Cows_ Plumb Lines and Summer Fru

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					                         Cows, Plumb Lines and Summer Fruit

Amos 1:1, 3:1-2,4:1-2,5:20-24,7:7-9,8:1-3
Psalm 96          Matthew 23:13-32

July 8, 2008
Dr. Edwin Gray Hurley

        It has been said that “Creation is God’s symphony and He has entrusted its
completion to us.”i Back some 750 years before the birth of Jesus Christ one of the
earliest and most blunt of the Hebrew prophets, a shepherd named Amos, went from
his home of Tekoa in the South to the land of Israel in the North and cried out against the
nation. The people there were failing in their creative responsibility to complete what
God entrusted to them. Amos is the first prophet to present us with a sense that God is
concerned not only about his own people, his own little tribe, but about the whole world.
Amos spoke a word that has a universal reach and acknowledges that God is concerned
about all people.

        Amos spoke out in a time of political stability and economic prosperity. Things
on the outside looked calm and bright, but on the inside they were cankerous and rotting.
Much as Jesus said later of the scribes and Pharisees, “You clean the outside of the cup
and of the plate, but inside they are full of greed and self-indulgence.”ii Greed, self
indulgence, and injustice, particularly by the rich against the poor, were rampant in Israel.
Against this Amos declared a series of oracles, which have been compiled into his
prophetic book. We heard a number of them read this morning.

        When I was a senior in High School in 1973, the Watergate hearings were
underway. The nation was going through massive hemorrhaging as leaders sought to
come to grips with corruption awash in the Nixon White House, which, as you know, led
to the looming threat of impeachment and then the resignation of the President. At the
National Prayer Breakfast early in that year, an event which annually brings together
leaders of the various branches of government, along with representatives of foreign
governments, and business and religious leaders from across the nation, a Republican
Senator from Oregon, Mark Hatfield, a Baptist, was asked to speak briefly on behalf of
the Senate’s Bible Study and Prayer Group. He was seated on the platform with Billy
Graham on his left and President Nixon on his right. As he stood to speak, Senator
Hatfield said,

       “My brothers and sisters: As we gather at this prayer breakfast let us beware of
       the real danger of misplaced allegiance, if not outright idolatry, to the extent we
       fail to distinguish between the god of an American civil religion and the God who
       reveals Himself in the Holy Scriptures and in Jesus Christ.”

       He went on to call those leaders gathered together in prayer for the nation, to an
underlying faithfulness to Jesus Christ and the practice of acceptable worship and

obedience expressed in specific acts of love and justice. He lifted up biblical references
to Jesus and the Hebrew prophets like today’s lessons, where they decried the hypocrisy
in the people of God when their words were not reflected in their deeds.

        Hatfield writes in his book Between a Rock and a Hard Place, that he intended no
partisan political statement that morning, but only to call all leaders back to biblical
teaching and the rigorous demands of Lord. Nevertheless he discovered that the White
House was infuriated with what had transpired. They considered having the Press
Secretary express the Administration’s offense at the impropriety of the remarks, but
dismissed that on the grounds it would only increase attention to his words. Hatfield’s
close friend, Billy Graham, wrote him a courteous letter that began “My dear Mark”, but
that went on to suggest,

       “I noted with deep concern that the press interpreted your remarks as political and
       as a rebuke to the President!.. If I had any suggestion to make it would be that
       you as a war critic could have turned to the President and commended him for his
       determination and perseverance in getting the cease-fire in Vietnam This would
       have had a unifying effect that the Country desperately needs at this time.”iii

         When the prophetic word is raised, in ancient Israel, in the 1970’s, in 2007, in any
age, it generally is met with defensiveness and resistance by those in positions of power.
Amos is a prime example. We may all agree that “creation is God’s symphony and He
has entrusted its completion to us.” But when we get down to specifics with what is
necessary to do, with what instruments need to play louder or softer, when someone’s ox
gets gored, then the prophet is often left out on a lonely limb.

         Amos finds himself in such a situation. A place he seems able to handle, because,
after all, besides being a shepherd he is also a keeper of sycamore trees. Some knows
about limbs. The King’s priest Amaziah, warns King Jeroboam. “Amos has conspired
against you in the very center of the house of Israel. The land is not able to bear all his
words.” The priest interprets Amos’ prophetic work as a conspiracy. Then he turns to
Amos and tells him to go back to his home in the South where he belongs, and does his
prophetic work there. “O seer, go, flee away to the land of Judah, earn your bread there,
and prophesy there; but never again prophesy at Bethel, for it is the king’s sanctuary.”iv

       Amos responds that he is no professional prophet but a simple layman. He is only
doing what the Lord commanded him, not what he chose on his own.

       “I am no prophet, nor a prophet’s son; but I am a herdsman, and a dresser of
       sycamore trees, and the Lord took me from following the flock, and the Lord said
       to me, ‘Go, prophesy to my people Israel.’”v

        Amos is the first in an extraordinary line of prophets who spoke out against the
status quo and called the people to repent and return to the Lord, warning that unless they
do, they will face disaster. Because it was a time of such relative peace and prosperity

under King Jeroboam II, the rantings of the prophet had about as much effect on his
world then, as do the street corner prophets we from time to time encounter in
Birmingham today.

         But the whole scene will change within a few years when the Assyrian Empire
gets a new leader, Tiglath Pilesar III, who reigned from 745 to 727. With great speed and
energy he renews the Assyrian assault upon the Northern Kingdom of Israel. This will
lead to Israel’s defeat in 722 B.C. and the removal of the leaders of Israel into

        At the time Amos prophesied, however, the Assyria threat seemed a distant cloud
on the horizon.vii Amos’ chosen means of warning the people of Israel about God’s
coming judgment is through a series of graphic visions and vivid metaphors reflecting the
situation in which the nation then finds itself.

        In one of them Amos calls the people, you “Cows of Bashon.” We used to spend
summer vacation time out near a farm in Tennessee, and we would often take the children
up the gravel road to look at the cows in the pasture next door. They lazed out in the sun
and slowly strolled down to the pond to bathe in the mud. Israel is likened to such a cow,
luxuriating in their summer and winter houses, enjoying fine homes of ivory, while the
poor are oppressed. The wives say to their husbands, “Bring (me) something to drink!”viii
Of these same people, Amos says, Soon you won’t be wondering about what you are
going to have to drink. Soon, “they shall take you away with hooks, even the last of you
with fishhooks.” In fact, later when Israel was taken off into exile, they had rings hooked
through their noses and connected to chains to keep them moving.

       Another metaphor Amos lifts up is of a plumb line. God in a vision shows him a
plumb line, such as a carpenter uses. Such as South Highlanders will use this week in
building a house for a needy Mexican family in Piedras Negras, Mexico. In the vision,
Amos sees God standing alongside a wall, and measuring the growing separation of the
actual wall from the straight and true reflected, by the plumb line. The Lord said,

       “See, I am setting a plumb line in the midst of my people Israel; I will never again
       pass them by; the high places of Isaac shall be made desolate, and the sanctuaries
       of Israel shall be laid waste, and I will rise against the house of Jeroboam with the

        I have not done a lot of carpentry. That which I have done, other than building
tree houses and forts as a boy, and then as a father building them with my boys, I have
done primarily in Piedras Negras. Every row of cement block we put up there had to be
checked with a plumb line to see if it was straight. If we got off center and continued the
wall, the problem only got worse. On several occasions we had to take down 3 or 4 rows
of block and start all over, building according to the measure of the line. The plumb line
is among us still – the truth in God’s self-revelation. When a carpenter or a nation get off
track of basic truths it is inevitable things will fall apart, and they will have to start all

        Still another metaphor Amos lifts up is of “summer fruit.” In this vision God
shows Amos a basket of summer fruit. We are currently enjoying such fruit from our
gardens or at least from the vegetable market who are getting fruits in from Florida
gardens. Summertime and the living is easy. Summertime and wonderful baskets filled
with ripe squash and oranges, grapefruits, tomatoes and strawberries. There is nothing
like fresh vegetables and fruit from the garden in the summer time. Yet that fruit has a
limited shelf life.

        Last week I reached down into the vegetable bin of our refrigerator, to grab a
green squash for dinner. What I got in my hands, instead, was an empty skin of green as
the rotten insides of that squash squashed out in slimy liquid ooze to fill the bottom of
that bin, and mandate a thorough cleaning of it all. There is nothing better than fresh
summer fruit and vegetables. There is little worse than rotten ones.

        Cows, plumb lines and summer fruits, Amos lifts up all these familiar images
for the people of Israel and uses them to cast an uncompromising warning, “Prepare to
meet your God, oh Israel.” (4:12) Then follows a clear call to commitment. As did
Hosea, Amos lets Israel know that divine worship, however well-planned, the liturgy,
however beautiful the music, is unacceptable apart from ethical follow-through. God
cries out,

       “I hate, I despise your festivals, and I take no delight in your solemn assemblies.
       Even though you offer me your burnt offerings and grain offerings, I will not
       accept them; and the offerings of well-being of your fatted animals I will not
       look upon.

       Take away from me the noise of your songs; I will not listen to the melody of
       your harps. But let justice roll down like waters, and righteous like an ever-
       flowing stream.”x

        Friends, the mandate of Israel’s prophets is still upon us. Jesus said as much to
the scribes and Pharisees who were concerned with rules about tithing mint, dill and
cumin, but neglecting justice and mercy and faith. He added, “It is these you ought to
have practiced without neglecting the others.”xi Justice, mercy and faith.

      Jonathan Sacks, Chief Rabbi of Great Britain, says it well in his marvelous book,
To Heal A Fractured World,

       The prophets warned against a rift between the holy and the good, our duties to
       God and to our fellow human beings. It still exists today. There are those for
       whom serving God means turning inward – to the soul, the house of worship and
       the life of ritual and prayer. There are others for whom social justice has become
       a substitute for religious observance or God. The result is like a cerebral lesion
       between the two hemispheres of the brain. The message of the Hebrew Bible is

        that serving God and serving our fellow human beings are inseparably linked, and
        the split between the two impoverishes both. Unless the holy leads us outward
        toward the good, and the good leads us back, for renewal, to the holy, the creative
        energies of faith run dry.”xii

         Friends, we are called to live our life before God. We are called to offer worship
that leads us not to be conformed to this world, but to be transformed by the mind and
heart of Jesus Christ, and to take his commands seriously. “Justice and mercy and faith.”
It is these we must practice in thought, word and action.

        “Creation is God’s symphony and He (really) has entrusted its completion to us.”
John F. Kennedy, remember, concluded his inaugural address saying, “Let us go forth to
lead the land we love, asking His blessing and His help, but knowing that here on earth,
God’s work must truly be our own.” Jonathan Sacks in his book says, “God creates
divine justice, but only we can create human justice, acting on behalf of God but never
aspiring to be other than human.”xiii God grant that we may take up the instrument with
which God has gifted us, and really truly play it, within the larger symphony to complete
what he began in us.

       “Let justice roll down like waters, and righteous like an ever-flowing stream,
through us”xiv


  Rabbi Jonathan Sacks, To Heal a Fractured World – The Ethics of Responsibility, p.80.
    Matthew 23:25.
    Mark Hatfield, Between A Rock and A Hard Place, p.99.
    Amos 7:10-11.
    Amos 7:14-15.
    Bernard Anderson, Introduction to the Old Testament, p.271.
     Anderson, ibid. p.271.
     Amos 4:1.
    Amos 7:8-9
    Amos 5:23-24.
    Matthew 23:23.
     Sacks, ibid. p. 9.
     Sacks, ibid. p. 23.
     Amos 5:24.

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