This week we
will begin the study of the Book of Amos
in the Old Testament.
Background
Amos was a contemporary of Hosea as a prophet to the Northern Kingdom, Israel, except that Amos was a resident of Judah. Being a shepherd and a sycamore-fig cultivator of Tekoa, a town twelve miles southeast of Bethlehem, his ministry was far shorter than that of Hosea, if we take 1:1 literally indicating the year he prophesied. Some even think that his ministry lasted only in terms of weeks. However, his message roared like a powerful lion, focusing on Israel’s sins in the social realm and their compromise with paganism, especially the sin of idol worship. As he served during the reigns of Jeroboam II (786-746 B.C.) and Uzziah (785-747 B.C.) with the latter bringing his son into co-regency in 750 B.C., Amos did not act as a prophet beyond 750 B.C. This suggests a prosperous time in the Northern Kingdom, with unprecedented military might (having subdued Israel’s most powerful nearby enemy, the Arameans as recorded in 2 Kings 14:25-28), international peace (including the absence of any Israelite-Judean war) and an economic boom.
1:1-2—Introduction
(1) According to 1:1, which two features about Amos make him least likely to be chosen by God as His prophet to speak words of judgment to the Northern Kingdom?
(2) Many scholars opine that 1:2 serves as the theme of the whole book. See if you agree:
a. Who is the real speaker of the message?
b. Why does Amos describe the Lord as roaring and thundering?
c. Why does he remind his hearers, the people of the Northern Kingdom, of where the Lord is (from Zion and Jerusalem)?
d. Why is the judgment pronounced on both the shepherds’ pastures — which would include his in the south, and the “head of the forest-crowned Carmel” (K&D, 164) — in the north?
1:3–2:5—Seven judgments against Israel’s surrounding nations:
- Damascus in the northeast (1:3-5)
- Gaza in the southwest (1:6-8)
- Tyre in the northwest (1:9-10)
- Edom in the far south (1:11-12)
- Ammon in the east (1:13-15)
- Moab in the southeast (2:1-3)
- Judah to its immediate south (2:4-5)
(3) These judgments follow an obvious pattern, with slight variations. Let’s consider the messages to the first five nations (i.e. 1:3-15).
a. How does each message begin and end?
b. What might be the emphasis of this pattern?
c. In pointing out the sins of each nation and that the Lord will not relent, what does the pattern of “For three sins…even four” mean?
(4) Damascus (1:3-5): It is the capital of Syria.
a. Their wickedness—Gilead to the north-eastern end of Israel, naturally bore the brunt of Syrian attack. What is the sin being highlighted by the Lord? Why is it considered so wicked? (See 2 Ki. 10:32-33; 13:7-8)
b. Their judgment—What, in essence, is the judgment pronounced? (Note that most of the names of cities or places are not certain, except that Kir is the place where the Syrians came from according to 9:7.)
(5) Gaza (1:6-8): Gaza together with Ashdod, Ashkelon, Ekron and Gath are the five major capitals of the Philistines, with the latter probably destroyed by the time of Amos.
a. Their wickedness—What kind of sin is it, to take captive whole communities and sell them as slaves?
b. Their judgment—What is the judgment pronounced? How severe is it?
(6) Tyre (1:9-10): See Ezekiel 28:11-19 to get a sense of the prosperity and beauty of this eastern coastal city of the Mediterranean.
a. Their wickedness—In addition to the sin mentioned against Gaza, what is being highlighted here as Tyre’s particular wickedness?
b. Their judgment — What is the judgment pronounced?
(7) Edom (1:11-12): Edom differs from the above nations in that it is related to Israel (their ancestor, Esau, was the brother of Jacob)
a. Their wickedness—What sins are being pointed out? What particular wickedness is being portrayed by their sins?
b. Their judgment—Teman is the southernmost substantial city and Bozrah is Edom’s capital. What judgment is being pronounced on them? (Note: The judgment does not end with the words, “says the Lord”.)
(8) Ammon (1:13-15):
a. Their wickedness—What is the particular sin being pointed out and why is it such a wickedness to be judged harshly?
b. Their judgment—What is the judgment pronounced?
(9) List the particular wickedness of each of the above nations: Do you see the particular kinds of sin abhorred by the Lord?
(10) What is the main message to you today and how may you apply it to your life?
Note:
In each of the above wickednesses singled out for each nation, there lacks a direct event whether in Scriptures or in secular history to which we can clearly tie the sin.
本週我們開始研讀舊約阿摩司書。請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
引言
阿摩司與何西阿屬於同一個時代向北國以色列作先知的；不過，他是南國猶大人，是作牧人和修理桑樹的。他所屬的城市提哥亞位於伯利恆東南約12哩。按1:1所顯示，他只作了大概一年或更短的事奉；但他卻如獅子吼叫一般，對以色列社會的罪和他們背棄神拜偶像的罪，發出極厲害的預言和責備。他是在耶羅波安(主前786-746) 和烏西雅(主前785-747) 在位時作先知的，而烏西亞在主前750已把兒子同立為王。看來，他是在主前750年前作先知的。這正是北國軍力強盛(見列王紀下15:25-28) ，再沒有內外的戰事，經濟蓬勃的時期。
1:1-2—引言
(1) 按1:1所言，阿摩司其實最少有兩樣東西是叫他不適合作先知的，特別是向以色列作先知。是那兩方面？
(2) 一般解經者視1:2為全書的主題，看看你是否同意：
a. 誰是這些默 示的源頭？
b. 為何以獅子吼叫來喻耶和華？
c. 為何論到神是從錫安和耶路撒冷發聲的呢？
d. 為何這些審判的信息是殃及牧人的草場和迦密的山頂？(南北、高低？)
1:3-2:5—對以色列七個鄰邦的審判(今天只思想到1:15)
- 東北面的大馬色 (1:3-5)
- 西南面的迦薩 (1:6-8)
- 西北面的推羅 (1:9-10)
- 南端的以東(1:11-12)
- 東面的亞捫 (1:13-15)
- 東南的摩押(2:1-3)
- 南面緊接的猶大 (2:4-5)
(3) 這些預言有相同的格式。今天我們先思想首五個鄰邦(1:3-15) ：
a. 每一個信息是怎樣開始和結束的？
b. 這個格式要表達什麼要點？
c. 每次指出所犯的罪時，為何都用「三番(甚至) 四次」這句話？
(4) 大馬色(1:3-5) ：亞蘭的首都
a. 所犯之惡：基列處於以色列的北面，故屢受亞蘭的攻擊；但神特別指出亞蘭的惡行是什麼？(參王下10:32-33; 13:7-8)
b. 審判：他們要面對什麼審判？(這裡的地名多不能查考，但吉耳則是亞蘭人的原居地—參阿摩司書9:7)
(5) 迦薩(1:6-8) ：迦薩與亞實基倫、亞實突、以革倫和迦特是非利士人的五個主要城市。後者相信在阿摩司時已不存在：
a. 所犯之惡：把所戰勝、擄掠的人賣給以東是犯了什麼罪？
b. 審判：他們要面對什麼嚴厲的審判？
(6) 推羅(1:9-10) ：以西結書28:11-19對推羅這美麗的地中海的海港城的繁榮有詳盡的描寫：
a. 所犯之惡：這犯的罪似與迦薩相同，但神卻更另加一罪：那是什麼？
b. 審判：他們要面對什麼嚴厲的審判？
(7) 以東(1:11-12) ：以東與其他鄰邦不同之處，是他與以色列有血緣關係(其先祖以掃是雅各的哥哥) ：
a. 所犯之惡：他們所犯的罪是什麼？為何是大惡？
b. 審判：提幔是東南面重要的城市，波斯拉是其首府：他們要面對什麼嚴厲的審判？
(8) 亞捫(1:13-15) ：
a. 所犯之惡：他們所犯罪的是什麼？為何是大惡？
b. 審判：他們要面對什麼嚴厲的審判？
(9) 試把以上神責備列國的罪總結起來。你能領會神對這些不信祂的邦國所恨惡的罪是什麼嗎？
(10) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：所列舉各邦國的罪行，大部份是我們今天在聖經或世界歷史中找不到直接的事例的。
“The words of Amos, one of the shepherds of Tekoa—the vision he saw concerning Israel two years before the earthquake, when Uzziah was king of Judah and Jeroboam son of Jehoash was king of Israel.” (Amos 1:1)
We have just studied the book of Hosea and read the rebukes and warnings from a prophet who was from Israel, the northern Kingdom itself. In spite of his dramatic and bold ministry, we know that the messages were ultimately not listened too. But now, when we read the book of Amos, we understand that Hosea was not serving alone, because God had raised another prophet in Amos to call Israel to repentance at about the same time, except that Amos was from Judah (Tekoa was a town twelve miles southeast of Bethlehem). He was of a humble background, being a shepherd and a sycamore-fig tree cultivator. Amos had to travel all the way north to “the very heart of Israel” (7:10) and delivered his message to a people who considered him a foreigner.
If I were Amos, I would have challenged the Lord, asking why, of all people He would have to send me. However, we did not find Amos doubting his call, but he made his way boldly to Samaria to deliver his prophecies. Yes, the result was expected; he was asked to pack up and go home by the priest at Bethel (7:12-13).
I think there are at least two things we can learn from Amos:
(1) We do not challenge the Lord, even if He calls someone who seemingly is not suitable in the eyes of the world; and if that someone happens to be us, we should obey without questioning the Lord.
(2) We do not measure success in terms of visible results. All God asks from us is obedience, and we should leave the result in His hand.
「當猶大王烏西雅，以色列王約阿施的兒子耶羅波安在位的時候，大地震前二年，提哥亞牧人中的阿摩司得默示論以色列。」(摩1:1)
我們剛剛讀完何西阿書，聽到這北國的先知向自己的國家發出嚴厲的警告和責備的信息；雖然還加上他非常戲劇性的娶淫婦為妻來加強信息的真實，但結果，以色列至終是充耳不聞。現在，我們看到神在同一個時代也興起了阿摩司來傳講相同的信息；不同的是，他是在提哥亞，一個在猶大伯利恆城東南約12哩外的城市。而且，他只是一個牧羊兼修理桑樹的人。為何神要揀選這樣的人，要他走進「以色列家中/the heart of Israel」(10:7) ，作為「外人」來傳神的信息？
如果我是阿摩司，我可能向神抗議，為何這麼多北國的人不用，偏偏要差遣我！不過，我們沒有讀到阿摩司這樣的抗議，反而看到他勇敢的走到以色列的腹地撒瑪利亞忠心的傳神的信息。對，他傳講的結果是可以預料得到的：以色列本身的祭司亞瑪謝就叫他回鄉，「在那裡餬口」(7:12-13) 。
從阿摩司身上，我們至少學到兩個功課：
(1) 雖然神所給我們的差事，在我們眼中看是不合理；我們只能順服，不要向神抗議；
(2) 我們事奉時，是不看果效的，特別是短期和看得見的果效。神向祂的僕人的要求「是要他有忠心」(哥林多前書4:2) 。我們要把成果全交在祂的手中。
2:1-3—Moab:
(1) Their wickedness—What kind of wickedness is it to burn to ashes the bones of their enemy?
(2) Their judgment—What is the judgment, as a result?
2:4-5—Judah—Unlike the neighboring nations, Judah, the Southern Kingdom, is held accountable based on their relationship with the Lord:
(3) The wickedness—What are the sins being singled out here? Why are these sins so different from those of the other nations? Are their sins more wicked than the other nations? Why or why not?
(4) Their judgment—What is the judgment, as a result? How is their judgment compared to the rest of the nations above?
2:6-16—Israel—As Amos has been called to speak to Israel, although the pattern of rebuke is the same as those to the forgoing neighbors, the contents are necessarily in greater details:
(5) Their wickedness—How would you label the kind of wickedness that is represented by each of the sins being pointed out below?
a. Selling the innocent and the needy
b. Trampling on the head of the poor
c. Denying justice to the oppressed
d. Father and son having sex with the same girl
e. Laying on pledged garment beside every altar
f. Drinking wine for fun in idol’s temple
(6) What kind of a society is being depicted by the above accusations?
(7) What kind of a people should Israel become, because of the following?
a. God’s extermination of their most-feared enemy, the Amorites
b. God’s miraculous guidance, provision in the wilderness, ending with giving them a land not theirs
c. God’s raising prophets among them
d. God’s raising Nazirites among their youth (See Num. 6)
(8) What kind of wickedness is their sin concerning the prophets and the Nazirites?
(9) Their judgment—
a. What does the picture of the crushing by a loaded cart convey as their judgment?
b. In particular, who does the Lord cite as the people who will not escape?
c. What do these people represent?
(10) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
2:1-3—摩押
(1) 所犯之惡：把以東王的骸骨焚燒是什麼惡行？
(2) 審判：他們要面對什麼嚴厲的審判？
2:4-5—猶大—與列邦不同，猶大的基本惡行是與神的關係為要：
(3) 所犯之惡：他們所犯的罪是什麼？你認為他們的罪比列邦的更甚嗎？為什麼？
(4) 審判：他們要面對什麼審判？與列邦所得的有沒有分別？
2:6-16—以色列—這是阿摩司信息的主要對象，故此其篇幅是較長的：
(5) 所犯之惡：試把以下的惡行各立一標題：
a. 賣無辜者和窮人？
b. 垂涎窮人的頭灰？
c. 阻礙謙卑人的道路(denying justice) ？
d. 父子同一個女子行淫？
e. 在各壇旁卧在人所當的衣服上？
f. 在他們神的廟中喝罰酒？
(6) 以上所描寫的是一個怎樣的社會？
(7) 然而，神的心意是希望他們成為怎樣的百姓，特別藉著：
a. 除滅威脅他們的大仇敵亞摩利人？
b. 四十年引導他們經過曠野，來得非屬他們的地？
c. 在他們中屢次興起先知？
d. 更在他們少年人中興起不少拿細耳人？(參民6章)
(8) 他們對先知和拿細耳行了什麼大惡？
(9) 審判：
a. 被裝滿禾捆的車壓倒的喻意是什麼？
b. 為何把不能逃脫這災難的逐一列出？
c. 這些代表著什麼？
(10) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“For three sins of Moab, even for four, I will not relent because he burned to ashes the bones of Edom’s king.” (Amos 2:1)
We know that “All have sinned and fall short of the glory of God” and that “the wages of sin is death” (Rom. 3:23; 6:23). In other words, the people of the neighboring nations of Israel were all pagans whose fate is death, even eternal death. However, the Lord, through Amos, is addressing the particular wickedness of these nations and pronouncing temporal retribution to them as nations. The judgment, therefore, is directed to their rulers and their kings who are being held responsible for their particular wickedness.
As much as all these neighboring nations mentioned by Amos did, at some point of time, oppress Israel, God’s people, the sins that are mentioned do not appear to be actions confined to their dealings with Israel, but reflect their general behavior that is particularly offensive to the Lord.
The wickedness of the Syrians is their extreme brutality to their prisoners (1:3); the wickedness of the Philistines is their robbing of their captives’ dignity by selling the whole community as slaves to a foreign country (1:6); the wickedness of Tyre is also similar, except that they are doing it to another nation with whom they have a treaty (1:9); the sin of Edom is their killing of the defenseless and their unchecked rage to their enemies (1:11); the wickedness of Ammon is their extreme brutality in ripping open the wombs of women (1:13); while the wickedness of Moab lies in their desecration of dead man’s bones (2:1). Sure, all these crimes are committed during wars with their enemies, but God’s wrath is expressed not so much toward their war-waging, but the inhumane treatment of their captives and their dead. It shows that God is not disinterested in the lives of those outside of His kingdom and He will act, even as a temporal retribution, if their wickedness reaches the level of these nations. However, ultimately His temporal retribution is meant to draw them to repentance, hence the inclusion of these nations in His prophetic messages through Amos.
「耶和華如此說：摩押三番四次地犯罪，我必不免去他的刑罰；因為他將以東王的骸骨焚燒成灰。」(摩2:1)
我們都知道「世人都犯了罪，虧缺了神的榮耀」，而「罪的工價乃是死」(羅3:23, 6:23) 。換句話說，以色列的鄰邦，都因不信神，他們的命運就是死—是靈魂的滅亡。故此，當神藉著阿摩司的口責備這些國家的惡行，和宣告對他們的審判時，這些審判是屬「現今」的，或可說是「現眼」報，是臨到他們的民族或國家的；而且主要是他們的君王和領袖要負責任的。
雖然這些邦國曾有壓迫以色列人的歷史，但阿摩司所指責的罪，卻不是限於他們與以色列的關係，乃泛指他們一般的行徑，也就顯出除不信神之外，那些作為是特別惹神怒氣的。
我們看到：
- 亞蘭的罪是在乎對征服的人施以殘暴(1:3) ；
- 非利士人的罪是在乎把征服的人，集體賣為奴隸，奪人的尊嚴(1:6) ；
- 推羅的罪是在乎不但賣人為奴，更是背約(1:9) ；
- 以東的罪乃在乎無餘地的殘殺，不控制自己的憤怒(1:11) ；
- 亞捫的罪乃在極度的殘暴，失去人性(1:13) ；
- 至於摩押的罪，則在乎焚燒敵人的屍體，是古時最卑劣的行徑之一，對生命神聖的侮辱！(2:1)
雖然，這些都是在戰爭中所行的，但神的怒氣不是指向戰爭的本身，乃是針對他們對戰敗者不人道的對待，包括對已死的人也不放過！故此，我們看到神不是不關心在神國以外，不屬祂的世人。世界是祂創造的、世人仍都是按祂形像受造的：故此，就是他們任意所犯的罪，特別是像列邦所犯的大惡，祂不會不理，仍會施行「現眼」的審判。不過，這些今世的審判，至終是在乎引導世人歸回，悔改相信祂。這正是阿摩司也向列國發預言的主因。
After the pronouncement of the seven judgments that follow the “three sins…even four” pattern, now the message is focused back on Israel:
3:1-2—Entrusted with much, much more is demanded of all Israel.
(1) How special is Israel to the Lord?
(2) What are the implications of being the only family chosen on earth? (Read Exod. 19:5-6 to see their privilege and mission.)
(3) Should their punishment be more severe? (Lk. 12:48)
3:3-8—Israel cannot play dumb — when faced with questions that leave them without any excuse:
(4) V. 3: Israel was not forced into the covenant: What has led to their rescue from Egypt? (Exod. 2:23-25)
(5) Vv. 4-5: Cause and effect—What do the metaphors of the lion and the bird serve to illustrate?
(6) V. 6: Disasters come from God—How might they explain away all the calamities that befell and will befall them?
(7) V. 7: But they have been forewarned—How have they treated the prophets and their messages? (See 2:12) Why?
(8) V. 8 Amos is compelled to speak—How does the Lord affirm the role of Amos?
3:9-15—Their judgment
(9) V. 9: Why does the Lord call on Ashdod (the Philistines) and Egypt (addressed to their fortresses) to come to Samaria to bear witness to God’s judgment on His people?
(10) V. 10: In their presence, what does the Lord announce (perhaps, as a warning to these witnesses as well) as their sins? In particular, consider these questions:
a. What is meant by “they do not know how to do right?”
b. What is the sin of “storing up”?
c. What is the sin of “plundering and looting”?
d. What is the sin of “oppression”? (v. 9)
(11) V.11: What is the appropriate judgment of these sins?
(12) V.12: What will be the extent of their punishment? Is it too severe? Why or why not?
(13) Vv. 13-15: The Lord calls upon these pagan witnesses to see beyond Samaria's sins of greed, injustice and violence (of vv. 9-10), but as sins committed as “the descendants of Jacob”:
a. What is the significance of referring them as Jacob’s descendants?
b. What are the two sins mentioned by the Lord?
c. The sin at Bethel has often been mentioned: Read 1 Kings 12:25-29 and see how wicked is this sin which goes beyond simply idol-worship.
d. While we understand God’s hatred of their sin at Bethel, why is their sin of luxury and comfort being singled out by the Lord?
(14) Pause and reflect on the way the Lord presents His judgment in this chapter. What is the main message to you today and how can you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
在發出七個對「三番四次」的惡行的責備後，阿摩司所得的默示現在是集中在以色列的身上：
3:1-2—向誰多給、向誰多取
(1) 神是怎樣寶貴以色列的？
(2) 作為地上萬族中惟一被神認識(揀選) 的民族，是帶有什麼權利與責任？(參出19:5-6)
(3) 既然如此，他們的失敗是否當受更嚴厲的對待？(路12:48)
3:3-8—事出有因—連串的質問：
(4) 3:3—(同心或譯同意) ：以色列是否被迫與神同行的？(見出2:23-25)
(5) 3:4-5—事出有因：獅子與雀鳥的比喻，各重點是什麼？
(6) 3:6—災禍自神來：為何他們不以各種的災殃是來自神的呢？
(7) 3:7—預先已警告：他們怎樣對待先知和他們的信息？(見2:12)
(8) 3:8—神用這最後的一問題，怎樣為阿摩司說話？
3:9-15—審判
(9) 3:9—為何神呼喚亞實突(即非利士) 和埃及的宮殿(即領袖) 到撒瑪利亞作神審判的見證？
(10) 3:10—在這些外邦的見證人面前，神指出他們包括以下各種的罪行。試思想這些是什麼罪：
a. “不知道(怎樣)行正直的事” ？
b. “積蓄/storing up” ？
c. “強暴搶奪” ？
d. “擾亂與欺壓” ？(3:9)
(11) 3:11：該受什麼審判？
(12) 3:12：審判是怎樣的嚴厲？為什麼？
(13) 3:13-15 — 雅各家的罪是超越列邦：
a. 為何在此稱以色列為雅各家？
b. 這裡指出那兩樣的大惡？
c. 在先知書中神常提到伯特利祭壇的罪(見王上12:25-29。其實除拜偶像之罪，他們在伯特利所行的，還有什麼大惡？
d. 為何安逸、享樂也是如此大惡？
(14) 請停下來，重溫這章所論到的種種罪行：這裡的主要提醒是什麼？你能怎樣應用在你的生命中？
“You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.” (KJV) (Amos 3:2)
In explaining to Israel why He would punish them so harshly, the Lord reminds them of the special favor He has bestowed on them in 3:2. Many English versions (including NIV and NASB/1995) translate the original word “known” into “chosen”, and Keil and Delitzsch share with us their insight concerning the translation of this special favor bestowed upon Israel as follows:
“To whomsoever much is given, of him shall be much required. The greater the measure of grace, the greater also is the punishment if it is neglected or despised. This is the fundamental law of the kingdom of God. (יָדַ֔עְתִּי) does not mean (I have known, become acquainted with, or taken) knowledge of a person…but acknowledge. Acknowledgement on the part of God is not merely taking notice, but is energetic, embracing man in his inmost being, embracing and penetrating with divine love; so that (it) not only includes the idea of love and care, as in Hosea 13:5, but expresses generally the gracious fellowship of the Lord with Israel, as in Genesis 18:19, and is practically equivalent to electing, including both the motive and the result of election. And because Jehovah had acknowledged, i.e. had singled out and chosen Israel as the nation best fitted to be the vehicle of His salvation, He must of necessity punish all its misdeeds, in order to purify it from the dross of sin, and make it a holy vessel of His saving grace."
(K&D, 174-175)
And this special “acknowledgement” by God has also been extended to us, as the Apostle Paul assures us, “But whoever loves God is known by God” (1 Cor. 8:3).
How blessed we are, who are in Christ Jesus; and how awesome a responsibility we have as well.
「在地上萬族中，我只認識你們；因此，我必追討你們的一切罪孽。」(摩3:2)
神在向以色列解釋為何祂要這樣嚴厲的審判他們時，說：「在地上萬族中，我只認識你們；因此，我必追討你們的一切罪孽。」其實，不同的譯本把「認識」這個字有不同的繙譯：英譯本NIV就繙成「揀選」。Keil & Delitzsch就這字不同的繙譯有以下的看法：
“多給誰，就向誰多取；多託誰，就向誰多要。所受的恩越多，自然因忽略這些恩典所帶來的懲罰就更大。這是神國中基本的法則。(יָדַ֔עְתִּי) 不是對那人我已知道、漸漸的認識、熟悉或得到知識的意思…乃是承認的意思/acknowledge。神的承認不是僅僅得到祂的注意，乃是神帶著動力的去環抱著他的心靈、用神聖的愛去包圍和灌注；以至不單是如何西阿書13:5所指的愛和眷顧，更是指到神與以色列恩典的友誼，一如創世記18:19所載；因此就與揀選相同—不論是出發點和果效。也因著耶和華已承認以色列，在萬族中揀選了他，成為祂(普世) 救恩的工具；故此，祂也必須對他的罪行施行審判，好使他從罪的渣滓中得潔淨，成為祂救贖恩典的器皿” (K&D, 174-175) 。
今天這寶貴的「認識」也臨到我們身上，就如保羅所言：「若有人愛神，這人是神所知道的」 (哥林多前書8:3) 。我們這在基督裡的是何等的蒙福；但同時也是肩負著何等的責任。
After calling the Philistine and Egyptian rulers to be His witnesses against Israel’s sins of greed, injustice, violence, idol worship and luxury, the Lord now addresses the wealthy women among them:
4:1-3—The sins of the wealthy women
(1) We read earlier in 3:15 the charge against luxury, and here the wealthy women are being rebuked:
a. Is living in luxury necessarily a sin?
b. What, in particular, are the sins of these women? (See Ps. 22:12 to get a sense of the meaning of cows of Bashan.)
(2) Why does the Lord use fishhooks to describe their fate of captivity (apart from prophesying the breakdown of the walls of their fortresses and their being carried away to a faraway place, denoted likely by the name Harmon)?
(3) Why does the Lord pronounce such a judgment in a sworn statement and by His holiness?
4:4-5—False piety exposed
(4) What religious practices have they maintained? In what ways might they be commendable?
(5) Do you think it is the boasting that the Lord abhors, or their basic sins of worshipping in Bethel and in Gilgal or both? Why?
(6) What might be the present-day application?
4:6-11—Restrained judgments ignored: In their affluence and prosperity, the Lord in fact has begun His chastisement in the following ways:
(7) V. 6: Famine—Whom do you think such famine had affected most?
(8) Vv. 7-8: Drought—Why did the Lord choose to withhold rain in one town and not in the other? Did the people see this as God’s reminder of their sins?
(9) V. 9: Vegetation and plantation—In what ways can we see that this represents a more severe judgment than those previously mentioned? Why didn’t the people repent?
(10) V. 10: Pestilence and wars—How do these calamities differ from those mentioned before? Why would they not repent, especially if they cared to read Leviticus 26:25 and Deuteronomy 28:49-57?
(11) V. 11: In spite of their superficial prosperity, what does the Lord say they are really like?
(12) All these disasters did not likely happen at the same time, and some had subsided, but collectively they should have served as a very important warning to Israel. What might be the core problem with not returning to God in spite of these disasters?
4:12-13—The warning to prepare to meet their God
(13) Now, God is ready to pronounce judgment that will be far more serious than anything they have seen:
a. How does God remind them of who He is?
b. What do all these, together with the reiteration of His name, have to do with asking them to prepare to meet Him?
c. What is meant by meeting God in this context?
d. How should they prepare?
(14) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
在呼喚非利士和埃及的領袖來見證以色列的貪婪、不公允、強暴、拜偶像和安逸的罪後，神就在此責備以色列富裕的婦女：
4:1-3—貴婦之罪
(1) 3:15已提到享榮華安逸之罪，這樣也論到富戶婦人的罪：
a. 是否享榮華安逸就是罪？為什麼？
b. 這裡論到的婦女，其實所犯的是何罪？(要了解巴珊母牛是什麼意思，請參閱詩22:12)
(2) 為何以魚鉤來喻她們的被擄？(哈門是指極遙遠之處)
(3) 為何神要起誓來作審判的宣告，並且是指著自己的聖潔起誓？
4:4-5—虛假的敬虔
(4) 他們是怎樣守足一切宗教儀式的呢？
(5) 你認為那一樣是更大的惡：是在伯特利和吉甲獻祭，還是他們宣揚自己的敬虔？
(6) 今天對我們的教訓是什麼？
4:6-11—其實審判已經開始
(7) 4:6 — 饑荒：在饑荒的時期，那些人受影響最大？
(8) 4:7-8 — 乾旱：為何神不叫以色列全地不下雨？
(9) 4:9 —農作受損：在程度上似是比先前的禍殃加劇了，為何以色列仍不歸向神？
(10) 4:10 — 瘟疫和戰爭：這正是申命記28:49-57一早的警告；既是如此，為何他們仍不悔改？
(11) 4:11—雖然表面上他們仍是富裕的，但實際上他們的境況是什麼？為何他們看不到？
(12) 以上各樣的災殃雖然不是同時發生，也有已過去的；但把它們併在一起，卻明顯是有力的警告與提醒：以色列仍不醒悟，你認為最終的原因是什麼？
4:12-13—最終的警告
(13) 神在下一章就把比前更嚴厲的審判宣告出來：
a. 在宣告之前，神怎樣介紹自己的？
b. 這與警告他們「要預備迎見你的神」有什麼關係？
c. 「預備迎見神」是什麼意思？
d. 他們該作怎樣的預備？
(14) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“(P)repare to meet your God. He who forms the mountains, who creates the wind, and who reveals His thoughts to mankind, who turns dawn to darkness, and treads on the heights of the earth — the Lord God Almighty is His name.” (Amos 4:12-13)
The message that the Lord gives Israel in this chapter of Amos is certainly fitting for the whole world to hear today, because the world has rejected Him as has Israel:
- The world has rejected Him as their creator: While Israel only honored the Lord with false piety, at least they worshipped Him as the Creator of the heavens and the earth, but not the world today. Some have declared God as dead while even more consider that He does not exist in the first place —that all creation came into existence by the Big Bang and through evolution. But God maintains clearly and firmly that He is the one who forms the mountains and creates the wind. Since He is the Creator, all creatures will have to be held accountable for their actions when they meet Him.
- The world is without excuse, because God has not hidden Himself from them. While the Apostle Paul asserts that God has revealed Himself to the world, in both His eternal power and divine nature through the created world (Rom. 1:20), Amos says He has even revealed His thoughts, i.e. His plan to us, obviously referring to the prophets in the Scriptures. Of course, these days, He has also revealed Himself through His Son, Jesus Christ (Heb. 1:2).
- The world has to face His awesome judgment: It is in this sense that Amos calls upon Israel to “prepare to meet your God”, because He is the one “who turns dawn to darkness” (4:13). Israel thought that they were still enjoying the dawn of their wealth and prosperity, not knowing that darkness was just around the corner — they would have to face the most severe judgment soon, and they did. But the ultimate judgment, if they would not turn to God, would be the one they would have to face together with the entire unbelieving world — the Day of the Lord (5:18) — and it is one that no one can bear.
- He is in total control as the one who treads on the heights of the earth where no one has even trodden and His name is the Lord of Hosts (referring to the heavenly armies). He is incomparable, the Almighty God and the final judge of all.
The only way Israel, and for that matter the whole world, can prepare to meet Him is through repentance and belief in His Son, Jesus Christ.
「以色列啊，我必向你如此行；以色列啊，我既這樣行，你當預備迎見你的神。 那創山、造風、將心意指示人、使晨光變為幽暗、腳踏在地之高處的，他的名是耶和華─萬軍之神。」(摩4:12-13)
阿摩司這句話，不但是向昔日的以色列說，也是向現今的世人說的；因為他們也是像以色列一樣背棄了神：
- 世人拒絕承認祂是創造主：以色列雖然是只有外表的敬虔，但至少他們仍承認耶和華是創天造地的神。但今天的世人，不是宣告神死了，就是宣告神根本不存在—這宇宙是由大爆炸，偶然而生的；人更是由猿人所進化來的。但神在此清楚的提醒世人，祂是那創山、造風的神。因此，世人是要向這位造物主交代的；
- 世人是不能推卸責任的：因為神並沒有把自己隱藏起來。使徒保羅固然清楚的指出：「神的事情，人所能知道的，原顯明在人心裡，因為神已經給他們顯明。自從造天地以來，神的永能和神性是明明可知的，雖是眼不能見，但藉著所造之物就可以曉得，叫人無可推諉。」 (羅1:19-20) ；阿摩司更指出，神已藉眾多的先知將心意向人顯明；而在末後的日子：「藉著他兒子曉諭我們」(來1:2) ；故此：
- 世人必要面對祂可怕的審判：這也是阿摩司呼喚以色列人預備迎見神的原因，因為祂是「使晨光變為幽暗」(4:13) 。以色列人還以為自己尚在安逸享樂的晨曦，誰知幽暗的時候快到，他們快要面對嚴厲的審判。但這亡國的審判仍屬事小；在耶和華的日子臨到時，不但是離棄神的以色列，就是這不信的世界，也一同要面對這可怕的日子—是人不能擔當的日子；
- 神是完全掌權的：就是世上至高之處，也在祂腳掌之下；祂的名是萬軍—即是天軍—的神—是無可比擬、全能的神、最終的審判者。
以色列和世人該怎樣預備迎見神呢？惟一的途徑是悔改、相信、仰望神的兒子耶穌基督。
After the warning to Israel to prepare to meet their God, the Lord now speaks of that “day” when they will meet their God — the Day of the Lord, but He frames it in the form of “a lamentation or dirge for one who is dead” (K&D, 187):
5:1-2—The opening word of the lament:
(1) Who is the lamenter? Who is the one being lamented?
(2) Why does the Lord call Israel, “virgin”?
a. Is it because she has been keeping herself as pure as a virgin? Or
b. Does the Lord mourn for her as one mourns for his precious daughter who has yet to be given to marriage?
c. Have you ever mourned for someone who was still a child or a teenager?
d. Can you identify with the sorrow of the Lord, even though He is the one who would exact the punishment?
5:3—The first of the formula: “This is what the Lord says to Israel”.
(3) Since this, in essence, is a funeral lament, it deals with death:
a. What is the extent of their death toll?
b. What would you call such an extent of death? (Genocide?)
c. How real has it been in the history of Israel even up until today?
5:4-15—The
second of the formula is helpfully divided by the NIV into three segments with
the same idea, each beginning with “There are those”:
(4) 5:4-6—Call to repentance
a. As “final” as the judgment appears to be, why does the Lord still call them to repentance?
b. How should they repent?
c. What is meant by “live”?
d. What if they still would not repent?
(5) 5:7-9—The first “There are those”
a. Who is this charge directed to? the average folks or the leaders?
b. What is the charge? How serious is it?
c. What will be the consequence of their sin?
d. How does the Lord describe who He is and why?
(6) 5:10-12a—the second “There are those”
a. Who is this charge directed to?
b. While the charge appears to be similar to the previous one, it is in greater detail and more direct:
- What are the verbs used to describe their sin against justice and truth?
- The poor likely do not even own their land, but lease it to plant to derive a meager income. What will the additional tax do to them? Why would the rulers do so?
c. What will be the consequence of their sin?
d. How does God look upon those who oppress the poor in similar ways today?
(7) 5:12b-15—The third “There are those”
a. Who is this charge directed to?
b. How do such sins affect the society in general?
c. How should they repent?
d. What will be the consequence, should they repent?
However, v. 15 ends with saying that it does not mean they will not face the temporal punishment of their sins as signified by the term, “the remnant of Joseph". See 5:27.
5:16-17—The third formula of “this is what the Lord says to Israel” :
(8) Why does this lament end with the Lord calling Himself “the Lord God Almighty”?
(9) Where will they be wailing?
(10) Who will be summoned to weep?
(11) Who will cause all these to happen?
(12) How does this chapter echo the call to “prepare to meet your God” in 4:12?
(13) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
在警告他們要預備迎見神(的審判) 後，神就論到那日—耶和華的日子—以哀歌的形式來表達：
5:1-2—哀歌的引言
(1) 唱這哀歌的是誰？是為誰作出哀悼？
(2) 為何在原文裡神稱以色列為處女？
a. 是指她的貞潔？
b. 還是指尚未出嫁，為父親所疼愛的女兒？
c. 你能否體會神以以色列為自己所疼愛，未嫁的女兒的死亡而作哀歌的心情嗎？
5:3—這段的第一個「主耶和華如此說」：
(3) 這是如假包換的弔歌：
a. 所論到的死亡程度有多嚴重？
b. 以色列這近乎種族滅絕的情況是否只限那時代？為什麼？
5:4-15—第二個「主耶和華如此說」：
(4) 5:4-6—勸其悔改
a. 既然屢罰無效，為何仍呼喚他們悔改？
b. 他們當怎樣悔改？
c. 「存活」是指什麼方面的存活？
d. 若不悔改尋求神，會有什麼後果？
(5) 5:7-9—英譯本NIV把這裡所指出的罪用三個 “有些人/there are those” 作開始。5:7是第一個：
a. 這裡的罪是針對那些階層的人說的？
b. 這裡論到的是何罪？有多嚴重？
c. 帶來的是什麼審判？
d. 神在此怎樣論到自己？用意何在？
(6) 5:10-12a—第二個 “有些人”
a. 這裡的罪是指著那些人說的？
b. 所論到的罪雖與上文相倣，卻是較詳盡的：
i. 這裡用了那些動詞來刻畫他們不正直的罪？
ii. 那些貧民相信不是耕自己的田地：這裡似是論到他們地主的罪。「勒索麥子」是什麼意思？
c. 帶來的是什麼審判？
d. 你可想到今天貧者在富者手上受壓迫的事例？
(7) 5:12b-15—第三個 “有些人”
a. 這裡的罪是指著那些人說的？
b. 這些罪怎樣影響了整個社會？
c. 他們當怎樣悔改？
d. 否則要帶來什麼審判？
e. 第15節用餘民這兩字是要表達什麼呢？(參5:27)
5:16-17—第三個「主耶和華如此說」：
(8) 為何這哀歌以耶和華自稱為「萬軍之神」為終？
(9) 這樣預言他們會在什麼地方哀號？
(10) 誰要哀號？
(11) 這些災殃是怎樣臨到的？(5:17)
(12) 這一章怎樣為「要預備迎見你的神」作回響？
(13) 今天你得到的主要提醒信息是什麼？你會怎樣應用在你的生命中？
“Hear this word, Israel, this lament I take up concerning you: ‘Fallen is Virgin Israel, never to rise again, deserted in her own land, with no one to lift her up'.” (Amos 5:1)
In calling Israel to prepare to meet their God, the Lord frames the impending judgment in the form of a lament. This lament is not just any lament, but “a lamentation or dirge for one who is dead’ (K&D, 187). But the amazing things about this lament are:
(1) The one who sings this mournful song is none other than the Lord Himself: One would think that the Lord is writing this song of lament for Israel to sing, but it is the death of Israel that the Lord is lamenting over. But the amazing thing is He is the one who puts Israel to death, He is the one who would be bringing judgment against Israel, as He says, “for I will pass through your midst” (5:17). Of course, strictly speaking, it is Israel who has brought death upon themselves, because even as late as this stage of their fate is, they would still live should they seek God, seek good, not evil (5:4, 14);
(2) God laments Israel as a virgin: No, it does not mean that Israel has kept themselves pure as a virgin. In fact, it is exactly their adultery that leads to their death. But the Lord refers to Israel as a virgin not in the sense of their purity, but as an analogy of the mourning by a father over the premature death of his beloved, precious teenage daughter, before she has been given in marriage to another man. Those who have lost a child can fully identify with the sorrow that the Lord has over the fate of Israel. How amazing is the love of God for Israel, and for that matter, for the lost world as well!
「以色列家啊，要聽我為你們所作的哀歌。」(摩5:1)
在呼籲以色列要預備迎見他的神時，神就以哀歌的形式來道出他們所要受的審判。這哀歌不是普通的歌曲， “乃是人為(所愛的)人死亡所唱出的哀歌” (K&D, 187) 。但奇特的是：
(1) 神是唱這哀歌的那位：我初讀這歌時，還以為是神寫這哀歌給以色列唱的。誰知死亡的是以色列，唱哀歌的竟然是神自己。還有，叫以色列死亡的，也是祂；正如祂說：「因為我必從你中間經過」(5:17) 。當然，嚴格來說，以色列是自取滅亡的；因為就到這好似無望的關頭，神仍向他們招手說：「你們尋求我，就必存活」(5:4, 14)
(2) 神為喪女兒哀悼：5:2原文是指神哀悼virgin Israel，即祂視以色列為處女。這當然不是指以色列如童女忠貞一樣。神多次責備以色列拜偶像是犯了姦淫。這裡乃是神哀悼以色列的死亡，如同父親哀悼尚未出嫁的女兒的死亡一樣。我雖然未曾有這樣的經歷，但在一些喪失幼年的兒女的父母身上，我稍為領會到那種無人能安慰的哀傷。神竟然為以色列唱出如此的哀歌；神阿，祢的愛何等超奇！
After the song of lament, the Lord now addresses the Day of the Lord — the ultimate judgment day for Israel:
5:18-20—A day to be dreaded
(1) In depicting it as a day of darkness, what two analogies does the Lord use?
(2) What is the common theme of the two analogies?
(3) Read Matthew 24:15-22 to get a sense of the urgency and inescapability.
(4) Why
then do they long for such a day?
5:21-24—Israel has aroused the hatred and scorn of the Lord
(5) What does the Lord hate and despise?
(6) What has Israel done to arouse such hatred by the Lord?
(7) What are justice and righteousness? Should they not be the marks of all who belong to the Lord?
a. What has happened in Israel that has led to such a pitiful situation in society? (5:10-13)
b. In our rightful emphasis on the gospel and its proclamation, we seem to downplay the importance of justice and righteousness in the society: Do you think it is in tune with the gospel? Why or why not?
5:25-27—It is in the g _ _ _ _?
(8) I have not put a complete heading to these final verses: what might be an appropriate heading to this section?
(9) If I say the heading should be “It is in Israel’s genes.”, what would you think?
(10) What is their judgment?
(11) Hengstenberg says, “All this [the acts of worship enumerated in vv. 21-23] can no more be called a true worship, [any more] than the open idolatry in the wilderness. Therefore (v. 27) as in that instance the outwardly idolatrous people did not tread the holy land, so will the inwardly idolatrous people be driven out of the holy land” (K&D 194). Do you agree with his comment? Why or why not?
(12) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
在哀悼之餘，信息集中在「耶和華的日子」—以色列受最終審判的時刻：
5:18-20—一個極可怕的日子
(1) 神用那兩個比喻來形容這黑暗的日子？
(2) 這兩個比喻有什麼共通之處？
(3) 請翻閱馬太福音24:15-22：那裡怎樣刻劃那緊急和逃避不來的情景？
(4) 為何他們竟想望這日？
5:21-24—以色列使神產厭惡之心
(5) 神說祂厭惡和不喜悅什麼？
(6) 以色列作了什麼叫神有這麼強烈的反應？
(7) 公平與公義是什麼意思？這豈非屬神的人應有的生命？
a. 從上文所讀到的，你曉得他們是怎樣的不行公平和公義嗎？(5:10-13)
b. 今日福音派信徒看重拯救靈魂的，而卻似乎不太著重社會的正義和公允；你認為這是否合乎福音的真理呢？為什麼？
5:25-27—遺傳因子？
(8) 你同意我為這小段所定的標題嗎？
(9) 為什麼？
(10) 現在，神清楚宣判的刑罰是什麼？
(11) 十九世紀的聖經學者Hengstenberg說：「他們這一切(指第21-23節所論到的敬拜之舉) 不能再稱為真正的敬拜，就像(先祖) 在曠野公然拜偶像一樣。所以，就如這些公然拜偶像的人不能踏進聖地一樣，這些內心拜偶像的人也就要被驅逐出聖地了」(K&D, 194) 。你同意他的分析嗎？為什麼？
(12) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Woe to you who long for the day of the Lord! Why do you long for the day of the Lord? That day will be darkness, not light.” (Amos 5:18)
When we read of all the charges against Israel by the Lord against their injustice, bribery and oppression of the poor (5:7, 10, 11), we would assume that Israel had degenerated into almost like their neighboring pagan nations, outwardly worshipping all kinds of idols and had completely abandoned the worship of the Lord. However, such was not the case.
On the contrary, they observed all their religious festivals to a tee; they not only offered burnt offerings and grain offerings, but they brought “choice” fellowship offerings before the Lord (5:21-22). Not only that, their worship was marked by vibrancy, with songs and music of the harps. Further, they were so spiritual that they liked to say that they longed for the Day of the Lord (5:18), as if they were not afraid to meet their God. They thought it would be a day of judgment only to the pagan nations, but a day of celebration for them. After all, they were the Chosen People, with the Law of Moses on their side, and the lineage of Abraham in their genes!
However, God now tells them that nothing is further from the truth in that He hates such hypocrisy and the Day of the Lord is the judgment day reserved for them!
This leads me to think of many believers today who like to flock to End-times prophetic conferences, as if they too, long for the Day of the Lord. If the truth be known, they are hungering and thirsting not for the Word of God, but for curiosity and sensationalism, and whatever they hear has no impact on their lives.
- If they were not faithful in their work, they will continue to be so;
- If they had a broken relationship with their family, they will not seek to mend it;
- If they had harbored some secret sin in their lives, they will not seek to repent and cut their tie with sin;
- If they did not maintain a consistent quiet time to pray, reflect and study the Word of God daily, they will continue to live an undisciplined spiritual life; and
- If they did not care about the poor, they will continue to live a life without compassion.
In other words, such believers live a life of self-delusion, just like the Israelites in the time of Amos; and the return of the Lord is a time not of celebration to them, but of shame and regrets!
「想望耶和華日子來到的有禍了！你們為何想望耶和華的日子呢？那日黑暗沒有光明。」(摩5:18)
我們已經讀到神責備以色列各種的罪行，包括不公平、賄賂、欺壓貧窮人等(5:7, 10, 11) 。我們總以為以色列在外表也完全淪落到與鄰邦一樣，公然的放棄了耶和華的敬拜了(像今天西歐的國家，公然的放棄了基督教信仰一樣) 。誰知不是這樣。
原來，以色列仍熱衷的守著他們傳統信仰的時節和禮儀，而且是過之而無不及的：他們守的是「嚴肅會」、獻上的是「肥畜」(5:21-22) ；他們的敬拜是有勁的、活潑的—不但有詩班、更有樂隊(5:23)！他們更屬靈到一個地步說，他們是盼望耶和華的日子臨到，好像他們不但不懼怕見神，反而是渴慕見祂的面！真是厲害！
誰知，神在這裡揭穿他們的偽善，叫他們知道，因著他們的惡行，耶和華的日子，也就是他們要面對神嚴厲審判的日子。
這使我想到今天不少的信徒，熱衷於聽到主再來的信息，就如以色列人渴望耶和華的日子一樣；因為少信徒不是因為饑渴慕義、或因愛慕神的話語而去聽主再來的信息，乃因出於好奇，和愛聽危言聳聽的信息。結果，聽後，對他們的生命絕無影響：
- 以前是對工作沒有熱衷、也不忠心：現在更甚；
- 以前與家人關係破裂了：現在亦不尋求和好；
- 以前是暗中藏污納垢：現在仍依然故我；
- 以前是懶於禱告讀經：現在仍沒有紀律自己去多親近神；
- 以前是從不關心貧苦的：現在仍缺乏憐憫的心腸！
換句話說，這樣的信徒是自欺的，一如阿摩司時代的以色列人。因此，主的再來，不一定是值得他們想望的日子！
The last message in chapter 5 deals with the hypocrisy of Israel and their erroneous view of the Day of the Lord. Here, the sins of injustice and unrighteousness are mentioned again, adding complacency as the theme, and are aimed at the rulers and the wealthy:
6:1-3—The rulers of Zion (Judah) and Samaria (Israel) rebuked
(1) To whom in the two nations is this message addressed?
(2) How does the Lord remind them of the blessings He has bestowed upon them? (Note: Kalneh is in the land of Babylon, Hamath is the capital of Syria and Gath is one of the major cities in Philistia.)
(3) Surely, Judah and Israel could not put off their days of disaster. What then does v. 3 mean?
(4) What does the contrast between “put off” and “bring near” serve to highlight?
6:4-6—The sin of complacency exposed
(5) What kind of lifestyle of the elites is being depicted in vv. 4-6a? (See note below.)
(6) What makes such debauchery an even greater sin? (For the meaning of "the ruin of Joseph", see reflective questions of Year 3 Week 41 Day 284 on Amos 4:6-11.)
(7) While v. 1 highlights their sin as one of complacency, based on vv. 4-6, what might you call this kind of wickedness?
6:7-11—Severe judgment awaits them, solemnly declared by the “Sovereign Lord” and the “Lord God Almighty”: While their particular sin of complacency (and pride) invites the judgment of being the first to go into exile (before Judah), the horror of their destruction is detailed in vv. 9-11.
(8) How does v. 9 adds to the severity of the judgment declared in 5:3?
(9) Normally, the Israelites do not burn their dead, so what will cause them to burn the bodies of their dead?
(10) Why would the sole survivor in the house ask not to mention the name of the Lord?
6:12-14—The end of Israel
(11) In pronouncing their destruction as a nation, the Lord uses two similes to depict their wickedness:
a. What do horses depict and how does this simile fit their sin of turning justice into poison?
b. What does the plowing by oxen either along the sea or rocky crags (depending on the manuscripts used) fit their sin of turning the fruit of righteousness into bitterness as a simile?
(12) Apart from the sin of injustice, the Lord rebukes their sin of pride (in their military might). Read 2 Kings 14:25, 28 for the conquest of Jeroboam referred to in v. 13:
a. What does the Lord try to show them by “deliberately misspelling the first town as Lo Debar to mean ‘nothing' "? (TOTC, 199)
b. And what about the choosing of the remote north eastern town of Karnaim (meaning double-horned) to mock their strength?
c. What is the result of their pride, self-reliance and injustice?
(13) What is the main message to you today and how may you apply it to your life?
Note:
“The lavish use of wine and oil (i.e. unbridled pleasure) condemned by Amos, is documented in a set of inscriptions on potsherds discovered at Samaria in the Harvard Expeditions of 1908-10. These potsherds…contain records of the delivery of jugs of old wine and purified olive oil…they provide clear evidence of the wasteful opulence of Samaria’s ruling class; both the old wine, having been stored for long periods of time, and the oil, described as purified by repeated and careful straining, would be especially expensive goods, a fact that Amos recognized in the phrase ‘the first-fruit of the olive oils’ (the finest oils) with which the wealthy smeared themselves for refreshment and fragrance.”
(TOTC, Joel & Amos, 194)
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
上一章我們看到以色列的偽善和對耶和華的日子的誤解。現在，除再次提到他們不公平和不公義的罪外，還加上安逸(complacency)和無慮(feeling secure) 的罪：
6:1-3—責備錫安(即猶大) 和撒瑪利亞(即以色列)
(1) 這些責備是針對這南北兩國的什麼階層的人？
(2) 神是怎樣論到他們「身在福中不知福」呢？(註：甲尼是北面巴比倫的城市、哈馬是亞蘭(今天敍利亞) 的首都、迦特是非利士五個重地之一)
(3) 是什麼使他們以為降禍的日子還遠？
(4) 如果你看和合本第3節的小字，你會領會到神是把「臨近」與「還遠」作一對比：用意何在？
6:4-6—安逸(自滿) 的罪
(5) 第4-6a節怎樣形容這些貴族的生活？(參下註)
(6) 是什麼更顯出這奢華的生活的不當？(請翻到第284日4:6-11的反思問題，重溫約瑟—即十個支派— 已遭什麼苦難)
(7) 「安逸自滿」是否這些罪最貼切的形容？為什麼？
6:7-11—嚴厲的審判
(8) 神用什麼的自稱來作審判的宣告？為什麼？
(9) 以色列會在誰之先被擄？
(10) 5:9怎樣論到那時可怕的情況？(試與5:3的形容相比)
(11) 以色列人習慣上是不會把屍首焚燒(是視為不敬、甚至是大惡) 。為何那時不能不把屍首燒掉？
(12) 為何生餘者說：「不可題耶和華的名」？
6:12-14—以色列的滅亡
(13) 在宣告以色列的滅亡時，神用了兩個比喻來指出他們的罪：
a. 馬在崖石上奔跑：是怎樣代表他們把公平變為苦膽？
b. 牛在那裡耕種：是怎樣代表使公義的果子變為茵蔯？
(14) 除責備不公、不義的罪外，神更指出他們的自誇。請翻到列王紀下14:25, 28 —他們的自誇帶來了什麼審判？
(15) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：「阿摩司責備他們奢華的飲宴已在1908-10被哈佛大學考古隊的發現所證實。在所發掘出來的瓦片上記載有當時運載一瓶瓶的舊酒和純橄欖油……給我們清楚的證據，看到當時撒瑪利亞的領袖們浪費與奢華的生活：舊酒是經長期的儲存、純橄欖油是經多次的提煉。二者都是極昂貴的東西—就如阿摩司所指出，是“上等的油” ，是這些貴族用來抹身的」(TOTC, Joel & Amos, 194)
“Do horses run on rocks? Or does one plow them with oxen? Yet you have turned justice into poison and the fruit of righteousness into wormwood.” (NASB) (Amos 6:12)
The similes used by the Lord to rebuke the sins of injustice and unrighteousness of Israel lend themselves to various interpretations. Allow me to share with you my thoughts based on the context of the similes.
As God’s chosen people, Israel should be a model of justice and righteousness to their neighboring nations. Had they truly worshipped the Lord as their God and followed His law, they would have reflected the just and righteous character of the Lord.
As it is, they have turned justice into poison (or gall), in that they have misused their power as rulers to administer justice; instead they have oppressed the poor and have thus created a society bitter to the people and harmful to themselves. Their pride has caused them to think that they could scale even rocky crags, completely oblivious to the danger and harm they have created.
As God’s choice vine, they should produce the fruit of righteousness, but their idolatry and apostasy have alienated themselves from the Lord who can only taste their fruit of wickedness with abhorrence and detestation (6:8). Since the fate of total destruction awaits them, God has given up on using them as oxen to plow the field, because no fruit of righteousness can be expected.
The similes therefore reflect both
the harm and danger they have inflicted upon themselves, and the disappointment
they have brought to the Lord.
「馬豈能在崖石上奔跑？人豈能在那裡用牛耕種呢？你們卻使公平變為苦膽，使公義的果子變為茵蔯。」(摩6:12)
這裡神責備以色列的不公平和不公義的罪所用的兩個比喻是不容易理解的，解經者也是眾說紛紜。容許我以常理、按內容來稍作分析。
以色列是神的選民，這就是說，他們該是鄰邦在公平和公義上作榜樣的。如果他們真心的以耶和華為他們的神，以心靈誠實敬拜祂，又遵行祂的律法，他們自然會反映出神的屬性了。
但事實上，他們把公平變為苦膽：特別是作領袖的，他們不是運用權柄來主持公理，反而恃勢欺凌貧窮的人；結果造成一個如苦膽的社會，使人民生活得苦澀。但是他們仍享軍事的勢力。這驕傲驅使他們以為自己如駿馬，可以在崖石上奔跑，不怕會跌下來；完全不知道，滅亡在即！
以色列也是神至愛的葡萄樹(賽5:1-2；何10:1) ；神盼望從其中收割公義的果子。但是他們的背道與淫行，使他們離棄耶和華。結果，神嘗到的是如茵蔯的果子；是神所憎惡、厭棄的(6:8) 。既是如此，神就不再用牛耕這田地，要放棄他們了。
這些比喻，不但顯示他們加在自己身上的傷害和危險，更道出了神對他們的失望！