Well, things really couldn't get much worse.
It's the end of a long, hard journey.
We've slogged through eight chapters of doom, gloom and judgment
with very little sign of hope.
We've read as Amos first brought messages to the surrounding nations,
condemning them for what they are doing.
And then we've read six long chapters of accusation and prophecy of coming judgment to Israel herself.
And as Graham says, each week the preacher has been saying,
hold on till chapter nine.
Things are going to get better.
So we're here now.
And I'm afraid to say it goes from bad to worse.
As I was looking at this passage, there was a piece of music that came to mind that seemed to fit well.
I did consider playing it to you, but I decided I'd spare your ears.
It's by the Polish composer Penderecki.
And it's called Threnody for the Victims of Hiroshima.
If you look it up on YouTube, you'll find it.
It's horrific.
It's almost ten minutes of absolute wailing anguish.
An expression of complete terror.
And I think as we get into this passage,
you'll understand why I thought it was appropriate.
If nothing, the previous chapters almost seem tame in comparison.
Like all prophecy, it's difficult to tell what time period Amos is speaking about here.
Is it something immediate speaking about the coming exile?
Is it messianic about the coming of Jesus and everything that goes around that?
Or is it ultimately apocalyptic about final end times?
To be honest, I think the language leaves us in a position where we have to say all of the above.
The whole book has definitely been speaking about current events in Israel at the time.
But this chapter talks of both destruction and blessing
in ways that seem too complete and absolute
to just be some event in the middle of history.
And then there is a subtle but definite reference
to the coming of the Messiah in the middle of it.
Hopefully, that makes everything crystal clear.
So, we've read the passage in total,
but I'd like to, as we go through it,
read the relevant verses.
So, if you can keep your Bibles open in front of you,
that would be very useful.
As we move on to verses 1 to 4,
where Amos says,
I saw the Lord standing by the altar,
and he said,
Strike the tops of the pillars,
so that the thresholds shake.
Bring them down on heads of all the people.
Those who are left,
I will kill with the sword.
Not one will get away.
None will escape.
Though they dig down to the depths of the grave,
from there my hand will take them.
Though they climb up to the heavens,
from there I will bring them down.
Though they hide themselves on the top of Carmel,
there I will hunt them down and seize them.
Though they hide from me at the bottom of the sea,
there I will command the serpent to bite them.
Though they are driven into exile by their enemies,
there I will command the sword to slay them.
I will fix my eyes upon them,
for evil and not for good.
In fact, let's continue on.
The Lord,
the Lord Almighty,
he who touches the earth,
and it melts,
and all who live in it mourn.
The whole land rises like the Nile,
then sinks like the river of Egypt.
He who builds his lofty palace in the heavens,
and sets its foundation on the earth,
who calls for the waters of the sea,
and pours them out over the face of the land.
The Lord is his name.
And so in the first verses here,
we see the destruction of the temple,
commanded from the altar.
It's unclear here what temple is being spoken of.
Is it Solomon's temple in Jerusalem,
which will ultimately be destroyed?
Or is it one of the centers of corrupt worship
in Israel that Jeroboam had set up?
Chapter 3 suggests it might be the altar of Bethel,
where God says,
on the day I punish Israel for her sins,
I will destroy the altars at Bethel.
But either way,
it is complete top-to-bottom destruction.
From the capitals to the threshold,
this is not just a little reprimand.
This is total, complete demolition.
Throughout the book,
the repeated complaint
has been about their hypocritical worship.
They're bringing sacrifices.
They're bringing more sacrifices than they need to.
In fact, they're boasting about how many sacrifices they're bringing.
But there's no repentance.
There's no change.
They're still oppressing the poor and needy.
They think they can do whatever they want
and just bring sacrifices to settle the account with God.
I was recently reading a book set in medieval times
where one of the characters
had got things so nicely organised with the local priest
that he would go and get absolution
for the sins he was about to commit
and then go out and do them.
It sounds completely ridiculous to us.
Whether that happened in reality or just in fiction,
I don't know.
But do we risk taking God's mercy
for granted in the same way?
We think we can just go out
and do anything we want
because we will be forgiven.
We confess our sins
with barely any intention to change.
That's not repentance.
But God, we see,
will not accept any more of it.
The temple will be destroyed.
The sacrifices will end.
It almost looks here
as if there is no more mercy available.
And as we read on,
we see it's not just the temple that's being destroyed,
but it's all the people with it.
We read Psalm 139 at the beginning
and hopefully as we read this passage,
you'll have noticed a striking parallel between them.
In Psalm 139,
we read of God's inescapable presence
and largely it's reassuring.
It's comforting.
It's the sort of thing that we write on cards
to people who are leaving.
Yes, it is in a way challenging,
but still,
it's largely something positive.
But here,
it's totally different.
It is totally terrifying.
Wherever people could go,
there God is seeking them out,
hunting them down.
Even the grave will not protect them.
There's no escape from God.
As has been said several times through this series,
quoting Lucy from the Narnia books,
he is not a tame God.
And if before he has roared,
here he really goes in for the kill.
The interesting thing is we see God
personally active in judgment.
He's not just allowing things to happen.
In fact, we see God here directing it,
carrying out the judgment himself.
As we read in chapter 3, verse 6,
if disaster comes on a city,
has not the Lord caused it?
But that doesn't fit with our nice
21st century sensibilities.
God is love.
Even the man out there in the street
knows that if he knows anything about God.
So what is going on?
I think largely,
it comes down to a complete misunderstanding
of who God is.
Of his identity.
God is called by many titles
throughout this book.
Titles that emphasize power
and authority.
And there's several passages
like this one in verses 5 and 6
that give a description
of his majesty and power
and then say
something is his name.
Almost all of them
are basically a combination
of four Hebrew words.
Very wary of trying to
teach anything about a language
that I don't know at all.
Particularly when I'm aware
that there are people here who do.
However, I think
I'm on solid ground here.
It's essentially four words here.
There's Adonai.
There's Lord.
A title of status.
Of authority.
And then there's Elohim.
Which basically means God.
It's a title of divinity.
Then there's this word
Sabaoth
which
is sometimes translated
of hosts
or
almighty
or
the God of heaven's armies.
This is a title
of real power.
and then there's
this strange one
that goes under
various different names
and we're not really sure
how to pronounce it.
The Jews consider it
too holy to say
and they'll replace it
with Hashem
which means
the name.
It's generally written
in our English Bibles
as Lord
in capital letters.
we sometimes
we pronounce it
Yahweh
we sometimes
pronounce it
Jehovah
depending whether
you're trying to be
trendy or traditional.
It means
something like
I am
I am who I am
the self-existent
one
something
of that nature.
and it's really
the name
that God
reveals himself by.
But here we see
these four words
are put together
in all sorts
of different combinations
and we get
different titles
that are translated
as
Lord God Almighty
Sovereign Lord
The Lord
The Lord Almighty
Titles that express
great power
and divine authority.
So this is not
some
nice
tame
friendly
God
This is an
awesome
great
powerful
authority
and we read
in these verses
of his power
to create
and to destroy
He only needs
to speak
and it's created
He only needs
to touch
and the earth
melts
as he sends
volcanoes
earthquakes
floods
and other
disasters
So we see
that this is a
God
who created
the whole
universe
to which
the whole
universe owes
absolute allegiance
and who will
do whatever
it takes
to destroy
evil
and to restore
all things
to glorious
perfection
I think
in fact
it was quite
revealing
something that
was said
by Ava
in the
children's talk
this morning
Comment about
who her
favourite
superhero was
was
Spider-Man
because he is
good at
catching bad
people
Is there
something that
children innately
feel and know
the need
for a
powerful
figure
who will
destroy
evil
that we
in our
supposedly
sophisticated
adult
ideas
slightly
struggle
with
but if
that is
who God
is
we read
on about
who his
people are
let's read
verse 7
are not
you
Israelites
the same
to me
as the
Cushites
declares
the Lord
did I
not bring
Israel
up from
Egypt
the
Philistines
from
Kaphtor
the
Arameans
from
Kerr
and
basically
here
God
says
provocatively
do you
think
you're
special
why do
you think
you're
immune
to my
anger
but of
course
yes
God
did
have a
special
place
for
Israel
but what
they're
not
realizing
is
it was
nothing
to do
with
them
they
had
been
chosen
although
they
were
nothing
so
that
God
might
show
his
glory
among
the
nations
through
them
and
they're
not
living
up
to
their
calling
but
they're
also
not
recognizing
that
God
was
active
in
other
nations
he's
talking
here
about
how
he's
brought
other
nations
from
where
they
originated
to
their
current
location
he was
not
just
a
local
tribal
deity
and
is
something
that we
maybe
often
forget
when we're
looking at
the
Bible
we sort
of
read
here
about
Israel
and we
think
that
God
is
only
active
in
Israel
but
we see
that
God
is
actually
directing
the
affairs
of
all
nations
and
we
occasionally
catch
glimpses
of how
other
people
recognize
this
we see
Melchizedek
who we're
not really
sure
where he
comes
from
we see
Jethro
the priest
of
Midian
who
appears
to be
worshipping
the same
God
as
Moses
and we
see
the wise
men
of the
nativity
pagan
astrologers
that
appear
to know
more
about
the
identity
of
Jesus
than
anyone
in
his
own
country
but
also
Israel
must
not
think
that
their
position
gives
them
immunity
in
fact
as
we
were
reminded
in
chapter
3
you
have
I
chosen
therefore
I
will
punish
you
it's
because
they
have
been
chosen
that
the
standard
they're
held
to
is
higher
and
I
think
there's
a
real
challenge
to
us
here
I
wonder
how
many
of
us
could
start
our
testimonies
with
the
cliched
line
I
grew
up
in
a
Christian
home
in
fact
let's
take
a
quick
survey
put
up
your
hand
if
you
could
start
your
testimony
with
the
line
I
grew
up
in
a
Christian
home
I
can
maybe
count
about
three
or
four
who
didn't
put
up
their
hands
there
there's
a
real
challenge
for
us
there
to
not
take
our
position
for
granted
as
I
was
told
by
godly
men
growing
up
God
has
no
grandchildren
and
this
is
particularly
relevant
for those
who have
never
really
got to
the point
of
deciding
that
this
is
for
them
it
probably
might be
particularly
relevant
for some
of the
new
students
among us
who are
away from
home for
the first
time
and having
to think
is this
what I
believe
or is
this just
what my
parents
believed
but it's
not just
for those
that are
in that
position
how much
of our
identity
as
Christians
is
essentially
cultural
and how
much of
it is
about
being
in
Christ
how
much
of it
is
just
an
act
that
seems
to
convince
most
people
most
of the
time
and how
much
is
real
are there
any of
us
who as
Ian warned
this morning
actually the
whole thing
is just
an act
we may be
convincing
everyone
pretty well
but we're
not convincing
God
but also
there's a
challenge here
to not
exclude
any
to
recognise
God
was
at work
in
Aram
in
Philistia
he's
even
at work
in
pagan
idolatrous
complacent
Edinburgh
today
are we
excluding
any
that we
think
no
this is
not for
them
they would
never
accept
this
I think
that's
a challenge
we have
to consider
but then
let's
read on
to verses
from verse
8
surely
the eyes
of the
sovereign
lord
are on
the sinful
kingdom
I will
destroy it
from the
face of
the earth
yet
I will
not
totally
destroy
the house
of Jacob
declares
the lord
for I
will give
the command
and I
will shake
the house
of Israel
among all
the nations
as grain
is shaken
in a sieve
and not a
pebble
will reach
the ground
all the
sinners
among my
people
will die
by the
sword
all those
who say
disaster
will not
overtake
or meet
us
and so
the end
has come
the nation
of Israel
that's the
northern kingdom
is to be
completely
destroyed
wiped off
the face
of the earth
God will
put up
with them
no more
there will
be no
more
second
chances
but then
there is
that little
word
yet
I will
not
totally
destroy
the house
of Jacob
yes
this nation
will be
destroyed
but out
of the
ashes
a remnant
of the
people
will be
preserved
we've seen
little glimpses
of this hope
throughout the
book
in chapter
three we
read of
the two
leg bones
or a piece
of an ear
saved from
the lion's
mouth
in chapter
five of
only ten
left
not complete
destruction
there
the call
to seek
me and
live
perhaps
the lord
god almighty
will have
mercy on
the remnant
of Jacob
and in
chapter
seven
twice we
read
so the
lord
relented
and now
even when
final destruction
has been
prophesied
there is
still
that hope
I will
not
totally
destroy
in the
midst of
his anger
God
the great
almighty
God
we thought
about
earlier
is still
holding out
grace
because we're
told that
Israel will be
shaken among
all the
nations
as grain
is shaken
in a
sieve
in
hindsight
it's probably
reasonably easy
for us to
get part
of that
of Israel
among the
nations
we see
Israel
scattered
as a
diaspora
all around
the world
that
since that
time
they have
never really
been
together
in one
place
yes there
was a
bit of a
return after
the exile
yes there
was a bit
of a return
in the
20th century
but still
the majority
of the
Jews are
not a
nation
they're
distributed
throughout
the nations
of the
world
but then
we get
this
about being
sifted
like grain
I assume
the description
of grain
being
sifted
would be
fairly
familiar
to Amos'
original
audience
it would
have been
a normal
part of
life
unfortunately
for us
today
it's
distant
and every
commentator
seems to
have a
different
understanding
of how
you
sift
grain
the way
that the
authorised
version
translates
it
it talks
about
even
the
smallest
grain
being
kept
in the
sieve
so we're
thinking
here of
the
chaff
and the
dirt
falling
through
but
not a
single
grain
not even
the smallest
grain
being lost
that's
nice
and simple
and true
but unfortunately
it seems
that most
people
agree
that
better
translation
is
pebble
rather than
small
grain
which people
then try and
explain about
a way of
sieving grain
that seems to
need quite a lot
of skill
that involves
shaking it
in a particular
way
the grain
and the
pebbles
both stay
in the sieve
but as you
shake it
the densities
separation
out
everything is
still there
in that
one sieve
but they
become
separated
so the
more it's
shaken
the more
distinct
the groups
become
as we were
being reminded
this morning
it's often
when the church
is in crisis
that its true
colours are
seen
when its
distinctive
nature
from the
world around
it
is most
clear
but either
way
the
obvious
simple
bit
is
the sieve
has been
used to
separate the
grain
from everything
else
but we'll
discover later
that it's
slightly surprising
what actually
comes out of
the sieve
but even
with all of
this going
on
with all
of this
destruction
with all
of this
shaking
we still
see in
verse 10
the arrogant
confidence
of some
they still
think they're
immune
they still
think
that what
has been
written
is written
to other
people
not to
them
they think
they'll be
okay
except
it's
specifically
them
that God
says he's
after
it's
them
who will
die by
the sword
but even
after all
that has
happened
they're
unwilling
to
give up
their self
deception
their self
reliance
and throw
themselves
in God's
mercy
because
there still
is
mercy
available
if only
they looked
for it
but then
let's
read on
verses
11
to 15
so 11
to the
end
in that
day
I will
restore
David's
fallen
tent
I will
repair
its
broken
places
restore
its
ruins
and build
it
as it
used
to be
so that
they may
possess
the
remnant
of
Edom
and all
the
nations
that
bear
my
name
declares
the
Lord
who
will
do
these
things
the
days
are
coming
declares
the
Lord
when
the
reaper
will be
overtaken
by the
plowman
and the
planter
by the
one
treading
grapes
new
wine
will
drip
from
the
mountains
and
flow
from
all
the
hills
I
will
bring
back
my
exiled
people
Israel
they
will
rebuild
the
ruined
cities
and
live
in
them
they
will
plant
vineyards
and
drink
their
wine
they
will
make
gardens
and
eat
their
fruit
I
will
plant
Israel
in
their
own
land
never
again
to be
uprooted
from
the
land
I
have
given
them
says
the
Lord
your
God
and
so
now
we
get
into
the
good
news
proper
what
you've
been
waiting
for
all
this
time
we
started
the
chapter
with
the
destruction
of
a
stone
building
but
here
we
read
of
the
restoration
of
a
broken
tent
it's
small
it's
weak
it's
humble
it's
not
what
the
world
would
consider
to be
greatness
but
it
will
be
restored
and
it
will
be
repaired
by
God
himself
but
we
also
see
that
it's
David's
tent
that
is
restored
Israel
had
completely
rejected
the
line
of
David
when
they
broke
away
but
the
restoration
will
come
through
David
the
past
rebellion
will
be
forgotten
there
will
once
more
be a
single
people
if
they
want
to
return
to
God
they
have
to
do
it
under
his
terms
they
can't
continue
with
their
rebellion
and yet
come back
to
God
but
although
this
restored
people
is
small
and
weak
we
see
that
it
will
possess
the
remnant
of
all
nations
that
bear
God's
name
what's
been
talked
about
here
is
this
a
nation
that
will
conquer
its
neighbors
let's
just
leave
that
question
hanging
for a
bit
and
we'll
come
back
to
it
later
because
then we
move
on
and
see
how
the
prophecy
ends
with
the
description
of
the
coming
days
the
same
caveats
about
timescale
apply
here
but
there
seems
a
finality
in the
description
here
that
suggests
this
is
ultimate
final
blessing
and
we
see
that
God
yes
has sent
famine
he's sent
drought
he's sent
destruction
to get
his people's
attention
but now
he's restored
them to a
land of
plenty
in fact
the land
is described
as being
so fertile
that growth
is so fast
that the
crops are
almost ready
to be
harvested
before
they've
been
planted
there is
wine
flowing
in
plentiful
supply
there is
joy
there is
celebration
this is
great
blessing
but it's
not just
these
plentiful
crops
that they're
blessed
with
following
their exile
following
their scattering
and wandering
they're to be
once more
established
and settled
permanently
the curses
that have been
pronounced on
them before
will be
reversed
in chapter
five
we read
though you
have built
stone
mansions
you will
not live
in them
though you
have planted
lush vineyards
you will
not drink
their wine
here instead
we read
of an
exiled
people that
have returned
of ruined
cities
that are
rebuilt
and lived
in
of vineyards
that are
planted
and the
wine
drunk
gardens
that are
made
under
fruit
eaten
and
ultimately
that Israel
will be
planted
in their
land
permanently
established
never
again
to be
uprooted
so we've
seen
clearly
in these
verses
that God
is an
almighty
God
we've
seen
that he
brings
terrifying
judgment
and we've
seen
he brings
glorious
hope
but where
does the
division lie
between them
on what
grounds are
some
destroyed
and some
restored
I hope
we'll find
an explanation
if we go
back to
verses 11
and 12
that we
passed on
earlier
unfortunately
this is one
case where we
don't have to
come up with
our own
interpretation
we don't
even have to
look to the
commentators
to see what
they say
on it
instead
we can
look and
see what
James
said about
it
in the
council of
Jerusalem
in Acts
15
where
they've been
reporting to
the council
about the
Gentiles
that are
being saved
and there's
this uncertainty
about how
they should be
included into
the church
it says
in verse
12
the whole
assembly
became silent
as they
listened to
Barnabas
and Paul
telling about
the miraculous
signs and
wonders
that God
had done
among the
Gentiles
through them
when they
finished
James spoke
up
brothers
listen to
me
Simon
has
described
to us
how God
at first
showed his
concern
by taking
from the
Gentiles
a people
for himself
the words
of the
prophets
are in
agreement
with this
as it
is written
after this
I will
return
and rebuild
David's
fallen tent
its ruins
I will
rebuild
and I will
restore it
that the
remnant
of men
may seek
the Lord
and all
the Gentiles
who bear
my name
says the
Lord
who does
these things
that have
been known
for ages
and so
it becomes
clear
when God
shakes
Israel
among the
nations
in the
sieve
it's not
just
the good
grain
of Israel
that is
separated
out
and preserved
for blessing
instead
God shakes
Israel
in the
sieve
with all
the
nations
and he
brings out
of it
a people
for himself
from among
the Jews
and the
Gentiles
and that's
why we
all these
years later
started
tonight
by reading
a psalm
of David
while we're
studying
prophecies
written to
Israel
while we're
singing
about the
God of
Abraham
Isaac
and Jacob
because we
see that
David's
fallen tent
has been
restored
by none
other
than the
son of
David
great
David's
greater
son
in fact
we see
no suggestion
in this
passage
that there
was a
remnant
that in
any way
deserved
to be
saved
the
condemnation
seems to
be
pretty much
universal
we see
instead
the grace
of a
God
who will
ransom
and redeem
a people
to be
called
by his
name
the
glorious
blessings
promised
are not
just
for some
obscure
nation
they're for
all
who would
follow
him
but
I think
as we
come
to the
end
of this
as we
look forward
with
anticipation
to these
great blessings
that are
promised
we should
be careful
to note
the warning
in chapter
5
woe to
you
who long
for the
day of
the Lord
yes
it will
be a day
of great
blessing
but it will
also be a
day of
great
destruction
and terror
firstly I
would say
this is a
warning to
us
to make
sure of
what we
are trusting
in to
save us
as an
old hymn
that we
sometimes
sing at
the communion
service
says
meeting
in the
Saviour's
name
breaking
bread by
his
command
to the
world we
thus
proclaim
on what
ground
we hope
to stand
when the
Lord shall
come
with clouds
joined by
heaven's
exulting
crowds
are we
basing our
hope
on the
completed
work of
Christ
or are we
somehow
still
believing that
there's something
good in us
that will
save us
but if
that's a
warning for
us
the second
part of
the warning
is for
others
around us
early in
the series
John asked
us to
pray for
his brother
Ed
and we
all have
those
family and
friends
around us
who will
say
disaster
will not
overtake or
meet us
who believe
that they
have nothing
to fear
and so it's
right for us
to long for
his coming
as another
hymn says
oh Lord
Jesus how
long how
long till we
sing the glad
song Christ
returneth
and while we
would long
for that coming
day of
glorious
blessing
we would
also long
that would
be many
more that
would be
included
among that
remnant
and if we
really
believe the
words of the
prophecy that
we've been
reading
both the
joy and
the terror
are we going
to sit back
complacently and
say I'm
okay I've
got it
sorted
or is it
going to
spur us
kick us
out of our
complacency
that we
might tell
others
of the
glorious
blessing
there is
in Christ
and the
terrifying
judgment
there is
outside of
him
I know
for myself
I'm not
at all
good at
that
I'm sure
many of
us would
say the
same
but Keith
Green put
it in one
of his
songs
I really
only want
just to
see you
there
and so
just to
finish
as next
week
we go
into
Advent
as we
think
towards
the
coming
of the
Messiah
both in
the past
and ultimately
in the future
as he comes
in both
terrifying
judgment
and to
bring glorious
hope and
restoration
to the
remnant
that bear
his name
it seems
appropriate
to finish
with the
words of
one of the
great carols
that looks
to the
coming
of the
rod of
Jesse
the son
of David
where it
says
O come
thou
rod of
Jesse
free
thine
own
from
Satan's
tyranny
from
depths
of
hell
thy
people
save
and give
them
victory
o'er the
grave
rejoice
Emmanuel
shall
come
to thee
O
Israel
Amen