I am really enjoying my continuing journey through Old’s history of the reading and preaching of Scripture (first post here). He is a brilliant writer and I suspect, in terms of communication at least, must be an inspiring preacher to listen to; certainly if he preaches as he writes.
In the second part of chapter 1, Old analsyses the style of prophetic preaching among the prophets, focussing briefly on Samuel and Elijah and then at more length on Amos, Isaiah and Jeremiah. In this post I’ll sum up his coverage of Amos and pick up Isaiah and Jeremiah in later posts. In his overview of the prophetic preachers there is a brilliant summary of the power of the word as understand by the prophetic preachers and I posted this quote a few days ago.
What struck me most about his study of Amos was the demolishing of the common idea of a ‘country bumpkin’ (my words!) type of character and the protrait of an experienced orator who was probably one of Tekoa’s elders who sat at the gate dispensing justice. “It is hard to escape the conclusion that there must have been a considerable preaching culture in eighth-century Israel and Judah. One does not learn to preach like Amos obviouusly did unless one has practice, and one does not get that kind of practice unless preaching is a regular feature of the religious life of the community.” (p58)
Old shows how Amos’s prophetic oracles are carefully and homiletically constructed and “directed to the human mind and will so as to get the attention and obedience of the people to whom they are addressed…The prophetic oracle generally was understood to be the Word of God in every bit as direct a way, but it was sharpened and pointed to be shot like an arrow into a particular situation” (p49).
Old examines Amos 4 and the sermon against the cows of Bashan, with as good a contemporary application of this passage as I have ever read or heard:
“They knowingly violated the prescriptions of Scripture in order to make worship more inclusive, more pluralistic. The sumptuous liturgical forms of the Old Canaanite religion were becoming popular once again. These lavish sacrifices turned solemn worship into a carnival, and God was offended by this kind of worship.” (p53)
Sound familiar?
Drawing lessons fromAmos for today, Old correctly points out that
“The task of the minister of today…is to bring the written Word to living speech…The word of God written is not the same thing as the Word of God preached. That is why in both the synagogue and the church the Word is read as well as preached…In public worship the Scriptures are supposed to be both read and preached. The two are not the same.” (p58) “The Nicene Creed tells us that the Holy Spirit spoke through the prophets. It is also true that the Holy Spirit inspires preachers to interpret those Scriptures today. As similar as the two may be, they are not exactly the same. Preaching, especially prophetic preaching, demands a special charisma. It is not always easy to tell when preachers have this special grace. In time, however, we will know them by the fruit of their preaching.” (p59)
It seems to me that Amos stands as a reminder to our generation of some of the marks of a great preacher:
- privileged to be schooled by great preachers – how much we need to value – and be – such role models in our day and generation
- dependence on God for a message – his message was far more than social comment but a declaration of God’s holiness, justice and righteousness
- confidence in the message God gives him – his fearlessness was evidence that he believed his own constant refrain of ‘Thus says the LORD’
- ability to connect with his listeners – as a man of the people Amos was able to speak to the people effectively
