NOTES for Amo 3:1-8

Calling is not only joy, but also responsibility. At the same time God does not leave people ignorant of what He considers right; otherwise, as Jesus said, they "would have no sin" (John 15:22). He gives people commandments; He sends His prophets to them. The words of Amos 3:7 are very important: in them God's design for "synergy," the joint action of God and man in this world, is revealed.

Much has been said and written about like-mindedness and disagreements between people, as well as about agreement and disagreement between God and a human being. And yet the problem of like-mindedness, or rather its absence in relationships, whether relationships between people or relationships between a person and God, remains relevant. The core of the problem is connected with the fact that the absence of like-mindedness, as a rule, does not show itself at once. If it showed itself at once, those who disagreed would hardly set out on the road together. It shows itself when companions who have turned out to disagree with one another have already gone far enough from home that returning is no longer possible. Why does this happen?

Of course, problems that arise on the road are often explained by the hardships of the journey, for which one of those walking, or all of them together, turns out to be unprepared. But this is far from the only reason that possible disagreements come to light. More often it happens that, when planning some joint undertaking, future coworkers or fellow travelers do not really understand the motives and intentions of each participant very well. And not because someone is deliberately deceiving someone else. The problem is that we ourselves often poorly understand the true reasons for our own actions. And this is true not only when other people are involved, but also when God is involved.

Of course, if we are religious, this religiosity has its own reasons and motives, and our religiosity, in turn, determines the reasons if not for all, then for very many of our words and actions in relation both to God and to our neighbors. But religiosity in itself is not so much a spiritual reality as a reality of the soul, of the psyche. And religious motivation in itself means only that it does not contradict our religious worldview. But to what extent this worldview itself does not contradict the will of God, to what extent it corresponds to the Torah given by God and to His commandments, remains an open question. Just as the question remains open whether, for all our religiosity, we and God are of one mind or not.

Here, perhaps, only testing our intentions for their correspondence to the commandments can give a more or less unambiguous answer. And only if such testing is not one-time but systematic.

Many were said and written about the unanimity and differences between people, as well as about the unity of mind and the differences between God and man. But all the same, the problem of the unity of mind or, more exactly, its absence in relations (whether it is interpersonal relations or relations between man and God) remains actual. And the core of the problem is connected with the fact that the absence of the unity of mind, generally, does not manifest itself immediately (if it manifests itself immediately, hardly the dissidents will leave together to the road), but when the dissidents being among them from the house, manage to go far enough, in order that to return back is impossible. Why does it happen like that? Of course, sometimes the problems met on the road, are explained by the difficulties of the way, on which one of the walking or all of them together is not ready.

But far from being the only cause of the possible detected differences. It happens mostly that by thinking about a certain common initiative, the future associates or the fellow travelers do not imagine to themselves well enough motives and intentions of each of the participants. And not because somebody deceives someone expressly. The problem is that we ourselves, we understand very often badly the real reasons of our own acts. This is not only when it concerns other people, but also when it concerns God.

Of course, if we are religious, this religion has its reasons and motives, and our religion, in his turn, conditions the reasons if it is not of everything, then it will be of some of our words and acts in relation to God, quite as in relation to the neighbor. Here is, only the religion in itself is a reality not so spiritual, than emotional, psychic. And the religious motivation in itself means only that it does not contradict our conception of the religious world.

And here is, as this conception of the world itself does not contradict God's will, so much it corresponds to the Torah given by God and His commands - the question is opened. So as remains opened the question, are we with God, with all our religion, adherents, or not. Here, maybe only the verification of our intentions to the conformity of their commandment can give a more or less unambiguous answer. And only in case, if such a verification will not be a one-time, but systematic.

What do Amos' words mean about God, who does nothing without first revealing His secret to His prophets? And what, then, could be said, for example, about the creation of the world or of the human being himself? As we can see, the prophet has in mind something related not simply to God's plans, but to plans in which humanity participates, or more precisely, the people of God. In fact, even the Hebrew word usually translated into Russian as 'secret' also means 'secret council.' Then it turns out that the issue is rather a council between God and His servants. Not an eternal council, with no mysticism here, but the most ordinary kind - like a ruler consulting, when making a decision, with those to whom he will entrust its execution.

At first glance such counsel between God and people may appear somewhat strange: after all, God is sovereign in His plans. But, as we can see, God's love determines the measure of His authority over the human being and moves God to give the human being the greatest possible freedom. Speaking of freedom, we most often mean the inalienable right of fallen humanity to misuse it and turn away from God. But this is only an aberration of our spiritual vision: faithfulness to God does not turn a person into a speechless and rightless slave.

Of course, Amos himself speaks of prophets as servants. But ancient Israel knew only household slavery, in which slaves were essentially in the position of junior members of the family: of course, they had no right to vote in the family council and in this respect had no rights, but they were treated as members of the household, just like one's own underage children, who also had no right to vote but otherwise were fully counted as one's own in the house.

Such an analogy is well suited to describing the 'rights' a person has in council with God. Of course, there can be no talk of formal rights in this case, but God treats His servants with the same love with which a good master treated his household slaves. It could have been otherwise, of course, and God could have treated them as children, as a father treats sons. But for this it was necessary to overcome the consequences of the fall, and before Christ came into the world this was impossible. Yet after His coming and the manifestation of the Kingdom in the world, according to the Savior's own words spoken at the Last Supper, slaves become sons. Only hired workers remain outside the house. But this is not surprising: for they always remained outsiders to the household, both free and enslaved. And all who in one way or another belonged in the house become fully and completely their own with the coming of Christ.

What mean the words of Amos about the God, Who will do nothing, having at first revealed His secret to His prophets? What could we then say, for example, about the creation of the world or man? As we see, the prophet speaks about something relating not simply to God's plans, but to the plans, in which participates man, and more exactly, the people of God. In fact, even the Jewish word usually translates into English as "secret", also means “secret council". Well then it turns out that it is rather in particular about a council between God and His servants. The council is not eternal (there is no mystery here), but the most ordinary, how the regent taking the decision can council with those, to whom he will entrust the execution.

At first glance, such a council of God with people can turn out a little bit strange: because God is sovereign, as regards His plans. However, as we see, God's love defines the measure of His power on man and incites God to give to man the maximum as possible freedom. Speaking of freedom, we of course often have in mind the inalienable right of the fallen man to abuse the freedom that is given to him and to turn away from God. But it is just an aberration of our spiritual vision, which doesn’t mean at all that the man, remaining faithful to God, is His wordless and deprived of rights slave. Of course, Amos himself speaks of prophets, as slaves.

Moreover, to the ancient Israel was appropriate only the domestic slavery, where the slaves were, in fact, on the position of the younger members of the family. They did not of course possess the right to vote in the family council, and in this respect were deprived of rights, but they were treated, as members of the family, in the same way as their own minor children, who also had no right of vote, but for the rest were in the house completely theirs. Such an analogy suits well for the description of the "rights" that man has in the council with God. Of course, we cannot speak about any formal right in this case, but God treats His servants with the same love, as a good master will treat his slaves at his home.

It could have been of course otherwise, and God could treat them like children, as a father treats his sons. But for this, it was necessary to overcome the consequences of the fall, and before the coming into the world of Christ, it was impossible to overcome them. However, after His coming and the manifestation of the Kingdom in the world, according to the very words of the Savior said during the Last Supper, the slaves become the sons. Outside the house remain only the mercenaries, the hired workers. Moreover, this is not surprising: because they always remained foreign for the members of the family (free, as slaves). And all those who were somehow or other in their house, with the coming of Christ become in a big measure theirs till the end.

Prophecy is often thought of as predicting the future, something like a weather forecast. God allows the prophets to look into the future and tell people about it. There is no special meaning visible in such prophecy, except to frighten people. But through Amos, God explains a very different task for prophecy. First of all He reminds them that to be the chosen people is a great honor, but an even greater responsibility. And if that responsibility has been "failed," the fall will be catastrophic. Then the task of prophecy is warning.

The questions in verses 3-6 of chapter 3 are remarkable: they suggest the interconnectedness of events. Prophecy does not appear out of nowhere, not simply from the prophet's insight, but because God has planned to do something and considers it necessary to inform people about it so that they can take part in it in some way, for God created people for cooperation with Him. This is the meaning of verse 7, and verse 8 suggests that there may be many prophets, which is what happens over the next several centuries.

The prophecies of Amos depict the King's anger at subjects who sin. People are able to see the Creator's almightiness and mercy in the beauty and ordered structure of nature; they can also discern God's disagreement with human sin in disasters. The punishment God sends sinners is frightening: He allows everything to go "its own way" - drought, famine, plague, wars... But God has prepared something far greater: "Prepare to meet your God, O Israel" (Amos 4:12)!

Amos again reminds us that God's election is not only a gift, not only grace, but also responsibility for the promises given. 'All that the Lord has spoken we will do, and we will be obedient' - these are the words the sons of Israel spoke when they made the Covenant with God at Sinai (Exod 24:7). This promise given to God, on the one hand, opened extraordinary possibilities before the people of God, but on the other hand placed upon them the yoke of fulfilling His commandments. This is what was supposed to distinguish Israel from the other nations. Yet it was precisely this burden that the chosen people wanted to throw off, while nevertheless not refusing God's protection.

But the Lord cannot remain indifferent to how His people, in their lack of understanding, are ready to abandon the very essence of the Covenant. Therefore, in order to preserve it, God must require everything that was not given to Him - commandments fulfilled. The appearance in Israel of prophets calling for repentance, for conversion, is a sure sign that the time has come for the people of God to pay their debts.