St
Peter’s Church Home Group
The home group is simply a meeting in people’s homes. It is open to all and you do not have to come to every meeting. A typical week might involve reading a number of passages from the bible, discussing a series of questions, and finishing with a simple service of evening prayers, all interspersed with chat, debate, coffee and laughter.
The series will
look at the following topics, all based on the book of Amos (about 5/8 of the
way through the bible:
Week
2 Here comes the Judge
Week
3 Light at the end of the tunnel
It
might help if you tried reading through Amos a few times before the first
meeting. A very brief guide to Amos
follows:
The
early prophets of Israel - Samuel, Elijah, Elisha, and many others-are known
from stories included in the historical books of Samuel and Kings. Amos was the first of the prophets whose
name goes with a book entirely concerned with his life and message; nothing is
known about him from any other source. The composition of his prophecy
represented the creation of a new kind of literature. It was followed by other
books that carry the names of a succession of prophets: three large books
("major" prophets) and twelve small ones ("minor").
The
authors behind these books were by no means "minor" in stature. Amos
is one of the giants of the ancient world, the most powerful of the biblical
prophets. He brought the prophetic word against social injustice and state
terrorism and he preached repentance and, when that failed, he denounced the
impenitent. As a visionary (or “seer”) he located the domestic wrongs within
Israel, and the crimes within the community nations in a global, indeed cosmic
setting. He held the rulers responsible for the evils in world (1.3-2.16) and
addressed his messages primarily to them. He placed Israel, the chosen people
of Yahweh, on the same footing as other nations (3.9; 4.11; 6.2; 9.7). God
expects the same morality from them all; but reproach, condemnation, and
judgement are addressed most directly to Israel because of its domestic wrongs.
Amos
was not only a prophet of doom; he also called the people to reform, and when
they failed and disaster became inescapable, he pointed to the hope of future
restoration (9.11-15). Amos's career is
set in the time of two kings, Uzziah of Judah and Jeroboam II of Israel. Both monarchs had exceptionally long reigns,
covering most of the first half of the eighth century BCE.
Many
scholars date Amos toward of that period (about 750 BCE), or even later; but
recent research into the political situation disclosed by the book suggests
that it could be earlier than that. Assyria is nowhere recognized as a factor
(except in the Septuagint text of 3.9), and the six nations surrounding Israel
are addressed in 1.3-2.3 as if they are all still independent: this more
accurately describes the early decades of the eighth century.
On
first reading, the literary materials in the book of Amos seem to be diverse
and poorly coordinated. There is some narrative in chaps. 7-9, but the main
ingredients are prophetic oracles of many different kinds. In addition, the
book contains a considerable number of wisdom sayings as well as several
liturgical hymns.
The
vocabulary and grammar are closer to standard Hebrew prose than to the lyrical
poetry of Psalms, or even to the prophecy in Hosea. It is, nevertheless, highly
rhythmic in form and rhetorical in artistry, a distinctive medium that may be
identified as "prophetic oratory." The originally oral message has
been transformed into literature by skilful editing that has integrated the
variegated material into a coherent composition. The result is a real book.
Each constituent oracle may have had a limited application when it was
originally delivered, but their arrangement brings these pieces together into a
comprehensive statement about Amos's lifework, and one that is of enduring
value and significance.
Scholars
who expect Amos's message to be consistent, almost uniform, have doubted his
authorship of some portions because they differ from the rest. Several of the
oracles against the nations (Tyre, Edom, Judah) have been bracketed out by some
scholars because they seem more appropriate to later times; but all eight are
needed, not only for complete geographical coverage, but also to secure the
intricate and remarkably symmetrical design that unifies the great speech of
chaps. 1-2 and secures its total impact on ancient hearer and modern reader
alike.
The
three short poems that celebrate the power of Yahweh in creation and history
<4.13; 5.8-9; 9.5-6) are distinct hymnal-creedal statements, possibly
fragments of earlier epic recitals. They have been skilfully used in the final
composition of Amos's message so as to secure a vital theological component.
Their scope is cosmic; God's claims on the whole world-all nations, not just
Israel-are grounded in his relationship and interest as creator, owner, and
judge of the universe.
The
historical perspective is likewise vast. God's dealings with Israel are
reviewed in the light of events that have taken place over centuries, with the
Exodus as a major point of reference (2.10; 3.1; 5.25; 9.7). The book falls
into three distinct sections, each with its own message and mood. The last, the
Book of Visions (7.1-9.8) contains the only narrative material. The
autobiographical report of five visions (7.1-9; 8.1-3; 9.1) provides a frame-
work that carries the dramatic report of Amos's confrontation with Amaziah,
priest of Bethel (7.10-17), as well as prophetic oracles.
In
the first pair of visions (7.1-6), Amos is able to secure a reprieve for Israel
by his intercession. This situation, in which there is still some hope,
corresponds to the central message of the Book of Woes (5.1-6.14), which is
built around the exhortation (at 5.24): Let justice roll down like waters, and
righteousness like an ever-flowing stream. There is still time for repentance.
The plagues reported in chap. 4 were intended as chastisements that would lead
to contrition and reparation; but they failed to achieve this, and turned into
destructive judgments.
In
the second pair of visions (7.7-9; 8.1-3) the situation has completely changed.
There is no intercession; rather, the Lord says twice that he will never pass
by them again. This new attitude corresponds to the message of certain doom
that pervades the first four chapters, and especially the opening speech, with
its note of finality. The situation has become hopeless.
Amos's
early messages, corresponding to the intercessions of the first two visions,
have been presented in the middle of the final book (chaps. 5-6); his final
message comes first (chaps. 1-2), with the following material analysing the
causes and justifying the decision.
The
major cause of the change in attitude between the first and second pairs of
visions, the final proof that repentance will never be forth- coming, is the
refusal to listen to the prophets, and worse, the attempt to silence them
altogether (2.12; 3.8; 7.1°-17). Amaziah's ban is the turning point: when the
highest religious leader rejects the word of God and his messenger, judgment is
inevitable (4.12). The fifth vision and the oracles that go with it (9.1-1°)
predict the total destruction of "all the sinners of my people"
(9.10).
That
is not the end of everything, however. As elsewhere in the Bible, death can be overcome
by the miracle of resurrection and Amos promises the recovery of Israel’s life
and institutions in a new age of prosperity and bliss.
St Peter’s Church Home Group
Reading 1: The Index of your bible!
We won’t actually read this but glance down it. The Old Testament is arranged in groups – the history of Israel (Genesis to Esther); wise words, songs and stories (Job to Song of Songs); the major prophets (Isaiah to Daniel) and the minor prophets (the rest).
Reading 2: Amos 1:2 / 1:3 / 1:6 / 1:9 / 1:11 / 1:13 / 2:1 / 2:4
Look at the map and track the progress of the prophecy. The lion prowls before he pounces. Some kingdoms are identified by their chief cities, others by their area name – handy as it allows us to date the book (later writers would have used other names). The threshing of Gilead refers to the massacre recorded in 2Kings 13. Edom’s crime was a centuries old hatred of Israel – not unlike the Serbs & Croats. Slaughtering pregnant women by ripping open their bellies was a particularly notorious behaviour of the Ammonites in war.
For discussion: What is the significance of Zion (= Jerusalem)? (Hint: what was in Jerusalem?) How do the twin themes in this book of God’s wrath and God’s mercy meet here?
The phrase “for three sins … and for four” is a Hebrew way of saying “for their countless sins”. In each case God focuses on a symptomatic sin or sins. Summarise these in a list. Is there a common theme?
Reading 3: Amos 2:6-8.
What do you notice about the condemnation of Israel compared to the others?
The reference to father and son using the same girl implies something worse even than prostitution. The significance of the garments taken in pledge is found in Exodus 22:26-27 – they break God’s law and flaunt it in their version of Spring Harvest. Combine these with the other sins of Israel – do you have a common theme?
Reading 4: Amos 2:10-12, 3:1-2. 1Peter 4:17
The other nations have offended against natural law but Israel has done worse – it has received God’s law and has seen God at work, making its sins far greater. The big one – does God judge us? What would he say to Britain through Amos today? To St Peter’s?
L: Light up our
dark hearts, O God, by the light of your Christ.
C: The light
of Christ has come into the world. Amen.
L: For those in
Rwanda and other places of massacre
C: May your
justice bring healing.
L: For those in slavery of
any kind
C: May your justice bring freedom.
L: For the Balkans, Northern Ireland and all living
in animosity with their neighbours
C: May your
justice bring peace.
L: For women and children
suffering the effects of the wars of men
C: May your justice bring life.
L: Forgive us our sins, give
us your peace,
C: And help us to receive your Word.
L: In the name of Christ.
C: Amen.
L: Lighten our darkness,
Lord we pray, and in your great mercy defend us from all dangers and perils of
this night, for the sake of your Son our Saviour, Jesus Christ.
C: Amen.
L: May God’s guardian angels of our souls attend to us this night.
C: Amen.
The scene shifts to the courtroom.
Reading 1: Amos 3:9-11
Not very fair this – the judge starts with the sentence! Ashdod was a city of Philistine. In the end it would be the Assyrians who
demolished Israel.
If you glance back to last week’s readings, you will see that the other nations were condemned because of their oppression of their neighbours. Israel is here condemned for internal repression. Which brings us to a group of readings detailing their crimes.
Readings 2: Amos 4:1,
4:4, 4:11, 5:11-13, 6:1, 6:4-6, 8:4-6.
I) Which of these crimes has a modern counterpart in our society?
ii) Imagine a quick read through the lists of crimes in the newspaper – who or
what is God overlooking in his judgement here?
iii) 5:13 – is this an instruction or a statement?
Reading 3: Amos 5:3, 5:27, 8:9-12
A small selection of sentences: most are linked to a crime but there appears to be little cause and effect relationship - they are just doomed! Their armies are decimated, they are carried off into exile and their precious religion is destroyed.
Is
doing the will of God more important to us, (honestly), than
i) maintaining our nation’s power and wealth
ii) our personal prosperity and security
iii) our faith and religion?
Reading 4: Amos 7:10-17, Acts 5:27-29
The case of the compromising cleric. What do you amateur sleuths notice about the grammar of the story? Some scholars reckon this might once have been a political flyer or troubadours’ song. Meanwhile, how do we reconcile our position as the established church with our lot as Christians to “say the things that no-one wants to hear”? Should politics come from the pulpit? Which are you – Amaziah or Amos? It’s time to vote off the weakest link.
L: The nations of the world have put power before
peace.
C: Lord, have mercy upon us
L: Our nation has put power before peace.
C: Christ, have mercy upon us
L: We have put our nation’s power before peace.
C: Lord, have mercy upon us
L: The nations of the world have put prosperity
before justice.
C: Lord, have mercy upon us
L: Our nation has put prosperity before justice.
C: Christ, have mercy upon us
L: We have put our personal prosperity before
justice.
C: Lord, have mercy upon us
L: The nations of the world have put religion before
righteousness.
C: Lord, have mercy upon us
L: Our nation has put religion before righteousness.
C: Christ, have mercy upon us
L: We have put our religion before righteousness.
C: Lord, have mercy upon us
L: Lighten our darkness, Lord
we pray, and in your great mercy defend us from all dangers and perils of this
night, for the sake of your Son our Saviour, Jesus Christ.
C: Amen.
L: May God’s guardian angels of our souls attend to us this night.
C: Amen.
The tone suddenly changes from judgement to hope.
Reading
& discussion 1: Amos 9:11-15
What are the “elements of restoration”?
(In English – what will be put right?)
Readings
& Discussion 2: Amos 5:4, 5:14-15
What is the difference between these offers of hope and the one in chapter 9? (Think of it from the point of view of the accused.)
How
would you relate your answer to the New Testament story?
Reading
& Discussion 3
Read
Amos 9:15 again. Umm, didn’t actually
happen, did it? Yes, the people were
restored and they did rebuild their land, but they were again invaded a few
hundred years later by the Greeks and then the Romans. Finally, they were again uprooted by the
Romans and dispersed all over Europe.
And then came two millennia of persecution culminating in the
holocaust.
So,
what do we make of this prophecy? Does
it refer to times past, times present or times to come? Or did Amos just get it wrong?
Readings
& Discussion 4: Hebrews 2:1-3; John 6:35-40
And
still thinking about the last discussion: If God’s favour is based on His grace
and not our works, is it possible for Him to withdraw His favour based on our
wrongdoing?
Readings
and Discussion 5: Joel 2:12-14 Amos 9: 11-15 (again)
The
linking of grain and wine as both part of Israel’s offerings and signs of God’s
abundance occurs in a number of places.
They do, of course, form the elements that we bring to the communion
service. What promises does God make to
us in the communion service?
L: For the restoration of our land since the wars of
the last century
C: We give thanks to God
L: For the regeneration of our inner cities
C: We pray to you, O God
L: For our farmers and all who work to provide us
food
C: We give thanks to God
L: For those farmers who are struggling to make a
living
C: We pray to you, O God
L: For those who have found a home in our country
C: We give thanks to God
L: For those who are without a home or a homeland
C: We pray to you, O God
L: Give peace in our time, O Lord
C: Because there is none other that fighteth for us,
but only thou, O God.
L: Lighten our darkness,
Lord we pray, and in your great mercy defend us from all dangers and perils of
this night, for the sake of your Son our Saviour, Jesus Christ.
C: Amen.
L: May God’s guardian angels of our souls attend to us this night.
C: Amen.