A Grievous & Threatening Cry: The Danger of a Proud Heart (Part 2)
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In Amos 6 we find out one thing that God hates.
Amos 6:8 (ESV)
The Lord God has sworn by himself, declares the Lord, the God of hosts: “I abhor the pride of Jacob …”
This verb has the idea of finding something repugnant, repulsive, or that which one loathes.
This particular verb is a Piel participle in the Hebrew, and often this particular Hebrew theme indicates an intensive idea. God abhors, he intensely loathes the pride of Jacob.
And for this reason God sent his prophet Amos, to speak the Word of the Lord, to the wealthy elite of the Northern kingdom of Israel. And the first word that Amos spoke on the subject of Israel’s pride was the word WOE!
Amos 6 is the final section of Amos’ woe oracles.
Amos cries out one more WOE to those who have have a proud heart.
Friends, God hates a proud heart. He doesn’t just hate it, he abhors it, it is an abomination to him.
Here in our text in Amos 6 God saves the most serious sin for the final WOE- WOE to the one who has a proud heart.
Amos was warning the Israelites that if they did not repent of their proud hearts they would be face the judgement of God.
Friends, if we are not careful to repent of our proud hearts we too will face the judgment of God.
Why is pride so serious to God? Why is this sin such a big deal to God?
This morning I want to finish looking at three consequences of having a proud heart:
I. A proud heart creates a false awareness of reality (vv. 1-3)
I. A proud heart creates a false awareness of reality (vv. 1-3)
Pride- an improper and excessive self-esteem, being high or exalted in attitude.
Pride is the exact opposite of humility. It is the idea of being puffed up or having an inflated opinion of oneself.
The idea is that one gives the impression of substance but is really filled only with air
Pride is essentially a issue of the heart.
Although pride is a sin that begins in the realm of our hearts or our attitudes or our spirit, it never remains internalized. It works its way into our actions, our speech, the way we look at other people, and especially the way we treat other people.
This was exactly what was happening among the wealthy “elite” or the ruling class in the Northern Kingdom of Israel. And this is the audience that Amos address his final WOE towards.
“Woe to those who are at ease in Zion, and to those who feel secure on the mountain of Samaria, the notable men of the first of the nations, to whom the house of Israel comes!
Pass over to Calneh, and see, and from there go to Hamath the great; then go down to Gath of the Philistines. Are you better than these kingdoms? Or is their territory greater than your territory,
O you who put far away the day of disaster and bring near the seat of violence?
In their pride and their arrogance they felt secure, untouchable. As a result they lived a life of ease or luxury. What made possible that life of ease and luxury? Bringing near the seat of violence. What does that mean?
Because of their proud hearts had created a false sense of reality- they put far away the day of disaster.
God won’t judge us, we are his chosen people. We have strong fortresses and mighty armies. We have winter and summer houses, the best food money can buy, and all the wine we can drink. Nothing bad can happen to us! We deserve all of this anyways! We are the notable men of the first of the nations, we are the ones to whom all the house of Israel comes! And because of their proud hearts they didn’t see things according to reality. Instead they hardened their hearts and pretended that the day of disaster was far away, and they deceived themselves into continuing in sin.
Friends, has the pride in our hearts caused us to create a false sense of reality?
Don’t be like the proud hearted Israelites who put far away the day of disaster and instead brought near the seat of violence.
Repent, turn to God, and live.
Let’s look at the second consequence of a proud heart:
II. A proud heart produces an uncaring and self-indulgent lifestyle (vv. 4-6)
II. A proud heart produces an uncaring and self-indulgent lifestyle (vv. 4-6)
Remember, pride is essentially a issue of the heart. It is a sinful attitude of the heart. Although pride is a sin that begins in the realm of our hearts, it never remains internalized. It works its way into our actions, our speech, the way we look at other people, and especially the way we treat other people.
How did the internalized attitude of pride effect the external lives of elite class of Israel?
“Woe to those who lie on beds of ivory and stretch themselves out on their couches, and eat lambs from the flock and calves from the midst of the stall,
How did their internal attitude of pride express itself externally?
These wealthy citizen’s slept of the best beds. It is more than just sleeping on the finest beds money could buy. Notice the verbs Amos chooses.
You “lie on beds of ivory” the idea here is one of reclining. Then notice the intensification of the parallel thought.
Not just reclining on beds of ivory, but more than than, stretching themselves out on their couches. This verb has the idea of lounging, sprawling, or hanging over. There is an implied laziness or drunkeness or both in this description.
How else did their proud hearts effect their lives?
They eat lambs from the flock and calves from the midst of the stall.
Not only did they have the best beds money could buy, they also ate the best food available to them. Probably the poor only ate meat three times a year at the annual religious festivals. But, the wealthy elite would eat lambs from the flock, and calves from the midst of the stall. They wouldn’t wait until the animals were fully grown, and thus had the most meat possible. They wanted their meat to be tender. We would call this “veal” nowadays. Back then it was a delicacy, it was truly food that only the wealthy could afford.
What other external effects did their proud hearts have?
who sing idle songs to the sound of the harp and like David invent for themselves instruments of music,
Amos, Obadiah, Jonah Preeminent in Leaving (6:7)
The leading citizens of Israel had the luxury of a leisurely lifestyle. They could lounge around eating, drinking, and making up songs, imagining themselves to be little Davids
who drink wine in bowls and anoint themselves with the finest oils, but are not grieved over the ruin of Joseph!
They consumed alcohol in bowls!
The indictment here is against extreme indulgence, overindulging in whatever their hearts desired.
They would also anoint themselves with the finest of oils. Oils could be astronomically expensive.
The wealthy elite were living extremely self-indulgent lives!
Excursus: Thinking Biblically about Social Justice
Excursus: Thinking Biblically about Social Justice
Verses like Amos 6:1-7 and others have been used by some people to promote the idea of social justice. How should you and I think biblically about this topic?
One of the biggest problems in this discussion is a definition of terms. You hear the phrase “social justice” thrown around all the time in our culture. The problem is that is a very fuzzy term. People rarely understand what it means.
When you use the term social justice, most of the time, it encompasses things like racism, hunger relief, serving the poor, immigration, or combating human trafficking. But it can also be included in debates on health care, minimum wage increases, or climate change.
It is made to be a fuzzy term, often times, in order to shame people into accepting a certain position on a complex issue. If I call an issue a matter of “social justice,” then no one can oppose my argument and not come out looking like an uncaring hateful individual.
In Kevin DeYoung’s article, A Modest Proposal he attempts to define social justice in meaningful terms. He beings by using Thomas Sowell’s definition, in his book, A Conflict of Visions. He talks about two different views on justice.
The first view is called the unconstrained view.
Unconstrained View: justice is a result so that wherever people don’t get “their fair share” or don’t have as much as others there is injustice.
This idea includes not only equal opportunities for all people, but also equitable distribution of resources or equal outcomes for all people.
When people in our culture think about justice today, they assume this is the social justice we are talking about. DeYoung says this, “In the unconstrained vision, the society has a lump of resources and if they are not shared roughly equally, then we do not have social justice.” In the unconstrained view in order to have justice there must be an equitable distribution of all resources. Or, not just equal opportunity, but equal outcomes.
The second view of justice is called the constrained view.
Constrained View: justice is a process where people are treated fairly.
On this view DeYoung states, “The goal here is not forced redistribution; no one distributed the resources in the first place and no one is wise enough to allocate them for the good of everyone. Justice, in this vision, is upheld through the rule of law, a fair court system, and equitable treatment of all persons regardless of natural diversity.”
Now, as believers, who want to think biblically about this topic, the question is, “Which view best fits the biblical definition of justice?”
Let’s look at Amos 6 as a test case:
“Woe to those who lie on beds of ivory and stretch themselves out on their couches, and eat lambs from the flock and calves from the midst of the stall,
who sing idle songs to the sound of the harp and like David invent for themselves instruments of music,
who drink wine in bowls and anoint themselves with the finest oils, but are not grieved over the ruin of Joseph!
Doesn’t this text suggest that it is wrong for people to have beds of ivory? or expensive cuts of meat for food? or have so much income they can sit around doing nothing, or spend wastefully on the finest oils or the most expensive beverages? Is Amos saying that it is a sin for people to have nice things? Should the rich redistribute the wealth so that everyone has an equal share? Is that what Amos is preaching against?
While Amos is certain preaching against the sin of the ruling class, namely the sin of a proud heart, he is not primarily preaching against some people having more wealth than others. His point is how the wealth was acquired.
Notice the end of v. 6
Amos 6:6 (ESV)
who drink wine in bowls and anoint themselves with the finest oils, but are not grieved over the ruin of Joseph!
What does this phrase mean? Joseph is another term used to describe the nation of Israel. Amos is saying that Israel, the nation with all of its ordinary people, was in ruin. Why was the nation in ruin?
Thus says the Lord: “For three transgressions of Israel, and for four, I will not revoke the punishment, because they sell the righteous for silver, and the needy for a pair of sandals—
Where did the wealthy elite get the money to support their opulent lifestyle? How did they pay for the beds of ivory, the veal steaks, the bowls of wine, and the bottles of perfume? The money came from ordinary people of the nation. But, most significant to Amos’ point, the money was obtained unjustly.
When Amos talks about justice or social justice, what he means is justice that is upheld through the rule of law, he means a fair court system, he means equitable treatment of all persons regardless of their social status or natural diversity.
those who trample the head of the poor into the dust of the earth and turn aside the way of the afflicted; a man and his father go in to the same girl, so that my holy name is profaned;
These wealthy elites were perverting the court system. They were bribing witnesses, creating unjust laws, and using every ounce of power they had to ensure an unjust legal system. And why were they doing all of this?
they lay themselves down beside every altar on garments taken in pledge, and in the house of their God they drink the wine of those who have been fined.
Notice the two phrases, “garments taken in pledge” and “wine of those who have been fined.” The wealthy elite were perverting what was supposed to be a fair court system that provided equitable treatment for all persons, into an unjust system that trampled the heads of the poor into the dust and turned aside the way of the afflicted so that the wealthy elite could finance there self-indulgent lifestyle.
And the worst part was, because of the pride of their hearts, these wealthy elites thought nothing of it! They kept right on offering God worship, and believing that they were safe and secure in their fortresses.
“God is on our side!” is what they thought. Amos came on the scene to tell them that their situation with God could not have been worse!
Justice, and we could add social justice, according to Amos was not the fact that a certain class of people had more wealth than another class of people.
Point #1: Social justice to Amos meant a proper rule of law, a fair court system, and equitable treatment for all persons.
Seek the Lord and live, lest he break out like fire in the house of Joseph, and it devour, with none to quench it for Bethel,
O you who turn justice to wormwood and cast down righteousness to the earth!
They hate him who reproves in the gate, and they abhor him who speaks the truth.
Therefore because you trample on the poor and you exact taxes of grain from him, you have built houses of hewn stone, but you shall not dwell in them; you have planted pleasant vineyards, but you shall not drink their wine.
Seek good, and not evil, that you may live; and so the Lord, the God of hosts, will be with you, as you have said.
What did Amos mean by seeking good?
Hate evil, and love good, and establish justice in the gate; it may be that the Lord, the God of hosts, will be gracious to the remnant of Joseph.
But let justice roll down like waters, and righteousness like an ever-flowing stream.
Now having said all of that, I want to add- we should still care about the poor! We should still seek to help people who are struggling through life.
Caring for the poor is a matter of grace not law.
Point #2: Redistribution of the resources that God has given you to steward is a matter of grace not law.
We want you to know, brothers, about the grace of God that has been given among the churches of Macedonia,
for in a severe test of affliction, their abundance of joy and their extreme poverty have overflowed in a wealth of generosity on their part.
For they gave according to their means, as I can testify, and beyond their means, of their own accord,
begging us earnestly for the favor of taking part in the relief of the saints—
and this, not as we expected, but they gave themselves first to the Lord and then by the will of God to us.
Accordingly, we urged Titus that as he had started, so he should complete among you this act of grace.
But as you excel in everything—in faith, in speech, in knowledge, in all earnestness, and in our love for you—see that you excel in this act of grace also.
I say this not as a command, but to prove by the earnestness of others that your love also is genuine.
For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich.
The point is this: whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully.
Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver.
And God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work.
As it is written, “He has distributed freely, he has given to the poor; his righteousness endures forever.”
V. 9 is a quote from Psalm 112:9, and if we really what to understand Paul’s point here we must understand Psalm 112:9 in its original context. Paul always quotes the OT in a contextual manner. In other words, the author’s of the NT never make the OT say what it did not mean in its original context.
So let’s go back and read Ps 112. Now, remember Amos 6 was dealing with rich and wealthy people. Ps 112 is dealing with rich and wealthy people. Having wealth and riches is not inherently sinful. However, notice the difference between wealthy people who have a proud heart and wealthy people who fear the Lord!
Praise the Lord! Blessed is the man who fears the Lord, who greatly delights in his commandments!
His offspring will be mighty in the land; the generation of the upright will be blessed.
Wealth and riches are in his house, and his righteousness endures forever.
Light dawns in the darkness for the upright; he is gracious, merciful, and righteous.
It is well with the man who deals generously and lends; who conducts his affairs with justice.
For the righteous will never be moved; he will be remembered forever.
He is not afraid of bad news; his heart is firm, trusting in the Lord.
His heart is steady; he will not be afraid, until he looks in triumph on his adversaries.
He has distributed freely; he has given to the poor; his righteousness endures forever; his horn is exalted in honor.
The wicked man sees it and is angry; he gnashes his teeth and melts away; the desire of the wicked will perish!
And God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work.
As it is written, “He has distributed freely, he has given to the poor; his righteousness endures forever.”
He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness.
You will be enriched in every way to be generous in every way, which through us will produce thanksgiving to God.
Caring for the poor is a matter of grace not law.
Point #3: Caring for the poor should never be disconnected from the gospel.
And he came to Nazareth, where he had been brought up. And as was his custom, he went to the synagogue on the Sabbath day, and he stood up to read.
And the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written,
“The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed,
to proclaim the year of the Lord’s favor.”
And he rolled up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him.
And he began to say to them, “Today this Scripture has been fulfilled in your hearing.”
Luke 4:18-19 is often used by people to twist the biblical idea of social justice.
“The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor.”
They will say- see Jesus came to help the poor, to free those in captivity, to undo the effects of slavery and oppression. This is why Jesus came. This is what social justice means- equal outcomes for everyone, redistribution of all resources in a fair manner.
But I want you to pay close attention to the text.
Luke 4:18–19 (ESV)
“The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor.”
The emphasis here is on proclamation. And what did Jesus proclaim? The GOOD NEWS! The Spirit of the Lord was upon Jesus primarily so that He could proclaim the good news of the gospel.
Also, we assume that when Jesus uses the words poor, captives, blind, and oppressed He is talking about the economically poor, the physically captive and blind, and the humanly oppressed. However, this is not the case.
Jesus is quoting an OT text. Just like we did for Paul, we need to go back to the text Jesus is quoting and see how it is used in its context.
Jesus is reading from the scroll of Isaiah.
The Spirit of the Lord God is upon me, because the Lord has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; to proclaim the year of the Lord’s favor, and the day of vengeance of our God; to comfort all who mourn;
Now I would argue that Jesus is talking about the spiritually poor, those in captivity to sin, the spiritually blind and oppressed.
Notice the parallels in Isaiah 61.
Isaiah 61:1 (ESV)
The Spirit of the Lord God is upon me, because the Lord has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound;
Isaiah 61:2 (ESV)
to proclaim the year of the Lord’s favor, and the day of vengeance of our God; to comfort all who mourn;
Isaiah 61:3 (ESV)
to grant to those who mourn in Zion— to give them a beautiful headdress instead of ashes, the oil of gladness instead of mourning, the garment of praise instead of a faint spirit; that they may be called oaks of righteousness, the planting of the Lord, that he may be glorified.
So the poor, the captives, those who are bound are equated with the brokenhearted, and those who mourn. This is a condition of the heart.
And he opened his mouth and taught them, saying: “Blessed are the poor in spirit, for theirs is the kingdom of heaven. “Blessed are those who mourn, for they shall be comforted.
This fits so well with Jesus primary ministry of proclamation of the good news.
“The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor.”
Did Jesus care for the economically poor? Did he have compassion on those who were struggling through life? Was Jesus generous and kind toward those who were suffering and at a disadvantage? Jesus displayed great amounts of compassion, charity, and love.
But, always at the forefront of Jesus’ mission was the proclamation of the good news. He never disconnected his care and compassion for people from the proclamation of the gospel and neither should we.
Coming back to our text in Amos 6- a proud heart produces and uncaring and self-indulgent lifestyle. A grace filled heart, a heart that fears the Lord, produces justice- that is one who upholds the rule of law, a fair court system, and equitable treatment of all persons.
A grace filled heart produces a Christlike care and compassion for the poor and those who are struggling. It causes us to be content with less and less of this earthly temporal world, and frees us to be generous, to distribute freely and give to others out of the abundance of what God has given us.
A grace filled heart follows the example of Christ and intertwines the proclamation of the good news with being generous and compassionate to those less fortunate than ourselves.
Friends, do you have a proud heart or a grace filled heart? If pride has led you to be come uncaring and self-centered Amos has a word for you, WOE!
Let’s look at the third consequence of a proud heart.
III. A proud heart results in arrogance and judgement (vv. 7-14)
III. A proud heart results in arrogance and judgement (vv. 7-14)
Therefore they shall now be the first of those who go into exile, and the revelry of those who stretch themselves out shall pass away.”
God uses irony here to covey a fearful message of judgement. What has been the primary sin Amos has been preaching against? The sin of pride!
“The notable men of the FIRST of the nations” (v. 1)
These one’s who thought of themselves as FIRST showed that arrogant attitude by unjustly acquiring riches from the poor and lowly.
They demanded “beds of ivory,” “couches” to stretch out on, “lambs from the flock,” and “calves from the stall.” They laid around all day singing “idle songs to the sound of the harp.” They drank “wine in bowls” and the anointed themselves “with the finest oils.”
They wanted to be what? First, first, first!
So God tells them though his prophet Amos, “Alright, you want to be first? I will let you be first alright! First of those who go into exile.”
God prophesies through Amos that He would bring an army against Israel to conquer them and to take them captive so that “the revelry of those who stretch themselves out shall pass away.” God would humble their arrogance! One way or the other!!
The Lord God has sworn by himself, declares the Lord, the God of hosts: “I abhor the pride of Jacob and hate his strongholds, and I will deliver up the city and all that is in it.”
So serious was the Lord about this promised judgement that God swears by himself. This is the most binding oath possible. To sware by Himself, means God’s character, integrity, and the full might of His power stood behind the oath.
Notice what name God uses- “The God of hosts” Lit. “The God of armies.” Why is that significant? What will God use in 30-40 years to bring about his judgement. An army. What army? The Assyrian army. God is in command of all armies. God is a providential God. He rules over all. He uses even the free acts of wicked men to accomplish His purposes.
Are there any armies for us to fear right now? Russia, China, Middle East. Are these armies outside of God’s control? Is He still the God of armies? Can you trust Him?
Look what the God of armies says to Israel- “I abhor the pride of Jacob and hate his strongholds, and I will deliver up the city and all that is in it.”
Notice the word “all.” Was there still a godly remnant in the city? Yes. Did that godly remnant still have to endure captivity? Yes. Did the God of armies still take care of them?
And if ten men remain in one house, they shall die.
For thus says the Lord God: “The city that went out a thousand shall have a hundred left, and that which went out a hundred shall have ten left to the house of Israel.”
There is a severity of judgement here. Before a hundred went out and ten were left. Now even those then that remained would perish.
And when one’s relative, the one who anoints him for burial, shall take him up to bring the bones out of the house, and shall say to him who is in the innermost parts of the house, “Is there still anyone with you?” he shall say, “No”; and he shall say, “Silence! We must not mention the name of the Lord.”
Notice the change that will one day take place in the arrogance of these Israelites.
Did they have any problem mentioning the name of the Lord while Amos was preaching?
Take away from me the noise of your songs; to the melody of your harps I will not listen.
They were using the name of the Lord all the time. They were using his name in perverted worship practices without fear.
What will happen to their attitude in the day of God’s judgement?
Amos 6:10 (ESV)
And when one’s relative, the one who anoints him for burial, shall take him up to bring the bones out of the house, and shall say to him who is in the innermost parts of the house, “Is there still anyone with you?” he shall say, “No”; and he shall say, “Silence! We must not mention the name of the Lord.”
One day they will not even whisper the name of the Lord because of a fearful expectation of judgement.
Oh that there were one among you who would shut the doors, that you might not kindle fire on my altar in vain! I have no pleasure in you, says the Lord of hosts, and I will not accept an offering from your hand.
Malachi 1:11 (ESV)
For from the rising of the sun to its setting my name will be great among the nations, and in every place incense will be offered to my name, and a pure offering. For my name will be great among the nations, says the Lord of hosts.
Malachi 1:14 (ESV)
Cursed be the cheat who has a male in his flock, and vows it, and yet sacrifices to the Lord what is blemished. For I am a great King, says the Lord of hosts, and my name will be feared among the nations.
“Those who refused to revere the name of Yahweh (4:13; 5:8; 9:6); these would now cower in fear at the mention of his name.” - Fur & Yates
For behold, the Lord commands, and the great house shall be struck down into fragments, and the little house into bits.
If God so wills, even the greatest house in all the earth shall be struck down into fragments.
Whew, good thing I am not a great house! Oh, and the “little house into bits.”
Do horses run on rocks? Does one plow there with oxen? But you have turned justice into poison and the fruit of righteousness into wormwood—
Do horses gallop on rocky crags? No that is absurd!
Depending how you translate the second part it is either:
Do you try to plow on rocky crags with oxen?
Do you try to plow the sea with oxen?
In either scenario the answer is the same: No, that is absurd!
But you have turned just into poison and the fruit of righteousness into wormwood, into bitterness.
Amos’ point is: this is equally absurd! By perverting the courts, and damaging the system of justice they were destroying themselves. They were on a one way path to judgement and they kept on going! They were acting in an absurd manner!
you who rejoice in Lo-debar, who say, “Have we not by our own strength captured Karnaim for ourselves?”
Amos continues to point out the arrogance of the nation of Israel. They had recently achieved two military victories. They had conquered “Lo-debar” which means “nothing.” And they had conquered the city of Karnaim which means “a pair of horns.” The horns of an animals symbolized strength and saftey in the OT. These small victories were nothing in comparison to the strength of the God of armies.
“For behold, I will raise up against you a nation, O house of Israel,” declares the Lord, the God of hosts; “and they shall oppress you from Lebo-hamath to the Brook of the Arabah.”
Lebo- hamath was Israel’s northern most boarder.
The Brook of Arabah was Israel’s southern most boarder.
The God of hosts would one day soon raise up a nation against the house of Israel that would utterly conquer all of their territory and take these one’s whose heart’s were filled with pride into captivity.
This is why pride is so serious! This is why a proud heart must be dealt with! Pride comes with consequences.
For Israel pride resulted in:
1. A false sense of reality
2. An uncaring and self-indulgent lifestyle
3. Arrogance and eventually God’s judgment
For thus says the Lord to the house of Israel: “Seek me and live;
Seek the Lord and live, lest he break out like fire in the house of Joseph, and it devour, with none to quench it for Bethel,
Seek good, and not evil, that you may live; and so the Lord, the God of hosts, will be with you, as you have said.
Hate evil, and love good, and establish justice in the gate; it may be that the Lord, the God of hosts, will be gracious to the remnant of Joseph.
God resists the proud, but He gives grace to the humble.
Friends, if God has convicted you in the area of pride this morning, will you humble yourself? Will you turn away from your sin and seek the Lord? Will you seek good and not evil? Will you hate evil and love good?
Beware, danger, death- WOE to the one who has a proud heart. That path leads only to destruction and ruin. Turn, seek the Lord, and live.