God Is Not Fooled

                              
                                 Sunday School Lesson

                                            

Lesson: Amos 5:14-15, 18-27

                                                                                                 
Golden Text: “But let judgment run down as waters, and righteousness as a mighty stream” (Amos 5:24).

I.  INTRODUCTION.  Certain characteristics always identify societies that are ripe for judgment.  They are spiritually apostate or indifferent.  They are sexually immoral.  They eat and drink excessively.  They are violent.  They love riches and pleasure and they are filled with injustice because the powerful take what they want from the weak.  Israel exhibited all these characteristics in Amos’s day.  The true temple worship of the Lord had been replaced by the worship of golden calves.  Israel had adopted the ways of surrounding nations and had become the home of a materialistic, pleasure-loving, politically ambitious class who advanced themselves by oppressing the poor.  This behavior had to be judged and the nation punished.  The Bible is clear---God is all-seeing and all-knowing.  Nothing will ever get by Him.  But sadly, in spite of this fact, many people think they can fool God by their empty and hypocritical religious activity.  When a person worships God, the thing that the Lord looks at is that person’s heart.  The prophets, especially Amos tell us that God is looking for a heart committed to justice and righteousness.  In our lesson this week, we will learn from Amos what God is looking for in our worship and that simple religious activity really does not fool God.  
II. BACKGROUND FOR THE LESSON.  The Lord called Amos to leave his native Judah and preach in the northern kingdom of Israel (see Amos 7:14-15) during the reign of Jeroboam II who was king of Israel from 793-753 B.C.  Jeroboam II expanded Israel’s boundaries and brought material prosperity to the nation (see II Kings 14:23-29).  However, as God watched Israel, He was not pleased.  Instead of justice, He saw injustice.  The people ignored the laws and let temporal lusts determine their life-style.  Religion abounded in the land, but truly changed hearts were missing.  The religious rituals offended God, who demanded exclusive loyalty.  The people were oblivious to God and unaware of their imminent danger from His wrath.  The people only cared that their kingdom was secure and prosperous.  Before he pronounced judgment on God’s people, Amos pronounced judgment upon the surrounding pagan or idolatrous nations such as Syria (Damascus), Gaza, Tyre, Edom, Ammon, and Moab.  These nations were punished for committing sins against God’s people (see Amos 1:3-2:3).  Then he turned his attention to God’s people, Judah and Israel with his focus primarily on the judgment of Israel, the northern kingdom in chapters 2-9.  However, in chapter 5 from which our lesson comes, Amos continued to pronounce judgment upon Israel.  In Amos 5:1-3, the prophet lamented or mourned over Israel as if the nation had already died. Then in verses 4-9, Amos exhorted Israel to seek the Lord and live.  In verses 10-13, the prophet reiterated previous indictments God had brought against Israel’s upper class including treading upon the poor, afflicting the just and taking bribes for ruling against the poor in courts.  This is where our lesson begins.    

III. A GODLY LIFESTYLE (Amos 5:14-15) 

A. What God expected Israel to seek (Amos 5:14).  In this verse, Amos speaking for God urged the people to “Seek good, and not evil, that ye may live: and so the Lord, the God of hosts, shall be with you, as ye have spoken.”  Although Amos had painted a picture of oppression and injustice in Israel, the Lord had not abandoned the nation to its sins.  God said “Seek good, and not evil.”  The Lord was asking His people to reverse their natural inclination which was to seek evil instead of good.  The “good” they were to seek could only be found in God Himself (see Amos 5:4, 6).  In order to “seek good” or strive to do good, the people had to seek the One in whom goodness resides (see Matthew 19:17).  By turning to God in faith and obedience, they would learn by experience what was truly good and receive divine strength to practice it.The Lord gave two reasons why Israel was to seek good instead of evil.  The first reason was so “that ye may live.”  This included the promise of individual survival, national well-being and spiritual life.  Only as the Israelites turned to the Lord would their individual and national existence be spared and their souls rescued from eternal ruin.  The second reason God gave for His people to seek good instead of evil was “so the Lord, the God of hosts, shall be with you, as ye have spoken.”  The Israelites had fooled themselves into believing that the Lord was with them to deliver them from their enemies regardless of their spiritual condition (see Micah 3:11).  But Amos, God’s prophet declared that only as they sought “good” would they enjoy the presence and deliverance of “the God of hosts (armies).”  Otherwise their hopes were in vain.  

B. What God expected Israel to hate (Amos 5:15).  In this verse, the prophet continues to say “Hate the evil, and love the good, and establish judgment in the gate: it may be that the Lord God of hosts will be gracious unto the remnant of Joseph.”  The prophet continued to tell Israel to “Hate the evil, and love the good.”  In the previous verse, Amos exhorted his listeners to “seek good” which is the opposite of “hate the evil.”  To “seek good” means to “love the good” as well.  God expected those living in sin to experience a complete change in affection, or what they loved.  What once attracted them---evil---should now repel them as they drew closer to God.  While hatred is an intense dislike, love is a tender affection for something or someone.Love of good has social consequences.  Amos stated that those who “love the good” also strive to see it practiced, and will “establish judgment in the gate.”  The word “judgment” here means justice.  As the Israelites changed their affections from hating evil to loving good, this about-face would bring back the justice that was being constantly denied to the poor, widows, orphans, and strangers.  The Lord wanted Israel to establish true justice in their land instead of allowing the lawlessness and corruption of the leaders and court system that was so prevalent.

If they demonstrated this change of heart, there was the possibility, though a slight one, that the “Lord God of hosts will be gracious unto the remnant of Joseph.”  Israel’s sinfulness had come to the point of no return.  If God should spare some of them described as “the remnant of Joseph,” He would do so out of grace, not justice.  Any that would be spared judgment by the Assyrians due to God’s grace would be “the remnant of Joseph” meaning a small number of survivors (see Isaiah 1:9).  “Joseph” was another way of saying Israel just as Jacob was (see Micah 2:12).
IV. A FEARFUL TIME (Amos 5:18-20).

The day of the Lord (Amos 5:18-19). 

1. (vs. 18).  At this point Amos warned Israel saying “Woe unto you that desire the day of the Lord! to what end is it for you? the day of the Lord is darkness, and not light.”  The expression “day of the Lord” refers to that period of time when God openly intervenes in the affairs of men in judgment and in blessing.  Here it refers to the imminent destruction by the Assyrian army, as well as the future day of God’s judgment.Those in Amos’ time understood the “day of the Lord” as a time when Israel would be restored to military, political, and economic greatness similar to the times of David and Solomon.  However, the people only looked forward to the blessings of that “day” but it would also include judgment.  However, Amos reminded them that this “day” or time of God’s intervention in the affairs of men, would also be a day of judgment for His people as he declared “Woe unto you that desire the day of the Lord!  The word “woe” is used in Scripture to express misfortune that’s expected to come upon someone or something (see Isaiah 3:9, 11; Jeremiah 10:19; Matthew 11:21; Luke 11:42-44; Mark 14:21).  The people’s understanding of “the day of the Lord” was incomplete so they were looking forward to that “day” or period of time without realizing that there had to be judgment before the blessings.  They no doubt felt that since they were God’s chosen people they were favored by Him and would be delivered from all their enemies when He came to judge the nations.  Somehow they assumed that God would overlook their own sins because they were the chosen nation (see Exodus 19:5-6).These people were calling for the “day of the Lord” thinking that it would bring an end to their troubles.  But Amos asked “to what end is it for you?” In other words, Amos was telling God’s people that they didn’t know what they were asking for.  For the faithful, “the day of the Lord” will be glorious, but for the unfaithful, “the day of the Lord is darkness, and not light.”  It would be “darkness, and not light” for unfaithful Israel, because Israel would be invaded by the Assyrian army within the next fifty years.  “Light” here probably refers to happiness, cheer or prosperity.  The only way the people could become eligible to enjoy the Lord’s light was to repent and put away their evil practices.  
2. (vs. 19).  In this verse Amos continued to say “As if a man did flee from a lion, and a bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him.”  The people of the northern kingdom were not aware of the seriousness of their situation.  Therefore, Amos illustrated the difficulties that awaited them with a series of woes.  First, he said the difficulties ahead were “As if a man did flee from a lion, and a bear met him.”  We can imagine the distress of someone who having breathed a sigh of relief at escaping from a lion and suddenly has to face a bear.  But Amos’s illustration goes further.  He said this man “went into the house, and leaned his hand on the wall, and a serpent bit him.”   This unfortunate man may somehow escape the bear, run into his house, close the door, and lean against the wall to catch his breath, only to have a serpent come out of the wall and bite him.  Amos’s point is that those who were ungodly will find no relief when the day of the Lord came.  Instead they would find only the judgment hand of God sending great danger. 
B. The day of the Lord, a day of darkness (Amos 5:20).  In this verse, Amos asked “Shall not the day of the Lord be darkness, and not light? even very dark, and no brightness in it?  Amos repeated the warning from the previous verse indicating that the day of the Lord contained nothing desirable for Israel.  For the unfaithful in Israel, the day of the Lord would be “even very dark, and no brightness in it?”  This adds emphasis to the illustration that Amos gave in verse 18 that if a person escaped one form of judgment, he would immediately face another one.  There would be no escape for anyone living an ungodly life. 
V. A REJECTED WORSHIP (Amos 5:21-24) 

God’s disdain for feast days and offerings in religious practices (Amos 5:21-22).

1. (vs. 21).  God, speaking through Amos in this verse said “I hate, I despise your feast days, and I will not smell in your solemn assemblies.”  In the dark days in which Amos prophesied, there was still a great deal of religious activity.  The sacrifice of the offerings and the religious vocal and instrumental music was still going on.  However, the people were just going through the motions of worship, but their hearts were not in it.  It was all a sham!  Therefore God said “I hate, I despise your feast days.”  The Lord absolutely abhorred their feast days, feasts that God Himself had commanded.  The reference here is to the great annual gatherings of all Israel.The Lord further declared “and I will not smell in your solemn assemblies.”  The “solemn assemblies” were gatherings for worship that accompanied the festivals (see Leviticus 23:35-36).  The term “smell” refers to God’s satisfaction with the sacrifice that was presented to Him (see Leviticus 26:31).  But in this case, God was not satisfied so He wouldn’t accept the offerings given at the most holy assemblies or gatherings.  The savory odors going upward were vile stenches in God’s nostrils, so He had to turn away in disgust.
2. (vs. 22).  Amos continued to quote God saying “Though ye offer me burnt offerings and your meat offerings, I will not accept them: neither will I regard the peace offerings of your fat beasts.”  The Lord spelled out the kinds of offerings that He would “not accept.”  These included first, “burnt offerings”---those that involved the consuming of entire animals by fire.  This offering was designed to make payment for a person’s sins in general, but also showed a person’s complete devotion to God (see Leviticus 1:2-17).  It’s not surprising then, that God rejected such offerings, for they came from a people who knew nothing of devotion or dedication.  God also would “not accept” their “meat offerings.”  The Hebrew more accurately renders this as “meal offerings.”  The ingredients consisted of grain, fine flour, or unleavened cakes, each being offered with oil, incense, and salt (see Leviticus 2:1-16).  The “meat” or meal offering most likely symbolized thankfulness for God’s blessings and dedication to Him for the best of His gifts.  But God could not accept them from those who were disobedient and unthankful.  God also said “neither will I regard the peace offerings of your fat beasts.”  The “peace offerings” were animal sacrifices presented on occasions of thanksgiving, making vows, or simply giving freewill offerings.  The fat was burned on the altar and the breast and shoulder were given to the priests.  The rest of the animal was given to the worshipper (see Leviticus 7:11-34).  But a holy God couldn’t accept such offerings from hypocrites.  Israel was well aware of the principle that submissive obedience is better than sacrifice (see I Samuel 15:22).  Therefore, the Lord’s rejection of the sacrifices of these wicked people was in line with that principle.  

B. God’s disdain for songs in religious practices (Amos 5:23).  In this verse Amos continued to say “Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols.”  The Lord also refused to accept their “songs” of worship which were to Him only an irritating “noise.”  God could not honor hypocritical lips that sang of truths that were not in the heart.  In addition, the Lord said “I will not hear the melody of thy viols.”  In other words, neither could He listen to the instrumental music that accompanied the singing.  God is more interested in the condition of our hearts than He is in what we present to other people in worship.  The “viols” were small harps also called a “psaltery.”  David had used choirs and orchestras to praise the Lord during holy gatherings (see I Chronicles 15:16; 25:1, 6-7).

C.  God’s desire for justice (Amos 5:24).  God took no pleasure in sacrifices and songs from the unrighteous.  Instead he said “But let judgment run down as waters, and righteousness as a mighty stream.”  There are two possible interpretations of this verse.  One view is that “judgment” here is from God and brings righteous punishment on the land.  Therefore the statement is taken as a prediction or threat of judgment.  Since Israel’s worship had been rejected, only “judgment” lay ahead.  However, a more probable view is that God was here calling for a higher response from Israel.  So “judgment” here is better translated as “justice.”  The word “But” introduces a contrast to verse 23.  Instead of the noise of empty songs, God called for justice.  The Lord wanted a spiritual revival that would release the full constant flow of social justice and “righteousness” or right living.  In other words in this verse God was calling for a flood of “judgment” or justice, and “righteousness” to wash down over His people.  This was to take place both in their personal relationships and in the formal courts of the land.  It was to affect all segments of society from the lowest of men to the highest.   

 A DESERVED RECOMPENCE (Amos 5:25-27)

A. An indictment (Amos 5:25-26). 

1. (vs. 25).  Still speaking through Amos, in this verse God asked Israel “Have ye offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel?”  Of course the answer was yes.  Things hadn’t changed much in Israel since the day they had traveled the wilderness sands of Sinai.  This question was a reminder that all the religious activity that took place in the wilderness had been offensive to God for many years.
2. (vs. 26).  Then God said “But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to yourselves.”  Israel’s ancestors indeed had offered sacrifices and offerings in the wilderness, but they also practiced idolatry during those forty years, worshipping the golden calf as well as the gods of other nations.  Now God was telling His people that they were guilty of the same thing as their ancestors, following the rituals of the Mosaic Law and worshipping idols.  God indicted Israel for having “borne the tabernacle of your Moloch and Chiun your images.”  In other words, they had lifted up, or worshipped the shrines of “Moloch and Chiun” as their gods.  “Moloch” was the fire god of the Ammonites, also called Molech (see I Kings 11:7).  “Chiun” was believed to be the god representing Saturn.  The Israelites had worshipped both of these pagan gods in the wilderness.  The phrase “the star of your god, which ye made to yourselves” refers to “Chiun” which Israel had made with their hands and made this image their god of the stars.  In past days, Israel had turned to worshipping stars and planets, preferring nature over the God of nature (see II Kings 23:4-5).  Israel had picked up on all the pagan practices of the people around them.  God had commanded them not to have any gods before Him, nor to make any graven images Exodus 20:1-4).  They had broken God’s first and second commandments time and again.  The Lord had had enough!
B. A just punishment (Amos 5:27).  In our final verse God says “Therefore will I cause you to go into captivity beyond Damascus, saith the Lord, whose name is The God of hosts.”  Israel had crossed the land of no return so God declared that He would send them “into captivity beyond Damascus.”  Some 41 years later, Israel, the northern kingdom would be invaded by the Assyrian army and carried off to Assyria which indeed was “beyond Damascus” which was in Syria north of Israel.  This punishment was inevitable because it was declared by “the Lord, whose name is The God of hosts.”  In other words, Israel’s coming judgment would be followed through by Jehovah, the God of armies.  When this event occurred, Israel was taken from the land that had been promised to her and taken far away.  Their pretending to worship God never fooled Him. When the time came to deal with His people for their sins, God moved decisively, fulfilling His warning.  Trust me, He will do the same to us.
                                 
VII. Conclusion.  Amos lived in a day like ours.  Formalism and ritualism were accepted as substitutes for genuine worship.  The people were indifferent toward God.  They were guilty of compromise and idolatry, and they depended upon materialism and military might for their security.  True religion had almost completely disappeared from their national life.  But God still continues to expect us to look to Him in true worship, and also to relate ourselves to others in terms of justice, mercy and righteousness.