Regular thoughts on the oft-neglected Old Testament Lectionary passages
We may not often shoot messengers nowadays, but we very often want to silence them. ‘The first responsibility of a leader i s to define reality’ according to American businessman Max de Pree, but sometimes communities just don’t want reality defined. They prefer the status quo, however sick it might be. It appears that Amos’ vision of the plumbline is the last straw which causes Amaziah, the priest of the sanctuary at Bethel, to report him to the king and to try to put an end to his prophetic ministry, at least around here.
What is so offensive about a plumbline? The vision begins with God standing next to a wall which has been built correctly, and warning Amos that he is about to test the nation of Israel by the same standard. The implication is that it will found to be out of true. We already know that – every paragraph of the book so far says the same thing, in different ways.
But the big question is this: what do you do with a wall which you discover is out of true? I’m no bricklayer, but my guess is that it’s pretty hard to straighten it out, particularly once the cement has set. I suspect that tweaking bricks is an impossible task. The only possibility is a drastic one: demolish the whole thing and build it again properly. So Amos’ prophecy against Israel isn’t just a warning of judgement: it’s a warning of total destruction. God spells this out: both the sanctuaries for worship and the reigning family of Jeroboam will be spared no longer.
Various tactics are used against Amos, as they continue to be today against any leaders who try to bring unpalatable truths to the powerful stakeholders in the community. They misunderstand him: in v 12 they assume he is merely doing this for a living, failing to see the call of God burning within his guts. They dob on him to the king like schoolkids who have fallen out in v 10, and they try to bully him with the threat of the king’s anger behind them (v 13). And they simply tell him to go away and leave them alone (v 12). I, and others who have been bullied during the course of Christian ministry, will know these tactics only too well.
But Amos has a higher calling than local politics. In the only bit of biography we have in this book, he explains that he was just a working man, but when the call of God to a prophetic ministry hits you, you have no choice but to obey, whatever the cost. When God speaks, you simply can’t disobey, any more than you can fail to be afraid when a lion roars in your ear (3:8).
The other interesting thing about this passage is that it merely the third of three oracles of judgement in this chapter. In the previous two God’s threats of locust and fire are met with intercession by Amos, which causes God to relent and allow more time. But the third time there is neither intercession nor mercy. It appears that it is possible to exhaust the patience of God. How close we are to that in our nation no-one knows, but in the meantime our prophetic calling as God’s people continues to be one of announcement and intercession. ‘Who knows: God may turn and relent and leave behind a blessing’ (Joel 2:18).