Upside down
Hear this word that the Lord has spoken concerning you, O children of Israel,
concerning the entire clan which I brought up from Egypt, saying: “You alone
have I chosen from all the families of the earth, therefore I will visit upon
you the fruit of all your iniquities.” (Amos 3:1–2)
Upside
down. That was my position as I went over a cliff on a mountain bike one
summer in Devil’s Den State Park in northwest Arkansas.
Whoa!
It reminded me of the time I was upside down on a zip line at
Camp Lutherhoma in Tahlequah, Oklahoma. And these experiences remind me of the
day I was grammatically, linguistically, and morphologically upside down when
I first heard the phrase, “Niphal
participle.” (Here substitute your own upside down moments; e.g., on a trampoline,
while water or snow skiing, body-boarding, surfing, trying to learn Greek, on
an amusement park ride, and the like).
Upside
down. You know the feeling—on a roller coaster, connected to a bungee
cord, or trying to raise teenagers!
Amos certainly knew the feeling, because
God’s program in his book is to capsize, invert, overturn, and upend everything.
An example of the prophet’s inversion is
in Amos 1:3–2:16, which consists of a series of oracles against nations.
Whether in a warfare, public lamentation, court, or worship setting, oracles
against nations always boded well for Israel—before Amos. For example, in
1 Samuel 15:2–3 and 1 Kings 20:26–30, the prophetic proclamation
against the enemy is matched with a specific promise of victory for Israel.
Amos inverts this genre and adapts it for his own purpose to make a stinging
accusation against Israel’s elite.
From Amos 1:3 through 2:5, the prophet’s
audience, in all likelihood, cheered and applauded after each neighboring
nation was condemned. “Great preacher, this Amos,” was the mantra of the
moment. The sermon builds to a climax as three, four, five nations are placed
under divine fire. With the judgment pointing to Judah (Amos 2:4–5), the number
reaches seven. The people could then safely assume that the sermon had ended
and go home saying, “All is well that ends well!” It was probably time for the
Aaronic benediction (Numbers 6:22–27), a general dismissal, and then the normal
post-service discussion about the weather and events of the week. But Amos was
not done preaching. The Lion was still roaring (cf. Amos 1:2; 3:8; 5:19). God’s
wrath was about to fall upon Israel.
The oracle against Israel (Amos 2:6–16)
came as a shocking surprise. There are seven oracles, beginning with Damascus
(1:3–5) and ending with Judah (2:4–5). Seven is a number commonly used in the
Bible to denote completeness, making an eighth oracle unexpected. Little did
the Israelite audience (presumably at Bethel) know that the prophet’s analysis
of the crimes of the nations was in reality a noose that was getting ready to
tighten around its neck!
The first seven oracles were small sparks
of fire when compared to the mighty blaze that fell upon the leadership of the
Northern Kingdom. Amos upsets the equilibrium of those in his audience who were
embracing the belief, “Come weal, come woe; our status is quo.”
The prophet lived and preached in such a
way that the monarchy, the temple, the covenants, the land, and the state were
all turned inside out and upside down.
One
of Amos’s most unsettling statements comes in 3:1–2. He begins this
section with the words, “Hear this word that the Lord
has spoken concerning you, O children of Israel, concerning the entire clan
which I brought up from Egypt, saying. . . . ” The prophet’s
audience might have concluded that the exodus was a sign of God’s ongoing and
eternal favor (e.g., Numbers 24:8; Judges 6:13; 1 Kings 8:51–51); it
forever guaranteed Israel’s “favored nation status” before the Lord.
In the next verse, however, Amos flatly
contradicts these expectations. He quotes God as saying, “You alone have I
known from all the families of the earth; therefore I will visit upon you the
fruit of all your iniquities” (Amos 3:2). Just as Amos shocked his unwary
audience with the Israel oracle (2:6–16), so again he overturns expectations by
using Gospel events to announce Law.
A few years ago a scientist did an
experiment where he made cocaine available to monkeys. They would pull a lever,
and a feeding tray would give them a hit of cocaine. Soon the monkeys got
addicted to the cocaine. These were happy monkeys! But then the scientist began
to hold the next fix. How many consecutive times do you think the average
monkey would pull that lever to get the next fix? 12,800 times. Over and over
and over and over again, “Gotta have it, gotta have it, gotta have it!”
In like manner, we are addicted to sin.
Gossip, anger, worry, laziness, excuses selfishness. You name it; it has us. Over
and over and over and over again we scream, “Gotta have it, gotta have it,
gotta have it!”
God,
therefore, also says this to us. “You alone have I known from all the
families of the earth; therefore I will visit upon you the fruit of all your
iniquities” (Amos 3:2).
Thank God that he does not leave us with
Amos. There is another prophet in Israel who was more than a prophet, and
because of Him, we have hope despite our willful rebellion. Paul says this
about Jesus, “Being in very nature God, did not consider equality with God
something to be grasped, but made Himself nothing” (Philippians 2:6–7). Luther
waxes eloquent: “His royal pow’r disguised He bore; A servant’s form, like
mine, He wore” (LSB 556:6). Paul
continues, “He humbled Himself and became obedient to death, even death on a
cross” (Philippians 2:8). Even the best Manhattan advertising agencies would be
hard pressed for a catchy jingle. “Lose it all. Imagine the possibilities!”
Talk about upside down!
Omnipotent. The owner of all things, He
says, “Foxes have holes and birds of the air have nests, but the Son of Man has
no place to lay His head” (Matthew 8:20). The King of kings, He becomes a
slave. The Creator, He is spit on by His creatures. The source of truth, He is
found guilty of a lie. The source of light, for three hours He hangs in the
darkness. The source of life, He is crucified, dead, and buried. Jesus went
from the pinnacle of praise in the universe to the ultimate absolute nothing. “He
had no beauty or majesty to attract us to Him; nothing in His appearance that
we should desire Him” (Isaiah 53:2).
As the Lord of Inversion, He chose
fishermen instead of Pharisees, sinners instead of Sadducees, and whores
instead of Herodians. Jesus chose thorns for His crown instead of silver and
gold, and spit and blood instead of sweetness and light. His choices led to
torment and torture and darkness and death. Jesus experienced all the judgment
of the Father, for all the sins of the world, including yours and mine.
Baptized into this kingdom our lives are
now inside out and completely upside down.
Once we were lost, but now we are found. Once we were blind, but now we see.
And once we were dead, but now we are alive!
Amos knows all about this upside down
life. He writes in Amos 3:8, “The lion roars; who will not be terrified? The
Lord God issues a decree; who cannot but prophesy?” Amos dared to speak up about the wretched
state of affairs in his country, and he did this regardless of the consequences
for himself or for anyone else.
As God’s chosen and elect, loved and
forgiven sinners, we are also empowered to live in such a way that what the
Thessalonians said about Paul and Silas will be said of us. “These men who have turned the world upside
down have also come here” (Acts 17:6). Amen.
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