Evil takes various forms, as does God’s judgment.
For example, Paul tells Timothy, “The sins of some people
are conspicuous,
going before them to judgment, but the sins of others appear later.” There are
obvious sins and there are secret sins. Many of these await judgment in
a future “day of wrath”, as Paul tells the Romans. The self-seeking and
disobedient will indeed receive their due, not always during their lifetimes
but upon being resurrected
to judgment at the end of the age.
Secret vs. Conspicuous
But there are times when delaying judgment to the end of the
age would be inappropriate. The Old Testament records numerous occasions on
which God has broken out in wrath against various groups of people whose evils
were not individual or secret at all. They performed their wicked acts openly,
to general public approval.
When a nation is corrupted, when evil is corporate rather
than individual, and when it is the whole system that is broken, this is when God often steps in and acts, not at the end of the
age, but immediately and visibly.
These are the sorts of evils against which Amos speaks in
his first two chapters, and with which each of eight nations are
charged. They are individual evils in the sense that all wicked acts are
committed by specific people, but they are also corporate, systemic evils in that
they are tolerated, publicly indulged and even praised. They are flagrant,
glaring and conspicuous. The society which refuses to condemn them is in need
of a serious shakeup in the here and now. In such times, God sometimes steps in
and gives the system a shake.
Amos 2:6-8 — A Broken System
“Thus says the Lord: ‘For three transgressions of Israel, and for four, I will not revoke the punishment …”
Amos’s prophesy against the ten tribes of Israel follows the same general pattern
as his critiques of the other seven nations and contains all the same elements,
though greatly expanded. He begins with his declaration of authorship (“Thus
says the Lord”), followed by a declaration of divine intention (“I will
not revoke the punishment”), and then a list of reasons for judgment. In the
case of other nations, one, two or three systemic evils were listed. In
Israel’s case, the list is much longer. Three major types of wickedness are
listed in the first three verses of his prophecy against Israel, but Amos will
go on to detail further abuses throughout the remaining eight chapters.
The first
three sins Amos enumerates are injustice, immorality and religious hypocrisy.
These things were not done in secret. They had been institutionalized.
Injustice
“… because they sell the righteous for silver, and the needy for a pair of sandals — those who trample the head of the poor into the dust of the earth and turn aside the way of the afflicted.”
Israel’s justice system had broken down. It was not a matter
of mere inequality between rich and poor; that has always existed and always
will. If the rich in Israel had allowed their less fortunate brothers to go
about their business in peace, things might have been different. Instead, they grossly
exploited them. In the ancient East, unpaid debts were not discharged through
bankruptcy, but often by selling the debtor and/or his family members into slavery
until such time as the debt was paid off, as the
Lord’s parable in Matthew vividly illustrates. That much was fair enough,
I suppose, though unnecessary and unkind. However, it appears that in
Israel the systemic exploitation of the poor had gotten so bad that innocent
men and women (“the righteous”) were having their lives destroyed over trivial
amounts (“a pair of sandals”) and for profit (“for silver”), despite the prohibitions
in the Law of Moses against charging
interest on the debts of fellow Israelites.
Amos will expand on this subject again in chapter 5,
where it is explained that the
civil authorities in Israel were colluding to enrich one another through
onerous taxation of the working classes, refusing
to hear their cases when they appealed to the courts, and taking
bribes to look the other way when they saw their wealthy peers afflicting
the poor. In view of the systemic corruption, Amos says, wise men no
longer attempted to use the courts at all.
The whole system had become unjust. Perhaps you can relate.
Immorality
“A man and his father go in to the same girl, so that my holy name is profaned.”
The Lord’s name is mentioned here, which reinforces the notion
that these were not private sins but common and very public occurrences. It is possible
Amos is referring to some further degradation of the then-common practice of
selling daughters of impoverished families into servitude, where they became servants
and concubines (or additional wives) to rich men. Exodus 21:7-11 was designed
to regulate this sort of thing: that provision of the law insists a purchased
wife must be “designated”; such a woman was to become either the wife of her
owner or of one of his sons. (In other words, she was not to be passed around
the house like some plaything.)
However, it is more likely Amos is referring to shrine
prostitution, a practice picked up from neighboring nations and commonly
accepted by Judeans going
back 150 years, in which religion and recreational fornication were
disgracefully combined. When an outwardly religious man commits adultery or
frequents prostitutes in secret, his family and friends usually sense something
is not right in his life, but have no real way of knowing precisely what that
might be. But when he carries on in the public square as if nothing has
happened, when he goes to worship and the religious authorities accept his
offerings as they would anyone else’s, and when such practices are so
commonplace they have become unremarkable, this is when the Lord’s holy name is
brought into it, trivialized and made common.
The nations looking on would see no difference between their
own practices and those of the average Israelite. Why then should they seek out
the God of Israel?
Religious Hypocrisy
“They lay themselves down beside every altar on garments taken in pledge, and in the house of their God they drink the wine of those who have been fined.”
Once again, the reference to the “house of their God” is not
to the temple in Jerusalem, but to its various counterfeits in Israel. Despite
the fact that these houses were not the true place where the God of Israel had
set his name, they were associated with YHWH and he was worshiped there after a
syncretistic fashion, mish-mashing truth and error, and the name of the one true
God with those of local, false pagan deities.
That was already a major offense, but to add to it, the “worship”
of rich Israelites was facilitated by the oppression of the poor. The law promises
God would hear the cries of the poor man whose cloak
had been taken in pledge and not returned to him, and yet this was exactly
what was happening. The rich thumbed their noses at heaven by engaging in
heathen worship practices atop garments that did not belong to them. Commentators
believe the “fines” referred to were probably the end result of the
aforementioned court rulings obtained through bribery, with which wine was
purchased to celebrate the victory of rich over poor, as if it had been granted
by God himself.
If we find the hypocritical association of worship with blatant
disregard for the poor shocking, we should probably remind ourselves of the situation
Paul describes in 1 Corinthians, where well-off “worshipers” ate and drank
to excess, humiliating their brothers in Christ who had nothing. The spirit
behind such religious shenanigans was not wildly dissimilar, and the
judgment of God broke out against it just as predictably as it did against
Israel.
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