Woeful Complacency (Amos 6:1–14)

A dictionary definition of complacency is “self-satisfaction, especially when accompanied by unawareness of actual danger or deficiencies.”

Perhaps you have seen footage of athletes celebrating their victory prematurely before being passed at the finish line. Unaware of how close their fellow competitor was, their complacency cost them the gold medal. Or consider the nation that ignored warnings of a coming invasion and, while they carried on business as usual, complacent to the advancing army, were suddenly invaded. Or consider the student who cluelessly and complacently ignored the imminent examinations, thus failing because inadequately prepared. One teacher remarked to a parent: “It took your child six years of inattention to get to this point and you cannot expect it to change in six weeks.”

In each of these cases, perhaps self-importance, self-indulgence, and self-satisfaction created a complacent spirit towards a looming danger. So it was with the nations of Israel and Judah around 750 BC. God warned them that they would be defeated by yet unseen powerful nations and they would fall, being unprepared by their consistent complacency. There are lessons here for us; there are lessons here for the church.

We will study this chapter under two main headings in which we will analyse and apply woeful complacency.

1. Complacency Confronted (vv. 1–7)
2. Complacency Condemned (vv. 8–14)

There are two woes in this chapter that follow the first woe in 5:18. This is a form of prophetic lament in which Amos is announcing God’s judgement upon his people. It is a lament over their spiritual, as well as over their political death. And the cause of the woe is sinful, short-sighted, even stupid complacency. They are living as though they have no spiritual sense (vv. 12–13). Their complacency calls for a confrontation. It is a merciful confrontation aimed at their repentance.

It has been well observed that a prophetic ministry was marked by denouncing of sinful behaviour, announcing of impending judgement, but also accompanied with the hopeful dream of repentance. So here. So in our day.

Doubtless, there are those who are complacent in their sin. Some perhaps are living a double life, singing praises one moment and accessing pornography the next. Perhaps some, whilst hearing calls to repent and believe the gospel, complacently put it off—like Felix who waited for a more convenient time. Sadly, apparently that day never arrived (Acts 24:24–27). Sadly many professing Christian parents have chosen complacency rather than soul-earnest commitment to raising believing children, only to experience the heartache of apostate offspring. Sometimes, we have to acknowledge, confronting complacency comes too late to be effective. We dare not play games. One believer remarked, “I am grateful that God chose to grant me opportunity for repentance.”

What we must recognise is that this word confronts us about complacency and we dare not exasperate the condition by ignoring it. God is not to be trifled with. Praise God if you have a tender conscience towards him and his word. That is a hopeful condition in which to find yourself.

Complacency had to be confronted because God’s people were unaware of their danger and they were unaware of their deficiency.

They assumed all was well. After all, they were strong militarily, politically, economically and, of course, they were apparently strong religiously. Lamentably, woefully, they were like Mrs May in Flannery O’Connor’s short story Greenleaf, of whom it was observed: “She was a good Christian woman with a large respect for religion, though she did not, of course, believe any of it was true.”

That danger lurks amongst us. That deficiency may be an all too clear and present danger. Do we truly believe God’s word? Do we truly believe God’s gospel? Do we really believe that the Lord God sees our actions and attitudes and that we will give account for them? We ought to. And yet it is possible to become complacent to his word. It is possible to become complacent about this. And hence the need for confrontation to awaken us from spiritual stupor.

Let us note from this passage characteristic causes behind spiritual and woeful complacency.

Both Judah and Israel are confronted by Amos concerning their complacency derived from a sense of their self-important position, privilege, and prestige (vv. 1–3). Quite literally their geographic position provided a (false) sense of security. Both Mount Zion and Mount Samaria were elevated cities that provided protection from enemy forces. Unlike the many passages exalting in God as his people’s refuge, they chose rather to trust in their own resources. As has been cleverly noted, for these people a mighty fortress was their god rather than “a mighty fortress is our God.”

This passage, however, seems to carry a special rebuke to the leaders of God’s people. They saw themselves as “notable men” (prominent people) ruling over the “first of the nations.” They boasted how the people of Israel come to them, presumably seeking their wisdom. Prominence, position, and popularity can often breed sinful complacency fuelled by pride (v. 8). Self-importance does not breed dependence upon the Lord; rather, it breeds self-righteous self-sufficiency.

In vv. 2–3, Amos asks rhetorical questions expecting the rather surprising answer, “No.” His point is that, though Zion and Samaria boast in their greatness—producing the complacency of false security—in fact, they are not as great as they think they are. This is a devastating humiliation.

The notable men are exhorted to compare their kingdom with the adjoining kingdoms of Mesopotamia (Calneh), Lebanon (Hamath), and Philistia (Gath). Though they think they are better than these, they are not. Neither are the territories of Israel and Judah bigger than the territory of these kingdoms. Those kingdoms assumed they were invincible (probably adopting a posture of complacency) and yet God brought them to an end. They gave no heed to the day of disaster and they fell. Likewise the northern and southern kingdoms of Israel will become the focal point, the “seat of violence” when God’s judgement falls. Their complacency will result in destruction. After all, if these mighty peoples experienced the judgement of God for their heathen ways, how can guilty Judah and Israel escape similar chastisement from the Lord?

As Gary Smith observes: “They carelessly imagine that there are no military forces that can threaten them, no financial dangers that can deny them the affluent life, and no political enemies that can undermine their powerful political status.” They are in for a ruinously rude awakening.

Complacency not only results in self-importance; it also results in careless self-indulgence (vv. 4–7). Betts observes that here “Amos describes in great detail activity much like a Canaanite religious feast.” And whilst feasting they are careless about the nation’s precarious, in fact its perverse condition.

These verses portray God’s people lounging in luxury, oblivious to the threat of God’s imminent judgement on his people. They are consumed with carousing and catering, and are completely careless concerning God’s judgement. They do not take God seriously and they and the nation will pay a heavy price.

“Beds of ivory” describes fancy furniture inlaid with expensive ivory. They sleep in comfort and they eat to their heart’s (and stomach’s) delight, lounging on fancy couches.

Their regular menu consisted of expensive pen-fed veal and the finest of lambs. Remembering that Amos was a shepherd, he would have been disgusted by this kind of inexcusable waste.

Attending their fancy feasts (funeral?) was music and they boasted in how good it was. Further, whilst gorging themselves with the finest of food, they washed it down with voluminous amounts of wine. The bowls were not modest goblets but rather were like the large bowls used in the temple. When all was consumed they enjoyed fancy baths culminating with being rubbed down with the finest of ointments.

But amidst all their self-indulgent feasting they are indifferent to the spiritual need of their people. The nation is as sheep without a shepherd, harassed and in danger of imminent peril (v. 7). Rather than using their authority to produce flourishing, they abused it and brought failure.

Complacent leaders produce lambs for the slaughter. These leaders fail to equip them to face the world, flesh, and devil; fail to warn of the peril of worldliness; and provide a failed example. What does this look like in our world?

It needs to be emphasised that the confrontation has particular reference to leaders, the self-designated “notable men.” As goes the leaders, so go the people. This is true in society at large, but it is equally true in the home and in the church. In fact, it can be contextually argued that Amos’s concern is for the church of the old covenant.

Complacent husbands lay the foundation for calamity in their marriage. Complacent fathers lay the foundation for calamity for their children. Complacent elders lay the foundation for calamity in the church.

A nation that at this point in history was relatively impotent will under the providence of God become powerful enough to destroy Israel. Their condemnation will be complete, impartial, and comprehensive, from the top of Israel to the bottom of Israel (v. 14).

Though the passage is heavy on condemnation, nevertheless it also provides another bitter ingredient of complacency—conceit.

God’s commitment to his covenantal faithfulness is such that he backs up his promise to pour out his covenantal condemnation—his covenantal curse—with his own name. This is the meaning of “The Lord GOD has sworn by himself.” All that the Lord is stands behind this proclamation.

God can swear by nothing greater than his own existence for there is none greater than God (Hebrews 6:13–14). This terminology is God’s unalterable promise. What he threatens he will perform. And history provides the footnote pointing to his fidelity. Assyria invaded and the ten tribes ceased to be a kingdom.

The monstrous complacency of Israel was nourished by their conceit (vv. 8–11). Amos draws attention to this by the words “the pride of Jacob” and “strongholds.”

Of the 31 times this word appears in the Old Testament, twelve are in the book of Amos. Various nations including Judah and Israel boasted that they were untouchable and undefeatable because of their location and/or military prowess. They were arrogant because self-sufficient. Truly, “the mighty fortress is their god. Its security and power make God’s protection and blessing irrelevant crutches in the real world of economic and political influence” (Smith). Their pride of position, pride of power, pride of prosperity, pride of prowess set them up for the proverbial fall. “Pride goes before destruction, and a haughty spirit before a fall” (Proverbs 16:18).

As God had warned them: “Those who hate you shall rule over you, and you shall flee when none pursues you. And if in spite of this you will not listen to me, then I will discipline you again sevenfold for your sins, and I will break the pride of your power” (Leviticus 26:17–19).

Pride is a woeful characteristic, particularly amongst those who claim to be God’s people. C. S. Lewis wrote: “Pride leads to every other vice: it is the complete anti-God state of mind.” Therefore when pride gets a grip on someone’s life then they are most likely to turn a deaf and complacent ear to God. After all, if we are masters of our own fate then we don’t need to pay attention to God’s words of threatening denunciation.

We don’t need to pay attention to God’s word as it is preached. We don’t need to pay heed to God’s appointed authorities in our lives. We don’t need to heed God’s rules and precepts and ordinances and commands. Being autonomous and self-sufficient we don’t need to worry about being conquered by the Assyrians of sexually transmitted diseases, broken relationships, rebellious children, alienation from our parents, a bitter spirit, the loss of everything that really matters—the loss of our soul.

This is precisely where Israel was. She foolishly thought she could defy the living, holy, omnipotent God and not only get away with it but actually win! But Amos reminds these foolish people that God finds conceited complacency to be contemptible and he will condemn it.

The reason that the prideful are woeful is because, as the Lord says, “Pride and arrogance and the way of evil and perverted speech I hate” (Proverbs 8:13). God finds such conceited complacency contemptible.

Consider the man in Luke 12:16–21 who said, “I will build bigger barns.” Consider those in 2 Peter 3:1–10 who said, “Where is the promise of his coming?” Consider the church in Revelation 3:17 that said, “I am rich, I have prospered, and I need nothing.”

And then consider how often we repeat this contemptible folly. “I don’t need the church; I can go it alone. I will be fine.” Good luck with that. There are no exceptions to John 13:34–35 and the teaching of 1 John. “I don’t need anyone to tell me what to do; to hold me accountable. I am able to overcome sin on my own.” History is littered with the wreckage of those who thought this. “I don’t need to pray. I don’t need the Lord’s Supper. I don’t need the fellowship. I listen to the best teachers online.” Too many fall into this trap. “I can handle success and wealth. I can handle fraternising with those infatuated with the fallen and fading.” Demas loved this present world (2 Timothy 4:10). “My children are different. They will be fine without my consistent presence. They can handle ungodly friends. They can date unbelievers and will make the right choice.” Many have learnt this lesson too late.

Let us conclude our study of this section by noting the pathetic scene of v. 10.

Those who are complacent will pay a heavy price. They will be destroyed by the wrath of God. God will use the world to destroy those who love the world. However the worst of this punishment is recorded in these words: “Silence, we must not mention the name of the LORD.”

The picture is one of complete household devastation; complete destruction of a household that may include guests. The point is that no one will survive when the Assyrian army ravages a particular home.

A relative comes to bury the dead. Apparently someone else is with him. He asks the question, “Is anyone alive? Are there any survivors? Is there any hope?” And the tragic answer is “No.” So what is the meaning of the follow-up statement? Why must the name of the LORD not be mentioned? There are two possibilities.

Some suggest that superstition has taken over and since the Lord brought the devastation they should not mention the Lord lest he respond with more devastation.

But a better understanding is that the situation is hopeless—so hopeless in fact that prayer is no longer an option. It is too late. Motyer explains: “When the crisis came they had so long walked out of step with God that there was no liberty to mention his name.” Betts comments: “God will speak, and who will be able to answer? The people who boast in themselves will be silenced.” God’s act of judgement renders prayers useless. What a terrible, tragic, horrible place to be! What an awful condition when it is too late for hope of a better outcome. How awful when repentance comes too late.

It is too late once you you have destroyed your marriage and the one you forsook has remarried. It is too late once you have acquired a deadly disease because you refused to turn from sin. It is too late once you have disqualified yourself for pastoral ministry because of gross sin. It is too late once you are dead and you stand before the Lord only to hear, “Depart from me, I never knew you.”

We dare not complacently play games about our complacency. Sometimes there is no silver bullet that will deliver you. There are no guarantees of being granted repentance. Decisions have consequences; be wise. Do not be complacent. It is often true that he who hesitates is indeed lost.

Amos brings this woeful confrontation, this woeful condemnation to a close by highlighting the absurdity of spiritual complacency.

Verse 12 asks the rhetorically absurd question, “Do horses run on rocks? Does one plough there with oxen?” and of course the expected answer is no.

Neither horses, nor ploughs, nor oxen are designed for rocky ground. So neither are God’s people designed for living carelessly, nor conceitedly and therefore complacently. How absurd! How crazy to live in defiance of God! As Feinberg puts it: “How can they expect the favour of the Lord at the very time they are committing deeds displeasing to God? It is as absurd as trying to run horses on rocks.”

It would be absurdly dangerous to expect a horse to climb a rocky mountain face and equally absurd to try and plough it. In both cases only fruitless harm would result. No one thinking sanely would attempt something so absurd. Likewise, how dangerously, fruitlessly, mindlessly absurd for God’s people to “turn justice into poison and the fruit of righteousness into wormwood”. How absolutely crazy to defy holy God. And yet once we become spiritually complacent this is often how we behave.

Arrogant conceit has the perverse power to deceive the disobedient that they can escape the consequences of sinful living. This is the point of vv. 13–14.

Lo-debar means “nothing” and the city of Karnaim was an insignificant city of Syria. Both had been captured by Israel. Apparently the people boasted in these victories, magnifying them as evidence of Israel’s military might. Therefore they concluded they have nothing to worry about from the Assyrian threat. A modern example might be Britain assuming that since they won the Battle of the Falklands they could arrogantly conclude that they could take on the world. Pretty absurd.

Amos, however, has news for Israel: Your being at ease, your complacency is absurd; you are out of your mind if you think you will survive. In fact, God will raise up against them Assyria, who will oppress them from the deep south to the far north. They are doomed. And to deny this is sheer insanity.

O how many of our neighbours, schoolmates, co-workers, and even those in our families approach life and death with the same kind of absurdity: assuming that God will overlook their sin; assuming that God does not even exist; thinking their good works will earn them favour with God.

In all of this they live “at ease in Zion,” careless because complacent about the wrath of God. That is an absurd way to live and an even more insane way to die.

One actress, when interviewed about death, flippantly dismissed any concern, demonstrating the very complacency that will lead to destruction.

Please! Hear the word of the Lord! Realise and confess and repent that you have sinned against holy God, living in rebellion against his righteousness. You have turned the sweetness of holiness into the bitterness of disobedience. But listen and respond to the good news of God—he sent his holy Son to live a sinless life as the God-man. He then died for rebels like you and me. He then rose from the dead, ascended to the right hand of the Father where he intercedes to save everyone and anyone who comes to him trusting him alone for forgiveness and reconciliation.

Do not dare to be complacent about responding to this good news. Do not be careless about your soul. Do not be conceited, assuming you will weather God’s wrath. You won’t. Only Jesus Christ could do that. And he did!

I say this respectfully: Don’t be crazy, be converted. Come to Christ.

Christian, we are surrounded by spiritually complacent people. Pray for them, preach to them, plead with them to heed God’s word.

At the same time, let us guard our hearts and minds from falling for the temptation to woeful complacency. Let us resist a careless and conceited approach to life and rather live committed to our triune God who has delivered us from the wrath to come.

AMEN