With increased affluence many a churches have forgotten the great commission of its Lord because of their undue importance on affluence. Instead of being an agent of change they have become mission field themselves.
This very kind of situation was prevailing in the 8th century BC Israel and Judah (Old Testament Church). Prophet Isaiah and Micah addressed affluent and afflicted Judah, while Prophets Amos and Hosea addressed affluent and afflicted Israel, the northern kingdom. During the First half of 8th century BC Judah and Israel were prosperous under the leaderships of Uzziah and Jeroboam II respectively. Religious shrines such as Bethel, Gilgal and Beersheba were thriving.
In the midst of this comfortable life, God sent Amos, a cross-cultural prophet to Israel as a missionary prophet to remind them to prepare to meet their God. Amos 4 depicts the misuse of Affluence and Affliction by God’s people. Following are the possible interpretations of affluence of 8th century BC: 1. Affluence as ‘the’ measure for spirituality / sign of blessing … they are able to bring costly offerings that are an indication that their affluence was the sign of blessing.
They thought the more they give, God blesses them all the more. Amos 4:4 remind them of their expensive sacrifices and offerings every morning and Amos 8:5 on every new moon and Sabbath. 2. More activities pleases God more … the additional offerings listed in Amos 4:4-5 (tithe every three days) are self-imposed. These offerings were interpreted as law, thinking that more activities are indications of more spirituality that please God. Affluence makes the people think that they are custodian of the religion.
They offered sacrifice of thanksgiving with leaven that is not the usual practice in Levitical practices. 3. A religion of compensation … their social and ethical lives are marred by crushing the needy and oppress the poor (Amos 4:1). Now they want to substitute these offerings for holy and righteous living. 4. Affluence and Social recognition … they considered that the affluent that gives more would get the social recognition (Amos 4:5). Israel’s misuse of provisions and privileges resulted in cancellation of the same.
Here the provisions and privileges include both pleasant and unpleasant ones – affluence and affliction. God expected them to turn to Him but they failed. Now on the other hand God wants to come to them with a mission to appear to them, through theophany so that the prepared people could meet God and see Him. God’s mission is nothing but awareness programme. ‘Therefore this is what I will do to you, Israel, and because I will do this to you, prepare to meet your God, O Israel.
He who forms the mountains, creates the wind, and reveals his thoughts to man, he who turns dawn to darkness, and treads the high places of the earth – the Lord God Almighty is his name’ (Amos 4:12-13). Verse 13 is generally considered as a short hymn. This participation on the part of His people involves ‘acknowledging God’ and ‘to know ourselves’ Acknowledging God as Designer:
The hymn describes Yahweh as creator and designer of universe, the source of affluence and calls mankind to behold this creator. Here God as the creator ‘forms and creates the land and nature which provided humanity what they needed. But His people forgot the creator, provider of means. Now it is the mission of God that they know God as creator.
Acknowledge God as Declarer: The phrase “… declares to man what is his thought” (Amos 4:13) means that God declares or reveals the evil thoughts of man. Acknowledge God as Discipler: The third picture of God introduces Him as the “who makes the morning darkness, and treads on the heights of the earth” (Amos 4:13). These two phrases indicate that this God of the covenant God only reveals but he also corrects his people.
He turns the morning into darkness and treads on the heights of the earth. These two actions refer to the corrective measures God takes as creator and sustainer. To know ourselves: ‘Prepare to meet thy God’ (Amos 4:12). It is the mission of God that one should know one’s own evil thoughts and correct himself to prepare to meet God. The mission of God outlined in this chapter is to derive implications for social, ethical and religious life. Knowing God and knowing oneself should naturally lead to knowing others. The concern of God for poor and needy is resulted from the knowledge of God and self. Social justice is the responsibility of individual and society. Church as Mission field needs to be on look for the opportunities available from affluence and affliction. Rich church members may be poor in some aspects of life and may be afflicted in some areas. Likewise afflicted members may have strengths that can be contributed.
Author: Rev. Dr. Abraham Saggu is the Registrar of SAIACS and is currently teaching in the Dept. of Old Testament.
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