DOCSLIB.ORG

An Exegetical Study of Amos 5:10-15, with Particular Reference to Promoting Social Justice in Lesotho

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
An Exegetical Study of Amos 5:10-15, with Particular Reference to Promoting Social Justice in Lesotho An Exegetical Study of Amos 5:10-15, with Particular Reference to Promoting Social Justice in Lesotho By Peter Koona Tefo A mini-thesis submitted in partial fulfilment of the requirements for the degree of Master of Theology in Biblical Studies At the South African Theological Seminary 31 December 2018 Supervisor: Dr Robert D. Falconer Declaration I, the undersigned, hereby declare that the work contained in this thesis is my own original work and has not previously in its entirety or in part been submitted to any academic institution for a degree. Signed: Peter Koona Tefo 31 December 2018 i Acknowledgements I take this opportunity to extend my heartfelt gratitude to the South African Theological Seminary for the support given me as I worked towards my mini-thesis whilst being on their faculty. Initially I considered my thesis journey insurmountable, but with the guidance of my supervisor, I found it doable! I am grateful to my supervisor Dr. Robert D. Falconer for his invaluable and ongoing support throughout my thesis journey. I feel greatly indebted to him for his supervision of this project! My wife, ‘Malehlohonolo Alleta Tefo has been a great encouragement and support throughout this project. I am also grateful to our daughter Thato Elizabeth Tefo and our son Lehlohonolo Thapelo Paul Tefo. At times they would feel lonely in my absence because of my studies, but they have endured thus far! Rev. Bernard Mojaki Kometsi, Director of Morija Theological Seminary, has offered me a great deal of support in my endeavours to complete this project. I am forever indebted to him for his invaluable support! The input of Dr. ‘Musi Mokete in this research cannot be overlooked. I am grateful to him indeed. Justice Teboho Joseph Moiloa also offered me support throughout my thesis journey and I am grateful to him. Justice Molefi Makara provided support in this study and I thank him very much. I am grateful to Ms. Ntsebe Kokome for her contribution to this study. Inputs from Dr. Itumeleng Kimane and Dr. ‘Mamoeketsi Ntho in this research were valuable indeed and deserve my gratitude. I am grateful to Mark Behle who spent some time editing chapters of this project and offering pieces of advice towards completion of this study. Stephen Gill also provided support in many ways and I thank him for that. I wish to thank my friends and colleagues for their encouragement and support. I also wish to thank Dorothy Hall who has kindly proof read the draft of this mini-thesis. Lastly I wish to thank God the Father, God the Son and God the Holy Spirit for making this project possible. ii Abbreviations ABC All Basotho Convention AIC Amnesty International Charter BCP Basutoland Congress Party BNP Basutoland National Party CEO Chief Executive Officer CCL Christian Council of Lesotho ERV Easy-to-Read Version GNT Good News Translation ICCPR International Covenant on Civil and Political Rights IDHR International Declaration of Human Rights JB Jerusalem Bible LCD Lesotho Congress Party LCS Lesotho Correctional Services LDF Lesotho Defence Force LEC Lesotho Evangelical Church LHDA Lesotho Highlands Development Authority LHWP Lesotho Highlands Water Project iii LNWMGA Lesotho National Wool and Mohair Growers Association LXX Septuagint NGOs Non-Governmental Organizations NIV New International Version NKJV New King James Version OT Old Testament RCL Reformed Congress of Lesotho RSA Republic of South Africa SADC Southern African Development Community SSA State Security Agencies TRC Transformation Resource Centre UN United Nations iv Abstract Lesotho's stagnant economic growth, political instability, social corruption and appalling state of unemployment are signs of the wide-spread poverty that has plagued the country since her independence from Great Britain in 1966. This situation has remained a national challenge becoming even more critical in 2012, when, after the historic elections, the government was led by losing parties. Whenever corruption becomes common-place in the public service, when citizens are denied participatory rights and anti-corruption policies and accountability mechanisms fail, it is the masses that suffer the most. In an attempt to address the present socio-political corruption in Lesotho, this research seeks to find relevance in the biblical text of Amos 5:10-15. This passage highlights Amos’ indictment of Israel’s socio-political and religious evils during the eighth century B.C, Israel’s heyday of great wealth and luxury, the oppression of the poor and the moral decay. The research strategy reviews scholarship pertaining to social justice/injustice in the Old Testament, specifically in the book of Amos, and also in the wider modern world context. It uses an exegetical approach to survey the historical and literary contexts of Amos 5:10-15, and the book’s overall theological themes. It also makes use of other features of critical study to determine its significance and original message. The relevance of the message of Amos is looked for in the notable incidents of social corruption in Lesotho following the inception of the coalition government in 2012. The mapping of the political situation that led to the establishment of coalition governments gives the background to the form and the trends of corruption currently found in all sectors. The perpetual suffering of the poor in Lesotho is a clear sign of a life-long crippled justice system and a rejection of human rights. A system where the wealthy and the v socially powerful lord it over the poor has created a dilemma that can only be challenged by faith communities. Amos’ prophecy against the social injustices of Israel of his time is still relevant to the injustices of our time. vi Table of Contents Declaration ................................................................................................................. i Acknowledgements .................................................................................................. ii Abbreviations .......................................................................................................... iii Abstract ..................................................................................................................... v Table of Contents ................................................................................................... vii Chapter 1: Introduction ............................................................................................ 1 1.1 Title ............................................................................................................ 1 1.2 Background ................................................................................................ 1 1.3 Review of scholarship ................................................................................ 2 1.4 Objective .................................................................................................... 5 1.5 The passage and its delimitation................................................................ 6 1.6 Purpose ..................................................................................................... 6 1.7 Design and methodology ........................................................................... 6 1.7.1 Design ................................................................................................. 6 1.7.2 Methodology ........................................................................................ 7 1.8 Overview .................................................................................................... 9 vii Chapter 2: The historcial and literary context of Amos 5:10-15 ......................... 11 2.1 Introduction .............................................................................................. 11 2.2 General background of the book of Amos ................................................ 11 2.2.1 Authorship ......................................................................................... 11 2.2.2 Date ................................................................................................... 12 2.2.3 Recipients ......................................................................................... 14 2.3 Historical context of the book ................................................................... 15 2.3.1 Occasion ........................................................................................... 15 2.3.2 Purpose ............................................................................................ 16 2.4 Literary context of the book ...................................................................... 17 2.5 Examination of theological themes and motifs ......................................... 20 2.5.1 Monotheism ....................................................................................... 20 2.5.2 The sovereignty of God and judgment .............................................. 20 2.5.3 Amos and the covenant ..................................................................... 21 2.5.4 Idolatry and immorality ...................................................................... 21 2.5.5 Judicial corruption ............................................................................. 22 2.5.6 God is a God of justice ...................................................................... 22 2.5.7 The Day of the Lord ........................................................................... 23 2.6 Conclusion ..............................................................................................
Load more

Recommended publications
  • Trajectories of Scripture Transmission: the Case of Amos 5:25–27 in Acts 7:42–43
    Page 1 of 9 Original Research Trajectories of scripture transmission: The case of Amos 5:25–27 in Acts 7:42–43 Author: It is the intention of this study to explore the trajectory of the transmission and reception of three Gert J. Steyn1 elements from Amos 5:25–27 through the stages of its history in ancient religious literature. Four stages in its trajectory are explored, namely in the Amos Masoretic Text (MT), the quotations Affiliation: 1Department of New from the Jewish Damascus Scroll sect, the Jewish-Hellenistic context of the Septuagint (LXX) Testament Studies, Amos, and the Early Christian context of Stephen’s speech by Luke in Acts 7:42–43. The University of Pretoria, astral Mesopotamian deities of Amos MT changed to symbols which now stood for the law, South Africa the congregation, the prophets and the interpreter of the law in the sectarian context of the Correspondence to: Damascus scroll. The LXX, in turn, understood these to be ‘the tent of Moloch’ and the ‘star of your Gert Steyn god Raiphan’. This version is used in Acts 7, but whereas the LXX shows traces of a connection with the Heaven-and-Sun god, particularly with the planet Saturn, Luke now places the same Email: elements within the context of the exodus narrative in Stephen’s speech. The investigation [email protected] shows how the mutation of scripture becomes clear in the trajectory of its transmission and Postal address: how it is constantly being reinterpreted to be relevant within the context of its time. Private Bag X20, Hatfield 0028, South Africa Dates: Research focus Received: 13 May 2013 All of the explicit quotations in the Acts of the Apostles are to be found within the speeches of Accepted: 28 June 2013 Published: 04 Oct.
    [Show full text]
  • Chapter Four Rhetorical Analysis of Amos 5:1-17
    CHAPTER FOUR RHETORICAL ANALYSIS OF AMOS 5:1-17 4.1 RHETORICAL UNIT Demarcating the rhetorical unit of this section (Am 5:1-17) is quite difficult. The problem lies in the varied divisions that have been proposed by scholars so far. To name a few of them, the study of expressions and usages (ausdrucksmerkmale und wendungen) in the Hebrew text done by Koch (1976) who then divides the book into three units (Am 1-2, 3-4, and Am 5:1-9:6), considering Amos 9:7-15 as a kind of appendix to the previous sections; Auld (1999:56) who infers that such a division can basically be derived from the study of the introductory and concluding formulae; the study of inclusio by Van der Wal (1983:109-25) who divides it even into two parts (Am 1-6 and 7-9); the study of the sevenfold structures by Limburg (1987:218-19) who divides it into seven sequences, considering the major segments as intentional rather than coincidental (Am 1:1-2; 1:3-2:16; 3:1-15; 4:1-13; 5:1-6:14; 7:1-8:3; 8:4-9:15); the study on the motif of covenant lawsuit, particularly in the form of a poem and pronouncement of judgment and the prophetic vision by Niehaus (1992:339-94) who divides the book into three sections (Am 1:3-2:16; 3:1-6:14; and 7:1-9:15); the study of the literary structures, particularly done on thematic considerations, which proposed that the book consists of a superscription plus three main parts (1:2-3; 3:9-6:14; 7:1-9:15) (cf Noble 1995:210); and, slightly different from the previous, the study of the literary structure of the book by Dorsey (1999:277-86) that shows that the unit can be divided into seven parts (Am 1-2; 3; 4; 5:1-17; 5:18-6:14; 7:1-8:3; 8:4- 9:15).
    [Show full text]
  • Living Into God's Future
    Living Into God’s Future Amos 5:18-24 Jim Zazzera, Faith Presbyterian Church, 11.09.08 Tuesday night many of us watched as this country set a new course for the future. It is a future that many of us have been thinking about, praying about, even fighting about for almost two years. Some us are celebrating, some of us are concerned, and all of us know this historic nature of Tuesday’s election. Directions for the future are always set by the actions we take today – whether that be in an individual life, a national election, or a global agreement. While often say we should “live for today,” we do well to always have our eyes on what is ahead, to look to the future. President Bush put it well when he said in 2004, “History is moving, and it will tend toward hope, or tend toward tragedy.”1 And so we all look ahead, seeking to avert tragedy, longing for hope. Today’s bible reading is a look into the future. It is a look into the future of the people of Israel at the time it was written. I will admit, this is a strange text to choose for a worship service, for this day, for any day, for any time. You see, at first glance, it seems bleak, it seems heavy with judgment, it seems bereft of any hope. In fact, as I researched this text – I noticed a striking lack of preachers willing to speak on this passage. Perhaps others have avoided this passage because of it somber and critical tone.
    [Show full text]
  • Notes on Amos 202 1 Edition Dr
    Notes on Amos 202 1 Edition Dr. Thomas L. Constable TITLE AND WRITER The title of the book comes from its writer. The prophet's name means "burden-bearer" or "load-carrier." Of all the 16 Old Testament writing prophets, only Amos recorded what his occupation was before God called him to become a prophet. Amos was a "sheepherder" (Heb. noqed; cf. 2 Kings 3:4) or "sheep breeder," and he described himself as a "herdsman" (Heb. boqer; 7:14). He was more than a shepherd (Heb. ro'ah), though some scholars deny this.1 He evidently owned or managed large herds of sheep, and or goats, and was probably in charge of shepherds. Amos also described himself as a "grower of sycamore figs" (7:14). Sycamore fig trees are not true fig trees, but a variety of the mulberry family, which produces fig-like fruit. Each fruit had to be scratched or pierced to let the juice flow out so the "fig" could ripen. These trees grew in the tropical Jordan Valley, and around the Dead Sea, to a height of 25 to 50 feet, and bore fruit three or four times a year. They did not grow as well in the higher elevations such as Tekoa, Amos' hometown, so the prophet appears to have farmed at a distance from his home, in addition to tending herds. "Tekoa" stood 10 miles south of Jerusalem in Judah. Thus, Amos seems to have been a prosperous and influential Judahite. However, an older view is that Amos was poor, based on Palestinian practices in the nineteenth century.
    [Show full text]
  • Theme and Genre in 4Q177 and Its Scriptural Selections
    THEME AND GENRE IN 4Q177 AND ITS SCRIPTURAL SELECTIONS Mark Laughlin and Shani Tzoref Jerusalem 4Q1771 has conventionally been classified as a “thematic pesher,”2 or, more recently as “thematic commentary,”3 or “eschatological midrash.”4 It is one of a group of Qumranic compositions in which the author cites and interprets biblical texts, applying them to the contemporary experience of his community, which he understands to be living in the eschatological era. Unlike the continuous pesharim, thematic pesha- rim are not structured as sequential commentaries on a particular 1 John M. Allegro first pieced together the thirty fragments that he identified as comprising 4Q177, which he labeled 4QCatena A. Cf. John M. Allegro and Arnold A. Anderson. Qumran Cave 4.I (4Q158–4Q186) (DJD V; Oxford: Clarendon Press, 1968), 67–74, Pls. XXIV–XXV. John Strugnell subsequently added four additional fragments, and suggested improvements to Allegro’s readings and reconstructions (“Notes en marge,” 236–48). Annette Steudel re-worked the order of the material in 4Q174 and 4Q177, and argued that the two manuscripts should be regarded as parts of a single composition, which she termed 4QMidrEschat. See George J. Brooke, “From Flori- legium or Midrash to Commentary: The Problem of Re/Naming an Adopted Manu- script,” in this volume. Cf. Annette Steudel, Der Midrasch zur Eschatologie aus der Qumrangemeinde (4QMidrEschata,b): Materielle Rekonstruktion, Textbestand, Gattung und traditionsgeschichtliche Einordnung des durch 4Q174 (“Florilegium”) und 4Q177 (“Catenaa”) repräsentierten Werkes aus den Qumranfunden (STDJ 13; Leiden: Brill, 1994). The current discussion will touch upon the relationship between 4Q177 and 4Q174 but is primarily concerned with the composition of 4Q177 itself.
    [Show full text]
  • Amos Chapter 5
    Amos Chapter 5 Verses 1-2: A funeral dirge was taken up for Israel, likened to a young woman who had died. Amos 5:1 "Hear ye this word which I take up against you, [even] a lamentation, O house of Israel." In order to impress Israel the more, Amos begins this his third appeal by a "dirge" over its destruction, mourning over those who were full of joy, and thought themselves safe and enviable. As if a living man, in the midst of his pride and luxury and buoyant recklessness of heart, could see his own funeral procession, and hear, as it were, over himself the "earth to earth, ashes to ashes, dust to dust." It would give solemn thoughts, even though he should impatiently put them from him. So must it to Israel, when after the tide of victories of Jeroboam II, Amos said, "Hear this word which I am lifting up." As a heavy weight, to cast it down "against" or "upon you," a funeral "dirge," O house of Israel. Amos is so sure this is going to happen that he brings a funeral message of mourning against the house of Israel. Amos 5:2 "The virgin of Israel is fallen; she shall no more rise: she is forsaken upon her land; [there is] none to raise her up." “The virgin of Israel”: The Israelite state heretofore unsubdued by foreigners (compare Isaiah 23:12; Jer. 18:13; 31:4, 21; Lam. 2:13). This may be interpreted: Thou who wast once the "virgin daughter of Zion." There is none to raise her up: her princes and people are either slain by the sword, famine, and pestilence, or carried captive, and so can yield her no assistance; her idols whom she worshipped cannot, and her God she forsook will not.
    [Show full text]
  • Week 9 – Amos Connect: Choose 1 Connect Question and Discuss for 5
    Week 9 – Amos Connect: choose 1 Connect question and discuss for 5-7 minutes. Describe where you have seen justice and righteousness prevail—where what is wrong is made right. Name one person you would like to have dinner with, past or present, real or fiction, and why. Read these passages aloud: Amos 2:6-3:15- God’s Judgment on Israel Amos 5:21-24 - The Day of the LORD, a dark day Amos 6:11-14 – God’s punishment of Israel Amos 7:14-17- Amos’ call. Amos 9:11-12 – Restoration of David’s kingdom Engage the text as a group: 1. What do you observe? God has strong words for Israel’s religious practices: “I hate, I despise your festivals…” 2. What questions do you have of these texts? E.g.) Why would Israel equate economic prosperity with God’s favor? Why weren’t keeping the religious practices themselves enough? Why does Amos matter? Amos matters because it shows us how deeply God cares for the lowly, the downtrodden, the oppressed, the marginalized. The book of Amos shows us that Israel taking material prosperity or economic security to equal God’s favor and approval was wrong. In Amos, God condemns the practices of Israel that built up wealth for itself and the 1% that hoarded it at the expense of the poor, while God shows compassion for the poor who are being oppressed because of the practices of the wealthy. If you live in the United States, you live in right now the most militarily powerful country in the world and the richest nation on earth.
    [Show full text]
  • This Complimentary Copy of the Book of Joel Is from the CEB Study Bible, a Recommended Resource for Covenant Bible Study
    This complimentary copy of the book of Joel is from The CEB Study Bible, a recommended resource for Covenant Bible Study. Several hundred leading biblical scholars were involved with the Common English Bible translation and as contributors to The CEB Study Bible. The Editorial Board includes Joel. B. Green (Fuller Theological Seminary), Seung Ai Yang (Chicago Theological Seminary), Mark J. Boda (McMaster Divinity College), Mignon R. Jacobs (Fuller Theological Seminary), Matthew R. Schlimm (University of Dubuque), Marti J. Steussy (Christian Theological Seminary), along with Project Director Michael Stephens and Associate Publisher Paul N. Franklyn. Features of The CEB Study Bible include: • Biblical text in the readable, reliable, and relevant Common English Bible translation • Major articles give readers an in-depth foundation from which to approach this unique resource: The Authority of Scripture (Joel Green), How We Got Our Bible (Daniel G. Reid), Guidelines for Reading the Bible (Brian D. Russell), Chronology of the Bible (Pamela J. Scalise), and The Unity of the Bible (Marianne Meye Thompson) • In-depth sidebar articles • Verse-by-verse study notes • An introduction of each book helps readers see its structure and find significant sections • 21 full-color maps from National Geographic, with indexes • Additional in-text maps and informational charts • Comprehensive concordance • More than 200 full-color illustrations, photographs, maps, and charts You may visit CEBStudyBible.com to see the latest bindings and find out more about the features, the CEB translation, and our contributors. JOEL The book of Joel is placed second in the Minor As with other prophets, Joel sees the Lord Prophets, which are also called the Book of the at work in the circumstances of his day and Twelve.
    [Show full text]
  • The Body and Voice of God in the Hebrew Bible
    Johanna Stiebert The Body and Voice of God in the Hebrew Bible ABSTRACT This article explores the role of the voice of God in the Hebrew Bible and in early Jew- ish interpretations such as the Targumim. In contrast to the question as to whether God has a body, which is enmeshed in theological debates concerning anthropomor- phism and idolatry, the notion that God has a voice is less controversial but evidences some diachronic development. KEYWORDS body of God, voice of God, Torah, Targumim, Talmud, anthropomorphic BIOGRAPHY Johanna Stiebert is a German New Zealander and Associate Professor of Hebrew Bible at the University of Leeds. Her primary research interests with regard to the Hebrew Bible are centred particularly on self-conscious emotions, family structures, gender and sexuality. In Judaism and Christianity, which both hold the Hebrew Bible canonical, the question as to whether God has a body is more sensitive and more contested than the question as to whether God has a voice.1 The theological consensus now tends to be that God is incorporeal, and yet the most straightforward interpretation of numerous Hebrew Bible passages is that God is conceived of in bodily, anthropomorphic terms – though often there also exist attendant possibilities of ambiguity and ambivalence. The famil- iar divine statement “let us make humankind in our image, according to our likeness” (betsalmēnû kidmûtēnû; Gen. 1:26), for example, seems to envisage – particularly in 1 A version of this paper was presented at “I Sing the Body Electric”, an interdisciplinary day confer- ence held at the University of Hull, UK, on 3 June 2014 to explore body and voice from musicological, technological, and religious studies perspectives.
    [Show full text]
  • Prophecy and Enervation in the American Political Tradition
    City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 10-2014 Right Without Might: Prophecy and Enervation in the American Political Tradition Jonathan Keller Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/358 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] RIGHT WITHOUT MIGHT: PROPHECY AND ENERVATION IN THE AMERICAN POLITICAL TRADITION by JONATHAN J. KELLER A dissertation submitted to the Graduate Faculty in Political Science in partial fulfillment of the requirements for the degree of Doctor of Philosophy, The City University of New York 2014 © 2014 JONATHAN J. KELLER All Rights Reserved ii This manuscript has been read and accepted for the Graduate Faculty in Political Science in satisfaction of the dissertation requirement for the degree of Doctor of Philosophy. PROFESSOR COREY ROBIN _______________ __________________________________________ Date Chair of Examining Committee PROFESSOR ALYSON COLE _______________ __________________________________________ Date Executive Officer PROFESSOR ANDREW J. POLSKY PROFESSOR THOMAS HALPER PROFESSOR BRYAN TURNER PROFESSOR NICHOLAS XENOS __________________________________________ Supervisory Committee THE CITY UNIVERSITY OF NEW YORK iii Abstract RIGHT WITHOUT MIGHT: PROPHECY AND ENERVATION IN THE AMERICAN POLITICAL TRADITION by JONATHAN J. KELLER Adviser: Professor Corey Robin This dissertation examines the ways Old Testament prophecy has influenced American political thought and rhetoric. Although political scientists have long recognized the impact of the Scriptures on the ways Americans express and think about themselves, they have misunderstood this important part of America’s political tradition.
    [Show full text]
  • 1 2 12/30/15 Amos 1-2 the Opening Two Chapters of the Book of Amos
    1 2 12/30/15 3. Moab. Jer. 48 Amos 1-2 4. Ammon. Jer. 49:1 5. Edom. Jer. 49:7 The opening two chapters of the book of Amos 6. Damascus. Jer. 49:23 contain eight judgments to the Gentiles nations, 7. Kedar. Jer. 49:28 two of them are Judah and Israel. 8. Hazor. Jer. 49:28 * The reason being was that they were living like 9. Elam. Jer. 49:34 the Gentile nations all around them, therefore 10. Babylon. Jer. 50-51 Yahweh would judge them likewise! Ezekiel has the future judgment of the Gentile But Amos is not unique or alone in proclaiming nations. Ezk. 25-32 the judgment against the nations of the world. 1. Ammon, Moab, Edom, Philistia. Ezk 25 2. Tyrus and Zion. Ezk. 26-28 Isaiah has the judgment of ten burdens on the 3. Egypt. Ezk. 29-32 nations. Is. 13-23 4. The Judgment of Edom. Ezk. 35 1. The burden of Babylon. Is. 13-14:27 5. The judgment of Gog. Ezk. 38-39 2. The burden of Philistine. Is. 14:28-32 3. The burden of Moab. Is. 15-16 The divisions- J. Sidlow Baxter 4. The burden of Damascus. Is. 17-18 I. Judgment of the nations-eight burdens. 5. The burden of Egypt. Is. 19-20 Amos 1-2 6. The burden of Desert of the sea. Is. 21:1-10 II. Judgment of Israel-three sermons. Amos 7. The burden of Duma or Edom. Is. 21:11-12 3-6 8. The burden of Arabia.
    [Show full text]
  • Amos 5:14-15 (
    The Berean: Daily Verse and Commentary for Amos 5:14-15 (http://www.theberean.org) Amos 5:14-15 (14) Seek good, not evil, that you may live. Then the LORD God Almighty will be with you, just as you say he is. (15) Hate evil, love good; maintain justice in the courts. Perhaps the LORD God Almighty will have mercy on the remnant of Joseph. New International Version How can this calamity be averted? The solution is so simple and obvious that God seems to spend very little time on it within the book of Amos. In reality, every word of the book screams what Israel needed to do then - and needs to do today. "Seek good and not evil, that you may live; so the LORD God of hosts will be with you, as you have spoken. Hate evil, love good; establish justice in the gate." A person does not need to seek God if He has already revealed Himself to him. Thus, seek means "to turn" to Him in repentance, not necessarily "to look for." This is a way of saying, "Set aside your time and life for God." Seek in the Hebrew is imperative and has the force of a command. Seeking good, or seeking God (verse 4), is an act that we have to set ourselves to do; it is not a natural inclination (Romans 8:7). But it is worth the effort, for its product is life - not just physical existence, but life as God lives it (John 17:3). If we determine to seek good, and continue in it, the result - truly living! - will follow.
    [Show full text]