May the words of my mouth and the meditation of my heart be acceptable in your sight, My God, my redeemer.
(Former President Donald Trump shot the day before this sermon).
Before I get started with my sermon today I wanted to address what happened in our nation yesterday. A political candidate, a former president, had an attempted assassination attempt. It is heart wrenching. No matter where you are on the political spectrum, this type of behavior is unacceptable. Four sitting Presidents have been killed in these type of attacks and three injured - including Donal Trump. There were numerous other documented attempts in our history as a nation. Most of these were motivated by a desire to change the policy of the American government - some for other reasons - such as personal and mental derangement. I want to stand here today and say it is not okay - it is never okay. We will pray for Former President Trump this morning in our Prayers for the People and we will pray for the family of the man who lost his life and for those who were injured. That we have come to this point of division in our nation once again is grievous. I ask that we as a parish commit to praying Prayer 18. in the Book of Common Prayer, p. 820, in addition to praying for Former President Trump and these families. Guard your words and your heart in the coming weeks. God’s people are called to love our neighbors as ourselves and our words and our actions should reflect this love.
The problem with prophets is that they speak. And they are called to speak hard things to people who do not want to hear them.
It did not end well for John the Baptist in our Gospel reading today. John had been telling King Herod that it was not lawful for him to have his brother’s wife. The wife - Herodias - had a grudge against him, and well, it didn’t end well for John at all. When given the opportunity, Herodias had her daughter ask for John’s head on a platter.
Speaking truth to those who do not want to hear it requires courage. Because you know it is not going to be received well. You don’t really think you are going to lose your head for it - but you could lose your job, your friends, support from those to whom your words have offended.
Speaking truth has become rare- as truth has become more and more relative to our society, and appearing non-offensive has become more valued than truth. In our quest to be tolerant, we have lost the ability to speak to others. Our fear of offense has bound us to the god of tolerance.
Tolerance is good. We need to be more understanding, more loving, more tolerant of those around us who are different than us - but not tolerant to the extent that we ignore sin and whitewash or exonerate sin.
Prophets in the Bible were men and women who taught truth and interpreted and brought the word of God to the people. They called people to repentance and received revelations and directions from God. They often were given visions and saw the future to warn of future events.
They continually denounced injustice, idolatry and empty rituals. They were preachers but they were also whistle-blowers - warning when a tribe or nation had turned against God. Their primary role was to let kings know the will of God - to remind them.
Amos is a prophet. He is referred to as minor prophet, primarily because of the length of his book He was a Judean who lived in Tekoa, a small village 12 miles south of Jerusalem, but he prophesied in Israel, far to the north. And, he was not a professional prophet - he was a shepherd and he tended fruit trees. (7:14-15)
He had received three visions and after the first two Amos asked God to relent of His judgment upon the nation of Israel, and God had.
Today’s passage begins with the third vision, that of a plumb line.
A plumb line has a fairly clear purpose; it functions to show a builder that a wall is vertically straight during construction. The end of the line is weighted usually and you can tell by looking at the end of the line how the wall is measuring up.
In Amos’ vision, God had set a plumb line in the midst of Israel and the people did not measure up. The people had failed to embrace God’s idea of justice.
They were selling off needy people for goods, they were taking advantage of those who were helpless; they were oppressing the poor, and the men were using women immorally. (Amos 2: 6-8; 3: 10; 4:1; 5: 11-12; 8:4-6)
So Amos let’s the people know that God was going to rise up against them - against the house of Jeroboam, King Jeroboam’s kingdoms and this time God was not going to relent.
The priest, Amaziah, didn’t like this vision too much - and he told the king what Amos had said or rather, “Amos has conspired against you.” He tried to soften the blow.
And, Amaziah, the priest, told Amos to flee and to never again prophesy at Bethel. Who wants a prophet around repeating his negativity to the people?
Amos left but his vision proved to come true - 30 years after he spoke the Assyrians conquered Israel and they ceased to exist.
So what can we learn from Amos and what can we take away from today’s passages?
1. God can be persuaded to relent but God’s patience is not limitless.
This is hard to reconcile with the knowledge of God’s mercy’s being new every morning.
This is the part of our unknowing and holding everything in a balance. It can be uncomfortable.
I was raised on systematic theology - where we tried to explain and have answers for everything - to make sure that we fit Scripture into systematic, understandable boxes. The problem is - is that the God that we learn of in the Bible - is not readily contained within those neat boxes.
We, has we grow learn that we have to hold tensions in our faith and we embrace mystery.
So God can be persuaded to relent, but God’s patience is not limitless. That being said, God’s mercy’s are new every morning and we can begin again.
2. God requires us to provide justice and mercy, and to protect the poor and the vulnerable. God is not interested in our worship when the poor are suffering. Amos 5: 21, “I take no pleasure in your solemn assemblies, when you bring me burnt offerings and ablations, I do not accept them..”
“Spare me the din of your chanting, let me hear none of your strumming lyres, but let justice flow like water, and uprightness like a never-failing stream!” Amos 5: 23-24.
God took providing justice and mercy and protecting the poor and the needy and not taking advantage of others seriously.
St. John Chrysostom said, “If you cannot find Christ in the beggar at the church door, you will not find Him in the chalice.”
Caring for the poor and acting justly in our actions towards others was not just a suggestion. God requires it of His children.
The third thing we can learn from Amos is 3. When God commissions you, or calls you, you must speak, no matter who you are. The Lord consistently chooses and uses the foolish of the world to confound the wise, the weak of the world to confound things which are strong. 1 Cor. 1:27.
“I am no prophet, nor a prophet’s son; (says Amos) but I am a herdsman and a dresser of sycamore trees… the Lord took me from following the flock and said to me, ‘Go, prophesy to my people Israel.”
I am no prophet, but the Lord took me.
Amos is a hard word. It is part of Scripture. It teaches us more about God. Amos teaches us that right worship of God is based on how we are as humans; that who we are and how we treat others around us, how we promote justice and care for the needy and the poor, is more important to God then our ritual worship.
In our baptismal vows we as Episcopalians, commit ourselves to striving for justice and peace among all people and respecting the dignity of every human being.
Questions to ponder include, “How are we doing this?”
What systems may we need to look at that may need restoration and repair? Are we just in our interactions with others, and do we demand it? How do our lives and our giving show that we respect the dignity of every human being and that we care for the poor and oppressed?
Psalm 85 is thought to be a response of David and the people to God for God’s goodness as they were restored to their land after the Babylonian captivity, after Assyria had attacked and dispersed them from their land. It is a response of thankfulness for national forgiveness.
Psalm 85: 1, “You have been gracious to your land, O Lord, you have restored the good fortune of Jacob.” …
and why… because…
85:10 -“Mercy and truth have met together; righteousness and peace have kissed each other.”
Teach us O Lord, the balances of mercy and truth. Teach us how to be righteous in our land.
Amen.
(Former President Donald Trump shot the day before this sermon).
Before I get started with my sermon today I wanted to address what happened in our nation yesterday. A political candidate, a former president, had an attempted assassination attempt. It is heart wrenching. No matter where you are on the political spectrum, this type of behavior is unacceptable. Four sitting Presidents have been killed in these type of attacks and three injured - including Donal Trump. There were numerous other documented attempts in our history as a nation. Most of these were motivated by a desire to change the policy of the American government - some for other reasons - such as personal and mental derangement. I want to stand here today and say it is not okay - it is never okay. We will pray for Former President Trump this morning in our Prayers for the People and we will pray for the family of the man who lost his life and for those who were injured. That we have come to this point of division in our nation once again is grievous. I ask that we as a parish commit to praying Prayer 18. in the Book of Common Prayer, p. 820, in addition to praying for Former President Trump and these families. Guard your words and your heart in the coming weeks. God’s people are called to love our neighbors as ourselves and our words and our actions should reflect this love.
The problem with prophets is that they speak. And they are called to speak hard things to people who do not want to hear them.
It did not end well for John the Baptist in our Gospel reading today. John had been telling King Herod that it was not lawful for him to have his brother’s wife. The wife - Herodias - had a grudge against him, and well, it didn’t end well for John at all. When given the opportunity, Herodias had her daughter ask for John’s head on a platter.
Speaking truth to those who do not want to hear it requires courage. Because you know it is not going to be received well. You don’t really think you are going to lose your head for it - but you could lose your job, your friends, support from those to whom your words have offended.
Speaking truth has become rare- as truth has become more and more relative to our society, and appearing non-offensive has become more valued than truth. In our quest to be tolerant, we have lost the ability to speak to others. Our fear of offense has bound us to the god of tolerance.
Tolerance is good. We need to be more understanding, more loving, more tolerant of those around us who are different than us - but not tolerant to the extent that we ignore sin and whitewash or exonerate sin.
Prophets in the Bible were men and women who taught truth and interpreted and brought the word of God to the people. They called people to repentance and received revelations and directions from God. They often were given visions and saw the future to warn of future events.
They continually denounced injustice, idolatry and empty rituals. They were preachers but they were also whistle-blowers - warning when a tribe or nation had turned against God. Their primary role was to let kings know the will of God - to remind them.
Amos is a prophet. He is referred to as minor prophet, primarily because of the length of his book He was a Judean who lived in Tekoa, a small village 12 miles south of Jerusalem, but he prophesied in Israel, far to the north. And, he was not a professional prophet - he was a shepherd and he tended fruit trees. (7:14-15)
He had received three visions and after the first two Amos asked God to relent of His judgment upon the nation of Israel, and God had.
Today’s passage begins with the third vision, that of a plumb line.
A plumb line has a fairly clear purpose; it functions to show a builder that a wall is vertically straight during construction. The end of the line is weighted usually and you can tell by looking at the end of the line how the wall is measuring up.
In Amos’ vision, God had set a plumb line in the midst of Israel and the people did not measure up. The people had failed to embrace God’s idea of justice.
They were selling off needy people for goods, they were taking advantage of those who were helpless; they were oppressing the poor, and the men were using women immorally. (Amos 2: 6-8; 3: 10; 4:1; 5: 11-12; 8:4-6)
So Amos let’s the people know that God was going to rise up against them - against the house of Jeroboam, King Jeroboam’s kingdoms and this time God was not going to relent.
The priest, Amaziah, didn’t like this vision too much - and he told the king what Amos had said or rather, “Amos has conspired against you.” He tried to soften the blow.
And, Amaziah, the priest, told Amos to flee and to never again prophesy at Bethel. Who wants a prophet around repeating his negativity to the people?
Amos left but his vision proved to come true - 30 years after he spoke the Assyrians conquered Israel and they ceased to exist.
So what can we learn from Amos and what can we take away from today’s passages?
1. God can be persuaded to relent but God’s patience is not limitless.
This is hard to reconcile with the knowledge of God’s mercy’s being new every morning.
This is the part of our unknowing and holding everything in a balance. It can be uncomfortable.
I was raised on systematic theology - where we tried to explain and have answers for everything - to make sure that we fit Scripture into systematic, understandable boxes. The problem is - is that the God that we learn of in the Bible - is not readily contained within those neat boxes.
We, has we grow learn that we have to hold tensions in our faith and we embrace mystery.
So God can be persuaded to relent, but God’s patience is not limitless. That being said, God’s mercy’s are new every morning and we can begin again.
2. God requires us to provide justice and mercy, and to protect the poor and the vulnerable. God is not interested in our worship when the poor are suffering. Amos 5: 21, “I take no pleasure in your solemn assemblies, when you bring me burnt offerings and ablations, I do not accept them..”
“Spare me the din of your chanting, let me hear none of your strumming lyres, but let justice flow like water, and uprightness like a never-failing stream!” Amos 5: 23-24.
God took providing justice and mercy and protecting the poor and the needy and not taking advantage of others seriously.
St. John Chrysostom said, “If you cannot find Christ in the beggar at the church door, you will not find Him in the chalice.”
Caring for the poor and acting justly in our actions towards others was not just a suggestion. God requires it of His children.
The third thing we can learn from Amos is 3. When God commissions you, or calls you, you must speak, no matter who you are. The Lord consistently chooses and uses the foolish of the world to confound the wise, the weak of the world to confound things which are strong. 1 Cor. 1:27.
“I am no prophet, nor a prophet’s son; (says Amos) but I am a herdsman and a dresser of sycamore trees… the Lord took me from following the flock and said to me, ‘Go, prophesy to my people Israel.”
I am no prophet, but the Lord took me.
Amos is a hard word. It is part of Scripture. It teaches us more about God. Amos teaches us that right worship of God is based on how we are as humans; that who we are and how we treat others around us, how we promote justice and care for the needy and the poor, is more important to God then our ritual worship.
In our baptismal vows we as Episcopalians, commit ourselves to striving for justice and peace among all people and respecting the dignity of every human being.
Questions to ponder include, “How are we doing this?”
What systems may we need to look at that may need restoration and repair? Are we just in our interactions with others, and do we demand it? How do our lives and our giving show that we respect the dignity of every human being and that we care for the poor and oppressed?
Psalm 85 is thought to be a response of David and the people to God for God’s goodness as they were restored to their land after the Babylonian captivity, after Assyria had attacked and dispersed them from their land. It is a response of thankfulness for national forgiveness.
Psalm 85: 1, “You have been gracious to your land, O Lord, you have restored the good fortune of Jacob.” …
and why… because…
85:10 -“Mercy and truth have met together; righteousness and peace have kissed each other.”
Teach us O Lord, the balances of mercy and truth. Teach us how to be righteous in our land.
Amen.