Sermon Tone Analysis
Overall tone of the sermon
This automated analysis scores the text on the likely presence of emotional, language, and social tones. There are no right or wrong scores; this is just an indication of tones readers or listeners may pick up from the text.
A score of 0.5 or higher indicates the tone is likely present.
Emotion Tone
Anger
0.11UNLIKELY
Disgust
0.07UNLIKELY
Fear
0.06UNLIKELY
Joy
0.53LIKELY
Sadness
0.53LIKELY
Language Tone
Analytical
0.73LIKELY
Confident
0UNLIKELY
Tentative
0.12UNLIKELY
Social Tone
Openness
0.86LIKELY
Conscientiousness
0.68LIKELY
Extraversion
0.09UNLIKELY
Agreeableness
0.54LIKELY
Emotional Range
0.69LIKELY
Tone of specific sentences
Tones
Emotion
Language
Social Tendencies
Anger
< .5
.5 - .6
.6 - .7
.7 - .8
.8 - .9
> .9
Give background for Amos 1-2
Having announced judgment to the nations, Amos now looks within the hearts of the people and explains why this judgment is coming.
Remember that Israel was enjoying a time of peace, prosperity, and “religious revival.”
People were attending religious services and bringing generous offerings.
But the true servants of God do not look at the outward appearance; they look at the heart.
In these chapters, Amos delivers three sermons, each one prefaced by, “Hear this word” (3:1; 4:1; 5:1).
A. A message of explanation (3:1–15).
A. A message of explanation
Read Amos 3:1-15
“How can our God send judgment upon us?” the people were asking.
“Are we not His chosen people?”
But that was the very reason for the judgment.
Where there is privilege, there must also be responsibility.
Verses 1–2 make this clear.
Amos is using an argument from cause and effect.
If two people are walking together, they must have made an appointment (v.
3).
If a lion roars, he has prey (v.
4).
If a bird is in the trap, somebody set the trap (v.
5).
If the trumpet sounds, calamity is near (v.
6).
If the prophet is preaching, then God must have sent him (v.
7).
Then Amos announces that the Assyrians are coming to destroy the nation (vv.
9–15), and the lovely services at Bethel will not hold them back.
Alas, the summer houses and winter houses (what luxury!) will all be destroyed.
“How can our God send judgment upon us?” the people were asking.
“Are we not His chosen people?”
But that was the very reason for the judgment.
Where there is privilege, there must also be responsibility.
The Lord had called Amos to speak to the people so that they would come to their senses and repent, yet he seems not to have made very much impression on them, because most of them had failed to mend their ways.
Israel was continuing to live under the delusion that because God had chosen and loved them, he would protect them to the end of their days—regardless of their behaviour.
The Lord had called Amos to speak to the people so that they would come to their senses and repent, yet he seems not to have made very much impression on them, because most of them had failed to mend their ways.
Israel was continuing to live under the delusion that because God had chosen and loved them, he would protect them to the end of their days—regardless of their behaviour.
Verses 1–2 make this clear.
Amos is using an argument from cause and effect.
If two people are walking together, they must have made an appointment (v.
3).
When two people go for a walk they have to agree the purpose of their walk and the time and place they will meet.
It was clear to Amos that Israel was not ‘walking with God’; they had broken their agreement (their covenant) with the Lord.
It was clear to Amos that Israel was not ‘walking with God’; they had broken their agreement (their covenant) with the Lord.
However, Amos was walking with God (see v. 7) and his close relationship to the Lord meant that God’s immediate plan for Israel had been made known to him.
However, Amos was walking with God (see v. 7) and his close relationship to the Lord meant that God’s immediate plan for Israel had been made known to him.
If a lion roars, he has prey (v.
4).
If a bird is in the trap, somebody set the trap (v.
5).
If the trumpet sounds, calamity is near (v.
6).
If the prophet is preaching, then God must have sent him (v.
7).
Verse 3 speaks about a person’s ‘walk’.
This is a term that is often used in the Bible to describe someone’s whole manner of life—their desires and their actions.
Christians should be people who delight to ‘walk with God.’
They ought to have a close and continuous relationship with their Lord.
They should love him and his words and be eager to obey his commands.
Verse 3 speaks about a person’s ‘walk’.
This is a term that is often used in the Bible to describe someone’s whole manner of life—their desires and their actions.
Christians should be people who delight to ‘walk with God.’
They ought to have a close and continuous relationship with their Lord.
They should love him and his words and be eager to obey his commands.
Because Amos was a true prophet of the Lord he could not keep silent, even though his message was not an easy one to give.
He had to prophesy because he revered God’s word, but he also had a deep concern for the people.
‘The lion has roared’ (v.
8); can Israel not hear the sound of approaching danger?
Will they not repent of their sins and turn again to the Lord and seek his forgiveness?
And surely anyone who perceives the approach of an invading enemy would want to plead with those who have stopped their ears to the warnings that have been uttered
B. A message of accusation (4:1–13).
Because Amos was a true prophet of the Lord he could not keep silent, even though his message was not an easy one to give.
He had to prophesy because he revered God’s word, but he also had a deep concern for the people.
‘The lion has roared’ (v.
8); can Israel not hear the sound of approaching danger?
Will they not repent of their sins and turn again to the Lord and seek his forgiveness?
And surely anyone who perceives the approach of an invading enemy would want to plead with those who have stopped their ears to the warnings that have been uttered
Then Amos announces that the Assyrians are coming to destroy the nation (vv.
9–15), and the lovely services at Bethel will not hold them back...the summer houses and winter houses (what luxury!) will all be destroyed.
B. A message of accusation
Read 4:1-13
The fearless prophet “starts meddling” now and begins to name sins.
He calls the women living in careless luxury “fat cows of Bashan.”
See them telling their husbands to bring them more drinks.
Amos is not impressed with the religion at Bethel; to him it is just another sin on their records.
God had sent his warnings to them (vv.
6–11), but they would not listen.
He had taken the best of their young men to die in war (4:10), but still the nation did not repent.
God would no longer use natural calamities.
Now He would come Himself (v.
12).
“Prepare to meet your God.”
The fearless prophet “starts meddling” now and begins to name sins.
I’ve found that most people are not too upset when you preach against sin in general…but when you start preaching against specific sins…then folks get uncomfortable.
When we talk of sin in general terms…we don’t see how ugly it is…it becomes very sterile.
In Moody Monthly there was the following statement regarding sin...
What is sin?
Man call is an accident, God calls it abomination.
Man calls it a defect, God calls it a disease.
Man calls it an error, God calls it an enmity.
Man calls it a liberty, God calls it lawlessness.
Man calls it a trifle, God calls it a tragedy.
Man calls it a mistake, God calls it a madness.
Man calls it a weakness, God calls it willfulness.
And Amos in our passage…is calling sin…sin.
He is not sugar-coating things.
When someone says, ‘She’s a lady’, they mean that a woman is gracious, hard-working, and lovely in every way.
However, when we come to we find Amos referring to well-off women in a different tone of voice.
He calls them ‘you cows of Bashan on Mount Samaria.’
These women were utterly materialistic; ‘they never stopped chewing the cud of luxury’.
Furthermore, they failed to accept any responsibility to care for those who were less privileged than themselves.
On the contrary, they ‘oppress[ed] the poor and crush[ed] the needy.’
< .5
.5 - .6
.6 - .7
.7 - .8
.8 - .9
> .9