Thou Art the Nation! (Amos 2:6–16)

It is so easy to adopt a spirit of condemnation towards the wrongdoing of others while excusing the same—or worse—in our own lives. A well-known example arises from the life of King David and his sin of adultery with Bathsheba, the wife of Uriah (1 Samuel 11).

After his awful sin, compounded by the sin of murder, David seemingly lived oblivious that God was displeased and that he was in danger. Until Nathan the prophet confronted him by way of a parable (2 Samuel 12:1–7).

Nathan told David of a rich man who, rather than using his own flock for a feast, took the only lamb from a poor man. David was enraged by such cold-hearted oppression and ordered capital punishment for the wealthy offender (v. 5). How righteous David must have felt! In fact, how smugly self-righteous. Until the pointed finger attended by the prophetic denunciation: ”You are the man!” (v. 7).

Upon hearing God’s word of judgement (vv. 8–12), David was convicted and responded in repentance. Though God forgave him, he pronounced awful—and irrevocable—consequences.

This story is a prototype of what we find in the book of Amos: the self-righteous as the target of prophetic condemnation. After happily hearing of Yahweh the Warrior meting out comprehensive judgement upon the surrounding seven nations (1:3–2:5), Amos, following Nathan’s pattern, declared to Israel, the ten northern tribes: ”The same Warrior sees your sins as well. You are the nation!”

The main idea in this passage is that to sin against grace is even more awful than sinning against conscience.

Though the foreign nations sinned against the law of God written on their hearts, the peoples of Judah and Israel were guilty of sinning against God’s law written on stone and on their hearts. They sinned against God’s gracious covenant. And that is seriously dangerous.

We who have experienced God’s grace, who have experienced covenantal blessings, have been given much and therefore much is required.

While shouting the supportive “Amen,” Israel was unknowingly proclaiming self-condemnation. While singing praise to God, they were simultaneously sinning against him. Amos boldly confronted them with their guilt:

We face the same temptation. We can get caught up in mindless worship—going through the motions while our hearts and minds are elsewhere.

There appear to be three particular categories of guilt: oppression, sexual immorality, and idolatrous worship. The root cause was the same as that of Judah: rejection of the law of the Lord; covenantal unfaithfulness (vv. 4–5). The pronouncement upon Judah acts as a mirror of and to Israel (see Ezekiel 5:5–9).

Where there is false, inauthentic, even idolatrous worship, injustice and immorality are not far behind.

“Thus says the LORD: ‘For three transgressions of Israel, and for four, I will not revoke the punishment’“ (v. 6). Israel’s sovereign, all-seeing, all-knowing Kingly Judge brings the charge, declares the judgement, and metes out the punishment. And it is irrevocable.

God does not grant his people immunity from judgement for sin. They are, in fact, given greater responsibility.

Amos highlights God’s injustice: “Because they sell the righteous for silver, and the needy for a pair of sandals” (v. 6). The righteous (innocent) were treated as guilty in return for silver—that is, for a bribe. The innocent were enslaved as debtors.

Those who were needy (beggars, helpless) were either sold for the mere price of sandals or enslaved for a debt equivalent to a pair of sandals. God’s people oppressed those who were already helpless. They took advantage of those already disadvantaged.

Amos rebuked the nation for inhumanity: “Those who trample the head of the poor into the dust of the earth and turn aside the way of the afflicted” (v. 7). Rather than having compassion on the afflicted (poor and needy), rather than reaching out to help those along the way, they treated them as merely being in the way. They heartlessly and inhumanely trod on them, grinding them into the dust. They treated them as mere dirt.

The powerful and the rich stepped on the poor by using the courts to pervert justice. This demonstrates complete disregard for the image of God. “When the divine compassion finds no reflection in human compassion, then the altar is visited in vain” (Motyer).

Israel was guilty of immorality: “A man and his father go in to the same girl, so that my holy name is profaned” (v. 7). This “girl” was probably a temple prostitute. This amounted to the sin of incest and was punishable by death (Leviticus 18:7, 15; 20:11; see 1 Corinthians 6:15–20).

Indulgence

Israel was indulgent: “They lay themselves down beside every altar on garments taken in pledge, and in the house of their God they drink the wine of those who have been fined” (v. 8).

This evil that can only be broken by God’s wrath. “They lay themselves down” probably refers to the sexual activity of v. 7. And they do so beside every altar of their self-appointed places of worship (3:14; 9:1; see 1 Kings 12:32–33). At pagan altars, they commit fornication on the garment of the poor (see Exodus 22:21–27).

All the above was carried out in a drunken stupor, paid for by illegitimate revenue forced from the hands of the poor. As one commentator summarises: “The elite and wealthy of Israel pandered to their own indulgences as they took the very coat off a man’s back and used his last few shekels to purchase fine wine for their times of worship.”

This is not describing Sodom. It is not describing a pagan nation. This is describing the sins of those who confess themselves as being the people of Yahweh.

Note the condemning and revealing phrase: “and in the house of their God” (perhaps “their god”). Not the LORD God, not Yahweh, but rather a god of their own making (see 1 Kings 12:25–33).

Unregulated worship results in unregulated living. Those who worship idols—imaginations of their own hearts—become like them. Psalm 115:8 confirms this: Indulgence, injustice, and immorality follow. This was precisely the condition of Israel and Judah in the days of Jesus (see Matthew 13:13–15).

We become what we worship. Be careful. Where you worship matters. It matters a great deal.

Verses 9–12 provide the brilliant backdrop of God’s grace, thereby highlighting the ugly darkness of Israel’s sinful behaviour.

God, through Amos, reminds Israel of his sovereign grace revealed to them from Egypt to Canaan. In light of such grace, their guilt was so much worse. No wonder he would not revoke his wrath.

Note the repetition of the emphatic “it was I.” In light of all that God had done for them—redeeming them, revealing himself to them, fulfilling his promise to them—how could they behave so irreverently, so heartlessly?

Sovereign Grace

God’s grace was sovereign. “Yet it was I who destroyed the Amorite before them, whose height was like the height of the cedars and who was as strong as the oaks; I destroyed his fruit above and his roots beneath.”

“The Amorite” was a general term for the people living throughout Palestine (Genesis 15:16; Ezekiel 16:3) before the territory was conquered by God, through the tribes of Israel, for Israel. Four hundred years in advance, God promised that, once the iniquity of the Amorites had reached its limit, he would destroy them (Genesis 15:12–16). That is precisely what happened.

God, in his faithfulness, had removed the Amorites to such an extent that both their root and fruit were gone. This was no small feat, for these people were giants, like Goliath (Numbers 13:28).

God had compassion upon the afflicted Israelites. The Israelites were therefore without excuse for their refusal to show compassion to others (see Matthew 18:21ff).

Saving Grace

God’s grace was saving: “Also it was I who brought you up out of the land of Egypt and led you forty years in the wilderness, to possess the land of the Amorite” (v. 10).

Going back further in history, God reminds Israel of how he graciously and powerfully brought them up out of the land of Egypt and how he brought them into the Promised Land.

The reference to God having “led you forty years in the wilderness” indicates God’s perpetual and providential care—his gracious, compassionate care of them (Psalm 105:26ff).

In light of God’s kindness, he expected them to be kind (Ephesians 4:32). This is so often where and why we fail. We forget God’s forgiveness. We do not remember his redemption. We give little thought or consideration to so great and gracious salvation, and this is revealed in our relationships with others.

Bitter Christians have a shortened memory. Vengeful Christians have a memory problem. They need to rehearse God’s gracious deeds (Psalm 145).

Sustaining Grace

God’s grace was sustaining grace: “‘And I raised up some of your sons for prophets, and some of your young men for Nazirites. Is it not indeed so, O people of Israel?’ declares the LORD” (v. 11).

Not only did God grace Israel with redemption and with an inheritance—with love and land—he also graced them with gifts of both expositors and examples, with preachers and with patterns.

Amos was a prophet—one who proclaimed God’s revealed word. Priests instructed the people in God’s way of holiness while prophets held them accountable to do so. Prophets functioned as prosecuting attorneys, holding God’s people accountable to God’s covenantal stipulations. The prophets were God’s means of sustaining his people with the word of God, for man shall not live by bread alone. Though at times it was painful gift, it was a necessary gift.

It was a gift because prophets were a means of reminding God’s people both of God’s promises as well as the sanctions arising from disobedience. This gift was a means of keeping Israel from going off the cliff into destruction.

It was also a gift because the prophets reminded the people of God’s promises, the main promise first revealed in Genesis 3:15. As the prophets faithfully carried out their task, the people were being prepared for the day when Messiah would come. As prophets declared God’s word, they gave the people hope of a better day. Moses was such a prophet, as were Samuel, Elijah, and Elisha. When God’s people faced dark times of national oppression, God sent prophets like Isaiah to embolden them and sustain them in their faith (see, for example, Isaiah 36–37). When later exiled, God sent prophets (like Jeremiah and Ezekiel) to assure them of a brighter Messianic future.

Prophets were a gift from God because they preached the truth, encouraging covenantal faithfulness, and warned of sanctions for violation. God’s people need faithful prophetic reminders. We need those sent by God to expound the word of God so we can obey the word of God. But having God’s word is not necessarily the equivalent of embracing God’s word. It is all too possible to sit under the word while not submitting to the word.

Not only did God gift his people with prophets, he also gifted them with patterns. To have God’s word expounded is a blessing, but we also need it to be exemplified. Without examples of devotion to God and his word, exposition might remain merely theoretical. Enter God’s gift of the Nazirites.

The law of the Nazirite is revealed and recorded in Numbers 6:1–21. Nazirites were those whom God moved to take a special vow of dedication by which they would exemplify before the nation what it means to live a life of holy separation to the Lord (Numbers 6:2).

The vow of the Nazirite was not required for God’s people; it was voluntary. The vow included three major elements: abstinence from wine and from any product that comes from the grape, not cutting one’s hair, and not coming into contact with a dead body. There was no God-specified period for the vow, but at the end of the vow an extensive sacrificial ceremony was undergone, including cutting the hair.

The purpose of the Nazirite was to be a visible, public example of what it means to be especially devoted—that is, separated to the Lord.

When God redeemed Israel, he made it clear that they were to be his “treasured possession among all peoples … a kingdom of priests and a holy [separated as in distinctive] nation” (Exodus 19:5–6).

The life of the Nazirite was a community example of this uniqueness to remind the people of their privilege. This helps us make sense of the closing verses of Numbers 6, the Aaronic blessing. That blessing is simply saying: “God not only blesses the Nazirites with their special ministry, but in fact their special ministry points to God’s desire to bless all of his people ‘with his name’“ (vv. 22–27).

Israel responded to God’s grace with deep ingratitude: “But you made the Nazirites drink wine, and commanded the prophets, saying, ‘You shall not prophesy’” (v. 12).

How did they respond to these gracious gifts—the gifts of prophets and Nazirites, the gifts of truthful preaching and holy patterns? Verse 12 tells us they disdained and rejected God’s gifts to the point of perverting them. Amos pictures the rebellious Israelites forcing wine down the throats of the Nazirites and threatening the prophets to be silent. All in the name of God (5:21–23).

We can summarise that Israel wanted neither the example of holy living nor the declaration of divine truth. As one commentator notes, “The lamentable reality is that the most virulent opposition to enthusiastic expressions of Christian commitment come from supposedly Christian people.”

What should we learn?

Idolatry and ingratitude are inseparable. Ingratitude gives birth to idolatry, which results in a loss of integrity. And this ushers in the wrath of God (see Romans 1:18–21ff; Psalm 26:1–3).

Lies lead to idols, and the result is that we become uncomfortable with God’s word and we will resist and despise God’s examples. Our horizontal relationships (are they holy?) reveal the health of our vertical relationship.

To whom much is given, much is required. “Special privileges, special obligations; special grace, special holiness; special revelation, special scrutiny; special love, special responsiveness.… The church of God cannot ever escape the perils of its uniqueness” (Motyer).

C. S. Lewis famously wrote in The Great Divorce: “There are only two kinds of people in the end: those who say to God, ‘Thy will be done’, and those to whom God says, in the end, ‘Thy will be done.’ All that are in hell choose it.” That is sobering. That is true. This is the point of these closing verses.

“Behold, I will press you down in your place, as a cart full of sheaves presses down” (v. 13). Just as the wealthy and powerful pressed down the poor and weak, the Lord would press down upon Israel. The picture is of suffocating pressure from the weight of God’s wrath. As a cart laden with threshed wheat grinds the earth beneath the wheels, leaving a mark, so God’s punishment of Israel would leave an inerasable mark. God’s judgement would be noticeable.

And just as an overloaded cart cannot move, so Israel would be unable to escape the coming judgement.

When Assyria invaded the northern kingdom in 722 BC, those living there experienced the awful consequences of God’s judgement. Many were slaughtered while tens of thousands were themselves carried away as captive slaves. They learned that it is a fearful thing to fall into the hands of the living God. Sometimes God’s “hands” are those of an invading, murderous, rapacious nation like Assyria.

God’s wrath is manifested in many ways: ‘natural disasters (Psalm 29; Luke 13:4–5); political and societal upheaval (Daniel; Luke 13:1–2); reaping what we sow (Romans 1:21ff); disease, etc. “That day” can occur on any day. Repent!

The significance of this judgement may be that those who oppress others will themselves face the press of God’s wrath. God is watching how we treat others and holds us accountable.

Do we pay fair wages? How do we treat the poor and our employees?

God’s punishment would be inescapable:

Despite skill, prowess, and planning, there would be no escape. Neither the swift of foot, nor the strong, nor the mighty would be able to escape when God judges. We must all stand before the judgement seat of Christ to receive the things done in our bodies, whether good or bad (2 Corinthians 5:10).

The words “save his life” (vv. 14–15) and “shall not save himself” (v. 15) are meant to have a sobering effect. Whether one is swift-footed, a strong soldier, a mighty ruler, a skilled marksman (v. 15a), a skilled equestrian (v. 15b), or a courageous leader (v. 16), none will escape God’s sovereign, just, perfect judgement. None. In fact, even a brave heart will flee away naked in that day to his shame.

In that day (v. 16), when God brings down his hammer of holy wrath, unrepentant sinners will be naked in their shame with no covering to protect them. What then shall Israel do? They must seek the Lord and live (5:4).

But sadly, history informs us that most did not. Most lost their lives. And even more probably lost their souls as they would die in their sins.

You cannot outrun God’s judgement. Try as you will, it will find you. Your expensive sports car and luxurious home will not shield you (3:15). Your academic prowess will not save you from wrath. The final examination will give no passing marks for your academic distinctions. The mighty accomplishments in your career and the strength of your home life will not be sufficient arguments to acquit you of your sin.

Your only hope is to be saved by another.

There was a man who was so swift that he could escape a murderous mob (Luke 4:29–30), who was so strong that he could destroy God’s temple, who was so stout and courageous that he stood before his enemies without wavering.

In fact, he was such a unique man, such an awesome warrior, that he could withstand the wrath of God. His name was Jesus of Nazareth, God’s anointed Prophet, Priest, and King. This divine warrior who endured God’s wrath is our Lord and Saviour Jesus Christ.

Though Jesus died naked, yet like pre-fallen Adam, the last Adam was not ashamed (Genesis 2:25). He had no personal sin for which to be ashamed.

Though he felt the awful pressure of God’s holy wrath (Mark 14:32–36; cf. Luke 22:44), it was a pressure borne vicariously—that is, God was not angry with him. God was angry with you; he was angry with me for our sin. Jesus was punished for our sin, not for his, for he had none.

His sinless life was why Jesus was able to endure the cross and despise the shame. He knew that he would be raised from the dead and ascend to the right hand of God, where he would and where he does and where he will continue to intercede as mediator between God and man, reconciling repentant sinners to God.

Friend, if you desire to escape God’s wrath on that day—whenever that day comes—then turn to and trust in the Lord Jesus Christ as the only one who can save you from your sins. He is the only appointed and able Saviour who can deliver you from God’s just wrath.

Simply, ‘You are the man; you are the woman” who is under God’s wrath. Hear the gospel, believe the gospel, and be rescued.

Christian, you will give account for what you did with God’s gifts. God’s gracious revelation (“prophets”) and gracious reminders (“Nazirites”) lay upon us a responsibility for which we will answer to God. This responsibility is to live differently than the surrounding nations. We are to be holy, living out our privileged covenantal commitment to love God by obeying his commandments. When we do, we will love our neighbour as we love ourselves.

Are there idolatries, injustices, and immoralities which we need to repent of?

No Christian can lose God’s gracious gift of salvation. But I fear that many are self-deluded into thinking they are reconciled to God when in fact they are not. And the proof is in how they respond to God’s prophets and to God’s patterns.

If you despise God’s word (though sitting under God’s word, are you actually submitting to God’s word?), then you are still in your sins and you need to trust the Saviour, Jesus Christ.

If you resent God’s gracious examples—in fact, you might even hate them and aim to draw them away from God—then you need to be saved from God’s wrath, which currently hangs over you like an imminent sword.

For as Jesus made patently clear, those who do the will of God, and those only, are truly the children of God.

If you are the guilty one, then be grateful the Lord has made this clear and, like David, repent, call upon the name of the Lord, and be saved.

AMEN