What the Bible says about
(From Forerunner Commentary)
Previously, God told Jeremiah to make a number of wooden yokes for himself and for various neighboring kings (Jeremiah 27:1-11), which symbolized servitude to Nebuchadnezzar. Through this, God was instructing to submit to Babylonian rule. Even though doing so would be humbling for Judah, it would be better for them than to resist Nebuchadnezzar, and thus God's will.
But not everyone in Judah was ready to accept this reality. Even though God specifically warned against false prophets who spoke against submitting to Nebuchadnezzar (Jeremiah 27:9-10), this is exactly what happened in the case of an obscure prophet named Hananiah.
Jeremiah had previously prophesied that Judah would be in exile in Babylon for a full seventy years (Jeremiah 25:11-12). He also foretold that Jeconiah (Coniah) would die in a foreign land (Jeremiah 22:24-26) and that the vessels of the Temple would remain there until the day that God brought them back (Jeremiah 27:19-22). Now, though, Hananiah came with a message that directly contradicted Jeremiah's prophecies. In Hananiah's vision of the future, Judah's restoration was just around the corner; everything would be back to normal within two years.
David C. Grabbe
God charges Hananiah with causing the people to trust in a lie, as well as inciting rebellion against Him. His transgressions were so grievous that God killed Hananiah two months later—a month for each year in his false vision (Jeremiah 28:1-4).
Hananiah's prophecy urged rebellion against God in a couple of ways. First, Scripture is clear that God had installed Nebuchadnezzar in a position of power over this area of the world. Though not a godly man, he filled a position that God had given him, thus to resist his rule was to rebel against the God-ordained order. When Hananiah predicted deliverance in just two years, it encouraged Judeans to think that they did not have to submit to this foreign king. In this way, he encouraged them to disregard God-instituted authority.
Second, Hananiah's lie subtly altered the reason for their crisis. He redefined the foreign domination from something that God deliberately caused (as told by the prophets) into something that He merely allowed and would soon remedy. The false prophet shifted the explanation of their pitiful circumstances from something that God had orchestrated due to the sins of His people into a time-and-chance problem that He would reverse.
This removed any need for self-examination. It exonerated the nation and its leaders, removing any thought that the people had misbehaved themselves into this crisis by rejecting God. By eliminating any thought of cause-and-effect regarding sin, Hananiah was in fact encouraging them to continue in their disobedience. Without any apparent consequences for sin, the mind begins to reason that sin is not the problem. Hananiah told them everything would be fine, but God saw it as teaching His people to rebel.
Something similar is happening today in a small way. Some are promoting an idea that the world is actually getting better. It is not a widespread belief, but some have taken such a rose-colored view of God that they believe mankind's best days are just ahead. They are convinced that there will not be catastrophe and death leading up to Jesus Christ's return.
To arrive at such a notion, one must nullify the pattern of God's prophets, just as Hananiah did. One has to find new meaning even for the words of Jesus Himself in places like the Olivet Prophecy where He plainly says that "unless those days are shortened, no flesh would be saved [alive]" (Matthew 24:22). Under this view, the bulk of Old and New Testament prophecies become either merely symbolic or already fulfilled, including all of Revelation. And a person must really cherry-pick his evidence to maintain the belief that circumstances in the world are improving! Some are actually doing this for the sole purpose of giving hope. However, like Hananiah's prophecy, it is a false hope.
David C. Grabbe
The final thing is to beware of false preachers bringing dastardly doctrines, false hope, and sweet, silky, smooth words of honey. God says here, "I haven't sent them."
It is interesting that He says, "Don't even listen to your dreams which you caused to be dreamed"'because last night you may have had too much salsa or a certain "Death by Chocolate" before you went to bed! Seriously, we should be wary of our dreams. We will know if God has sent a dream. He is a revealer of secret things (Deuteronomy 29:29), and He will let us know that it is from Him. There will not be any mistaking it. But if it is a matter of heartburn, we can deceive ourselves into thinking that a dream has been divinely given yet has been totally contrived in our own minds. If we test the spirits (I John 4:1) and prove all things (I Thessalonians 5:21), we will be able to tell a "salsa" dream from a real dream.
Richard T. Ritenbaugh
How to Survive Exile
Beersheba played a role in the lives of Abraham, Isaac, and Jacob. Though the event for each was a little different, something was said to each that is significant to our lives, especially in light of the Holy Spirit.
Abraham's incident at Beersheba is written in Genesis 21:22-24:
And it came to pass at that time that Abimelech and Phichol, the commander of his army, spoke to Abraham, saying, "God is with you in all that you do. Now therefore swear to me by God that you will not deal falsely with me, with my offspring, or with my posterity; but that according to the kindness that I have done to you, you will do to me and to the land in which you have sojourned." And Abraham said, "I will swear."
In this event, Abimelech utters the words that become central to what Beersheba came to represent to the Israelites: "God is with you in all that you do." A pagan king observed Abraham's life as one that reflected godliness.
In Isaac's incident at Beersheba, recorded in Genesis 26:23-24, God Himself utters the assurance necessary for Isaac to trust Him: "Then He went up from there to Beersheba. And the LORD appeared to him the same night and said, 'I am the God of your father Abraham; do not fear, for I am with you. I will bless you and multiply your descendants for My servant Abraham's sake.'" Like Isaac, we need assurance, we need to believe, that God is with us.
In Jacob's case, he is on his way to Egypt to meet with Joseph, filled with a stressful mixture of joy and fear, when the event of Genesis 46:1-4 occurs:
So Israel took his journey with all that he had, and came to Beersheba, and offered sacrifices to the God of his father Isaac. Then God spoke to Israel in the visions of the night, and said, "Jacob, Jacob!" And he said, "Here I am." And He said, "I am God, the God of your father; do not fear to go down to Egypt, for I will make of you a great nation there. I will go down with you to Egypt, and I will also surely bring you up again; and Joseph will put his hand on your eyes."
Thus, at Beersheba, each of the three patriarchs receives assurance of the companionship of God. What might have been the reaction of the Israelites when Amos said, "Don't pass over to Beersheba"?
It is a pastor's responsibility, not only to help to build peoples' trust in God, but also from time to time to sow doubt about their condition or standing before God. This is necessary because we often assume that all is well in our relationship with God. Amos filled not only the role of prophet but also of pastor of these wayward people, who were falsely confident in their standing with God.
An analysis of Paul's writings shows that his tactics at meeting church problems varied. At times, he energetically battered the opposition's position, and at others, he merely asked questions accompanied by some well-placed, incisive, solid, logical reasoning. In Amos 5:5, the prophet uses some strong imperatives, then turns to a recitation of matters the Israelites would have immediately recognized as accurate, even though they might not have accepted the truth of his statements.
Could these people have assumed - because of the general prosperity in Israel - that God was with them in all they did, despite all the evidence of their sinfulness Amos observed during their festival in Beersheba? Were they blind to the fact that prosperity is no guarantee that one is righteous before God?
The essence of the "God is with you" promise is that all is well and peace exists between God and a person; there is no barrier or constraint between them, and harmony reigns. Thus, the two can walk together because they have an understanding (Amos 3:3) - in fact, they may even have a covenant.
Amos had many reasons to believe that their assumption that God was with them was on shaky ground. First, in Amos 5:6, he briefly warns them of the fire of God's judgment, an allusion to the Day of the Lord, soon to fall upon them. He knows they are not seeking God to walk in His steps, so he proceeds to list a number of their sins. Finally, in verses 18-20, he shows them that they had no fear of the consequences of their way of life.
They truly assumed that everything was okay between them and God despite the sorry record of their sins that Amos laid before them! They completely ignored the fact that they, in reality, lived their lives apart from God. They really did not know the God they claimed to be walking with!
Consider the seriousness of verses 14-16:
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. It may be that the LORD God of hosts will be gracious to the remnant of Joseph. Therefore the LORD God of hosts, the Lord, says this. . . .
Nowhere else in the Bible do three successive verses feature the awesome name, "the LORD God of hosts," underscoring His leading the armies of heaven! Amos is making a very strong point by drawing their attention to the sovereign, omnipotent God of Armies, who is so far above us He is out of sight. These complacent people might choose to believe they were walking with Him, but it begs the question, did this great God want to walk with them as they were?
Adam would have happily remained in the Garden, provided he could hide, but God knew He could not allow such a condition to continue. What good would it do Adam? The Israelites' complacency had been telling them that, when the Day of the Lord arrived, God would side with His people, making it a day of great glory for them. Instead, Amos informs them that it would be just the opposite! It is a time of wailing and disaster (verses 16-17). They had been feeding themselves on false hopes. God says, "I will pass through you"!
In saying, "Seek good and not evil, that you may live; so the LORD God of hosts will be with you, as you have spoken" (verse 14), Amos admonishes them to seek holiness. He is urging them to see that it is not just a way or rule of life, but a means of life. Hebrews 12:14 confirms its importance, ". . . without holiness no one will see the Lord." When the people of God follow the way that accords with God's will, they come into possession of life. We must never presume God's grace or take it for granted. We must always fervently seek and submit to the will of God in order to be in His Kingdom.
John W. Ritenbaugh
Amos 5 and the Feast of Tabernacles
What is Gilgal's significance in Israel's spiritual history? Israel's first experience at Gilgal occurs when the people cross into the Promised Land under Joshua: "Now the people came up from the Jordan on the tenth day of the first month, and they camped in Gilgal on the east border of Jericho" (Joshua 4:19). In Gilgal, they set up the twelve stones taken from the Jordan as a memorial of their crossing (verse 20-24).
Joshua 5:1-12 records that it was in Gilgal that all the Israelite males who had been born during the forty years in the wilderness were circumcised, thus entering into the Old Covenant—in effect, becoming God's nation in the land. Verse 10 shows that they kept the first Passover in the Promised Land in Gilgal, and in verse 12, where they first ate the fruit of the land.
Chapters 9, 10, and 14 show that Joshua launched his military attacks from Gilgal against the people of the land to secure it for Israelite inhabitation. I Samuel 11:14-15 records that Saul was confirmed as Israel's first king in Gilgal. All this early history of Israel's occupation of Canaan made Gilgal a shrine to the Israelites' inheritance and possession of the land.
However, Amos again hits the people with a precisely aimed lightning bolt by saying, "Gilgal shall surely go into captivity [exile]" (Amos 5:5). He then fastens that thought more firmly in their minds by making it personal: "'Therefore I will send you into captivity beyond Damascus,' says the LORD, whose name is the God of hosts" (verse 27). In other words, even though they observed a festival in the shrine that commemorated possession of the Promised Land, those prosperous, lukewarm people listening to him would lose the land and be taken into captivity.
From this knowledge, we can begin to understand the attitude that Amos confronted. Generally, complacency or apathy was the problem, but specifically, it was much narrower.
With the Bethel illustration, Amos points out that they were mistaken in believing that God was in this place, and therefore their hope for life was a hollow one. They were assuming that simply because they were there, it would work in their favor.
The Beersheba illustration makes them face the fact that they were assuming God was with them. Their pride was almost boundless. They should have been asking whether God was pleased to walk with them.
The Gilgal illustration deals with their assumption that, because they were not only in the Promised Land but in full possession of it, everything was thus well with them.
Amos 5 highlights three critical assumptions, all of which are factors in a doctrine evangelical Christians term "eternal security." The context of the chapter shows a wealth of religious activity (verses 21-26). Amos mentions religious festivals, animal sacrifices, and music they believed to be glorifying to God, all indicating worship services of some kind. They went in for religion in a big way! Undoubtedly, they were wholehearted about it, so it was probably emotionally satisfying to them. But what good is worship if it does not get through to God? This is what Amos reveals to them. All of their enthusiasm was for naught because their daily lives did not match God's standards.
We are assured of making it into God's Kingdom on the strength of His ability to prepare us. So what is the problem? Verse 24 gives us some insight: "But let justice run down like water, and righteousness like a mighty stream."
The first phrase can just as easily read, "Let justice [or, judgment] roll down." There is a clever play on a word here, as Gilgal means "the rolling." The people attended the festivals in Gilgal, but before their arrival and after they returned home, justice and righteousness failed to roll down—we might say "trickle down"—into their everyday life. Things went on as before. They had fun at the feast all right, but nothing changed spiritually.
Justice is the fruit of righteousness. When linked as they are in this verse, justice stands for correct moral practice in daily life, and righteousness for the cultivation of correct moral principles. Justice is external, righteousness is internal. The trouble with Gilgal was that the people allowed their human nature to keep their religion in a box with no way for it to influence daily life.
Together, these three illustrations show that our relationship with God is not a game. Each of His festivals has a serious purpose in keeping us oriented toward the completion of His purpose for us as individuals, for His church, for Israel, and in due time, for the whole world. Presently, attention is focused on the church and our part in its life. The church exists to serve Him in witnessing the gospel to the world by our lives, as well as by preaching. We cannot witness well without preparation, and the festivals play an important role in this.
John W. Ritenbaugh
Amos 5 and the Feast of Tabernacles
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