blazingthru
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Read for This Week’s Study: Amos 1-2, Isaiah 58, Luke 12:47-48, 1 Kings 8:37-40, Amos 4:12-13, Obadiah.
Memory Text: “A Lion has roared! Who will not fear? The Lord God has spoken! Who can but prophesy?” (Amos 3:8, NKJV).
Key Thought: Acts of inhumanity are sins against God and will be judged accordingly.
A lion in Scripture often represents the king of the animal world. His appearance evokes irresistible strength and majesty as well as ferocity and destructive power. Even when not actively hunting, the lion can be heard, its roar audible for miles. Amos, a shepherd, was sent to the Israelites to warn them that he had heard a lion roar—and the lion was none other than their Lord! Moved by the Holy Spirit, the prophet Amos compared God’s way of speaking to the nations, as well as to His special people, with the roaring of a lion (see Amos 1:2).
Amos was called to prophesy to the nations who committed crimes against humanity. He also was sent to a society where a privileged and religious people lived in peace and prosperity. Yet, this same people oppressed the poor and allowed for dishonest business and bribery in court. This week we will listen to what the Lord has to say about these despicable actions.
Crimes Against Humanity
Read Amos 1 and 2. Why does the Lord warn that punishment is coming?
The first two chapters in Amos’ book contain seven prophecies against neighboring nations, followed by a prophecy against Israel. The foreign nations are not judged because they are Israel’s enemies but because of their violations of universal human principles. Two things stand out in Amos’ condemnation: the absence of loyalty and the absence of pity.
For instance, Tyre was a leading merchant city located on the Mediterranean coast north of Israel. Because of its almost impregnable island fortress, the city boasted of its security. Moreover, the leaders of Tyre secured peace treaties with several surrounding nations, such as the Philistines. The city was allied with Israel by a “treaty of brotherhood” during the reigns of David and Solomon (1 Kings 5:1, 12) and even of King Ahab (1 Kings 16:30-31). It is not surprising to read in 1 Kings 9:13 that Hiram, the king of Tyre, called Solomon “my brother.”
Yet, the people of Tyre had violated the “covenant of brothers.” Tyre was not condemned for taking away the captives, but for handing them over to Israel’s enemies, the Edomites. Thus, the people of Tyre were responsible for the cruelties that these captives suffered at the hands of their enemies. From God’s perspective, the person who assists and supports a crime is as guilty as the person who commits it.
Because God is all-sovereign, He holds the destiny of all the world in His hands. He has purposes and concerns that reach far beyond Israel’s borders. The God of Israel is the Lord of all nations; all human history is His concern. He is the Creator God, who gives life to all, and all are accountable to Him.
Who among us does not bristle in pain at the incredible injustice we see? Were there no God, what hope would we have of justice ever being done? What does the promise, found throughout the Bible, of God bringing justice and judgment to the world mean to you? How can we learn to cling to that promise amid all the injustice that we see now?
Monday April 22
Justice for the Oppressed
God’s universal judgment is one of the central teachings found in Amos. In the beginning of his book, the prophet announces God’s judgment on several of Israel’s neighbors because of their crimes against humanity. Then, however, Amos boldly declares that God also will judge Israel. The anger of the Lord was directed not only at the nations but also at the people He had chosen. The people of Judah had rejected the Word of the Lord and had not kept His instructions.
At the same time, Amos dealt with Israel much more extensively than even Judah because she had broken God’s covenant and committed so many sins. Israel’s economic prosperity and political stability led to spiritual decay. This spiritual decay displayed itself in social injustice. In Israel, the rich exploited the poor, and the powerful exploited the weak. The rich cared only for themselves and their personal gain, even when it came at the expense and suffering of the poor (Not much has changed in a few thousand years, has it?).
In his preaching, Amos taught that there is a living God who cares about how we treat others. Justice is more than an idea or a norm. Justice is a divine concern. The prophet warned that Israel’s stone houses, ivory-laid furniture, top quality food and drink, as well as the best body lotions—all would be destroyed.
Read Isaiah 58. In what ways does this chapter capture aspects of present truth? In what ways, though, is our message to the world much more than this?
The Bible clearly teaches that social justice should be a natural product of the gospel. As the Holy Spirit makes us more like Jesus, we learn to share God’s concerns. The books of Moses insist on the fair treatment of foreigners, widows, and orphans (Exod. 22:21-24). The prophets speak of God’s concern about the just and compassionate treatment of less privileged people (Isa. 58:6-7). The psalmist calls the God who lives in His holy dwelling “a father of the fatherless, a defender of widows” (Ps. 68:5, NKJV). Christ showed great concern for those who were rejected by society (Mark 7:24-30, John 4:7-26). The Lord’s brother James calls on us to put our faith into action and help the needy (James 2:14-26). No follower of Christ can do anything less and really be a follower of Christ.
Tuesday April 23
The Peril of Privilege
Amos’ prophetic message was not intended to be restricted to the historical situation in Israel but to expand the scope of the message beyond Israel and Judah. In the Old Testament, Israel had a unique but not exclusive claim on God.
Read Amos 3:1-2. The Hebrew verb yada, “to know,” which is used in verse 2, bears a special sense of intimacy. In Jeremiah 1:5, for example, God says that He “knew” the prophet and set him apart even before his birth. Such was the case with Israel. They were not just another nation among nations. Rather, God set them apart for a sacred divine purpose. They stood in special relationship with Him.
God Himself had chosen Israel and brought it out of slavery to freedom. The exodus from Egypt was the single most important event in the beginning of Israel’s history as a nation. It set the stage for God’s acts of redemption and the conquest of the land of Canaan. But Israel’s strength and prosperity led to pride and complacency in regards to its privileged status as the Lord’s chosen people.
Read Christ’s statement from Luke 12:47-48. In what ways can we understand the principle He taught there: when great privileges in life are abused, they will be replaced by great penalties?
Under divine inspiration, the prophet warns that because the people of Israel are the Lord’s elect, they particularly will be held accountable for their actions. The Lord is saying that Israel’s unique relationship with God carries obligations, and punishment will result if those obligations are not fulfilled. In other words, Israel, as God’s chosen people, is all the more liable to His judgments, because the privilege entails responsibility. Israel’s election was not just to privileged status; they were called to be witnesses to the world about the Lord who had so blessed them.
“The professed churches of Christ in this generation are exalted to the highest privileges. The Lord has been revealed to us in ever-increasing light. Our privileges are far greater than were the privileges of God's ancient people.”—Ellen G. White, Christ Object Lessons, p. 317. Think about all that we have been given as Seventh-day Adventists. Why should the responsibilities that come with these privileges make us tremble? Do they, or have we simply gotten used to them? Have we even become complacent about all that we have been given? If so, how can we change?
Memory Text: “A Lion has roared! Who will not fear? The Lord God has spoken! Who can but prophesy?” (Amos 3:8, NKJV).
Key Thought: Acts of inhumanity are sins against God and will be judged accordingly.
A lion in Scripture often represents the king of the animal world. His appearance evokes irresistible strength and majesty as well as ferocity and destructive power. Even when not actively hunting, the lion can be heard, its roar audible for miles. Amos, a shepherd, was sent to the Israelites to warn them that he had heard a lion roar—and the lion was none other than their Lord! Moved by the Holy Spirit, the prophet Amos compared God’s way of speaking to the nations, as well as to His special people, with the roaring of a lion (see Amos 1:2).
Amos was called to prophesy to the nations who committed crimes against humanity. He also was sent to a society where a privileged and religious people lived in peace and prosperity. Yet, this same people oppressed the poor and allowed for dishonest business and bribery in court. This week we will listen to what the Lord has to say about these despicable actions.
Crimes Against Humanity
Read Amos 1 and 2. Why does the Lord warn that punishment is coming?
The first two chapters in Amos’ book contain seven prophecies against neighboring nations, followed by a prophecy against Israel. The foreign nations are not judged because they are Israel’s enemies but because of their violations of universal human principles. Two things stand out in Amos’ condemnation: the absence of loyalty and the absence of pity.
For instance, Tyre was a leading merchant city located on the Mediterranean coast north of Israel. Because of its almost impregnable island fortress, the city boasted of its security. Moreover, the leaders of Tyre secured peace treaties with several surrounding nations, such as the Philistines. The city was allied with Israel by a “treaty of brotherhood” during the reigns of David and Solomon (1 Kings 5:1, 12) and even of King Ahab (1 Kings 16:30-31). It is not surprising to read in 1 Kings 9:13 that Hiram, the king of Tyre, called Solomon “my brother.”
Yet, the people of Tyre had violated the “covenant of brothers.” Tyre was not condemned for taking away the captives, but for handing them over to Israel’s enemies, the Edomites. Thus, the people of Tyre were responsible for the cruelties that these captives suffered at the hands of their enemies. From God’s perspective, the person who assists and supports a crime is as guilty as the person who commits it.
Because God is all-sovereign, He holds the destiny of all the world in His hands. He has purposes and concerns that reach far beyond Israel’s borders. The God of Israel is the Lord of all nations; all human history is His concern. He is the Creator God, who gives life to all, and all are accountable to Him.
Who among us does not bristle in pain at the incredible injustice we see? Were there no God, what hope would we have of justice ever being done? What does the promise, found throughout the Bible, of God bringing justice and judgment to the world mean to you? How can we learn to cling to that promise amid all the injustice that we see now?
Monday April 22
Justice for the Oppressed
God’s universal judgment is one of the central teachings found in Amos. In the beginning of his book, the prophet announces God’s judgment on several of Israel’s neighbors because of their crimes against humanity. Then, however, Amos boldly declares that God also will judge Israel. The anger of the Lord was directed not only at the nations but also at the people He had chosen. The people of Judah had rejected the Word of the Lord and had not kept His instructions.
At the same time, Amos dealt with Israel much more extensively than even Judah because she had broken God’s covenant and committed so many sins. Israel’s economic prosperity and political stability led to spiritual decay. This spiritual decay displayed itself in social injustice. In Israel, the rich exploited the poor, and the powerful exploited the weak. The rich cared only for themselves and their personal gain, even when it came at the expense and suffering of the poor (Not much has changed in a few thousand years, has it?).
In his preaching, Amos taught that there is a living God who cares about how we treat others. Justice is more than an idea or a norm. Justice is a divine concern. The prophet warned that Israel’s stone houses, ivory-laid furniture, top quality food and drink, as well as the best body lotions—all would be destroyed.
Read Isaiah 58. In what ways does this chapter capture aspects of present truth? In what ways, though, is our message to the world much more than this?
The Bible clearly teaches that social justice should be a natural product of the gospel. As the Holy Spirit makes us more like Jesus, we learn to share God’s concerns. The books of Moses insist on the fair treatment of foreigners, widows, and orphans (Exod. 22:21-24). The prophets speak of God’s concern about the just and compassionate treatment of less privileged people (Isa. 58:6-7). The psalmist calls the God who lives in His holy dwelling “a father of the fatherless, a defender of widows” (Ps. 68:5, NKJV). Christ showed great concern for those who were rejected by society (Mark 7:24-30, John 4:7-26). The Lord’s brother James calls on us to put our faith into action and help the needy (James 2:14-26). No follower of Christ can do anything less and really be a follower of Christ.
Tuesday April 23
The Peril of Privilege
Amos’ prophetic message was not intended to be restricted to the historical situation in Israel but to expand the scope of the message beyond Israel and Judah. In the Old Testament, Israel had a unique but not exclusive claim on God.
Read Amos 3:1-2. The Hebrew verb yada, “to know,” which is used in verse 2, bears a special sense of intimacy. In Jeremiah 1:5, for example, God says that He “knew” the prophet and set him apart even before his birth. Such was the case with Israel. They were not just another nation among nations. Rather, God set them apart for a sacred divine purpose. They stood in special relationship with Him.
God Himself had chosen Israel and brought it out of slavery to freedom. The exodus from Egypt was the single most important event in the beginning of Israel’s history as a nation. It set the stage for God’s acts of redemption and the conquest of the land of Canaan. But Israel’s strength and prosperity led to pride and complacency in regards to its privileged status as the Lord’s chosen people.
Read Christ’s statement from Luke 12:47-48. In what ways can we understand the principle He taught there: when great privileges in life are abused, they will be replaced by great penalties?
Under divine inspiration, the prophet warns that because the people of Israel are the Lord’s elect, they particularly will be held accountable for their actions. The Lord is saying that Israel’s unique relationship with God carries obligations, and punishment will result if those obligations are not fulfilled. In other words, Israel, as God’s chosen people, is all the more liable to His judgments, because the privilege entails responsibility. Israel’s election was not just to privileged status; they were called to be witnesses to the world about the Lord who had so blessed them.
“The professed churches of Christ in this generation are exalted to the highest privileges. The Lord has been revealed to us in ever-increasing light. Our privileges are far greater than were the privileges of God's ancient people.”—Ellen G. White, Christ Object Lessons, p. 317. Think about all that we have been given as Seventh-day Adventists. Why should the responsibilities that come with these privileges make us tremble? Do they, or have we simply gotten used to them? Have we even become complacent about all that we have been given? If so, how can we change?