By: Obed Pineda
In the days of the prophet Amos, the northern kingdom of Israel had sunken deep into the marshes of sin. The menacing, dominant rule of Assyria as a world empire was on the horizon and with it, Israel’s inevitable punishment. Jeroboam II was the fourteenth king since the twelve tribes split into two who ruled as king over the ten northern tribes of Israel, and also failed to correct the sins of his namesake, Jeroboam the son of Nebat (cf. 1st Kings 12:25-33, 2nd Kings 14:23-24). Regrettably, with each passing king who sat on the northern throne, Israel delved deeper and deeper into moral decadence. The longer Jeroboam’s golden calf worship remained as Israel’s national religion, the further they drifted away from their Father. A little less than two hundred years had passed since Nebat’s son had erected his golden calves at Bethel and Dan when the tender of sycamore fruit from Tekoa was enlisted by Jehovah God to go and prophesy to them (cf. Amos 1:1). It is valuable to observe that the LORD called a prophet from the southern kingdom of Judah to preach to the northern kingdom of Israel. Internal evidence in the book of Amos suggests that the prophet’s ministry primarily took place in Bethel, perhaps because it was highly regarded by its inhabitants as “the king’s [Jeroboam II]sanctuary and it is the royal residence” (Amos 7:13, addition mine). This was not the first time that the Almighty had sent His servants to Bethel to speak out against their wicked deeds (cf. 1st Kings 13:1-2). Therefore, when Amos arrived on the scene almost two centuries later, the astonishing level of degradation that Israel found itself in exposed the hardness of their hearts. Immorality and corruption ran rampant during Amos’ ministry so much so that the inspired amanuensis laments, “the prudent keep silent at that time, for it is an evil time” (Amos 5:13). It is sad to learn that long before the Assyrians would acculturate and effectively erase the identity of the kingdom of Israel (cf. 2nd Kings 17:24-41), they had already become “like the people of Ethiopia” in God’s eyes (Amos 9:7a). Amos boldly opposed Israel’s ostentatious lifestyle that was built by oppressing the poor (cf. Amos 4:1-3, 5:11-15). Their hearts were undeniably on earth, since it was where they had chosen to lay their treasures (cf. Matthew 6:19-21). The reality of this unfortunate selection is proven by their disingenuous worship demonstrated by their run-of-the-mill ceremonies brought before God (cf. Amos 5:21-24). They were self-deluded in believing that they were storing up for themselves favor from God by coming to Bethel to offer sacrifices, but willingly ignored that it was not the approved house nor priesthood which God had commanded them (cf. Deuteronomy 12:1-7, 10-14). Israel had tragically believed that “The calamity shall not overtake nor confront us” even though they were those “who store up violence and robbery in their palaces” (Amos 9:10, 3:10). Verily, the face of the Lord God was against Israel because their voracious appetite for wealth had made them guilty of storing up “treasures for himself, and is not rich toward God” (Luke 12:21). The clear parallels between the Master’s parable and Amos description of Israel’s false sense of security in their ill gained riches serves as a dire lesson for mankind today (cf. Luke 12:13-21, Amos 6:1ff). Through these examples, Holy Writ lovingly warns, “He who trusts in his riches will fall, but the righteous will flourish like foliage” (Proverbs 11:28, cf. Revelation 3:14-18). There is no doubt that the Bible constantly sounds its trumpet in warning against being ensnared by materialism, as the northern ten tribes were. A fundamental reason why depositing trust in material gain is detrimental is because “the world is passing away, and the lust of it; but he who does the will of God abides forever” (1st John 2:17, cf. Matthew 6:19). The children of Israel during Amos’ lifetime had left the merciful Father for the cruel and treacherous Mammon. Although they were storing up material wealth for their earthly futures, their celestial homes had been abandoned and left destitute due to their spiritual negligence. Therefore, they would have no eternal home to arrive to, because they soon forgot that life “is even a vapor that appears for a little time and then vanishes away” (James 4:13-15). They were no different than the puzzled rich man who after death found himself in torment, who was reminded by father Abraham, “Son, remember that in your lifetime you received your good things, and likewise Lazarus evil thins; but now he is comforted and you are tormented” (Luke 16:25). It is wise to keep in mind that it was the rich man’s lack of compassion toward his fellow man (i.e. Lazarus) that landed him in torment and not the wealth itself. Nevertheless he, too, oppressed and disregarded the poor and reaped for himself eternal corruption (cf. Amos 5:11-12, 8:4-10, Galatians 6:7-8). Israel’s lavish way of life sprouted “a famine on the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD. They shall wander from sea to sea, and from north to east; they shall run to and fro, seeking the word of the LORD, but shall not find it” (Amos 8:11-12). The sever drought of heaven’s living waters would bring about the spiritual death to those who chose not to heed the prophet’s counsel. The same cautionary words were spoken of by Ezekiel as he promulgated to those in Babylonian captivity, “Disaster will come upon disaster, and rumor will be upon rumor. Then they will seek a vision from a prophet; but the law will perish from the priest, and counsel from the elders” (Ezekiel 7:26). Curiously, the same warning about a severe, spiritual famine is uttered to this current generation by the quill of the inspired apostle to the Gentiles (cf. 2nd Timothy 4:1-5). One must only see outside the window to notice that the present moral condition of modern society is no different than that of ancient Israel’s. Hence this proves why God exhorted His chosen people that “man shall not live by bread alone, but by every word that proceeds from the mouth of God” (Matthew 4:4, cf. Deuteronomy 8:3). Because our current culture is one that is emulating the poor example of a prosperous Israel that squandered away God’s blessing, it behooves the upright and godly to take Joseph’s advice to Pharaoh in regards to how to spiritually prepare for the years of lean cows and thin, blighted heads that approach us; lest we, too, starve our inward man unto eternal death (cf. Genesis 41:17-36).