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Amos 5:13  (King James Version)
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<< Amos 5:12   Amos 5:14 >>


Amos 5:13

The people feared to protest openly the injustices in their society. Why would people be afraid of pointing the finger at somebody who is doing wrong? Because they knew that if they did, that would be the end of their advancement in society and at work. They did not want to blow the whistle on anybody else because they would get the reputation of being a troublemaker—and there went their future.

The word prudent indicates anyone who wants to succeed. "You would not want to spoil your prospects with this company would you? Just look the other way. Keep your eyes shut. Sure, we are stealing a little bit. Sure, this isn't quite legal. Sure, the government does not know about these shipments. Sure, we are getting these things into the country illegally. But what difference does it make? If you just keep your eyes shut, the company will pay you, and you will get ahead." Thus, those who wanted to succeed just kept their mouths shut. The evil went on.

On the other hand, the person who has really come in contact with God is so concerned about righteousness that he will do everything in his power to create a righteous community, whether that righteous community is his family, his neighborhood, or his church.

John W. Ritenbaugh
Prayer and Seeking God



Amos 5:13

Speaking at Regensburg University in Germany, Pope Benedict XVI quoted fourteenth-century Byzantine Emperor Manuel Paleologos II, a Christian: "Show me just what Mohammed brought that was new, and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached." His remarks were met with the usual firestorm of protest from the Muslim world. From the growing Muslim enclaves of Europe to the more traditional Middle and Far Eastern Islamic nations, the Pope was being burned in effigy and lambasted as a bigot and a racist intent on promoting a modern Christian crusade against Muslims.

The Byzantine Emperor's observation predates by about five centuries a lengthier and more detailed one from a young Winston Churchill, which he included in his book, The River War, published in 1899:

How dreadful are the curses which Mohammedanism lays on its votaries! Besides the fanatical frenzy, which is as dangerous in a man as hydrophobia in a dog, there is this fearful fatalistic apathy. The effects are apparent in many countries. Improvident habits, slovenly systems of agriculture, sluggish methods of commerce, and insecurity of property exist wherever the followers of the Prophet rule or live. A degraded sensualism deprives this life of its grace and refinement; the next of its dignity and sanctity. The fact that in Mohammedan law every woman must belong to some man as his absolute property, either as a child, a wife, or a concubine, must delay the final extinction of slavery until the faith of Islam has ceased to be a great power among men. Individual Moslems may show splendid qualities—but the influence of the religion paralyses the social development of those who follow it. No stronger retrograde force exists in the world. Far from being moribund, Mohammedanism is a militant and proselytizing faith. It has already spread throughout Central Africa, raising fearless warriors at every step; and were it not that Christianity is sheltered in the strong arms of science, the science against which it had vainly struggled, the civilisation of modern Europe might fall, as fell the civilisation of ancient Rome.

Any objective history of Islam will show that "the religion of peace" expanded primarily at the point of the sword. The concept of jihad, whether or not the Koran's original intent included aggressive warfare, came to mean "holy war" early in Islamic history, and millions of Muslims have sworn to advance jihad, no matter the cost, until the entire earth lies under the banner of Islam. The so-called "moderate Muslim," if such a person exists, is either 1) a secularist in reality, or 2) a moderate because he has calculated that it is presently in his best interest (for example, the governments of "moderate" Arabian Peninsula states like Kuwait, the United Arab Emirates, and Qatar fall into one or the other of these categories).

More broadly, the Pope's statement and the Muslim world's reaction to it highlight a confounding reality of this world: Those who speak the truth are considered dangerous and must be silenced. Usually, the silencing of those who dare to say what is right takes the form of ridiculing or discrediting them, branding them as intolerant, or stridently calling for them to apologize or resign. If this fails, Islamists are not above intimidation, threats, violence, and murder. In the Netherlands, Theo van Gogh and Pim Fortuyn both paid the ultimate price for daring to speak the truth about Islam and Islamic fundamentalism.

But this goes beyond Islam. It can reach into every facet of life on earth, but it is especially virulent when the subject is religion, lifestyle, or morality. Anyone who speaks authoritative truth wears a target in these days of tolerance and liberal humanism. Should a preacher, backed by the authority of God's Word, condemn homosexuality, he could in some places not only expect persecution but also find himself jailed or heavily fined for his "hate speech." Were a missionary to enter America's urban neighborhoods and preach abstinence, non-violence, and respect for law and authority, he would likely be laughed down, roughed up, and perhaps even killed for his "insolence." Even college campuses, supposedly bastions of free speech, are no longer safe for preachers, pundits, and politicians who stray beyond a narrow, politically correct viewpoint.

It seems that the whole world—the nations of modern Israel in particular—has come to such a point. The time of the end is fast approaching as we see these activities of evil men increasing. From here on out, it will become increasingly dangerous to speak the truth to a "hear no evil" world.

Richard T. Ritenbaugh
'Dangerous' Speakers of Truth



Amos 5:4-15

Central to understanding verses 4-15 is the word "seek," which appears four times: three times in relation to seeking God Himself and once to seeking good. The charge to seek God is not in the sense of searching to find Him?because He had already revealed Himself to them to some degree?but of seeking to be like Him.

A second important element is the listing of a number of their sins, all of which are what we would call "social sins." Amos mentions the "poor" twice, but he does not necessarily imply a person with little money. The term includes them, but here the meaning is "weak." The poor are those whom we would say have little or no economic, political, or judicial "clout" or "pull." The sins Amos addresses are matters of the strong taking advantage of the weak.

He also mentions other sins that afflict the poor, such as bribery, unjust judgments in the courts, truth being ridiculed, and righteous testimony being thrown out. Amos especially indicts Israel's corrupt court system.

Undoubtedly, the most important element in this passage, due to its impact on most of the instruction in the chapter, is the mention of Bethel, Beersheba, and Gilgal in verse 5. Amos notes these places because the Israelites were holding their festivals there. His overall warning to the Israelites is, "Don't go there because God is not there. Seek God instead." The rest of the chapter tells why God is not there, why what they were doing is unacceptable to Him, and what He will do about it.

John W. Ritenbaugh
Amos 5 and the Feast of Tabernacles



Amos 5:12-13

Again, Amos describes injustice in the legal system. The rich and powerful hired false witnesses, just as was done against Jesus (Matthew 26:59-60) and Stephen (Acts 6:11). The poor, without the financial ability to hire high-powered lawyers to handle their cases, were helpless before them.

What was the effect of this? "Therefore the prudent keep silent at that time, for it is an evil time" (verse 13). The poor could only wait quietly for the judgment of God, since they were powerless to appeal to the judgment of men through the civil authorities.

Today, many people are afraid to help the police because they fear that, if they go to court and testify, the accused felon or his friends will take some kind of retribution against them or their families. For just this reason, we have rampant problems with inner-city gangs and organized crime.

Our criminal justice system is so lax and unjust that the odds are good that an accused criminal will be acquitted through a technicality or receive a very short sentence. In our nation today, crime does pay! No wonder witnesses are afraid!

We find in America a very large but timid group that the media call "the silent majority." Though predominantly conservative and moral, these people allow themselves to be led by a vocal minority that espouses radically liberal views. Though they privately denounce high taxes, homosexuality, rising crime, illegal aliens, gangs, corrupt government, and so on, "the silent majority" publicly "keep silent."

John W. Ritenbaugh
Prepare to Meet Your God! (The Book of Amos) (Part One)




Other Forerunner Commentary entries containing Amos 5:13:

Haggai 2:11-14

 

<< Amos 5:12   Amos 5:14 >>



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