing they are ready for.

Is this you? Then turn away from your sin today as you turn to Christ. And if you say, “But I can’t!” then plead to God for his mercy to turn you! he turns those who desire to turn and to trust!

Fourth, God’s judgement is humanly inescapable.

The argument ends with the warning cry that God’s judgement will be thorough and comprehensive. Neither ethnicity, nor religiosity, nor prosperity will be a means of escape. Israel must no longer live oblivious to the constant prophetic warnings. When the Day of the Lord comes it will be inescapable. Woe to them for desiring it prematurely (5:18–20).

Amos refers to three “houses” in these three verses. None of the three provides safeguard against the judgement of God.

The “house of Jacob,” of course. refers to Israel as a whole, Israel ethnically.

If anyone in Israel (or in Judah for that matter) was relying on their Jewishness to deliver them from God’s wrath, they would be sorely mistaken. Salvation has never been “genetic” (Matthew 3:9). If you seek to escape God’s wrath in that house you will find it crashing to the ground.

You cannot rely on your parent’s faith. You cannot rely on your ethnic Christian heritage, including your christening.

As noted throughout our studies, Israel had developed their own self-styled worship of the Lord (1 Kings 12:25–33). They worshipped the true God (2:8) in their own way which made them guilty of false, unacceptable worship. This kind of religion is impotent against the judgement of God. It provides no security against the holy wrath of God.

“The altars of Bethel” represent manmade attempts to be acceptable to God at best, manmade efforts to fool him at worst. Regardless, they will fail.

Many cling to religious rituals and customs as some kind of talisman to ward off judgement. Like Joab, clinging to the horns of the altar that he might be spared the wrath of the king, those who try to do so in Bethel will likewise die by the sword of the King (1 Kings 2:28–34).

Church membership will not deliver you; religious zeal will not deliver you; religious rituals will not save you. Only Christ Jesus can provide us what we need to escape the wrath of God—the righteousness of God.

A common sin that runs through Amos is greed and oppressive-luxurious living. The mention in this verse of “winter houses” and “summer houses,” “houses of ivory,” and “great houses” highlights this. It is clear that none of this wealth will provide protection from God’s appointed destruction for Amos declares that these things will come to an end. “Prosperity abused and misused can only issue in utter and irreparable loss” (Feinberg).

Money and possessions are not the root of all kinds of evil, rather the love of such is (1 Timothy 6:10). One of the evil results of the love of money is stepping on others in order to secure one’s fortunes (v. 10). When we do so, regardless of how secure we think we (and our things) are, such a stronghold will be destroyed.

Consider Luke 12:13–21:

When you consider this, is it not obvious? The daughter of billionaire Aristotle Onassis once said, “If you need proof that money cannot buy happiness, just look at my family.” That is tragic. But it is so true. We know this but we fool ourselves to be oblivious for we think we will be the exception.

Likewise, it is obvious that religion cannot transform our lives and yet we think that in our case it will. Again, it is obvious that ethnicity cannot secure a relationship with God—Israel has been trying for millennia—and yet we foolishly cling to it. But it is time to stop such foolishness.

Our only hope is to trust in the one who did not escape punishment but rather who took our punishment upon himself. The Lord Jesus Christ was “put to an end” so we would not be. Yet it proved in the end to not be the end for he rose from the dead. he therefore can now save you from guilt and deserved judgment of your sins. Repent, call upon him, and begin a life of loving worship. This is the obvious way ahead, don’t be oblivious to this reality. Such presumption will prove eternally perilous.

AMEN