Amos Prophet Quotes

Prophets from Amos and Isaiah to Gandhi and King have shown how frequently compassion demands confrontation. Love without criticism is a kind of betrayal. Lying is done with silence as well as with words.

One of the great truths of the Bible is that whenever God gets ready to do anything in the earth, He always works through a person or a group of people whom He has called and who have willingly responded to Him. The human factor is key for God’s activity on the earth. When God prepared to deliver the Israelites from Egypt, He called Moses. When He got ready to rescue His people from the Midianites, He called Gideon. When God wanted to warn His disobedient people of His judgment and call them back to Him, He called Elijah, Isaiah, Jeremiah, Amos, and the other prophets. When God was ready to send His Son into the world, He chose Mary, a humble peasant girl, to be His mother. When Jesus Christ prepared to send His message of salvation throughout the world, He called and anointed men and women—His Church—and commissioned them for the mission. This illustrates an incredible principle under which God operates: Without God we cannot, and without us God will not. For everything that God desires to do in the earth, He enters into partnership with those to whom He has already given dominion.

Jesus was contemplative and activist, mystic and prophet, Spirit and form, God and human, absolute and relative, Creator and creature, existing for eternity and existing in time.

The deeper truth is that reform, if it is real reform, is an exercise of love. Prophecy, if it is real prophecy, is an exercise of love. Amos, Hosea, and Jeremiah employed such harsh language in criticizing the children of Israel precisely because they thought more of the people than the people thought of themselves. The prophets were in love with, were possessed by, a vision of the dignity and destiny of those they addressed. The outrageousness of sin and failure was in direct proportion to the greatness of God's intent for his people. Prophecy was always an exercise of love, never of contempt, for those to whom the prophet addressed his criticism.

People are so intoxicated by intellectual pride that they laugh at the simple message of the gospel presented by humble witnesses (1 Cor. 1:18–31). The prophet Amos was ejected from the king’s chapel because he was a simple farmer and not a member of the religious elite (Amos 7:10–17). Evangelist D. L. Moody was often laughed at because his speech was not polished, but God used him to bring many thousands to the Savior.

Modern psychology has a word that is probably used more than any other word in modern psychology. It is the word “maladjusted.” This word is the ringing cry to modern child psychology. Certainly, we all want to avoid the maladjusted life. In order to have real adjustment within our personalities, we all want the well‐adjusted life in order to avoid neurosis, schizophrenic personalities. But I say to you, my friends, as I move to my conclusion, there are certain things in our nation and in the world which I am proud to be maladjusted and which I hope all men of good‐will will be maladjusted until the good societies realize. I say very honestly that I never intend to become adjusted to segregation and discrimination. I never intend to become adjusted to religious bigotry. I never intend to adjust myself to economic conditions that will take necessities from the many to give luxuries to the few. I never intend to adjust myself to the madness of militarism, to self‐defeating effects of physical violence… In other words, I’m about convinced now that there is need for a new organization in our world. The International Association for the Advancement of Creative Maladjustment‐‐men and women who will be as maladjusted as the prophet Amos. Who in the midst of the injustices of his day could cry out in words that echo across the centuries, “Let justice roll down like waters and righteousness like a mighty stream.

The only clear expression of intellectual dissent from hydraulic despotism occurred in the southern half of the coastal lands of the eastern Mediterranean, called variously Canaan, Palestine, Israel, Judah, and today, Israel again. Here and in a satellite Jewish colony in Iraq, between 800 and 500 B.C., visionaries ("the Prophets") -- namely Amos, Ezekiel, Isaiah (at least two different writers writing under this name), and Jeremiah -- wrote elegant poems calling for social justice in the world and a freer, more open and humanitarian society.

The Lord God will do nothing, but He revealeth His secret unto His servants and prophets.” While “the secret things belong unto the Lord our God,” “those things which are revealed belong unto us and to our children forever.” Amos 3:7; Deuteronomy 29:29. God has given these things to us, and His blessing will attend the reverent, prayerful study of the prophetic scriptures. As

Anger at injustice is a hallmark of the prophets. We have the responsibility to speak the truth. If we don’t witness to the crudeness and brutality of our society, which disregards the homeless, poor, hungry, and dispossessed, who will?

Amos watched as he muffled a covenant with despair. But the sound, not as mellow as birdsong, nor as thunderous as a midday storm, could be heard, resting somewhere between the two, and made Amos long for the old place—Virginia. The longing was misplaced. That wasn't home and neither was this: not these shores, certainly, but which ones, exactly, he knew he would never know, and that was where the pain was.

the causes of poverty as put forth in the Bible are remarkably balanced. The Bible gives us a matrix of causes. One factor is oppression, which includes a judicial system weighted in favor of the powerful (Leviticus 19:15), or loans with excessive interest (Exodus 22:25-27), or unjustly low wages (Jeremiah 22:13; James 5:1-6). Ultimately, however, the prophets blame the rich when extremes of wealth and poverty in society appear (Amos 5:11-12; Ezekiel 22:29; Micah 2:2; Isaiah 5:8). As we have seen, a great deal of the Mosaic legislation was designed to keep the ordinary disparities between the wealthy and the poor from becoming aggravated and extreme. Therefore, whenever great disparities arose, the prophets assumed that to some degree it was the result of selfish individualism rather than concern with the common good.

For Jesus’ first followers, then, his death and resurrection were now the single, ultimate ‘sign’. Prophets like Amos had been forerunners. God has now spoken through the Son, once and for all. For us to try to read God’s secret code off the pages of the newspapers may look clever. We may even get a reputation for spiritual insight – but actually, we are doing it because we have forgotten where the true key to understanding is now to be found. Similarly, any claim to tell from world events when the ‘second coming’ will occur is a claim to know more than Jesus himself (Mark 13.32). Jesus himself is the reason why people should turn from idolatry, injustice and all wickedness. The cross is where all the world’s sufferings and horrors have been heaped up and dealt with. The resurrection is the launch of God’s new creation, of his sovereign saving rule on earth – starting with the physical body of Jesus himself. Those events are now the summons to repent and the clue to what God is doing in the world. Trying to jump from an earthquake, a tsunami, a pandemic or anything else to a conclusion about ‘what God is saying here’ without going through the Gospel story is to make the basic theological mistake of trying to deduce something about God while going behind Jesus’ back.

To the Jews, wine was a gift from God and a source of joy (Judg. 9:13; Ps. 104:15). The law did not demand total abstinence, but it did warn against drunkenness (Deut. 21:18–21; Prov. 20:1; 23:20–21, 29–35). The prophet Amos denounced the luxurious indulgences of the people in both Judah and Samaria (Amos 6:1–7), and Isaiah also thundered against such godless living (Isa. 5:11–12, 22).

The Protestant view is problematic because it ignores the fact that certain prophetic oracles are very interested in punctilious performance of particular ritual laws (see esp. Jer 17.19–27). Furthermore, a close reading of prophets such as Isaiah or Amos suggests that they are not anti-law or anti-Temple, but are rhetorically emphasizing that ritual behavior alone, without proper moral behavior, is insufficient to assure divine blessing.

I read more of the prophets, these poets and sages who spoke all kinds of truth to power. Another of the ways they explained why they’d been taken into exile was because there was a widening gap between rich and poor in their society, and whenever that happens, the entire system is in danger of imploding. Again and again prophets like Amos announce that if more and more wealth ends up in fewer and fewer hands everybody will suffer. How had I missed this?

At that time Hezekiah became sick and died, and Isaiah the prophet of the son of Amos came to him and said to him, "The word of the LORD, clean up your house, and you will die and you will not live." 2.Hezekiah turned to a strange wall and prayed to the Lord, saying, 3. I ask of you, Lord, remember that I walked before you with truth and whole heart, and that you did good in your eyes. Hezekiah was very weeping. 카톡【AKR331】라인【SPR331】위커【SPR705】텔레【GEM705】 4. Before Isaiah even reached the middle of the city, the word of the LORD came to him and said, 5.Go back and say to Hezekiah, the Sovereign of my people, saying, The word of the LORD, the God of King David, I have heard your prayers, and I have seen your tears; I will heal you, and in three days you will go to the temple of the LORD. 해당업체들에서는 각각 해당 장,단점이 존재하기 때문에 무엇이 어디가 좋고 옳고 그렇다고 판단하기는 조금 곤난하지 않나 싶습니다. 지금까지 단 한번의 가품으로 스캔들 난적도 없을뿐더러, 사고율 0% 재구매율 1등 추천율 1등 합리적인 패키지 가격으로 믿음과 신뢰가 두터운 업체 입니다. 패키지 상품의 다양성으로 고객님들의 선택지가 굉장히 많습니다 첫째, 안전하게 뽁뽁이로 처리해서 포장해드립니다. 둘째, 2중 안전 비닐로 포장해 드립니다. 셋째, 박스에 안전하게 넣어드립니다. 넷째, 물품명을 기입하지 않으며, 문구용품이나 기타용품으로 기입되어 발송됩니다 이렇게 저희쪽은 이용안내 배송 시스템이 안전하고 시크릿하기 때문에 고객여러분들께서는 혹시나 누가 알게 될까봐 하는 조바심은 가지시지 않으셔도 됩니다. 24시간언제든지 연락주세요 6.I will add fifteen years to your day, and I will save you and this city from the hand of the king of Assyria, and I will protect this city, for I am for my servant, and for my servant David. 7.Isaiah said to him, Bring the fig dough, but the crowd took it and put it on the wound. 8.Hezekiah said to Isaiah, "What signs are there that the Lord will heal me and bring me to the temple of the LORD in three days? 9.Isaiah said, ``Will there be a sign from the Lord to the king about what he will do to fulfill the word of the LORD? 10. Hezekiah replied, "It is easy for the shadow to go through the decades, not so, but the decades will fall back. 페니드 구입,페니드판매,페니드가격,페니드처방전없이구입가능,페니드약효,수능약,공부잘하는약,페니드구매 11.The prophet Isaiah begged the LORD, and the shadow of the sun that came upon Ahaz' sundial was brought back ten degrees.

Stopping at a red light, Chris picks up his Bible and turns to the Old Testament book of Amos. “Here, for instance, in chapter five, the prophet says, ‘You, Israel, you were supposed to take care of the poor and you’re not doing it,’ ” Chris says. “ ‘You’re using power and wealth to tilt the system in your favor.

Jonah is a Prophet in the northern kingdom of Israel during the first half of the eighth century BC. His predecessors are Elijah and Elisha. The ministries of Hosea and Amos immediately follow that of Jonah.

The logic of the language of poetry brings Amos to glimpse for a moment a new order of reality. Strictly speaking, this is not yet eschatology as it would be developed seven or eight centuries after Amos, but the imagination in prophetic poetry of restored national existence without want or pain or danger is an important way station to explicit doctrines of a radically new era that will replace earthly life as we know it.

Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets.” - Amos 3:7

Yet Jesus went further. When people asked him for ‘a sign from heaven’, he saw their request as a sign of unbelief. They wanted things to be obvious. The only sign he would give them, he said, was another prophetic sign: the sign of Jonah (Matthew 12.39). Jonah disappeared into the belly of the whale – and then came out alive, three days later. That, said Jesus, was the ‘sign’ that would tell his generation what was going on. The other ‘signs’ that Jesus was doing were not negative ones. They were not like the prophetic ‘signs’ to which Amos referred, or indeed like the ‘signs’ that Moses and Aaron performed in Egypt to try to shake Pharaoh out of his complacency and allow the Israelites to go free. Those ‘signs’ were strange warning signals: plagues of frogs, or locusts, or rivers turning into blood. Jesus’ ‘signs’ (John gives us a neat catalogue of them) were all about new creation: water into wine, healings, food for the hungry, sight for the blind, life for the dead. The other Gospels chip in with several more, including parties with all the wrong kind of people, indicating a future full of forgiveness. All these were forward-looking signs, declaring the new thing that God was doing. Was doing now.

Through the prophets—Elijah, Elisha, Hosea, and Amos, pleading with them, warning them, calling them to return. But they rejected the call and declared war on those who remained faithful. They branded them as troublemakers, irritants, dangerous, and, finally, enemies of the state. They were marginalized, vilified, persecuted, and even hunted down. So the nation grew deaf to the call of those trying to save them from judgment. The alarm would have to grow louder and the warnings more severe.

This fundamental “brotherhood” was expressed by Amos Oz while meeting with the settlers of Ofra, a settlement between Ramallah and Nablus, deep within the West Bank. It is considered the “Jewel of the Crown” of the “ideological” settlement movement, as opposed to the “quality of life” settlements, whose members mainly join for the high level of housing and social services subsidized by the Israeli government. Oz’s report on the meeting at Ofra is included in his book Journey in Israel, Autumn 1982, which discusses meetings with representatives of different sectors of “Israeli society” on both sides of the Green Line.

If the Hebrew Bible contains a political theology, then two of its central principles are: (1) a rejection of all political idolatry, and therefore a distrust of monarchs, who often make gods of themselves; and (2) a demand for social justice, and therefore a distrust of the well-to-do, who often hoard riches for themselves. These principles are invoked again and again by the Jewish prophets, from Amos through Isaiah and on to the man known as Jesus (Brueggemann, 1978).

까톡【pak6】텔레:【JRJR331】텔레:【TTZZZ6】라인【TTZZ6】 At that time Hezekiah became sick and died, and Isaiah the prophet of the son of Amos came to him and said to him, "The word of the LORD, clean up your house, and you will die and you will not live." 2.Hezekiah turned to a strange wall and prayed to the Lord, saying, 3. I ask of you, Lord, remember that I walked before you with truth and whole heart, and that you did good in your eyes. Hezekiah was very weeping. 까톡【pak6】텔레:【JRJR331】텔레:【TTZZZ6】라인【TTZZ6】 4. Before Isaiah even reached the middle of the city, the word of the LORD came to him and said, 5.Go back and say to Hezekiah, the Sovereign of my people, saying, The word of the LORD, the God of King David, I have heard your prayers, and I have seen your tears; I will heal you, and in three days you will go to the temple of the LORD. 해당업체들에서는 각각 해당 장,단점이 존재하기 때문에 무엇이 어디가 좋고 옳고 그렇다고 판단하기는 조금 곤난하지 않나 싶습니다. 지금까지 단 한번의 가품으로 스캔들 난적도 없을뿐더러, 사고율 0% 재구매율 1등 추천율 1등 합리적인 패키지 가격으로 믿음과 신뢰가 두터운 업체 입니다. 패키지 상품의 다양성으로 고객님들의 선택지가 굉장히 많습니다 첫째, 안전하게 뽁뽁이로 처리해서 포장해드립니다. 둘째, 2중 안전 비닐로 포장해 드립니다. 셋째, 박스에 안전하게 넣어드립니다. 넷째, 물품명을 기입하지 않으며, 문구용품이나 기타용품으로 기입되어 발송됩니다 이렇게 저희쪽은 이용안내 배송 시스템이 안전하고 시크릿하기 때문에 고객여러분들께서는 혹시나 누가 알게 될까봐 하는 조바심은 가지시지 않으셔도 됩니다. 24시간언제든지 연락주세요 6.I will add fifteen years to your day, and I will save you and this city from the hand of the king of Assyria, and I will protect this city, for I am for my servant, and for my servant David. 7.Isaiah said to him, Bring the fig dough, but the crowd took it and put it on the wound. 8.Hezekiah said to Isaiah, "What signs are there that the Lord will heal me and bring me to the temple of the LORD in three days? 9.Isaiah said, ``Will there be a sign from the Lord to the king about what he will do to fulfill the word of the LORD? 10. Hezekiah replied, "It is easy for the shadow to go through the decades, not so, but the decades will fall back. 페니드 구입,페니드판매,페니드가격,페니드처방전없이구입가능,페니드약효,수능약,공부잘하는약,페니드구매

The law was never viewed as defining justice exclusively within the narrow confines of Israel. "All of the statutes" revealed by Moses for the covenant nation were a model to be emulated by the non-covenantal nations as well [Deuteronomy 4:6-8]. Accordingly, the Mosaic law was a standard by which unredeemed Canaanite tribes were punished [Leviticus 18:24-271 and which "non-theocratic" rulers were called to obey [Psalm 119:46; Proverbs 16:12] or prophetically denounced for violating [Isaiah 14:4-11; Jeremiah 25:12; Ezekiel 28:1-10; Amos 2:1-3; etc.].

12:6. in a vision; in a dream. All prophetic experience in the Tanak is understood to be through visions and dreams—except Moses'. The fifteen books of the Hebrew Bible that are named for prophets either identify the prophets' experiences as visions or else leave the form of the experiences undescribed (Ezek 12:27; 40:2; Hos 12:11; Hab 2:2; Mic 3:6). Many begin by identifying the book's contents as the prophet's vision: "The vision of Isaiah" (Isa 1:1, cf. 2 Chr 32:32); "The vision of Obadiah" (Oba 1); "The book of the vision of Nahum" (Nah 1:1); "The words of Amos ... which he envisioned" (Amos 1:1); "The word of YHWH that came to Micah ... which he envisioned" (Mic 1:1); "The oracle that Habakkuk the prophet envisioned" (Hab 1:1).

Here then were two contradictory valuations of human behavior, two ethical standpoints and criteria: a Herren-Moral and a Herden-Moral—a morality of masters and a morality of the herd. The former was the accepted standard in classical antiquity, especially among the Romans; even for the ordinary Roman, virtue was virtus—manhood, courage, enterprise, bravery. But from Asia, and especially from the Jews in the days of their political subjection, came the other standard; subjection breeds humility, helplessness breeds altruism—which is an appeal for help. Under this herd-morality love of danger and power gave way to love of security and peace; strength was replaced by cunning, open by secret revenge, sternness by pity, initiative by imitation, the pride of honor by the whip of conscience. Honor is pagan, Roman, feudal, aristocratic; conscience is Jewish, Christian, bourgeois, democratic.345 It was the eloquence of the prophets, from Amos to Jesus, that made the view of a subject class an almost universal ethic; the “world” and the “flesh” became synonyms of evil, and poverty a proof of virtue. This valuation was brought to a peak by Jesus: with him every man was of equal worth, and had equal rights; out of his doctrine came democracy, utilitarianism, socialism; progress was now defined in terms of these plebeian philosophies, in terms of progressive equalization and vulgarization, in terms of decadence and descending life. The final stage in this decay is the exaltation of pity and self-sacrifice, the sentimental comforting of criminals, “the inability of a society to excrete.

Every nation is equal before God—“Are you not as the children of Ethiopia to me, children of Israel?” states the prophet Amos (9:7). God chose the Jews, “not because you are big; indeed you are of the smallest nations” (Deuteronomy 7:7), but simply because they are descendants of the first ethical monotheist, Abraham (Genesis 18:19). That is their single merit.

Oh, that he should care so little about people whom God loved so much.

Wayward, stubborn, contentious as he was, God loved him.

Amos chapter three, verse seven says, ‘Surely the Lord God does nothing, unless He reveals His secret to His servants the prophets.

Hebrew Scriptures (Old Testament) One of the distinguishing characteristics of Judaism, the religion of Jesus, is its sense of moral and social responsibility. After liberating the Hebrew people from slavery in Egypt in the Exodus, God made explicit God's covenant with this people through Moses at Mount Sinai—“I am your God, and you are my people.” The primary conditions for being God's people were to worship God alone (monotheism and the prohibition of idolatry) and to create a just community (righteousness and justice). God insists that the Hebrews respect the rights and needs of the alien (or immigrant), the widow, and the orphan—that is, the marginal and vulnerable people—reminding them that they were once slaves in Egypt and that their God is the defender of the oppressed (Deut 24:17–18; 26:12–15; Ex 22:21–24; Jer 22:3).17 The laws regarding the forgiveness of debts during sabbatical years (Deut 15:1–11 and Lev 25:1–7) and the return to the original equality among the twelve tribes of Israel during the Jubilee year (Lev 25:8–17) symbolize the justice and community required of the Hebrew people.18 After the Hebrew people settled in the Promised Land, oppression came to characterize Israel. The God who had liberated the people from oppression in Egypt now sent prophets who called them to adhere to the requirements of the covenant or face the fate of the Egyptians—destruction. The Hebrew prophets (eighth century to sixth century B.C.E.), such as Amos, Micah, Hosea, Isaiah, Jeremiah, and Ezekiel, accused the people of infidelity to the covenant because of their idolatry and the social injustice they created.19 The warnings and the promises of the prophets remind each generation of God's passion for justice and God's faithful love. In Judaism, one's relationship with God (faith) affects one's relationship with others, the community, and the earth (justice).20 Faith and justice are relational, both personally and communally.

At the very worst we see a prophet with a shocking disregard for human life and a bitter hatred toward those who had experienced mercy. At the very best he was a prophet who misunderstood God's mercy and had a limited view of God's plan for the redemption of his own people. While there may have been some reasons for Jonah's displeasure, it is sad to see him place limits on the same grace that saved him. While missionaries and evangelists would be delighted at such results, Jonah failed to recognize his privilege of being an instrument of God in a miraculous situation. Failing to recognize God's sovereign plan, he missed the joy of the situation.

Translators with catholic background changed the meaning of Colossians 2:17 by adding the word “is” that we see in italics. Without the ”is” it could read…  Don’t let any man judge how you keep those holy days which are a shadow of things to come. The body of Christ [the local church] can decide how they will observe them. A shadow of things to come implies they are prophetic of events that could happen on those times. This is confirmed by Christ as He ended the parable of 10 virgins. He told His disciples they didn’t understand. That’s a better meaning than “know” that people understand as nobody will know, in spite of God saying He won’t do anything without revealing it in Amos 3:7. Christ said to watch. The Greek word is gregoreo, it means to be awake. Passover was the only time it was commanded

The Torah is the world’s great protest against empires and imperialism. There are many dimensions to this protest. One dimension is the protest against the attempt to justify social hierarchy and the absolute power of rulers in the name of religion. Another is the subordination of the masses to the state – epitomized by the vast building projects, first of Babel, then of Egypt, and the enslavement they entailed. A third is the brutality of nations in the course of war (the subject of Amos’ oracles against the nations). Undoubtedly, though, the most serious offence – for the prophets as well as the Mosaic books – was the use of power against the powerless: the widow, the orphan and, above all, the stranger.