Psalm 150 (continued, part 32)
We must notice that verses 8–9 are a parenthesis in the prophet's message, but a very important parenthesis as he reminded the people of the greatness of their God. Jehovah is the God who created the heavens and the earth, who controls the seasons and the daily motions of the earth, and who is Lord of the heavens, the sea, and the land. The pagan Gentiles worshipped the heavenly bodies, but the Jews were privileged to worship the God who made the heavens and the earth (Jonah 1:9).
God doesn't franchise His blessings the way companies franchise their products to local dealers. You can't go to Bethel and Gilgal (see 4:4) or to Beersheba2 and go home with a blessing in your baggage. Unless we personally meet the Lord, deal with our inner spiritual life, and seek His face, our hearts will never be transformed.
But this God of creation is also the God of judgment! "He flashes destruction on the stronghold and brings the fortified city to ruin" (Amos 5:9 niv). J. B. Phillips graphically translated verse 9, "He it is who flings ruin in the face of the strong, and rains destruction upon the fortress."3 In the light of the holiness of God and the terms of His holy covenant, the people of Israel should have been on their faces, calling out for mercy. Instead, they were complacently comfortable in their luxury and their sins. Amos named just a few of their sins.
The "holy places" would all be destroyed. The people of Gilgal would go into captivity (5:27), the shrine would be abandoned, and Bethel, the "house of God," would become "Beth Aven," the "house of nothing" (see Hos. 4:15; 5:8; 10:5) and go up in smoke (Amos 5:6). Even if pilgrims traveled into Judah to visit Beersheba, that was no guarantee of blessing. Eventually Judah would fall to the Babylonians.
Promoting injustice (v. 7). God established human government because of the sinfulness of the human heart. Without the authority of government in society, everything would fall apart and the strong would enslave the weak and the rich would exploit the poor. Justice is supposed to be "a river … a neverfailing stream" (v. 24 niv) that cleanses and refreshes society, but the leaders of Israel had turned that refreshing river into bitter poison (see 6:12).
The third reason for seeking God is because judgment is coming (v. 6). The phrase "lest he break out like fire" reminds us of God's repeated warning in chapters 1 and 2: "I will send a fire" (1:4, 7, 10, 12, 14; 2:2, 5). "For our God is a consuming fire" (Heb. 12:29; see Deut. 4:24). If the Gentiles, who never had the written law of God, suffered fiery punishment for their sins, how much more would the Jews be punished who possessed God's holy law! "The Lord shall judge his people" (Heb. 10:30; see Deut. 32:35–36; Ps. 135:14).
Righteousness and justice should be the pillars that hold up society, but these selfish rulers had thrown the pillars to the ground. One of the evidences that the pillars of national justice are shaking and ready to fall is the increase in lawsuits. "They make many promises, take false oaths and make agreements; therefore lawsuits spring up like poisonous weeds in a plowed field" (Hos. 10:4 niv). Israel was afflicted with poisonous weeds and poisonous water (Amos 5:7), and the Lord was displeased.
Fear of judgment may not be the highest motive for obeying God, but the Lord will accept it. Animals and little children understand rewards and punishments, but we hope that the children will eventually mature and develop higher motives for obedience than receiving some candy or escaping a spanking. God's people, Israel, never achieved that higher level of obedience, the kind of obedience that comes from a heart that loves God (Deut. 4:37; 6:4–6; 7:6–13; 10:12; 11:1; 30:6, 16, 20). For Israel to repent and return to God was a reasonable thing to do. It would bring them life; it would produce spiritual reality; and it would save them from impending judgment. Those are good reasons for God's people to repent today.
Instead of running to religious meetings, the people should have stayed home and seen to it that their leaders weren't poisoning the river of justice and knocking down the pillars of righteousness. Christians are the salt of the earth, and salt prevents corruption. They are the light of the world, and if there were more light, there would be less darkness (Matt. 5:13–16). The church must not abandon its marching orders and turn preachers into politicians, but it dare not ignore the problems of society—problems that can be solved by the application of the gospel and the truth of the Word of God.
"Seek the Good!" (5:7–15) To "seek the Lord" might appear difficult and distant for some people, an intangible experience they can't get their hands on. Thus Amos brought the challenge down to practical, everyday life. He spoke about justice, righteousness, and the importance of telling the truth. He named the sins the people needed to forsake:
Rejecting rebuke (vv. 10, 13). The city gate was the place where the elders met and transacted city business (Ruth 4). When the dishonest leaders attempted to foist
Amos 5
Yes, these things were true, but they could not be used as evidence of the blessing of God. They were but a thin veneer of religious self-righteousness over the rotting corpse of the nation. The only proof that God is with us is that we love Him and do His will. Religion without righteousness and justice in the land is hypocrisy. No matter how many people attend religious meetings, if the result is not obedience to God and concern for our neighbor, the meetings are a failure.
their lies on the people and manipulate the court, if somebody rebuked them, they turned on that person and tried to silence him or her. It got to the place where the righteous wouldn't say anything because their interference did no good (Amos 5:13). Leaders with integrity will gladly listen to counsel and even to rebuke, but leaders bent on evil will seek to destroy those who stand in their way. "Do not correct a scoffer, lest he hate you; rebuke a wise man, and he will love you" (Prov. 9:8 nkjv; and see 1 Kings 22:5ff. for an illustration of this principle). For many years, American legal experts have called for an overhaul of the legal system. (Other nations probably have the same or worse problems.) So many cases are pending, and too many trials proceed at a snail's pace, with seemingly interminable appeals and delays, that very little justice results. Isaiah saw a similar situation in his day: "So justice is driven back, and the righteousness stands at a distance; truth has stumbled in the streets, honesty cannot enter. … The Lord looked and was displeased that there was no justice" (Isa. 59:14–15 niv). A traffic jam!
How can we claim to love the good if we don't hate the evil? We claim to love the Lord, but God commands, "You who love the Lord, hate evil!" (Ps. 97:10 nkjv). We enjoy studying the Bible, but the psalmist said, "Through Your precepts I get understanding; therefore I hate every false way" (119:104 nkjv). Seeking the good means rejecting the evil and not being ashamed to take our stand against what's wrong.
Is there any hope for such a wicked society? Yes, as long as the grace of God is at work. "It may be that the Lord God of hosts will be gracious to the remnant of Joseph" (Amos 5:15 nkjv). Disaster was coming to Israel, but who knows what God would do if only a godly remnant turned to Him and sought His mercy?
Oppressing the poor (vv. 11–12). The prophet Amos was the champion of the poor and oppressed (2:6–7; 4:1; 8:6) as he called for justice in the land.4 He pictured the rich trampling the poor into the mud by claiming their crops for payment of the high rents they were charging. The rich were literally taking the food right out of the mouths of their tenants and their children. And if these hungry tenants appealed to the local judges for justice, the wealthy landowners bought off the judges.
"So I sought for a man among them who would make a wall, and stand in the gap before Me on behalf of the land, that I should not destroy it; but I found no one" (Ezek. 22:30 nkjv).
God is still seeking for wall-builders, for intercessors who will plead with God to send revival and renewal to His church. For it's only when God's Spirit is allowed to work among His people that the flood of evil can be stopped and righteousness and justice flourish in the land. The saints want God to judge the wicked, but "the time is come that judgment must begin at the house of God" (1 Peter 4:17).
So what did the rich do with this ill-gotten wealth? They used it to build mansions for themselves and to plant luxurious vineyards. They anticipated lounging in their big houses and drinking wine, but the Lord had other plans. He announced that they would neither live in their mansions nor drink their wine, because the Assyrians would destroy all their houses and vineyards. Like the selfish rich in the apostolic days, these powerful landowners were fattening their hearts for the day of slaughter (James 5:1–6).
If only a remnant will repent and turn to God, there is hope that He will send the revival that we desperately need.
"Hear God's Word!" Are we listening? "Seek the Lord!" Are we praying? "Seek the good!" Do we hate that which is evil? There is no other way.
God knew what these wealthy exploiters were doing, just as He knows what sinners are doing today; and though He appeared to be unconcerned, He would judge these evil people in due time. God had warned in His covenant with the Jewish people, "You shall build a house, but you shall not dwell in it; you shall plant a vineyard, but shall not gather its grapes" (Deut. 28:30 nkjv). God always keeps His promises, whether to bless when we've obeyed or to chasten when we've rebelled.
1 "Virgin daughter of Israel" is a common phrase in the Old Testament (2 Kings 19:21; Isa. 37:22; Jer. 18:13; 31:4, 21; Lam. 2:13) and it is also applied to other nations, such as Egypt (Jer. 46:11) and Babylon (Isa. 47:1). It refers to an unmarried daughter still under protection of the father. Because the nation of Israel turned their back on their heavenly Father, they got in trouble and were defiled and slain in their own land. Paul used a similar image in writing about the local church (2 Cor. 11:1–3). 2 The Jew associated Beersheba with God's appearing to Abraham (Gen. 21:31–33), Isaac (26:23–25), and Jacob (46:1–5). 3 J. B. Phillips, Four Prophets: A Translation into Modern English (New York: The Macmillan Co., 1963), 14. 4 The Hebrew word mishpat is translated "justice" in most
Arrogant self-confidence (vv. 14–15). The people were boasting, "The Lord God is with us!" After all, wasn't the nation enjoying great prosperity? Certainly that was a sign of God's blessing. And weren't the people active in religious activities, bringing their sacrifices and offerings to the shrines? And didn't the king have a special priest and a royal sanctuary in Bethel (7:10–17) where he consulted with Amaziah about the affairs of the kingdom?
Amos 5
were no hiding places! Run from the lion, and you meet the bear; run for safety into your house, and a serpent bites you. We would say, "Out of the frying pan, into the fire!" Remember, God's judgments are very thorough and accurate.
modern translations and usually "judgment" in the KJV. The NIV uses "justice" in Amos 2:7; 5:7, 12, 15, 24; 6:12. The root word of mishpat is shapat, which means "to govern." The aim of the government is justice for all people. The prophet Isaiah also pleaded for justice in the land.
These Israelites were eagerly expecting "the day of the Lord" without realizing what that day would bring to them. They were like some Christians today who want Jesus to come so they can escape painful situations and not because they "love his appearing" (2 Tim. 4:8). They forget that Christ's return means judgment as well as blessing. "For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. Knowing therefore the terror of the Lord, we persuade men" (2 Cor. 5:10–11). Next in his message, Amos looked around (Amos 5:21–24) and pointed out the sins of the people that made them totally unprepared to experience the day of the Lord. He began with their hypocritical worship (vv. 21–22), something he had mentioned earlier (4:4–5). They honored special days on the Jewish calendar, called sacred assemblies, offered sacrifices, brought offerings, and sang songs of worship. Their meetings looked so beautiful and holy, yet God not only refused to accept their worship, He said He despised and hated it! (See Isa. 1:10–20.)
CHAPTER FIVE Amos 5:18—6:14 "WOE TO THE SINNERS!"
Amos is still lamenting the impending doom of the nation of Israel. In this section, he pronounces "woe" upon four kinds of people in the kingdom: the ignorant (5:18–27), the indifferent (6:1–2), the indulgent (vv. 3–7), and the impudent (vv. 8–14). The circumstances are different, but we have these same people in the professing church today. Do you recognize them?
"Woe to the Ignorant!" (5:18–27) "The day of the Lord" is a period of time during which God judges His enemies and establishes His kingdom on earth. It's the answer to our prayer, "Thy kingdom come" and is described in Revelation 6—20 and many passages in the books of the prophets.
The people Amos was addressing saw "the day of the Lord" as a time of great deliverance for the Jews and terrible punishment for the Gentiles (Joel 2:28–32), but the prophets had a clearer vision of this momentous event. They realized that "the day of the Lord" was also a time of testing and purifying for Israel (see Isa. 2:10–21; 13:6–13; Jer. 46:10; Joel 3:9–17; Zeph. 2:1–2), when God's people would go through tribulation before entering the kingdom of God.
The prophet's second indictment was against their unconcern for others (Amos 5:24). This is a key verse in the book of Amos, for it reveals God's concern that His people be righteous in their character and just in their conduct. We have already noted the emphasis on justice in Amos's messages and how the leaders of the land had turned the pure river of justice into a poisonous stream (5:7; see 6:12). No matter how much "religious activity" we participate in, if we don't love our brother and our neighbor, we can't honestly worship and serve the Lord.
Amos looked ahead and gave three descriptions of "the day of the Lord." It would first of all be a day of despair and mourning (Amos 5:18a). "Woe to you who long for the day of the Lord!" (niv). Good theology can lead to hope, but bad theology leads to false hopes. Since these hypocrites were sure that God would spare Israel but condemn their enemies, they longed for the day of the Lord to come. They were like the editors of old editions of the Bible that I've seen: If the chapter was about judgment, the heading read, "God's judgment on the Jews"; but if the chapter was about blessing, the heading read, "God's blessing on the church." Heads we win, tails you lose!
Finally, Amos looked back (5:25–27) and reminded them of their relationship to Jehovah after He had delivered them from Egypt. God asked the Jews to give Him faith, obedience, and love; but at Mount Sinai, after vowing to serve God, the people worshipped a golden calf! (See Ex. 32.) Their forefathers sinned further by offering sacrifices to false gods even while Jehovah was leading the nation through the wilderness! (Stephen quotes this in Acts 7:42–43.)1
Second, it would be a day of darkness (vv. 18b, 20). God had warned that He was about to pass through their midst (v. 17), but not "pass over" as He had in Egypt. This time He was coming to judge His own people; and as there was darkness for three days prior to that first Passover (Ex. 12:12), so "the day of the Lord" would bring darkness. In addition, what Israel experienced at the hands of the Assyrians was a small sampling of what will happen in the end times when the whole world will see "the day of the Lord."
After the Jews settled in the Promised Land, two generations of leaders guided them in the way of the Lord. But by the time the third generation came along, the people had turned to the idols of the nations around them (Judg. 2:10–15). God chastened them by allowing these nations to enslave Israel in their won land. But the message Amos had for the people was that they would have to leave their land and go into exile wherever the Assyrians sent them. It meant the end of the northern kingdom (2 Kings 17:6ff.).
Third, it would be a day of doom (Amos 5:19). There would be no escaping God's wrath because there
"Where ignorance is bliss," wrote Thomas Gray,
Amos 5—6
the idea and disregarded it. But God had a different viewpoint. He said, "All the sinners of My people shall die by the sword, who say, 'The calamity shall not overtake us nor confront us'" (9:10 nkjv). Yet by their very indifference, they were bringing the day of judgment that much nearer.
"'tis folly to be wise." But the poet was writing about the naive innocence of childhood, not to spoil the joys of children by telling them about the burdens of adulthood. However, in the Christian life, ignorance of God's truth keeps us in darkness (Isa. 8:20); so we must understand His "word of prophecy" that shines as a light in this world's darkness (2 Peter 1:19).
Amos described their indulgent way of life—a way of life that left no place for the disciplines of the spiritual life. They were living for pleasure not for the glory of God. The common people usually slept on mats placed on the ground, but the wealthy enjoyed the luxury of beds of ivory and luxurious couches. They also used ivory to decorate their mansions (3:15). Excavations in Samaria have led to the discovery of the "Samaritan Ivories," fragments of beautiful ivory carvings that once adorned their houses and furniture.
"Woe to the Indifferent!" (6:1–2) This "woe" was addressed to both Judah ("Zion") and Israel ("Samaria") because both kingdoms were indifferent toward God's Word and the judgment that hung over them. They called themselves "the foremost nation" (v. 1 niv) and enjoyed an unwarranted false confidence for several reasons.
The first cause of their complacency was their geography. Situated on Mount Zion, Jerusalem was considered impregnable (Ps. 78:68–69; 132:13–18); and Samaria also had a seemingly secure position. But when God decided to deal with these cities, nothing could stop the enemy.
The wealthy also enjoyed elegant feasts, eating lamb and veal, drinking wine in abundance, enjoying beautiful music, and wearing expensive perfumes. The poor people, whom they exploited, couldn't afford to kill tender lambs and calves, but had to settle for occasional mutton and beef, perhaps from a sacrifice. They would serve only cups of wine, not bowls; and their only "cosmetic" was olive oil.2
As for their prosperity, government, and military strength, Amos had already exposed the folly depending on them; for the heart of each nation was corrupt to the core. The notable men in Israel's government gave their opinion that the nation was safe and secure, and the people believed them, just as people today believe the political "experts" and the polls. False confidence that's based on expert advice, statistics, and material resources and that ignores the spiritual dimension of life is sure to lead to shameful defeat.
There's certainly nothing wrong with enjoying good food or good music, provided the things of the Lord are uppermost in your heart. David designed and made musical instruments, but he used them to praise the Lord. Abraham was able to prepare an elegant feast for his guests (Gen. 18:1–8), and the Lord didn't rebuke him. But the sin in Amos's day was that these luxuries distracted the people from the real problems of the nation, and "they [were] not grieved for the affliction of Joseph [Samaria]" (Amos 6:6). The NIV translates the Hebrew word sheber as "ruin," for it means the total collapse of the nation.
Amos mentioned areas in Syria and Philistia that had already fallen to the Assyrian army and then asked two questions: "Are you better than they? Is your territory bigger than theirs?" If the enemy had already destroyed places bigger and stronger than Samaria and Israel, what hope was there for the Jewish people, especially when the Jews were living like the Gentiles and were disobeying the Lord? God doesn't look at the talent of national leaders, the extent of a nation's army, or the prosperity of its economy. God looks at the heart, and the heart of the two Jewish kingdoms was far from the Lord.
When nations get pleasure-mad, it's a sign that the end is near. Belshazzar and his leaders were enjoying a sumptuous feast when the city of Babylon fell to the Medes and Persians (Dan. 7). The Roman citizens enjoyed free "bread and circuses" as the empire decayed morally and politically and eventually fell to the enemy. One of the marks of the end days is the fact that people become "lovers of pleasures more than lovers of God" (2 Tim. 3:4). No wonder Jesus warned His followers, "But take heed to yourselves, lest your hearts be weighed down with carousing, drunkenness, and cares of this life, and that day come on you unexpectedly" (Luke 21:34 nkjv).
Complacency is an insidious sin, because it's based on lies, motivated by pride, and leads to trusting something other than God (Zeph. 1:12). Like the people in the church of Laodicea, complacent people consider themselves "rich, and increased with goods" and in need of nothing (Rev. 3:17). In reality, however, they have lost everything that's important in the spiritual life. When the Lord sees His people becoming complacent and self-satisfied, He sometimes sends trials to wake them up.
It's difficult today to find people who are truly burdened about the sins of the nations and the sins of the church. Too many are like the rulers of Samaria or the members of the church of Laodicea, closing their eyes to reality and living on fantasy based on false theology. How many believers can honestly say, "Indignation has taken hold of me because of the wicked, who forsake Your law" (Ps. 119:53 nkjv)? Or, "Rivers of water run down from my eyes, because men do not keep Your law" (v. 136 nkjv)? Too many Christians are laughing
"Woe to the Indulgent!" (6:3–7) "It can't happen here!" was the motto of the complacent leaders. "If a day of judgment is coming, it's surely a long way off." Whenever anybody mentioned the possibility of national disaster, the leaders laughed at
Amos 6
when they should be weeping (James 4:8–10) and tolerating sin when they should be opposing it (1 Cor. 5:2). Dr. Vance Havner told of having dinner in a dining room that was dimly lighted. At first, he could scarcely read the menu, but then he found he could see fairly well. He said to his friends, "Isn't it strange how easy it is to become accustomed to the dark?" That's one of the problems in the church today: we've gotten accustomed to the darkness, and our lights aren't shining brightly enough.
winter houses that the wealthy enjoyed and boasted about would one day be nothing but ashes and fragments. The Babylonians would even burn Judah's beautiful temple. This would occur because the Lord commanded it, and His commands are always obeyed.
The prophet argues from the order of nature (v. 12). Horses are too wise to gallop on slick rocks, where they might slip and fall. Farmers are too wise to try to plow the rocks or the sea,4 because the plow won't accomplish anything on rocks or water. (Remember, Amos was a farmer.) Plain common sense convinces us of the truth of these statements. Then why would God's people poison their own judicial system? What they did just didn't make sense!
Since these wealthy exploiters of the poor considered themselves to be the first in the land, God said they would be the first to go into captivity (Amos 6:7); for theirs was the greater responsibility. Certainly King Jeroboam and his priest Amaziah, the political and religious leaders of Israel, were among the first to be judged (7:10–17), but their self–indulgent followers eventually had to exchange their lounges for chains and their wine and expensive food for the meager fare of prisoners.
Their pride again came to the fore when they boasted of their military victories at Lo Debar and Karnaim (see nkjv or niv). We aren't certain when Israel took these cities, and it's not important. What is important is that they were proud of their achievements and confident that nobody could defeat them. Lo Debar means "nothing," and that's what God thought of their victory! They boasted that the victory came because of their own strength, and their false confidence would lead to their destruction.
"Woe to the Impudent!" (6:8–14) "I abhor the pride of Jacob, and hate his palaces; therefore I will deliver up the city and all that is in it" (v. 8 nkjv). The Lord not only said this, but He also swore by Himself to fulfill it, which makes it a most solemn statement. The phrase "pride of Jacob" (kjv says "excellency of Jacob") is used in Psalm 47:4 to mean "the Promised Land."3 God abhorred the very land of Israel, the land He had given to His people for their inheritance.
Disgrace and defeat (v. 14). If a nation rehearses the victories of the past and gives the glory to God, that's one thing, but if they claim the victory for themselves, they are asking only for future defeat. Humble dependence on God is the only guarantee of His help and blessing.
Assyria's invasion of Israel wouldn't take place because of the accidents or incidents of international politics. God would bring the army into the land and give Assyria the responsibility of chastening His people. "'Behold, I will bring a nation against you from afar, O house of Israel,' says the Lord" (Jer. 5:15 nkjv).
Jesus said, "That which is highly esteemed among men is abomination in the sight of God" (Luke 16:15). The people boasted of their fortresses, their mansions, and their elegant way of life, all of which God abhorred and would one day destroy. We're reminded of the destruction of the great Babylonian world system described in Revelation 17—18. People who live without God, whose god is really personal pleasure, will one day hear Him say, "Fool! This night your soul will be required of you; then whose will those things be which you have provided?" (Luke 12:20 nkjv).
Hammath is in the north of Israel, and the river of the Arabah is in the south. Thus this means that Assyria would devastate the entire land. At the time Amos spoke those words, Assyria was a rather weak nation; and King Jeroboam was able to keep Assyria, Egypt, and Syria at bay. But that would change, and Assyria would become a threatening world empire. After all, it is God who controls the nations and assigns them their lands (Acts 17:26).
These impudent people who rejected God's warning would one day face three judgments.
Death (vv. 9–10). Amos describes a hypothetical situation to emphasize the terrors that will come when the Assyrians invade Samaria. Ten men, perhaps the remnants of a hundred soldiers (5:3), would be hiding in a house, but pestilence would catch up with them, and they would die. If a relative came to burn the bodies (the safest thing to do in war when disease is rampant), anyone in the house guarding the bodies would deny there were others there who also might die in the plague. But the disposal of the dead bodies wouldn't be a "religious" occasion, for the people would be afraid to even mention the name of the Lord lest He become angry and send more judgment.
The prophet Amos has finished preaching his three messages to the proud and complacent kingdom of Israel. He has looked within their hearts and exposed the corruption there. Now the Lord will give His servant six visions—five visions of judgment and one of the glorious kingdom that will be established after the day of the Lord. With the record of these visions, Amos will close his book.
1 Amos 5:26 is a difficult verse to translate and interpret. Is it referring to Israel past or the nation during Amos's day, or both? Ezekiel 20:5–9 makes it clear that Israel learned idolatry in Egypt and ignored the fact that the plagues God sent were
Destruction (vv. 11–13). Pride always goes before destruction (Prov. 16:18). The summer houses and
Amos 6—7
judgment was coming. No doubt there were times when he wished he was back at Tekoa caring for the sycamore trees and the sheep. But the Sovereign Lord ("Lord God," used eleven times in these three chapters) was in control of history, and Amos knew that God's will was best. The prophet saw three visions of judgment and responded to them.
a judgment against these false gods (Ex. 12:12). Ezekiel 20:10–17 informs us that the Jewish people also practiced idolatry in the wilderness. The point Amos makes is that the people didn't learn from their past, a problem the church has today. "What experience and history teach us is this," wrote G. W. Hegel, "that nations and governments have never learned anything from history, or acted upon any lessons they might have drawn from it." 2 The Hebrew phrase translated "chief ointments" parallels Exodus 30:23, where the formula for the sacred anointing oil is given. Perhaps the careless Israelites were duplicating the holy oil for their own private use. If so, then we have an even greater sin—using the holy things of God for their own personal pleasure. 3 The phrase is used in Amos 8:7 to refer to God Himself, but that can't be the meaning here. The Jews prided themselves that their God was the true and living God, even though they often indulged in the worship of idols. They were also proud of the temple in Jerusalem (Ezek. 24:21). They might have been proud of God, but God certainly wasn't proud of them! 4 Some versions translate verse 12 "or plow the sea with oxen." However, to do so requires a slight change in the Hebrew text.
First, Amos saw the vision of the locusts (vv. 1–3) as they were poised to attack the second crop late in the summer, after the king had taken his share (1 Kings 4:7). This was the farmers' last chance for a harvest, and the harvest would be destroyed. The summer heat was on its way, and there would be no more chance for a crop. Being a man of the soil himself, Amos would sympathize with these farmers.
The strange thing is that it was God who prepared these insects and told them what to do! It was as though He turned against His own people and deliberately planned to strip their fields of food. But since the heart of Amos agonized for his people, he prayed that the Lord would call off the judgment; and He did. Amos joined that select group of intercessors, which includes Abraham (Gen. 18), Moses (Ex. 32; Num. 14), Samuel (1 Sam. 12), Elijah (1 Kings 18), and Paul (Rom. 9:1–3; 10:1–2).
III. Look ahead and see the end coming (7—9) A. Five visions of judgment—7:1—9:10 1. The locusts—7:1–3 2. The fire—7:4–6 3. The plumb line—7:7–9
CHAPTER SIX Amos 7:1—9:15 STOP—LOOK—LISTEN! T
Amos argued that the nation was so small that they could never survive the plague of locusts. Amos didn't plead any of the covenant promises of God because he knew the people had violated God's covenant and were deserving of a plague (Deut. 28:38–42). But God heard the prophet's plea and relented (Joel 2:12–14).1
he prophecy of Amos concludes with the record of five special visions of judgment that God gave to His servant: the locusts (7:1–3), the fire (vv. 4–6), the plumb line (vv. 7–9), the basket of fruit (8:1–14), and the ruined temple (9:1–10). However, the prophet closes his message on a positive note as he describes the future glorious kingdom that God has promised to His people (vv. 11–15).
The second vision was that of the devouring fire (Amos 7:4–6) in which the fire dried up the water and burned the land. The image is that of a great drought, and Amos had mentioned a drought earlier (4:7–8). God's judgment so moved the prophet that he cried out to the Lord and begged Him to cease, and once more God relented.
But these visions center on three experiences of the prophet in which Amos struggles with God and man (chap. 7), declares that judgment is coming (chap. 8) and affirms that God is working out His perfect plan (chap. 9).
The third vision was that of the plumb line (Amos 7:7–9), an instrument used to test whether a wall was straight and true. A man stood on top of the wall and dropped a line with a weight on it. By matching the line to the wall, the workers could tell if the wall was upright.
The Prophet Struggles (7:1–17) The life of a prophet wasn't easy. On the one hand, he had to stay close to the Lord in order to hear His words and be able to share them with the people. But on the other hand, he also had to be with the people to whom he was ministering, and they didn't always want to accept his ministry. It's no wonder that some of the prophets wanted to resign, including Moses and Jeremiah. Amos had two struggles: one with the Lord and one with the authorities, especially the king and his priest. When you read the book of Acts, you see that the apostles also faced struggles with the religious establishment and with the government.
God's law is His plumb line, and He measures His people to see how true they are to the pattern in His Word, and if they are of upright character and conduct. "Also I will make justice the measuring line, and righteousness the plummet" (Isa. 28:17 nkjv) Alas, in Amos's time, He found that Israel was "out of plumb" and therefore had to be destroyed. This would include Israel's high places and sanctuaries, where they worshipped contrary to God's law, for the only place the Jews were to bring their sacrifices was to the temple in Jerusalem (Lev. 17:1–7).
"I will spare them no longer" was certainly an ominous statement. The nation had gone too far, and now there was no hope. For this reason, Amos didn't intercede for the land as he had done twice before. Like
Struggling with the Lord (vv. 1–9). Amos was a true patriot who loved God and loved his nation, and it grieved him that he had to tell Israel and Judah that
Amos 7—8
a prophet but as a herdsman and a tender of sycamore trees. He didn't make himself a prophet, nor was he a "son of the prophets," that is, a student in one of the prophetic schools (1 Kings 2:35; 2 Kings 2:3, 5, 7, 15). God had called him, and he obeyed the call.
Jeremiah, he did not pray for the people (Jer. 7:16; 11:14; 14:11). Struggling with the authorities (vv. 10–17). Israel's main sanctuary was at Bethel; it was the king's chapel. God had told Amos that the sanctuary would be destroyed and that King Jeroboam II would be slain. This wasn't an easy message to proclaim, for Amos was attacking both the government and the religion of the nation. Yet he faithfully went to Bethel and preached the Word. Four different messages were involved in this event.
Amos then proclaimed the Word of the Lord to Amaziah and informed him of the judgment that God would send on him and his family. Amaziah would lose all his property, go into exile, and die far from his native land. The Assyrian soldiers would slay his sons. His wife would be left destitute and would become a prostitute. The nation of Israel would go into exile and be no more. It would be quite a change from serving as the king's chief religious leader at Bethel!
The first message was Amaziah's report to the king (vv. 10–11). Since the king had appointed Amaziah, he had an obligation to tell the king what the farmer preacher was saying to the people. The king didn't bother to go hear Amos himself, although it would have done him good to listen and obey. Jeroboam was very comfortable and complacent and wasn't about to have some visiting farmer tell him what to do.
Amaziah had position, wealth, authority, and reputation, but Amos had the word of the Lord. Amaziah served the king of Israel and depended on him for support, but Amos served the King of Kings and had no fear of what men could do to him. Many times in the history of the church, God has called humble instruments like Amos to declare His Word; and we had better be prepared to listen and obey. It's not the approval of the "religious establishment" that counts, but the calling and blessing of the Lord.
The second message was Amaziah's message to Amos (vv. 12–13). Of course, Jeroboam II didn't want to hear that his chapel and shrines would be destroyed, that he would die, and that the Assyrians would exile his people. Such a pessimistic message had to be silenced. Thus the king told his priest to tell Amos to go home where he belonged.
The Prophet Declares (8:1–14) After his painful encounter with Amaziah, Amos received further messages from the Lord; for it's just like the Master to encourage His servants after they've been through tough times (see Acts 18:9–11; 27:21–26; 2 Tim. 4:16). The end is coming (vv. 1–3). God often used common objects to teach important spiritual truths, objects like pottery (Jer. 18–19), seed (Luke 8:11), yeast (Matt. 16:6, 11), and in this text, a basket of summer (ripe) fruit. Just as this fruit was ripe for eating, the nation of Israel was ripe for judgment. The Hebrew word translated "summer" or "ripe" in verse 1 (qayis) is similar to the word translated "end" in verse 2 (qes). It was the end of the harvest for the farmers, and it would be the end for Israel when the harvest judgment came (see Jer. 1:11–12 for a similar lesson). "The harvest is past, the summer is ended, and we are not saved" (Jer. 8:20).
Amaziah's words to Amos reveal the wicked attitudes in the priest's heart. He called Amos a "seer," which in this case means a "visionary." He claimed that there was no validity to Amos's message; he only dreamed it up. Then the priest suggested that Amos was also a coward, who would run away if the king began to deal with him. He hinted that Amos was interested only in earning bread. Finally, Amaziah told Amos to get out and stay out because the king's chapel was for the elite, and he was a prophet. It was a bitter speech that might have cut the prophet deeply.
Historical interlude: Amos at Bethel— 7:10–17 4. The basket of summer fruit—8:1–14
It's not unusual to find conflicts between priests and prophets in the Old Testament. (Of course, Amaziah was a false priest and not a true servant of God.) Actually, both prophets and priests were needed in the land, because the priests "conserved" the ancient religious traditions, while the prophets applied the Word to the present situation and called people back to God. There were false prophets, who taught lies and sometimes worked with the priests to maintain the status quo, and the true prophets, who had to oppose both priests and false prophets. In Israel, there were false priests who had no valid connection with the Levitical priesthood (see Isa. 1:12–15; Jer. 7:1–11; Ezek. 34:1ff.; Hos. 4:4–9).
There comes a time when God's longsuffering runs out (Isa. 55:6–7) and judgment is decreed. The songs at the temple2 would become funeral dirges with weeping and wailing, and corpses would be thrown everywhere and not given proper burial. It would be a bitter harvest for Israel as the nation reaped what it sowed. People would be so overwhelmed that they would be unable to discuss the tragedy. Silence would reign in the land.
Now we listen to the prophet's message to the priest (Amos 7:14–16). First, Amos revealed the kind of man he was by not being intimidated or running away. Like Nehemiah, he could say, "Should such a man as I flee?" (Neh. 6:11). To run away would be to agree with all the accusations and insinuations the false priest had made. Then Amos told Amaziah what he was: a prophet called by God. In his native Judah, he did not work as
Why the end is coming (vv. 4–6). The reason was simple: Israel had broken God's law and failed to live by His covenant. The first tablet of the law has to do with our relationship to God and the second tablet with our relationship to others, and Israel had rebelled against both. They did not love God, and they did not love their neighbors (Matt. 22:36–40).
Amos 8—9
darkness, no nourishment for the soul, no direction for making decisions, no protection from the lies of the enemy. The people would stagger like drunks from place to place, always hoping to find food and drink for their bodies and spiritual sustenance for their souls.
They trampled on the poor and needy and robbed them of the little they possessed (Amos 8:4), an indictment that Amos had often brought against the people (2:6–7; 4:1; 5:11–12). When they did business, the merchants used inaccurate measurements so they could rob their customers. The law demanded that they use accurate weights and measures (Lev. 19:35–36; Deut. 25:13–16), but they cared only for making as much money as possible.
The Prophet Affirms (9:1–15) In this final chapter of the book, the prophet Amos shares four affirmations from the heart of the Lord— three of which deal with judgment and the fourth with mercy.
Added to their deception was their desecration of the Sabbath and the religious holy days. The worship of God interrupted their business, and they didn't like it! You might expect Gentile merchants to ignore the holy days (Neh. 13:15–22), but certainly not the Jewish merchants. The poor were unable to pay for the necessities of life and had to go into servitude to care for their families, and the merchants would have them arrested for the least little offense, even their inability to pay for a pair of shoes.
"I will strike!" (v. 1). In a vision, Amos saw the Lord standing by an altar and announcing that the worshippers would be slain because the building would be destroyed and fall upon them. This was probably not the temple in Jerusalem because Amos was sent to the northern kingdom of Israel; and when the Babylonians destroyed the temple in Jerusalem, it was by fire (Jer. 52:12–13). This may have been the king's royal chapel in Bethel, although we don't know what kind of building that was. God's warning in Amos 3:13–15 seems to parallel this vision, describing what the Assyrian army would do when it entered the land.
These evil vendors would not only alter their weights and measures and inflate their prices, but they would also cheapen their products by mixing the sweepings of the threshing floor with the grain. You didn't get pure grain; you got the chaff as well. "For the love of money is a root of all kinds of evil" (1 Tim. 6:10 niv).
The altar was the place of sacrifice and the atonement, but God refused to accept their sacrifices and forgive their sins (5:21–23). Their man-made religion, carried on by unauthorized priests, was an abomination to the Lord; and He would now destroy it.
How the end is coming (vv. 7–14). The prophet used four pictures to describe the terror of the coming judgment. The first was that of an earthquake (v. 8) with the land heaving like the rising waters of the Nile River. (The Nile rose about twenty-five feet during its annual flooding stage.) Even the land would shudder because of the people's sins. Earlier Amos referred to an earthquake (1:1), but we aren't sure whether it was the fulfillment of this prophecy.
5. The ruined temple—9:1–10
"I will search!" (vv. 2–4). Any idolatrous worshipper who tried to escape would be tracked down and slain. Though they run down into sheol, the realm of the dead, God would search them out; and if they could reach heaven, there would be no protection there. They couldn't hide from God on the highest mountain or in the depths of the sea (see Ps. 139:7–12). Even if they were taken captive to a foreign land, He would find them and judge them. His eye would be upon them for judgment, not for blessing (33:18; 34:15; Rev. 6:12–17). "I will destroy!" (vv. 5–10). Nine times in the book, Amos calls God "the Lord of hosts," that is, "the Lord of the armies of heaven and earth." A. W. Tozer correctly says, "The essence of idolatry is the entertainment of thoughts about God that are unworthy of Him."3 The people of Israel created their gods in their own image and held such a low view of Jehovah that they thought He would approve of their sinful ways.
God would also visit them with darkness (Amos 8:9), perhaps an eclipse. (There was one in 763 BC.) The day of the Lord will be a day of darkness (Isa. 13:9–10; Joel 2:30–31). The third picture is that of a funeral (Amos 8:10), with all their joyful feasts turned into mourning and wailing. Instead of being dressed elegantly and going to banquets or concerts, the people would wear sackcloth and join in mourning. Parents would mourn greatly if an only son died because that would mean the end of the family name and line. But God's judgment would mean the end of a nation.
Finally, the judgment would be like a famine (vv. 11–14), not only of literal food but also of spiritual nourishment. "Man shall not live by bread alone, but by every word that proceeds from the mouth of God" (Matt. 4:4 nkjv; see Deut. 8:3). In times of crisis, people turn to the Lord for some word of guidance or encouragement; but for Israel, no word would come. "We are given no miraculous signs; no prophets are left, and none of us knows how long this will be" (Ps. 74:9 niv). What a tragedy to have plenty of "religion" but no word from the Lord! That means no light in the
Amos reminded them of the greatness of the God they thought they were worshipping. He is the God of creation, who can melt the earth with a touch and make the land rise and fall like the swelling of the Nile River. He controls the heavens, the earth, and the seas, and no one can stay His hand.
Jehovah is the God of history, who showed His great power by delivering the Jews from the bondage of Egypt (v. 7). He claimed them for His own people. Yet
Amos 9
that, in spite of their unbelief, their God will be faithful to keep His covenant promises.
they turned against Him and went their own way. Therefore, He will have to treat the Jews (His special people) as He treats the Gentiles! The exodus from Egypt will be looked upon like any migration of a people from one place to another, for the people of Israel gave up their national distinctives when they abandoned the worship of the true God.
1 The Bible often uses concepts to describe divine actions or emotions, such as God resting (Gen. 2:2), grieving (6:6), clapping His hands (Ezek. 21:17), laughing (Ps. 2:4), and writing (Ex. 31:18). When God "relents" ("repents" kjv), it doesn't mean that He made a mistake and has to change His mind. Rather, it means that He maintains His intentions but changes His way of working. A good illustration is found in Jeremiah 18:1–17. 2 Of course, the temple was in Jerusalem, but Amos is referring to the places of worship in Israel, such as the king's chapel. Since the word translated "temple" can also be translated "palace" (2 Kings 20:18), the prophet may have been referring to the banquets of the king. 3 A. W. Tozer, The Knowledge of the Holy (New York: Harper and Brothers, 1961), 11. 4 James quoted Amos 9:11 during the Jerusalem conference when the leaders discussed the matter of the place of the Gentiles in the church (Acts 15). The question was, "Must a Gentile become a Jew in order to become a Christian?" But note that James did not say that Amos 9:11 was fulfilled by the Gentiles' coming into the church, but that the prophets (plural) agreed with the Gentiles' being a part of the church (Acts 15:13–18). After all, if believing Gentiles are one day going to be a part of the messianic kingdom (David's dynasty restored), why can't they be a part of the church today? Why should they be forced to become Jewish proselytes in order to become Christians? However, some interpret Amos 9:11 and the words of James to mean that the church is the "tabernacle of David" so that the Old Testament prophecies about the kingdom are now fulfilled in the church. How the church is like David's kingdom "as in the days of old" is difficult to understand, and the references to Edom (Amos 9:12) and the fruitfulness of the land (vv. 13–15) are also difficult to apply to the church.
But He is always the God of mercy (vv. 8–10), who will keep His covenant with Abraham and his descendants and not destroy the nation. The nations would be sifted, and the sinners punished, but not one of His true worshippers would be lost. It's always the believing remnant that God watches over so that they might fulfill His will on the earth. The self-confident sinners, who don't expect to be punished, are the ones who will be slain by the sword (v. 10).
"I will restore!" (vv. 11–15). In contrast to God's destroying the Israelite house of false worship, God will raise up the "hut" of David, thereby assuring a bright future for the people of Israel and Judah. Like a rickety shack, David's dynasty was about to collapse. From the Babylonian captivity to this present hour, there has been no Davidic king ruling over the Jews; and though a Jewish nation has been restored, they have no king, priest, temple, or sacrifice.
B.A vision of the glorious kingdom—9:11–15
But one day, the Lord will restore, repair, and rebuild the dynasty of David and establish the kingdom He promised. When Jesus Christ comes again, the breach between Israel and Judah will be healed, and there will be one nation submitted to one king. God will bless the land and the people, and His people shall live in peace and security.4 It will be a time of peace and prosperity to the glory of the Lord.
Amos ends his prophecy with the wonderful promise that Israel shall be planted, protected, and never again pulled up from her land "says the Lord your God." Your God! What a great encouragement for the Jews to know
O B A D I A H
G e n e s i s E x o d u s L e v i t i c u s N u m b e r s D e u t e r o n o m y J o s h u a J u d g e s R u t h
J o n a h M i c a h N a h u m H a b a k k u k Z e p h a n i a h H a g g a i Z e c h a r i a h M a l a c h i
1 S a m u e l 2 S a m u e l 1 K i n g s 2 K i n g s 1 C h r o n i c l e s 2 C h r o n i c l e s E z r a N e h e m i a h
E s t h e r J o b P s a l m s P r o v e r b s E c c l e s i a s t e s S o n g o f
J e r e m i a h L a m e n t a t i o n s E z e k i e l D a n i e l H o s e a J o e l A m o s O b a d i a h
S o l o m o n I s a i a h
Obadiah in His Time We know very little about the prophet Obadiah except that he wrote the prophecy bearing his name (the shortest book in the Old Testament) and that his name means "one who worships God." At least twelve other men in Scripture had this name, four of whom were connected in some way with the ministry at the temple (1 Chron. 9:16; 2 Chron. 34:12; Neh. 10:5, 12:25).
OUTLINE Key theme: Nations and individuals reap what they
sow. Key verse: Obadiah 15
I. GOD'S MESSAGE TO EDOM'S NEIGHBORS (1)
A call to arms against their old ally
II. GOD'S MESSAGE TO EDOM (2–16)
Students aren't even agreed as to when the events occurred that are described in Obadiah 10–14. The traditional view is that Obadiah was referring to the Babylonian invasion of Judah and the destruction of Jerusalem in 586 BC The psalmist states that the Edomites encouraged the Babylonians as the army razed the city (Ps. 137:7), but there is no evidence that the Edomites actually entered Jerusalem at that time or tried to stop the Jews from escaping.
A. Divine judgment declared—2–9
1. Edom's pride brought down—2–4 2. Edom's wealth plundered—5–6 3. Edom's alliances broken—7 4. Edom's wisdom destroyed—8 5. Edom's army defeated—9 B. Divine judgment defended—10–16
1. Violence against the Jews—10–11 2. Rejoicing at the Jews' plight—12 3. Assisting the enemy—13–14 4. Ignoring God's wrath—15–16
Some Old Testament scholars think that Obadiah's reference is to an earlier invasion of Jerusalem by the Philistines and Arabians, at which time Edom assisted the invaders and broke free from Judah's control (2 Chron. 21:8–10, 16–17). This would have been during the reign of weak King Jehoram (853–841), who married King Ahab's daughter and led Judah into sin. God permitted the invasion of the land and the plundering of Jerusalem as a punishment for the king's disobedience.
III. GOD'S MESSAGE TO THE JEWISH PEOPLE
(17–21)
A. God will deliver them—17–18 B. God will defeat their enemies—19–20 C. God will establish their kingdom—21
Obadiah's themes are (1) the evil of long-standing family feuds, (2) the certainty that people eventually suffer for the way they treat others, and (3) the assurance that Israel's enemies will be defeated and the kingdom established in the land.
Obadiah 1–21 1438 A Tale of Two Brothers
Obadiah
their political discussions were secret. There were no newspapers or press conferences.
Obadiah 1–21 A TALE OF TWO BROTHERS O
God told His servant that an ambassador from a nation allied with Edom was visiting the other nations to convince their leader to join forces and attack Edom. Actually, it was the Lord who had ordained this change in policy, and what appeared to be just another diplomatic visit was actually the working out of the Lord's judgments against Edom. This was the beginning of the fulfillment of the prophecy in Obadiah 7, "All your allies will force you to the border" (niv).
f all human conflict, the most painful and difficult to resolve are those between blood relatives. But if family feuds are tragic, national feuds are even worse. Almost every nation has experienced a civil war, with brother killing brother in order to perpetuate a long-standing disagreement that nobody fully understands or wants to settle. History records that the roots of these disputes are bitter, long, and deep, and that every attempt to pull them up and destroy them usually meets with failure.
John Wesley is said to have remarked that he read the newspaper "to see how God was governing His world," and this is certainly a biblical approach. God rules over kingdoms and nations (2 Chron. 20:6; Dan. 5:21); and as A. T. Pierson used to say, "History is His story." This doesn't mean that God is to blame for the foolish or wicked decisions and deeds of government officials, but it does mean that He is on the throne and working out His perfect will.
Esau and Jacob were twin brothers who had been competitors from before birth (Gen. 25:19–26). Unfortunately, their parents disagreed over the boys, with Isaac partial to Esau and Rebekah favoring Jacob. God had chosen Jacob, the younger son, to receive the blessing attached to the Abrahamic covenant (Rom. 9:10–12), but Jacob and Rebekah decided to get this blessing by scheming instead of trusting God (Gen. 27). When Esau learned that his clever brother had stolen the blessing, he resolved to kill him after their father was dead, and this led to Jacob's leaving home to find a wife among his mother's relatives (vv. 41–46). Years later, the two brothers experienced a brief time of reconciliation (Gen. 32), and they both faithfully attended the burial of Isaac (35:27–29), but the animosity was never removed. Esau established the nation of Edom (25:30; 35:1, 8; 36:1ff.), and his descendants carried on the family feud that Esau had begun years before.1
The eminent British historian Herbert Butterfield said, "Perhaps history is a thing that would stop happening if God held His breath, or could be imagined as turning away to think of something else." The God who knows the number and the names of the stars (Ps. 147:4) and who sees when the tiniest bird falls dead to the ground (Matt. 10:29) is mindful of the plans and pursuits of the nations and is working out His divine purposes in human history.
I. God's message to Edom's neighbors (1) A call to arms against their old ally
II. God's message to Edom (2–16) A. Divine judgment declared—2–9
Knowing that the Lord reigns over all things ought to encourage the people of God as we watch world events and grieve over the decay of people and nations. The sovereignty of God isn't an excuse for believers to be indifferent to evil in the world, nor is it an encouragement to slumber carelessly and do nothing. God's ways are hidden and mysterious, and we sometimes wonder why He permits certain things to happen, but we must still pray "Thy will be done" (Matt. 6:10) and then be available to obey whatever He tells us to do.
The law of Moses commanded the Jews to treat the Edomites like brothers: "You shall not abhor an Edomite, for he is your brother" (Deut. 23:7 nkjv). In spite of this, the Edomites "harbored an ancient hostility" against Israel (Ezek. 35:5 niv) and used every opportunity to display it.
God's Message to Edom (2–16) There are two parts to this message. First, the prophet declared that God would judge Edom and take away everything the nation boasted about and depended on for security (vv. 2–9). Second, Obadiah explained why God was judging Edom and named four ways in which the Edomites had sinned against the Jews and the Lord (vv. 10–16).
In this brief book, Obadiah the prophet delivered three messages from the Lord.
God's Message to Edom's Neighbors (1) Like Isaiah (1:1), Micah (1:1), Nahum (1:1), and Habakkuk (1:1), the prophet Obadiah received his message from the Lord by means of a vision. "Surely the Lord God does nothing unless He reveals His secret counsel to His servants the prophets" (Amos 3:7 nasb). Obadiah wrote the vision so it could be shared with others and eventually become a part of the Holy Scriptures.
Divine judgment declared (vv. 2–9).2 What kind of judgment did God promise to send to the nation of Edom? To begin with, He said He would bring down their pride (vv. 2–4). Edom was a proud nation that considered itself impregnable and invulnerable because it was situated "in the clefts of the rock" (v. 3), a region of rugged mountains with high cliffs and narrow valleys that would dissuade any invader from attacking. Like the eagles, the Edomites lived on the rocks and looked down from the heights with disdain upon the nations around them. The Edomites thought they were
The Lord enabled Obadiah to know what was going on among the nations that were allied with Edom against Judah. Thanks to today's international media coverage and the instant transmission of information, very little can happen in political and diplomatic arenas without the world knowing about it. But in Obadiah's day, the travels of national leaders and
Obadiah
a great people, but God said He would make them small, which means "paltry." "Pride goes before destruction, a haughty spirit before a fall" (Prov. 16:18 niv).
guilty of at least four abominable sins, the first of which was using violence against their brothers, the Jews (vv. 10–11). When their founder, Esau, discovered he was deprived of his father's blessing, he determined to kill his brother, Jacob (Gen. 27:41), and this malicious attitude was passed along to his descendants. If you had asked them, "Are you your brother's keeper?" they would have replied, "No! We're our brother's killer!"
The prophet also said that their wealth would be plundered (Obad. 5–6). Located on several major trade routes, Edom could amass the riches of other nations; and out of their mountains, they could dig copper and other minerals. Because of their isolation, they didn't have to worry about making treaties with the larger nations or helping to finance expensive wars. But their wealth would be no more. Unlike ordinary thieves, their plunderers would take everything they could find, and unlike grape harvesters, they would leave nothing behind for others. This would be the end of Edom and its boasted wealth.
Instead of assisting their brothers in their plight, the Edomites stood "on the other side" (see Luke 10:30–32) and watched the enemy soldiers cast lots for the spoils, including the captive Jews, who would become slaves. The Edomites acted like the enemy instead of behaving like blood brothers of the Jews.
1. Edom's pride brought down—2–4 2. Edom's wealth plundered—5–6 3. Edom's alliances broken—7 4. Edom's wisdom destroyed—8 5. Edom's army defeated—9 B. Divine judgment defended—10–16 1. Violence against the Jews—10–11 2. Rejoicing at the Jews' plight—12 3. Assisting the enemy—13–14
A word from Solomon is appropriate here: "Deliver those who are drawn toward death, and hold back those stumbling to the slaughter. If you say, 'Surely we did not know this,' does not He who weighs the hearts consider it? He who keeps your soul, does He not know it?" (Prov. 24:11–12 nkjv) Also, a word from the prophet Amos: "For three sins of Edom, even for four, I will not turn back my wrath. Because he pursued his brother with a sword, stifling all compassion, because his anger raged continually and his fury flamed unchecked" (Amos 1:11 niv).
Third, the Lord would work so that their alliances would be broken (v. 7). Though protected by their lofty heights, the Edomites were smart enough to know that they needed friends to help them stand against the great empires that frequently threatened the smaller Eastern nations. Edom would also want allies to assist them in their constant feud with Israel (see Ps. 83:5–8). But God would turn these friends into enemies, and those who had eaten with them and made covenants of peace would break those covenants. While pretending to be friends, their allies would turn into traitors, set a trap, and catch Edom by surprise.
Not only did the Edomites ignore the plight of the Jews, but also they rejoiced at what the enemy was doing (Obad. 12; see Ezek. 35:15; 36:5). For the Jews, this was a day of destruction and distress; but for the Edomites, it was a day of delight and rejoicing. In their pride, Edom looked down on the Jews and gloated over their misfortune. Again, Solomon has counsel for us: "Do not gloat when your enemy falls; when he stumbles, do not let your heart rejoice, or the Lord will see and disapprove and turn his wrath away from him" (Prov. 24:17–18 niv). God didn't spare the Jews, but He did send judgment on Edom in due time.
Nations today that boast of their political alliances and their formidable military establishments should take heed to what happened to Edom long ago, for that proud nation is no more. About 300 BC, the Nabataean Arabs drove out the Edomites and occupied their key city Petra, the "rose red city" carved out of solid rock. The Romans took Petra in AD 105, but the decline in the caravan routes eventually led to the nation's demise.
God also warned that Edom's wisdom would be destroyed (Obad. 8). The people of the East were known for their wisdom (1 Kings 4:30), and this included the Edomites. Located as they were on the great trade routes, the leaders of Edom could get news and views from many nations. Job's friend Eliphaz was from Teman in Edom (Job 2:11; see Jer. 49:7). Without wisdom, the leaders of Edom couldn't make the right decisions, and the result would be confusion.
Edom's third great sin was assisting the enemy in attacking the Jews (Obad. 13–14). It was bad enough for people to do nothing to help their brothers, and to stand and rejoice at their brothers' calamities, but when they gave aid to the enemy, that was carrying their ancient "family feud" too far. The Edomites entered the city and shared in dividing up the spoils, thus robbing their brothers of their wealth. (Later, Edom's wealth would be taken.) The Edomites also stood at the forks in the roads, ready to capture the fugitives who were trying to escape; and they turned them over to the enemy to be imprisoned or slain.
Finally, Obadiah announced that Edom's army would be defeated (Obad. 9). Without wisdom, the military leaders wouldn't know how to command their troops, and their mighty men would be defeated. This may have happened when the Babylonians took Jerusalem, or this promise may have been fulfilled when the Arabs invaded Edom and took over their cities, driving the Edomites to the west. The Greeks and Romans called these Edomites "Idumeans" (Mark 3:8), and from them came Herod the Great. Having announced what God was going to do to Edom, Obadiah then proceeded to defend God's judgment of the nation (Obad. 10–16). The Edomites were
What the prophet Jehu asked King Jehoshaphat is applicable here: "Should you help the wicked and love those who hate the Lord and so bring wrath on yourself from the Lord?" (2 Chron. 19:2 nasb). As God's people, we must love our enemies and pray for them (Matt. 5:44–48), but we certainly shouldn't assist sinners in opposing and persecuting believers. To do so is to turn traitor in the army of the Lord.
Obadiah
as stubble. (See Ex. 15:7; Isa. 10:17; and Matt. 3:12 for parallels.)
Edom's fourth sin was that of ignoring the impending wrath of God (Obad. 15–16). "For the day of the Lord draws near on all the nations" (v. 15 nasb), and that included Edom, but Edom was proud and didn't care about what the Lord might do to them. "The day of the Lord" is a phrase that describes the time when God will pour His wrath out upon a wicked world, judge the nations, and then establish His kingdom, thus fulfilling the promises made to Israel.3 However, the phrase was also used to describe God-ordained calamities sent to punish people at any time, and these judgments were foretastes of the future worldwide "day of the Lord."
God will defeat your enemies (vv. 19–20). Israel will reclaim the land formerly inhabited by the Edomites (the Negev), the Philistines (the Shephelah), and the Samaritans (Ephraim). The Jews have been struggling to possess their inheritance for centuries, but other powers have always stood in the way. The Jews will "possess their possessions" without the help of any nation, but only through the help of the Lord their God. Israel has returned to their land in unbelief, and the nation was established in 1948. However, one day they shall see their Messiah and believe on Him, and the nation will be "born in a day" (Isa. 66:8; Zech. 12:10–13:1; 14:1–9). God will establish the kingdom (v. 21). The Lord will reign from Mount Zion, where His temple will stand, "and all the nations will stream to it" (Isa. 2:2 nasb). It's interesting to note that King Messiah will have "deliverers" ("saviors" kjv) assist Him in His rule over the nations. This fact should be studied with reference to our Lord's promises to His apostles (Matt. 19:27–30) and those who are faithful to Him today (24:42–51; 25:14–30; Luke 19:11–27). Jesus teaches that faithfulness to Him today will mean reigning with Him in the kingdom.
4. Ignoring God's wrath—15–16
III. God's message to the Jewish people (17–21) A.God will deliver them—17–18 B.God will defeat their enemies—19–20 C.God will establish their kingdom—21
"Therefore, whatever you want men to do to you, do also to them, for this is the law and the prophets" (Matt. 7:12 nkjv). We call this statement "the Golden Rule," and it points out a positive approach to personal relationships. But Obadiah 15 gives the negative side: "As you have done, it will be done to you. Your dealings will return on your own head" (nasb). Or, as Paul expressed it, "Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap" (Gal. 6:7 nkjv). Edom had drunk in joyful celebration at Jerusalem's fall, but all the nations will one day drink of the cup of wrath that God will hand them—a cup they cannot refuse (see Isa. 51:17, 21–23; Jer. 25:15–33). No matter how discouraging the day may be for God's people, there is a just God in heaven who pays sinners back in kind: what they did to others is ultimately done to them. Since Pharaoh ordered all the Jewish boy babies drowned, God drowned the Egyptian army (Ex. 1; 14:26–31). The men who lied about Daniel in order to have Daniel thrown to the lions were themselves thrown to the lions (Dan. 6). The unbelievers on earth who shed the blood of God's servants will one day drink water turned into blood (Rev. 16:5–6). "The righteous is delivered from trouble, and it comes to the wicked instead" (Prov. 11:8 nkjv). Indeed, God's judgments are true and righteous (Rev. 16:7).