Worship service 03/22/26.
Greetings and call to worship.
Greetings and good morning saints and fellow Christians. Grace, mercy and peace be multiplied to you through the righteousness of God and the mercy of Jesus Christ our Lord. We are gathered once again on this most holy day to worship God in Spirit and in truth and to offer Him that service which He is keenly delighted in, as it is written of those who have chosen that good thing which shall not be taken from them, even sitting at the feet of Christ and receiving His word with gladness and submission. Let us therefore give thanks for His word, which is the means of grace and our salvation.
Psalm 1:3 says, “The righteous shall be like a tree planted by the rivers of water, that will bring forth his fruit in due season; whose leaf shall not wither; so that whatsoever he shall do, shall prosper.” The godly are planted by the grace of God and made to grow into fruitful trees by the might and efficacy of the word, therefore let us receive that word with meekness and true delight that we might be saved and grow thereby. A Puritan minister writes, “The first day of the week is our Sabbath, since the resurrection of Christ. This is the day which was foretold to be our Sabbath; Psalm 118:24. This is the day which the Lord hath made; we will rejoice and be glad in it. —The Lord hath marked it for himself, by setting his own name on it; Revelation 1:10. I was in the Spirit on the Lord’s day. — And the apostles and primitive church constantly set it apart to religious uses and ends; Acts 20:7. And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, &c. 1 Corinthians 16:2. Upon the first day of the week, let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.”
Prayer unto the public reading of the Holy Scripture:
Our holy and righteous Father,
Full of all glory, justice, and righteousness,
Merciful and faithful—The Covenant God who will by no means clear the guilty, taking vengeance on them that follow after other gods, yet showing mercy to thousands that love thee with the whole heart and keep thy commandments:
We come before thee solemnly and sincerely, as those whom thou hast elected from before the creation of all worlds and purchased by the precious blood of thy Son, called out of darkness and brought into the fellowship of the gospel and the kingdom of Jesus Christ. We bow in all reverence before thy throne, knowing the severity of thy law, the holy requirements of the gospel, as well as our own vileness and unworthiness to draw so near unto thee.
We freely confess, O Lord, that apart from the mediation of our Lord Jesus Christ, we are denied access to the covenant promises, are under the wrath and curse of God, and must be cast from thy presence as an abominable thing. Moreover, we confess that without faith in the Mediator, consent to sound doctrine and a repentant heart, endeavouring to walk evenly and zealously for thee, which is the gracious work of the Spirit, we have no evidence of fellowship with thee. For we are by nature guilty and polluted, unable of ourselves to repent or return, and altogether unfit to render thee any service that is not defiled by sin. Therefore, do we confess our utter dependence on the Father’s love for our election, the Son’s righteousness for our justification and the Spirit’s work in our hearts for our sanctification. We believe that thou art our God, and the rewarder of them that diligently seek thy face. Therefore, inasmuch as we are convinced of our sin in Adam and the redemption in Jesus Christ alone, we cry out to thee for mercy: For pardoning mercy to cover our iniquities, And sanctifying mercy to make us meet for thy presence. Hear our prayers, deliver us from all trouble, cleanse us by the blood of Christ and the washing of the Spirit by the word. Sanctify us by the truth of thy word. Defend us from all evil, Strengthen our faith, subdue the lusts of the flesh that swell within us, And enable us to perform this holy service, Not in our own strength, But in the virtue which thou dost supply of thine own free goodness. And now, O Lord, as we come to the reading of thy holy word, we pray for a special blessing upon this portion of Scripture, that it may be effectual to build up thy holy church, which thou hast called thy special possession, and thy little flock. Open our hearts to receive it with meekness; Give us eyes to see, ears to hear, and cause us by thy grace to live by it; And may the same Spirit who breathed life into the church in all ages; the fathers, apostles and prophets, the reformers and Puritans, so guide our whole lives, That we may grow up in Him in all things, even He who is the Bridegroom and Head of the Church, Jesus Christ, our Prophet, Priest and King. All this we ask in his most worthy name, Amen.
Devotional and doctrinal exposition on the Psalms:
Psalm 27 [23] (Verse 12): 1 David maketh this Psalm being delivered from great perils, as appeareth by the praises and thanksgiving annexed: 6 Wherein we may see the constant faith of David against the assaults of all his enemies. 7 And also the end wherefore he desireth to live and to be delivered, only to worship God in his Congregation.
A Psalm of David.
1 The Lord is my light and my salvation; whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid?
2 When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell.
3 Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident.
4 One thing have I desired of the Lord, that will I request; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to enquire in his temple.
5 For in the time of trouble he shall hide me in his pavilion: in the secret of his Tabernacle shall he hide me; he shall set me up upon a rock.
6 And now shall mine head be lifted up above mine enemies round about me: therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the Lord.
7 Hear, O Lord, when I cry with my voice: have mercy also upon me, and answer me.
8 When thou saidst, seek ye my face; my heart answered unto thee, Thy face, Lord, will I seek.
9 Hide not therefore thy face from me; nor cast thy servant away in displeasure: thou hast been my help; leave me not, neither forsake me, O God of my salvation.
10 Though my father and my mother forsake me, then the Lord will take me up.
11 Teach me thy way, O Lord, and lead me in a right path, because of mine enemies.
12 Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me, and such as speak cruelly.
13 I had fainted, unless I had believed to see the goodness of the Lord in the land of the living.
14 Wait on the Lord: be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord.
Exposition:
We saw previously the extent of the law, and the character of the wicked who speak evil of us and seek to damage our good name, especially in public judicature. And we must remember that this is the primary context of this passage in the Psalm, and one of the chief denunciations of the law in this matter. For the law does not merely say, “Thou shalt not lie,” nor, “Thou shalt speak no untruth,” nor even, “Thou shalt uphold the truth in all thy sayings,” though all this is certainly implied. Rather, it says, “Thou shalt not bear false witness against thy neighbour” (Exodus 20:16). And this is precisely what is at stake here in verse 12.
David is praying to God for deliverance,( knowing that He “preserveth the souls of his saints” (Psalm 97:10) and that He “loveth righteousness and judgment” (Psalm 33:5),) from the will of his enemies. That is, David was so threatened and endangered by their false testimony that the very end of their design, both in intent and in execution, was his destruction—whether of his life, or of his good name in Israel. Such is why he says, “such as breathe out cruelty” (Psalm 27:12, margin), and earlier, “they came upon me to eat up my flesh” (Psalm 27:2). The point is this: the wicked are so consumed with hatred against that which is good that they will take it upon themselves to lie in public courts of judgment against the righteous, in order that we might be condemned, and then justify it as an act of religion.
So we see that very near to this verse in principle is: “Yea, the time cometh, that whosoever killeth you will think that he doeth God service” (John 16:2). Thus the Pharisees, when they accused Christ before Pilate, falsely imputed blasphemy and sedition to His account; and when they stoned Stephen, they truly imagined that they were ridding the commonwealth of a pestilent fellow, so much that Saul was glad to watch the clothes of them that ended his life. Hatred is never so fierce or so dangerous as when it robes itself in painted piety. Lying lips and a hypocritical heart in religion is like a burst of sparks falling upon a bed of oil. Thus the tongue is likened in scripture to a devouring fire, set on fire by hell itself, and it devours the whole man.
David therefore does not merely say, “Let not their lies prevail,” or, “Defend me from their false reports,” though such petitions would be lawful enough. Rather, in this context he says, “Deliver me not over unto the will of mine enemies” (Psalm 27:12). This shows that David’s enemies were men of power and influence, whose testimony, if it were received, might undo him utterly. Their lies were not idle words cast into the wind as from a private enemy, but deadly arrows aimed with malicious intent, and sent forth with authority to destroy him.
Yet David knew that the promises of God were sure and established, and so he grounded his prayer in this confidence: that God would do for him what He had promised, and that his enemies, though many and mighty, would prove nothing against the arm of the Almighty stretched out for the salvation of His servant.
In this we also must be encouraged against the enemies of God who are in power above us. They, too, are all too often ready to lie against us for our very destruction. They will wound with the tongue where they cannot reach with the sword, and condemn by slander where they cannot prove by sound evidence. In such a case, we must pray with David, and make his words our own:
“Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me, and such as breathe out cruelty.” (Psalm 27:12)
Henry,
“David prays for the benefit of divine protection (Psalms 27:12): “Deliver me not over to the will of my enemies. Lord, let them not gain their point, for it aims at my life, and no less, and in such a way as that I have no fence against them, but thy power over their consciences; for false witnesses have risen up against me, that aim further than to take away my reputation or estate, for they breathe out cruelty; it is the blood, the precious blood, they thirst after.” Herein David was a type of Christ; for false witnesses rose up against him, and such as breathed out cruelty; but though he was delivered into their wicked hands, he was not delivered over to their will, for they could not prevent his exaltation.”
Dickson,
The third petition is, to be delivered from the power of the enemy, who prosecutes his false calumnies and rages in cruelty. Whence learn:
- The godly have reason to pray with submission, that they may not fall into the hands of men because of their cruelty, and to say unto God, Deliver me not over unto the will of mine enemy.
- Because it is easy for the Lord either to mitigate the fury of our enemies, or to break their power, or to elude both their craft and strength, let us pray, Deliver, and let God choose the way of deliverance.
- When the good cause of the godly, and their persons also, are left to suffer together, there is ground to believe that God in such a case will, in due time, interpose Himself. For this is David’s reason to hope for help: because false witnesses were resolved to oppress him in name, and cruel men, breathing out violence, were set upon taking his life, and rose up continually against him. Herein he is a clear type of the sufferings of Christ, and of His followers.
Opening Prayer.
Our holy and righteous Father, thou who dwellest in unapproachable light. We come before thee humbly, knowing we have lost the right of access before thee and fellowship with thee by sin. We ask for forgiveness and mercy in the Lord Jesus Christ and receive it with delight by the authority of thy word and Spirit. Inasmuch as thou hast been merciful, so continue thy mercy towards us, and shine the light of thy grace upon us as we study thy word, zealously desiring to know thee. Grant us knowledge, faith, love and mercy towards others, and help us to grow in all things, even as Jesus Christ our head and example gives us strength. Do it for thy names sake and through Him who is our Beloved and for whose kingdom we wait, in the name of the Lord Jesus Christ, Amen.
Amen.
Lesson 76. [1.2.50.] The Contents of Holy Scripture: The Prophets. Amos. The Prophet of Righteous Judgment.
Westminster Confession of Faith 1.2.
Under the name of holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments,
Genesis—Joel. Amos.
All which are given by inspiration of God, to be the rule of faith and life.
Intro. Amos 1-3.
Introduction to Amos.
I. Name Meaning and Personal History.
The name Amos is commonly understood to signify a burden or one who bears a burden, which well agreeth with both the substance and spirit of his prophecy. He came not with enticing or smooth words, nor with vain speculations of human wisdom, but with a heavy message laid upon him by the Lord—a burden of judgment against a wicked and wayward people ripe for destruction. His very name therefore, is well suited to his office, for he was raised up to bear the burden of the word of the Lord against Israel, and to lay that burden upon the consciences of men.
The prophet giveth some account of himself in the opening of the book:
Amos 1:1
“The words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake.”
Again, in answer to Amaziah the priest, he saith:
Amos 7:14–15
“Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet’s son; but I was an herdman, and a gatherer of sycomore fruit:
And the LORD took me as I followed the flock, and the LORD said unto me, Go, prophesy unto my people Israel.”
From these words we learn that Amos was not trained in the schools of the prophets, nor brought up in public estimation as a religious teacher. He was no priest, no court prophet, no son of privilege, nor one advanced to authority by men. He was a shepherd, a keeper of cattle, and one acquainted with the rough labours of the field. He came from Tekoa, a town in Judah, south of Jerusalem, yet he was sent to prophesy against the northern kingdom of Israel. Thus the Lord, who often chooseth the weak things of the world to confound the mighty, took a plain man from ordinary toil and set him over nations and kingdoms by the power and authority of His word. (precursor to Peter a fisherman, and the quote by Augustine) The Lord does not call the qualified, but qualifies the called by the efficacy of his word and the might of His grace.
There is weighty instruction in this. The authority of the prophet standeth not in his earthly heritage, but in divine commission. Amos was made mighty, not insomuch that he was trained by men, but because the Lord took him, taught him and was with him. The same God who called Moses from the wilderness, David from the sheepfold, and the apostles from their nets, called Amos from his herd and from the sycomore trees.
II. Date and Historical Background.
Amos prophesied, by his own testimony, in the days of Uzziah king of Judah and Jeroboam the son of Joash king of Israel, and specifically two years before the earthquake. This places him in the middle of the eighth century before Christ, during a season of unusual outward prosperity in both kingdoms, but especially in the northern kingdom of Israel.
This historical setting is of great importance. Israel at that time enjoyed political stability, military success, and material abundance. Under Jeroboam II the borders of Israel were enlarged, commerce flourished, and the land appeared strong and secure. Yet beneath this fair outward appearance there lay inward corruption and grotesque idolatry. Their prosperity had bred pride, luxury, oppression, false worship, and carnal security. The nation was wealthy, but rotten; religious, but full of hypocrisy; confident in its own way, but very near destruction. It is twice repeated in the Proverbs, “There is a way that seemeth right to a man: but the issues thereof are the ways of death.” Trapp—”There is a way that seemeth right unto a man. — Sin comes clothed with a show of reason; Exodus 1:10 and lust will so blear the understanding, that he shall think that there is great sense in sinning. “Adam was not deceived”; 1 Timothy 2:14 that is, he was not so much deceived by his judgment – though also by that too – as by his affection to his wife, which at length blinded his judgment. The heart first deceives us with colours; and when we are once a-doting after sin, then we join and deceive our hearts, James 1:26 using fallacious and specious sophism, to make ourselves think that lawful today which we ourselves held unlawful yesterday, and that we are possessed of those graces whereto we are perfect strangers. But the end thereof are the ways of death. — Via multiplex ad mortem. The very first step in this evil way was a step to hell; but the journey’s end, if men stop not, or step not back in time, is undoubted destruction. Some flatter themselves, as Micah. Judges 17:13 They flee to “the temple of the Lord, the temple of the Lord”: and think to take sanctuary and save themselves there from all danger, as the Jews fable that Og, king of Bashan, escaped in the flood by riding astride upon the ark without; wherein it falls out oft, as it did with the riflers of Semiramis’s tomb, who, where they expected to find the richest treasure, met with a deadly poison; or as it doth with him that, lying asleep upon a steep rock, and dreaming of great matters befallen him, starts suddenly for joy, and so breaks his neck at the bottom. As he that makes a bridge of his own shadow cannot but fall into the water, so neither can he escape the pit of hell who lays his own presumption in place of God’s promise, who casts himself upon the unknown mercies of God, …
Amos was therefore sent in a time when men were most unwilling to hear of coming judgment. They saw wealth and abundance in their houses and assumed that God was favourable unto them. They frequented their glittering sanctuaries, observed ostentatious ceremonies, and boasted themselves to be the people of the covenant. Yet their prosperity was but a very thin veil drawn over the approaching wrath. The Lord sent Amos to tear away that veil.
The prophecy itself revealeth much of the moral and social condition of the land. The rich oppressed the poor; judges were bribed; justice was turned aside in the gate; religion was corrupted by idolatry and hypocrisy; and the people joined outward devotion with practical atheism.
Amos 2:6–7
“Thus saith the LORD; For three transgressions of Israel, and for four, I will not turn away the punishment thereof; because they sold the righteous for silver, and the poor for a pair of shoes;
That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek.”
Amos 5:21–24
“I hate, I despise your feast days, and I will not smell in your solemn assemblies.
Though ye offer me burnt offerings and your meat offerings, I will not accept them: neither will I regard the peace offerings of your fat beasts.
Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols.
But let judgment run down as waters, and righteousness as a mighty stream.”
Here is one of the great lessons of Amos: national prosperity is no sure sign of divine favour. A people may flourish in the world and yet be ripening for divine judgment. Indeed, when wealth, ease, and religious formality are joined with injustice and pride, they often signal that destruction is near, even at the door.
III. Themes and Comparison to Other Old Testament Prophets.
The prophecy of Amos is marked by several great themes, each of them grave, searching, and full of abiding use for the Church.
i. The Justice of God
Amos chiefly setteth forth the righteousness and impartial judgment of God. The book openeth with judgments pronounced not only upon Judah and Israel, but upon Damascus, Gaza, Tyrus, Edom, Ammon, and Moab. Israel’s privilege doth not shield her from punishment. Rather, it increaseth her guilt.
Amos 3:2
“You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.”
To be near the ordinances is no protection, but a heavier condemnation if we despise them.
ii. Judgment upon Religious Hypocrisy
Amos is fierce against formal religion divorced from righteousness. He condemneth not sacrifice simply considered, for sacrifice was appointed by God, but sacrifice corrupted by hypocrisy. The people would worship, but not obey; they would keep feasts, but oppress the poor; they would multiply ceremonies, but refuse judgment and mercy. Therefore the Lord abhorred their religion.
In this he standeth near unto Isaiah, who saith:
Isaiah 1:13–17
“Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting.
Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them.
And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood.
Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil;
Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.”
Likewise he agreeth with Micah, who requireth not empty worship but obedient godliness:
Micah 6:8
“He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?”
iii. Injustice as a great Sin
Amos is especially notable for his condemnation of oppression, luxury, and cruelty. He rebuketh those who live delicately while the poor are crushed beneath them.
Amos 6:1, 4, 6
“Woe to them that are at ease in Zion, and trust in the mountain of Samaria…
That lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall;
That drink wine in bowls, and anoint themselves with the chief ointments: but they are not grieved for the affliction of Joseph.”
In this matter Amos may be compared with Hosea, yet there is a difference in emphasis. Hosea dwelleth much upon spiritual adultery, covenant unfaithfulness, and the tenderness of God toward a backsliding people. Amos, though not lacking covenant language, speaks more as a herald of justice. Hosea often soundeth the note of trespass against covenant love; Amos more the note of a righteous sentence. Hosea revealeth the heart of God toward an adulterous spouse; Amos revealeth the tribunal of God against a corrupt nation. The two are not contrary, but complementary.
iv. The Nearness of the Day of the Lord
Amos also speaketh solemnly concerning the day of the Lord. Many in Israel desired that day, imagining it would bring triumph over their enemies. Amos correcteth them with terrible severity:
Amos 5:18–20
“Woe unto you that desire the day of the LORD! to what end is it for you? the day of the LORD is darkness, and not light.
As if a man did flee from a lion, and a bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him.
Shall not the day of the LORD be darkness, and not light? even very dark, and no brightness in it?”
Here Amos prepareth the way for later prophets such as Zephaniah, who likewise declareth the terror of that day, and for the New Testament teaching concerning the final judgment. He destroyeth the vain confidence of those who suppose that covenant membership, outward religion, or national standing can deliver from divine wrath, if the soul be made not right with God.
v. Hope amidst Judgment
Though Amos is heavily burdened with denunciation, he does not end his oracle in despair. The book closeth with a promise of restoration for the elect.
Amos 9:11
“In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old.”
Thus, like the other prophets, Amos holdeth together judgment and mercy. God teareth down, and buildeth up; He woundeth, and He healeth. The law and the gospel.
IV. Christ and Relation to the New Testament
i. Christ in the Restoration of David’s Fallen Tabernacle
The clearest Christological passage in Amos is the promise concerning the raising up of David’s fallen tabernacle. This is not merely a political prediction concerning national recovery; it is fulfilled in the Messianic kingdom of Christ. The apostles themselves teach us so.
In Acts 15:15–17, James cites Amos 9:11–12 to shew that the calling of the Gentiles into the Church is the rebuilding of David’s fallen house in Christ. Therefore Amos pointeth beyond the ruins of Israel unto the greater Son of David, by whom God gathereth both Jew and Gentile into one covenant people.
ii. Christ as the True Standard of Righteousness
In Amos the Lord saith:
Amos 7:7–8
“Thus he shewed me: and, behold, the Lord stood upon a wall made by a plumbline, with a plumbline in his hand.
And the LORD said unto me, Amos, what seest thou? And I said, A plumbline. Then said the Lord, Behold, I will set a plumbline in the midst of my people Israel: I will not again pass by them any more.”
This plumbline signifieth God’s perfect standard of judgment. In the fullest sense that standard is answered in Christ, who alone is upright before God, and in whose righteousness alone sinners may stand. In that which Israel failed under the old covenant, Christ perfectly fulfilled by the shedding of His blood. He is the true Israel, the obedient Son, the righteous King of David’s line, and the sure foundation upon which the church is built.
iii. Relation to Apostolic Doctrine
The New Testament repeatedly teaches the same moral and theological truths that Amos proclaimeth:
- that privilege without obedience increaseth condemnation,
- that God abhorreth hypocrisy,
- that judgment beginneth at the house of God,
- that faith must bear fruit in righteousness, or it is not faith
- and that Christ gathereth a people to Himself out of every nation.
V. Summary and Theological Significance.
The prophecy of Amos is the word of the Lord spoken by a humble shepherd against a prosperous but corrupt people. It declareth that outward privilege cannot protect those who despise righteousness; that religious ceremony without holiness is hateful unto God; that oppression of the poor is not a slight fault, but a heavy sin, covenant rebellion; and that the Judge of all the earth will not at all acquit.
Theologically, Amos is of great importance for several reasons.
i. It vindicateth the righteousness of God.
The Lord is shown to be impartial, holy, and exact in judgment. Neither national standing, nor religious profession, nor material prosperity can overturn His justice.
ii. It revealeth the danger of covenant abuse.
“You only have I known… therefore I will punish you.” Abused privilege becometh fuel for judgment.
iii. It exposeth hypocrisy in worship.
God requireth truth in the inward parts, righteousness in the life, and sincerity in all who approach unto Him.
iv. It prepareth the way for the gospel.
By casting down false confidences, Amos driveth sinners from themselves and maketh plain the necessity of a righteous King and Redeemer.
v. It pointeth unto Christ’s kingdom.
The fallen tabernacle of David is restored in Jesus Christ, in whom the covenant promises are established and the Gentiles are gathered unto God.
In sum, Amos is a prophecy of divine majesty, moral uprightness, and covenantal truth. It is stern, yet fruitful; severe, yet making way for Christ. It humbleth the proud, terrifieth the hypocrite, rebuketh the oppressor, and lifts the eye of faith toward that promised Son of David in whom alone divine justice is satisfied and gratuitous mercy is established. Through Amos the Church is taught to tremble before the holiness of God, to abhor empty superstition and idolatry, and to seek refuge in that kingdom which cannot be moved.
II. Lessons in Amos.
- Judgment may not be poured out upon the people today, or tomorrow, or in two years or in ten, but it will come, and it will be terrible. Amos 1:1-2, 5:19-21
- The Lord will not spare those of any named church or congregation but will destroy all who despise His law and reject his gospel. Amos 2:4-5, Heb. 10:26-31
1. In like manner, he will chastise his people, despite their rank and station. Num. 12. - Fellowship and communion with God consists in agreement with His truth and walking in uprightness. Amos 3:3, 1 Pet. 3:8-13, 1 John 1:5-7
Conclusion.
Fearless Puritan: 